Ecclesiastes 11

There, tears are indeed bread, where justice is hungered after. Blessed are they who hunger and thirst for justice, for they shall be filled. Therefore, there are tears that are bread, and they strengthen the soul of man. This also agrees with that saying of Ecclesiastes: Cast your bread upon the waters; for there is the bread of heaven, where the water of grace is; for they rightly receive the substance of the Word and the nourishment of mystical understanding, by which streams of the water of life flow from the womb.

Second, a remedy is given against the vanity of security arising from the failure of the retribution of justice.

Cast your bread etc. He set forth above a remedy against the fact that the governance of providence seemed to fail due to the disorder of prelacy: here secondly he sets forth a remedy against the fact that the retribution of justice seemed to fail, on account of which man became secure in evil and grew sluggish toward good. This remedy consists in the consideration of future retribution: and since God bestows good things upon those who do well and repays evil things upon those who do evil: therefore first, from the consideration of reward, he invites to good: second, from the consideration of punishment, he recalls from evil, at the passage: If a man shall have lived many years.

First, he invites to good by the consideration of reward.

The good to which he invites is the good of piety, which "is profitable for all things," and on account of which the just are especially saved, as is evident in Matthew twenty-five, where only works of mercy are enumerated. Therefore he exhorts here to works of mercy and the giving of alms on account of retribution.

And first he exhorts that they be done willingly: second, that they be done abundantly, at the passage: Give portions to seven: third, that they be done unceasingly, at the passage: He who observes the wind shall never etc.

When therefore he exhorts that they be done voluntarily and willingly, he sets forth the exhortation and adds the reason.

He exhorts therefore to giving alms willingly: therefore he says: Cast your bread, that is, give willingly and liberally, not by extortion and as if compelled: Second Corinthians nine: "Let each one give as he has determined in his heart, not from sadness or from necessity: for God loves a cheerful giver." Your bread, not another's; Ecclesiasticus thirty-four: "He who offers a sacrifice from the substance of the poor is as one who slays a son in the sight of his father." Upon the passing waters. Many waters are many peoples, Apocalypse seventeen: passing waters are those who pass from nation to nation and from kingdom to another people: such are pilgrims and strangers: to these alms are to be given; Isaiah fifty-eight: "Break your bread for the hungry, and bring the needy and wandering into your house." Or: waters are present tribulations, according to that verse of the Psalm: "The waters have come in even unto my soul": passing waters are the poor and afflicted, because through tribulations they pass to rest: to such alms are to be given: Luke fourteen: When you give alms, call the poor and the feeble, the blind, etc. And the reason is given: Because after many days you shall find it, that is, the retribution for it: therefore retribution does not fail, but is deferred: Ecclesiasticus twelve: "Do good to the just, and you shall find great recompense: and if not from him, certainly from the Lord": likewise Luke sixteen: "Make for yourselves friends from the mammon of iniquity" etc.

These things can also be briefly explained concerning spiritual almsgiving, which consists in the instruction of one's neighbor: to which he similarly exhorts, to give willingly or liberally, abundantly and unceasingly:

Willingly or liberally, when he says: Cast your bread etc., that is, give freely; Matthew 10: "Freely you have received, freely give"; bread, namely of doctrine, of which is said in Lamentations 4: "The little ones asked for bread, and there was no one to break it for them." Upon the passing waters, that is, those who despise temporal goods, to whom alone it should be given: Matthew 7: "Do not give what is holy to dogs." Or: upon those of whom it is said in the Psalm: "We passed through fire and water, and you led us out" etc.

For the essence of religion, in my view, is the thirst for an end higher than natural ends; the finite self's desire for, and acquiescence in, and self-rejection in favor of, an object wholly good and wholly good for it. That the self-rejection will turn out to be also a self-finding, that bread cast upon the waters will be found after many days, that to die is to live—these are sacred paradoxes of which the human race must not be told too soon.

For union exists only between distincts; and, perhaps, from this point of view, we catch a momentary glimpse of the meaning of all things. Pantheism is a creed not so much false as hopelessly behind the times. Once, before creation, it would have been true to say that everything was God. But God created: He caused things to be other than Himself that, being distinct, they might learn to love Him, and achieve union instead of mere sameness. Thus He also cast His bread upon the waters.

It happens with most people that they give indeed, but they do not do so freely and readily, which is a greater and more perfect thing than the mere act of offering itself. It is far better to be generous to the unworthy for the sake of the worthy than to deprive the worthy out of fear of the unworthy. This seems to have a bearing on our duty of casting bread upon the waters, not that it may be swept away or perish in the eyes of the just examiner, but that it may come to that place where all our goods will be stored up. And [it will] be there to meet us in due time, even though we may think otherwise.

Moreover, it is a righteous thing to give (to the needy) of your bread, and of those things which are necessary for the support of man's life. For though you seem immediately to waste it upon some persons, as if you cast your bread upon the water, yet in the progress of time your kindness shall be seen to be not unprofitable for you. Also give liberally, and give a portion of your means to many; for you know not what the coming day does. The clouds, again, do not keep back their plenteous rains, but discharge their showers upon the earth. Nor does a tree stand for ever; but even though men may spare it, it shall be overturned by the wind at any rate. But many desire also to know beforehand what is to come from the heavens; and there have been those who, scrutinizing the clouds and waiting for the wind, have had nought to do with reaping and winnowing, putting their trust in vanity, and being all incapable of knowing anything of what may come from God in the future; just as men cannot tell what the woman with child shall bring forth. But sow in season, and thus reap your fruits whenever the time for that comes on. For it is not manifest what shall be better than those among all natural things. Would, indeed, that all things turned out well! Truly, when a man considers with himself that the sun is good, and that this life is sweet, and that it is a pleasant thing to have many years wherein one can delight himself continually, and that death is a terror and an endless evil, and a thing that brings us to nought, he thinks that he ought to enjoy himself in all the present and apparent pleasures of life. And he gives this counsel also to the young, that they should use to the uttermost the season of their youth, by giving up their minds to all manner of pleasure, and indulge their passions, and do all that seems good in their own eyes, and look upon that which delights, and avert themselves from that which is not so. But to such a man I shall say this much: Senseless are you, my friend, in that you do not look for the judgment that shall come from God upon all these things. And profligacy and licentiousness are evil, and the filthy wantonness of our bodies carries death in it. For folly attends on youth, and folly leads to destruction.

When you give, give generously, with a joyous countenance, and give more than you are asked for, since it is said: "Send forth thy morsel of bread toward the face of the poor man, and soon you will find your recompense." Do not separate the rich from the poor, nor try to discriminate the worthy from the unworthy, but let all persons be equal in your eyes for a good deed.

"Send your bread upon the waters, for after many days you will find it." He encourages to mercy since it must be given to all that seek wisdom, and work well. For just as he sows over the well-watered fields and awaits the produce of his seed, so too he who is generous to the needy does not sow the grain of his seed, but bread itself. And he waits for it to grow into his future profit; and when the day of judgement comes much more will be found to have grown than was at first sown. Differently: in each and every man you can see this water, about which is said, "rivers flow from his stomach, the waters of life" [Ioh. 7, 38.], lest it should trouble you to display the bread of life, the bread of reasoning, and of speech. For if you do this many times you will find that you have not sown the seeds of doctrine in vain. I think that this is what is written in Isaiah too: "blessed is he who sows across the water, where the ox and ass trample" [Is. 32, 20.]. This is also because that teacher (about whom we have already spoken), is held to be worthy of blessing, because he sows across the well-watered hearts of his listeners, the hearts of the Jews, as those of the gentiles in the gathered congregation.

The Old Testament too knew this number eight which in Latin we call the Octave, for the preacher says, give a portion to seven and also to eight. The number seven belongs to the Old Testament, the number eight to the New, for then Christ rose, and the day of new salvation shone upon all. This is the day whereof the Prophet says, This is the day which the Lord hath made, let us rejoice and be glad in it.

Now the seventh day denotes the mystery of the Law, the eighth that of the Resurrection, as you have in Ecclesiastes, Give a portion to seven and also to eight.

Before the Lord's resurrection there was rest for the departed but resurrection for none: "Rising from the dead he dies no more, death has no more dominion over him." But after such resurrection had taken place in the Lord's body, so that the head of the church might foreshadow what the body of the church hopes for at the end, then the Lord's day—that is the eighth, which is also the first—began to be observed.

Give portions to seven etc. Here secondly he exhorts to giving abundantly: and he sets forth the exhortation and subjoins the reason. He exhorts therefore to abundance, saying: Give portions to seven and also to eight, that is, according to the capacity of your powers give alms, so that, whether you be poor or rich, you give a seventh and an eighth of your goods, that is, you make the portion of the poor generous: Second Corinthians 8: "That your abundance may supply their want"; and Luke 11: "Give alms of that which remains over". Therefore he says: Give portions to seven: for by the number seven we understand what suffices to supply one's own necessity; whatever is beyond that is called seven and eight: and this is to be distributed to the poor, not to be stored up in earthly treasures, but in heavenly ones: whence Matthew 6: "Lay up for yourselves treasures in heaven, where neither rust nor moth destroys"; and Tobit 4: "If you have much, give abundantly: if you have little, strive willingly to impart even that little". And the reason for this generosity is given, when it is added: Because you know not what evil etc. And a manifold reason is given, namely on account of caution against evil; whence he says: You know not what evil shall come upon the earth. Because therefore you are not certain, you must provide for yourself, lest you fall into peril: and the best remedy is abundant almsgiving: Ecclesiasticus 29: "Shut up alms in the bosom of the poor, and it shall pray for you and deliver you from all evil".

Abundantly it is also to be dispensed: therefore he says: Give seven portions: seven portions we understand as the doctrine of Christ of the Old Testament, because there the seventh day was commanded to be observed. By eight we understand the doctrine of the New Testament, because the eighth day is commanded to be observed.

The one who "gives a part to the seven" commits to the Old Testament, which was before the arrival of the Savior. The number seven indicates the institution of the sabbath. The one who "gives a part to the eight" is the one who believes in the resurrection of the Savior, since he came after the sabbath.The Jews who "give a part to the seven" have not "given a part to the eight" and therefore they were not saved. The heretics … rejected the law and the Old Testament; since they did not "give a part to the seven," they miss the goal.

They need not be hesitant to pray at their own special hours, that is, the second, fourth, fifth, seventh, eighth, tenth, and eleventh, inasmuch as seven or eight are harmonious with the words of Solomon: "Make seven or eight portions." [This is] in order that they may be able to climb through the sevenfold grace of the Spirit and the eight beatitudes on the day of resurrection with unhampered tread up the ladder of Jacob by its fifteen steps to the region of heaven, where Christ is resplendent above.

"Give a portion to seven, and also to eight; for you do not know what evil shall be upon the earth. "And in Ezekiel there are found seven or eight steps leading up to the temple. [Ez. 40, 26.31.] And after the 'ethical' Psalm, that is one hundred and eighteen, all the psalms are of fifteen steps by which we are first taught the law, and when the seventh is finished, we then climb to the Gospel through the 'eight steps' [Ier. 'ogdoadem']. Therefore it is taught that we should believe with equal respect in each, the same for the old as for the new. The Jews dedicated their seventh part, believing in the Sabbath, but did not dedicate that eighth, denying the resurrection on the day of the Lord. On the other hand, heretics, Marcion and Manichaeus and all who rip up the ancient law with their savage mouths, dedicate their eighth part, taking up the Gospel. But they do not save as holy the seventh, spurning the old law. For we are not able to understand the worthy crucifixions, the worthy punishments already in mind, which are reserved for those who are moved to wickedness on earth, that is for the Jews and the heretics, and for those denying the other of the two. The Hebrews understand this passage in this way: keep both the Sabbath and the rite of circumcision, for if you do not adhere to these wickedness will come over you unexpectedly.

He who needs and apprehends much is filled, he who hath been filled waters others, and therefore Scripture saith, If the clouds be full of rain, they empty themselves upon the earth.

On account of the amplification of merit he says: If the clouds be full, supply: by God, they will pour out rain upon the earth, on account of which rain the earth bears fruit: Hosea 6: "He will come to us like the rain, the early and the latter rain to the earth"; and this for bearing fruit and multiplying the goods of the earth through the merit of almsgiving. For just as full clouds inebriate the earth with rain, so multiplied alms inebriate the soul with grace: Second Corinthians 9: "Now he who supplies seed to the sower will both provide bread for eating and will multiply your seed and increase the growth of the fruits of your righteousness". On account of the stability of the reward, which cannot be changed nor lost: on account of which he says: If a tree fall to the south: this tree is man: concerning which Job 14: "A tree has hope; if it be cut down, it will sprout again." And the south gives to understand the warmth of charity and the state of glory: Song of Songs 4: "Arise, O north wind, and come, O south wind: blow through my garden" etc. Therefore for the tree to fall toward the south is for a man to be brought into glory at death; and then there it shall be, that is, it can never be displaced; Revelation 3: "He who overcomes, I will make him a pillar in the temple of my God, and he shall go out no more." If it falls to the north, there it shall be, that is, if unto infernal punishment; Jeremiah 1: "From the north shall all evil be spread forth"; he who falls into hell, there he shall be, because from thence he shall never be freed. For rightly it is said in the last chapter of Isaiah: "Their fire shall not be extinguished, and their worm shall not die." In whatever place it falls, there it shall be, whether for good or for ill; Galatians 6: "What a man sows, that also shall he reap."

And because a man cannot abundantly communicate doctrine unless he is filled from above, he says: If the clouds are filled, they will pour out rain upon the earth. The clouds are good preachers, who fly to the heights through contemplation: Isaiah 60: "Who are these who fly like clouds and like doves to their windows"? These are filled by the Lord with knowledge: Isaiah 11: "The earth is filled with your knowledge, as the waters covering the sea": and this through the Holy Spirit: Wisdom 1: "The Spirit of the Lord has filled the whole world." These clouds, once filled, will pour out rain, that is, the doctrine of the divine word; Ecclesiasticus 39: "He himself like rain will send forth the words of his wisdom"; Isaiah 55: "As the rain and snow descend from heaven and water the earth and soak it: so shall my word be," upon the earth of the heart for bearing fruit; Hebrews 6: "The earth, drinking in the rain that comes upon it, and bringing forth fitting vegetation" etc.

This sentence obviously is meant in a figurative and spiritual sense.…The south is in many ways distinguished from the north geographically, but also in a spiritual sense: The bride in the Song of Songs says, "Awake, O north wind, and come, O south wind!" So she sends the evil power away. The evil power was within her. When the evil was active, that is, the evil regarding faith and vocation, then she had the north wind living within. When she "turned away from evil" and went to the doing of good, she called for the south wind. Pay attention to the occasion: "Blow upon my garden that its fragrance may be wafted abroad," [she says to the south wind]; the north wind does not do this. She uses the terms in a quite physical sense, since the "cold wind" is called "north wind." The cold wind closes the openings of the trees, the so-called invisible pores, so that the elements of fragrance are kept inside. But when the warm south wind blows through the garden of the soul, … then the pores are widened.

"If the clouds are full of rain, they empty themselves upon the earth: and if the tree falls toward the south, or toward the north, in the place where the tree falls, there it shall be. "Keep the commandments that have been taught to you above so that the clouds above you will break open in rain. For wherever you have made your home and seat for the future, whether to the east or facing the north, when you die you will remain there. Differently: as I have said above 'send your bread over the water and divide it to all who ask'. Since when the clouds are full they pour their riches down on mortals, and you are as a tree: however aged you may be, you will not live forever, but one day suddenly struck by the storm of death like a storm of winds, there where you fall you will lie forever. The time of your end will come whether you may be stiff and savage, or mild and merciful. Differently: God is addressed in the Psalms: "you are truth up to the clouds" [Ps. 35, 6.], and in Isaiah God warns the sinner of the vineyard, "I will command the clouds not to rain down" [Is. 5, 6.]. Therefore the clouds are as prophets or holy men, who have amassed many talents in their mind, so that he can rain his teachings of doctrine down on others and say, "their speech should be awaited just as rain, and they will pour out rain across the earth" [Deut. 32, 2.], to which is replied, "let the earth hear the words of my mouth" [Deut. 32, 1.]. But this follows: "and if a tree falls to the east, or to the north, in the place where it falls, there it will remain." We can take the example of the book of Hebrews, in which is written, "God will come to Teyma" [Heb. 3,3.], which some interpreters have taken to mean that God will come from the south, and when I come to think about it the south is always used in a good context. This can be seen in Song of Songs: "arise oh north" that is 'return' and 'go away'; "and come O south wind" [Cant. 4, 16.]. Therefore a tree, if in this life it falls and is cut in its state of mortality, either must sin before while it stands and is then placed in the north afterwards, or if the south winds takes away all its worthy fruit, it will lie wounded in the south. The text does not mean any tree, but only if it lies to the north or south. This means the same as that which is written: "I will say to the north wind, come, and to the south wind, do not hold back" [Is. 43, 6.]. Nowhere teaches about the south wind and the east wind together, saying that they blow, since it is fitting for them to be among those regions, because they are blown afterwards to the south and east. Therefore it blows from the north to the south and the south wind blows its inhabitants to the east. And they are not able to blow out if they remain in their ancient palaces.

He who observes the wind etc. Here he exhorts to giving unceasingly: and first he teaches that times are not to be watched; second, that divine works are not to be scrutinized; third, that works of mercy are to be continued.

As to the first, he says: He who observes the wind does not sow, because frequently a wind comes that he does not want, and the wind that would please him does not come. And he who considers the clouds shall never reap: and therefore it is necessary that when it is time for reaping, he should reap, and for sowing, he should sow, and not wait. So also in the matter at hand, while he has time, let him do good; Ecclesiasticus 4: "Do not afflict the heart of the needy, and do not delay a gift to one in distress"; and Proverbs 3: "Do not say to your friend: Go and come back, tomorrow I will give to you, when you can give at once"; and thus he ought not to delay.

Unceasingly also must it be dispensed: therefore he says: He who observes the wind does not sow. To sow is to preach the word of God: Matthew thirteen: "The sower went out to sow his seed": and afterwards he explains: "The seed is the word of God." This wind is the wind of detraction, concerning which Job one says: "A wind came from the region of the desert and struck the four corners of the house." He who observes this wind of detraction never sows, because he who fears the words of detracting men does not preach unto fruit, but rather is tossed about like a reed: Matthew eleven: "What did you go out to see? A reed shaken by the wind"? And he who observes the clouds will never reap. The clouds, as the Gloss says, are the blandishment of flattery, which he who desires to have never reaps eternal life, because "he has received his reward," Matthew six: and he sows in the flesh, and therefore will reap corruption, Galatians last chapter: "He who sows in the flesh" etc. And therefore these things are to be despised, but one must preach morning and evening; Second Timothy four: "Preach the word, be instant in season, out of season"; Acts twenty: "For three years I did not cease day and night, admonishing each one of you with tears."

He that observeth the wind doth not sow: and he that regardeth the clouds never reapeth. For what is expressed by the wind but the temptation of malignant spirits? And what are denoted by the clouds which are moved of the wind but the oppositions of bad men? The clouds, that is to say, are driven by the winds, because bad men are excited by the blasts of unclean spirits. He, then, that observeth the wind soweth not, and he that regardeth the clouds reapeth not, because whosoever fears the temptation of malignant spirits, whosoever the persecution of bad men, and does not sow the seed of good work now, neither doth he then reap handfuls of holy recompense.

Let not much wisdom become a stumbling-block to your soul and a snare before you; but trusting in God, manfully make a beginning upon the way that is filled with blood, lest always you be found wanting and naked of knowledge of God. For he who is fearful or watches the winds, sows not.

"He that observes the wind shall not sow; and he that regards the clouds shall not reap. "He who considers what is good for him and does not give out to all who ask him, often destroys what he ought to receive. [Cfr. Luc 6, 30.] Differently: he who proclaims the word of God at the time when the people listen freely and a second wind of rumour comes, he is a negligent and lazy farmer. But favourably or not in his career he must proclaim the word of God [Cfr II Tim. 4, 2.]; and he must not think of the storm of adverse clouds in his time of faith. This is written in Proverbs: "just as the rains are heavy and unyielding, so are they who leave wisdom and praise impiety" [Prov. 28, 3.4.]. Therefore you must sow your seeds in the middle of a storm without thinking of the clouds and without fearing the winds. And you must not say, 'that time was convenient, this of no use', when we do not know which way and which will is the one spirit of giving.

As you know not what is the way etc. Above he said that times are not to be observed; here, second, he teaches that divine works are not to be considered or scrutinized, because we cannot; therefore he says: As you know not what is the way of the spirit. The Spirit, who is God, because this we do not know; whence John 3: "The Spirit breathes where He wills, and you hear His voice, but you know not," etc.; and Job 9: "If He comes to me, I shall not see Him; if He departs, I shall not perceive it." The spirit, which is the soul or spiritual creature, whose way, that is, origin, is not known, nor indeed its end; above, in chapter 3: "Who knows whether the spirit of the sons of Adam ascends upward?" The spirit, which is the wind, whose way is not known, that is, its origin; whence in the Psalm: "Who brings forth the winds from His treasuries"; Exodus 15: "Your spirit blew, and the sea covered them." He says therefore: As you know not what is the way of the spirit, and by what reason the bones are joined together in the womb of a pregnant woman, that is, how they are fitted together and differentiated: because even Avicenna himself says that the formative power of the members is a divine power: 2 Maccabees 7: "I know not how you appeared in my womb; for I neither gave you spirit and soul, nor did I fashion the members of each of you": but He fashioned them, to whom it is said in Job 10: "You have knit me together with bones and sinews." Just as you are ignorant of these things, which are carnal, so you are ignorant of the works of the Lord, who is the maker of all things: works, that is, hidden judgments, concerning which it is said in the Psalm: "Great are the works of the Lord, sought out according to all His purposes." These works we do not know: Romans 11: "O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable His ways!"

Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power. But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments. They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace, Him, by Whom they were made, but yet cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen in His doings the Psalmist bears witness, saying, Who hath made darkness His secret place. And again, Thy judgments are a great deep. And again, The deep like a garment is His clothing. Whence also it is well said by Solomon, As thou knowest not what is the way of the spirit, nor how the bones grow together in the belly of her that is with child, so thou knowest not the works of God, Who is the Maker of all things.

"As you do not know what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so you know not the works of God who makes all. "Just as you do not know the way of the spirit and of the soul entering a child, and are unknowing of the types of bone and veins in the stomach of a pregnant woman. It is hard to know how the human body is formed from the simplest elements into the many varied forms and limbs, and from the very same seed, one makes soft our hair, another makes our bones hard; one connects the veins, another links the nerves together. Thus you cannot know the work of God, who has made all things. From this he teaches that the variety of things in the world must not be feared, and you must not fear the winds and the clouds, which as we have mentioned above must be judged. But although the sower ought to reap in the course of his career, he ought to save the outcome for the judgement of the Lord.

In the morning sow etc. Here thirdly he exhorts to doing good unceasingly: and first the exhortation is set forth; second, the reason for the exhortation is added; and third, the recompense.

He exhorts therefore to performing works of mercy unceasingly, for he says: In the morning sow your seed, that is, in the time of youth, because Lamentations 3: "It is good for a man when he has borne the yoke from his youth." And in the evening let not your hand cease, that is, in old age, as if to say that at every time and age good works are to be done without ceasing: Galatians 6: "And let us not grow weary in doing good, for in due time we shall reap, if we do not lose heart." Therefore one must sow continually, because, as it is said in 2 Corinthians 9, "he who sows sparingly shall also reap sparingly, and he who sows in blessings shall also reap from blessings."

Because you do not know etc. Here the second point is noted, namely the reason for the exhortation: because man does not know when and which works God accepts, just as he who sows does not know which seed bears fruit. Therefore he says: Because you do not know which may rather spring up: this one, that is, the evening sowing, or that one, that is, the morning sowing: above in chapter 9: "Man does not know whether he is worthy of love or of hatred." And if both together, it will be better, because "more goods are to be preferred over fewer"; Isaiah 32: "Blessed are you who sow beside all waters."

"In the morning sow your seed, and in the evening withhold not your hand: for you know not whether shall prosper, either this or that, or whether they both shall be alike good. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun: But if a man lives many years, and rejoices in them all; yet let him remember the days of darkness; for they shall be many. All that which comes is vanity. "Do not choose which good deeds you do, but once you have started doing good, never stop. The evening will reveal the justice of the morning, and the sunrise will collect the mercy of the evening. For it is uncertain which work pleases God more, and by what means you will obtain the fruit of righteousness. But it can happen that not one but each one will please God. Another meaning could be that both in childhood and in old-age you will have equal work. Do not say therefore, "I worked while I was able, I ought to rest in old-age", for you do not know whether you please God more in youth or in age. And the thrift of youth too is of no use if old-age is taken up by indulgence. For the righteous has erred, not even his former virtues can free him from death. And if you always do well according to each interpretation and work equal amounts in each age, you will see God the Father, the sweetest light; you will see Christ, the sun of righteousness. More precisely if you live for many years and always have good things or do good deeds, you will still know that you are going to die, and the coming of darkness will continually surround you: you will despise the present things as if they were transient, frail and failing. Symmachus has interpreted the end of this idea in this way: if a man lives for many years and if he has been happy in all this he ought to remember the days of darkness, since they will be many, in which all will cease. Differently: in another place in the Scripture God promises, saying, "I will give you timely rain and rain that is late" [Deut. 11, 14.]. I will irrigate you with rain: the Old and the New Testament. He warns about this here so that we may read about the ancient law, lest we hate the Gospel, and in this way ask about the spiritual understanding in the old text; lest we think that what we read in the Gospels and apostles is only to be taken at face value. For we do not know when more knowledge and grace is divested to us by God, and he who is happy, who joined both together to make it like one. For he who has followed this will see the light, will see Christ, the light of justice. And if he lives for several years and with knowledge of the Scriptures he will know the greatest happiness and enjoyment, and he is forced more to this toil by the memory of his future judgement. Since the time of eternal darkness will come, and perpetual punishments will be in stone for those who have not sown in the morning and in the evening, and joined both in vain; they have not seen the light or the sun, whence the light itself comes.

Let us turn now and ponder the word just as the natural philosopher has said, and let us know its power. "Sow your seed," he said, "in the morning hour and do not cease in the evening hour." And I say according to my dull mind, "The morning hour is the young childhood of man, and the evening hour is old age." For infancy is in need of teaching and instruction for everyone so that they escape sin. Likewise moreover, he will continue to remember the sin into which he has fallen in the morning hour, which is his childhood, and he will not set his heart on his own teaching but will be first to the church, the school for little and great, and he will listen to the Scriptures inspired by God, that he might not be unmindful or fall but become new again through repentance. The word extends to us, too, we who are called "bishop" and "presbyter" and "teacher," that we might continue to abide in the word of teaching every day from morning until evening every day, just as it is written, "Speak [and] do not be silent." I am speaking with you, he said, personally, so that you will not be ashamed. I will sow in you the Word of God, the seed of truth and life from the morning hour to the evening hour.

It is indeed a beautiful wisdom, because it is light, but it is more beautiful than the sun, since the sun is unable to give birth to its radiance within itself, while the Eternal Sun begets the most beautiful Radiance within Himself. Likewise, eternal wisdom exerts its influence over all things. Hence in Ecclesiastes: "Light is sweet! and it is pleasant for the eyes to see the sun."

Sweet is the light etc. Here the third point is noted, namely the recompense: and this is the beholding of the eternal light and sun, in which there is the highest sweetness, and so great is the recompense. And therefore he says: Sweet is the light, to behold. Concerning this sweetness, in the Psalm: "How great is the multitude of Your sweetness, O Lord," etc. And it is delightful for the eyes to see the sun, that sun, of which Malachi 4 says: "The sun of justice shall rise upon you who fear God." This sun it is delightful to see: therefore 1 Peter 1: "Into whom the Angels desire to look." And because only those who shall be at the right hand will see that light, therefore in the Psalm: "Delights at Your right hand forevermore."

Second, he calls back from evil by consideration of future punishment.

If a man has lived many years etc. Above he exhorted to good by consideration of reward; here he intends to call back from evil by consideration of future punishment: and indeed he does this in this order. First he says that memory of the future time must be maintained: second, he reproves present joy; third, he exhorts to cast away all wickedness and abundance of malice.

He exhorts and admonishes to maintain the memory of future time, however much a man may abound in present prosperity. On account of which he says: If a man has lived many years, because in truth, even if they seem many, they nevertheless cannot be many, according to that passage in Ecclesiasticus 18: "The number of the days of man, at most are a hundred years." And in all these he shall have rejoiced, according to those of whom it is said in Job 21: "They hold the timbrel and rejoice at the sound of the organ; they spend their days in prosperity," etc. He ought to remember the time of darkness, that is, the day of judgment, which will be a dark time; Zephaniah 1: "That day is a day of wrath, a day of darkness and gloom"; and of many days. These are the days or years of eternity; in the Psalm: "One day in your courts is better than a thousand." He ought to remember the day of judgment, so that he may fear; he ought to remember glory, so that he may hope and rejoice, and this according to the alternation of works; whence Ecclesiasticus 11: "In the day of good things, be not unmindful of evil things, and in the day of evil things, be not unmindful of good things." Days, I say, many, which when they shall have come, past things will be convicted of vanity, that is, they will be manifestly shown to have been vain; whence Jerome: When the kingdom of Christ shall have come, the other kingdoms will vanish. Past things will be convicted, namely of the vanity of mutability: Wisdom 5: "What has pride profited us? Or what has the boasting of riches brought us? All these things have passed away like a shadow." They will be convicted of the vanity of iniquity: Ecclesiasticus 17: "What is more wicked than what flesh and blood has devised?" And these things will be convicted; Ephesians 5: "For the things that are convicted by the light are made manifest."

In the spiritual sense [this saying] is even more valid, for "young men" are those who are strong because they have the Word of God and because they have power against evil. John, for example, writes, "I write to you, young people, because you are strong and the Word of God abides in you, and you have overcome the evil one." He certainly does not write to a certain age group in a physical sense but to a soul made young, since it has "clothed [itself] with the new self."

He shews himself to live with good heed and circumspection, who, in considering the shortness of the present life does not look to the furtherance but to the ending of it, so as to gather from the end, that all is nought that delights while it is passing. For hence it is said by Solomon, But if a man live many years and rejoice in them all, yet let him remember the time of darkness, and the days that shall be many; and when they come, the past shall be convinced of vanity. Hence again it is written, Whatsoever thou takest in hand, remember thine end, and thou shalt never do amiss. Therefore when sin tempts the mind, it is requisite that the soul should regard the shortness of its gratification, lest iniquity hurry it on to a living death, when it is plain that a mortal life is quickly speeding to an end.

Rejoice therefore, O young man, etc. Here secondly he reproves present joy, asserting that man must be judged for it; whence speaking ironically he says: Rejoice therefore, O young man, in your youth, because that age is suited to joy; whence Wisdom 2: "Come, let us enjoy the creature as swiftly as in youth"; as if to say: do not rejoice in youth, lest you grieve in old age; whence Ecclesiasticus 5: "Do not follow the desire of your heart in your strength." And he explains this joy, so that it may be complete both in mind and in deed and in outward sign. As to the joy of delight in the mind he says: And let your heart be in what is good, as if to say: do not rejoice in heart, because above in chapter 7: "The heart of the fool is where joy is." As to delight in deed: And walk in the ways of your heart, that is, outwardly fulfill in deed what you desire in heart, as if to say: do not walk thus; Ecclesiasticus 18: "Son, do not go after your desires, and turn away from your own will." As to joy in outward sign he says: And in the sight of your eyes, so that the eye may gaze upon those things which the heart desires and your hand performs, according to what is said of those concerning whom 2 Peter 2 states: "Having eyes full of adultery and unceasing sin," as if to say: do not walk thus; Isaiah 3: "Because the daughters of Zion are lifted up and have walked with outstretched neck and wanton glances of the eyes," etc. And that this is spoken ironically is clear, because he threatens evil upon those who rejoice thus; whence he adds: And know that for all these things God will bring you into judgment. And therefore all these things are to be fled; Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquity, and know that there is judgment."

As he doth, in the first place, express the delight of carnal things, and pronounceth it to be good to cast away all care, and to eat and drink: so afterward, with reason and judgment doth he reprove that, when he saith that it is better to go unto the house of mourning, than to the house of feasting: and though he saith that a young man ought to rejoice in his youth, yet doth he utter that as proceeding from the resolution of a carnal mind; seeing afterward, by definitive sentence, he reproveth both youth and pleasure, as vain things. Again there we find it written: O young man, rejoice in thy youth: and yet a little after is added: for youth and pleasure be vain things. Seeing, therefore, he doth afterward reprove that for vain, which before he seemed to allow: plainly doth he declare that he spake those words as it were of carnal concupiscence, and the other of a right and true judgment.

"Rejoice, O young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes: but know, that for all these things God will bring you into judgement. Therefore remove sorrow from your heart, and put away evil from your flesh: for childhood and youth are vanity. "In this chapter there were many explanations of all things and almost as many opinions as men themselves. It would take too long however to recount all the opinions of everyone and their arguments in which they want to prove their opinions, the matter would require a volume to itself. But it is enough for wise men to have shown what they feel, and like in a small picture, to have depicted the thirst of the earth, the waste of the whole earth, and the belt of the ocean, and to have shown them in such a small collection. The Hebrews believe the imperative here refers to Israel, to whom it is taught that she should enjoy her riches, and before the time of bondage comes should change youth to old-age. She should enjoy whatever is pleasant or fun, just as it seems to the heart so it seems to the eyes; at that time while she still has them to hand. She knows however that she will be judged in all things that she has done. And just as from bad thoughts she flees from desires, knowing that foolishness is joined to youth, and will remember always her Creator, and before the days of Babylonian and Roman captivity come, in which she will no longer be free...

Therefore, if anger has held out with most shameful boldness in the heart of any one of you until these holy days, now at least let it depart. [Thus] your prayer may proceed in peace and … may not stumble, tremble, or become mute under the pricking of conscience when it has come to that passage where it must say, "Forgive us our debts, as we forgive also our debtors."

Remove anger etc. Here thirdly he exhorts to cast away all wickedness, namely malice of heart and uncleanness of flesh. As to malice of heart he says: Remove anger from your heart, so that you may not be angry, because anger renders a man wicked; Matthew 5: "But I say to you that everyone who is angry with his brother shall be liable to judgment"; and if he is angry, he ought not to persist in it; whence Ephesians 4: "Let not the sun go down upon your wrath." As to uncleanness of flesh he says: And remove evil from your flesh, and thus he excludes all uncleanness of the flesh; James 1: "Casting away all uncleanness and abundance of malice, receive with meekness the engrafted word." He removes evil from the flesh who mortifies it; Colossians 3: "Mortify your members which are upon the earth." And the reason for this is given: For youth and pleasure are vain, because they pass away quickly; 1 John 2: "The world passes away and its desire," and therefore Wisdom 5: "What has pride profited us? Or what has the boasting of riches brought us? All these things have passed away like a shadow," etc.

In Scripture the spirit is continuously called "heart."The passage therefore means: Even if we sometimes are caught up in anger, this "anger" should not be allowed into the "heart," so that the anger does not become a permanent condition. And when suddenly a desire comes up in the part of the soul which deals with desire, this desire should not be transferred to the spirit and to the part of the soul that deals with reason. Otherwise it becomes a permanent condition and not just an affect or a precondition for this affect, but simply evil.… If "anger is banished from your heart," you will not do evil through the members of your body. Whoever is caught by anger often fights and may even decide to kill. Thus, if you "banish anger from your heart," then evil, which comes about through deeds, will vanish as well.

Put sorrow far from your flesh and sadness from your thoughts, except only that for your sins you should be constant in sadness. Cease not from labor, not even though you are rich, for the slothful person gains manifold guilt by his idleness.