Ecclesiastes 12

"The wheel of our life": The ceaseless advance of our earthly life by which we are continuously moved from the day of our birth right up to death as if by the always turning wheel of a carriage. [Thus] Solomon, when he said well, "Remember your Creator in the days of your youth before the time of affliction comes," a little further on added, "And the wheel above the cistern is broken, and the dust returns to the earth it came from."

He describes punishment in general with respect to three things: first, with respect to the presence of what is harmful; second, with respect to the absence of what is pleasant; third, with respect to the lack of remedy; from the consideration of which he exhorts us to remember God.

Therefore, with respect to the presence of what is harmful, he says: "Remember your Creator," giving Him praise and confession, "in the days of your youth," that is, as long as you are young and healthy: Sirach 17: "You shall confess while living; alive and healthy you shall confess and praise the Lord, and you shall glory in His mercies." And the reason for this is that the time of old age should not be awaited, in which there is the presence of what is harmful; on account of which he says: "Before the time of affliction comes": Sirach 18: "Before sickness apply the remedy, and before judgment examine yourself." "And the years draw near of which you shall say: They do not please me." These are the years in which human nature is troubled by many afflictions; and these are in old age and draw near, because in the Psalm: "Our years shall be considered as a spider's web" etc.

Spiritually, he exhorts here that each one should remember the benefits of God and the benefactor himself, before man is handed over to a reprobate sense and falls into the blindness of error. Therefore they ought to remember God, because he is creator. First indeed he gave essence: Isaiah 45: "I made the earth and created man upon it"; therefore God must be remembered; against which, Deuteronomy 32: "You have forgotten God, your Creator." He gave power: Deuteronomy 8: "You shall remember the Lord your God, because he himself gave you strength, that he might fulfill his covenant." He gave good operation: Philippians 2: "God works in us both to will and to accomplish"; and Isaiah 26: "All our works you have wrought in us, O Lord"; and therefore he must be remembered; Psalm: "I was mindful of the works of the Lord, for I shall be mindful from the beginning of your wonders."

Because he was incarnate for us: Song of Songs 1: "We shall exult and rejoice in you, mindful of your breasts more than wine."

Because he is redeemer, who suffered for us: Lamentations 3: "Remember my poverty and transgression," etc.; who was given to us as food from heaven: Psalm: "The merciful and compassionate Lord made a memorial of his wonders; he gave food to those who fear him."

Because he is rewarder according to merit: Psalm: "You shall render to each one according to his works"; on account of this it is said elsewhere in the Psalm, "I was mindful of your judgments," etc. As to desire, Isaiah 26: "Your name and your memorial are in the desire of the soul," etc.; and therefore it is added, "My soul desired you in the night." Rewarding beyond desire: Isaiah 63: "I will remember the mercies of the Lord above all things that the Lord has rendered to us," etc.

Ecclesiastes knew of the Lord's coming at the end of the world when he said, "Rejoice, O young man, while you are young." Subsequently [he said], "Ward off grief from your heart, and put away trouble from your presence. Remember your Creator, before the evil days come, before the sun is darkened, and the light, and the moon, and the stars; and they who look through the windows go blind" (this signifies the power of sight). [Remember] "before the silver cord is snapped" (he means the cluster of the stars, silvery in appearance). [Remember before] "the golden fillet shrinks back" (here is indicated the sun with its golden aspect, for the fillet-like flower is a well-known plant, with ray-like shoots of foliage circling it), "and they shall rise up at the voice of the sparrow, and they shall see from the height, and terrors shall be in the way." What shall they see? "Then they will see the Son of man coming upon clouds of heaven," and they will mourn, tribe by tribe. What happens when the Lord comes? "The almond tree will bloom, and the locust will grow sluggish, and the caper berry will be scattered abroad." According to the interpreters the blooming of the almond tree signifies the passing of winter; our bodies, after the winter, then, are to flourish with a heavenly bloom.

When the punishing evil comes, the years arrive in which you have no pleasure. Nobody has pleasure in being punished. When the years of promise arrive, the good have pleasure in them. They have pleasure in enjoying the promises, since they have acted exactly in accordance with the promises. In a similar way, those who are prone to amusement and only recognize what can be experienced with the senses have not pleasure in the time of hunger, but only in the time of excess. The righteous have pleasure even in the times of retribution.

Moreover, it is fight that you should fear God while you are yet young, before you give yourself over to evil things, and before the great and terrible day of God comes, when the sun shall no longer shine, neither the moon, nor the rest of the stars, but when in that storm and commotion of all things, the powers above shall be moved, that is, the angels who guard the world; so that the mighty men shall fail, and the women shall cease their labours, and shall flee into the dark places of their dwellings, and shall have all the doors shut. And a woman shall be restrained from grinding by fear, and shall speak with the weakest voice, like the tiniest bird; and all the impure women shall sink into the earth; and cities and their blood-stained governments shall wait for the vengeance that comes from above, while the most bitter and bloody of all times hangs over them like a blossoming almond, and continuous punishments impend like a multitude of flying locusts, and the transgressors are cast out of the way like a black and despicable caper-plant. And the good man shall depart with rejoicing to his own everlasting habitation; but the vile shall fill all their places with wailing, and neither silver laid up in store, nor proved gold, shall be of use any more. For a mighty stroke shall fall upon all things, even to the pitcher that stands by the well, and the wheel of the vessel which may chance to have been left in the hollow, when the course of time comes to its end and the ablution-bearing period of a life that is like water has passed away. And for men who lie on earth there is but one salvation, that their souls acknowledge and wing their way to Him by whom they have been made. I say, then, again what I have said already, that man's estate is altogether vain, and that nothing can exceed the utter vanity which attaches to the objects of man's inventions. And superfluous is my labour in preaching discreetly, inasmuch as I am attempting to instruct a people here, so indisposed to receive either teaching or healing. And truly the noble man is needed for the understanding of the words of wisdom. Moreover, I, though already aged, and having passed a long life, laboured to find out those things which are well-pleasing to God, by means of the mysteries of the truth. And I know that the mind is no less quickened and stimulated by the precepts of the wise, than the body is wont to be when the goad is applied, or a nail is fastened in it. And some will render again those wise lessons which they have received from one good pastor and teacher, as if all with one mouth and in mutual concord set forth in larger detail the truths committed to them. But in many words there is no profit. Neither do I counsel you, my friend, to write down vain things about what is fitting, from which there in nothing to be gained but weary labour. But, in fine, I shall require to use some such conclusion as this: O men, behold, I charge you now expressly and shortly, that you fear God, who is at once the Lord and the Overseer of all, and that you keep also His commandments; and that you believe that all shall be judged severally in the future, and that every man shall receive the just recompense for his deeds, whether they be good or whether they be evil.

"Remember now your Creator in the days of your youth, while the evil days come not, nor the years draw nigh, when you shall say, I have no pleasure in them; "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. And all of this passage from the point which says, "before the sun, moon, and stars become dark" [Eccl. 12, 2.], until the place where the Scripture reminds us, "and dust will be swirled on earth just as it used to be and the soul returned to God who gave it" [Eccl. 12, 7.], they explain their condition. And since as I have said above these things are tiresome and favourable, they should be touched by us but briefly and superficially. Therefore enjoy your youth O Israel, and do this or that, that has already been mentioned before your time of bondage comes; and your glory will leave you and pride, and judges, and your holy men who want to be interpreted as the sun, moon, and stars, and are taken away. Before Nebuchadnezzar comes, or Titus, Vespasian's son, before the call of the prophets and their prophecies are fulfilled. In that day when the angels that protect the temple leave, and the strongest men in your army are thrown in confusion, and the speeches of the judges will be slow to come, and the prophets, who are accustomed to receiving the light of their visions from heaven, they all will become dark. When the doors of the temple are closed Jerusalem will be made humble and the Chaldeans will come as if by the song of a bird, called thus in the words of Jeremiah, and the singing girls with the lute in the temple choir will become silent [Cfr Ier. 9.]. At that time, when they will come to Jerusalem, the enemies too will fear the greatness of God, and in the way of doubt, they will fear the death of Sennacherib. For they also believe the saying, "and from up high they will fear and tremble in the road" [Cfr Is. 37.]. In those days "the almond tree will flourish", that stick and staff which Jeremiah saw in his prophecy in the beginning, "and the grasshopper will be a burden" [Cfr Ier. 1, 11.]. Nebuchadnezzar with his army, "and desire shall fail ", the friendship between Israel and God. But what desire wants for itself, although we have begun to speak about them individually will be explained more fully. But all this will happen to Israel, because man will go out into the house of his eternity, and having returned from the protection of God to the heavens, going to his tabernacle, the weeping and crying will wander in the street and will be hemmed in by the enemy's siege. Be happy therefore Israel in your youth, before the silver cord is broken, (this is until your glory is with you), before the golden ribbon breaks off, (that is before the arc of the tabernacle is taken away); before the pitcher is worn away to the fountain, and the wheel is turned around over the pool. That is until you read the most sacred teachings, for the spirit of a holy man is grace, and before you return to Babylon, from whence you left the loins of Abraham, and you will begin to be worn away in Mesopotamia, which once breathed life into you, and all is returned to He who gave it. The Jews have always taught these things and have understood this chapter to pertain to themselves. But I prefer to return to the previous argument, and try to explain each thing individually: "rejoice O youth, in your adolescence, and let your heart be good in the days of your youth, and walk in the way of your heart and in the sight of your eyes; and know above all these things, since God will lead you into judgement". He has said that the light of this world is the sweetest and that man ought to rejoice in the days of his life, and grasp desire with all enthusiasm. For the eternal night of death will fall when it's not permitted to enjoy ones amassed wealth and like a shadow, all things that we possess, will die. Now therefore he encourages man and says, "O youth, before old-age and death fall upon you, enjoy your youth, and whatever you feel is good, and seems joyful to see, take it and enjoy as it please you the things of this world." Again so that he does not think these things say to provoke men to indulgence, and thus fall into the doctrines of Epicurus, he takes this suspicion, saying, "and know, since above all these God will lead you to judgement". Thus, he says, take advantage of the things of the world, so that you know you will be judged in the end. "And force anger from your heart and take wickedness from your flesh, since youth and foolishness are vanity". In anger he sees all the problems of the spirit. In the wickedness of the flesh he sees every desire of the body. In this way therefore, he says, enjoy the goodness of this world, lest you leave pleasure or flesh. Leave off your former vices, which you did in your youth of vanity and foolishness, since youth is joined to foolishness. "And remember in the day of your youth Him, who created you, before the days of wickedness come and the years approach, in which you will say, 'I have no will'". Always remember your Creator and walk the route of your youth, so that you remember your end is death, before your time comes, in which sad things will happen.

With respect to the absence of what is pleasant, he says: "Before the sun grows dark," in whose sight there is great delight: above in chapter eleven: "The light is sweet, and it is delightful for the eyes to see the sun"; whence Tobit 5: "What joy shall be to me, who sit in darkness and do not see the light of heaven?" And to signify the complete absence, he excludes every heavenly light; whence he says: "Before the sun grows dark," so that it may not be seen in its circuit, "and the light," so that its influence may not be seen, and this during the day; "and the moon and the stars," during the night: Isaiah 13: "The stars of heaven and their splendor shall not spread forth their light; the sun is darkened in its rising, and the moon shall not shine with its light."

With respect to the lack of remedy, he says: "And let the clouds return after the rain." After rain the sky is accustomed to clear; when therefore after rain the turbulence of clouds returns, it is a sign that there is no return to exultation and gladness: Tobit 3: "After a storm You make calm, and after weeping and tears You pour in exultation." But those days shall be turned into darkness and shall not return to light: Job 3: "Let it expect light and not see it, nor the rising of the dawning aurora."

Spiritually, of this Creator we ought to be mindful both by giving thanks and by turning to him: "before the sun is darkened," namely the sun of justice, Christ, when man falls from faith: Amos 8: "The sun shall set for them at midday"; "and the light," of grace, when man falls from charity, for then he loses grace: Wisdom 5: "We have erred from the way of truth, and the light of justice did not shine upon us"; "and the moon," the understanding of Sacred Scripture, which receives its light from Christ: Revelation 12: "A woman clothed with the sun, and the moon under her feet." The woman clothed with the sun is the Church of the nations, to whom was given the full understanding of Sacred Scripture. "And the stars," the examples of the perfect: Baruch 3: "The stars gave light in their watches," namely at night, "and said: We are here." "And the clouds return," etc., that is, the teaching of the preachers ceases: Ezekiel 3: "Son of man, I will make your tongue cleave to your palate."

"While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain. "If we take this from the creation of the world, this chapter agrees with the words of the Lord, in which He says, "there will be trouble and difficulty as there has not been since the beginning of creation, but this will not happen. For the sun will grow dark and the moon will not shed light, and the stars will fall from the sky, and the virtues of heaven will be moved" [Matth. 24, 21.19.]. Those things are the guardians of the house, as we understand the 'house' to be this world, and the strong men, deceived by wickedness and varied strengths must be dispersed. But if a particular consummation of any one person is kept to the end of his life, then the sun, the moon, and stars, clouds and rain will cease to be for him, who has died. Differently: enjoy youth, O Christian people, and enjoy the goodness which has been given to you by God, and know that God will judge you for all these. Do not think that, since the earlier branches have been broken, you will be placed in the root of a good olive tree, and therefore you will be without worry. But remove anger from your heart and desires from your body, and when you have left all other vices remember your Creator before the day of wickedness comes, the day of madness, in which punishments have been made for sinners. This is so that when you sin the sun of righteousness will set for you at midday, and the light of knowledge will die, and the brightness of the moon, (that is of the Church) will be taken away, and the stars will die, about which is written, "in which you shine like the lights in the world having reason of life" [Phil. 2, 15.]. And elsewhere: "star differs from star in glory. Before the clouds return after the rain" [I Cor. 15, 41.], lest the prophets, who have watered the hearts of believers by the rain of their speech, after they have seen you to be unworthy of their rain, return to their seat, clearly to Him from whom they were sent.

He shows the future weakening in old age with respect to six kinds of members. First, with respect to the shaking of the bones, which are ordered to protecting the body, when he says: "When the keepers of the house shall tremble." The house is the frame of the body: this is fragile, and therefore needs a keeper; and so the Philosopher says that nature made the bones hard for guarding the soft members, as the ribs for the belly, and the skull for the head. These are shaken when their joints become loose.

Likewise, with respect to the weakening of the legs for sustaining the weight of the body; whence he says: "And the strong men shall bow themselves": the strong men are the legs, because, as strong men bear the weight of war, so the legs bear the weight of the body. These strong men totter when the legs tremble and waver and do not securely support.

Third, with respect to the diminishing of the teeth for chewing food; whence he says: "And the grinders shall be idle, being few in number": the grinders are the two jaws, which after the manner of two millstones grind food. These, when the number of teeth is diminished, are idle, because they cannot grind food for chewing.

Fourth, with respect to the darkening of the eyes for seeing; therefore he says: "And they that look through the windows shall be darkened": they that look through the windows are the eyes, which are like two openings for seeing. These are darkened when the aged cannot see light, as Eli: 1 Kings 3, who "could not see. The lamp of God, before it was extinguished," etc. As also Isaac, of whom Genesis 27: "Isaac was old, and his eyes were dim," etc.

Spiritually, the final state of the Church before the judgment, which will be at the coming of the Antichrist, is described with regard to the diminution of faith with respect to four classes of persons. First, he foretells the shaking of the prelates, when he says: "When the keepers of the house shall be moved." This house is the Church, of which it is said in the Psalm: "Holiness becometh thy house," etc. The keepers are the prelates, to whom the care of the Lord's flock has been entrusted: Isaiah 62: "Upon thy walls, O Jerusalem, I have set watchmen." The keepers, therefore, shall be moved, when the prelates shall be shaken in faith; and this indeed will be at the coming of the Antichrist; whence Judith, last chapter: "The mountains shall be moved from their foundations."

Second, he foretells the wavering of the perfect, when he says: "And the strong men shall stagger": the strong men are the perfect in charity and hope, according to that passage of Isaiah 40: "They that hope in the Lord shall renew their strength." These shall waver: Matthew 24: "False prophets shall arise and shall show signs, so as to lead into error, if it be possible, even the elect"; and in the same place: "And unless those days had been shortened, no flesh would be saved; but for the sake of the elect those days shall be shortened."

Third, he foretells the fall of the simple, when he adds: "And the grinders shall be idle, their number being diminished," that is, the simple shall cease from good work, overcome by weariness on account of the great deception practiced upon them; whence he says: "their number being diminished," because they shall be greatly reduced: Matthew 24: "Two shall be at the mill; one shall be taken, and the other shall be left."

Fourth, he foretells the error of the wise, when he says: "And they that look through the holes shall be darkened," that is, the wise, who see with subtlety, shall be enveloped in the darkness of error: Job 12: "They shall grope as in darkness and not in light, and he shall make them stagger like drunkards."

" In the day when the keepers of the house shall tremble, and the strong men shall bow themselves; "The keepers of the house can be interpreted as either the sun and the moon, and the remaining choir of stars, or the angels who keep watch over this world. The men of great strength though, or the brave, as Symmachus has interpreted it, are those who die, or as Aquila has translated it, those who err, and are felt to be demons, for they are called those chosen by the powerful devil. The Lord overpowered him, and joining him, according to the parable of the Gospel [Luc. 11, 14-26.], destroys his house. Differently: the keepers of the house, who relate all things, which are written to the body of man, think that it means ribs, because the intestines are hemmed in by them, and all of the fleshy parts of the stomach are protected in this way. They think that the strong men are to be interpreted as legs; the sun and moon and stars therefore pertain to the eyes, nose and ears, and receive all the sensations of the head. But they do not interpret this to such an extent, because they are forced deeper by necessity, not by demons, or the sun, moon, or stars, but to understand what follows according to the limbs of man. "And the grinders cease because they are few, and those that look out of the windows be darkened. "In the beginning of the world when the charity of most was cold and the spirits of teachers were few, who were able to offer the food of heaven to believers, and they were carried to the heaves; then those who in part see the light of knowledge in this world began to be darkened. For it is said to Moses: "sit yourself in this hole in the rock, and you will see me pass" [Ex. 33, 22.]. Oh how much more one spirit saw the truth through that opening and those dark caves! Differently: there are two grinders, from whom one is taken, the other is left, the Gospel is not silent in this matter [Cfr. Matth. 24, 41.]. And when they are few, and have ceased, it is necessary that every light of knowledge is removed from our eyes. Differently: they think the grinders have ceased because they are few, and that it is talking about teeth. And when at last old-age comes even teeth are worn away, or they fall out, which usually grind down food to be sent to the stomach. But seeing it grow dark in the caves, they think it means eyes because sight darkens with old-age, and sight is made difficult.

Fifth, with respect to the immobilization of the lips for speaking, when he says: "And the doors shall be shut in the street": the doors are the lips, by which the gate of the mouth is closed. These doors are shut in the street when a man on account of old age cannot speak loudly so as to be heard by many; therefore he says: "In the lowness of voice of the grinders," that is, of those speaking softly: he says grinding means speaking, because, as a man moves his jaws for grinding food, so he moves his jaws and lips for pronouncing formed words.

Sixth, regarding the deafness of the ears for hearing, he says: "They shall rise up at the voice of the bird," that is, the cock, because the elderly cannot hear high sounds, because they are easily disturbed and most easily startled. They cannot hear sonorous and harmonious sounds either: whence he says: "And all the daughters of song shall be brought low." The daughters of song, which hear harmonious sounds, are the ears: these grow deaf in the elderly, because they cannot hear sonorous voices; 2 Kings 19, Barzillai said to David: "I am eighty years old; are my senses still keen to discern sweet from bitter, or can I still hear the voices of singers, men and women?"

These therefore are the six defects that follow upon or accompany old age: because the elderly cannot repel harmful things, cannot sustain themselves, cannot eat, cannot see, cannot speak, cannot hear.

Spiritually, because those who fall from faith fall from faithful confession, therefore he says: "And they shall shut the doors in the street," that is, in public; "when the sound of the grinding is low," that is, murmuring. But true confession is in public; whence Matthew 10: "What you hear in the ear, preach upon the housetops."

Here there is noted the spreading of error after the diminution of faith. First, falsehood will be preached by the Antichrist, when he says: "They will rise up at the voice of the bird." The voice of the bird singing in the night is the preaching of the Antichrist preaching in the night of darkness and unbelief. At his voice, therefore, those who believe his preaching will rise up. For this reason it is said in Matthew 24, that they should not give credence: "If therefore they shall say to you: Behold, he is in the desert, do not believe." Nevertheless many will hear and believe; in John 5 it is said to the Jews: "If another shall come in his own name, him you will receive."

Second, he foretells that truth will be silenced, because there will be no one to hear; therefore he says: "All the daughters of song will grow deaf." Then the daughters of song grow deaf when they cannot hear the sound of truth, which is like a certain harmony. This will be in the time of the Antichrist, as was foretold: in Isaiah 30 it is foretold concerning that people who will cling to the Antichrist: "It is a people provoking to wrath, lying children, children unwilling to hear the law of God."

"Bird" can here mean the Savior in his human nature.…But also the message of truth itself can be called "bird" for this time. It can be compared for this time with a bird that comes from on high, from where truth came to the listeners. Since, however, now even the perfect listeners are lifted up and strive for what is above the earth, the "bird on the roof" calls to them. Standing above the cosmos it has announced the perfect, the encounter with truth "from face to face."

"The daughters of song" are false teachers, the daughters only of the voice but not of the spirit, not of wisdom, not of knowledge, not of light. Because of their unmanliness and their feminization in the treatment of the perishable they are called daughters.They will be brought low. Like darkness ends when light appears, they will be unveiled as nothing when the "call of the bird," that is, of the "market" or the Savior or the divine teacher, the "rising" [human being], is here. It turns out that the teaching [of the daughters of song] is valid only for this present life and that—to say briefly what has been treated extensively by people elsewhere—human wisdom, which promises a program of nice speeches and good rhetoric, lasts only as long as the voice. Since, however, this voice will vanish, because no air is moving any more when they rise above the sphere of the air, they will be brought low. The "daughters of song" will be seen as nothing, since the wise teachers are not called daughters or daughters of song, but "sons of light," and "sons of wisdom."

"And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low. "When the voice of the grinder is weak and the teaching of a tutor has stopped, then in turn all things will stop. Even the doors are closed in the streets, as according to the unwieldy virgins of the Gospel [Cfr. Matth. 25, 1-12.], and each one regards her doors as closed to her in the street, so that she can not buy oil. Or even, while the virgins are wandering in the streets, husbands close each room when they have entered into it. For if the road is thin and narrow, which leads to life and that which leads to death is wide and open, justly, the charity of most being cold, the door of teachings is closed in the streets. [Cfr. Matth. 7, 13.] But let us use the following verse, in which he says, "and he rises to the sound of a bird", (or of a sparrow), if we seem to be a sinner to the voice of the bishop or elder so to show that we are in repentance. But this could also be different again, if we do not follow the context of this chapter, it can be taken to mean the real resurrection, when the death will rise up to the voice of the arch-angel. And it is not surprising, if we compare the trumpet of an angel to a sparrow, when all night is compared to Christ, if it is clement. And also this is not too surprising, if my memory serves me right, when I have never read of a sparrow in a bad light. In the tenth Psalm a righteous man says, "I trust in God, just as you say to my spirit: fly to the mountain like a sparrow." [Ps. 10, 1.] And in another place: "I woke and I was made as a sparrow alone on a roof" [Ps. 101, 8.]. Nor is it seen in a bad light in another place: "and even the sparrow found a home for himself" [Ps. 83, 4.]. Differently: they want to see this as the closed doors in the street, as the weak steps of an old man, because he always sits and cannot walk. The weakness of the voice of the grinder is interpreted as in his jaws, because he cannot chew food, and scarcely reduced in spirit, his voice is heard only quietly. More precisely he shows him to rise to the sound of a bird, because now with cold blood and dry organs by which sleep is nourished, he wakes to a soft sound, and in the middle of the night, when the cock crows, he rises quickly; but he is not able to move his limbs from his bed. And he becomes silent too, or as it is better put in the Hebrew, the daughters of song become deaf, (meaning ears), because it is harder for old-men to hear noises and there is less distinction between voices, or enjoy songs. Also compare what Berzellai says to David, when he does not want to go to Jordan. [Cfr. II reg. 19, 32-39.]

He adds the signs of debilitation, which are four: tremor of the body, whiteness of the head, swelling of the belly, and cooling of desire.

The first sign of infirmity in the old person is tremor of the body; on account of which he says: "They shall also fear the heights and be afraid in the way," that is, all the members of the body shall become tremulous: and this is a sign of the dissolution and diminution of the retentive power of the members, which is unable to hold the members steady: and therefore it is compelled to continually tremble; whence the wretched old person can say that word of the Psalm: "Fear and trembling came upon me" etc.

The second sign is whiteness of the head, regarding which he says: "The almond tree shall flourish," that is, the head and beard shall grow white: for the almond tree, when it blossoms, turns white, and this is a sign of weakness of power: for because in the old person the retentive power of the humors is weakened, therefore the humors putrefy and also grow cold, as a sign of which white superfluities proceed from the body of the old person: and therefore they grow white.

The third sign of senile infirmity is swelling of the belly or of other members of the body; regarding which he says: "The locust shall be fattened." The fattening of the locust even around its old age is rather swelling than true fatness, in which manner the fattening in the elderly occurs, and this is a sign of the weakness of the digestive heat. For because the digestive heat fails, phlegmatic, watery, and undigested humor abounds, which fills the body of the old person and appears to fatten it.

The fourth sign is the diminishing of desire: on account of which he says: "The caper shall be scattered." The caper is a certain herb which "benefits the kidneys," as the Gloss says, and strengthens the act of the generative power; and according to Jerome, in Hebrew it has a common name for both the herb and for lustful desire. In whichever signification therefore it is taken, the sense is correct: "the caper shall be scattered," that is, the ardor of desire shall diminish; and this is a sign of weakness in the old man. For in the act of generation, heat moves, and digested moisture supplies the material. Because therefore old age is cold and dry, heat and moisture fail, and therefore the ardor of desire is diminished.

The miseries preceding death have been described. Here is described the very misery of death both in the dying person and in those who mourn. In the dying person, when he says: "Because man shall go to the house of his eternity," that is, he shall die. For the house after death is eternal, because above in chapter eleven, "if a tree falls to the south, there it shall be; if to the north, there it shall be"; and thus the house after death is rightly called the house of eternity. As to the misery in those who mourn, he says: "And the mourners shall go about in the street: they go about," because on account of grief they know not how to rest: Psalm: "The head of their going about, the labor of their lips shall cover them." And they shall mourn over the dead as though unwilling to be consoled, but they ought not so: Sirach 22: "Mourning for the dead lasts seven days."

Spiritually, he foretells that the power of the Antichrist will be dreaded, when he says: "They will also fear the heights and be in dread," etc., that is, all, both small and great, will fear the power of the Antichrist and will worship out of terror; whence Revelation 13: "All the earth wondered after the beast, saying: Who is like to this beast, and who shall be able to fight with it?" And afterwards: "And power was given to it over every tribe and people and tongue, and all who dwell upon the earth shall worship it, whose names are not written in the book of life."

The manner of multiplying error will be by a threefold way, namely through miracles, through gifts, through torments. First, the manner of drawing to error through miracles, when he says: "The almond tree will blossom," so that just as the rod of Aaron wondrously blossomed and produced almonds, according to what is said in Numbers 17, so in emulation the Antichrist will make the rod blossom and wither, and perform many other miracles, through which the foolish will be turned to him: Revelation 13: "And the beast performed great signs and deceived the inhabitants of the earth on account of the signs which were given to it to perform in the sight of men."

Second, he foretells the manner of drawing through gifts, when he adds: "And the locust will be fattened." The locust is fattened when a greedy man is filled with money and through it is turned away from God: Deuteronomy 32: "The beloved grew fat and kicked back; grown fat, fattened, enlarged," etc. In this manner the Antichrist will turn many from the faith, which was signified in 2 Maccabees 7: "Antiochus, when there still remained the youngest, exhorted him not only with words, but also promised with an oath that he would make him rich and blessed, and that, having departed from the laws, he would hold him dear."

Third, he foretells that some will be drawn away through torments, when he says: "And the caper bush shall be scattered." The caper bush, as was said, is an herb that provokes lust. By this are understood the carnal, who carry out the care of the flesh in desires. These are scattered when through fear of torments they fall away from the faith: for they are among those of whom it is said in Luke 8: "They believe for a time, and in the time of temptation they fall away." The time of temptation will be at the coming of the Antichrist; whence Matthew 24: "There will be such tribulation as has not been from the beginning of the world until now."

As for the rewarding of the good, he says: "Man shall go into the house of his eternity," when, namely, it will be said to them: "Come, blessed of my Father, receive the kingdom which was prepared for you from the foundation of the world," Matthew 25. And then they will go into the house of eternal joy: Isaiah 35: "They shall come into Zion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness."

As for the wicked, he says: "And the mourners shall go about in the street," namely the wicked: whence Wisdom 5: "They shall say within themselves, repenting and groaning for anguish of spirit"; and Matthew 24: "They shall see the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man," etc.

Those who have dealt with the world of plants say the following about the almond: Among all the plants it grows leaves in springtime and sheds them not before all the other trees have gotten bare; it is very durable.This is why it is said about the "priestly rod" that it was of almond wood. It did not last a short time; from Moses until the coming of the Savior it was a visible sign.… This is what we think: Even if there are plants from other teachings, they bloom later, that is, after the true teaching, and cease before it; they vanish when it appears. This rod, therefore, has extinguished the other rods, those of the false apostles, and of the false prophets.… The sentence "the almond blooms" can be understood in a moral sense. The almond has two layers around the edible kernel: something hard that has to be cracked and something bitter, that is, the outer shell. The outer shell can be seen as the body, since it is bitter, tending to the sensual. The hard part, however, is the soul, since it is strong and big. The edible in the kernel is the spirit. When the sentence of the apostle comes to fruition—"May the God of peace sanctify you, perfect your spirit, your soul, and your body"—then the almond blooms. In its blooming it envelops all the three. The human being blooms, when it progresses in virtue, when it transforms its body so that it imitates the body of Christ.

Cities and their bloodstained leaders will wait for punishment from above. A most bitter and bloody time will arise like a blossoming almond tree, continuous punishments will be imposed like a swarm of flying locusts, and lawbreakers will be thrown out of the way like a black and contemptible caper plant. The good person will enter into his eternal home with rejoicing, but the bad people will fill all their homes with mourning.

"Also when they shall be afraid of that which is high, and fears shall be in the way. "That is, they will not be able to enter on difficult tasks and with tired knees and frightened footsteps, will not be able to go out in the open, and will fear the offence of steps." And the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goes to his long home, and the mourners go about the streets. "The speech now explains the limbs of a man of the Church through a metaphor. And when old-age comes his hair will grow white, his feet will swell, his lust will grow cold and he will be destroyed by death. Then he will be returned to the earth, and then in the house of his eternity you will remember his tomb and his ashes with reverence, and a crowd will walk before the mourners at his funeral. But the flower of the almond-tree, which we have in place of grey hairs, some interpret as the sacred thorn, because, while the flesh of the buttocks decreases, the thorn grows and flowers. More precisely, in that verse which says, "the grasshopper will be a burden", you must note that where we have in our manuscripts 'grasshopper', the Hebrew has "aagab", which is rather ambiguous for us. For it can be translated as 'heel' or as 'grasshopper'. Just as for example in the beginning of Jeremiah, the word "soced" if the accent is changed can mean 'a nut' or 'wakefulness'. And this is said to him: "what do you see, Jeremiah?" and he replies, "a nut". [Ier. 1, 11.] And the Lord says to him, "you have seen well, for I will wake over my work so that I might complete it." [Ier. 1, 12.] Or that explanation: it also has the etymology of the word 'nut', because God is about to keep awake. And what the people has deserved it will be given, is what the text seems to say. Thus now he shows the ambiguity of the word through its etymology, showing that the legs of old men swell up and that gout weighs upon the organs. This does not happen to all men, but to most, and this is "synecdoche" where a part is called by the name of the whole. Indeed where we read 'desire' the Hebrew has "abiona. "This in itself has many meanings, and is interpreted as 'love', 'lust', 'longing', or 'desire'. And it has the meaning, as I have said above, that the lust of an old man grows cold, and the organs of intercourse sag. But this is said because these words are ambiguous, for although they mean 'almond-tree', and 'grasshopper', and 'desire' in his language, they also mean other derived words in our language, and are derived from the forms which pertain to old-age. You must note too, that where the Septuagint has the word 'almond-tree' the word itself is "soced", which is found in the beginning of Jeremiah. But there it is meant 'nut' but here it means 'almond-tree'. Symmachus has interpreted this passage in a greatly different way, (though I am unsure of what he means): for he says, 'and they will see even above these things from on high, and they will wander, and waking he will fall asleep, and the strength of his spirit will be dispersed.' For man will go to the house of his eternity, and the weeping will wander in the street. Laodicenus [Apollinaris Laodic.] followed the interpretation of Symmachus, which the Hebrews do not like, nor the Christians; for while he is far from the Hebrews' view, he rejects too the interpretations of the Septuagint.

He touches on the miseries following death, which are the dissolution of the body and the migration of the spirit to God.

First is noted the dissolution of the sinews, when he says: "Before the silver cord is broken," and the phrase must be repeated: "Remember your Creator" etc. The intertwining of the sinews is rightly called a cord, because it encircles and binds the whole body, and silver, on account of their whiteness and translucency. The silver cord therefore is broken when the binding of the sinews is dissolved.

Second, the dissolution of the veins or arteries, when he says: "And the golden fillet runs back"; the intertwining of the veins is rightly called a fillet, because, just as a fillet is wound around, and by it the whole that is bound is preserved, so by the veins and arteries the whole mechanism of the body is surrounded and preserved. This intertwining of veins and arteries is rightly called golden, because gold is red and veins of this kind are red on account of the redness of the blood contained within them. Then therefore the golden fillet runs back when the intertwining of the veins and arteries does not endure.

Third, the breaking of the vessel of urine is noted, when he says: "And let the pitcher be shattered at the fountain." The pitcher is the receptacle of water drawn from a fountain, and the bladder is the receptacle of urine proceeding from the liver as from a fountain. For urine is the filtrate of the blood and other humors, which proceed from the liver into the whole body as from a fountain. The pitcher, therefore, is shattered at the fountain when the bladder ruptures and cannot receive the filtrate of the humors that proceeds from the liver.

Fourth, the destruction of the passage of impure waste is noted, when he says: "And let the wheel be broken at the cistern." The wheel is the instrument by which the drawing out of foul and muddy water from the cistern is accomplished: the cistern contains for the most part muddy water; and such is our belly. Therefore, for the wheel to be broken at the cistern is for the passage of impure waste exiting from the belly to be destroyed in death.

Spiritually, first is noted the emptying out of eloquence, when it is said: "Before the silver cord is broken." Silver is sonorous and signifies eloquence: the silver cord is the beautiful joining and binding together of words, which binds a man after the manner of a cord while it persuades, according to that which is said in Proverbs 7: "She ensnared him with many words, and drew him away with the flattery of her lips." Then therefore the silver cord will be broken, when after the day of judgment worldly eloquence will be silenced: Matthew 22: "Friend, how did you come in here not having a wedding garment? And he was speechless."

Second is noted the emptying out of prelacy or power, when he says: "And the golden fillet runs back." By the fillet, which was placed on the head of the priest, is understood the order of power and prelacy, by which the Church is bound together. This fillet runs back to its beginning, namely when Christ alone will reign, and all other power will be taken away; and this will be after the judgment: 1 Corinthians 15: "Then the end, when he shall have delivered up the kingdom to God and the Father, when he shall have abolished all rule and dominion and power."

Third is noted the emptying of worldly wisdom, when he says: "And the pitcher be broken at the fountain." This pitcher is the curiosity of the heart, which is brought to draw wisdom; concerning which figuratively in John 4: "A woman of Samaria came with a pitcher to draw water." The woman of Samaria is paganism, which comes with a pitcher, that is, with curiosity, to draw wisdom; whence it is said in Acts 17: "The Athenians spent their time in nothing else than either saying or hearing something new." The fountain moreover is worldly wisdom: whence in the Psalm: "You broke open the fountains and the torrents" etc. The pitcher therefore is broken at the fountain, when no place remains for curiously devoting oneself to worldly wisdom; Isaiah 30: "And it shall be broken as the potter's vessel with a most powerful crushing" etc.

Fourth is noted the removal of worldly wealth, when he adds: "And the wheel be broken at the cistern." By the cistern, which receives waters, is understood the accumulation of worldly wealth, according to that of Jeremiah 2: "They have forsaken me, the fountain of living water, and have dug for themselves broken cisterns" etc. The wheel signifies fickleness and changeableness in possessing; whence these are called goods of fortune. Then therefore the wheel is broken at the cistern, when every hope of having temporal goods is taken away: which was signified in Exodus 14: "The Lord looking upon the camp of the Egyptians overthrew the wheels of the chariots," because, Sirach 40, "the substance of the ungodly shall be dried up like a river."

By "gold" in Scripture one has to understand the spirit; but if one understands by "silver" the spoken word, we have to understand here by "gold" the thought and by bowl the sphere of reason, since it is the bowl and storage place for gold. When Scripture describes the spoken word and the written word as silver, this means a weaving of the words that fit to each other and a linking of the meaning of the different words among each other.

Some are able to drink from the fountain without the pitcher. Rebecca, which means steadfastness in the good, stepped down to the fountain and scooped the water with the pitcher in order to give the thirsty servant [of Abraham] to drink; but she herself drank from the fountain without the pitcher.…The imperfect knowledge and the imperfect prophecy are the pitcher filled from the fountain. When the imperfect will pass away, the pitcher is broken. Its content, however, is not lost.… When one does not need to drink from the pitcher anymore because the Savior has given to drink and prepared in the person who drinks a spring of living water, then the pitcher is not needed for the person who has the fountain of living water inside.

One can understand the "cistern" accordingly: Inasmuch as it is possible to scoop water from a fountain with a pitcher, it is also possible to pull up water from a cistern with a water wheel. When there is no need any more to pull up water in this way, then the "[water] wheel will break at the cistern."

Neither stored silver nor tested gold will be of any further use. A mighty blow will strike everything, right down to a water pot standing next to a well, and to a carriage wheel which happens to have been left in the ditch, its time of revolving ceased, and to the life that, by water, has passed through the age of washing.

The silver cord indicates a pure life and the inspiration that is given to us from heaven. The return again of the golden band signifies the soul that returns to the place from which it descended. Moreover, there are two remaining [figures] which follow. The shattered pitcher at the spring and the broken wheel at the well, through the use of metaphor, are allegories for death. For if a pitcher is worn through it ceases to draw water, and when a wheel at the well is broken the water it would have drawn is left to become putrid.

"Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern." He returns to former matter and after a rather large exaggeration, -which he interposes in this place, in which he says, "and remember your Creator, in the day of your youth; before the days of wickedness come, and before the sun, moon grow dark" and so on, "in the day in which the keepers of the house are renewed". - now he finishes the point he had begun in a similar way, saying, "before the silver cord is broken", and this or that happens. But he shows the silver cord to be this white band, and the space that divides us from heaven. It also means the gold band, which returns to the place whence it came down. more precisely the two that follow, the wearing of the jug on the fountain, and the breaking of the wheel by the pond, are metaphorical images of death. For death is just like the jug, which is worn down, stops to fill, and the wheel by which water is carried from a well or pond, if it has been broken. Thus the interpretation of the Septuagint has it that the usage of water is twisted in this rope; thus when the silver cord is broken, and the river of the spirit flows back to the fountain, the man will die.

Near the end of the book called Ecclesiastes there is a passage about the dissolution of man, brought about by that death through which the soul is separated from the body, where the Scripture says, "And let the dust return into its earth, as it was, and the spirit return to God who gave it." This authoritative statement is unquestionably true and leads no one into error. But if anyone wished to interpret it so as to try to defend the view that there was a posterity of souls and that all the subsequent ones come from that one which God gave to the first man, this passage seems to support him. [This is so] because flesh is there spoken of as dust—obviously, dust and spirit mean nothing else in this passage than flesh and soul—and in that way it declares that the soul returns to God, as if it might be a sort of branch, cut from that soul which God gave to the first man, just as the flesh is returned to the earth, since it is an offshoot of that flesh that in the first man was fashioned of the earth. Thus, he might contend from this that we ought to believe something that is not known about the soul, but is perfectly well known about the body. There is no doubt about the propagation of the flesh, but there is about the soul.

Fifth, the incineration of the whole body is noted, when it is said: "And let the dust return to its earth, whence it was," that is, let the body be reduced to ashes, according to that passage in Genesis 3: "You are dust, and to dust you shall return." "To its earth," because it is from it: Sirach 40: "All things that are made of earth shall return to earth."

Sixth, the return of the spirit or soul to God is touched upon: whence he says: "And let the spirit return to God, who gave it." The Lord himself gives the spirit, whence it is said in the Psalm: "He who fashioned their hearts one by one," etc.; and to him every spirit returns as to the recompenser; Romans 14: "We shall all stand before the judgment seat of Christ," etc.

Spiritually, fifth is noted how upon the wicked there shall be the infliction of punishment, when he says: "And the dust return to the earth." Dust is rightly said to be the impious and the sinner, according to that of the Psalm: "Not so the wicked, not so, but as the dust which the wind drives from the face of the earth." The earth is the depth of darkness, according to that of Proverbs 25: "The heaven above, and the earth beneath." Then therefore the dust returns to the earth, when the sinner is shut up in the lowest depth of infernal darkness; Revelation 20: "Whoever was not found written in the book of life was cast into the lake of fire."

Sixth indeed is noted how upon the just and the spiritual there shall be the conferral of glory, when he says: "The spirit return to God, who gave it." The spirit is the spiritual and good person, who is joined to God through grace: 1 Corinthians 6: "He who cleaves to the Lord is one spirit." This spirit returns to God, not because it was previously with him and afterwards departed, when it came to the body and in death returns again, as Origen held: but it is said to return because it is from him and through him and is finally ordered toward him: and this indeed shall be in glory after the judgment, according to what is said in Colossians 3: "When Christ, your life, shall appear, then you also shall appear with him in glory."

We ask that the will of God may be done both in heaven and in earth, each of which things pertains to the fulfillment of our safety and salvation. For since we possess the body from the earth and the spirit from heaven, we ourselves are earth and heaven; and in both—that is, both in body and spirit—we pray that God's will may be done.

Evagrius said, 'While you sit in your cell, recall your attention, and remember the day of your death and you will see that your body is decaying. Think about the loss, feel the pain. Shrink from the vanity of the world outside. Be retiring, and be careful to keep your vow of quiet, and you will not weaken. Remember the souls in hell. Meditate on their condition, the bitter silence and the moaning, the fear and the strife, the waiting and the pain without relief, the tears that cannot cease to flow. Remember too the day of resurrection, imagine God's terrible and awful judgement. Bring into your sight the confusion of sinners before God and His Christ, before angels and archangels and powers, and all the human race, punishment, everlasting fire, the worm that never dies, the darkness of Tartarus – and above them all the sound of the gnashing of teeth, dread and torments. Bring before your eyes the good laid up for the righteous, their confidence before God the Father and Christ His Son, before angels and archangels and the powers, and all the people in the kingdom of heaven and its gifts, joy and peace. Remember all this. Weep and lament for the judgement of sinners, keep alert to the grief they suffer; be afraid that you are hurrying towards the same condemnation. Rejoice and exult at the good laid up for the righteous. Aim at enjoying the one, and being far from the other. Do not forget this, whether you are in your cell or outside it. Keep these memories in your mind and so cast out of it the sordid thoughts that harm you.'

For people lying on earth there is one salvation, if their souls acknowledge and fly up to the One by whom they were brought into being.

"Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." He goes on more clearly: "the dust will return to the earth, whence it was taken, and the spirit is returned to God, who gave it". From which there is enough to smile at in those who think that spirits are produced with bodies, not from God, but are made from the parent's body. For when the flesh is returned to the earth, and the spirit goes back to God, who gave it; it is obvious that God is the parent of all spirits, not man.

"Before the dust returns to the earth as it was, and the spirit returns unto God who gave it." What could be said more clearly than that the matter of the flesh, which he styled dust because it springs from the seed of man and seems to be sown by his acts, must again return to the earth because it was taken from the earth? At the same time he points out that the spirit which is not begotten by intercourse between the sexes, but belongs to God alone in a special way, returns to its creator. This too is clearly implied in that breathing by God, through which Adam in the first instance received his life.

As was said from the beginning of the book, this entire book has an order directed toward proving one proposition, which he set forth at the beginning of the book, namely this: "Vanity of vanities" etc. This he proved throughout the entire book and now at the end concludes, saying: "Vanity of vanities, said Ecclesiastes." Above he similarly said, that is, proposed: but now: "Ecclesiastes said," that is, concluded. He said, I say: "Vanity of vanities." This statement is taken materially, and the act of saying passes over it, so that the sense is: Ecclesiastes said this statement: "Vanity of vanities": and in this statement that genitive designates origin, so that the sense is: "Vanity of vanities," that is, from vanities arises vanity. Ecclesiastes also said this, namely: "All is vanity," and the substantive verb is understood from the usage of speech, so that the sense is: "All things are vanity."

From this twofold statement such an argument is drawn: If from vanities arises vanity, and all things are vanity, then all created things do not make their lover blessed but make him vain, according to that passage in Jeremiah 2: "They walked after vanity, and became vain." If therefore all ought to desire beatitude and flee vanity, then all ought to despise earthly goods. And this is the conclusion of this book.

"Vanity of vanities says Ecclesiastes; all is vanity." Then after the description of man's death, he goes back to the beginning of his book, saying, "vanity of vanities, says Ecclesiastes, all is vanity" [Eccl. 1,2.]. For all toil of mortal men, which is argued all through the books, is pertinent here, so that dust returns to the earth, and the spirit returns to the place, whence it was taken, it is a great vanity in this world to toil and obtain nothing for the future from it.

Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of your slaves that bustle along the public square, your pomp and vainglory, your high thoughts, your ostentation. For all these are vain; they came not from the hand of God but are of our own creating. But why then are they vain? Because they have no useful end.

Hear what Solomon says, who knew the present world by actual experience. "I built houses, I planted vineyards, I made gardens, and orchards and pools of water. I gathered also silver and gold. I got men singers and women singers, and flocks and herds." There was no one who lived in greater luxury or higher glory. There was no one so wise or so powerful, no one who saw all things so succeeding to his heart's desire. What then? He had no enjoyment from all these things. What after all does he say of it himself? "Vanity of vanities, all is vanity." Vanity not simply but superlatively. Let us believe him and lay hold on that in which there is no vanity, in which there is truth and what is based upon a solid rock, where there is no old age or decline, but all things bloom and flourish, without decay or waxing old, or approaching dissolution. Let us, I beseech you, love God with genuine affection, not from fear of hell but from desire of the kingdom. For what is comparable to seeing Christ?

In this epilogue, first the diligence of the writer is noted, because, since he was wise, he did not hide his wisdom but declared it to others. Therefore he says: "And since Ecclesiastes was most wise": 3 Kings 4: "The wisdom of Solomon surpassed the wisdom of all the Orientals; and he was wiser than all men." Since he was thus wise, he was not negligent but diligent. Whence "he taught the people": Sirach 24: "I will yet pour out doctrine as prophecy, and will leave it to those who seek wisdom"; and afterwards: "Look, for I have not labored for myself alone, but for all who seek truth." He explains his diligence through the multitude of writings and teachings: and three books are touched upon here, which he composed. First Ecclesiastes, when he says: "And he recounted the things he had done," supply: in this book of Ecclesiastes: above in the first and second chapters he narrated spiritual and carnal works, so that in evil things he might give an example of what to detest, and in good things an example of what to imitate.

"And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. The preacher sought to find out acceptable words: and that which was written was upright, even words of truth. "The wisdom in which Solomon judges all kinds of men he now professes at the end, because he was not happy with the use of the old law, but therefore immersed himself in trying to solve difficult problems of his own accord, and in teaching people; he composed parables and proverbs, which say one thing superficially and yet have a deeper meaning. For proverbs often have different meaning to that which is written, and this is the method used in teaching in the Gospels, since the Lord spoke to the people in parables and in proverbs [Cfr. Matth, 13; 15.], but He explained them to the apostles in secret. From this we clearly get the Book of Proverbs, and we shouldn't think that they are but simple stories with teachings, but rather as gold still in the earth, as a seed within a nut, or as a fruit is found inside the hairy covering of its peel. Thus we must search for another meaning in them which pertains to God. Before this though he mentions that he desired to know the workings of the world and the wisdom and mind of God. He wanted to know why one thing or another should happen, as David after the death of the body and spirit hoped he would see the path to heaven, saying, "I will see the heavens, the work of your fingers" [Ps. 8, 4.]. But now Solomon strives to find this wisdom, so that he may know and understand with his human mind, though confined by the walls of the body, the truth only known by God.

Second, the book of Proverbs is touched upon, when he says: "And searching, he composed parables, which are useful words," that is, in Proverbs: at the beginning of Proverbs: "The parables of Solomon, son of David, king of Israel, for knowing wisdom and discipline, for understanding the words of prudence."

Third, the book of the Song of Songs is touched upon, when he says: "And he wrote discourses most upright and full of truth." He says this because those words which are spoken in the Song of Songs seem to be words of lasciviousness and lust: therefore he says: "Most upright discourses," that is, just and good: Proverbs 8: "All my words are just, there is nothing wicked or perverse in them." The words of the Song of Songs also seem to be false and playful, when it says: "Your nose is like a tower"; therefore he says: "And full of truth": for that is full which contains and holds something within: so also the words of the Song of Songs inwardly conceal and encompass truth: and this is necessary for all teaching: Sirach 37: "Before all works, let a truthful word precede you."

Let your discourses then be flowing, let them be clear and lucid; pour the sweetness of your moral arguments into the ears of the people, and sooth them with the charm of your words, that so they may willingly follow your guidance. But if there be any contumacy or transgression in the people or individuals, let your sermons be of such a character as shall move your audience, and prick the evil conscience, for the words of the wise are as goads. The Lord Jesus too pricked Saul, when he was a persecutor. And think how salutary the goad was which from a persecutor made him an Apostle, by simply saying, It is hard for thee to kick against the pricks.

This counsel has been confirmed by the twelve Apostles and by the counsels of the Saints. Whence it is said in Ecclesiastes: 'The words of the wise are like goads and like nails driven deep, which were given through the counsel of masters by one shepherd.' If you want the testimony of the Saints concerning these counsels, seek Anthony, Paphnutius, and Macarius, who all resolved to observe these counsels. Seek the bishops Basil, Augustine, Martin, and Gregory; all were monks and resolved to observe the counsels and kept them. Seek also Benedict, who was an abbot; seek Dominic, seek Francis, who resolved that all these counsels must be observed. From the Lamb proceed torches, and they are illuminations for manifesting the counsels.

The authority of his discourses is noted, because they were not lightly uttered, but rather uttered with counsel and inspired by God, and therefore they are firm and stable. And therefore he says: "The words of the wise are as goads," penetrating, namely, to the interior: "and as nails fixed deep," that is, into the depths, which are immovable, and therefore are not easily driven from the heart, but remain and lead to the good. Whence the word of God is compared to a sword, Ephesians 6: "And the sword of the spirit, which is the word of God." And therefore it pierces the heart, according to what is said in Acts 2: "When they heard these things, they were pierced in heart." Therefore the words of the wise are to be penetrated, because they were not lightly spoken: therefore he says: "Which through the counsel of masters," that is, through deliberate discussion and judgment, "were given by one shepherd," that is, by Christ, who is the shepherd, according to what is said in John 10: "I am the good shepherd." From this shepherd the words of the wise were given, because, as Augustine says, "he who teaches within has his chair in heaven"; whence Matthew 23: "One is your master, Christ." Yet they were given through the counsel of masters, that is, of the ministers of this supreme master, whom he himself sent and taught: whence it is said in 1 Peter 5: "Elders, feed the flock of God that is among you, so that when the prince of shepherds shall come, you may receive the unfading crown of glory." He himself sent these: Matthew, last chapter: "Going therefore, teach all nations."

Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise are as goads, and as nails fastened deep. But their words are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, O generation of vipers, who hath shewed you to flee from the wrath to come? Were not the words of Stephen nails, when he said, Ye have always resisted the Holy Ghost? Were not the words of Paul, when he said, O senseless Galatians, who hath bewitched you? and again when saying to the Corinthians, For whereas there is among you envying and strife, are ye not carnal, and walk according to man?

"The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. "The teacher should not be seen to break from the law of God and afterwards to justify teaching by himself, more hastily than Moses not so much of his own will, as first by the anger of God, took teachings therefrom with enthusiasm. He says that his words are the words of the wise, which like a goad correct the wicked and they move the slow steps of mortals with a sharp sting, thus they are hard like nails which hold things up securely and high; and they are not offered with one man's authority, but with the advice and agreement of all teachers. Let not mankind's wisdom be despised, for he says it is given from one shepherd. That is, many are allowed to teach, but there is only one originator of the teachings, who is God. He turns the passage against those who think there is one God of the Old Law, and one God of the Gospels, since one shepherd taught the advice of the wise. But the wise are just as much prophets as the apostles themselves. At the same time it should be remembered that the words of the wise are said to sting, not to flatter or encourage debauchery by a lack of discipline. But as I have said above it is to give the wound and slow pain of repentance to those who have come into wickedness. For if his speech does not sting but it like pleasure for the listeners then that is not the speech of a wise man. For the words of the wise are like the goad, since after all they cause the conversion of the wicked, are firm, given on the advice of saints, given by the one shepherd, and are founded on a strong root. I think I have heard it said in Paul that Saul was thrown into the way of wickedness by this goad: "it is hard for you to kick against the pricks." [Act. 9, 5.]

All the Scriptures are "words of the wise like goads, and as nails firmly fixed which were given by agreement from one shepherd," and there is nothing superfluous in them. But the Word is the one Shepherd of things rational which may have an appearance of discord to those who have not ears to hear but are truly at perfect concord.

And likewise it is a pleasant thing to endeavor to understand and exhibit the fact of the concord of the two covenants—of the one before the bodily advent of the Savior and of the new covenant. For among those things in which the two covenants are at concord so that there is no discord between them would be found prayers, to the effect that about anything whatever they shall ask it shall be done to them from the Father in heaven. And if also you desire the third that unites the two, do not hesitate to say that it is the Holy Spirit. For "the words of the wise," whether they be those before the advent, or at the time of the advent, or after it, "are as goads, and as nails firmly fixed, which were given by agreement from one shepherd."

The curiosity of the hearers is restrained, whom he addresses under the person of a son, saying: "More than these, my son, do not seek," so as to always wish to hear new things: for it suffices to know what is necessary: Sirach 3: "The things that God has commanded you, think upon them always, and in many of his works be not curious."

And a twofold reason is given for this admonition, because the inquiry of this curiosity is unending and laborious. It is unending; therefore he says: "Of making many books there is no end": because the curious never have so many that they do not wish to hear more, because they never wish to hear old things, but always new ones: whence Acts 17: "The Athenians spent their time in nothing else, but either to tell or to hear some new thing." Therefore it is said in Daniel 12: "Many times shall pass, and knowledge shall be manifold," because knowledge is always in a certain way renewed. Not only is curious inquiry unending, but it is also laborious: therefore he adds: "And much study is an affliction of the flesh": Sirach 31: "The watchfulness of honesty shall waste the flesh." It is, I say, a great affliction, and conversely the utility is small, according to what was said above in chapter eight: "There is a man who day and night takes no sleep with his eyes. And I understood that of all the works of God, man can find no reason for those things which are done under the sun."

"And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. "If you remove the words which are given by the one shepherd, related by the advice and agreement of the wise, do nothing and nothing will be reproved you; follow in the footsteps of the multitude and do not diverge from their command. Then too for him who seeks to know many things there is a great number of books that will lead him to wickedness and make the reader toil in vain. But he also teaches that you must have enthusiasm and follow meanings more than the words themselves, the opposite that philosophers and teachers of this world teach, who try to assert the falsities of their doctrines with flamboyant and unnecessary language. On the other hand divine scripture is restricted by the small quantity of what is written, and however much it is enlarged by people's opinions it is restricted by the text itself. This is because the Lord has made speech concise and brief all over the world, and His word is the same when it is spoken in our mouth and our heart. [Cfr. Deut. 30, 14; Rom. 10, 8.] Differently: read often, then consider what you have read daily, there is usually more toil of the mind that that of the body. For just as whatever you do with your hand and body is filled with the toil of the hand and the body, so that which pertains to reading is more the toil of the mind. It seems to me from this that the above points from the several books must be considered differently to the way in which many believe them to be. It is the custom of the Scriptures that, no matter how many books there are, if they all follow the same matter are have few differences, then we can say that they are one book. In this way the Gospel and the "immaculate law of the Lord, converting spirits" [Ps. 18, 8.] are called one, although there are several books in the Gospel and there are many laws. In this way too there is one volume of Isaiah, and all of the divine Scripture has one title; Ezekiel [Cfr. Ez. 3, 1-3.] and John [Cfr. Apoc. 10, 9.] are also many books in one book. The Saviour too prophesied in the holy words, saying, "in the title of the Book is written about me" [Ps. 39, 9.]. According to this meaning therefore I think it is a teaching that there should not be too many books. For whatever you say, if it is told to him who was with God in the beginning, the word then is God [Cfr. Ioh. 1, 2.], as one volume, and the many books are the one law, which is called the Gospel. But if you argue that they are varied and differ too much to be in the same volume, and look at them with too much curiosity, even within each book you will see that there are many books. They say about this: "you may not escape the sin of saying too much" [Prov. 10, 19.]. Therefore there is no end to such books, for all is good and the ending locks in truth, but wickedness and lying have no end. And the more they are sought, the more they come about. Study and consideration of this is toil of the body. I say of the body here and not of the spirit. But the spirit even has toil according to what the apostle says: "the more I worked for all these, not I, but the grace of God which was with me" [I Cor. 15, 10.], and the Saviour says, "I worked shouting" [Ps. 68, 4.].

I, for my part, am inclined to shrink from toil and to avoid that danger which threatens from God those who give themselves to writing on divinity; thus I would take shelter in Scripture in refraining from making many books. For Solomon says in Ecclesiastes, "My son, beware of making many books; there is no end of it, and much study is a weariness of the flesh." For we, except that text have some hidden meaning which we do not yet perceive, have directly transgressed the injunction; we have not guarded ourselves against making many books.

First of all, we set forth the command from Ecclesiastes: "My son, beware of making many books." I juxtapose for comparison with this the saying from the Proverbs of the same Solomon, who says, "In a multitude of words you will not escape sins, but you will be wise if you restrain your lips." And I inquire, therefore, if speaking many words, regardless of what they are, is being loquacious, even if the many words are holy and pertain to salvation? For if this is the way things are, and if he who expounds many beneficial things is loquacious, Solomon himself has not escaped the sin.

What could be briefer, truer, better for the soul to know? For this is all a person is—a keeper of God's commandments. Not being such, he is, so to say, nothing at all, because instead of being constantly reshaped to the image of the truth, he remains bogged down in the likeness of shadow.

Of those who are proud and at the same time treacherous it is said, "The foxes have dens and the birds of the air have nests." And of all people in general it is said, "And man, when he was held in esteem" (that is, made in the image of God), "did not understand; he was like foolish cattle." Solomon, however, shows humanity as it truly is, that is, uncorrupted, when he says, "Fear God and keep his commandments, for this is all there is to man."

They have been appointed to this, that is, to this made human beings by nature, that they may believe God and obey his will, as Solomon attests when he says, "Fear God and obey his commandments, for this is [the duty of] every human being." That is, every human being has been naturally made for this purpose, that he may fear God and obey his commandments.

"Fear God, and keep his commandments," it is said, "for this is the whole duty of man." So if this is all, without this, man is nothing.

A bird cannot fly without two wings, nor can a man walk without two feet. Similarly, no one can be a perfect observer of the commandments of God unless he is filled with fear and love. But man is not filled with fear except from the consideration of divine severity, nor is he filled with love except from the consideration of divine goodness. He says this so that we may fear, and through fear turn away from evil; whence: Fear God and keep his commandments; this is the whole of man, that is, for this is every man. Do you wish to merit, so as to arrive at the highest fulfillment? Fear God. But how shall I fear? Certainly by considering that the Lord is a most mighty zealot.

And Solomon says: "Fear God and observe his commandments: this is the whole man," that is, the perfect man. Therefore if you wish to be perfect, fear God.

Concerning the method of treatment in Ecclesiastes: it has been said that he acts and speaks in diverse persons, namely that of the fool and that of the wise man.

But: As it is said in Sirach 20, "a parable from the mouth of a fool will be rejected": therefore a statement made in the person of a fool is not to be heeded: therefore if the meaning of the sacred books is to be heeded, he ought not to speak in the person of a fool. Likewise, what he says in the person of the fool and the carnal man is to be rejected: but it is not known, when he speaks, whether he says this in his own person or in another's: therefore it is not known what in this book is to be held and what is to be rejected: therefore this science is a path to error. But canonical books ought to purge error: therefore this book should be removed from the canon.

I respond: it must be said that to speak something in the person of a fool or a carnal man is twofold: either to approve it, or to reject it and show it to be vain. In the first way it does not befit the science of truth: in the second way it does, just as if someone wished to refute an error and first set it forth, then afterward destroyed it. And he speaks in this way, not in the first; and therefore he is not to be condemned, but rather to be commended, because he rejects what is to be rejected.

To the objection that it is not known when he speaks in his own person: it must be said that the other side of a disputation cannot be known until one arrives at the judgment and at the determination, because in the resolution it is known what is chosen and what is rejected. Thus I say that Ecclesiastes proceeds as if disputing up to the end of the book, and at the end gives his judgment, when he says: "Let us all hear together the end of the discourse: Fear God, and know that for every fault God will bring you to judgment." In which word he condemns all the opinions of the foolish, the carnal, and the worldly. Whence what accords with that judgment he says in his own person, and what disagrees he says in the person of others: and therefore this book cannot be understood unless it is heard in its entirety.

The conclusion of what has been said is touched upon. "The end of the discourse," that is, the terminus and consummation of the speech, "let us all hear together," as being useful and necessary to all.

And the conclusion of all that has been said consists in this, namely in the avoidance of evil or in the doing of good: to which all the doctrine and speech of Solomon is ordered, indeed all of Scripture. Therefore first, with respect to the avoidance of evil, he says: "Fear God": Proverbs 16: "In the fear of the Lord everyone turns away from evil." With respect to the doing of good, he says: "And keep his commandments": Deuteronomy 6: "Hear, O Israel, and observe, that you may do the things which the Lord has commanded." "This is the whole man," that is, the total and perfect man. For if he does good and does not turn away from evil, he is not a whole man, but half: again, if he turns away from evil and does not do good, he is only half: but if he turns away from evil through fear and does good through the observance of the commandments, then he is the whole man, that is, the complete just man. The Lord requires nothing more from man: Deuteronomy 10: "And now, Israel, what does the Lord require of you, except that you fear the Lord your God and walk in his ways, and serve the Lord with your whole heart and with your whole soul, and keep the commandments of the Lord your God?"

Solomon's book in which these words appear is called Ecclesiastes. Translated, this name means "Preacher." Now, in preaching one expresses sentiments that tend to quiet a noisy crowd. And when there are many people holding opinions of various kinds, they are brought into harmony by the reasoning of the speaker. This book, then, is called "the Preacher" because in it Solomon makes the feelings of the disorganized people his own in order to search into and give expression to the thoughts that come to their untutored minds perhaps by the way of temptation. For the sentiments he expresses in his search are as varied as the individuals he impersonates. But, like a true preacher, he stretches out his arms at the end of his address and calms the troubled sprits of the assembled people, calling them back to one way of thinking. This we see him do at the close of the book, where he says, "Let us all hear together the conclusion of the discourse. Fear God and keep his commandments: for this is the whole duty of man."

Let us indeed "fear God and obey his commandments," for each person was born for this purpose, that knowing his Creator, he might venerate him with fear, honor and observance of the commandments. When the time of judgment arrives, whatever we have done will stand under judgment and await the double sentence that each person will receive for his work, whether he has done evil or good. We will be held accountable on the day of judgment for what we were able to do, "for every hidden deed, whether good or evil," as Symmachus and the Septuagint translated it, that is, for every contempt, or at least every negligence, but also for every idle word offered even unknowingly, not willfully. But because fear belongs to slaves and perfect love drives fear away, fear has a double meaning in divine Scripture, for beginners and for the perfect. The fear of him who has been perfected in virtue, I believe, is expressed here: "They who fear the Lord lack nothing." Or at least because he is still a man and has not taken God's name, he knows his own nature, that he might fear God while placed in the body. For God will bring each creature, that is, each person, to judgment for every decision he or she made contrary to that which God has arranged and said. "Woe" indeed "to those who call evil good and good evil."

"Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. "The Hebrews say that although it used to be among other writings of Solomon in the past, they have not persisted in memory; and this book seems as if it ought to have been omitted, because it asserts that all God's creations are vain and that he thinks everything is done for nothing, and he prefers food and drink and transient pleasures to all things; thus he takes his authority from this one title, so it is now included in the number of divine books, because he argues well and lists many things like "anakephaiosei, "and he said that his speeches are the easiest to hear, and to understand; let us therefore fear God and carry out his commandments. For man is born for this purpose and, understanding his Creator, he reveres Him in fear and respect, and in the work of his commandments. And when the time of judgement comes whatever we have done will stand before the judge and for a long time we will await our judgement which could go one way or the other, and we will receive our just rewards, whether they be good or bad. But where we read, "with every secret thing", Symmachus and the Septuagint have interpreted, "from all contempt", or even "from all unknown", which even brought by reluctant words, not by will, but by ignorance, we will be returned to reason in the day of our judgement. Differently: since fear is more appropriate to slaves, and perfect love involves no fear, and fear in the divine Scripture is used to denote those embarking on and those completing education [Cfr. I. Ioh. 4, 18.]. Now I think he talks about the fear inherent in virtues, according to the passage, which says, "nothing is lacking from those who fear Him" [Ps. 33, 10.]. Or even, since until now he is a man and has not yet taken the name of God, he has this reason of his wealth, so that he fears God while he is still alive. Since every single deed is judged, that is, God leads all men into judgement about all things, either good or bad, which are done and said differently than by Him. For indeed, "woe to those who say wicked is good, and good is wicked" [Is. 5, 20.].

If fear of God comes from knowledge but knowledge is going to pass away, as Paul says, then we shall be completely destroyed when there is no knowledge. All that we are will be gone, and we shall be in a state no better but much worse than irrational beings. For in knowledge we have the advantage over them, whereas in all other things pertaining to the body they surpass us by far.

"Fear," said he, "the Lord, and keep His commandments. For if you keep the commandments of God, you will be powerful in every action, and every one of your actions will be incomparable. For, fearing the Lord, you will do all things well. This is the fear which you ought to have, that you may be saved. But fear not the devil; for, fearing the Lord, you will have dominion over the devil, for there is no power in him. ... For fears are of two kinds: for if you do not wish to do that which is evil, fear the Lord, and you will not do it; but, again, if you wish to do that which is good, fear the Lord, and you will do it. Wherefore the fear of the Lord is strong, and great, and glorious. Fear, then, the Lord, and you will live to Him, and as many as fear Him and keep His commandments will live to God." ... "All creation fears the Lord, but all creation does not keep His commandments. They only who fear the Lord and keep His commandments have life with God; but as to those who keep not His commandments, there is no life in them."

Nor is a resurrection declared only for the martyrs, but for all persons, righteous and unrighteous, godly and ungodly, that everyone may receive according to his desert. For God, says the Scripture, "will bring every work into judgment, with every secret thing, whether it be good or whether it be evil." .

Consider how grave an error it is to call God's Word a work. Solomon says in one place in Ecclesiastes that "God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." If then the Word is a work, do you mean that he as well as others will be brought into judgment? And what room is there for judgment, when the Judge is on trial? Who will give to the just their blessing, who to the unworthy their punishment, the Lord, as you must suppose, standing on trial with the rest? By what law shall he, the Lawgiver, himself be judged?

And the reason why God is to be feared and His commandments are to be observed is this: because He will demand an account of all things, whether of good or of evil. Therefore he adds: "And God will bring all things that are done into judgment for every error," because nothing will remain unexamined, neither what was done through malice nor what was done through error: Matthew 12: "For every idle word that men shall have spoken, they shall render an account." And not only will evil deeds be examined, but indeed also good ones: therefore he adds: "Whether it be good or whether it be evil," it will be brought into judgment: whence in the Psalm: "When I shall receive the appointed time, I will judge with justice"; and again, 2 Corinthians 5: "We must all be made manifest before the tribunal of Christ": therefore He will judge all things, because He beholds all things. And this is what ought greatly to exhort us to fear and to the observance of the commandments: and therefore he concludes with this, just as Boethius also does at the end of the Consolation: "A great necessity of uprightness is imposed upon us, since we do all things in the sight of a Judge who discerns all things."

Nor is a resurrection declared only for the martyrs, but for all persons, righteous and unrighteous, godly and ungodly, that everyone may receive according to his desert. For God, says the Scripture, "will bring every work into judgment, with every secret thing, whether it be good or whether it be evil."