John Cassian — Commentary on Scripture

Deuteronomy 16:9

Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.

There was plainly realized the number of this festival, which we read was figuratively foreshadowed in the Old Testament too, when it was ordered that at the end of seven weeks the bread of first fruits was to be offered to the Lord by the priests. This in very truth is recognized as having been offered to the Lord by the preaching of the apostles with which they are said to have exhorted the people on that day. This was the true bread of the first fruits, which was proffered at the beginning of the new teaching, when five thousand men were filled with the gift of its food and which consecrated to the Lord a Christian people newly born from the Jews.

Deuteronomy 32:7

Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee.

Who then would be so presumptuous and blind as to dare to trust in his own judgment and discretion when the vessel of election testifies that he needed to confer with his fellow apostles? From this it is clearly proven that the Lord shows the way of perfection to no one who has the means of being educated but who disdains the teaching and the instruction of the elders and who considers as insignificant that saying which ought to be diligently observed: “Ask your father, and he will declare it to you, your elders, and they will tell you.”

Ecclesiastes 3:17 · 2 passages

I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.

The Divine Wisdom has pointed out in Ecclesiastes that for everything, that is for all things happy or those which are considered unfortunate and unhappy, there is a right time. As it says, “For all things there is a time, and a time for everything under the heaven.” … And later it says, “For there is a time for everything and for every deed.”None of these things is laid down as always good, but only when they are fittingly done and at the right time. So these very things that turn out well, when done at the right moment, if they are ventured on at a wrong or unsuitable time are found to be useless or harmful. The only exceptions are those things that are in their own nature good or bad and that cannot ever be made the opposite—for example, justice, prudence, fortitude, temperance and the rest of the virtues; or on the other hand, those faults that cannot possibly be altered or classed as virtues. But those things that can sometimes turn out with either result—so that, in accordance with the character of those who use them, they are found to be either good or bad—these we consider to…

The Divine Wisdom has pointed out in Ecclesiastes that for everything, that is for all things happy or those which are considered unfortunate and unhappy, there is a right time. As it says, “For all things there is a time, and a time for everything under the heaven.” … And later it says, “For there is a time for everything and for every deed.”None of these things is laid down as always good, but only when they are fittingly done and at the right time. So these very things that turn out well, when done at the right moment, if they are ventured on at a wrong or unsuitable time are found to be useless or harmful. The only exceptions are those things that are in their own nature good or bad and that cannot ever be made the opposite—for example, justice, prudence, fortitude, temperance and the rest of the virtues; or on the other hand, those faults that cannot possibly be altered or classed as virtues. But those things that can sometimes turn out with either result—so that, in accordance with the character of those who use them, they are found to be either good or bad—these we consider to be not absolutely in their own natures useful or injurious, but only so in accordance with the disposition of the doer and the suitableness of the time.

In Ecclesiastes the divine wisdom has indicated that there is an appropriate time for everything—that is, for all things, whether they be fortunate or be considered unfortunate and sad. As it says, “There is a time for all things, and a time for everything under heaven.” … And a little later it says that “there is a time for everything and for every deed.” It has therefore been determined that none of these things is a permanent good, except when it is carried out at the right time and in correct fashion. Thus the very things that turn out well now, since they were done at the right time, are found to be disadvantageous and harmful if they are tried at an inopportune or inappropriate moment. The only exception to this is those things that are essentially and of themselves either good or bad and that can never be turned to their contraries, such as justice, prudence, fortitude, temperance, and the other virtues, and, on the other hand, the vices, which can never be understood differently. But if they can sometimes have different effects, so that they are found to be good or bad in acc…

In Ecclesiastes the divine wisdom has indicated that there is an appropriate time for everything—that is, for all things, whether they be fortunate or be considered unfortunate and sad. As it says, “There is a time for all things, and a time for everything under heaven.” … And a little later it says that “there is a time for everything and for every deed.” It has therefore been determined that none of these things is a permanent good, except when it is carried out at the right time and in correct fashion. Thus the very things that turn out well now, since they were done at the right time, are found to be disadvantageous and harmful if they are tried at an inopportune or inappropriate moment. The only exception to this is those things that are essentially and of themselves either good or bad and that can never be turned to their contraries, such as justice, prudence, fortitude, temperance, and the other virtues, and, on the other hand, the vices, which can never be understood differently. But if they can sometimes have different effects, so that they are found to be good or bad in accordance with the character of those who are exercising them, they are perceived not in absolute terms relative to their nature but as sometimes advantageous and sometimes harmful in keeping with the disposition of the one exercising them and with the opportuneness of the moment. -.

Ecclesiastes 4:6 · 2 passages

Better is an handful with quietness, than both the hands full with travail and vexation of spirit.

As Solomon says, “Better is a single handful with rest than both hands full with labor and vexation of mind.” And in these allusions and inconveniences all that are in the least weak are sure to be entangled. Even as they doubt their own salvation and stand in need of the teaching and instruction of others, they are incited by the devil’s tricks to convert and guide others. And even if they succeed in gaining any advantage from the conversion of some, they waste whatever they have gained by their impatience and rude manners.

According to the words of Solomon, “A single handful with repose is better than two handfuls with toil and presumption of spirit.” All those who are very weak are inevitably entangled in these illusions and losses. Even though their own salvation is in doubt and they still stand in need of others’ teaching and instruction, they are prompted by diabolical illusions to convert and to govern others. And even if they have been able to acquire some gain and to make some conversions, they will lose whatever they got because of their impatience and their immoderate behavior. .

Ecclesiastes 5:4

When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.

This will be fulfilled in this way by each one of us. We pray when we renounce this world and promise that being dead to all worldly actions and the life of this world we will serve the Lord with full purpose of heart. We pray when we promise that despising secular honors and scorning earthly riches we will cling to the Lord in all sorrow of heart and humility of spirit. We pray when we promise that we will always maintain the most perfect purity of body and steadfast patience, or when we vow that we will utterly remove from our heart the roots of anger or sorrow that bring about death. And if weakened by sloth and returning to our former sins we fail to do this, we shall be guilty as regards our prayers and vows, and these words will apply to us: “It is better not to vow than to vow and not to pay,” which can be rendered in accordance with the Greek: “It is better for you not to pray than to pray and not to pay.”

Ecclesiastes 5:5

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

For as unbounded glory hereafter is promised to those who faithfully serve God and cleave to him according to the rule of this system, so the severest penalties are in store for those who have carried it out carelessly and coldly and have failed to show to him fruits of holiness corresponding to what they professed or what they were believed by people to be. For “it is better,” as Scripture says, “that one should not vow rather than to vow and not pay”; and “Cursed is he that does the work of the Lord carelessly.”

Ecclesiastes 7:9

Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

The deadly poison of anger has to be utterly rooted out from the inmost corners of our soul. For as long as this remains in our hearts and blinds with its hurtful darkness the eye of the soul, we can neither acquire right judgment and discretion nor gain the insight which springs from an honest gaze, or ripeness of counsel. Nor can we be partakers of life, or retentive of righteousness, or even have the capacity for spiritual and true light, “for,” says one, “mine eye is disturbed by reason of anger.” Nor can we become partakers of wisdom, even though we are considered wise by universal consent, for “anger rests in the bosom of fools.”

Ecclesiastes 7:24 · 2 passages

That which is far off, and exceeding deep, who can find it out?

As far in it as the breath of the divine Spirit may have brought us, yet the vastness that opens out before our eyes is ever more immeasurable. In the words of Solomon, “It will become much farther from us than it was, and a great depth. Who shall find it out?” Therefore let us beseech the Lord that the fear of him and the love that cannot fail may remain fixed in us, making us wise in all things and keeping us ever unharmed from the devil’s missiles. For with these protections it is impossible for anyone to fall into the snares of death. -.

As the breath of the Divine Spirit drives us further in, so is there an ever-widening and immeasurable vastness opened to us, reaching beyond the sight of our eye. As Solomon says, “It will become much further from us than it was, and a great depth. Who shall find it out?” Therefore let us pray to the Lord that both his fear and his love, which cannot fail, may continue steadfast in us, make us wise in all things, and ever shield us unharmed from the darts of the devil. For with these guards it is impossible for anyone to fall into the snares of death.

Ecclesiastes 8:11 · 2 passages

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

It is clear, then, that no one can be deceived by the devil except one who has chosen to yield to him the consent of his own will. As Ecclesiastes clearly puts it in these words: “For since there is no speedy opposition to those who do evil, therefore the heart of the children of men is fully set to do evil.” It is therefore clear that each person goes wrong from this; namely, that when evil thoughts assault him he does not immediately meet them with refusal and contradiction.

Until now, never confuting him with your own answer or that of another, you allowed him to lord it over you, according to that saying of Solomon’s: “Because sentence is not speedily pronounced against the evil, the heart of the children of men is full within them to do evil.” Therefore after his exposure that evil spirit will no longer be able to disturb you, nor will that foul serpent ever again make his lurking place in you, since he has been dragged out into light from the darkness by your life-giving confession.”

Ecclesiastes 10:11 · 2 passages

Surely the serpent will bite without enchantment; and a babbler is no better.

“If a snake bites without hissing,” Ecclesiastes says, “there is no advantage for the charmer,” showing that the bite of a snake in silence is dangerous. This means that if a suggestion or thought springing from the devil is not by means of confession shown to some charmer (I mean some spiritually minded person who knows how to heal the wound at once by charms from the Scripture and how to extract the deadly poison of the snake from the heart), it will be impossible to help the sufferer who is already in danger and will no doubt die.

These silent bites are alone in fending off the medicine of the wise people. This deadly menace is so utterly incurable that it is worsened by soothings, inflamed by serious treatment, and irritated by gifts.

Ecclesiastes 10:15 · 2 passages

The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.

And thus wandering from the king’s highway, they can never arrive at that metropolis, to which our course should ever be directed without swerving. And this Ecclesiastes has distinctly expressed saying: “The labor of fools wearies those who do not know how to go to the city”—namely, to that “heavenly Jerusalem, which is the mother of us all.”

Thus, having turned aside from the royal path, they are unable to get to that metropolis to which our journeying must ever and unswervingly be directed. Ecclesiastes expressed this quite distinctly when he said, “The toil of fools afflicts those who do not know how to go to the city”—namely, to “that heavenly Jerusalem, which is the mother of us all.”

Ecclesiastes 10:18 · 2 passages

By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.

No house ever falls to the ground by a sudden collapse, but only when there is some long-standing flaw in the foundation or when by long-continued neglect of its inhabitants, what was at first only a little drip breaks through and the protecting walls are gradually ruined. In consequence of long-standing neglect the gap becomes larger and the walls break away, and in time the drenching storm and rain pours in like a river. For “by slothfulness a building is brought low, and through lazy hands the house shall leak.”

A house never suddenly collapses except because of some old weakness in the foundation or because of extended disregard by its tenants. Thus the structure of the roof is eventually destroyed by what had begun as a tiny leak but into which, through long neglect, a stormy tempest of rain pours like a river, once a large breach has been made. For “by slothfulness a dwelling will be brought low, and through lazy hands a house will leak.”

Ecclesiastes 12:7

Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

“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.