This is the worst thing under the sun: that there is one event for all. But also the hearts of the children of men are full of evil, and there are errors in their hearts throughout their lives, and afterwards to the dead. For who is there that communicates with all the living? And Symmachus has interpreted this more clearly, saying: But also the hearts of the children of men are filled with evil and insolence according to their hearts in their lives. But their ultimate end comes to the dead. For who can continue to live forever? Scripture repeats the same meaning that we discussed a little while ago, that when all things happen equally to everyone, and there is no distinction in enduring good or evil, or at least when we are taken from this world by equal death: nevertheless, we are still filled with errors, insolence, and wickedness, and after all these things we are suddenly snatched away by death, and we no longer can have fellowship with the living. Certainly, because common hardships oppress both the just and the unjust, therefore people are provoked to sin. And yet, after all their efforts, which are in vain unless they know, they descend into hell.
There is confidence, because a living dog is better than a dead lion: for the living know that they shall die, but the dead know nothing, and they have no more reward; for the memory of them is forgotten. Also their love, their hatred, and their envy have already perished; neither have they any more a portion forever in anything that is done under the sun. For he had previously said, the heart of the sons of men is filled with evil, and madness is in their heart while they live, and after that they go to the dead. Yet further he observes, that while men live they may be righteous, but after death there is no opportunity for doing good. For a living sinner can become better than a dead righteous person, if they choose to adopt their virtues. Or certainly, someone who boasted in wickedness, power, and insolence, and has died, can become better than the poorest and most despised person. Why? Because the living, in fear of death, can perform good deeds; but the dead are unable to contribute anything to what they once carried with them in life, and everything is enveloped in oblivion, as it is written in the psalm: 'I have been forgotten, like the dead from the heart' (Ps. XXX, 13). But both their love and their hatred, and their envy, and all that they could have in the world, ends with the coming of death: nor can they do anything justly anymore, nor sin, nor add virtues, nor vices. Although some may contradict this explanation, asserting that even after death we can still grow and decline, and in that which he now says: And there will be no part for them still in the world, in everything that has been done under the sun, they understand it in such a way as to say that in this world, and under this sun that we perceive, they have no communion; but rather have it under another world, of which the Savior says: I am not of this world (John 8:23); and under the sun of justice; and not excluding the opinion, which contends that after we have departed from this world, we can still harm rational creatures, and deserve punishment. The Hebrew interprets this verse differently, in which it is said: For a living dog is better than a dead lion, so it is explained among his own people: It is more useful for even an ignorant person who is still alive and can teach, than a perfect teacher who is already dead. For example, to understand the dog as any one of many teachers: and the lion as Moses, or any other prophet. But because we do not like this explanation, let us move on to something greater: and let us say that the Canaanite woman, to whom it was said: Your faith has saved you (Matthew 9:22), is the dog according to the Gospel; and the dead lion is the people of circumcision, as the prophet Balaam says: Behold, the people shall rise up as a young lion, and as a lion exulting (Numbers 23:24). Therefore, we are like living dogs among the nations: but the dead lion is the people of the Jews abandoned by the Lord. And this living dog is better with the Lord than that dead lion. For we, being alive, know the Father, and the Son, and the Holy Spirit; but the dead know nothing, nor do they expect any promise or reward; their memory is complete. They do not remember what they should have known, nor does the Lord remember them anymore. Moreover, the love by which they once loved God has perished, and the zeal with which they boldly spoke: 'Do I not hate those who hate you, O Lord? And do I not loathe those who rise up against you?' (Psalm 139:21). And also their zeal, like that of Phinehas, and their trembling knees, like those of Mattathias. It is clear, however, that not all of them are part of this world. For they cannot say, 'My portion is the Lord' (Psalm 73:26).
Go and eat your bread with joy, and drink your wine with a merry heart, for God has already approved your works. Let your garments be white at all times, and let not oil be lacking on your head (Ecclesiastes 9:7). Until that place where it says: Like fish caught in a cruel net, and like birds trapped in a snare, so are the sons of men trapped in an evil time, when it suddenly falls upon them. Before we argue about each point, let us briefly summarize everything, so that it becomes clear in what sense all things are being said together. Because in the previous chapter it was stated that after people die, they are removed from the hearts of the living, and neither love nor hatred should be had towards them, according to the poet (Aeneid, II).
There is no struggle or escape for the defeated: and because they cannot do anything beyond the sun: now as if it were human error and habit, which urge each other to enjoy the goods of this world, it introduces, and it personifies (prosopopoeia) in the manner of rhetoricians and poets, saying: O man, because after death you are nothing, and death itself is nothing, listen to my advice, and while you live in this short life, enjoy pleasure, use feasts, suppress your worries with wine, and understand that they were given to you by God for your use. Wear white garments, anoint your head with ointments: enjoy the embrace of whatever women please you, and race through this vain and brief life with vain and brief pleasure. For beyond these things you will have nothing more to enjoy: whatever can delight you, seize it quickly, lest it perish. For you should not fear meaningless comments, for the account of each work, whether good or evil, must be rendered to you in the underworld. For there is no wisdom in death: no sensation remains after the dissolution of this life. And someone may say, as Epicurus and Aristippus and the Cyrenaics do, and the rest of the beasts called philosophers. But reflecting carefully within myself, I find that not, as some mistakenly believe, everything is done by chance, and that fortune plays a varied role in human affairs, but rather that everything is done by the judgment of God. For even if a swift runner were to think that he determines his own course with his feet, he does not. Nor let the strong trust in their own strength, nor let the wise esteem riches and wealth as being gathered by prudence; nor let the eloquent and learned think that they can find favor with the people through eloquence and learning; but let them consider that everything is done by God's disposition. And unless He governs all things according to His will, and builds the house, in vain do those labor who build it. Unless He keeps the city, in vain do those watch who keep it (Psalm 127:1). And so, it is not, as they think, one event and the uncertain state of this life: because when they do not consider it, they will come to judgment when suddenly taken by death. And just as fish are caught by a hook and birds are trapped in nets, and free birds are bound by a snare while they are unaware: so too, humans will be led to eternal punishments according to their deserts, when suddenly death comes and judgment falls upon them, who believed that all things were tossed about in an uncertain state. These things, according to the interpretation that we wanted to summarize briefly, are now to be understood individually, as if they were spoken not from someone else's, but from one's own person: Go, eat your bread in joy, and drink your wine with a merry heart; for God has already approved your works. For you have learned that all things come to an end in death, and there is no repentance in the realm of the dead, nor any opportunity for turning to virtue, while you are in this world, hasten, strive to repent: while you have time, work. For willingly God receives the repentant. Otherwise: And simply understanding is profitable, according to this: Whether you eat or drink or do anything, do all in the name of the Lord (1 Corinthians 10:31). And in another place: Drink wine with counsel. For true joy and good heart does not belong to one who excessively uses creatures. But it is better to think thus: Whose works have pleased God, will never lack for true bread and wine, which is tread from the vineyard of Sorek. Therefore, given this precept which says: You have desired wisdom, keep the commandments, and the Lord will minister it to you (Sirach 1:33): let us keep the commandments, and we will be able to find spiritual bread and wine. But whoever does not keep the commandments and boasts in the abundance of bread and wine, it is said to him through Isaiah: Do not say, 'I know it'; neither have you known, nor do you know, nor have I opened your ears from the beginning. For I know that you reject it (Isaiah 48:8, LXX version). Furthermore, what is said in the Septuagint: Come, eat your bread with joy; this is the voice of Ecclesiastes, who speaks in the Gospel: Whoever is thirsty, let them come to me and drink (John 7:37). And in Proverbs: Come, eat my bread and drink the wine I have mixed (Proverbs 9:5). Let your garments always be white, and let oil not be lacking on your head. And he says, have a clean body and be merciful. And so: Let there be no time in which you do not have white garments; beware lest you put on polluted clothing. For the sinful people are described to have rejoiced in dark clothing. But you must put on light and not the curse that is written over Judah: Let him be clothed with a curse, as with a garment (Ps. 109:18). Put on the bowels of mercy, kindness, humility, meekness, patience (Colossians 3). And when you have stripped off the old man with his deeds, put on the new man, who is renewed day by day. And as for what he says: And let not oil be lacking on your head: it must be understood that the nature of this oil is such that it nourishes both the light and dissolves the labour of the weary. It is a spiritual oil, oil of rejoicing, of which it is written: Therefore God, your God, has anointed you with the oil of gladness above your companions (Ps. 45:7). Our face is to be refreshed with this oil. This is to be anointing the head of the fasting person, which sinners cannot have, to whom it is said: 'It is not right to apply salve, nor oil, nor bandages' (Isaiah 1:6). For they have a contrary oil, which the righteous man detests, saying: 'The oil of the sinner shall not anoint my head' (Psalm 104:5). This oil the heretics have, and with it they desire to pour over the heads of the deceived.
Look at the life with the woman whom you loved all the days of your vain life, which were given to you under the sun: for this is your portion in life and in the labor that you labor under the sun. Follow wisdom and the knowledge of the Scriptures, and bind yourself to it in marriage, as it is said in Proverbs: Love it, and it will keep you; embrace it, and it will surround you (Prov. IV, 8). But the days of vanity, the days of this wicked world, signify. About this the Apostle does not remain silent. But what he says: See the life with the woman whom you have loved, is ambiguously spoken, whether see and contemplate life, and your wife herself with you (for you cannot see life alone without such a wife), or consider both, and see life, and the woman in the days of your vanity. And he rightly advises that in the days of our vanity we seek true life with a wise wife. For this is our part, and this is the fruit of our labor, if in this shadowy life we are able to find true life.
Do everything that your hand finds to do, do it in your strength: for there is no work, thought, knowledge, or wisdom in the underworld where you are going. Do whatever you can now and labor, for when you descend to the underworld, there will be no opportunity for repentance. This is similar to what the Savior commands: Work while it is day, for the night is coming when no one can work (John 9:4). And when it says 'in the underworld where you are going', understand that Samuel truly believed to have been in the underworld, and before the coming of Christ, all the righteous were held by the law of the underworld. Furthermore, the Apostle testifies that the saints are not held in hell after the resurrection of the Lord, saying: It is better to be dissolved and to be with Christ (Philippians 1:23). But whoever is with Christ is certainly not held in hell.
I turned and saw under the sun that there is no swift course, nor strong battle, nor bread for the wise, nor wealth for the prudent, nor favor for the knowledgeable: because time and chance happen to them all. He who is bound with iron fetters and burdened with heavy chains of lead: For iniquity sits upon a talent of lead (Zech. 5:7): and in the Psalm it says: As a heavy burden they have been burdened upon me (Psalm 38:5): he is not fit for that course, of which it is said: I have finished the course, I have kept the faith (2 Tim. 4:7). But whoever is light and his soul is not burdened, nevertheless he himself cannot reach the end without the help of God. And even when there is a battle against contrary powers, about which it is written: Sanctify the war (Jer. VI, 4): although he may be strong, he will not be able to overcome them by his own strength. Likewise, even a perfect man among the children of men and wise cannot have living and heavenly bread, unless he is encouraged by wisdom, saying: Come, eat my breads. And because they are riches, of which the Apostle says: Be rich in good works (I Tim. VI, 18): And elsewhere: You have become rich in every word and in all knowledge (I Cor. I, 5): it must be known that a prudent man cannot gather these riches unless he receives them from the Lord, whose riches they are. About which it is also said elsewhere: The redemption of a man's soul is his own wealth (Prov. XV, 8). Moreover, grace, unless it is accompanied by knowledge and granted by God, even though a learned man will not be able to find it. This is also known by Paul: I have labored more than all of them, but not I, but the grace of God that is with me (I Cor. XV, 10). And again: His grace in me was not empty. And finally, it is not known by man when the time comes, in which various events and the end of all follow. This is according to ἀναγωγήν.
Moreover, to speak more simply, the Letter to the Romans is relevant to this place: Because it depends not on the one who wills or the one who runs, but on God who shows mercy (Rom. 9:16). And what he says: Bread is not for the wise, is proven daily by the example of many who, though they are very wise, still need the essentials. And, Grace is not for the knowledgeable. For you might see in the Church even the most ignorant people flourishing, who, because they have nourished the audacity of their forehead and the agility of their tongue, while they do not consider what they say, consider themselves to be wise and learned: especially if they have the favor of the crowd, which delights and is moved more by frivolous words. And on the other hand, a learned man hides in obscurity, suffering persecutions; and not only does he not have favor among the people, but he wastes away in poverty and need. These things happen because everything is carried on in an uncertain state, and there is no retribution for merits in the present, but in the future.
And indeed, man does not know his own time, like fish that are caught in a terrible trap, like birds that are trapped in a snare: in the same way, the sons of men will fall in a bad time, when it will suddenly come upon them. Now we have already said that while men do not know, such distress or destruction will come to them. Furthermore, according to the allegory, it must be understood that the kingdom of heaven is like a net cast into the sea (Matthew 13). And on the other hand, heretics have a net by which they catch fish for their destruction. Their net is affable speech, flattering language, feigned or forced abstinences, humble clothing, imitation of virtues. And if they begin to discuss higher things and raise their voices in the air and seek the heights of God, they set a snare in the high places. Therefore, just as fish and birds are quickly caught by such a net and by such a snare: so when iniquity has multiplied and the love of many has grown cold, and signs and wonders have been done so as to deceive, if possible, even the elect (Matthew 24): it must be understood that even Ecclesiastical men, who are called sons of men and are of little faith, can quickly fall. It should also be noted that throughout the entire book, wherever it says 'sons of men' in Latin, it has 'son of man' in Hebrew, that is, 'son of Adam'. And almost the entire Scripture is full of this expression, calling the entire human race 'sons of Adam'.
But I have seen this wisdom under the sun, and it is great in me. A small city with few men in it, and a great king came to it and surrounded it and built a great siege engine against it. And he found in it a poor and wise man, and this man saved the city by his wisdom, but no one remembered that poor man. While others say that everything is uncertain and the just have no advantage over the unjust, I have also proven wisdom in this: that it often happens that a city is small and its inhabitants few, and it is surrounded by a countless army of enemies, and the people inside are killed by siege and famine. And suddenly, contrary to everyone's expectations, a humble and poor man is found, who, because he has greater wisdom than all the rich, great, powerful, and proud people in danger, and fearing siege, thinks and investigates, and finds how to deliver the city from evil. And, oh ingratitude of mankind! After they have been set free and their captivity has been lifted, and their freedom has been restored to their homeland, no one remembers that wise poor man, no one gives thanks for their salvation. Instead, they honor the wealthy, who were unable to help in any danger. The Hebrew interpretation of this passage is different: 'A small city is a man, who is also called the microcosm among philosophers. And there are few men in it, who are the limbs that make up the man himself.' But when the great king, the devil, comes against her, and seeks a place by which he can break in, he finds within her a humble and wise, and quiet thought of the inner man, and he saves the city which was being besieged by enemies. And when a man is rescued from danger or persecution, or distress, or any adverse event or sin: that outward man, who is the enemy of that poor and wise man, does not remember the inner man, nor submits to his counsels: but again enjoys his own freedom. Otherwise: The city is small, and there are few men in it compared to the whole world. It is the Church: against which the great king, the devil, often rises up (not because he is great, but because he boasts of being great) and surrounds it with siege, either of persecution or some other kind of distress. And he finds in it a poor and wise man, the Lord Jesus Christ, who became poor for us (2 Corinthians 8:9) and is himself wisdom: and that poor man frees the city by his wisdom. How often have we seen the cunning lion sitting in ambush with the wealthy, that is to say, with the senators and princes of this age, and plotting against the Church, while the wisdom of this poor man crumbles? And when this poor man conquers and the city is restored to peace, hardly anyone remembers him, hardly anyone takes his commands into consideration. But yielding themselves entirely to luxury and pleasures, they seek riches, which do not free them in times of need.
And I said, wisdom is better than strength, and the wisdom of the poor is despised, and his words are not heard. Although no one remembers the wisdom of that poor man, when all things are happy; but everyone admires power and wealth: yet I, according to all interpretations, honor contemptible wisdom and words that no one deigns to hear.
The words of the wise are heard in silence, more than the shouting of a powerful person among fools. Whoever you see as a declaimer in the Church, and with a certain charm and elegance of words, excites applause, evokes laughter, and stirs the emotions of joy in the listeners: know that it is a sign of folly, both of the speaker and of those who hear. Indeed, the words of the wise are heard in silence and moderation: but the foolish, even if they are powerful, and have either the noise of their own voice or the acclamation of the people, will be counted among fools.
Wisdom is better than the weapons of war, and one who sins will lose much goodness. Now wisdom is also preferred over strength, and it is said to be more valuable in battles than the weapons of the fighters. But if one is foolish, even though small and insignificant, frequently through their foolishness, great wealth and riches are destroyed. And indeed, in Hebrew it can be read: And one who sins will lose much goodness, it must also be understood in this way: that because of one sin, many righteousnesses may be lost in retrospect, and virtues follow one another, and whoever possesses one, possesses them all. And whoever shall offend in one point, is become guilty of all.
(Chap. X.)
(Chapter X.) Flies pollute the oil of composition: a little foolishness is precious above wisdom and glory. An example of the previous passage is given, in which it is said that by one fool many good things can be overturned, just as a bad person mixed with good things contaminates many, just as flies, if they die in ointment, destroy both its scent and color. And because wisdom is often mixed with cunning, and prudence has malice, it advises that we seek simple wisdom, and that it be mixed with the innocence of doves: that we be wise for good things, but simple for evil things. And the sense is: It is fitting for the just to have little of simplicity, and because of excessive patience, while reserving vengeance to God, to prefer to appear foolish rather than exercise malice immediately by avenging themselves under the veil of prudence. Otherwise: The flies which are mentioned near Isaiah (Chapter 7, 18) in the region of the river of Egypt, lose the sweetness of oil, leaving in each believer the odor and traces of their filth. From these flies, the prince of demons is also called Beelzebub (Matthew 12, 24), which is interpreted as either the idol of flies, or the man of flies, or the one who has flies.
The heart of a wise person is in their right hand, and the heart of a foolish person is in their left. But on the way, when a fool walks, their heart diminishes: and they say, everyone is foolish. And in the Gospel, it is commanded that the left hand does not know what the right hand of the wise person does (Matthew VI, 3; V, 39). And when we are struck on the right cheek, we are not commanded to offer the left cheek to the one who strikes, but the other right one (Matthew V, 39). For the righteous person does not have the left hand in them, but everything in them is right. And when the Savior comes to judge, the lambs will stand on the right, but the goats will be on the left (Matt. 25:33). And in Proverbs it is written: The LORD knows the way of the righteous, but the way of the wicked will perish (Prov. 4:27). Therefore, whoever is wise always thinks about the future age, which leads to the right. But whoever is foolish, thinks about the present, which is placed on the left. The same philosopher and poet followed this, saying (Virgil, Aeneid VI):
The right hand leads us beneath the walls of the great God (or great rich man) ((Alternative: stretches)). This path leads us to Elysium: but the left hand inflicts punishments on the wicked and sends them to impious Tartarus ((Alternative: leads)).
Our own Firmianus also mentions the letter Y in his excellent work of his Institutes, and he extensively discusses about the right and left, that is, about virtues and vices. And we may not consider this little sentiment to be contrary to that in which it is said: Do not turn to the right hand, nor to the left (Prov. IV, 27). For here the right hand part is understood as good: but there, not so much the right hand, as the turning of the right hand, is being accused: let us not think ourselves wiser than necessary: because virtues are in the middle, and excessive behavior is always a vice. But in the following verse, where it says: But when a fool walks along the way, his heart lacks understanding, and he says: all foolishness is, or the fool, here is the meaning: The fool, as he himself sins, hopes that everyone sins in the same way, and judges everyone according to his own nature. Finally, Symmachus interpreted it thus: But when a fool walks along the way, he himself suspects everyone, because they are fools. But the Seventy translated it to another sense, saying: All that the fool thinks is most vain.
If the spirit with power ascends above you, do not abandon your place, for health causes great sins to rest. This Scripture now signifies the prince of this world and the ruler of these darknesses, and the one working in the children of diffidence, whom the Apostle also mentions (Ephesians 2:2 and 6:12). But if it ascends into our heart and the soul receives a wound of evil thought, we should not give it any further place, but fight against the very worst thought and free ourselves from the greatest sin, so that we do not fulfill the thought in deed. For it is one thing to sin in thought, another in deed. About which great sin is written in the psalm: If they have not dominated me, then I will be blameless, and I will be cleansed from the greatest offense (Psalm 18:4). Symmachus translated the Hebrew word 'Marphe', which all others translated as 'ἴαμα', that is, health or healing, according to sense, and he said: If the spirit of the prince rushes upon you, do not leave your place: for modesty restrains great sins. That is, if the devil tempts your mind and incites you to lust, do not follow evil thoughts and enticing pleasure: but stand strong and firm, and extinguish the flame of pleasure with the coldness of chastity. The Hebrew in this place suspected something unknown. If you should receive any dignity in the world, and you are ordained greater among the people, do not leave your previous works, and do not begin to forget the virtues of old, and do not consider your previous labor as insignificant: because the remedy for sins is born from good conduct, and not from inflated and excessive dignity.
It is an evil that I have seen under the sun, as if ignorance were coming forth from the face of the powerful: to give foolishness in great heights, and for the rich to sit in lowly places. I have seen slaves on horses, and princes walking like slaves on the earth. For what reason, we have set forth: As if ignorance coming forth from the face of the powerful, Aquila and Theodotio and the Seventy were interpreted: As if not voluntary, that is, as involuntary, from the face of the prince. To this Symmachus adds, saying: It is a foolish thing to be placed in great elevation: for the rich ought to sit low. And he recalls perceiving this injustice in the world, in that it seems unfair the judgment of God: and whether by ignorance, or without His will, that in the powers of the world or in the leadership of the Church, those who are rich in speech and wisdom, may also be rich in good works, yet the lowly sit, and that any ignorant person may hold authority in the Church. However, the Apostle does not remain silent about this happening from the devil, who in this world has power, so that he may suppress even the powerful and learned men and not allow them to appear among the people. But those whom he knows to be imprudent in the churches, he makes them into elders, so that the blind may be led by the blind into the pit. This is also the meaning of what follows: I saw servants riding on horses, and princes walking like servants on the earth. Those who are slaves to vices and sins, whether so humble as to be counted as slaves by men, suddenly exalted by the devil, tread the public ways. And every noble and wise person, oppressed by poverty, walks in the path and performs the duties of a servant. The Hebrew exposed God as powerful and princely, from whose face ignorance seems to depart, because people think in this inequality of things, that he does not judge them justly and as is right. Furthermore, others think that they should be joined with the higher ones, that he himself may be powerful, of whom it is said before these verses: If the spirit of the one having power has ascended upon you, do not abandon your place. Therefore, let us not be sad if we seem humble in this world, knowing that we are being lifted up from the face of the devil and fools, and the rich are being thrown down; slaves are having the insignia of the masters, and princes of the slaves are entering into lowliness. However, it should also be noted that here the horse is taken in a good sense, as it says there: And your riding is salvation.
He who digs a pit will fall into it, and he who destroys a fence, a snake will bite him. The understanding is both simple and mystical. Indeed, elsewhere Solomon himself says: He who sets a trap will be caught in it (Eccli. XXVII, 29). And in the seventh psalm: He opened a pit and dug it, and fell into the hole he made. The breaking of the fence and the wall are the teachings of the Church, and the institution founded by the Apostles and Prophets, which he who dissolves and wishes to pass by, in that very act of neglect, is struck by the serpent. Concerning which serpent it is written in Amos: If it descends into the underworld, I will command the serpent, and it will bite them.
Whoever removes stones will grieve over them, and whoever splits wood will be endangered by them (Zech. IX, 16). The holy stones roll in Zachariah upon the earth. For they do not remain steadfast in that place, but they pass by and always strive for higher things, hastening to depart from here. Of these living stones, the city of the Savior is built in the Apocalypse (Ch. XXI, 18 seqq.), and the Apostle does not remain silent about the building of the Church. If therefore someone, perverted by heretical art, takes away these stones from the building of the Church (wherefore also Aquila and Symmachus expressly said: he who takes away stones, will be pained in them), afterwards he will suffer torments. But because the Scripture absolutely says: he who takes away stones, or he who transfers stones, and does not add good or bad ones; therefore, on the contrary, it must be understood that the ecclesiastical man, namely the bishop and presbyter, if according to the commandment of Leviticus (Chapter 14, 45), he takes away a stone from a leprous house, it must be crushed into ashes and dust: he will be pained in himself, because he is compelled to remove a stone from the Church of Christ, saying according to the Apostle: Rejoice with those who rejoice, mourn with those who mourn (Romans 12, 15); and, Who is weak, and I am not weak? Who is scandalized, and I am not on fire? Also, by splitting wood, one will be in danger in them. Heretics are useless wood, and a forest without the usefulness of fruits. Therefore, even though he may be a wise and learned man, if he cuts down these woods with the sword of his speech, he will be in danger in them unless he pays close attention, especially if what follows happens to him: If the iron is rejected and its face is troubled, that is, if his argumentation is found to be weaker and lacking sharpness to separate opposing things: but the sharpness of his heart is dulled; it will pass over to the opposing side, and perverse strength will strengthen him. For this is what the Septuagint translators rendered: And by strength it shall be strengthened; and by excessive wisdom it shall begin to have strength, and wisdom, which is excessive, does not aid the possessor.
If iron is sharpened; and if it is not as before, but becomes dull, it will be strengthened by its virtues: and the remaining strength is wisdom. If, he says, someone realizes that they have lost knowledge of the Scriptures due to negligence, and the sharpness of their intelligence has become blunt: and if they do not remain disturbed, as they had already begun to be: it happens sometimes that when someone has a little knowledge, they become proud, cease to learn and read, and gradually, as nothing is added to them, it is taken away, and an empty heart remains devoid of teachings, and the iron that was sharp becomes dull: for idleness and laziness are like a kind of rust on wisdom. If, therefore, anyone has suffered this, let him not despair of a remedy for his health, but let him go to the doctor, and let him be instructed by him again, and after labor and industry, and excessive sweating, he will be able to regain the wisdom that he had lost. This is what is more significantly said in Hebrew: And he shall be strengthened by strengths, that is, by labor and sweating, and industry, and daily reading, he will attain wisdom, and his strength will have this end, to receive wisdom.
If a serpent bites in silence, it no longer has a tongue. The meaning here is simple: the serpent and the detractor are equal. Just as the serpent secretly inserts venom when it bites, so does the detractor, by secretly criticizing, pour out the poison of his own heart into his brother, and he has nothing more from the serpent. For when the tongue of a man is created to bless and build up his neighbor, he makes it equal to the serpent when he abuses its virtues for evil purposes. Otherwise: If someone, without anyone else knowing, is secretly bitten by the devil serpent and infected with the poison of sin; if the one who is struck keeps silent and does not repent, and does not want to confess his wound to his brother and master, the master and brother, who have the language to heal, will not be able to help him easily. For if the sick person is ashamed to confess his wound to the doctor, the medicine that the doctor does not know cannot heal it.
The words of a wise mouth are pleasing, and the lips of a fool will bring him down. If foolishness were content with its own simplicity, it would have less evil. But now it wages war against wisdom, and whatever it sees of prudence in a learned man, driven by jealousy, it does not accept. For the wise man speaks words of knowledge and words of grace, which can provide benefit to the listeners, and the ears of a fool do not receive what is said as it is said; but on the contrary, they attempt to overthrow the prudent man and tear down one like themselves. And truly a wise man falls headlong when he speaks into the ear of the imprudent, and his words perish in the depths, so to speak. Therefore blessed is he who speaks into the ear of the listener.