The words of the wise, like goads, and as if nails driven deep, are given by one shepherd to those who gather. Lest it seem that after the law of God a presumptuous teacher should suddenly burst forth and claim for himself the doctrine which Moses, not so much of his own accord as moved by the wrath of God, first undertook, and then was inspired by Him: he declares that his words are the words of the wise, which correct transgressors in the likeness of goads, and stir up the sluggish steps of mortals with the sharp sting. And so they are firm, as if nails driven deep into a solid surface, not to be presented by the authority of one, but by the counsel and consent of all the masters. And in order that human wisdom might not be despised, He said that it was bestowed by one Shepherd; that is, although many teach, yet the author of teaching is the Lord alone. This passage is directed against those who consider one God of the Old Testament and another of the Gospel, because one Shepherd has instructed the council of the wise. But both Prophets and Apostles are wise. It should also be noted that the words of the wise are said to sting, not to fondle, nor to touch lasciviously with a gentle hand, but to inflict pain and wounds upon those who are straying and, as we said above, are slow in repentance. Therefore, if someone's speech does not sting, but gives pleasure to the listeners, that is not the speech of a wise person. The words of the wise are like goads. Since they provoke the sinner to conversion, they are both strong and given by the counsel of the saints, and granted by one shepherd, and founded on a solid root. With this goad, not yet Paul, but still Saul, I believe he heard on the way the rebuke of error: 'It is hard for you to kick against the goad' (Acts 9:5).
And, my son, beware of being absorbed in these things. Making many books is not an end in itself, and much study is a weariness of the flesh. Besides these words which have been given by one shepherd and approved by the counsel and consensus of the wise, do nothing, claim nothing for yourself. Follow in the footsteps of the ancients and do not deviate from their authority. Otherwise, as you search through many things, an infinite number of books will confront you, pulling you into error and making you labor in vain. It certainly teaches that we should strive for brevity and focus more on the meaning rather than the words, against the philosophers and the learned men of this age, who try to assert the falsity of their doctrines through the vanity and multiplication of words. On the contrary, divine Scripture is contained within a concise circle, and the more it expands in meaning, the more it contracts in speech. For God has made the perfect and concise word on earth, and His word is near in our mouth and in our heart (Romans 10:8; Deuteronomy 30:14). Otherwise: Frequent reading and daily meditation tend to be more work for the soul than for the body. For just as whatever is done by hand and body is completed by the labor of the hand and body, so what pertains to reading is more the labor of the mind. From which it seems to me that things pertaining to the multitude of books should be understood differently than most people assume. It is customary with the Scriptures, even though there are many books, if they do not disagree among themselves and are written on the same subject, to call them one volume. Indeed, both the Gospel and the Law of the Lord, which converts souls (Psalm 18:8), are singularly called so, even though there are many Gospels and many commandments of the law. Thus, the volume sealed in the Book of Isaiah is all divine Scripture (Isaiah 29), and in one chapter of the books, Ezekiel and John partake (Ezekiel 8; Revelation 10). The Savior, also prophesied by the voices of all the saints who came before, says: In the book it is written about me (Psalm 39:9). Therefore, according to this understanding, I believe the command now is to not let more books be written. For whatever you say, if it is referred to Him who was in the beginning with God, and God the Word (Joan. I, 2), it is one volume: and countless books are called one Law, one Gospel. But if you argue about different and conflicting things, and with excessive curiosity you bring your mind here and there, even in one book, there are many books. Where it is said: From much talking you will not escape sin (Prov. X, 19). Therefore, in such books there is no end. For every good thing, and truth, has a certain end; but malice and falsehood are without end. And the more they are sought, the greater their series becomes. Concerning this matter, it is the study and meditation that is the labor of the flesh. Of the flesh, I say, not of the spirit. For indeed, the spirit also has its labor, according to what the Apostle says: But by the grace of God I am what I am: and His grace in me hath not been void. But I have labored more abundantly than all they: yet not I, but the grace of God with me (I Cor. XV, 10). And the Savior: I have toiled, crying out (Psalm 68:4).
The end of the discourse of the word is very easy to hear: Fear God and keep His commandments. This is the duty of every man, because God will bring every deed into judgment, whether it is good or evil. The Hebrews say that among the other writings of Solomon, which have become old and have not remained in memory, this book seemed to be worthy of being forgotten, because it asserts the vanity of God's creatures and considers everything to be nothing, and it prefers passing food, drink, and worldly pleasures to everything. From this one chapter, it earned authority to be included in the number of divine volumes, as he condensed his entire argument and catalog into this recapitulation, and declared that the end of his discourse is very easy to hear and does not contain anything difficult in itself, namely that we should fear God and keep His commandments. For indeed, man was created ad hoc so that, understanding his creator, he might worship him with fear, honor, and the work of his commandments. For when the time of judgment comes, whatever has been done by us will stand before the judge and await a long-awaited sentence, and each one will receive according to his own work, whether he has done something evil or good. But for what we have set forth: Symmachus and the Seventy translated it as 'concerning every hidden thing, whether it be good or evil,' or certainly 'concerning every despised thing,' or at least 'concerning every unknown thing,' which we will also give an account of on the day of judgment, even of idle words and actions not done out of volition but out of ignorance. On the other hand: Because the fear of slaves is, and perfect love casts out fear (1 John 4:18), and in divine Scripture both for beginners and for the perfect, fear is called twofold: I think now that fear is said of the one who is perfected in virtues, according to this: Those who fear him lack nothing (Psalm 34:10). Or certainly, because he is still a man and has not yet received the name of God, he has this reason for his existence, that being placed in a body, he may fear God. Because every deed, that is, all men, God will bring to judgment over all things, which were arranged and spoken by him differently, whether in this way or that. Woe to those who call evil good, and good evil (Isaiah 5:20).