Ecclesiastes 7
Commentary from 19 fathers
[It is] better to go to the house of mourning, than to go to the banquet house: since this is the end of every man; and the living man will apply good [warning] to his heart.
ἀγαθὸν πορευθῆναι εἰς οἶκον πένθους ἢ ὅτι πορευθῆναι εἰς οἶκον πότου, καθότι τοῦτο τέλος παντὸς ἀνθρώπου, καὶ ὁ ζῶν δώσει ἀγαθὸν εἰς καρδίαν αὐτοῦ.
Бла́го и҆́мѧ па́че є҆ле́а бла́га, и҆ де́нь сме́ртный па́че днѧ̀ рожде́нїѧ є҆гѡ̀.
If anyone wants to ascend, let him seek not the joys of the world or the pleasant things or the delights but whatever is filled with pain and weeping; for it is better to go into a house of sorrow than into a house of rejoicing. Indeed, Adam would not have come down from paradise unless he had been beguiled by pleasure.
Flight from the World 1:3
Where there is mourning, there is no moral superficiality. Happiness and laughter are avoided; the calamity prohibits it. Sometimes we refrain from appearing happy out of regard for those who mourn and for those who experience harm. In the house of feasting, however, the opposite happens: Dances and songs bring reproof, since they indicate a disorderly life.…The “house,” however, signifies a condition or an attitude, not a location.… The one who goes to the house of mourning knows that everyone dies in the end. Once he knows that he has to die, he will not think about and dedicate his effort to owning something, if it is a possession that is lost in death such as wealth, reputation and honor.… One can understand “the living” in the following way: one who lives according to God’s will. Those people were Abraham and his descendents.
Commentary on Ecclesiastes 197:19-198:22
The final end of human beings is a state of blessedness. If the Lord in the Gospel calls those who mourn “blessed”—“Blessed are those who mourn, for they shall be comforted”—then Solomon quite rightly calls mourning the end of every human being, because those who live in that state of mourning are filled with an abundance of spiritual blessings.
Scholia on Ecclesiastes 55:7.2
“It is better,” we read, “to go into the house of mourning than into the house of laughter.” But, likely enough, you do not like the saying and want to evade it. Let us however see what sort of man Adam was in paradise, and what he was afterwards; what sort of man Cain was before, and what he was afterwards.
Homilies on the Acts of the Apostles 16
Sorrow is better than laughter: for by the sadness of the countenance the heart will be made better.
ἀγαθὸν θυμὸς ὑπὲρ γέλωτα, ὅτι ἐν κακίᾳ προσώπου ἀγαθυνθήσεται καρδία.
Бла́го ходи́ти въ до́мъ пла́ча, не́жели ходи́ти въ до́мъ пи́ра, поне́же сїѐ коне́цъ всѧ́комꙋ человѣ́кꙋ, и҆ живы́й да́стъ бла́го въ се́рдцы є҆гѡ̀.
Take the case that someone has subjects, for example, children or slaves. If he is angry with them and in a fury so that he limits the evil, then his anger is good, not anger as such, but the anger of a father over his child, of a guardian’s anger over his charge.…He calls that kind of anger good that prevents sins from becoming so big that punishment has to follow.
Commentary on Ecclesiastes 199:22
Is it better to go where there is weeping, lamentation, and groans, and anguish, and so much sadness, than where there is the dance, the cymbals, and laughter, and luxury, and full eating and drinking? Yes, truly, [Solomon] replies. And tell me why it is so, and for what reason? Because, at the former place, insolence is bred; at the latter, sobriety. And when a person goes to the banquet of one who is more opulent, he will no longer behold his own house with the same pleasure, but he comes back to his wife in a discontented mood. In discontent he partakes of his own table and is peevish toward his own servants, and his own children, and everybody in his house, perceiving his own poverty the more forcibly by the wealth of others. And this is not the only evil. But he also often envies him who has invited him to the feast and returns home having received no benefit at all. But with regard to the house of mourning, nothing of this sort can be said. On the contrary, much spiritual wisdom is to be gained there, as well as sobriety. For when once a person has passed the threshold of a house which contains a corpse and has seen the departed one lying speechless, and the wife tearing her hair, mangling her cheeks, and wounding her arms, he is subdued; his countenance becomes sad. And every one of those who sit down together can say to his neighbor but this: “We are nothing, and our wickedness is inexpressible!” What can be more full of wisdom than these words, when we both acknowledge the insignificance of our nature and accuse our own wickedness and account present things as nothing? Giving utterance, though, in different words, to that very sentiment of Solomon—that sentiment which is so marvelous and pregnant with divine wisdom—“Vanity of vanities, all is vanity.” He who enters the house of mourning indeed weeps for the departed, even though he is an enemy. Do you not see how much better that house is than the other? For there, though he is a friend, he envies; but here, though he is an enemy, he weeps.
Homilies Concerning the Statues 15:5
"It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will take it to his heart. "It is more useful to go to the rites of a funeral than to the house where there is a party, since at the house of mourning we are warned of our creator and of our mortality on account of seeing the dead body. But in the happiness of a party, even if we seem to have any fear, we lose it. Symmachus interpreted the last verse by saying, "and he who lives, will look back in his mind". There is proof in these verses, in that God is seen to approve food and drink, but not seen to prefer desire to all these things, with the result that many men value them wrongly. But in comparison with avarice and too much sparing, feasting is allowed in a small way, or allowed to him, who enjoys his work completely every moment. For he had never preferred the sadness of mourning to the enjoyment of a party, if he had thought at any moment to drink and eat.
Commentary on Ecclesiastes
The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
καρδία σοφῶν ἐν οἴκῳ πένθους, καὶ καρδία ἀφρόνων ἐν οἴκῳ εὐφροσύνης.
Бла́га ꙗ҆́рость па́че смѣ́ха, ꙗ҆́кѡ во ѕло́бѣ лица̀ ᲂу҆блажи́тсѧ се́рдце.
"Anger is better than laughter, for through a sad face the heart is improved. "Laughter weakens the mind, anger reproves and corrects it. Both let us become angry with ourselves when we sin, and let us get angry with others. Through the sadness of the face, even the spirit becomes better, as Symmachus saw it. And therefore "woe now to those who laugh, since they will mourn." [Luc. 6, 25.]
Commentary on Ecclesiastes
[It is] better to hear a reproof of a wise man, than for a man to hear the song of fools.
ἀγαθὸν τὸ ἀκοῦσαι ἐπιτίμησιν σοφοῦ ὑπὲρ ἄνδρα ἀκούοντα ᾆσμα ἀφρόνων·
Се́рдце мꙋ́дрыхъ въ домꙋ̀ пла́ча, а҆ се́рдце безꙋ́мныхъ въ домꙋ̀ весе́лїѧ.
For most people it seems to be right to avoid the critique of a wise man, especially if they like to sin. Whoever desires amusement and sin avoids the person who wants to hinder it. Whoever has no insight is pleased with flatterers, preferring flattery to critique. It is the characteristic of the wise man that he criticizes the one he loves.… The flatterers sing in a certain way. Even when they give ethical speeches, they want to make their audience happy instead of looking out for their best interests. Such song is a speech that gives joy, but a rebuke helps one to find the right way.
Commentary on Ecclesiastes 202:2
"The heart of the wise is in the house of mourning; but the heart of fools is in the house of enjoyment. ""Blessed", says the Saviour, "are the mourning, since they will be consoled". [Matth. 5, 5.] And Samuel mourned King Saul all the days of his life [Cfr I Reg. 16.] and Paul said he had mourned over those who did not want to repent their many sins [Cfr II Cor. 12, 21.]. Therefore the heart of a wise man goes to the house of such a man, who reproves himself when he is doing wrong, so that he brings forth tears and causes himself to weep for his own sins; and he does not go to the house of joy, where the learned man flatters and deceives, not changing the listeners so they are together as one, but asking for praise and applause from them. Such a teacher, who is rich in speeches and words, is mourned, and being filled by his knowledge, receives his consolation. Then the following verses agree with this explanation too, because he says:
Commentary on Ecclesiastes
As the sound of thorns under a caldron, so is the laughter of fools: this is also vanity.
ὡς φωνὴ ἀκανθῶν ὑπὸ τὸν λέβητα, οὕτως γέλως τῶν ἀφρόνων· καί γε τοῦτο ματαιότης.
Бла́го є҆́же слы́шати преще́нїе премꙋ́дра, па́че мꙋ́жа слы́шащагѡ пѣ́снь безꙋ́мныхъ:
Thorns that burn under a pot make loud crackling noises. This is like the laughing of the foolish. It makes noise and is crackling, but not because it educates the soul.… As the thorns produce noise when they as plants are burned under a pot, in the same way the laughter of the foolish comes out of a bad soul that is burning.… Thorns are earthly worries, shameful desires and uncurbed joys.
Commentary on Ecclesiastes 203:3
6–7"It is better to hear the rebuke of the wise, than for a man to hear the song of fools. For as the crackling of thorns under the pot, so is the laughter of the fool: this too is vanity. "For it is better to be rebuked by a wise man, than to be deceived by flattering praise. Similar to this is the passage which says, "better are the wounds of a friend, than the free kisses of an enemy" [Prov. 27, 6.]. Just as the sound of sharp thorns under the pot gives out a harsh sound, so the words of a flattering teacher are not of any use, or the worries of the world, which are interpreted as 'thorns', or the sound of one who encourages his listeners, or of one who prepares them for the fire which is to come. Let us look at what Symmachus has to say about the passage that we have as "since just as the sound…fool." Understanding the meaning which we have already explained above, he says, 'for a man is bound in chains by the voice of the ignorant". This means that one listener is tied up to the word of such teachers, while the chains of his sins restrain another.
Commentary on Ecclesiastes
For oppression makes a wise man mad, and destroys his noble heart.
ὅτι ἡ συκοφαντία περιφέρει σοφὸν καὶ ἀπόλλυσι τὴν καρδίαν εὐτονίας αὐτοῦ.
ꙗ҆́коже гла́съ те́рнїѧ под̾ котло́мъ, та́кѡ смѣ́хъ безꙋ́мныхъ. И҆ сїѐ сꙋета̀.
The end of a matter is better than the beginning thereof: the patient is better than the high-minded.
ἀγαθὴ ἐσχάτη λόγων ὑπὲρ ἀρχὴν αὐτοῦ, ἀγαθὸν μακρόθυμος ὑπὲρ ὑψηλὸν πνεύματι.
Ꙗ҆́кѡ клевета̀ льсти́тъ мꙋ́драго и҆ погꙋблѧ́етъ се́рдце благоро́дствїѧ є҆гѡ̀.
The end of words is more likely to be good than their beginning.… A speech is given in order to actualize something.… Oftentimes someone who teaches has with patience led someone who is not highly intelligent to learning. He does not give up after the first or second admonition but tries to heal him in every case. Such a patient teacher is better than an arrogant one, or someone proud in spirit.
Commentary on Ecclesiastes 204:22
"Surely oppression makes a wise man mad; and a gift destroys the heart. "Now see the wise man as if regarding profit, according to that passage which says, "accuse the wise and he will love you" [Prov. 9, 8.]. Wise, or even having completed his training, he knows no accusation, and is perturbed by no disaster. We should use this verse if we see disaster befall a righteous and wise man, and he is perturbed by the unlawfulness of the judgement, and in that case when God does not come to his mind readily. Instead of this though the Septuagint, and Aquila and Theodotion interpret the phrase "destroys the heart" as "eutonias" "autou "that is 'his strength', or 'his vigour'. Symmachus says, "and "matthana" destroys his heart' (that is 'a gift'), using the Hebrew word in his interpretation, and making the same meaning as is written elsewhere: "gifts, too, blind the eyes of the wise". [Deut. 16, 19.]
Commentary on Ecclesiastes
Be not hasty in thy spirit to be angry: for anger will rest in the bosom of fools.
μὴ σπεύσῃς ἐν πνεύματί σου τοῦ θυμοῦσθαι, ὅτι θυμὸς ἐν κόλπῳ ἀφρόνων ἀναπαύσεται.
Бла̑га послѣ̑днѧѧ слове́съ па́че нача́ла є҆гѡ̀: бла́гъ терпѣли́вый па́че высо́кагѡ дꙋ́хомъ.
"Better is the end of a thing than the beginning; "Perorations are better in speaking, than just the introductory section. For worry comes to and end in the former, and commences in the latter. Or it could even mean this: he who begins to hear a speech, and goes to the teacher, is in first place. For indeed he who listens until the last is consumed and complete in learning. But this can also be understood in this way: while we are in this world, all that we know is as a beginning; but when that age is completed, we will understand everything as newest and completed. My Hebrew tutor explained this passage together with the following verse as follows: it is better for you to ponder the end of your business, than the beginning, and be patient, rather than being seized by the frenzy of impatience. We learn too from this reading that there is no wisdom in men, although it is better to do than to only say that you will do. And since, when the talk had finished, the listener thinks over for himself what has been said, and though he begins to speak, he has not yet understood what he can learn from it. "And the patient in spirit is better than the proud in spirit. "Since the heavenly one conceded to anger, saying, "anger is better than laughter", lest we think anger is to be praised in suffering, now he says that anger must be removed from deep down inside us. For there he assigns anger instead of correction in sinners, and learning in children. But here he checks impatience. But patience is not only necessary in difficult times, but also in happier times, in case we rejoice more than we should. It seems to me that he who is now called high in the spirit of the Gospel, is in contrast poor in spirit, and is even blessed.
Commentary on Ecclesiastes
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.”
Institutes 8:1
Further, through this vice of impatience for the most part the sin of arrogance pierces the mind; since, when any one is impatient of being looked down upon in this world, he endeavours to shew off any hidden good, that he may have, and so through impatience is drawn on to arrogance; and, while he cannot bear contempt, he glories ostentatiously in self-display. Whence it is written, Better is the patient than the arrogant; because, in truth, one that is patient chooses to suffer any evils whatever rather than that his hidden good should come to be known through the vice of ostentation. But the arrogant, on the contrary, chooses that even pretended good should be vaunted of him, lest he should possibly suffer even the least evil.
Pastoral Rule, Part 3, Chapter 9
We must above all things know, that as often as we restrain the turbulent motions of the mind under the virtue of mildness, we are essaying to return to the likeness of our Creator. For when the peace of the mind is lashed with Anger, torn and rent, as it were, it is thrown into confusion, so that it is not in harmony with itself, and loses the force of the inward likeness. Let us consider then how great the sin of Anger is, by which, while we part with mildness, the likeness of the image of the Most High is spoilt. By Anger wisdom is parted with, so that we are left wholly in ignorance what to do, and in what order to do it; as it is written, Anger resteth in the bosom of a fool.
Morals on the Book of Job, Book 5, Section 78
Say not, What has happened, that the former days were better than these? for thou dost not enquire in wisdom concerning this.
μὴ εἴπῃς· τί ἐγένετο ὅτι αἱ ἡμέραι αἱ πρότεραι ἦσαν ἀγαθαὶ ὑπὲρ ταύτας; ὅτι οὐκ ἐν σοφίᾳ ἐπηρώτησας περὶ τούτου.
Не тщи́сѧ въ дꙋ́сѣ свое́мъ ꙗ҆ри́тисѧ, ꙗ҆́кѡ ꙗ҆́рость въ нѣ́дрѣ безꙋ́мныхъ почі́етъ.
"Be not hasty in your spirit to be angry: for anger rests in the lap of fools. "He does not grant here that anger should be tempered, therefore he now says, "Be not hasty in your spirit to be angry"; but that when anger is mad and new, it is more easily tempered because it is dispersed easily and can be removed. And since anger is linked to pride, and the desire for vengeance, he says it is better and above suffering, than he who is exalted in his spirit, and now shows the sign of foolishness, since however powerful or wise someone is esteemed, if he is made angry he will seem foolish in his words: "for anger lies in the lap of fools".
Commentary on Ecclesiastes
Wisdom is good with an inheritance: and [there is] an advantage [by it] to them that see the sun.
ἀγαθὴ σοφία μετὰ κληρονομίας καὶ περισσεία τοῖς θεωροῦσι τὸν ἥλιον·
Да не рече́ши: что̀ бы́сть, ꙗ҆́кѡ дні́е пре́жднїи бѣ́ша бла́зи па́че си́хъ; ꙗ҆́кѡ не въ мꙋ́дрости вопроси́лъ є҆сѝ ѡ҆ се́мъ.
"Do not ask,' what is the cause that the former days were better than these?' For you do not enquire wisely about this. "Do not prefer the previous age to this one, since God created both one and the other. Virtues create good days for man, and vices make bad days. Do not say therefore that the days were better in the time of Moses and Christ, than now they are. For even in that time there were more disbelievers and their days were made wicked by this; now there are more believers, about whom the Saviour said, "more blessed are they, who did not see or believe" [Ioh. 20, 29.]. Or differently: thus you ought to live so that the days that you live in are always better than those passed, lest you begin to decrease little by little, it should then be said to you, "you did run well, who hindered you that you should not have obeyed the truth?" [Gal. 5. 7.]; and again: "you who began in spirit are now consumed by flesh" [Gal. 3. 3.]. Or another meaning of this: do not say that the times of old are better than now, those of Moses better than Christ, that they were more lawful than full of grace. For if you were to ask this, you would do it unwisely, not seeing how much the Gospel differs from the Old Testament.
Commentary on Ecclesiastes
For wisdom in its shadow is as the shadow of silver: and the excellence of the knowledge of wisdom will give life to him that has it.
ὅτι ἐν σκιᾷ αὐτῆς ἡ σοφία ὡς σκιὰ ἀργυρίου, καὶ περισσεία γνώσεως τῆς σοφίας ζωοποιήσει τὸν παρ᾿ αὐτῆς.
Бла́га мꙋ́дрость съ наслѣ́дїемъ, па́че же ви́дѧщымъ со́лнце:
12–13"Wisdom is good with an inheritance: and by it there is profit to them that see the sun. For wisdom is a defence, and money is a defence: but the advantage of knowledge is, that wisdom gives life to those that have it. "A wise man with riches has more glory than just a wise man alone. For some men need wisdom, some wealth, but he who is both wise and not rich is able to teach what is good, but meanwhile he can't show what is to be sought. Therefore he says, since the protection of wisdom is the protection of money, then just as wisdom protects, so too money also protects. And lest he seem to detract from wisdom, while he adds to it by good fortune, (for it is not in our power to obtain riches, which often the unrighteous own in greater quantity), he therefore shows wisdom to be greater, saying "but the advantage of knowledge is, that wisdom gives life to those that have it." In that respect, he says, wisdom is greater than riches, because without any wealth it preserves those who think themselves rich. Certain scholars see this passage in a different way: they say that he places heredity in place of good association, by which we are the heirs of God, and co-heirs of Christ. Therefore Ecclesiastes wants to teach how much of a difference there is between those who merit seeing the sun (of justice), and have wisdom by their good association, and those in contrast, who without wisdom have only enthusiasm for vice and association. Since even David shows this, saying "the intelligent shine out by their speech, as the shining bodies of the sky" [Dan. 12. 3.], or as Theodotion interpreted this, "just as the brightness of the firmament. Indeed those who wrote my speeches are as the stars of the sky". But we ought to take that protection of silver (or money) according to "anagoge [See footnote 50.] "from which talents and coins are collected in the parables of the Gospels [Cfr Matth. 25, 14-23; Luc. 19. 12-25.], just as when we were under the protection of wisdom and under the protection of such money: "the sun does not burn us by day, nor the moon by night". [Ps. 120, 6.] But this can even be said to be true since protection is our life on the earth: "the breath of our nostrils, the anointed Christ our Lord of whom we said: under His shadow we should live among the heathen". [Thren. 4, 20.] All of our protection in this life is like a shade, or like wisdom, or as is said about money, until the day moves on and the shadows move away. Symmachus interprets this more clearly in his usual manner, saying, "just as wisdom protects, so too money protects in a similar fashion". But the following verse openly encourages the enthusiasm for knowledge.
Commentary on Ecclesiastes
Behold the works of God: for who shall be able to straighten him whom God has made crooked?
ἰδὲ τὰ ποιήματα τοῦ Θεοῦ· ὅτι τίς δυνήσεται τοῦ κοσμῆσαι ὃν ἂν ὁ Θεὸς διαστρέψῃ αὐτόν;
ꙗ҆́кѡ въ сѣ́ни є҆гѡ̀ мꙋ́дрость, ꙗ҆́коже сѣ́нь сребра̀, и҆ и҆з̾ѻби́лїе ра́зꙋма премꙋ́дрости ѡ҆живлѧ́етъ, и҆́же ѿ неѧ̀.
Even among the Greeks there were many opponents to those who claimed that the cosmos came into being by itself.… Since providence of necessity is concerned with the details and God is providence, his providence concerns the cosmos that he himself has created. Now admit even something else: God watches over the cosmos that he himself has created out of providence, so that it might go well.… God knows the reasons for everything that came into being, and he knows why they are hidden.… In no way do you have sufficient knowledge of God’s creations, if you take offence at them, because you are not reasonable. Watch God’s creatures! What for others is a reason for offence will be for you knowledge of the Creator and of the created.
Commentary on Ecclesiastes 209:26
God does not make crooked by causing destruction but by showing that someone is crooked.… It is written, “Those who turn to crooked ways, the Lord will lead away together with those who have committed injustice.” It is not God himself who leads them away against their will together with those who have committed injustice, but he has shown that those who turn from the way after their own moral decision are such people.
Commentary on Ecclesiastes 212:12
In the day of prosperity live joyfully, and consider in the day of adversity: consider, [I say], God also has caused the one to agree with the other for [this] reason, that man should find nothing after him.
ἐν ἡμέρᾳ ἀγαθωσύνης ζῆθι ἐν ἀγαθῷ καὶ ἐν ἡμέρᾳ κακίας ἰδέ· καί γε σὺν τούτῳ συμφώνως τοῦτο ἐποίησεν ὁ Θεὸς περὶ λαλιᾶς, ἵνα μὴ εὕρῃ ἄνθρωπος ὀπίσω αὐτοῦ οὐδέν.
Ви́ждь творє́нїѧ бж҃їѧ: ꙗ҆́кѡ кто̀ мо́жетъ ᲂу҆краси́ти, є҆го́же а҆́ще бг҃ъ преврати́тъ;
"Consider the work of God: for who can make that straight, which he has made crooked? "Symmachus translates this passage in this way: "learn the word of God, because no one can correct what He has ruined". That is he supplies from the Holy Scriptures, or from thinking of the elements, to know and understand those things, which are done; but not to ask the causes and reasons why one thing is done in this way, or why it ought to have been done differently from the way in which it has been done. For the sake of this passage, if anyone should ask why God spoke to Moses in this way: "who makes the dumb and the deaf, the seeing and the blind, am I not the Lord God?" [Ex. 4, 11.], and if he should say, why are the blind, the deaf, the mute created in this way, and others similar to these? This passage must be seen in reference to Psalm 17, in which it is said to the Lord: "You will be Holy with the holy man, and with the wicked You will err" [Ps. 17, 26-27.]. And it must be added that the Holy Lord is with him, who is holy; and the wicked are with him, who was previously wicked by his own will. This is similar also to that which is written in Leviticus: "if the wicked came to me I will go to them, wicked in my madness". [Lev. 26-27.] Even this can explain why God hardened the heart of Pharaoh. For just as one and the same quality of the sun melts wax and dries clay, and on account of each one's constitution, both wax melts and clay dries; [Cfr. Lucr. De Rerum Natura VI 962/965; Verg. Ecl. VIII 80.; Hier. Epist. 120,10 -12. CSEL 55, p504,10.] so too the one quality of the portents of God in Egypt softened the heart of those who believed, and hardened that of the incredulous, who just as their hardness and impatient heart, began to store up for themselves anger for the day of anger from those portents, which they didn't believe, though yet they saw them happen.
Commentary on Ecclesiastes
I have seen all things in the days of my vanity: there is a just man perishing in his justice, and there is an ungodly man remaining in his wickedness.
Σὺν τὰ πάντα εἶδον ἐν ἡμέραις ματαιότητός μου. ἔστι δίκαιος ἀπολλύμενος ἐν δικαίῳ αὐτοῦ, καί ἐστιν ἀσεβὴς μένων ἐν κακίᾳ αὐτοῦ.
Въ де́нь благосты́ни (є҆гѡ̀) живѝ во бла́зѣ и҆ ви́ждь въ де́нь ѕла̀: ви́ждь, и҆ съ ни́мъ согла́сно сїѐ сотворѝ бг҃ъ, ѡ҆ глаго́ланїи, да не ѡ҆брѧ́щетъ человѣ́къ за ни́мъ ничто́же.
There is an absolute righteousness and a righteousness that is only righteous for one.… A righteous person can get lost in what is only righteous for him. Those, however, who are really righteous … do not remain in what is righteous for them alone and do not trust in this as their own right. This is why he does not perish in absolute righteousness, as the psalmist says: “In your righteousness I will live.” Paul, for example, who was a great man who lived in Christ and for whom truth was revealed, said, “I am not aware of anything against myself, but I am not thereby acquitted.”
Commentary on Ecclesiastes 213:23
"In the day of prosperity be joyful, but in the day of adversity consider: God also has set the one over against the other, to the end that man should find nothing after him. "I have heard from a certain man in the Church, who was thought to have a knowledge of the Scriptures, that these verses are to be explained in this way: while you remain in the present world, and while you are able to do good work, work hard so that afterwards you may be without worry in the day of wickedness, that is the day of judgement, when you will see others to be tormented. For just as God made the present world, in which we can obtain for ourselves the benefits of good work; so too he made the future age, in which no opportunity will be given for us to do good work. This man of the Church even seemed to convince those he was preaching to, but to me there seems a different meaning to this, which Symmachus has translated, saying, 'in the good day, be good; but be wary of the day of wickedness'. All the same, God made this world similar to the next, so that man should not be able to find that which he complains against Him. Suffer both the good things, he says, and the bad, as they happen to you in your life. And do not think that there is only the nature of good or bad alone in the world, especially when the world itself consists of opposites: hot and cold, dry and wet, hard and soft, dark and light, bad and good. [Cfr Ovid, Meta. I.19-20.] But God made this ambivalence so that wisdom might have a place, and it is found by choosing good and avoiding bad: man is given free will, lest he argue that he has been made unfeeling, and stupid by God. But God has made man so diverse that man is unable to complain of his manner of being. At the same time this argument is to be taken with the previous verses, in which he says 'who is able to correct what God has done?'.
Commentary on Ecclesiastes
Be not very just; neither be very wise: lest thou be confounded.
μὴ γίνου δίκαιος πολύ, μηδὲ σοφίζου περισσά, μήποτε ἐκπλαγῇς.
Всѧ́чєскаѧ ви́дѣхъ во дне́хъ сꙋ́етствїѧ моегѡ̀: є҆́сть првⷣный погиба́ѧй во свое́й пра́вдѣ, и҆ є҆́сть нечести́вый пребыва́ѧй во свое́й ѕло́бѣ.
Neither those who love too much nor those who hate, abide by the rule of truth. The former lie through love; the latter lie through hatred. It is right to place a bridle even on charity and to permit it freedom to roam only insofar as it does not rush headlong over a cliff. Scripture says, in Ecclesiastes, “Do not be righteous in excess, nor think yourself more than you are, lest perhaps you should be struck dumb.” Following this, I can say something similar. Do not love a man “with your whole heart and with your whole soul and with all your strength.” Do not love an angel “with your whole heart and with your whole soul and with all your strength.” In accord with the Savior’s words, keep this command in respect to God alone. For, he says, “You shall love the Lord your God with your whole heart and with your whole soul and with all your strength.”
Homilies on the Gospel of Luke 25:6
No one can say that he has strayed from ignorance into some silly fancy of separating, locally, the supreme from that which is below, and assigning to the Father as it were the peak of some hill, while he seats the Son lower down in the hollows. No one is so childish as to conceive of differences in space, when the intellectual and spiritual is under discussion. Local position is a property of the material, but the intellectual and immaterial is confessedly removed from the idea of locality. What, then, is the reason why he says that the Father alone has supreme being? For one can hardly think it is from ignorance that he wanders off into these conceptions, being one who, in the many displays he makes, claims to be wise, even “making himself overwise,” as the Holy Scripture forbids us to do.
Against Eunomius 1:14
"I have seen all things in the days of my vanity: there is a just man, that dies in his righteousness, and there is a wicked man that remains alive in his wickedness. "Similar to this is what the Saviour says in the Gospel: "he who finds his soul will lose it, and he who loses it on account of me, will find it" [Matth. 10. 39.]. The Maccabees are seen to die on account of their justice by the law and justice of God, and martyrs too, who shed their blood for Christ. On the other hand, those who at that time ate the flesh of pigs and sacrificed to idols after the arrival of the Lord, they are seen to live in this world and to live long lives on account of their wickedness. But it is the endurance of God in secret which causes suffering in those who are not holy, so that they have wickedness in their life, and not to visit sinners for their crimes, and it is as if he saves for the sacrifice so that he can give to the former eternal goodness, and to the latter eternal wickedness. The Hebrews suspect the righteous, who die for their righteousness, the sons of Aaron, since while they think they live righteously, they worship a foreign fire. And they say Manasseh was impious and lived a long life on account of his wickedness, for he then lived a long time in a long reign after having been corrected in prison.
Commentary on Ecclesiastes
She also said, ‘The devil sometimes sends a severe fast which is too prolonged; the devil’s disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.’
The Desert Fathers, Sayings of the Early Christian Monks
Be not very wicked; and be not stubborn: lest thou shouldest die before thy time.
μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου.
Не бꙋ́ди правди́въ вельмѝ, ни мꙋдри́сѧ и҆зли́шше, да не когда̀ и҆зꙋми́шисѧ.
And as God promises to them that serve him truly, “I will fulfill the number of your days,” Abraham dies “full of days,” and David called on God, saying, “Take me not away in the midst of my days.” And Eliphaz, one of the friends of Job, being assured of this truth, said, “You shall come to your grave … like as a shock of corn comes in its season.” And Solomon confirming his words, says, “The souls of the unrighteous are taken away untimely.” And therefore he exhorts in the book of Ecclesiastes, saying, “Be not overmuch wicked, neither be hard: why should you die before your time?”
Defense of His Flight 14
One is victorious who hopes for the grace of God, not he who presumes upon his own strength. For why do you not rely upon grace, since you have a merciful Judge in the contest? “For the Lord is merciful and just, and our God shows mercy.” Mercy is mentioned twice, but justice once. Justice is in the middle, enclosed by a double wall of mercy. Sins superabound. Therefore let mercy superabound. With the Lord there is an abundance of all powers, for he is the Lord of hosts. Yet there is neither justice without mercy, nor without the exercise of mercy is there justice, for it is written, “Be not overjust.” What is above measure, you cannot endure, even if it is good. Preserve measure, that you may receive according to the measure.
On the Death of Theodosius 25
He who endeavors to amend the faults of human weakness ought to bear this very weakness on his own shoulders, let it weigh upon himself, not cast it off. For we read that the Shepherd in the Gospel carried the weary sheep and did not cast it off. And Solomon says, “Be not overmuch righteous,” for restraint should temper righteousness. For how shall he offer himself to you for healing whom you despise, who thinks that he will be an object of contempt, not of compassion, to his physician?
Concerning Repentance 1.1.2
"Do not be too righteous, do not make yourself too wise: why destroy yourself? "If you should see a man who is harsh and wild to the extent of sinning against his brothers, so that he pardons neither the sinner in his speaking, or he who is slow on account of natural slowness, know that this man is more righteous than is good. For when the Saviour teaches, saying "Do not judge, so that you are not judged" [Luc. 6, 37.], and let none be without sin, even if it was not his life at any given day, the judgement of God is not ignorant of the weak state of man. Therefore do not be too righteous, since accursed conduct in the presence of God carries both a great and a minor burden. Philosophers have placed virtues therefore in the middle, and everything which is either too much either above or below, is thought to be at fault. [Cfr. Apuleius. Plat. 2, 5.] But he also says, "and do not ask too much, lest you become confused", or "lest you be amazed". For he knows that our mind cannot understand complete wisdom, (or that which is to be measured), and he says that we ought to know the wisdom which must be measured in our mortality. Then even Paul asked of him that was able to know more than man, saying, "why does he yet complain? For who has resisted his will?" [Rom. 9, 19.] He replies, "O man, who are you that reply to God?" [Ibid. 9, 20.], and so on. If he had heard the causes of the complaint from the apostle, he who is introduced while he is questioning, by chance he would have been stupefied by numbness and would have felt useful gratitude. Since it is a gift according to that same apostle, which is of no use to him that receives it. The command "do not be too righteous" [Cfr I Reg. 15.] is interpreted by the Hebrew as being about Saul, who felt pity for Agag, whom the Lord had commanded to be killed. But even that servant from the Gospel whom the Lord had pardoned [Cfr. Matth. 18. 23-34.], the Lord himself didn't want to pardon the servant, yet he can be used in this verse because he was too righteous.
Commentary on Ecclesiastes
It is well for thee to hold fast by this; also by this defile not thine hand: for to them that fear God all things shall come forth [well].
ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ, καί γε ἀπὸ τούτου μὴ μιάνῃς τὴν χεῖρά σου, ὅτι φοβουμένοις τὸν Θεὸν ἐξελεύσεται τὰ πάντα.
Не нече́ствꙋй мно́гѡ и҆ не бꙋ́ди же́стокъ, да не ᲂу҆́мреши не во вре́мѧ своѐ.
"Do not be too wicked, and do not be foolish: why should you die before your time? "When God says, "I do not want the death of the dying, only let him return and live" [Ezek. 18, 32.], it suffices to have sinned only once. We ought to raise ourselves up after a catastrophe. For just like those who argue about worldly matters, the swallow knows how to protect its young from poppy seeds, and wounded roes seek wild marjoram to cure themselves. Then why are we ignorant that the cure of repentance is proposed for sinners? But he says, "do not delay in an world that is not yours". We know that Chore, Dathan, and Habiron, on account of their uprising against Moses and Aaron, were suddenly eaten up by a gap in the earth, and in emendation of others, many were judged before the day of judgement even in their lifetime. [Cfr. Num. 16.] Therefore he says, "do not add sins to sins, lest you cause God to punish you"
Commentary on Ecclesiastes
Wisdom will help the wise man more than ten mighty men which are in the city.
῾Η σοφία βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας τοὺς ὄντας ἐν τῇ πόλει·
Бла́го тѝ є҆́сть держа́тисѧ сегѡ̀, и҆ ѿ сегѡ̀ не ѡ҆сквернѝ рꙋкѝ твоеѧ̀, ꙗ҆́кѡ боѧ́щымсѧ бг҃а поспѣша́тсѧ всѧ̑.
The inhabited world arises in no other way than in the wisdom of God. For “wisdom gives strength to the wise beyond ten rulers who live in the city.” “And the one who despises wisdom and instruction is miserable, and his hope empty, and his labors unprofitable, and his works useless,” says the Book of Wisdom ascribed to Solomon. Hence insofar as possible, since the inhabited world is set aright in the wisdom of God, let us ourselves desire that our inhabited world, which perhaps has fallen, be set aright. For this inhabited world has fallen whenever we went to the place of affliction. This inhabited world has fallen whenever “we sinned, did wrong, acted wickedly,” and it has need of being set aright.
Homilies on Jeremiah 8:1.3
Look for the might of a general in his wisdom rather than in the size of his troops.… If a city has many mighty men but lacks wisdom, these cannot help the city. In a spiritual exegesis the world is called city, that is, the earthly realm around us. No one can live without harm, if he is not given divine wisdom. If wisdom does not help, the mighty ones cannot do anything, whether you mean angels or holy men. If wisdom does not help, the city will not be saved. One can also see the soul of every human being as a city. Even if one had a thousand earthly thoughts that could help a city, it cannot be helped if God’s wisdom is not sent down to help and to create and sustain order.
Commentary on Ecclesiastes 219:8
"It is good that you should take hold of this, and do not withdraw your hand; for he that fears God shall come forth of them all. "It is good to do good to righteous men, but also being kind to sinners is not wicked. It is good to keep slaves faithful to you, but it is advised to do this only with those who seek your employment. Even he who fears God and copies his maker, who causes rain to fall over both the righteous and the wicked, enjoys doing good to all without distinction. Another meaning of this is, because this life changes daily with many wretched occurrences, as fortunate as unfortunate, the spirit should be prepared for righteousness and should ask for the pity of God, so that whatever happens, he suffers with a free conscience. For he who fears God is neither raised to fortune, nor crushed by misfortune.
Commentary on Ecclesiastes
Perhaps a person possesses no bread to extend as an alms to the needy, but still greater is what a person who has a tongue is able to give. It is more important to refresh a mind that will live forever with the food of the word than to satisfy with earthly food the stomach of a body that is going to die. Therefore, brethren, do not take from your neighbors the alms of the word. Paul says, “If we have sown for you spiritual things, is it a great matter if we reap from you carnal things?” “Do good to the just, and you shall find great recompense: and if not of him, assuredly of God.” “It is good that you should hold up the just, and from him withdraw not your hand, for he that fears God neglects nothing.”
Sermon 8:5
For there is not a righteous man in the earth, who will do good, and not sin.
ὅτι ἄνθρωπος οὐκ ἔστι δίκαιος ἐν τῇ γῇ, ὅς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται.
Премꙋ́дрость помо́жетъ мꙋ́дромꙋ па́че десѧтѝ ѡ҆блада́ющихъ во гра́дѣ:
And it is likely also that in countless other things demons delude us and influence us to act according to their will. And it is possible that, just as no one among us is “clean from defilement,” and there is no “just person on the earth who will do good and will not sin,” so also there is no one who has always been free of demons and has never fallen victim to their influence.
Commentary on the Gospel of John 20:328
If you wish to recall some other of the saints, the word of Scripture replies to you, saying, “There is no one upon the earth who does good and sins not.” Therefore only Jesus rightly “has perfect hands”; who alone “does not sin,” that is, who has perfect and whole works of his hands.
Homilies on Leviticus 12:3.2
20–21"Wisdom strengthens the wise more than ten mighty men which are in the city. For there is not a just man on the earth, that does good and does not sin. "Therefore wisdom strengthens the righteous, and not even the aid of all the citizens of the city can help him, for although someone may be righteous, yet while he is alive he is subject to vices and sins, and he therefore needs greater protection. Another reading of this is: the ten who hold power and are in the city are angels, who have arrived at the complete number of 'denarii' and are here to help mankind. But if anyone should consider different types of help, the aid of wisdom is better, because that is the aid of our Lord Jesus Christ. For after the angels said, "we would have protected Babylon yet it is not now protected, so let us leave it, and let each one of us go out unto his own land" [Ier. 51, 9.]. Then the teacher of doctors himself came down and healed us with a touch of His finger, we who were spattered with blood, and wet with the blood of sinners, we who weigh out all our possessions against healing. But He healed in that city which is in that world, and 'strengthened in wisdom' or as the Septuagint says 'helped'. For it is given and added to everyone who possesses it. But the man who sins greatly is stuck in deep and needs more help: therefore Wisdom herself came to his aid. Another meaning of this verse is: above he had said that one should be kind to both the good and the wicked: therefore someone was able to reply: though I want to be kind to all men, I have not the power with which to do this. And a righteous man does not have such riches, which normally come more abundantly to sinners. Therefore he now says, those whom you can't help with money, help with advice and comfort them with solace. For one is more able to excel in these ways than any of the greatest of potentates. And you would be wise to do this, for the scale of justice is great, and must decide for whom, how much, how long, and of what sort, help is given, either with monetary support or with advice.
Commentary on Ecclesiastes
The following is one of the many arguments that Pelagius uses in treating this subject: “Once more I repeat: I say that it is possible for a person to be without sin. And what do you say? That it is impossible for a person to be without sin? But I do not say,” he adds, “that there is a person without sin, nor do you say that there is not a person without sin. We are disputing about what is possible and impossible, not about what is and is not.” Next he notes that a number of the passages of Scripture which are usually invoked against them do not bear upon the question in dispute, namely, whether or not a person can be without sin: “For there is no one who is free from pollution,” and, “There is no one that does not sin,” and, “There is no just person on the earth,” and, “There is no one that does good.” “These and other similar texts,” he says, “apply to nonexistence, not to impossibility. By examples of this kind it is shown how some persons were at a given time, not that they could not have been something else. For this reason they are justly found to be guilty. For if they were as they were because they could not have been otherwise, then they are free from blame.”
On Nature and Grace 8
Because the prophet says, “Behold, I was conceived in iniquity, and in sin did my mother bring me forth,” no one coming into the world with sin can be sinless. That is why the same prophet says, “No one living shall be considered righteous in your sight,” and Solomon, “There is no righteous man on earth, who does good, and does not sin.”
Forty Gospel Homilies, Homily 39
There are less serious sins about which it has been written that “there is not a righteous person on earth who does what is good and does not sin,” and, “No living person will be made righteous in your sight.”
Commentary on the Catholic Epistles, 2 Peter 1:10
The Lord himself gives us sure confidence of obtaining what we properly ask when he adds, “Therefore if you, although you are evil, know how to give good gifts to your children, how much more will your Father from heaven give his good Spirit to those who ask him?” His disciples were good, as far as human judgment can see. He calls them “evil” because there is surely no one in this life who is capable of being free from moral faults, as Solomon states when he says, “There is not a just person on earth, who does good and does not sin.”
Homilies on the Gospels 2:14
Also take no heed to all the words which ungodly men shall speak; lest thou hear thy servant cursing thee.
καί γε εἰς πάντας λόγους, οὓς λαλήσουσιν ἀσεβεῖς, μὴ θῇς καρδίαν σου, ὅπως μὴ ἀκούσῃς τοῦ δούλου σου καταρωμένου σε·
ꙗ҆́кѡ нѣ́сть человѣ́къ пра́веденъ на землѝ, и҆́же сотвори́тъ благо́е и҆ не согрѣши́тъ.
For many times he shall trespass against thee, and repeatedly shall he afflict thine heart; for thus also hast thou cursed others.
ὅτι πλειστάκις πονηρεύσεταί σε καὶ καθόδους πολλὰς κακώσει καρδίαν σου, ὅτι ὡς καί γε σὺ κατηράσω ἑτέρους.
И҆ во всѧ̑ словеса̀, ꙗ҆̀же возглаго́лютъ нечести́вїи, не вложѝ се́рдца своегѡ̀, да не ᲂу҆слы́шиши раба̀ своегѡ̀ кленꙋ́ща тебѐ:
22–23"And do not heed all words that are spoken, lest you hear your servant curse you. For often your own heart knows that you likewise have cursed others. "Make sure to do only those things which have been taught, and strengthened by the help of wisdom, prepare yourself for either good or bad outcomes, and don't worry about what your enemies might say about you, or what kind of reputation you have. For just as a cautious man should not hear his servant complain about him, so he should not want to hear what is said about him in his absence, (for if he did this he would always be troubled and incensed to anger by the muttering of the servant). Therefore it is befitting for a wise man to walk with wisdom following him, and not to dwell upon unfounded rumours. But he teaches by another example that the righteous man ought not to worry what men say, saying, 'just as your conscience knows what you have said about others, and that you have often maligned others, so you ought to pardon others when they think badly of you.' At the same time he teaches that it is difficult to judge for one who has a rod in his eye, not to speak about the rod of another.
Commentary on Ecclesiastes
All these things have I proved in wisdom: I said, I will be wise; but it was far from me.
Πάντα ταῦτα ἐπείρασα ἐν τῇ σοφίᾳ· εἶπα· σοφισθήσομαι,
ꙗ҆́кѡ мно́гажды возлꙋка́внꙋетъ на тѧ̀, и҆ ѡ҆бхождє́нїи мно́гими ѡ҆ѕло́битъ се́рдце твоѐ, ꙗ҆́коже и҆ ты̀ клѧ́лъ є҆сѝ и҆ны̑ѧ (мнѡ́гїѧ).
Now the subject of God is harder to come at, in proportion as it is more perfect than any other, and is open to more objections, and the solutions of them are more laborious. For every objection, however small, stops and hinders the course of our argument and cuts off its further advance, just like people who suddenly check with the rein the horses in full gallop and turn them right around by the unexpected shock. Thus Solomon, who was the wisest of all whether before him or in his own time, to whom God gave breadth of heart, and a flood of contemplation, more abundant than the sand, even he, the more he entered into profundities, the more dizzy he became. And he declared the furthest point of wisdom to be the discovery of how very far away wisdom was from him.
On Theology, Theological Oration 2 (28).21
[That which is] far beyond what was, and a great depth, who shall find it out?
καὶ αὐτὴ ἐμακρύνθη ἀπ᾿ ἐμοῦ μακρὰν ὑπὲρ ὃ ἦν, καὶ βαθὺ βάθος, τίς εὑρήσει αὐτό;
Всѧ̑ сїѧ̑ и҆скꙋси́хъ въ мꙋ́дрости: рѣ́хъ, ᲂу҆мꙋдрю́сѧ: и҆ сїѧ̀ ᲂу҆дали́сѧ ѿ менє̀
Consider therefore how it is written in the book of Ecclesiastes, “I said, I will be wise, but it was far from me. That which is far off, and exceeding deep, who shall find it out?” [Consider] what is said in the Psalms, “The knowledge of you is too wonderful for me; it is high, I cannot attain unto it.” And Solomon says, “It is the glory of God to conceal a thing.” [Therefore] I frequently designed to stop and to cease writing; believe me, I did. But lest I should be found to disappoint you, or by my silence to lead into impiety those who have made enquiry of you and are given to disputation, I constrained myself to write briefly, what I have now sent to your piety.
Letters to Monks 1:2
Even if all minds, in fact, should combine their researches and all tongues would concur in their utterance, never, as I have said, could anyone achieve a worthy result in this matter. Solomon, the wisest of all, presents this thought clearly to us when he says, “I have said: I will be wise; and it departed farther from me”; not that it really fled but because wisdom appears unattainable particularly to those to whom knowledge has been given in an exceptionally high degree by the grace of God.
Concerning Faith
Who is it, who made all things by his Word, and formed man by his Wisdom, and gathered into one things scattered abroad, and mingled dust with spirit, and compounded an animal visible and invisible, temporal and immortal, earthly and heavenly, able to attain to God but not to comprehend him, drawing near and yet far off? “I said, I will be wise,” says Solomon, “but she was far from me beyond what is,” and, “Verily, he that increases knowledge increases sorrow.” For the joy of what we have discovered is no greater than the pain of what escapes us; a pain, I imagine, like that felt by those who are dragged, while yet thirsty, from the water, or are unable to retain what they think they hold, or are suddenly left in the dark by a flash of lightning.
In Defense of His Flight, Oration 2:75
24–25"I have proved all this by wisdom: I said, I will be wise; but it was far from me." "That which is far off, and exceeding deep, who can find it out? "Just as is attested in the Book of Kings [Cfr. III Reg. 3. 4.] he says that he sought wisdom more than other men, and tried to reach the pinnacle, but the more he sought, the less he found, and in the midst of his confusion, he was surrounded by the darkness if ignorance. But at another time, regarding him who was learned in the Scriptures- the more he wanted to know, the more a greater obscurity arose each day for him. Another meaning of this is: he seems to mean that contemplation of wisdom in this life is like looking in a mirror or at a picture; therefore if I look at my face in the mirror in the future I'll think back to the way it used to be, and then in the liquid pool I'll recognise that I differ greatly from the way I used to be.
Commentary on Ecclesiastes
What Ecclesiastes is saying is this: Before I turned my thoughts to ponder over God’s work, I was not aware of God’s magnificence. I said, I must have wisdom; that is, I must inquire into the nature of every cause; and wisdom withdrew farther away from me than it ever was before. By that I mean, formerly I was not in quest of wisdom because I was unaware of it, and afterwards, when I began to seek it, I could not find it.
Homilies on the Psalms 21 (psalm 91)
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.
Conference 8:28
I and my heart went round about to know, and to examine, and to seek wisdom, and the account [of things], and to know the folly and trouble and madness of the ungodly man.
ἐκύκλωσα ἐγώ, καὶ ἡ καρδία μου τοῦ γνῶναι καὶ τοῦ κατασκέψασθαι καὶ τοῦ ζητῆσαι σοφίαν καὶ ψῆφον καὶ τοῦ γνῶναι ἀσεβοῦς ἀφροσύνην καὶ ὀχληρίαν καὶ περιφοράν.
дале́че па́че не́же бѣ́хъ, и҆ бе́здны глꙋбина̀, кто̀ ѡ҆брѧ́щетъ ю҆̀;
And I find her [to be], and I will pronounce [to be] more bitter than death the woman which is a snare, and her heart nets, [who has] a band in her hands: [he that is] good in the sight of God shall be delivered from her; but the sinner shall be caught by her.
καὶ εὑρίσκω ἐγὼ αὐτὴν καὶ ἐρῶ πικρότερον ὑπὲρ θάνατον, σὺν τὴν γυναῖκα, ἥτις ἐστὶ θήρευμα καὶ σαγῆναι καρδία αὐτῆς, δεσμὸς εἰς χεῖρας αὐτῆς· ἀγαθὸς πρὸ προσώπου τοῦ Θεοῦ ἐξαιρεθήσεται ἀπ᾿ αὐτῆς, καὶ ἁμαρτάνων συλληφθήσεται ἐν αὐτῇ.
Ѡ҆быдо́хъ а҆́зъ, и҆ се́рдце моѐ, є҆́же разꙋмѣ́ти, є҆́же разсмотри́ти, и҆ є҆́же взыска́ти мꙋ́дрость и҆ ра́зꙋмъ, и҆ є҆́же разꙋмѣ́ти нечести́вагѡ безꙋ́мїе и҆ ѡ҆жесточе́нїе и҆ ле́сть:
Although a perfect apprehension of the truth is at present far removed from us by reason of the infirmity of the flesh, yet it is possible, as the Preacher himself has said, to perceive the madness of the impious, and having found it, to say that it is “more bitter than death.” Therefore for this reason, as perceiving this and able to find it out, I have written, knowing that to the faithful the detection of impiety is a sufficient information wherein piety consists. For although it is impossible to comprehend what God is, yet it is possible to say what he is not.
Letters to Monks 1:2
“My heart took a circuit to know the joy of the impious man and to examine carefully and to seek wisdom and a mode of calculating and to know joy through the impious man and trouble and disquietude, and I find that it is bitterer than death”—not because death is bitter, but because it is bitter for the impious one. And yet life is bitterer than death. For it is a greater burden to live for sin than to die in sin, because the impious person increases his sin as long as he lives, but if he dies, he ceases to sin.
Death as a Good 7:28
In many passages of divine instruction, thoughts and mindsets are called “women” of those who have them, both in a positive and in a negative sense. So it is said, for example, “Sophia gives birth to a man’s insight,” and, “Your wife is like a good vine, your sons like offshoots of olive trees.” Out of this woman male offshoots emerge, nourishment for fire and light, since the blessing from these plants gives nourishment for fire and light. In the negative sense again it is said, “Do not pay attention to a bad woman; honey runs from the lips of every prostitute who makes your throat sweet only for a brief time. Later you will find it more bitter than bile.” … If you want to understand it in an allegorical sense the bad and frivolous thought is a temptation. It is sophistical and heretical; it is like an evil woman.
Commentary on Ecclesiastes 227:7
26–27"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.
Commentary on Ecclesiastes
Solomon seems to me very wise in bestowing upon an indecent woman the face of every heresy and then saying about her that it is necessary to repudiate and to flee such a woman, “who is a hunter’s snare, and her heart is a net, and in her hands are bonds.” The good man before the face of God will be rescued from her and the sinner will be ensnared by her.
Letter 31:3
Behold, this have I found, said the Preacher, [seeking] by one at a time to find out the account,
ἰδὲ τοῦτο εὗρον, εἶπεν ὁ ἐκκλησιαστής, μία τῇ μιᾷ τοῦ εὑρεῖν λογισμόν,
и҆ ѡ҆брѣто́хъ а҆́зъ ю҆̀, и҆ рекꙋ̀ горча́йшꙋ па́че сме́рти женꙋ̀, ꙗ҆́же є҆́сть лови́тва, и҆ сѣ̑ти се́рдце є҆ѧ̀, ᲂу҆́зы въ рꙋкꙋ̀ є҆ѧ̀: благі́й пред̾ лице́мъ бж҃їимъ и҆з̾и́метсѧ ѿ неѧ̀, а҆ согрѣша́ѧй ꙗ҆́тъ бꙋ́детъ ѿ неѧ̀.
which my soul sought after, but I found not: for I have found one man of a thousand; but a woman in all these I have not found.
ὃν ἐπεζήτησεν ἡ ψυχή μου καὶ οὐχ εὗρον· καὶ ἄνθρωπον ἕνα ἀπὸ χιλίων εὗρον καὶ γυναῖκα ἐν πᾶσι τούτοις οὐχ εὗρον.
Сѐ, сїѐ ѡ҆брѣто́хъ, речѐ є҆кклесїа́стъ: є҆ди́нꙋ є҆ди́ною є҆́же ѡ҆брѣстѝ по́мыслъ, є҆́же взыска̀ дꙋша̀ моѧ̀, и҆ не ѡ҆брѣто́хъ:
28–30"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"]]
CHAPTER 8
Commentary on Ecclesiastes
But, behold, this have I found, that God made man upright; but they have sought out many devices.
πλὴν ἰδὲ τοῦτο εὗρον, ὃ ἐποίησεν ὁ Θεὸς σὺν τὸν ἄνθρωπον εὐθῆ, καὶ αὐτοὶ ἐζήτησαν λογισμοὺς πολλούς.
и҆ человѣ́ка є҆ди́наго ѿ ты́сѧщъ ѡ҆брѣто́хъ, а҆ жены̀ во всѣ́хъ си́хъ не ѡ҆брѣто́хъ:
For [the soul] is made to see God and to be enlightened by him; but of its own accord in God’s stead it has sought corruptible things and darkness, as the Spirit says somewhere in writing, “God made man upright, but they have sought out many inventions.” Thus it has been then that people from the first discovered and contrived and imagined evil for themselves. But it is now time to say how they came down to the madness of idolatry, that you may know that the invention of idols is wholly due not to good but to evil. But what has its origin in evil can never be pronounced good in any point—being evil altogether.
Against the Heathen 7:5-6
God has created human beings straightforward, that is, morally perfect without anything crooked or oblique. But they themselves found many thoughts.… They did not devise one thought but many. Evil, thus, is manifold.… There is only one single human form that makes a person like God, but there are many into which he can transform himself. If he is cunning, he has the face of a fox; if he shows a poisonous, dangerous face, he has the face of a snake; if he looks wild, he has the face of a lion; if his face is ungovernable, flattering and desiring pleasures, he has the face of a dog. Generally out of one human being and one form emerge a whole plurality of characters and forms. Thus it is the goal to get rid of all forms—even if some people do not share this opinion—in order to show that he has the face that God created.
Commentary on Ecclesiastes 231:13
The reason that we, being bad, have a good Father is in order that we may not always remain bad. No bad person can make a good one. If no bad person can make a good one, how can a bad man make himself good? The only one who can make a good person out of a bad one is the one who is always good. “Heal me, Lord,” he says, “and I shall be healed; save me, and I shall be saved.” Why do they say to me, silly people saying silly things, “You can save yourself if you want to”? “Heal me, Lord, and I shall be healed.” We were created good by the good God, seeing that “God made man upright.” But by our own decision we became bad. We were able to change from good to bad, and we shall be able to change from bad to good. But it is the one who is always good that can change bad to good, because man, by his own will, cannot heal himself. You don’t look for a doctor to wound you; but when you have wounded yourself, you look for one to heal you.
Sermon 61:2
Let us be displeased with ourselves when we sin, because sins displease God. And because we are not in fact without sin, let us at least be like God in this respect, that what displeases him displeases us. Now you are displeased with that in yourself which he also hates who made you. He designed and constructed you; but take a look at yourself and eliminate from yourself everything that does not come from his workshop. For God, as it says, “created man upright.”
Sermon 19:4
There is also a good world consisting of people, but made so out of a bad one. The whole world, you see, if you take the world as meaning people, leaving aside world in the sense of heaven and earth and all things that are in them; if you mean people by world, then the whole world was made bad by the one who first sinned. The whole mass is vitiated in its root. God made man good; that is what Scripture says: “God made man upright, and they themselves have sought out many devices.”
Sermon 96:6
The Manichaeans deny that to a good man the beginning of evil came from free will; the Pelagians say that even a bad man has free will sufficiently to perform the good commandment. The Catholic church condemns both, saying to the former, “God made man upright,” and saying to the latter, “If the Son shall make you free, you shall be free indeed.”
Against Two Letters of the Pelagians 2:2
But because [God] knows that some humans act according to his will and some do not, for that very reason he proclaims the virtue of the one part in order to incite the others to a zeal for the good from the womb. In the same way too, concerning those others, he proclaims their worthlessness. It is not as if he creates one worthless from the womb, and another useful. And if such were the case, why would it be necessary to praise the worthy and to blame the worthless if he himself is the creator of worthiness and worthlessness? Thus one ought not to be held blameable for that worthlessness if he had created him so from the womb.And now it is clear that God’s saying before-hand, “Jacob I have loved and Esau have I hated” means that this one will become beloved by his conduct, and that one hateful.… As it also says elsewhere: “God made man upright, and they thought a thought of evil.”
On God 248
Our struggle against the vices has not been naturally implanted in us by God our Father and Creator but is proved to have befallen us from our love of this world, which we preferred to our Creator. For God made human beings upright, and they have involved themselves in endless questions, as Solomon bears witness. Hence James also says, “Let no one, when he is tempted, say that he is tempted by God. For God is not the instigator of evil, for he himself tempts no one. Each one, in fact, is tempted, drawn on and lured by his own concupiscence.”
Commentary on the Catholic Epistles, 1 John 2:16
A good name is better than good oil; and the day of death than the day of birth.
ΑΓΑΘΟΝ ὄνομα ὑπὲρ ἔλαιον ἀγαθὸν καὶ ἡμέρα τοῦ θανάτου ὑπὲρ ἡμέραν γεννήσεως.
Что̀ и҆зли́шше человѣ́кꙋ, ꙗ҆́кѡ кто̀ вѣ́сть, что̀ бла́го человѣ́кꙋ въ животѣ̀ (꙳є҆гѡ̀) число̀ дні́й живота̀ сꙋ́етства є҆гѡ̀; и҆ сотворѝ ѧ҆̀ въ сѣ́ни: ꙗ҆́кѡ кто̀ возвѣсти́тъ человѣ́кꙋ, что̀ бꙋ́детъ по не́мъ под̾ со́лнцемъ;