I said in my heart concerning the speech of the sons of men, that God separates them, and to show that they themselves are like beasts. For the fate of the sons of men and the fate of animals is the same. As one dies, so does the other; both have the same breath, and there is no advantage for man over animals, for all is vanity. All go to one place; all are from the dust, and all return to dust. And who knows if the spirit of the sons of men goes upward, and if the spirit of the animals goes downward to the earth? It is not surprising that in the present life there is no distinction between the righteous and the wicked, and that virtues have no power, since everything is subject to uncertain fate. Even between animals and humans, they seem to be no different in terms of the worthiness of their bodies, and they share the same condition of birth and the same fate of death. Likewise, let us proceed to the light and let us be dissolved into dust. But if this seems to be the case, that the spirit of man ascends to heaven, and the spirit of animals descends to the earth, by what certain authority do we know this? Who can know whether it is true or false what is hoped for? However, he says this, not because he thinks the soul perishes with the body, or that a place is prepared for both animals and humans, but because before the coming of Christ, all things were equally led to the underworld. Hence, Jacob also says that he will descend to the underworld (Gen. XXXVII, and XLIV). Both Job, pious and impious, complain about being detained in Hell (Job. VII and XVII). And the Gospel testifies to the great chaos that is interposed among the dead, and to Abraham with Lazarus, and the rich man in torment (Luke XVI). And truly, before Christ opened those fiery wheels, and the gates of paradise with the thief, the heavens were closed, and the lowliness of the spirit of both man and beast was confined. And although it seemed that one thing would be dissolved, another would be reserved; nevertheless, it mattered little to perish with the body or to be held in the darkness of hell.
Let us examine each item, and briefly discuss the different style of speech in their proper order ((or, let us dissolve)). I said in my heart, concerning the eloquence of the sons of man, that God chose them. This alone, he says, God willed to be between humans and animals, because we speak, they are mute, we express our will with words, they are sluggish in silence. And although we are so different from beasts in speech, it is still shown to us that, according to the fragility of the body, we are like livestock. Just as an animal dies, so does a human, and one breath is for all, and this air by which we are nourished. For it says this: And one spirit is for all, and there is nothing more for a human than for an animal. Lest we think this is also said about the soul, he added: All things are made from the earth, and they will return to the earth. From the earth, however, nothing else is made except the body. And specifically about the body it is said: You are dust, and to dust you shall return (Gen. III, 11). But what seems to be blasphemous is this: Who knows whether the spirit of the sons of men goes upward, and whether the spirit of the animal goes downward to the earth? He does not contend that there is no difference at all between animals and humans in terms of the dignity of their souls, but by adding the word 'who' he wanted to demonstrate the difficulty of the matter. For the pronoun 'who' in the Holy Scriptures is always understood not as referring to the impossible, but to the difficult. So there: Who will declare his generation? (Isa. LIII, 8). And in the fourteenth psalm: Lord, who shall dwell in your tabernacle, and who shall rest in your holy mountain? (Psal. XIV, 1), and so on. And in Jeremiah, although it is different in Hebrew: He is a man, and who will know him? (Jerem. XVII, 9). Therefore, among humans and animals, the only difference is that the spirit of man ascends to heaven, and the spirit of the beast descends to the earth, and it is dissolved with the flesh: if, however, any man who is skilled in Ecclesiastical and heavenly disciplines, and a certain supporter of a doubtful matter. These are the words as they stand.
But as for spiritual understanding: Because the Lord will save both men and animals (Psalm XXXV, 7); and in another place: I am like a beast before You, and I am always with You (Psalm LXXII, 23); and in all the prophets, men and animals are said to be saved in Jerusalem, and the land of promise is to be filled with flocks and herds; who knows whether the holy one, who is worthy of being called a man, ascends to heaven, and whether the sinner, who is called a beast, descends to earth? For it can happen in the uncertain state of this life, and in its slippery condition, that the just person falls, and the sinner rises, and sometimes it happens that the one who is more reasonable and educated in the Scriptures, that is, a man, does not live carefully according to his knowledge, and is led to the underworld, and each simpler and more rustic person, who is said to be comparable to a beast, lives better and is crowned with martyrdom and becomes a dweller of paradise.
And I saw that there is nothing better for a person than to be happy in their work, for this is their lot. Who can bring them to see what will happen after them? As for us, we have set our minds to see what will happen after us. Symmachus, in his interpretation, has made it clearer, saying: to see the things that will happen after this. Therefore, there is nothing better in this life than for a person to be happy in their work, giving to the needy, and preparing treasures for themselves in the kingdom of heaven. This is the only portion that neither thief nor robber can possess, nor can a tyrant take it away, and it follows us after death. For when this life is dissolved, we cannot once again enjoy our labors or know what will happen in the future. Otherwise, influenced by my previous mistake and believing that there is no difference between humans and animals, I was led astray by this wrong opinion to say that nothing is good except for seizing present pleasure. For once we have been dissolved by death, we cannot enjoy these things from which we have departed ungrateful. Others have interpreted what he says about who will bring him to see those things which will happen after him for the sake of that understanding, so that they said it is better for man to enjoy his own labors; because this alone could take away from his substance. When death comes, he does not know with what heir he will die, whether he will enjoy his own wealth as a worthy or unworthy person.
(Chap. IV)
(Chapter 4). And I turned and saw all the injustices that occur under the sun, and behold the tears of those who endure injustice, and there is no one to console them, and in the hands of their oppressors is their strength, and there is no comfort for them. After this reflection, I turned my mind and my eyes to see the oppressors and those who endure injustice. And behold, those who are unjustly oppressed, crying tears that they are only allowed to have in times of calamity, reveal the injustice of their situation, but they cannot find a comforter. And by how much greater the misery is, and the inconsolable pain, the slanderers see themselves as stronger in their wickedness. And this is the reason why they are unable to be comforted. This place is more fully explained by David in Psalm 72, and Jeremiah elaborates on it in his book.
And I praised the dead, who are already dead, more than the living, who are still alive. And better off than both of them is the one who has not yet been born, who has not yet seen the evil work that is done under the sun. In comparison to the miseries that oppress mortals in this world, I judged the dead to be happier than the living, according to the words of Job in his dispute with the dead. There they rest, weary of body, along with those who were once imprisoned, now at peace, not hearing the voice of the oppressor (Job 3:17-18). However, better off are these two, namely the living and the dead, than the one who has not yet been born. For one still suffers evils, another has escaped as if naked from a shipwreck. Furthermore, the one who has not yet been born is happier in that he has not yet experienced the evils of the world. Now this is said, not because the one who has not yet been born exists before being born and is happier in that he is not yet burdened by the body, but because it is better to not exist at all, to have no sense of substance, than to exist or live unhappily. And the Lord speaks about Judas, signifying his future torments: It would have been better for that man not to have been born (Matt. XXVI, 24): because it would have been better for him not to exist at all, than to suffer eternal torment. However, others understand this passage in the following way: Those who say that those who have died are better than those who are alive, even though they were sinners before. For those who are still alive are said to be in battle and to be kept as if imprisoned in the body; those who have truly died are already secure, and have ceased to sin. Just as John, who was greater than all men born of women, is lesser than he who is the smallest in the kingdom of heaven, and freed from the burden of the body, does not know how to say with the Apostle: Wretched man that I am, who will deliver me from the body of this death? (Rom. VII, 14) But it is better than these two to be the one who is not yet born, nor has seen the evils by which men are oppressed in the world. For our souls, before they descend into these bodies, are among the heavenly beings and are blessed as long as they are held in the celestial Jerusalem and the angelic choir.
And I saw all the labor and at the same time all the virtue of the work: because the rivalry of a man is from his companion; and indeed, this is vanity and presumption of the spirit. I turned again to other things, and I saw all the strength and glory of those who labor, and I realized that the good of one is the evil of another, while the envious person is tormented by another's happiness, and the glorious one is exposed to traps. For what is more vain, what is more unstable, and thus more futile, than for men to weep not over their own miseries or mourn their own sins, but to envy those who are better?
A foolish person folds their hands and eats their own flesh (Prov. XXIV). This is someone who is described as lazy in Proverbs, holding their chest with their hands. They quickly experience poverty, and hyperbolically speaking, they eat their own flesh because of excessive hunger. They think it is better to have a handful of grain and live idly and lazily, rather than working with both hands. However, the whole point of this is to show that both the person who works and has something to show for it, and the person who wants to live peacefully, are vulnerable to envy and poverty respectively. And both are miserable, as one risks everything for wealth while the other is consumed by poverty. Certainly, one who envies the happiness of others, and is as if carried away by a frenzy of the spirit, and receives envy into their own bosom, and nourishes it in their heart: they consume their own soul and flesh. For the more happy they see the one whom they envy, the more they waste away and pine, and gradually drip with zeal and spite. In another sense: Hands are often received for works, as in this case: The word of the Lord that was made in the hand of Haggai (Haggai 1:1), whether his or this prophet's, did such works so as to be worthy, in whose work the word of the Lord was made. This also agrees with the words of David: 'Blessed be the Lord, my rock, who trains my hands for battle' (Psalm 144:1). Therefore, the foolish one has embraced his hands, that is, he has contracted them and did not want to extend them, thus not eating the labors of his hands that he does not have; but rather his own flesh, living according to the wisdom of the flesh, and nourishing himself with the works of the flesh.
A handful with rest is better than the abundance of handiwork and the presumption of the spirit. It is better to have a little with righteousness than the many riches of sinners. And in Proverbs: Better is a little with righteousness than great revenues with injustice (Prov. XVI, 8). Righteousness elegantly has rest, while injustice has labor. And because the singular number is always accepted in good, but double in evil: therefore, a handful has rest, while two hands full of labor.
And I turned myself, and saw vanity under the sun. There is one, and there is not a second, and indeed he has no son, nor brother, and there is no end to all his labor. And his eye is not satisfied with riches: and for whom do I labor, and deprive my soul of goodness. But even this is vanity, and it is a very evil affliction. I turned to others, and saw that they toil more than necessary, gathering wealth by fair means and foul, and not enjoying what they have gathered, possessing all things, yet being consumed by riches, saving for others, and not enjoying the fruits of their own labor, especially when they have neither son, nor brother, nor close relative who seems pious and deserving of their reserved labors. Therefore, nothing is found to be more empty than that man who accumulates wealth without knowing to whom he will leave it. Indeed, we can understand this according to the earlier interpretation both of those who write books and leave them to picky readers. Some interpret this passage from what it says: 'There is one, and there is not a second,' concerning the Savior, that he descended alone and without any companion to save the world. And although many are children of God, and are called his brothers by adoption, yet no one has been found worthy to be joined to him in this work. Whose labor has no end, bearing our faults and sins, and grieving for us; and his eye is not satisfied with riches, always desiring our salvation, and the more he sees someone sin, the more he urges them to repentance.
Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up! Again, if two lie together, they keep warm, but how can one keep warm alone? And though a man might prevail against one who is alone, two will withstand him—a threefold cord is not quickly broken. After the toils and miseries in which he who seeks wealth without a sure heir tortures himself, now the conversation turns to friendship. And it is said, what good there is in the companionship of friends, and in common solace, because one is supported by the help of the other's downfall, and he who has a faithful friend may better bear the cares of home and find rest in the same night, than he who relies solely on his own resources. And even if a stronger enemy arises against one, the weakness of the other is sustained by the solace of a friend. And the more two differ in one respect, if they are united by love, the more the companionship of three is also valuable. For true love, unharmed by any envy, increases in strength and power as it grows in number. And let these words be said simply for now.
Moreover, because in the previous section we have placed the intelligence of certain individuals above Christ, the rest must also be discussed in the same order. It is better to have two together than one. For it is better to have Christ dwelling within oneself than to dwell alone and be exposed to the snares of the adversary. Indeed, the reward of partnership is immediately shown in the very benefit of companionship. For if one falls, Christ raises up his partner. Indeed, woe to him who, when he falls, does not have Christ raising him up. And if even one falls asleep, that is, if he has been dissolved by death, and he has Christ with him, he is warmed and quickly revived. And if the devil stands stronger in resisting man, man will stand, and Christ will stand for his man, for his comrade. Not because the power of Christ alone against the devil is weak, but because free will is left to man, and as we strive, he himself becomes stronger in the battle. But if the Father, the Son, and the Holy Spirit also come, this fellowship is not immediately broken. However, although it is not immediately broken, it will eventually be broken. And in the apostle Jude there was indeed a triple cord: but because Satan entered into him after the morsel, that cord was broken. Moreover, what he says above: 'And indeed if two persons sleep, there will still be warmth for them: how will one person be warmed?' Let us take the example of Elisha, who contracted himself with a boy, and slept, and warmed his body, and thus revived the one rising (2 Kings 4). Therefore, unless Christ has slept with us, and has rested in death, we are not able to receive the warmth of eternal life.
A poor and wise child is better than an old and foolish king, who does not know how to provide for the future. For he comes from the house of the conquered into the kingdom, because he was also born poor in his kingdom. I have seen all living beings who walk under the sun with the second adolescent, who will rise for him. There is no end for every people, for all who came before them. And indeed, the latter will not rejoice in him: but even this is vanity and the presumption of the spirit. Symmachus translated this passage as follows: It is better for a poor man to have wisdom than for an old and foolish king who does not know how to anticipate change. One exits the prison to reign: the other, although born a king, is oppressed by poverty. I have seen all the living who walk under the sun with the second youth who rises in his place. All the people who existed before both of them are infinite: and their descendants will not rejoice in him. But both the breeze and the gust of wind exist. My Hebrew friend, whom I often mention, when he read Ecclesiastes with me, testified that Baracibas, whom they greatly admire, delivered these things about the current place. The inner man is better, who arises in us after the fourteenth year of puberty, than the outward man, who is born from his mother's womb, who does not know how to refrain from vice, and who went forth from the house of conquerors, namely the mother's womb, in order to reign in vices. He who also became poor in his own power, committing all evils. I saw those who lived in the first man, and after turned to the second man, that is, who was generated as the descendant of the first: I understood that all sinned in the first man, before the second was born and became two men. But because they turned to better things, and after the letter Y of the philosophers, abandoning the left path, they strove toward the right summit, and followed the second, that is, the last man, they will not rejoice in him, that is, in the first. These two men the Apostle attests, and Leviticus does not remain silent: 'If a man, if he wishes this or that' (Leviticus 17). The holy man Gregory, Bishop of Rome, pupil of Origen in the Commentary on Ecclesiastes, understood this passage as follows: 'I indeed prefer a poor and wise young man over an old and foolish king, who never comes to mind that it is possible for anyone of those he has bound to come out of prison and for himself to fall from his unjust power thereafter.' For it sometimes happens that those who were under a wise youth are without grief, yet in such a way that they were previously under an old king. For those who were born later, because they did not experience past evils, cannot praise the youth who later arose, deceived by a perverse opinion and the attack of a opposing spirit.
Laodicenus the Interpreter, trying to express great matters in a brief speech, also spoke here in his usual manner: 'The sermon of the Ecclesiast, he says, is about the change of goods into evils, trying to portray the foolish person who, not considering the future, takes pleasure in the present and transient as if they were great and eternal. And after describing the various things that happen to people in their lives and change, he introduces a general judgment about death, that an innumerable multitude perish and gradually come to an end and pass away, each one leaving another in their place, and in turn that one leaving another as their successor dies.' »
Origen and Victorinus did not differ much in their opinions. After that general sentiment, which is clear to everyone: that it is better to be a poor and wise young man than an old and foolish king, and that it often happens that the wise man, even when he is released from the king's prison by his wisdom, rules as a wicked dictator, while the foolish king loses his power, which he held: they interpreted this passage about Christ and the devil, meaning that they believe Christ to be the poor and wise young man. Regarding the boy, it is written: 'Behold, it is a great thing for you to be called my son' (Isaiah 49:6). And regarding the poor, because he became poor even though he was rich (2 Corinthians 8:9). And regarding the wise, because he advanced in age and wisdom and grace before God and men (Luke 2:52). He was born in the reign of the old man. And therefore he says: 'If my kingdom were of this world, my ministers would certainly fight for me, so that I would not be handed over to the Jews. But now, my kingdom is not from this world' (John 18:36). In his foolish old man's kingdom, who showed him all the kingdoms of the world; and their glory, the best boy was born, and from the house of prisoners, of whom Jeremiah speaks in Lamentations, saying: That he might humble under his feet all the prisoners of the earth (Lam. III, 34), he went out to the kingdom, and went to a distant region, and against those who did not want him to reign over them, after some time the king returned. Therefore, foreseeing by the spirit, Ecclesiastes saw all the living who can be participants of the youth, saying: I am the life (John XIV, 6), and the foolish old king being dismissed, to follow Christ. And at the same time, two peoples from Israel are signified. The former, who existed before the advent of the Lord, and the latter, who will accept Antichrist instead of Christ: that the former is not completely rejected (for the first Church was gathered from the Jews and the Apostles) and in the end, the Jews, who will accept Antichrist instead of Christ, will not rejoice in Christ.
Guard your steps, when you go to the house of God, and draw near to listen. The sacrifice of fools is an abomination; for they do not know that they are doing evil. He gives precepts for life and does not want to offend us as we go to the church. It is not entering the house of God, but entering without offense that is praiseworthy. And if it were for everyone in the church of God to hear the sermon, He would never have added, 'Draw near to listen' (Exodus 24:2 and following). Finally, Moses alone approached to listen to God; the others were not able to approach. Those foolish ones who do not know the remedy for sin think they can satisfy God by offering gifts, and they are ignorant that this is also evil and sin, and they want to make amends not by obedience and good works, but by gifts and sacrifices that they have made. This is in agreement with what is said elsewhere: 'Obedience is better than sacrifice' (1 Samuel 15:21). And: I desire mercy, and not sacrifice (Hosea 6:6).
(Chap. V.)
(Chapter 5) Do not hasten in your hour, and let your heart not hasten to speak a word in the presence of God, because God is in heaven, and you are on earth. For this reason, let your words be few, for a dream comes with a multitude of anxieties, and the voice of a fool with the multiplication of words. Many think that it is commanded in this place not to easily promise anything before God, and without considering our abilities, vow things that we cannot fulfill. For indeed God is present, and although He is in heaven, we seem to be on earth. However, we hear what we speak, and our foolishness is exposed by the multiplication of words. But others, understanding better, affirm this advice: let us not think or speak more about God than we are able, but let us acknowledge our weakness, that just as far as the heavens are from the earth, so our opinion is separated from His nature. Therefore, our words should be measured. For just as someone who has many thoughts frequently dreams about the things they think about, so too someone who desires to discuss more about divinity falls into foolishness. Indeed, it is like this: Our words should be few because even the things we believe we know, we see through a mirror and in an enigma, and we grasp them as if in a dream, which we consider ourselves to hold. And when we have spoken more (as it may seem to us), the end of our argument is foolishness. For from much talking we cannot escape sin.
When you make a vow to God, do not delay in fulfilling it, for there is no pleasure in fools. Whatever you vow, fulfill it. It is better not to make a vow than to make one and not fulfill it. Simple understanding does not require interpretation. It is better not to promise than to make promises and not keep them, for they displease God and are regarded as foolish by others who do not fulfill their vows. And when it is said, 'There is no pleasure in fools,' it can be understood as 'There is no pleasure in fools' before God,' according to the words of the Apostle (1 Corinthians 16:22): 'And certainly, it was not the will of God that I should come to you now.' But if we wish to speak more carefully, it is prescribed to the Christian that he should fulfill his faith by works and not be like the Jews, who, promising and saying, 'We will do all that the Lord has commanded' (Exod. 24:3), worshipped idols. And after beating their servants and oppressing them with stones, they finally even killed the son of the head of the household. Therefore, it is better to weigh a double-minded opinion for a long time than to be easy with words and difficult in action. But he who knows his master's will and does not do it, will be beaten with many stripes. (Luke 12:47).
Do not give your bone, so that you may make your flesh sin. And do not say in the presence of an angel, for it is ignorance; lest God become angry at your voice, and destroy the works of your hands. The Hebrew understands it this way: Do not promise what you cannot do. For words spoken do not pass in vain, but they are immediately carried by the present angel, who is the accompanying companion to each person, to the Lord. And you, who think to ignore God, by what you have promised, provoke Him to anger, so that all your works may be scattered. But in that which He says, 'Make not provision for the flesh to fulfill the lusts thereof,' He understood not that food is not to be provided for the flesh that it may not sin, as though He had said, 'Do not take food, that you may not sin'; but we understand it otherwise, viz. thus; that those are reproved who complain of their infirmity of the flesh, and allege that they are in a way necessitated by the necessities of the flesh to do what they do not wish to do, according to that of the apostle (Rom. 7:15): 'For that which I do, I know not: For what I would, that do I not.' Finally, in that place where it says: 'Do not speak in the presence of an angel, for it is ignorance,' the eagle, interpreting the Hebrew word 'Segaga' for ignorance, translated it as 'ἀκούσιον', which means involuntary or not spontaneous. For if you say this, you provoke God as the author of evil and sin, so that if He is angry and sees any good in you, He may take it away from your hands. Or certainly, perceiving such things, He may deliver you to a reprobate mind so that you may do things that are not fitting.
Because in the multitude of dreams and vanities, there are many words. But fear God. And this place is called in Hebrew. Do not do what has been said before, nor easily believe in dreams. For when you see different things during the night's rest, and your soul is disturbed by various terrors or incited by promises, disregard those things which are dreams. And fear only God. Whoever believes in dreams will surrender to vanities and follies. Otherwise: Because I have said and commanded: Do not give your mouth to cause your flesh to sin, and to seek various excuses: I now bring forward this, since in the dream of this life, and in the image of a shadow of a cloud, in which we live, we can find many things that seem plausible to us, and excuse our sins. Therefore, I warn you to only beware of this, not to think that God is absent, but to fear Him and to know that He is present in all your works: and that you, being created with free will, are not compelled, but willing to do what you do.
If you see the slander of the poor, and the robbery of justice, and injustices in the region, do not be surprised at the matter: for the Most High watches over the Most High, and he is higher than them, and the king has more power over all the land in the cultivated field. The tunic of Christ woven from above (John 19, Luke 8), could not be torn by those who crucified Him: and He who had cast out demons by whom the Savior had ordered to leave wearing the clothes of the Apostles. And so we strive, O men of the Church, not to tear our own garments, nor to sew together patches according to our own ideas, but to keep the one garment of the disputation intact, and to follow the same meaning and order. Above, it was said: Thou shalt not say in the sight of an angel, 'Ignorance is,' lest God be angry with thy voice and the rest; and he spoke against those who denied that human affairs are ruled by providence. Therefore, since a question was arising against this precept, why the just endure calumny and why judgments are unjust in the whole world, and why God does not punish, now he brings forward and answers what could be opposed, saying: If you see a poor man calumniated, who is blessed in the Gospel, and matters are carried on by force, not by justice, do not wonder, and let it seem something new to you. Indeed, the highest God looks down upon the highest ones, he who has placed his angels above judges and kings of the earth, who certainly can forbid injustice and have more power on earth than any human authorities. But since he preserves judgment in the end, and in the consummation of the world, when the harvest is ripe and the reapers come, he will command that the wheat be separated and the tares be given to the fire: therefore he now waits and delays his judgment, as long as this field of the world is cultivated. But as for the field being interpreted as the world, the Lord explained in the parable of the weeds and the wheat (Matt. XIII).
Whoever loves silver will not be satisfied with silver, and whoever loves wealth will not enjoy it. This too is vanity. For with the abundance of wealth comes the abundance of those who consume it, and what is the advantage to the owner except to see it with his own eyes? Wherever we place silver, according to the ambiguity of the Greek language, it can also refer to money: ἀργύριον indeed signifies both. Moreover, Tullius refers to those who have more money, i.e., possessions, as being called wealthy. For thus they used to call them in ancient times. But gradually, through misuse, the name has been applied to something else. Therefore, the avaricious person is described as someone who is never satisfied with wealth, and the more they have, the more they desire. Flaccus also agrees with this sentiment, saying (Horace, Book 1, Epistles, epistle 2, to Lelius):
The greedy person always wants more. And it is a well-known fact that greed does not decrease with poverty or abundance. Therefore, as Ecclesiastes says, wealth is of no use to the possessor unless it allows them to see what they have. For the greater their possessions, the more servants they will have to devour the accumulated wealth. However, the possessor should only see what they have, as they cannot consume more food than one person can.