Chapter 12
Chapter XII.
Part three, member II. On punishment which is pure affliction, treated both generally and specifically.
Remember your Creator etc. He treated above the vanity of punishment which is both penalty and occasion of sin; here he treats of that which is pure affliction, which recalls from evil and urges toward good. And this part has two sections: because first he touches on punishments and miseries in general; second, in particular, at: When they shall be moved etc.
Art. 1. Punishment which is pure affliction is described generally.
He therefore 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.
(Vers. 1.). 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.
(Vers. 2.). 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, 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 forty-five: "I made the earth and created man upon it"; therefore God must be remembered; against which, Deuteronomy thirty-two: "You have forgotten God, your Creator." He gave power; Deuteronomy eight: "You shall remember the Lord your God, because he himself gave you strength, that he might fulfill his covenant." He gave good operation: Philippians two: "God works in us both to will and to accomplish"; and Isaiah twenty-six: "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 one: "We shall exult and rejoice in you, mindful of your breasts more than wine."
Because he is redeemer, who suffered for us: Lamentations three: "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 twenty-six: "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 sixty-three: "I will remember the mercies of the Lord above all things that the Lord has rendered to us," etc.
Of this Creator, therefore, 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 eight: "The sun shall set for them at midday"; and the light, of grace, when man falls from charity, for then he loses grace: Wisdom five: "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: Apocalypse twelve: "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 three: "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 three: "Son of man, I will make your tongue cleave to your palate."
Art. 2. On purely afflictive punishments in particular, according to their threefold distinction.
When they shall be moved, etc. Above he treated of the penalty which comes upon and follows youth in general; here he treats in particular. And first he treats of the miseries antecedent to death; second, of those concomitant, at: Because man shall go; third, of those consequent, at: Before the silver cord be broken.
On the miseries antecedent to death.
The first part has two sections: because first there is treated the penalty which is observed in the weakness of the members; second, the sign of weakness, at: They shall also be afraid of that which is high.
(Vers. 3.). First, therefore, he shows the future weakening in old age with respect to six kinds of members: first, namely, 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.
(Vers. 4.). 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.
They shall also fear the heights etc. Above he set forth the weakening of the body in the old person: here 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.
(Vers. 5.). 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.
On the miseries accompanying death in the dying person and in those who grieve with them.
(Vers. 5.). Because man shall go to the house etc. 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: Ecclesiasticus twenty-two: "Mourning for the dead lasts seven days."
On the miseries following death.
Before the cord is broken etc. Above he touched on the miseries preceding and accompanying death; here he touches on those following, which are the dissolution of the body and the migration of the spirit to God: which are described in this order.
(Vers. 6. 7.). 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.
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, from that place: When they shall be moved, etc., the final state of the Church is here described: first, with regard to what precedes the judgment; second, with regard to what accompanies it, at: Because man shall go into the house; third, with regard to what follows, at: Before the silver cord is broken.
The state before the judgment, which will be at the coming of the Antichrist, is described with regard to three things: first, with regard to the diminution of faith; second, with regard to the spread of error, at: And they shall rise up at the voice of the bird, etc.; third, with regard to the manner of spreading, at: The almond tree shall flourish, etc.
First, therefore, he foretells that there will be a diminution of faith with respect to four classes of persons: first, with respect to prelates; second, with respect to the perfect; third, with respect to the simple; fourth, with respect to the wise. First, therefore, 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 sixty-two: "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 forty: "They that hope in the Lord shall renew their strength."
These shall waver: Matthew twenty-four: "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 twenty-four: "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 twelve: "They shall grope as in darkness and not in light, and he shall make them stagger like drunkards." And 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 ten: "What you hear in the ear, preach upon the housetops."
And they shall rise up at the voice, etc. Here, second, there is noted the spreading of error after the diminution of faith with respect to three things. First, he says that falsehood shall be preached and heard; second, that truth shall be silenced; third, that the power of the Antichrist shall be exalted and feared.
First indeed, 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 twenty-four, 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 five 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 thirty 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."
Third, 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 thirteen: "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 almond tree will blossom. Above was described the weakening of faith and the spread of error; here third is described the manner of multiplying error. And this manner will be by a threefold way, namely through miracles, through gifts, through torments.
First, therefore, is foretold 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 seventeen, 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 thirteen: "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 thirty-two: "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 Second Maccabees seven: "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."
Because man shall go into the house etc. He treated above of the things antecedent to the judgment: here he treats secondly of the judgment itself, in which the good will be rewarded and the wicked will be punished.
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.
Before the silver cord is broken etc. He treated above of the things antecedent to and accompanying the judgment: here he treats of the things consequent. Moreover, he describes six consequences after the state of the judgment. 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: First 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, Ecclesiasticus 40, "the substance of the ungodly shall be dried up like a river."
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: First 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."
Conclusion of the threefold proof.
(Vers. 8.). Vanity of vanities etc. 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.
Epilogue.
And since he was most wise etc. It was said above that this book has three principal parts, namely the prologue, the treatise, and the epilogue. The first two parts having been completed, here begins the third part. In this epilogue, however, he proceeds in this order. First, the diligence of the writer is noted: second, the authority of his words: third, the curiosity of the hearers is restrained: fourth, the sum of what has been said is opened.
(Vers. 9. 10.). Therefore first the diligence of the writer is intimated: 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: Ecclesiasticus 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, namely 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.
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."
(Vers. 11.). The words of the wise, etc. Here second, the authority of his discourses or teachings 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." (Verse 12.) More than these, etc. Here third, 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 seventeen: "The Athenians spent their time in nothing else, but either to tell or to hear some new thing." Therefore it is said in Daniel twelve: "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: Ecclesiasticus thirty-one: "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."
(Vers. 13.). Let us all hear together the end of the discourse, etc. Here in the fourth place is touched the conclusion of what has been said through a certain distribution, to the hearing and remembering of which he rouses the attention of his disciples when he says: 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 sixteen: "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 six: "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 ten: "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?"
(Vers. 14.). 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, Second 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."
Here ends Ecclesiastes.