Ecclesiastes 5

Moreover, it is a good thing to use the tongue sparingly, and to keep a calm and rightly balanced heart in the exercise of speech. For it is not right to give utterance in words to things that are foolish and absurd, or to all that occur to the mind; but we ought to know and reflect, that though we are far separated from heaven, we speak in the hearing of God, and that it is good for us to speak without offense. For as dreams and visions of many kinds attend manifold cares of mind, so also silly talking is conjoined with folly. Moreover, see to it, that a promise made with a vow be made good in fact. This, too, is proper to fools, that they are unreliable. But be true to your word, knowing that it is ranch better for you not to vow or promise to do anything, than to vow and then fail of performance. And you ought by all means to avoid the flood of base words, seeing that God will hear them. For the man who makes such things his study gets no more benefit by them than to see his doings brought to nought by God. For as the multitude of dreams is vain, so also the multitude of words. But the fear of God is man's salvation, though it is rarely found. Wherefore you ought not to wonder though you see the poor oppressed, and the judges misinterpreting the law. But you ought to avoid the appearance of surpassing those who are in power. For even should this prove to be the case, yet, from the terrible ills that shall befall you, wickedness of itself will not deliver you. But even as property acquired by violence is a most hurtful as well as impious possession, so the man who lusts after money never finds satisfaction for his passion, nor good-will from his neighbours, even though he may have amassed the greatest possible wealth. For this also is vanity. But goodness greatly rejoices those who hold by it, and makes them strong, imparting to them the capacity of seeing through all things. And it is a great matter also not to be engrossed by such anxieties: for the poor man, even should he be a slave, and unable to fill his belly plentifully, enjoys at least the kind refreshment of sleep; but the lust of riches is attended by sleepless nights and anxieties of mind. And what could there be then more absurd, than with much anxiety and trouble to amass wealth, and keep it with jealous care, if all the while one is but maintaining the occasion of countless evils to himself? And this wealth, besides, must needs perish some time or other, and be lost, whether he who has acquired it has children or not;Job 20:20 and the man himself, however unwillingly, is doomed to die, and return to earth in the selfsame condition in which it was his lot once to come into being.Job 1:21; 1 Timothy 6:7 And the fact that he is destined thus to leave earth with empty hands, will make the evil all the sorer to him, as he fails to consider that an end is appointed for his life similar to its beginning, and that he toils to no profit, and labours rather for the wind, as it were, than for the advancement of his own real interest, wasting his whole life in most unholy lusts and irrational passions, and withal in troubles and pains. And, to speak shortly, his days are darkness to such a man, and his life is sorrow. Yet this is in itself good, and by no means to be despised. For it is the gift of God, that a man should be able to reap with gladness of mind the fruits of his labours, receiving thus possessions bestowed by God, and not acquired by force. For neither is such a than afflicted with troubles, nor is he for the most part the slave of evil thoughts; but he measures out his life by good deeds, being of good heart in all things, and rejoicing in the gift of God.

1–2

"Be not rash with your mouth, and let not your heart be hasty to utter a word before God; for God is in heaven and you are on earth, so let your words be few. For a dream comes from much concern, and foolish talk from many words." Several men think that this teaches here that we should not promise something too quickly in the presence of God, and without due consideration of our strengths we vow things, which we cannot then fulfil. God though is present in heaven, but we seem to be on earth, yet he hears what we say and accuses that our foolishness comes from our love of speech. But some men understand this better, affirming that this teaches that, either speaking or thinking more about God than we are able, we hold to our opinions; but we know our stupidity, since, as much as the heavens differ from the earth, so our thoughts are separated from His character. And therefore our words ought to be checked. Just as he that is much in thought frequently dreams about those things about which he thinks during the day; thus he, who wanted to teach more from divinity, falls into foolishness. Or indeed it could mean this: our words ought to be few therefore, since even those things, which we think we know, we see through a mirror and in mystery, and as we understand a dream, which we think we can grasp. Although we have done many things, as it appears to us, the end of our argument is foolishness. For we do not escape sin by too much speaking [Cfr Prov. 10, 19.].

Commentary on Ecclesiastes

[It might be that] a person dedicates himself rashly, without comprehending what is esoteric of the wisdom of God and of the Word who is “in the beginning with God” and who is himself God. And … it is by means of the Word and God and by means of the wisdom with him that one must examine and discover these things. [Then] it must happen that he, by falling into myths and nonsense and fictions, submits himself to the danger that surrounds impiety. For that reason one must remember also the commandment from Solomon in Ecclesiastes concerning such things, which says, “Do not hasten to express a word before the face of God. For God is in the heaven above, and you are on the earth below. Therefore let your words be few.”

Fragments on Jeremiah 1:1

The passage in Ecclesiastes “Be not in haste to utter speech before God, because God is in heaven above and you on earth below” is intended to show the gap which separates those who are in the “body of humiliation” from him who is with the angels exalted by the help of the Word and from the holy powers with Christ himself. For it is not unreasonable that he should be strictly “at the Father’s throne,” allegorically called heaven, while his church, termed earth, is a footstool at his feet.

On Prayer 23:4

Truly, if a person guards his mouth and acquires humility, the angels will be his friends here below; his soul will be a perfume poured out; the angels will carry his remembrance before God day and night, whether he is a monk or a secular. Besides, many persons in the world are watchful on this point. As for me, I know many who have acquired a great humility and have watched themselves not to speak evil of anyone. On the contrary, they underestimate themselves constantly and praise the others, saying, “It is within the power of God that we should find a little place in heaven.”

Fragment 2

Listen to the Preacher exhorting not to be hasty to utter anything before God, “for God,” (says he), “is in heaven above, and you upon earth beneath.”He shows, I think, by the relation of these elements to each other, or rather by their distance, how far the divine nature is above the speculations of human reason. For that nature which transcends all intelligence is as high above earthly calculation as the stars are above the touch of our fingers, or rather, many times more than that. Knowing, then, how widely the divine nature differs from our own, let us quietly remain within our proper limits. For it is both safer and more reverent to believe the majesty of God to be greater than we can understand, than, after circumscribing his glory by our misconceptions, to suppose there is nothing beyond our conception of it.

Answer to Eunomius’s Second Book

“We do not know how to pray as we ought.” He is not so much talking [about prayer] at this point as issuing a command not to theologize thoughtlessly. Indeed, anyone who belongs to this material world and whose thoughts have their origin in this world cannot speak about God without error—or on other matters that elude the senses. That is why he says, “And let your words be few,” that is, they should be true and well chosen. I think also that “few” means the same as in the following texts: “Better a little with righteousness than an abundance of riches with sinners.” And, “Better is the receiving of a little with righteousness.” But to those who do not observe this, he says, “For as a dream comes when there are many cares, so is the fool’s voice with many words.” …He also talks about “the voice of a fool,” coming up with false words and beguiling the soul. This is “the voice of the slanderer and reviler.” He is also able to apply this to the voice of the fool who “by a multitude of words you will not escape sin.”

Scholia on Ecclesiastes 35:5.1-2

3–4

"When you make a vow to God, do not delay paying it, for He has no liking for fools; what you vow, pay. Better that you not vow at all, than that you vow and not pay. "A simple man does not need understanding by interpretation. It is better not to promise than not to keep promises, since they displease God and are numbered among fools, who do not fulfil their vows. But since he says, "There is no will in fools" underneath we hear "of God", like the word of the apostle, who says, "and just as there was no will, that I should now come to you" [I Cor. 16, 12.]. For even if we want to say something more inquiring, it is taught to a Christian, that he should fulfil his faith by work, and not be like the Jews, who pledge and say, "we will do all that God commands" [Ex. 24, 3.], and yet worship idols. And afterwards they beat those slaves and cast stones at them, and immediately killed the very son of the father of their house. It is better therefore to hold a doubtful opinion for a while, which is easy to say in words, but difficult to put into practice. For the slave, who knows the will of his God and will not do it will be defeated by many. " "

Commentary on Ecclesiastes

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.”

Conference 9:12

It does a person no good to say that he possesses faith if he neglects to fulfill in deed what he promises in word. As the Scriptures say, “If you have vowed anything to God, defer not to pay it. For an unfaithful and foolish promise displeases him. It is much better not to vow than after a vow not to perform the things promised.” In order that we may understand these facts clearly from our relations with our servants, let someone tell me whether it is enough for him if his servant says all day that he is his lord and ceases not to commend him with praises but refuses to do what has been commanded. Therefore, if words without deeds do not please us, how much more can faith without works fail to benefit us in the sight of God? Above all, we must fear lest someone believes so strongly that he will receive God’s mercy that he does not dread his justice. If a person does this, he has no faith. Likewise, if he dreads God’s justice so much that he despairs of his mercy, there is no faith. Since God is not only merciful but also just, let us believe in both. Let us not despair of his mercy because we fear his justice or love his mercy so much that we disregard his justice. Therefore we should neither hope wrongly nor despair wickedly.

Sermon 12:5

4–5

The idea, or at any rate the ideal, of the thing called a vow is fairly obvious. It is to combine the fixity that goes with finality with the self-respect that only goes with freedom. The man is a slave who is his own master, and a king who is his own ancestor. For all kinds of social purposes he has the calculable orbit of the man in the caste or the servile state; but in the story of his own soul he is still pursuing, at great peril, his own adventure. As seen by his neighbours, he is as safe as if immured in a fortress; but as seen by himself he may be for ever careering through the sky or crashing towards the earth in a flying-ship. What is socially humdrum is produced by what is individually heroic; and a city is made not merely of citizens but knight-errants.

The Superstition of Divorce, Ch. 6: The Story of the Vow

4–5

Before we consider this modern view in its relation to chastity, we must not forget to consider it in relation to another virtue, namely justice. Justice, as I said before, includes the keeping of promises. Now everyone who has been married in a church has made a public, solemn promise to stick to his (or her) partner till death. The duty of keeping that promise has no special connection with sexual morality: it is in the same position as any other promise. If, as modern people are always telling us, the sexual impulse is just like all our other impulses, then it ought to be treated like all our other impulses; and as their indulgence is controlled by our promises, so should its be.

To this someone may reply that he regarded the promise made in church as a mere formality and never intended to keep it. Whom, then, was he trying to deceive when he made it? God? That was really very unwise. Himself? That was not very much wiser. The bride, or bridegroom, or the 'in-laws'? That was treacherous. More often, I think, the couple (or one of them) hoped to deceive the public. They wanted the respectability that is attached to marriage without intending to pay the price: that is, they were impostors, they cheated. If they are still contented cheats, I have nothing to say to them: who would urge the high and hard duty of chastity on people who have not yet wished to be merely honest? If they have now come to their senses and want to be honest, their promise, already made, constrains them. And this, you will see, comes under the heading of justice, not that of chastity.

If people do not believe in permanent marriage, it is perhaps better that they should live together unmarried than that they should make vows they do not mean to keep. It is true that by living together without marriage they will be guilty (in Christian eyes) of fornication. But one fault is not mended by adding another: unchastity is not improved by adding perjury.

Mere Christianity, Book 3, Chapter 6: Christian Marriage

Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.

(Book 4), Section 2, XIV

"Let not your mouth bring guilt on your flesh, and do not tell the messenger that it was an error. Why should God be angered by your speech and destroy the work of your hands? "What the Hebrew means is that if you are not able to do these things, do not promise to do them. For the words do not transgress to the spirit but are carried at once to the Lord by the angel present, who sticks to one man only as a companion. You who think to disregard God, since you have promised, you will anger Him, with the result that all your work will be destroyed. But in that place where he says: "to bring guilt upon your flesh" and he understood this, though not caring diligently, as if he had said "let not your mouth cause you not to sin." But there seems to me however another meaning, which is argued by those, who complain about the strength of the flesh and say they are compelled by the necessity of the body to do those things that they don't want to do, according to the apostle: "for I do not do what I want, but what I do not wish" and so on. [Rom. 7, 15.] And so he says, 'don't seek vain excuses and give occasion to your flesh to sin'. Then in that place where he says "and do not tell the angel that it was a madness" Aquila takes the Hebrew word "segaga" to mean ignorance, and translates it with the Greek word "akousion", that is, not of ones will. For if you say this, he says, you provoke God, as if to say He is like the creator of evil and sin, and anger Him, so that if you seem to have anything good, He will take it from your possession. Or indeed he translates such things with the meaning of reproof, so that you do those things, which are not appropriate.

Commentary on Ecclesiastes

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.”

Institutes 4:33

Concerning virginity we have received no commandment, but we leave it to the power of those that are willing, as a vow. [We exhort] them so far in this matter that they do not promise anything rashly, since Solomon says, “It is better not to vow than to vow and not pay.” Let such a virgin, therefore, be holy in body and soul, as the temple of God, as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow, and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be one who wanders idly around, or one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.

Constitutions of the Holy Apostles 4:2.14

"In spite of all dreams, futility and idle chatter, rather: Fear God! "The Hebrews explain this passage in great detail, and in the following way: and you should not do the things detailed above, about which he has already spoken, lest you believe too readily in dreams. For when you see different things, your mind will be troubled by many fears throughout your night's rest, or aroused by promises, you despise those things that are dream-like. You should only fear God. For he, who believes in dreams, gives himself over to vanities and nonsense. Another meaning of this passage is, since I have said and admonished, "you should not let your mouth bring guilt on your flesh", and to seek this or that excuse; I introduce this now, since in the dream of that life, and in the appearance, shade, cloud in which we live, we are able to find many things, which seem true to life to us and excuse our sins. Therefore I advise that you beware that alone, lest you think God is absent, but fear Him, and know He is present in all your toil, and do not force yourself to be hidden in free will, but want whatever it is that you do.

Commentary on Ecclesiastes

7–8

"If you see oppression of the poor, and the suppression of justice and right of the State, do not be astonished at the fact, for there is One higher than the high Who watches and there are high ones above them. The advantage of land is supreme; even a king is indebted to the soil." Christ's garment, woven on top, was not able to be torn by those who crucified him; and the Saviour threw him from that demon, and advised him to go away having put on the clothes of the apostles. So we believe that the clothes of our Ecclesiastes are not to be torn, nor should we sew on here and there patches in place of our free-will of opinion, but use the one text itself in dispute, and follow the same meaning and arrangement all the way through. Above this he had said: "do not tell the messenger that it was a madness, lest God become angry over your speech", and regarding the remaining things, he had spoken against those, who do not know that providence rules over human affairs. Since therefore the question arises many times about the precept, why the righteous sustain disaster, and why the unjust become judges over all the world, but God is not vengeful: now he introduces and finishes this argument, saying, 'if you see the calamity of a pauper, who is said to be blessed in the Gospel, and the situation is assessed according to his strength and not in justice, do not be astonished or let anything seem new to you. God, who is highest above the high, sees these things, He that placed His angels above the judges and kings of the earth, to prevent injustice and they are more important on earth, than any of man's potentates. But since he will be the Saviour at the end of the judges, and in the end of the world when the cornfield will be ripe, and the harvesters will come, he will be ordered that the wheat be separated and the darnel thrown on the fire. Therefore he now awaits and differs in opinion, although the field of the world is cultivated carefully more fully. But since that field is interpreted as the world, the Lord expounds about them in the parable of darnel and wheat. [Cfr Matth. 13, 24-30.]

Commentary on Ecclesiastes

Regarding the literal interpretation: No one is lord, owner and ruler over a field that lies fallow where thorns and thistles grow; but the field that is well tilled has a king. Thereby the owner is called a king.…When the defenders of the teaching that God’s providence rules over everything argue that there is providence, they generally say, Like a weave clearly shows that there is a weaver—whether or not he is seen—in the same way he who sees a well tilled field gets the impression that it has someone who leads and rules over it.… When you, therefore, see a soul that is well tilled, that sows with tears and is ready to reap with shouts of joy, then this tilled field has a king, the Logos, who leads, rules and reigns.

Commentary on Ecclesiastes 145:2

9–10

"A lover of money will never be satisfied with money; a lover of abundance has no wheat. This too, is futility! As goods increase, so do those who consume them; what advantage, then, has the owner except what hi eyes see?" Wherever we read 'silver', according to the ambiguity of the Greek term, it can be translated as 'money', since each has the meaning of the Greek "argurion. "More precisely Tullius is said to have called these men 'pecuniary', who have many small savings, that is wealth in cattle. [(because the Latin for cattle is pecus)] For they were called this in antiquity. But little by little the word devolved into the one used here through misuse. Therefore he is described as greedy because he is never sated by wealth, and the more he has, the more he desires. Horace also agrees with this sentiment, who says, "always the miser is wanting" [Horat. Epist. I. 2, 56.], and too the noble historian, since "avarice is diminished neither by possessions, nor by lack of them" [Sallust Catil. 11, 3.]. Nothing therefore, says Ecclesiastes can aid a man who possesses riches, unless only this: that he sees what he possesses. For the greater his wealth, the more he will have a larger number of servants, who use up his amassed wealth. But if he will only see what he has, he will be able to take more than the food of one man.

Commentary on Ecclesiastes

If, he says, you see among people those on the one hand who are oppressed and those on the other who do wrong in judgment, and still others who practice justice, do not be amazed that this occurs as if there were no divine foresight. Rather, know that God guards everything through Christ and that he also exercises his provision over everything through his holy angels, who excel in their knowledge of earthly events. God is the ruler of the world that he created, and he allots suffering to those who prefer greed and the vanity of this life to knowledge of Christ. But to those who live their lives in goodness, conduct themselves with courage and serve justly, he grants the knowledge of God and a peaceful rest. He grants this whether their knowledge was small or great here, for “we know in part and we prophesy in part.” But in the end, he will receive these, while those who were filled with wickedness will find no rest from the worm produced by their evil.

Scholia on Ecclesiastes 38:5.7-11

When they are intent on increasing money, let them hear what is written: “The covetous man is not filled with money, and he that loves riches shall not reap fruit thereof.” For indeed he would reap fruit of them, were he minded, not loving them, to disperse them well. But whoever in his affection for them retains them shall surely leave them behind here without fruit. When they burn to be filled at once with all manner of wealth, let them hear what is written: “He that makes haste to be rich shall not be innocent.” For certainly he who goes about to increase wealth is negligent in avoiding sin; and, being caught after the manner of birds, while looking greedily at the bait of earthly things, he is not aware in what a noose of sin he is being strangled.

The Book of Pastoral Rule, Part 3, Chapter 20

"Sweet is the sleep of the labourer, whether he eats little or much; the satiety of the rich does not let him sleep." So far the discourse has treated of riches and greed, and it is compared to a man who works and one who sleeps without worry, or eats little or a great deal. Because he eats any food obtained from the toil of work and from his sweat, he enjoys peaceful sleep. For a rich man indeed is busy with banquets and lacerated by many thoughts, is not able to sleep, and abounds in hangovers and uncooked food boils in the intestines of his stomach. More precisely, since it is called sleep, and is a common exit from life, that rest will be better for him, who is busy at present and reserves his strength for good work, than the riches of those men, about whom it is written: "woe to you, O rich, for you have received your consolation". [Luc. 6, 24.]

Commentary on Ecclesiastes

12–13

Ecclesiastes sees that riches are kept for ill by one who possesses them, for their loss causes a very great anxiety and disquiet. Indeed they are lost, for they are left here and can be of no advantage to one who is dead. And so, the dead man felt anxiety in regard to them and could not find rest; he left what would bring him shame and did not take with himself what he could keep. He was far different from him of whom it is written, “Blessed is the man that has filled his desire with them; he shall not be confounded when he speaks to his enemies in the gate.” His inheritance is the Lord, his reward is from the offspring of the Virgin Mary, and he is extolled with praises in the going forth of wisdom.

Interrogation of Job and David

12–13

Wherefore Ecclesiastes says, “There is a grievous illness which I have seen under the sun: riches kept to the hurt of the owner.” … If you are desirous of treasure, take the invisible and the intangible which is to be found in the heavens on high, not that which is in the deepest veins of the earth. Be poor in spirit and you will be rich, no matter what your worldly goods are. “A man’s life does not consist in the abundance of his possessions,” but in his virtue and in his faith. This richness will enrich you if you are rich in your relations to God.

On Cain and Abel

12–13

Of what use is wealth that belongs to someone? He is obviously lord over his wealth. The wealth somebody owns is his amenity and he himself is lord over his wealth. As he himself can use wealth well by being lord over it and not its slave, so also wealth can become lord over him who owns it. Woe to that person. That is the case if he is greedy and becomes a slave of mammon.

Commentary on Ecclesiastes 155:11

12–13

People use their children as an excuse for gathering riches. At times they do injustice, rob and do similar things, saying: “I’m doing this for my children.” … I have seen a person who struggled to become rich, but his riches were of no use. He did not enjoy them himself, nor did his son receive them, but he remained poor and in the same state as he had entered the world. After all, he was not born with money or with clothes.…Only the soul’s goods can be taken away into heaven.… If he has done good with his money, if he has a good reputation and honor, and if he has tried to help the weak, then he takes with him something of what he has labored for, namely, that he has done good.

Commentary on Ecclesiastes 156:15

12–13

An abundance of evil can be revealed in wealth. But this type of evil should be viewed as more of a weakness. Therefore, everyone who guards his wealth for himself does not know the wisdom of God, nor is his heart inclined to insight, nor to instructing his children. He has neither received the words of God’s commandments nor has he hidden them in his heart.

Scholia on Ecclesiastes 39:5.12-13

12–13

The same thing happens as every one may perceive with regard to sleep. For not a soft couch, or a bedstead overlaid with silver, or the quietness that exists throughout the house, or anything else of this kind are so generally likely to make sleep sweet and pleasant, as labor and fatigue, and the need of sleep, and drowsiness when one lies down. And to this particular the experience of facts, nay, before actual experience, the assertion of the Scriptures bears witness. For Solomon, who had passed his life in luxury, when he wished to make this matter evident, said, “The sleep of a laboring man is sweet, whether he eat little or much.” Why does he add, “whether he eat little or much”? Both these things usually bring sleeplessness, namely, indigence and excess of food; the one drying up the body, stiffening the eyelids and not suffering them to be closed; the other straitening and oppressing the breath and inducing many pains. But at the same time so powerful a persuasive is labor, that though both these things should befall them, servants are able to sleep. For since throughout the whole day, they are running about everywhere, ministering to their masters, being knocked about and hard pressed, and having but little time to take breath, they receive a sufficient recompense for their toils and labors in the pleasure of sleeping. And thus it has happened through the goodness of God toward humanity, that these pleasures are not to be purchased with gold and silver but with labor, with hard toil, with necessity, and every kind of discipline. Not so the rich. On the contrary, while lying on their beds, they are frequently without sleep through the whole night; and though they devise many schemes, they do not obtain such pleasure. But the poor person, when released from his daily labors, having his limbs completely tired, falls almost before he can lie down into a slumber that is sound, and sweet, and genuine, enjoying this reward, which is not a small one, of his fair day’s toils. Since therefore the poor person sleeps, and drinks, and eats with more pleasure than the rich person, what further value is left to riches, now deprived of the one advantage they seemed to have over poverty?

Homilies Concerning the Statues 2:23

12–16

"There is a sickening evil that I have seen under the sun; riches hoarded by their owner to his misfortune, and he loses those riches in some bad venture. If he begets a son, he has nothing in hand. As he had come from his mother's womb, naked will he return, as he had come; he can salvage nothing from his labour to take with him. This too, is a sickening evil: Exactly as he came he must depart, and what did he gain in exchange for toiling for the wind? Indeed, all his life he eats in darkness; he is greatly grieved, and has illness and anger." Take what follows as linked to what is written above: while Ecclesiastes describes wealth, even he is not able to enjoy his riches and on many occasions endangers himself on account of them. Nor to his heir does he leave what he has amassed; but even he and his son, just as they came nude, will return nude to the earth and nothing of their toil will accompany them. Surely apathy is the worst, to be tortured by thought on account of riches, and wealth will perish. And are we able to take it with us when we die, in sadness, in mourning, in indignation, in laws or to seek it in vain toil? And all this is according to the apparent simple meaning of the text. But as we are lifted higher, it seems to me that it speaks about the philosophers, or the heretics, who amass riches of doctrines into their wickedness, and nor are authors able to follow any usefulness, nor leave perpetual fruit for their followers. But even they and their disciples return to the earth and lose their riches, from him who said, "I will lose the wisdom of the wise men, and I will reprove the prudence of the careful." [I Cor. 1, 19.] Truly in fact, just as they left their mother's womb, (apparently as from a heretical church), contrary to this about which it is written: "but Jerusalem which is above is free, which is the mother of all." [Gal. 4, 26.] Thus they go nude to become a spirit, and work for nothing. Those who examine, lack examination, and they are carried on every wind of doctrine, nor do they have the light, but eat their sacraments in the darkness. They are always ill, and are easily moved to anger, storing up anger for themselves for the day of anger, and they do not have the favour of God.

Commentary on Ecclesiastes

17–19

"So what I have seen to be good is that it is suitable to eat and drink and enjoy pleasure with all one's labour that he toils beneath the sun during the brief span of his life that God has given him, for that is his lot. Furthermore, every man to whom God has given riches and possessions and has given him the power to enjoy them, possess his share and be happy in his work: this is the gift of God. For he shall remember that the days of his life are not many, while God provides him with the joy of his heart." This is in comparison to him, who consumes his wealth in the darkness of his worries, and carries those things which are about to die throughout the great tedium of his life, and says that that man is better, who enjoys what he has. For here there is but a small desire of enjoyment, but there in the latter indeed there is a great magnitude of worries. He also gives the reasons why the gift of God is to be able to enjoy riches. Since "he will not remember much of the days of his life". For God turns him to the happiness of his heart's desire: he will not be sad, he will not be worried by thought, since he is led away by happiness and desire for present things. But it is better understood as according to the apostle [Cf I Cor. 10, 2-4.], seen as spiritual food and spiritual drink which is given by God and I understood to see goodness in all of his toil, since we are only able to consider true good things with great toil and enthusiasm. For what is permitted to be good, though, until Christ appears in our life, is not yet openly considered good. And therefore God will not remember much of the days of our life. We should also note that here "perispasmos" is used in a better way, in the place of the occupation of the spirit and true happiness.

CHAPTER 6

Commentary on Ecclesiastes

This is the literal interpretation. If someone has much money, if he has lots of good food and many wines, he still cannot eat and drink all of it. But he doubtless has a gift: whatever he can consume, if he has enough food to satisfy him and enough drink, this is a gift from God. But when someone eats and drinks more than necessary, then it is not a gift from God but a gift from desire.Regarding the spiritual interpretation: God gives wisdom along with the riches and capabilities inherent in wisdom, that is, wisdom’s insights, so that people eat and drink from the things they have received: the bread of wisdom, its water, the wine, which he mingled into a cup. This is a gift from God. If one takes the spiritual in the right way, it is, finally, the grace of his lot.

Commentary on Ecclesiastes 164:1