The almond tree will blossom. Above was described the weakening of faith and the spread of error; here third is described the manner of multiplying error. And this manner will be by a threefold way, namely through miracles, through gifts, through torments.
First, therefore, is foretold the manner of drawing to error through miracles, when he says: The almond tree will blossom, so that just as the rod of Aaron wondrously blossomed and produced almonds, according to what is said in Numbers seventeen, so in emulation the Antichrist will make the rod blossom and wither, and perform many other miracles, through which the foolish will be turned to him: Revelation thirteen: "And the beast performed great signs and deceived the inhabitants of the earth on account of the signs which were given to it to perform in the sight of men."
Second, he foretells the manner of drawing through gifts, when he adds: And the locust will be fattened. The locust is fattened when a greedy man is filled with money and through it is turned away from God: Deuteronomy thirty-two: "The beloved grew fat and kicked back; grown fat, fattened, enlarged," etc. In this manner the Antichrist will turn many from the faith, which was signified in Second Maccabees seven: "Antiochus, when there still remained the youngest, exhorted him not only with words, but also promised with an oath that he would make him rich and blessed, and that, having departed from the laws, he would hold him dear."
Third, he foretells that some will be drawn away through torments, when he says: And the caper bush shall be scattered. The caper bush, as was said, is an herb that provokes lust. By this are understood the carnal, who carry out the care of the flesh in desires. These are scattered when through fear of torments they fall away from the faith: for they are among those of whom it is said in Luke 8: "They believe for a time, and in the time of temptation they fall away." The time of temptation will be at the coming of the Antichrist; whence Matthew 24: "There will be such tribulation as has not been from the beginning of the world until now."
Because man shall go into the house etc. He treated above of the things antecedent to the judgment: here he treats secondly of the judgment itself, in which the good will be rewarded and the wicked will be punished.
As for the rewarding of the good, he says: Man shall go into the house of his eternity, when, namely, it will be said to them: "Come, blessed of my Father, receive the kingdom which was prepared for you from the foundation of the world," Matthew 25. And then they will go into the house of eternal joy: Isaiah 35: "They shall come into Zion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness."
As for the wicked, he says: And the mourners shall go about in the street, namely the wicked: whence Wisdom 5: "They shall say within themselves, repenting and groaning for anguish of spirit"; and Matthew 24: "They shall see the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man," etc.
Before the silver cord is broken etc. He treated above of the things antecedent to and accompanying the judgment: here he treats of the things consequent. Moreover, he describes six consequences after the state of the judgment. First is noted the emptying out of eloquence, when it is said: Before the silver cord is broken. Silver is sonorous and signifies eloquence: the silver cord is the beautiful joining and binding together of words, which binds a man after the manner of a cord while it persuades, according to that which is said in Proverbs 7: "She ensnared him with many words, and drew him away with the flattery of her lips." Then therefore the silver cord will be broken, when after the day of judgment worldly eloquence will be silenced: Matthew 22: "Friend, how did you come in here not having a wedding garment? And he was speechless."
Second is noted the emptying out of prelacy or power, when he says: And the golden fillet runs back. By the fillet, which was placed on the head of the priest, is understood the order of power and prelacy, by which the Church is bound together. This fillet runs back to its beginning, namely when Christ alone will reign, and all other power will be taken away; and this will be after the judgment: First Corinthians 15: "Then the end, when he shall have delivered up the kingdom to God and the Father, when he shall have abolished all rule and dominion and power."
Third is noted the emptying of worldly wisdom, when he says: And the pitcher be broken at the fountain. This pitcher is the curiosity of the heart, which is brought to draw wisdom; concerning which figuratively in John 4: "A woman of Samaria came with a pitcher to draw water." The woman of Samaria is paganism, which comes with a pitcher, that is, with curiosity, to draw wisdom; whence it is said in Acts 17: "The Athenians spent their time in nothing else than either saying or hearing something new." The fountain moreover is worldly wisdom: whence in the Psalm: "You broke open the fountains and the torrents" etc. The pitcher therefore is broken at the fountain, when no place remains for curiously devoting oneself to worldly wisdom; Isaiah 30: "And it shall be broken as the potter's vessel with a most powerful crushing" etc.
Fourth is noted the removal of worldly wealth, when he adds: And the wheel be broken at the cistern. By the cistern, which receives waters, is understood the accumulation of worldly wealth, according to that of Jeremiah 2: "They have forsaken me, the fountain of living water, and have dug for themselves broken cisterns" etc. The wheel signifies fickleness and changeableness in possessing; whence these are called goods of fortune. Then therefore the wheel is broken at the cistern, when every hope of having temporal goods is taken away: which was signified in Exodus 14: "The Lord looking upon the camp of the Egyptians overthrew the wheels of the chariots," because, Ecclesiasticus 40, "the substance of the ungodly shall be dried up like a river."
Fifth is noted how upon the wicked there shall be the infliction of punishment, when he says: And the dust return to the earth. Dust is rightly said to be the impious and the sinner, according to that of the Psalm: "Not so the wicked, not so, but as the dust which the wind drives from the face of the earth." The earth is the depth of darkness, according to that of Proverbs 25: "The heaven above, and the earth beneath." Then therefore the dust returns to the earth, when the sinner is shut up in the lowest depth of infernal darkness; Revelation 20: "Whoever was not found written in the book of life was cast into the lake of fire." Sixth indeed is noted how upon the just and the spiritual there shall be the conferral of glory, when he says: The spirit return to God, who gave it. The spirit is the spiritual and good person, who is joined to God through grace: First Corinthians 6: "He who cleaves to the Lord is one spirit." This spirit returns to God, not because it was previously with him and afterwards departed, when it came to the body and in death returns again, as Origen held: but it is said to return because it is from him and through him and is finally ordered toward him: and this indeed shall be in glory after the judgment, according to what is said in Colossians 3: "When Christ, your life, shall appear, then you also shall appear with him in glory."
Conclusion of the threefold proof.
(Vers. 8.). Vanity of vanities etc. As was said from the beginning of the book, this entire book has an order directed toward proving one proposition, which he set forth at the beginning of the book, namely this: Vanity of vanities etc. This he proved throughout the entire book and now at the end concludes, saying: Vanity of vanities, said Ecclesiastes. Above he similarly said, that is, proposed: but now: Ecclesiastes said, that is, concluded. He said, I say: Vanity of vanities. This statement is taken materially, and the act of saying passes over it, so that the sense is: Ecclesiastes said this statement: Vanity of vanities: and in this statement that genitive designates origin, so that the sense is: Vanity of vanities, that is, from vanities arises vanity. Ecclesiastes also said this, namely: All is vanity, and the substantive verb is understood from the usage of speech, so that the sense is: All things are vanity.
From this twofold statement such an argument is drawn: If from vanities arises vanity, and all things are vanity, then all created things do not make their lover blessed but make him vain, according to that passage in Jeremiah 2: "They walked after vanity, and became vain." If therefore all ought to desire beatitude and flee vanity, then all ought to despise earthly goods. And this is the conclusion of this book.
Epilogue.
And since he was most wise etc. It was said above that this book has three principal parts, namely the prologue, the treatise, and the epilogue. The first two parts having been completed, here begins the third part. In this epilogue, however, he proceeds in this order. First, the diligence of the writer is noted: second, the authority of his words: third, the curiosity of the hearers is restrained: fourth, the sum of what has been said is opened.
(Vers. 9. 10.). Therefore first the diligence of the writer is intimated: because, since he was wise, he did not hide his wisdom but declared it to others. Therefore he says: And since Ecclesiastes was most wise: 3 Kings 4: "The wisdom of Solomon surpassed the wisdom of all the Orientals; and he was wiser than all men." Since he was thus wise, he was not negligent but diligent. Whence he taught the people: Ecclesiasticus 24: "I will yet pour out doctrine as prophecy, and will leave it to those who seek wisdom"; and afterwards: "Look, for I have not labored for myself alone, but for all who seek truth." He explains his diligence, namely through the multitude of writings and teachings: and three books are touched upon here, which he composed. First Ecclesiastes, when he says: And he recounted the things he had done, supply: in this book of Ecclesiastes: above in the first and second chapters he narrated spiritual and carnal works, so that in evil things he might give an example of what to detest, and in good things an example of what to imitate.
Second, the book of Proverbs is touched upon, when he says: And searching, he composed parables, which are useful words, that is, in Proverbs: at the beginning of Proverbs: "The parables of Solomon, son of David, king of Israel, for knowing wisdom and discipline, for understanding the words of prudence." Third, the book of the Song of Songs is touched upon, when he says: And he wrote discourses most upright and full of truth. He says this because those words which are spoken in the Song of Songs seem to be words of lasciviousness and lust: therefore he says: Most upright discourses, that is, just and good: Proverbs 8: "All my words are just, there is nothing wicked or perverse in them." The words of the Song of Songs also seem to be false and playful, when it says: "Your nose is like a tower"; therefore he says: And full of truth: for that is full which contains and holds something within: so also the words of the Song of Songs inwardly conceal and encompass truth: and this is necessary for all teaching: Sirach 37: "Before all works, let a truthful word precede you."
(Vers. 11.). The words of the wise, etc. Here second, the authority of his discourses or teachings is noted, because they were not lightly uttered, but rather uttered with counsel and inspired by God, and therefore they are firm and stable. And therefore he says: The words of the wise are as goads, penetrating, namely, to the interior: and as nails fixed deep, that is, into the depths, which are immovable, and therefore are not easily driven from the heart, but remain and lead to the good. Whence the word of God is compared to a sword, Ephesians 6: "And the sword of the spirit, which is the word of God." And therefore it pierces the heart, according to what is said in Acts 2: "When they heard these things, they were pierced in heart." Therefore the words of the wise are to be penetrated, because they were not lightly spoken: therefore he says: Which through the counsel of masters, that is, through deliberate discussion and judgment, were given by one shepherd, that is, by Christ, who is the shepherd, according to what is said in John 10:
"I am the good shepherd." From this shepherd the words of the wise were given, because, as Augustine says, "he who teaches within has his chair in heaven"; whence Matthew 23: "One is your master, Christ." Yet they were given through the counsel of masters, that is, of the ministers of this supreme master, whom he himself sent and taught: whence it is said in 1 Peter 5: "Elders, feed the flock of God that is among you, so that when the prince of shepherds shall come, you may receive the unfading crown of glory." He himself sent these: Matthew, last chapter: "Going therefore, teach all nations." (Verse 12.) More than these, etc. Here third, the curiosity of the hearers is restrained, whom he addresses under the person of a son, saying: More than these, my son, do not seek, so as to always wish to hear new things: for it suffices to know what is necessary: Sirach 3: "The things that God has commanded you, think upon them always, and in many of his works be not curious."
And a twofold reason is given for this admonition, because the inquiry of this curiosity is unending and laborious. It is unending; therefore he says: Of making many books there is no end: because the curious never have so many that they do not wish to hear more, because they never wish to hear old things, but always new ones: whence Acts seventeen: "The Athenians spent their time in nothing else, but either to tell or to hear some new thing." Therefore it is said in Daniel twelve: "Many times shall pass, and knowledge shall be manifold," because knowledge is always in a certain way renewed. Not only is curious inquiry unending, but it is also laborious: therefore he adds: And much study is an affliction of the flesh: Ecclesiasticus thirty-one: "The watchfulness of honesty shall waste the flesh." It is, I say, a great affliction, and conversely the utility is small, according to what was said above in chapter eight: "There is a man who day and night takes no sleep with his eyes. And I understood that of all the works of God, man can find no reason for those things which are done under the sun."
(Vers. 13.). Let us all hear together the end of the discourse, etc. Here in the fourth place is touched the conclusion of what has been said through a certain distribution, to the hearing and remembering of which he rouses the attention of his disciples when he says: The end of the discourse, that is, the terminus and consummation of the speech, let us all hear together, as being useful and necessary to all.
And the conclusion of all that has been said consists in this, namely in the avoidance of evil or in the doing of good: to which all the doctrine and speech of Solomon is ordered, indeed all of Scripture. Therefore first, with respect to the avoidance of evil, he says: Fear God: Proverbs sixteen: "In the fear of the Lord everyone turns away from evil." With respect to the doing of good, he says: And keep his commandments: Deuteronomy six: "Hear, O Israel, and observe, that you may do the things which the Lord has commanded." This is the whole man, that is, the total and perfect man. For if he does good and does not turn away from evil, he is not a whole man, but half: again, if he turns away from evil and does not do good, he is only half: but if he turns away from evil through fear and does good through the observance of the commandments, then he is the whole man, that is, the complete just man. The Lord requires nothing more from man: Deuteronomy ten: "And now, Israel, what does the Lord require of you, except that you fear the Lord your God and walk in his ways, and serve the Lord with your whole heart and with your whole soul, and keep the commandments of the Lord your God?"
(Vers. 14.). And the reason why God is to be feared and His commandments are to be observed is this: because He will demand an account of all things, whether of good or of evil. Therefore he adds: And God will bring all things that are done into judgment for every error, because nothing will remain unexamined, neither what was done through malice nor what was done through error: Matthew 12: "For every idle word that men shall have spoken, they shall render an account." And not only will evil deeds be examined, but indeed also good ones: therefore he adds: Whether it be good or whether it be evil, it will be brought into judgment: whence in the Psalm: "When I shall receive the appointed time, I will judge with justice"; and again, Second Corinthians 5: "We must all be made manifest before the tribunal of Christ": therefore He will judge all things, because He beholds all things. And this is what ought greatly to exhort us to fear and to the observance of the commandments: and therefore he concludes with this, just as Boethius also does at the end of the Consolation: "A great necessity of uprightness is imposed upon us, since we do all things in the sight of a Judge who discerns all things."