In Ecclesiasten

Of the Same John Chrysostom, Interpretation of Ecclesiastes. Many of the more moderate are perplexed by this book, while the more rash even mock it. In order, then, to resolve the afflictions of both, let us establish it from its end. Hear the whole conclusion of the discourse: fear God and keep his commandments, for this is the whole of man; for God will bring the entire creation to judgment in every neglected matter, whether good or evil; which is what Christ says: he will render to each according to his works. And he speaks of both creation and God. What need of many words? Knowing these things, then, even if we do not find some of the contents, let us not condemn the words; for those perhaps have a great and powerful meaning. For the book is lofty, most ethical, most musical, and full of much philosophy concerning the things of life. Therefore I exhort you to pay attention. Words of Ecclesiastes, son of David. He fittingly calls himself Ecclesiastes here; just as if he were convening an assembly, so he speaks to the whole world, having set out to speak about common matters, being a servant of the common master. For he does not speak to Jews, as the others do, but to all creation and the whole world. Come, then, let us compare whatever you wish of the philosophers with these, and we will find those to be facile compared to the external ones. Words of Ecclesiastes, son of David. He fittingly mentions both his father and the place of the kingdom: Israel in Jerusalem; for after him the kings of Israel were not in Jerusalem, but in Samaria.

For this reason, having called us, he does not speak to us about small matters, but about great things. "Vanity of vanities," said the Ecclesiastes, "vanity of vanities, all things are vanity." He rightly places himself in the middle, and does not say, "God said," but "the Ecclesiastes said." For here there was no need of faith, so that he might set aside the credibility of God, but rather of something evident from the very matter itself, teaching both from reasonings and from the experience of things, as if he were saying: it was necessary that all should learn all things from God; but since you were unwilling, and have been carried away, at least hear from me. For this reason, then, let us come together, so that we may learn that "vanity of vanities, all things are vanity." And very much so; for it is no small thing toward the discovery of truth to know falsehood and deception and illusions. But what does he mean by "all things"? And what ever is "vanity of vanities"? For he has used a great deal of repetition; just as it is customary in Scripture to call "vanity" that which does not exist in respect of some thing, if it is thought to be but is not. "The idols of the nations are vanity"—not that they are not idols (for they are), but that they are not gods. When the name is present but the underlying reality has been set aside, it is no longer a name but a false name; as if someone, contending, should say that the man in the shadow is a man—for he is not; for he does not admit the definition of man; therefore that one is vanity.

For what reason, then, "vanity of vanities"? He speaks of an intensification of the thing; just as when we say "glory of glories," we mean the surpassing glory, or "king of kings," the surpassing king, so too "vanity of vanities." But from the opposite side, if you wish, let us try to develop the argument; for you must learn this expression accurately. We say "truth of truth" meaning great. "Light" or "light of light"; for the light that is in darkness would not be great; but when it appears in light, then we also call it great light, such as the perceptible sun, a light of light. But the sun of righteousness is not a light of lights, but the true light. Do you wish also about the body? Let me speak of it too: the body is corruptible, and the dust is a corruption of corruption, or as we might say, "kingdoms of kingdoms." When you also have the comparison with things of the same kind, "beautiful of beautiful things" would be altogether beautiful. So that it is not simply vanity, but such vanity after which there could be no other vanity. Consider with me a shadow: this is vanity of vanities compared with a painting. For just as there is a truth of truth, namely God's and ours, so there is a vanity of vanities, and not simply vanity, but the highest vanity of all. "All things are vanity." What "all things" does he mean? Heaven, earth, sea, this world? God forbid. For what was said would be blasphemous; for the works of God would not be vain, but true; and "all your works," he says, "are true, and all his ways are judgments." About what, then, does he say "vanity of vanities"? Or is he not content with saying it once, but always adds it thus? He speaks from a disposition by doubling them.

Let us not be afraid, beloved, let us not be thrown into confusion, let us not be deceived, let us not turn the argument this way and that everywhere. The refutation is at hand. What, then, does he say? "What advantage has a man in all his toil with which he toils under the sun?" Do you see what he calls all things? The works of men—the things of daily life: commerce, retail trade, business dealings, reputation, wealth, luxury. And observe how he has cast down the matter, and observe how, first having called it toil—which especially startles the hearer—he then said that the toil is also unprofitable. And he does not pronounce definitively here, but asks: "What advantage has a man?" This was the mark of one who is very confident in his refutations, and displays great force, and condemns them as madmen doing all things at random. So-and-so built a house, made it splendid. What benefit is that to him? None. He gathered craftsmen, spent money, fulfilled his desire, cut off a mistress, endured illnesses, anxieties, offenses, begged for favors, rushed about for everything. What is the surplus? Tell me. What small or great thing was he able to profit from? Another again, having received his paternal inheritance, fed prostitutes, rose to office, accomplished great things. What is the end, tell me, "in all his toil"? I do not say that of toil one part is good and another bad. Bring all things before me, and you will find nothing. For the things of piety are not toil; for "the momentary lightness of our affliction works for us an exceeding weight of glory"; and "come to me, all you who labor"; "take my yoke, for it is kind, and my burden is light.

But this is toil, inasmuch as it has neither God working together with it, nor is it lightened by hopes. And if you wish that the man himself, when reproved, should call it toil, I wish it too and do not refuse. This toil is under the sun; that toil is not under the sun, but above the sun. For our citizenship exists in the heavens. Do you see how at once in the beginning and in the prefaces he distinguished concerning the things he was speaking of? Concerning things under heaven, concerning these wretched and laborious things for which men toil *** 2 *** to be disposed and to set them at nothing; which Paul also says: not in any honor for the satisfying of the flesh. But the wicked man † to whom, he says, judgment, the gathering † Because to the good man before his face he gave wisdom and knowledge and gladness; and to the sinner he gave distraction, to be distracted and to gather. Not to breathe, to toil for others; do you see how he leads away from gathering money, how he halts desire, how he cuts off the imagination, how he leads out to expenditure and consumption? For he who hinders from his own, how will he give to another? But he who provides for himself, much more also for another; for he is trained to despise money.

Let us learn, then, that to despise is the work of God, while to live in luxury is superfluous; for it will be spent on necessary needs. For perhaps no one would accept it when hearing that to show mercy is the work of God, as one who hears that to live in luxury is the work of God. Do not fear to spend; God gives to you; he rejoices in these things most of all, rather than in those; since where are present possessions useful? He compares this man to the one who stores up. And he will show good to his soul. It seems to me he means almsgiving; for this is truly good, this is a human soul, when it shows mercy to the body of its neighbor. It begins from that and ends in this. He does not say good simply, but to the stingy and petty man, the small-souled, then again he says: and indeed this is vanity. Why gather? For another will take it. 3 There is a time for all things, and a season for every matter under heaven. Here we are taught neither to grieve over troubles, nor to rejoice over good things. For surely not, as we are disturbed and say that "this happened because of our sin," but life has such a nature; and one ought not to be indignant at nature. Just as we are not vexed at winter, nor at summer, so neither at present circumstances; for each thing must happen and each has its season. Do not grieve as over strange things; just as evils, so also good things must necessarily happen; or rather not evils, but appearing so, such as one ought to rejoice in, but also to grieve over. And see from where he confirms the word; this is from the things that happen among us, showing that it happens necessarily.

Not always is building good, not always is planting, but there is a place where it is even contrary and not only good. And it begins from the essential things and from that which is most of all the cause of pleasures and despondency. A time to give birth and a time to die. Why do you grieve over death? For did it come contrary to expectation? For was it not beyond hope? It came at its proper time, perhaps necessary for what was to be born. That dying came more quickly—how and in what way is it perhaps timely? A time to plant and a time to pluck up what has been planted. Then he confirms it from the plants themselves: one must not always plant, nor stand still. For just as you do not allow the vines that have grown old to remain, but destroy them, so also does God; it is a sequence of things, do not grieve. See how useful the book is, even for cheerfulness. A time to kill and a time to heal. And these are contrary. And what time is there for killing? For instance, the wicked. With God there is a time for this and for that. A time to tear down and a time to build, a time to weep and a time to laugh. And what time is untimely? When laughter is untimely and useless. For if there is a time for those general things, much more for these on account of those; are these not mere coincidences? And God has defined these things: not always to laugh, lest we be dissolved in mirth; not always to weep, lest we fall down. A time to embrace—concerning marriage. A time to seek and a time to lose. And yet it comes from our own slackness. Do not think so, he says. There is a time when you must lose. Either he says this so that we may not mourn, or so that we may even willingly let go.

There is a place where not seeking is timely, but it is better to destroy. A time to love and a time to hate; therefore also to be loved and to be hated. He made all things beautiful in their time. Why then do you toil? All things are wonderful, all things that have come to be are beautiful in their time. Do not speak of grief simply, but show me this grief with its proper time, and I will show you that it is better than pleasure and than laughter. Therefore he also says: it is better to go to the house of mourning than to the house of laughter. None of these things is good or evil in itself; to die is better than to be born, as in old age. For nothing else is good apart from its time, whether you speak of food or of drink. And indeed he has given the whole age in their heart, so that man may not find out the work that God has made from beginning to end. God, he says, does not wish his works to be manifest to men, restraining their meddlesomeness. Thus, he says, he arranged the times wisely, so that men cannot find out the things that have come to be; for the multitude of days perhaps obscures them and produces forgetfulness. Or he says this: that, although

Knowing the time in which the works come to be, it is not possible to comprehend. I knew that there is no good in them, except to rejoice and to do good in his life. This is a good work: to show mercy. For when he is about to exhort to well-doing, he first legislates this very thing, to be well affected; for he who is kind to himself will also be kind to another. This is a gift of God. And even if he says "a gift of God," God has determined that this alone is good, wishing to lead us away from the toil of the present life and from toiling in these things. I knew that all things, whatever God has made, these shall be forever; upon them there is no adding, and from them there is no taking away. Here again he marvels at his wisdom, that his work is so enduring and without defect as to suffice everywhere. And God made it, that they might fear from before his face. Observe these things too: not that they might be shaken only, but that they might also marvel at him; it is fitting, then, that the things that have come to be for the sake of the knowledge of God are great and wonderful. That which has come to be is already, and whatever of becoming has already come to be. But the affairs of men are not such, but always are coming to be. And God will seek out the one who is pursued.

See how in the midst of philosophy he inserts words and does not here say "vanity" concerning those who suffer evil; for since he said that he made the works for our sake, so that he might be known, this too is a cause of the knowledge of God. What then? he says. How does he overlook injustices? He comes at last also to the account of providence, that this too shows that God exists. God will seek out the persecuted one; even if not now, yet hereafter; from experience I know these things, he says. And moreover I saw under the sun the place of judgment, there the ungodly man, and the place of the righteous, there the pious man. I saw also those being punished; which his father also says. And I said in my heart: God will judge the righteous with the ungodly. And that one will receive the reward of virtue and this one of vice. I saw the place—he does not speak of a place of punishment; "under the sun," he says; I do not tell you of things to come, I saw these things happening in many places. That there is a time for every matter and for every work. So as not to seek; God knows the times, when and when it is necessary for those men to be punished. There I said in my heart concerning the talk of the sons of men, that God will distinguish them. There I said: do not take as doctrines these things which he spoke while thus perplexed, since David also introduces someone saying: And I said, Surely in vain I justified my heart and washed my hands among the innocent; and: I said in my ecstasy, I am cast away from the face of your eyes; and: I said in my prosperity, I shall never be shaken. Concerning the talk of the sons of man, that God will distinguish them.

Since many accuse God and mock him rashly, then he will discipline them, then he will teach them. And to show that they themselves are cattle—yes, even to them. Observe, then, what happens even now. Many accuse God, many say he is unjust, many say he does not provide; how do these differ from the cattle? When, then, God renders to each according to worth, when the time calls, then he will show their folly, then he will distinguish them. That there is a meeting of the sons of man and a meeting of the cattle; as the death of this one, so the death of that one. He shows that there is one death for both, one body, one formation; and if they are ignorant of this, they are rightly cattle, because there is one spirit in all. And who knows the spirit of the sons of man [and the meeting of the cattle; as the death of this one, so the death of that one. And who knows the spirit of the sons of man] whether it goes up above, and the spirit of the cattle whether it goes down below into the earth? But he says this concerning those, that they are cattle. For if they saw these things and philosophized about the resurrection, they would not have uttered these things, they would not have said them; since it is clear from what follows that he himself was not so disposed: that God will bring them into judgment. For who will bring him to see what will be after him? Since many wish to leave behind wealth, who will bring him

will be able to bear, so as to see what has happened? he says. Observe how he continually, for now, throws them into despising money and not seeking it after the departure from here. And I turned and I saw all the false accusations. "I turned"—what is it? I reasoned, he says, on the good things of life and saw them to be vain; then I changed myself and reasoned on its sorrows and saw them to be excessive. This is "I turned." When, then, its good things are vain and its terrors are harsh, what is the gain? tell me. I saw the tear of those who are falsely accused, and there is no one to comfort them. They weep inconsolably; for false accusation is a terrible thing. Terrible—and yet this ought not to be terrible, but the opposite. For when a judge does not condemn, for what reason do you lament? But nevertheless so sorrowful is the race of humans that they lament even over this. And I praised all the dead, those already dead, above the living, as many as live until now; and better than these two is he who has not yet come to be. This is not his own verdict, but that of a confused mind; for in despondency we utter many things which there is no need to bring into the authority of doctrines. For this reason he says: I said in my ecstasy, every human is a liar; so that the verdict is not mine, but that of the despondent soul. See this man hearing and seeing and beholding, lamenting those men; so greatly did the passion disturb him. How is it likely that they are disposed? Of how much punishment would the false accusers be worthy? Reasonably even the laws of outsiders subject them to the same penalties.

And I saw all the toil and all the manliness of the work, that the zeal of a man is from his companion, and indeed this is vanity. That is, this youthful vigor of theirs. When they prosper, then again there is envy, and envy even from one's own household; this is the dreadful thing, so that, even if it was not vain *** But look again from another angle at two contrary vices set apart, and marvel how he envies things that are nothing as though they were permanent and always existing. Why do you envy things that do not exist? he says. The fool has folded his hands and eaten his own flesh. That is, he spares nothing, but if it were necessary even to eat himself, he is unsparing and savage; that is, he bound himself and devoured himself. Better is a handful of rest than a double handful of toil. Two are better than one. So too Christ: where two or three are gathered in my name, there am I in the midst of them. He gathers us and teaches us to love one another, even if we are not kin, because of necessary need; for since he said concerning one who enjoys wealth, that two are better, and if even three, much better.

And he teaches from pitiable and everyday circumstances: whether one must rest or suffer badly, great is the sympathy. Two are better than one, to whom there is a reward in their toil; for if they fall, the one raises his partner, and woe to the one when he falls and there is no second to raise him. And indeed if two sleep, there is warmth for them; and how shall the one be warmed? And if one is strengthened, the two will stand against him, and a threefold cord will not quickly be broken. The one, he says, will not even be able to rise, nor to rest; but the two are great even in misfortunes. And a threefold cord will not quickly be broken. In a rope, he says, the joining is a great security; how much more in a man are concord and love? A poor and wise child is better than an old and foolish king; for out of the house of bonds he will come forth to reign, because even in his kingdom he was born poor. That one, he says, is poor even in his kingdom, but this one from a bond will be wonderful. Nothing hindered that one—his bonds, nor did the kingdom profit this one at all. There is no end to all the people, to all who were before him. That is, the things already done were excessive, to loose

Terrible things; but he is able also to give great license to those after these things; just as those men do not grieve because of him, so these men are not glad because of him. For the wicked man grieves even those after him, but the good man gladdens even those before him. And indeed the last will not be gladdened over him. Or again he says that the wicked man will grieve both those before him and those after him. That this also is vanity: as it were a man, if he be. Guard your foot in whatever way you walk into the house of God. That is, you shall be clean from robbery and covetousness; their feet are swift to shed blood. Or he says this: do not run with the same feet both to wickedness and to the house of God, since even at that time draw near to hear; that is, obey God; for this would be better than sacrifice. That they are not knowing to do evil. Such as these who hear will not even know wickedness. For how? Just as those who feed on good things do not even understand what disease ever is. Do not be hasty with your mouth, and let not your heart be quick to bring forth a word before the face of God. Again here he commands not simply nor as it happens to make promises to God. That God is in heaven and you are upon the earth; therefore let your words be few. That is, he will be able to punish you. For if one often sins when conversing with a man, much more with God. That a dream comes in abundance of temptation and the voice of a fool in abundance of words. Here he speaks of the imagination; he calls false things dreams; for it happens that you also lie. Do you see how many things he says about a promise?

Just as you vow a vow to God, do not delay to pay it; there is no will in fools. Therefore, whatever you vow, pay. It is better not to vow than to vow and not pay. Do not give your mouth to cause your flesh to sin. Do not deliberate all counsels as though they were happening to destroy the flesh, such as adulteries and fornications. Do not say before the face of God, "It is ignorance." Do you see how great an account of his providence you have, so that you may not also pay the penalty for this and the works of your hands be corrupted, because in the multitude of dreams and vanities and many words. Your works: false and imagined and having nothing true. If you see the slander of the poor and the seizure of judgment and righteousness in a land, do not marvel at the matter. Do not marvel, he says, at injustices. A high one is above a high one. For the one who does injustice has another as an enemy. And high ones are over them. [And abundance of land.] As this one is not alone high, but another also. And abundance of land. As this is great, so also is the high revenue. Or that he has it to give to the one who is wronged. For lest you say, "And what is the benefit?" After being wronged, do you not see him growing rich? Then also from another place: He who loves silver will not be satisfied with silver; and who has loved in his abundance its produce? That is, it is impossible to stop their desire. Even if he takes everything, he desires more, so that the one who is going to be filled with silver ought not to surround himself with many things, but to destroy the desire for wealth. Whether one loves money or produce, nothing is superfluous. This is superfluous, that many do not want their produce. And indeed this is vanity.

In abundance of goodness they were filled, eating it; and what courage belongs to what is from it? For the beginning of seeing is with his eyes. What is the excess? he says. Courage that has been made—he spoke above—that is, what is the gain from the fertility? To be continually looking into it, and nothing more, and to receive a beginning of seeing into these things. Then from another side he casts it down again. Sweet is the sleep of the slave, whether he eats little or much. For since there is no excess, pleasure comes about alike in this and in that. Do we not do everything for the sake of pleasure? And for the one who has been filled, there is no one who lets him sleep for the sake of becoming rich. But the one who enjoys more cannot sleep in pleasure. Then he says that wealth is not even passed on to them. There is a sickness which I saw under the sun: wealth kept for its owner to his own harm, and that wealth will be destroyed in a wicked distraction, and he has begotten a son and there is nothing in his hand. Just as he came out from his mother's womb naked, he will turn back to go as he came. For when perhaps he arrives just as he came naked, what is the gain? Whatever God established by law, he does not allow him to depart with them. Often he has left them even while they were here; often, not having been left, he has surrounded the rest with more evils. If a man begets a hundred children and lives many years, and his soul is not filled, and even a burial did not come to him, I said: better than him is the miscarriage. Let us choose this one over this one today. The miscarriage—what does he say? Rather than that one, let this one rest. All the toil of man is for his mouth.

See how covertly he disparages luxury. Whatever you toil for, does it not end there? For whose sake do you surround yourself with many things? For whose sake are you sparing? For whose sake do you not spend? For whose sake do you fear and desire more? Will not one mouth receive it all? What does stinginess gain you more? Will you not go to that same place as the man who lived in luxury? That there is an excess for the wise man over the fool? So this is from understanding. For the poor man knows how to walk before life. For when the poor man lives in luxury, but the rich man no longer does, is this not from wisdom and folly? A good sight of the eyes is better than an abundance for the soul. Better, he says, to rejoice with the eyes than to have those things stored up which the eye does not see. And indeed this is vanity and a choice of the spirit. If anything has come to be, its name has already been called. That is, it is known to men. And it has been known what man is: nothing. He will not be able to be judged with the mighty one above him. With God, he says: he will not be able to demand the account itself. For there are many words that multiply vanity. For in many words he is convicted, or that he himself does many vain things. He cannot bring a charge concerning nature, that it is corruptible; for his life is much worse. For who knows what is good in man in his life? No one knows. Is there no accusation, then? Certainly; for this very reason, that they do not know what is beneficial, but live as in darkness, so that they can neither be judged against God, nor do they know how to answer anything. He will say it quickly. But those who are ignorant of their own interests, how will they be able to go to law with God? The number of the days of his vain life—

And he made them in shadow. He made them invisible; for this is what "as in shadow" means. For who will declare to man what will be after him under the sun? For God judges affairs throughout one's whole life; often he has given the end of matters in another generation, so that one who is to learn his judgment would live forever. What he says is of this sort: even if nothing else, our brief span of time takes this away from us. For what? If you are going to accuse God that he snatched you quickly from the world, and then afterward terrible things happened, since you cannot know the things after you, you have nothing to say, but you are caught. A good name is better than good mercy. That is, it is better to enjoy a good reputation and to be saved than from mercy; for that one is liable. How then do you say: who knows the truly good? We do not know. For now, what we know is this. And the day of death is better than the day of one's birth. For the one is rest, the other a prelude of labors. It is good to go to the house of mourning. That is, it is easy; for he calls "good" here this: the easy. Or to go to the house of drinking, since this is the end of every man. † And no one had to give in return who was unable to repay this recompense, but that one by grace entirely; † from there envy and malice. You have sufficient consolation that no one has escaped; from there they will receive gladness.

You see that in troubles all share with you; from this often comes grief and blasphemy; for especially things that are not universal grieve when they are good, while troubles gladden. And the living will give good in his heart. He will give comfort to his heart, not to the soul, not to the one who has departed; but you have honored those who are near by consoling them, yet you procure the comfort rather for yourself. The goods are double: when he departed he rested, and when he still remained he did not grieve over troubles. For as the voice of thorns under the pot, so is the laughter of fools; and indeed this is vanity. Meaningless, unpleasant, profitless, useless. Do not say: Why was it that the former days were better than these? For you did not ask about this in wisdom. For if you examined even the good things of these, you would have seen much that balances out; or, if not this: thus it had to be. But if this is not in wisdom, much more the other things that they examine. Wisdom is good with an inheritance. That is, in abundance. For in its shadow wisdom is as the shadow of silver. That is, not only will you rest from this, but you will also be in great splendor. See the works of God: for who will be able to set in order him whom God has turned aside? He speaks about punishment. Who will be able to save him whom God has punished? Look at Sodom. His works: he does not mean the creation, but the dispensations. In a day of goodness live in good, and see in a day of evil; see, and with this God made this in agreement concerning speech. That is, understand the things that are coming, examine accurately that God preserves all that has been made.

Whether good or evil, it meets one end. Concerning speech, that nothing be found behind a man. Yet so harmonious that one does not even know the concord and the end. There is a righteous man perishing in his righteousness, and there is an ungodly man remaining in his wickedness. Again another perplexity and ignorance: righteousness did not profit the one, nor did wickedness destroy the other. Be not righteous overmuch, neither make yourself overwise, lest you be confounded. Do you see what he says? Be not righteous—that is, do not seek the whole righteousness of God, nor seek to discover exactly the justice of God; for you cannot. That this is what he says, what follows makes clear. Give to the incomprehensible; great is the discovery of ignorance, that you may not be beside yourself; for neither will you find anything, and this will convince you. It is good that you should take hold of this, and from this not defile your hand. Of this: I consider that you should take hold of good things, and not be defiled by evil things. Wisdom will help the wise man above ten rulers who are in the city. For there is no man who does not need help. For there is no man righteous on the earth who will do good and not sin. And yet even if someone be wonderful and righteous, he sins reasonably; but it is the part of wisdom to correct what has been done amiss.

And indeed, to all the words that the ungodly may speak, do not set your heart. That is, do not examine closely the things said about you, since not even a slave will escape. So that you do not hear your slave cursing you. For if you wish to examine the things said about you, even the slave will fall into it. Because often he will do you evil and by many downfalls will afflict your heart. For if you do this, you will give your heart counsels against yourself; and you will make yourself easy prey for those who wish to wrong you, if you examine all these things closely. Because you too have cursed the things you examine. All these things I tried in wisdom. I said, I will become wise. That is, examine yourself, and you too are liable. Do not then be indignant if he wishes the things that you also do. All these things I tried in wisdom; that is, I suffered them but I despised them. And this was far removed from me, far beyond what it was, and a deep depth, who will find it? I wished to live exactly, but wisdom was removed beyond me, it was removed from me beyond what it was before. For what sort of thing is this? When we think, then especially we know how far we are from it, just as the one who sees, he knows how far from him is the

Sun. I circled about, I and my heart, to know and to consider and to seek wisdom, and to know the folly of the ungodly, and trouble and wandering. And I find her, and I say she is more bitter than death, together with the woman, who is a snare. After these things he calls woman either folly, or, if not that, the foolish woman, because she is a grievous snare. And her heart's nets are a bond in her hands; the good man before the face of God shall be delivered from her, and the sinner shall be caught in her. Behold, this I found, said the Ecclesiastes, one to one to find a reckoning, and my soul sought and I did not find; and I found one man among a thousand, and a woman among all these I did not find. Except, behold, this I found, that God made man upright, and they sought out evil reckonings. What is equal to this wisdom? What of the doctrines is more upright? He made man upright *** 8 *** and that there is no one knowing what shall be. Knowing so many things, he says he does not know this, but one must believe; for there will be a judgment. For there is a time for every matter, so that from conjecture this was well established. That there will be a judgment, then, is clear, but when it will be is not clear. And this is shown not from this alone, but also from the fact that he cannot prevent death, nor is it possible for him to send away one who is about to be in danger from war; but he has authority to do evil; and yet, after doing it, they are again punished and chastised.

I gave my heart to every work that is done under the sun, all that man has power over man to harm him. And then I saw the ungodly brought into tombs, and from the holy place, and they went and were praised in the city, because they did so. And this too is vanity. For there is no contradiction arising from those who do evil. That is, they do not condemn them, they do not oppose them; for would they then have rested? And good will not be for the ungodly, and he will not prolong his days in shadow. In rest, he says. He who does not fear before the face of God. There is a vanity that is done upon the earth, that there are righteous men, that it comes upon them as the work of the ungodly, and there are ungodly men, that it comes upon them as the work of the righteous [spirit]; and this too is vanity. That is, often a righteous man has received evil repute and an ungodly man good repute, but this too is in vain, as of a thing made, he says, not made. A man will not be able to find the work that is made under the sun; however much a man toils to seek, he will not find it.

Because I gave all this in my heart, that the righteous and the wise and their works are in the hand of God. That is, that he knows that nothing is gained except God's providence and governance under the sun. And indeed love and indeed hatred man does not know; all things before their face are vanity. He condemns those who until now knew nothing: all these things are false. One event to the righteous and the ungodly, to the good and the evil, to the clean and the unclean, to the one who sacrifices and the one who does not sacrifice; as the good, so the sinner; as the one who swears, so the one who fears an oath. I saw this evil in everything done under the sun, that one event is to all; and indeed the heart of the sons of man was filled with evil, and a turning about in their heart during their life, and after them to the dead. For who is he that shares with all the living? He lifts up death and says it is burdensome and that all are liable to the matter. And since he saw that punishment was despised, he lifts it up also in his argument; for otherwise the one who before this called the dead blessed would not now call the living blessed, saying: There is hope that a living dog is better than a dead lion. This is evil, this is wretched, this is great chastisement, this is grievous punishment, that we all die, whether wise, whether anyone at all. Do not think greatly of

For you die, he says, in virtue. Do not cling to vice, for you die. Since he said that those who fear God will live, for this reason he again says how good life is, how evil death is. See again how he persuades us to be moderate. I turned and saw under the sun that the race is not to the swift, nor the battle to the strong, and indeed bread is not to the wise, nor wealth to the prudent, and indeed favor is not to those who know. For time and chance will meet them all alike. For indeed man does not know his time, like fish caught in an evil net, and like birds in a snare. He says these things teaching us not to trust in circumstances, but to have hope in God, and not to consider the advantages of human nature as something great. For all will die. Not only this, but that they die in this way, like fish caught badly in a net; so these too do not know their end. And indeed I saw this wisdom under the sun, and it is great to me: a small city and few men in it, and a great king comes against it and surrounds it and builds great palisades against it, and he finds in it a poor and wise man, and he saves the city by his wisdom; and no man remembered that poor man. And I said: wisdom is good beyond power; and the wisdom of the poor man is despised. What he means is this:

It is a great thing to be merciful and compassionate and to make it one's concern to correct those who have fallen and lie low, and even if the evils are great, to come to the aid of those who are at war with one another, and even if they are poor, not to overlook them. If the spirit of the one who has authority rises up against you, do not leave your place, because healing will put an end to great sins. That is, do not leave it; do not despise it if the ruler becomes angry with you; for to wish to reconcile with him *** Do not leave your place; that is, either flee or turn aside or set in motion every manner of defense; for this will heal the sins. There is an evil which I saw under the sun, as it went out unwillingly from the face of the one who has authority: the fool was given great heights, and the rich will be seated in a low place; I saw slaves on horses and rulers walking like slaves on the earth. The wise were humbled, but the opposite was exalted, both slaves and fools. He who digs a pit will fall into it, and a serpent will bite him who tears down a fence. Then from what happens he says that often someone has thrown down a wall or dug through it, and, while the one who was about to be wronged was not present, a serpent devoured him. He wishes, then, to confirm the saying, or to persuade that these things do not happen simply, but with God sending the beasts. He who removes stones will be wearied among them. If the iron falls, he himself has troubled his face, and he will strengthen powers, and there is abundance for the man in wisdom. He who reproves endures every labor and much sweat. If the iron of one splitting wood falls, he will be in danger because of them. That is, not even there has anything happened;

Or does he mean this: that God has many occasions for punishing and exacting vengeance. If a serpent bites at harvest time, there is no advantage for the charmer. Nothing more, he says; for then the bites are severe. This, then, is what he says: that if you do not repent beforehand, nothing more will be yours, but you will receive an incurable blow, when your sin must be harvested. A man does not know what has happened, nor what will be; what is behind him, who will declare it to him? [The toil of fools will afflict him, who did not know how to go.] And perhaps, if there were someone to declare to him the things that come after, he would know that what has happened is the same as what is to come; because he is short-lived, he does not know all things. For this reason God has given us the Scriptures as no small consolation; except that the Scriptures do not tell all the things that pertain to time past. The toil of a fool will afflict him, who did not know how to go into a city. It seems to me he is speaking of those who do evil in the wilderness, those who devise countless schemes.

Woe to you, O city, whose king is younger. He does not say this simply on account of age; for he would not have said: A wise poor child is better than an old and foolish king—for he nowhere slanders age by itself. And your rulers eat in the morning. He means such people as these; for otherwise he would not have made that distinction; for he ought to have set the old man in contrast. Blessed is the land whose king is the son of freeborn parents, and whose rulers eat in due season, in strength, and shall not be ashamed. For those men eat neither in strength nor with eagerness, not contradicting. Through slothfulness the roof-beam will be brought low, and through idle hands the house will drip. Do you see how great is the reproach of idleness? They make bread for laughter. Not famine, he says, will consume you, but wine; it was given for gladness, he says, but they make it for drunkenness; for wine gladdens the living, so as not to be drunk. And wine and oil to gladden the living. These things, he says; for it has been given for gladness.

Send your bread upon the face of the water, for in the multitude of your days you will find it. Hear what he says. Since the fruit is not repaid immediately, nor at the very moment, but after these things it will certainly be repaid in much time. For just as bread thrown into water immediately runs past and is swept away, so in almsgiving you gave and immediately received nothing, but you will certainly receive. What then, he says, if I am not persuaded immediately, but in the time to come? Give a portion to the seven, and indeed to the eight. That is, to the multitude; do not deprive them, even if they are many. For you do not know what evil will be upon the earth. That is, you have need of this contribution. If the clouds are filled with rain, they pour it out upon the earth. Just as these then release the rain when it has been filled, so also almsgiving, when it has been completed, then will repay the recompense. If a tree falls in the south and if in the north, wherever the tree falls, there it will be. Just as this, he says, remains where it falls, whether in a desert, so also no one will be able to move almsgiving; for it certainly remains. He who watches the wind will not sow, and he who looks at the clouds will not reap. It seems to me that this is said so that one should not give almsgiving with exactness, busying oneself over the manners of those who receive. For if you sat as a judge, you would rightly do these things; but if you are a lover of humanity and merciful, reverence the name of almsgiving. And it seems to me that this very thing which he says about seed and farming is also useful for these matters, so that one should not be everywhere safe and exact.

For you do not know what will be the way of this dispensation and of the spirit. In many places these things fail you, he says; for it is not possible for the dispensation of God to be clear. For like the bones of a pregnant woman, so you will not know the works of God, as many as he will make in the whole universe. In the morning sow your seed, and in the evening let not your hand be slack, because you do not know which will succeed, this or that. That is, sow both early and late, do not be negligent. Let every season be a season for you; for if you fail in one, you will not fail in the other. He commands us to provide many occasions for those who wish to be saved and to be approved. And if the two good things are together. For if both come together well, you will not fail in the one. And you therefore, both through dispensation and through all things, and through almsgiving and through chastity and through all things, hold fast to your own salvation. Sweet is the light and good to the eyes. He marvels at the providence of God, how he made the present life most pleasant and desirable to us; and from this he prepares us to do these things that are able to make us live. Then he praises life again; he never takes his fill of the light, even though it is such. For see how, because he does this, he exhorts the young man to attend to himself until death comes. Rejoice, he says, O young man, in your youth, and let your heart do you good, and walk in blameless ways, and know that for all these things he will bring you

God in judgment. And remove anger from your heart. And remember your Creator, before the sun and the light and the moon and the stars are darkened, and the clouds return after the rain. Just as rain that has fallen does not go up again, so neither do the clouds for the one who has died. In the day when the keepers of the house are shaken and the men of strength are twisted, and the grinding women cease because they have become few. All things betray. Especially so will it also be then, just as when from idleness the grinding women do not grow weary, because there are no people; the city will perish. And those who look through the holes will be darkened. Or he says this, that those who see sharply will then be darkened; not the souls that see, the discerning ones. And they will shut the doors in the marketplace, and he will rise at the voice of the sparrow. That is, sparrows will nest; he means the desolation. And the almond will blossom. Or he means desolation, or, just as this fruit, having blossomed, withers again, so also man. And the pitcher is crushed at the spring, and the wheel runs down into the cistern. Just as this, having been diminished, will no longer provide water, and the wheel, having fallen into the pit, no longer runs, so also man when he has died. And the spirit will return to God. For the dust will return to the earth, as it was, and the spirit will return to God, who gave it. He himself, then, will receive the spirit, not only the dust.