Jerome

"I
applied my heart to know, and to search, and to seek out wisdom, and the reason
of things, and to know the wickedness of folly, even of foolishness and
madness. And I find that woman is more
bitter than death, whose heart is snares and nets, and her hands are as bands:
whoever pleases God shall escape her; but the sinner shall be taken by her. "The Septuagint here has: "I even applied my heart
that I should know". Symmachus has
interpreted this saying, 'I have looked into all things with my reasoning to
know, to distinguish and to find out.'
Since therefore Ecclesiastes had said above that he had tried to know
all wisdom and the more he sought it the more it eluded him, now he says even
that he sought out another thing in his wisdom, for wickedness precedes all
things in human affairs, and that affair is first and foremost in impiety,
stupidity, madness, and insanity. He
also says that he found woman to be the cause of all evil, since through her,
death came into the world and took the most prized spirits of men. And even for all adulterers, it is like there
is a coat of mail on their heart, the heart that makes the souls of adolescents
soar upwards. And when this happens to
the mind of a wretched lover, it pushes him into first position, and he is not
allowed to look back at his feet, but like a snare or noose it ensnares the
heart of a youth. 'For he has chains
around his wrists', which Aquila interpreted as being, 'for his hands are in
chains'. For he can convince, but he
doesn't have the strength and can't pull himself to those who are
unwilling. Those things destroy him, who
was righteous and good before God; but the sinner who has been captured will be
led down to his death. Let us not think
that Solomon held this opinion about women thoughtlessly, he speaks only those
things that he has experienced. For this
reason he fears God, since women have captured him. And these interpretations are very
literal. But according to the spiritual
understanding of this passage, either we should take every sin made in general,
and call it 'woman' and 'wickedness', for example, she who sits behind the façade
of woman in Zechariah above the talent of lead. [Cfr. Zech. 5, 7.] Or we can take woman to be the devil
metaphorically on account of effeminate men; or indeed idolatry, and so that we
might proceed more closely, the church or heretics, which calls the fool to
itself by reasoning, so that he receives stolen bread, and stolen water, the
false sacrament, and is led to be baptised in polluted water.

"Behold,
I have found this, says the preacher, counting one by one, to find out the
account. Which still my soul seeks, but
I have not found it. I have found one
man among a thousand, but one woman among all those I have not found. Only this
have I found: that God has made man righteous, but he has sought out many
inventions. "He says, "I found this", teaching
all things diligently, that by sinning little by little, and adding one crime
on top of another, we amass a great number of sins for ourselves. '"esebon"'
even, which all translate as "logismon"
in Greek, according to the ambiguity of the Hebrew language can be said by us
to be 'number', 'sum', 'account', and 'consideration'. But, he says, my spirit sought even this
question of whether woman is rightly found to be guilty. And although I found scarcely any men to be
good, thus so that only one from a thousand can be found, I couldn't even find
one woman to be completely good. For all
of them have led me not to virtue but to self-indulgence. And because man's heart is predisposed
towards wickedness from boyhood, and almost all of us offend God in some way,
in this failing of mankind, women are more prone to this fate. The famous poet says about this:
"inconstant and always changeable is woman" [Virg. Aen. 4. 569/70.]. And the apostle says, "always learning
yet never arriving at the knowledge of the truth" [II Tim. 3.7.]. But he does not condemn this nature as being
common to all mankind, or say that God the creator does evil things, because he
is the creator of these things, but he warns subtly those who are not able to
avoid evil, and says that we are created good by God; but he also says that
because we are left with our own free-will to deteriorate into a worse and
worse state through our own vices, while we seek greater things and contemplate
many things beyond our strength. Differently:
while I consider the reason behind each and every one of these verses, I have
found no thought, which is not perturbed from outside by wicked thoughts. But in a thousand men I have found one man,
who is made in the image of his creator; and not in a thousand of any kind, but
of one thousand "men". There is not a like number of women
corresponding to men. In the thousand,
those who have not been close to a woman have therefore remained the most pure. But all this must be taken as a
metaphor. In many though, who enthuse
and every day sweat in their thinking, scarcely can there be found one pure
thought, that is worthy of the name of man.
We can take thoughts for men though, and women for work, and say that
the thoughts of man can only be seen as pure with great difficulty. But since the body does work, it is always
mixed up with some fault. But instead of
that which we said above interpreting the Hebrew phrase, "one upon
another, so that a great accumulation is made" we could either say 'account',
or 'thought'; Symmachus interprets this more clearly, saying, "one upon
another makes an amount". And we
are accustomed to call this complete and neutral, which I sought and had wanted
to find. The Hebrews name this in the
case of females, just as in the phrase "I sought one from God, this I
ask" [Ps. 26, 4.],
in place of that which is one. [[lit. "pro eo quod est unum"]]

<h2>CHAPTER 8</h2>

"Who is like the wise man? And who knows what things mean? A man's wisdom lights up his face, and the
boldness of his face is transformed. "He had taught above that it is hard to find
a good man, and he had answered the question to the contrary, saying that men
are made good by God, but that they fall into sin because of their own free
will. Now he lists what qualities God
has given to a good man, to show his glory: wisdom obviously, and reason and
providence, and he knows that the secrets that are hidden by God enter his
heart. But he is also talking about
himself here indirectly, because no one was as wise as Solomon was, and none
answered the problems he set. And
because his wisdom was praised by all, wisdom which he not only carried on the
inside, but also wore on the surface of his skin, and which shone from his
face, he moreover imbued all men with the wisdom which shone forth from his
visage. Where we have, 'who is like the
wise man?' the Septuagint reads: "who knows wise men?" and where we
read, 'the boldness of his face is transformed', the Septuagint has, "and
the unwise is disliked by his face".
And although in fact there are many, who engage themselves in the
pursuit of wisdom, it is found with great difficulty, but he is able to tell a
wise man though from those, who only seem to be wise. Though too there are even many more, who say
that they are able to let themselves tell the secrets of the Scriptures, it is
not common however, that one will actually find the true answer. But what follows- "the wisdom of a man
will light up his face and the wicked is hated by his face" - can be
explained in the way that Paul explains it: "but we all see the glory of
God with our face uncovered" [II Cor. 3, 18.]. The writer of the Psalms also says, "the
light of your face shines down upon us, O Lord" [Ps. 4,7.]. But he says that the wisdom of man is not
different from the wisdom of God.
Although it is the wisdom of God, it then begins to be also a part of
the human faculty, but only when it is in him who merits wisdom. Every heretic, who defends his false
doctrines, shows his foolishness on his face.
Then Marcion and Valentinus say that they are of a better nature than
the Creator himself! This can be seen in
another way, if they contend to hope for this wisdom, but do not already
possess it.

"I
counsel you: Obey the king's command, and that in the manner of an oath of
God. Do not hasten to leave his
presence, do not persist in an evil thing; for he can do whatever he
pleases. Since a king's word is law, who
dare say to him, 'what are you doing?' "Here he seems to teach the same as the
apostle - that we should obey kings and rulers, which is set out in the
Septuagint as a command: "guard the command of the king"; but
personally I think he is now talking about that king about whom David says,
"Lord, the king will be happy in your virtue" [Ps. 20, 1.]. And in another passage, where it means the
one reign of the Father and of the Son, the text reads, "God, give your
judgement to the king, and your righteousness to the son of the king". [Tob. 12,7.] For the Father does not judge each one, but
gives each judgement to the Son.
Moreover, that king who is the Son of God, is the son of the Father who
is the King. Therefore His precepts
should be kept, His will done. And this
is exactly what is written in the book of Tobit: "it is good to hide the
secret of the king" [Tob. 12,7]. He warns in particular why we should not ask
why God has taught every single thing, but see that teaching as a commandment,
and this is what an impious man hastens to fulfil. Then let his will be the same as that of
God's law. But because the Septuagint translates
this differently, saying, "do not hasten to run away from God's presence",
nor his judgement or his word, you must know that God's judgement is written in
the divine will. Therefore we ought not
to recount to anyone or make public this judgement, which is taken to be sacred
and secret from the word of God, nor should we form rash opinions from it. We should not, too, hasten like Moses, to see
the face of God, but rather wait a while until He Himself passes by and then we
will only see Him passing. Nor too
should we do what follows: do not persist in an evil thing, and so on,
especially as we understand, like one who has already come into the madness of
heresy, or as he, who although having faith in the Church, is still overcome by
sins, so that he is unfaithful. Do not
persevere in what is wrong, or in swearing, indulgence, greed, or lust. For if you do the king of vices and devil of
sins will fashion in you your end, and he will be able to do whatever he wants
with you.

"For
everything has its time and justice, for man's evil overwhelms him. Indeed he does not know what will happen, for
when it happens , who will tell him? "Many good and bad things can befall a man,
but even a righteous man is not able to know what will befall him, or know the
causes and reasons for each thing, (for no one can know what will happen), but
he does know that all things are done by God to the advantage of man, and
nothing is done without His will. For
this is a great sufferance for mankind, since as the poet says: "the mind
of man knows not his lot and coming fate" [Virg. Aen. 10, 501.]. If he hopes for one thing, then another
happens; he expects the enemy to come from one direction and is wounded by a
spear from the opposite direction. But
here Theodotion and the Septuagint have said, "since the knowledge of man
overwhelms him", the Hebrew has 'wickedness' not 'knowledge'. But because the Hebrew letters 'Resh' and
'Daleth' are similar without the serif, instead of "raath "they have read "daat, "that
is instead of 'wickedness', 'knowledge'.
This is easier to understand if you have knowledge of the language. Note too, that which is written at the end of
the verse: 'since he doesn't know what has been, and what will be after him,
who will tell him?' I have translated
word for word here from the Hebrew text, so that we can see that there is a
different meaning, since we are clearly not able to know those things which
have already passed away, or those that will be, as they have yet to be done.

"Man is
powerless over the spirit-to restrain the spirit; nor is there authority over
the day of death; nor discharge in war; and wickedness cannot save the
wrong-doer. "Our mind does not have the power to prevent
the spirit from being taken from us, and when the spirit leaves to the realm of
God, it helps nothing to shut out mouth and hold in our fleeting life. And when we are dead, the enemy of our life
will come and we are not able to take any rest.
Note too the kings in one age, which destroying all our things
irreligiously led us by the hands to our death, but we were taken into the
ashes and the earth. Therefore we must
not mourn if we cannot know the future and we are often oppressed by more
powerful and wicked men, for all things end in death: for the proud and the
powerful the same end; he who has devastated all things does not deserve to
keep his life when it is taken away.
Another meaning could be that the spirit that is the source of life
cannot be prevented from leaving any man, this is the rule of mortality. Above too he also spoke of this: "turning,
turning goes the wind" [Eccl. 1,6.]. We have no power in the day of our death, but
when we are alive our enemy is easily avoided.
Similarly he who is in time of war and does not have the peace of God,
which overpowers all feeling, he will not have any discharge therefrom, about
which it is said to a bride, "your discharge is paradise with the fruit of
apples" [Cant. 4, 13.]. And because piety will not save him who has
it, piety will save the opposite, and impiety can be called the Devil and piety
our Lord Jesus Christ.

"All
this have I seen; and I applied my mind to see every deed that is done under
the sun: there is a time when one man rules over another to his detriment. And then I saw the wicked buried and newly
come while those who had done right were gone from the Holy place and were
forgotten in the city. This too is
vanity! Because the sentence for
wrong-doing is not executed quickly- that is why men are encouraged to do evil. "I have dedicated my heart, he says, that I should see
all that is done under the sun, and this too, that man takes up arms against
man, so that he afflicts and condemns those whom he wants. And so when I began to look upon those things
I saw that the impious were dead by such belief and buried, and were deemed
holy in the earth, but those who were living were thought to be worthy of the
Church, and the temple of God, the bombastic walking above were praised for
their wickedness. "For the sinner is praised for the laxity of his soul,
and he who is wicked is blessed" [Ps. 9,24.]. But this happens moreover because no one
dares to confront sinners and God does not immediately give punishment for
crimes, but rather postpones, so that we must await our repentance. But since those who sin are not immediately
arrested and accused, they think with little regard that their judgement will
be in the future, and continue in their crime.
We can see how this evidence pertains to certain bishops, who come to
power in the Church, and speak ill of those, which had taught and had urged
them to follow better pursuits. These
men are very often praised after death in the Church, and blessed for those
things, which they in all likelihood did not even do, or openly are warned by
their successors or the congregation.
And even this is vanity, since while they live they do not heed advice
and are not immediately visited for their sins, (since none dares accuse his
superior), besides they act as if holy and blessed, and as if they are walking
in the precepts of the Lord, and they increase their sins one on top of
another. Such an accusation of a bishop
is difficult. For you see, if he has
sinned, it is not believed, and if he is accused, he is not punished.

"Because
a sinner does what is wrong an hundred times and He is patient with him, yet
nevertheless I am aware that it will be well with those who fear God that they
may fear Him. "Because a sinner has done many wicked deeds,
this is what is meant by, 'an hundred times': God gives a time for repentance,
and does not punish him immediately for his crime, but he waits so that he is
converted by his wickedness. I
understand how good-willing and forgiving God will be to those who fear Him and
tremble at His word. Symmachus
translated this passage as, "For a sinner dies wicked, long-life is
granted him". More precisely I know
that it will be well for those who fear God, who fear His face, but it will not
be well for the wicked, and he will not live long, for he does not fear
God. And because what Symmachus
translated is clear, we can say that the Hebrew word "maath "is what the Septuagint has translated as 'from then on',
which we have here as 'an hundred times'.
Aquila, Symmachus, and Theodotion have interpreted 'he has died' as
"he has sinned and done evil, and is dead", because for that which he
sinned, he immediately dies. But
according to the interpretation of the Septuagint, instead of 'he is dead' we
read 'from then on', and according to that interpretation, the meaning is, 'a
sinner does not sin at first when he seems to sin, but already even before he
has sinned': "Sinners are estranged from the womb, they have erred since
they were in the stomach" [Ps. 57, 4.]. And they ask this that follows- "they
have spoken falsity", just as he explains for a simple understanding,
there seems to be no reason that child sinners speak lies as soon as they come
out of the womb.

"And it
will not be well with the wicked, and he will not live long-like a
shadow-because he does not fear God. "He invokes wickedness upon those who do not
fear God, and desires that they do not wait long for their punishment, but
rather are crucified and immediately put to death, this punishment is for those
who merit such a death. This is similar
to what the apostle says: "I would that those who annoy us were put to death." [Gal. 5,12.] And in another place "Alexander the coppersmith
did me much evil, may the Lord reward him according to his works." [II Tim. 4, 14.] We must ask though how these things are said
so mildly. This is very true to the
Hebrew meaning of this verse. But we can
follow the Septuagint's interpretation, which seems to take another meaning,
and says, "and I know, since those who fear God will be well, that they
fear his face, and the wicked will not be well, and his day will not be long in
shadows, who does not fear God." He
could have said this: 'let there also be those things which I considered a
little earlier', but I know clearly that those fearing God will be well;
"for the face of God is above those who do wickedness" [Ps. 33, 17.]. And the wicked will not be well, for he does
not fear God and his days will not be longer in shadows. This is the day of his life, which is like a
shadow for the living. Not by this do
those who live for a long time lengthen their days, but they make them great
with the number of their good deeds. As
if confessing himself to be a sinner, Jacob says about this: "few and
wicked are these days of mine" [Gen. 47, 9.]. And confessing in the Psalm he says, "my
days are inclined like shadows, and I am like the hay of the field" [Ps. 101, 12.]. Not because he has sought a long life in the
present world, in which all that we live is brief and looks lie shadow:
"for man walks in His likeness" [Ps. 38, 7.],
but because he fears the future, lest the length of his life, if it is indeed
life, should be short.

"There
is a futility that takes place on earth: sometimes there are righteous men who
are treated as if they had done according to the deeds of the wicked; and there
are wicked men who are treated as if they had done the deeds of the
righteous. I declared, this, too, is
vanity. "Amongst other vanities, which are borne in the world by
good and bad events, even this I have found to be vain, since those things
often happen to the righteous which ought to happen to the wicked, and the
wicked live happily in the world that you would think that they were the more
righteous! He gives the example in the
Gospel of the rich courtier and poor Lazarus. [Cfr. Luc. 16, 19-31.] The seventy-second Psalm also talks about the
matter of why bad things happen to good men and vice-versa. But where we read, 'there is a futility that
takes place on earth', Symmachus translates this fully, saying, "it is
difficult to understand what is done on earth". The Hebrews interpret the righteous who
suffer wickedness as the sons of Aaron, and Manasseh, because the former died
while sacrificing, and the latter was restored to power after much wickedness
and captivity.

"So I
praised enjoyment, for man has no other aim under the sun but to eat, drink,
and be joyful; and this will accompany him in his toil during the days of his
life which God has given him beneath the sun.
"I have interpreted
this more fully above, and now I shall just speak cursorily. He is allowed to prefer to eat and drink,
which is the enjoyment (and must be short and end quickly) in the dire-straits
of his life, and in light of those things, which are seen to happen unfairly in
the world, (since man seems to have only this in return for his toil), he
enjoys only modest recompense. But if
the interpretation is read in the way it has been written, it reproves the
wretched, the fasting and the hungry, the thirsty and the mourners, whom the
Lord calls blessed in the Gospel [Cfr. Matth. 5, 5.6.]. And we regard food and drink spiritually and
above this happiness, which we are scarcely able to find in the toil of our
life. But because these things are
expressed in this way, as I have said, the following verse shows this too,
which says, "I dedicated my heart to seeing wisdom and work", since
clearly men work on earth, and consider deeply the Scriptures day and night in
this way so that sleep flees from their eyes, in return for their study.

"When I
applied my heart to see wisdom and work which takes place on earth- for even
day or night its eyes see no sleep. And
I perceived all the work of God. Indeed
man cannot fathom the events that occur under the sun, inasmuch as man tries
strenuously to search, but cannot fathom it.
And even though a wise man should presume to know, he cannot know
it. "He searches for the causes and understanding of the
world, why this or that is done, and for what reason the world is steered by
good or bad turns of events; why one is born blind and frail, another born
healthy and with sight; why one is poor, another rich; why one is of high
birth, another inglorious. Nothing else
is of use, unless he is tortured in his search, and has an argument instead of
anguish, but he does not find what he is looking for. And when he says that he knows, then he has
the beginning of ignorance in him, and starts to sink into deeper madness. But he shows later that justice is the cause
of all things, why things happen the way they do, but that those causes hide in
secret and are not able to be understood by men.


<h2>CHAPTER 9</h2>

"For all
this I noted and I sought to ascertain all this: that the righteous and the
wise together with their actions are in the Hand of God; whether love or hate
man does not know; all preceded them. "Symmachus also interprets this more clearly,
saying: I kept all these things in my heart so that I could expound all things,
since the righteous and the wise, along with their works are in the hand of
God. And besides neither friendship, nor
hatred is known to man; yet all things are not certainin their presence, because
they happen similar to all, both to the righteous and to the wicked alike. More precisely the meaning is this: I
dedicated my heart even to this and wanted to know whom it is that God loves,
and whom He hates. And I found too that
even the work of the righteous is in the hand of God, but though, whether they
are loved by God or not, now they know it cannot be and they remain undecided
as to whether they should keep on doing what they are doing until it is
approved, or pray. In the future
therefore they will know and all will be on their faces, that is 'will precede
them' when they leave this life.
Knowledge of that matter then will come to them, since then is the
judgement, but now the struggle. And
whosoever remains confused as to whether they should keep on through the love
of God, as Job, or through hate, as several sinners, will not be able to know
for certain.

"All
things come alike to all; the same fate awaits the righteous and the wicked,
the good and the clean and the unclean, the one who brings a sacrifice and the
one who does not. As is the good man so
is the sinner, as is the one who swears, so is the one who fears an oath. "These things which in themselves are neither good nor
bad but are called 'in-between' by the wise, (since equally things happen to
both the righteous and the wicked), they perturb each single man, especially as
to why they should happen thus, and therefore do not think they are being
judged, while there will be a distinction between all things in the future when
they have been done, yet now all things are confused. But he says: "there is one outcome for
the just and the unjust", he means either the outcome of hardships or of
death, and therefore they do not know the kingdom of God nor His hate. Those who bring sacrifice and those who do
not, and others in contrast who are not listed here must be seen in a spiritual
understanding, according to that verse which says, "sacrifice to God with
a troubled spirit" [Ps. 50, 19.].

"This is
an evil about all things that are done under the sun: that the same fate awaits
all Therefore the heart of man is full of evil; and madness is in their heart
while they live; and after that, they go to the dead. "Symmachus interprets this in his usual
clearer way, saying, "but even the heart of mankind is filled with
wickedness and impudence like their heart in life". But all of them succumb to death, for who is
able to continually live forever? The
Scripture has the same meaning regarding this.
I said a little earlier, that when both good and bad things happen
equally to everyone, there is no difference between good and bad, for we are
taken from this life by indiscriminate death.
Nonetheless we are filled with wrongdoings and impudence and wickedness,
and after all these trials in life we are suddenly taken by death and
afterwards we cannot consort with the living.
Or indeed it could mean this: since the same difficulties afflict both
the just and the unjust, men are therefore provoked to commit sins. Then after he has tried all things, which are
done in vain, while he is unknowing, he descends to the world of the dead. "For
he who is attached to all living has hope, a live dog is better than a dead
lion."

"For the living know that they will die, but the dead know nothing at
all; there is no more reward for them, their memory is forgotten. Their love, their hate, their jealousy have
already perished- nor will they ever again have a share in whatever is done
beneath the sun. "Since he has said above that the heart of
man is filled with wickedness and impudence, and after all things, his life
comes to an end in death, then now he completes this by saying that he has
discovered that while men live, they are able to become righteous, but after
death are given no opportunity to do good work.
For the sinner who lives can be better than the dead and righteous man,
if he wishes to convert to his virtues.
Or indeed as for him, who threw himself into wickedness, power, and
impudence, then died: any poorest beggar is better than him. Why? Because
the living can carry out good work in the fear of death, but the dead can do
nothing to add to that which they took away from their life when they
died. And all things are forgotten, just
as it is written in the Psalm: "I have been given to forget, though dead
from my heart" [Ps. 30,13.]. But even their enjoyment, hatred and
jealousy, and all that they were able to hold in their time, comes to an end
with their death; nor can they do anything now in their righteousness or sin,
or add to their virtues, or to their vices.
Certain men though can argue against this explanation, asserting that we
can even grow after death, and equally decrease, and quoting that verse which
says, "and they will not share yet in all that is done under the
sun", and they understand it in this way, so that they say that they have
no communion in this world, and under this sun that we can see. But they say that they do have it in another
world, about which the Saviour says,
"I am not of this world" [Ioh. 8, 23.],
and under the sun of justice, but I have not excluded this theory, which
contends that after we leave this earth, we are able to offend reasoning
creatures, and deserve what we get. My
Hebrew tutor thought differently of the verse, which says, "a living dog
is better than a dead lion". He explained
it in this way according to the beliefs of his people: an unlearned man is more
useful, he who still lives and can teach, than a trained teacher who is now
dead. Because of the text he understands
it to mean any one dog is better than many teachers, and the lion is Moses, or
any other prophet. But because I don't
like this explanation I prefer a better one; and Chananaea to whom it is said:
"your faith saves you" [Matth. 9, 23.],
we say he is a dog according to the Gospel.
But a dead lion, for the people of circumcision is just the same as for
Balaam, the prophet, who says, "behold the people shall rise up as a great
lion, and shall lift up himself as a young lion" [Num. 23,24.]. Therefore we are a living dog amongst the
other nations; but the Jewish people which has been left by God, is a dead
lion. And that living dog is seen as
better in God's eyes than a dead lion.
For we who are living know the Father, the Son, and the Holy Spirit. The dead though can know nothing, or await
any recompense and profit, since their memory is complete. They don't remember what they ought to know,
and God does not remember them.
Enjoyment too, for which they often loved God, will die, and hatred as
well, about which they say boldly, "surely I hate those who hate You, O
Lord, and am I not grieved with those that rise up against You?" [Ps. 138, 21.]. And there does not exist their jealousy,
similar to the Phinees, and the knees of Matathia trembled. [Cfr. I Mach. 2, 24-6.54.] But it is very clear that a part of them is
not in that world, for they are not able to say, "my part is the
Lord". [Ps. 72, 26.]

"Go, eat
your bread with joy and drink your wine with a glad heart, for God has already
approved your deeds. Let your garments
always be white, and your head never lack oil.
"Regarding the
passage until that verse where he says: 'like fish caught in a fatal net, like
birds seized in a snare, so are men caught in the moment of disaster when it
falls upon them suddenly'. [Eccl. 9, 12.] Before I discuss them individually, it will
be useful to link them together, so that it can be seen how all pertain to the
same meaning. Because in a preceding
chapter he had said that after men have died they are cut off from the heart of
the living, and no one loves or hates them, as according to the poet, who says,
"there is no struggle from the dead, who lack breath" [Verg. Aen.
XI. 104]. And because they can do no more under the
sun, now he introduces the idea of human madness and habit, whereby men of this
world encourage themselves in turn to enjoy good things; and "prosopopoiian", using this in the manner
of rhetoricians and poets, saying: "O man, since there is nothing for you
after death, and death herself hears not my complaint, and while you live this
brief life, take pleasure in enjoyment, hold feasts, suppress your worries with
wine, and understand, since they are all given by God to be used by you. Wear white clothes, and let your head smell
of ointments, and whichever woman pleases you, enjoy her embrace, thus lead
this empty and vain life in empty and vain pleasure. For you will not have anything more than
this, which you enjoy. Whatever you
like, grasp quickly, lest it disappears.
You shouldn't fear the vain things mentioned, for the reason for each
individual work, either good or bad, will be given to you in the world of the
dead. And there is no wisdom in death,
no sense of this life after passing away.
He also says that Epicurus, Aristippus, and the philosophers of Cyrene [i.e.Eratosthenes],
and other of the philosophical flock hold this belief. But I prefer my own ideas, and I do not find,
as some people think incorrectly, that everything happens by chance, and good
and bad fate plays on human lives. I
rather believe that everything happens by the order of God. For the fast runner should not think of his
running when he runs, nor a strong man have faith in his strength, or a wise
man think amassing great riches and wealth is prudent; the learned and
well-spoken should not be able to find himself amongst a flattering crowd
because of his eloquence and learning, but by attributing all things to be done
by God. And unless he has ruled all
things in his own judgement, and built his own home, then they worked in vain,
who built it. Except if he built a city,
those, who watch over it, will stay awake in vain. For it is not as they think it is, that there
is one outcome and uncertainty in this life, since they do not think so, who
are suddenly taken away by death and taken to their judgement. And just as fish are caught by a spear or in
nets, and birds are ensnared in a noose whilst they fly through the air
unknowing, in the same way men are led away to eternal prayer on account of
their merits, when sudden death comes and judges against them, who thought all
things in life happened by uncertainty.
This is similar to that meaning by which we wanted to understand all
things in brief. Now he speaks not as if
from another person's mouth, but for himself, each phrase must be looked at on
its own: "Go, eat your bread with joy and drink your wine with a glad
heart, for God has already approved your deeds". Since you learned that all things end with
death, and that repentance is not in the world of the dead, and that there is
no recourse to virtues, while you are in that situation, then hasten, struggle,
repent, while you still have the time.
For God acknowledges repentance freely.
Another meaning could be, that simply understanding is of use, according
to that verse, which says, "whether therefore you eat, or drink, or
whatever you do, do all to the glory of God." [I Cor. 10, 31.]" "And
in another place: drink wine with warning" ['Quotation of uncertain origin.']. For he who uses up more than his means does
not have true happiness and a good heart.
But it is better to think this: the works of this man pleased God,
nonetheless he had need of bread and wine, because he has been spurned from the
vineyard of Sorek. Therefore this
teaching has been given to us, as he says, "if you desire wisdom, then
keep the commandments and the Lord shall give it to you" [Eccli. 1, 33.]. Let us then keep the commandments and we will
be able to find bread and wine for the spirit.
But he who does not keep the commandments prides himself in the
abundance of his bread and wine, and Isaiah says to him, "do not even say,
I know it, you do not know, or recognise, and your ears have not heard from the
beginning, for I knew that you would deal very treacherously" [Is. 48, 7.8.]. More precisely as it is said in the
interpretation given in the Septuagint: Come, eat your bread in happiness, this
is the word of Ecclesiastes, who even speaks in the Gospel: "If any man
thirst, let him come unto me, and drink." [Ioh. 7, 37.]
And in Proverbs: "Come, eat of my bread, and drink of the wine. Let your clothes be white forever and may
your hair be oiled [Prov. 9, 5.]. He therefore says, have a clean body and be
merciful. Or in this way: 'let there not
be a time in which you do not have white clothes, beware lest you by accident
put on clothes that are not clean'. A
known sinner was once described to have enjoyed dirty clothes. But you should put on the light, not the
malediction, which was also written about Judah: "let a curse be worn like
clothes" [Ps. 109, 18.]. Wear by your skin mercy, kindness, humility,
mildness and patience. And when you have
been stripped, as an old man, of your work, take on new work, which is renewed
each day. He also says, "and let your
hair not lack oil", you must remember that this is the nature of ointment,
that it reflects light and reduces the work of tiredness. It is spiritual ointment, the ointment of
exultation, about which is written: "therefore God, your God, has anointed
you with the oil of gladness above your friends" [Ps. 45, 7.]. This oil must gladden our face. This oil must be put on the head of a faster,
for sinners cannot have it, about whom it is said, "they have not been
closed, neither bound up, neither mollified with ointment" [Is. 1, 6.]. But they have a different ointment, which the
righteous man abhors, saying, "the oil of a sinner will not stain my
head" [Ps. 140, 5.]. Heretics have this oil and wish to pour it
over the heads of their beguilers.