Didymus the Blind

In his own words on Ecclesiastes

• Ecclesiastes 1:1

  Question: [Are the] words of Ecclesiastes said by the author personally?Answer: Actually the Spirit is the author of the divinely inspired Scriptures. The Spirit inspires so that words are expressed, but the wise man is also involved. For the Spirit has not himself invisibly written the letter and put down the text, but he breathes it into the soul. Either the real author is Solomon, or some [other] wise men have written it. Maybe we should opt for the latter so that nobody may say that the speaker talks about himself.

  COMMENTARY ON ECCLESIASTES 7:9

• Ecclesiastes 1:1

  Solomon, who here appears as Ecclesiastes, that is, who preaches what is appropriate for the church, is the son of David. He came after Saul, whose rule was destroyed and terminated. Solomon is son of this king David in two ways.… The first is according to nature and lineage; the second is according to his teaching. One has to understand Paul in this [second] way when he says, "For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ Jesus I became your father through the gospel." David thus was Solomon's father in both respects: according to nature—Solomon was his heir and "David begot Solomon"—but he was also his father in terms of instruction. David was wise as only few are—especially wise regarding God.…But Solomon also became wise in a way that few achieve: he became wise through the wisdom [he received] and through his human lineage. According to both ways Solomon thus was the son of David. But especially in terms of his words as Ecclesiastes is he the son of David, not so much according to nature as according to instruction. For the sons of the wise beget wise people, since they are wise themselves. But someone who is father of a son according to nature does not necessarily become a father again. Many were sons and did not become fathers. The sons according to the Spirit, however, become fathers themselves.

  COMMENTARY ON ECCLESIASTES 5:2

• Ecclesiastes 1:2

  There is a difference between vanities; there are those that are especially so, and others that are not.…Question: [Does Ecclesiastes speak] about one and the same [kind of vanity]? Answer: About both, about the things that are just vanity as well as about those that are a vanity of vanities. Both the things that most clearly belong to the sphere of vanity and the less obvious vanities are altogether vain in comparison with actual truth. The newborn, the little child and the boy are imperfect. Of course, they are imperfect in comparison with an adolescent, and they are all imperfect in comparison with a man.… Question: Does he not mean by "vanity of vanities" the visible and the perceivable? Answer: Yes, but the layperson and the astronomer do not perceive the sun in the same way. The perception of the sun by an astronomer and by a scientist is far inferior to the seeing of the invisible God and it is inferior to the knowledge that comes from God.

  COMMENTARY ON ECCLESIASTES 10:13

• Ecclesiastes 1:3

  Those who are rich in things that are valued in the realm of the natural do not gain anything. They do not gain longevity. Rich and poor are in the same situation: they go through life quickly and do not stay for a long time. Thus "from all the toil at which they toil under the sun" one does not gain anything, no increase in natural qualities. But the one who toils and strives for things that lead to the eternal and to the invisible gains something: A human being becomes a god, an uncertain human being becomes a strong one, a coward becomes courageous.

  COMMENTARY ON ECCLESIASTES 11:18

• Ecclesiastes 1:4

  The sun has existed since it was created and will exist and be one and the same as long as God wants it. But if I say … that humankind remains forever, I do not mean one and the same human being but the whole succession of generations. The same is true for other mortal beings and plants.… One generation goes and one generation comes. The generation that goes is destroyed by death; the one that comes is the one that is born.

  COMMENTARY ON ECCLESIASTES

• Ecclesiastes 1:5

  The sun of righteousness rises in the soul. The beginning of its rise is preparatory. It is a preparatory enlightenment. But when it circles around the whole soul and enlightens it altogether so that nothing is outside the light any more, then the soul is in perfect enlightenment. For often it sets in order to rise again. Sunset and sunrise are in accordance with its progress. And sunset and sunrise are united with respect to its location. The second enlightenment means sunset with respect to the previous enlightenment, but it means sunrise with respect to the enlightenment now beginning.

  COMMENTARY ON ECCLESIASTES 13:12

• Ecclesiastes 2:4

  If one wants to understand houses as good deeds, then every good deed is the house of its owner. Those who "hear the words of Jesus and do them" … build their foundation on a rock. Since virtue as a whole is one, one who strives after it builds one house, establishing it upon the rock, upon God's unbreakable Word, that is, upon Christ.

  COMMENTARY ON ECCLESIASTES 35:29

• Ecclesiastes 2:8

  In many places of the divine teaching the Spirit and spiritual things are expressed by the image of gold, the spoken word and its virtue by the image of silver. "The tongue of the righteous is choice silver," that is, his spoken word and everything which he teaches by this spoken word. In the same way the following saying is to be understood: "The promises of the Lord are promises that are pure, silver refined in a furnace on the ground." But the spirit is gold.

  COMMENTARY ON ECCLESIASTES 39:19

• Ecclesiastes 2:8

  As the choir directors assign a place and a pitch to each male and female member of the choir so that a harmony of sound emerges, so those who sing to God and do so in harmony have the Savior himself as choir director. Or the [choir director could also be the] wise man, who here is Solomon, if we understand him in his role as wise man.

  COMMENTARY ON ECCLESIASTES 41:10

• Ecclesiastes 2:9

  The wise person always finds himself "increasing" when he prospers. But in life, it is the last and the first thing to reach perfection. In Scripture it is said, "When human beings have finished, they are just beginning." Of course, even if human beings reach the perfection possible in this life, still, as it is said, "We know only in part." In the activity of "increasing" there is always something virtuous.… [The prophets and Moses] prophesied what Jesus would do and teach. But Jesus fulfilled the prophecy. The actualization of potentialities is always an "increase." These prepared the way, but he has perfected the way when he declared about himself: "I am the way, the truth." And he says to his disciples: "Unless your righteousness exceeds that of the scribes and Pharisees." In this you see that Jesus' disciples had more righteousness than the previous ones.

  COMMENTARY ON ECCLESIASTES 42:24

• Ecclesiastes 2:10

  "Heart" does not here signify the organ but reason. In a different passage [we read]: "Blessed are the pure in heart." This means with regard to reason. And: "Listen to me, you stubborn of heart." The heart thus understood does not need to be "kept from pleasure." It derives pleasure from appropriate views and meditations based on knowledge. By knowledge I mean knowledge that is in accordance with God.

  COMMENTARY ON ECCLESIASTES 44:17

• Ecclesiastes 2:10

  As is well known, the person who toils for something in his heart suffers if he does not succeed with it. Ecclesiastes thus wants to say: I did not fail in any of the things I hoped for in my toil. Further: The person who strives for knowledge and pursues virtue "toils." … The person who toils for the things that are useful for the soul and that adorn the inner person says about himself: "I found pleasure in all my toil."

  COMMENTARY ON ECCLESIASTES 44:23

• Ecclesiastes 2:10

  In the literal sense the following is meant: If I desired something among the things in the visible world, I did not keep my eyes from them. I got everything that I longed for. John says in his letter: "The desire of the flesh, the desire of the eyes, the pride in riches comes not from the Father but from the world." Even if they do "not come from the Father" as the gifts of grace and of the Spirit, they are nevertheless from God. Desire for visible things, however, should not be consuming but should instead be appropriate to that which is desired.

  COMMENTARY ON ECCLESIASTES 43:23

• Ecclesiastes 2:11

  A person who is enlightened by the "sun of righteousness" is not "under" it but "in" it. Thus it is said in the Gospel: "The righteous will shine like the sun in the kingdom of their Father," not "under" the sun. If a person says about himself that he is a Christian and enlightened by the true light, by the "sun of righteousness," and still concentrates his actions on earthly things and strives after them (and we all are for the most part like these people) this person is "under the sun." If he is "under the sun" in this way, he has no gain. Even if he quotes much from Scripture but does not act accordingly, he has no gain.

  COMMENTARY ON ECCLESIASTES 46:7

• Ecclesiastes 2:11

  My hands are busy and tools fit for work. They toil and are active. And I saw that all that has been created by these visible hands and their activities, was vanity.… This kind of toil is to be rejected indeed—it is vanity. And still, most human beings act vainly. Ecclesiastes counts himself among these people; he is himself a human being. I said it already: No one who talks against wealth is heard if he is poor himself. But one who teaches this needs to have experienced all these human things himself. A teaching thus only reaches its goal and is successful if he who delivers it is acquainted with what he is rejecting. He thereby shows that he himself is able to handle them in an appropriate way.

  COMMENTARY ON ECCLESIASTES 45:4

• Ecclesiastes 2:14

  If we think about "eyes" in the visible sense, then (one can say) that both the foolish and the wise have eyes in their head. The wise [person], insofar as he is wise, turns upwards to Christ, his head. Thus it is written: "Christ is the head of every man." The head of the wise is the mind; therefore it is written: "But we have the mind of Christ."

  COMMENTARY ON ECCLESIASTES 48:23

• Ecclesiastes 3:4

  Since weeping has different meanings, laughing needs to be understood accordingly; for weeping does not have only one meaning, nor does laughing. And since laughing is split in two meanings—sometimes praiseworthy, sometimes reprehensible—even weeping must be seen in this way, so that praiseworthy laughing corresponds to praiseworthy weeping and the same with reprehensible laughing and weeping.Often, thus, a life which is prone more to lust than to the love of God is laughing in such a way that the laughter itself is made into a god. And as some consider their stomachs divine and others consider them mammon, so a third person who loves entertainment and wants to be witty and so on, builds altars for laughter by making it divine so that he sacrifices to it. One sacrifices to it if one teaches what is suitable for laughing or what excites laughter. That kind of laughter is reprehensible. It is blissful to abandon this kind of laughter and to devote one's self to the weeping opposed to it. This is what the virtuous one was striving for when he said, "Every night I flood my bed with tears; I drench my couch with my weeping." There is, however, also a praiseworthy laughter. It is said that God "will yet fill your mouth with laughter"—with (of course) praiseworthy laughter. This corresponds to the fruit of the Spirit, which is joy, for "The fruit of the Spirit is love, joy, peace." Laughter, therefore, that corresponds with joy is praiseworthy. Any weeping that is opposed to this kind of laughter and to the condition that opposes the joy of the Holy Spirit is reprehensible. That kind of weeping did not help Jerusalem. … And why was that so? It is because it did not repent at the time when it should have repented, but after it was too late.… Now, we want to look for the spiritual meaning: The ascetical life, which is appropriate for pious people, is called weeping; the uninhibited life, however, which is prone more to lust than to the love of God, is laughter. Those who weep in this life will laugh later on, so that they are even blessed: "Blessed are you who weep now." … But those who have laughed here, because they lived prone more to lust than to the love of God, will weep, after the punishment that will follow, so that the following is said to them: "There will be weeping and gnashing of teeth." Those, however, who here greatly weep out of repentance pray to God with the words: "You have fed them with the bread of tears, and given them tears to drink in full measure."

  COMMENTARY ON ECCLESIASTES 71:4

• Ecclesiastes 3:5

  In the literal sense the following is said: The law prescribes that Israel's judges have to investigate the behavior of the people; and if someone was found to have done prohibited things, he was to be convicted to be stoned.…Now, we relate the verse to rebuke instead of stoning. The wise teacher knows whom he has to rebuke and whom not, and in a certain way he throws the rebuke like stones in order to dissuade the rebuked from a bad way of life. If the person improves through the rebuke, the rebuke is gathered in and no more stones are thrown against him. Paul indicates this when he says, "Convince, rebuke and encourage!" By rebuking and convincing he was throwing stones. After seeing the one who was rebuked improve, he encourages and gathers the stones together. The following is meant: There is a time to punish and a time not to punish.

  COMMENTARY ON ECCLESIASTES 73:22

• Ecclesiastes 3:5

  "A time to embrace, and a time to refrain from embracing." In the literal sense this means men who live together with their wives have a time when they get together with them and a time when they do not.… When it is time for prayer, when it is a day on which one has to remain clean and send up prayers, one has to avoid embraces. When the days of prayer are over, they come together and embrace.…According to a superficial explanation, but perhaps also against it, the following remark is valid. "The appointed time has grown short," Paul writes; "from now on, let even those who have wives be as though they had none." He says, Since time has grown short and humankind has increased to a large number, it is not necessary any more to increase it; one has to cease.… When it was necessary that humankind increase, it was a time to embrace. But after the population had become numerous and the begetting of the faithful spread, one needed to avoid embracing.… In the spiritual sense this is the meaning: Some have acquired God's wisdom as a wife, like the one who says, "I became enamored of her beauty" and took her home as a spouse. About her it is said: "She will honor you if you embrace her." Then wisdom embraces the wise by communicating to him her character, and the wise man embraces her. When therefore this wife is with a person from whom she can beget insight and thoughts and works of insight—for "wisdom begets insight for a man"—then it is the time to embrace. This time, however, is not interrupted by breaks. One can always embrace wisdom. This time is eternal.

  COMMENTARY ON ECCLESIASTES 75:4

• Ecclesiastes 3:6

  Before the good things were found (for example, the knowledge of truth), people were in ignorance. For them it was the time of losing. But this time was preceded by the time of seeking; for when some one seeks the good, the time has come to lose what in his case had been before the good. Likewise people lived according to the law before Christ's life on earth, and they looked for the letter. But when the "Sun of righteousness" rose and truth finally had come, the time also had come to lose the letter and to supersede it.This is how one can sometimes lose in a good way. The Savior in the Gospel says: "Those who want to save their soul will lose it, and those who lose their soul will find it." One [can also] understand this as referring to martyrdom and to the time of persecution: Those who want to save their soul on the day of judgment and at the time of reward must lose it by offering themselves up to death; to lose the soul here means death, the dying for truth in martyrdom.

  COMMENTARY ON ECCLESIASTES 77:18

• Ecclesiastes 3:8

  If powers, forces, rulers of the world of darkness and evil spirits tempt us, we are not supposed to take issue with them or make peace with them, but we must fight them. But when we have subdued them and are given power "to tread on snakes and scorpions," then it is a time for peace. Thus, first the devil has to be crushed under the feet of the saints. When it is time for war, one has to tread on "all the power of the enemy." But when we have broken them down, we can live in enduring peace, our thinking is free from confusion, and we have a time for peace.

  COMMENTARY ON ECCLESIASTES 81:21

• Ecclesiastes 3:8

  Every soul has a reprehensible companion and a praiseworthy one: the bridegroom, which is the Logos, and the adulterer, which is the devil. If the devil is present, one should not give him room; one should not let him in, as Judas did. This kind of companion needs to be hated. But a "time to love" has come when the true bridegroom is present. He is worthy of love, so much so that one of the saints has said, "My love has been crucified." But love is intensified desire. Further, we have a commandment to love our enemies and to approach those who hate us in such a way that we even send a prayer to heaven for them. Insofar as we desire that they be helped and do not want ourselves to be troubled by hostility, we love our enemies; but insofar as we do not imitate them and do not accept the same things or want to be enemies as they want to be, we hate them.

  COMMENTARY ON ECCLESIASTES 81:4

• Ecclesiastes 3:13

  Whoever eats in a way that he takes his stomach to be God does not find anything good in eating and drinking, but rather ungodliness: "Such people do not serve our Lord Christ but their own stomach."

  COMMENTARY ON ECCLESIASTES 86:2

• Ecclesiastes 3:14

  God has made creation so that human beings, through an outward picture of the greatness and beauty of created things, might [understand] that God exists. He himself manages the cosmos and looks after it so that we—while the whole cosmos is orderly guided by one commander and provider and ruler and charioteer and king—get the outward picture that there is someone who rules the cosmos. When you see a ship which is piloted and holds its course, you perceive the idea of a helmsman even if he is not visible. And if you see a chariot which travels orderly, you get the idea of a charioteer. Likewise the Creator is known by his works and the order of his providence.

  COMMENTARY ON ECCLESIASTES 88:29

• Ecclesiastes 3:14

  In the spiritual and higher sense one can also say the following: The invisible things are God's creations in the real sense. They are eternal. The timely and visible things are secondary and accidental and created for the sake of the eternal ones. These visible things have come into being for the sake of humankind, which by nature is invisible regarding the soul and the inner being. The visible things cannot primarily be called God's creations. God certainly has created them, but for the purpose of other things.

  COMMENTARY ON ECCLESIASTES 87:6

• Ecclesiastes 3:19

  Animals are mortal beings without reason, angels are immortal beings with reason, human beings are mortal beings with reason. Regarding mortality the human being is grouped together with beings without reason. Regarding reason [the human being] is grouped together with the immortal beings, since angels also have reason. Regarding its senses … the human being is of the same kind as the beings without reason. But the human being is receptive to something to which no other mortal being is receptive: its soul can become perfect, as far as this can be achieved, and become like God, as far as it is possible.…Thus, when he says that "the fate of humans and the fate of animals is the same," he does not mean what happens to reason but what happens to the outward body.… The general judgment which enacts promises and punishments does not judge what human beings have in common with animals but what humans have in common with angels. As humans can be led into the kingdom of heaven and remain in heaven, so it is with angels; and as humans can be judged, so can angels be judged.… If one investigates the nature of death, then the death of animals is not like the death of humans. Human death divides the soul from the body, and after the division the soul remains. But the death of animals destroys soul and body, since they have been created simultaneously.

  COMMENTARY ON ECCLESIASTES 99:1

• Ecclesiastes 5:9

  Regarding the literal interpretation: No one is lord, owner and ruler over a field that lies fallow where thorns and thistles grow; but the field that is well tilled has a king. Thereby the owner is called a king.…When the defenders of the teaching that God's providence rules over everything argue that there is providence, they generally say, Like a weave clearly shows that there is a weaver—whether or not he is seen—in the same way he who sees a well tilled field gets the impression that it has someone who leads and rules over it.… When you, therefore, see a soul that is well tilled, that sows with tears and is ready to reap with shouts of joy, then this tilled field has a king, the Logos, who leads, rules and reigns.

  COMMENTARY ON ECCLESIASTES 145:2

• Ecclesiastes 5:12-13

  People use their children as an excuse for gathering riches. At times they do injustice, rob and do similar things, saying: "I'm doing this for my children." … I have seen a person who struggled to become rich, but his riches were of no use. He did not enjoy them himself, nor did his son receive them, but he remained poor and in the same state as he had entered the world. After all, he was not born with money or with clothes.…Only the soul's goods can be taken away into heaven.… If he has done good with his money, if he has a good reputation and honor, and if he has tried to help the weak, then he takes with him something of what he has labored for, namely, that he has done good.

  COMMENTARY ON ECCLESIASTES 156:15

• Ecclesiastes 5:12-13

  Of what use is wealth that belongs to someone? He is obviously lord over his wealth. The wealth somebody owns is his amenity and he himself is lord over his wealth. As he himself can use wealth well by being lord over it and not its slave, so also wealth can become lord over him who owns it. Woe to that person. That is the case if he is greedy and becomes a slave of mammon.

  COMMENTARY ON ECCLESIASTES 155:11

• Ecclesiastes 5:19

  This is the literal interpretation. If someone has much money, if he has lots of good food and many wines, he still cannot eat and drink all of it. But he doubtless has a gift: whatever he can consume, if he has enough food to satisfy him and enough drink, this is a gift from God. But when someone eats and drinks more than necessary, then it is not a gift from God but a gift from desire.Regarding the spiritual interpretation: God gives wisdom along with the riches and capabilities inherent in wisdom, that is, wisdom's insights, so that people eat and drink from the things they have received: the bread of wisdom, its water, the wine, which he mingled into a cup. This is a gift from God. If one takes the spiritual in the right way, it is, finally, the grace of his lot.

  COMMENTARY ON ECCLESIASTES 164:1

• Ecclesiastes 7:1

  The good name consists in a virtuous life. It is acquired with labor, effort and sweat. What, however, is pleasant in the moment oftentimes is gained without labor and one's own effort.…Those who really make progress regarding their inner person and who lead a spotless life, they have a good name. This is better than ointment, better than pleasantness.

  COMMENTARY ON ECCLESIASTES 196:22

• Ecclesiastes 7:1

  Whoever does not focus attention on perishable goods and does not think highly of them but knows that "it is better to be with Christ after death" thinks that the day of death is better than the day of birth. The latter is the beginning of many evils; the former, however, the end and termination of evil.

  COMMENTARY ON ECCLESIASTES 197:14

• Ecclesiastes 7:2

  Where there is mourning, there is no moral superficiality. Happiness and laughter are avoided; the calamity prohibits it. Sometimes we refrain from appearing happy out of regard for those who mourn and for those who experience harm. In the house of feasting, however, the opposite happens: Dances and songs bring reproof, since they indicate a disorderly life.…The "house," however, signifies a condition or an attitude, not a location.… The one who goes to the house of mourning knows that everyone dies in the end. Once he knows that he has to die, he will not think about and dedicate his effort to owning something, if it is a possession that is lost in death such as wealth, reputation and honor.… One can understand "the living" in the following way: one who lives according to God's will. Those people were Abraham and his descendents.

  COMMENTARY ON ECCLESIASTES 197:19-198:22

• Ecclesiastes 7:3

  Take the case that someone has subjects, for example, children or slaves. If he is angry with them and in a fury so that he limits the evil, then his anger is good, not anger as such, but the anger of a father over his child, of a guardian's anger over his charge.…He calls that kind of anger good that prevents sins from becoming so big that punishment has to follow.

  COMMENTARY ON ECCLESIASTES 199:22

• Ecclesiastes 7:5

  For most people it seems to be right to avoid the critique of a wise man, especially if they like to sin. Whoever desires amusement and sin avoids the person who wants to hinder it. Whoever has no insight is pleased with flatterers, preferring flattery to critique. It is the characteristic of the wise man that he criticizes the one he loves.… The flatterers sing in a certain way. Even when they give ethical speeches, they want to make their audience happy instead of looking out for their best interests. Such song is a speech that gives joy, but a rebuke helps one to find the right way.

  COMMENTARY ON ECCLESIASTES 202:2

• Ecclesiastes 7:6

  Thorns that burn under a pot make loud crackling noises. This is like the laughing of the foolish. It makes noise and is crackling, but not because it educates the soul.… As the thorns produce noise when they as plants are burned under a pot, in the same way the laughter of the foolish comes out of a bad soul that is burning.… Thorns are earthly worries, shameful desires and uncurbed joys.

  COMMENTARY ON ECCLESIASTES 203:3

• Ecclesiastes 7:8

  The end of words is more likely to be good than their beginning.… A speech is given in order to actualize something.… Oftentimes someone who teaches has with patience led someone who is not highly intelligent to learning. He does not give up after the first or second admonition but tries to heal him in every case. Such a patient teacher is better than an arrogant one, or someone proud in spirit.

  COMMENTARY ON ECCLESIASTES 204:22

• Ecclesiastes 7:13

  Even among the Greeks there were many opponents to those who claimed that the cosmos came into being by itself.… Since providence of necessity is concerned with the details and God is providence, his providence concerns the cosmos that he himself has created. Now admit even something else: God watches over the cosmos that he himself has created out of providence, so that it might go well.… God knows the reasons for everything that came into being, and he knows why they are hidden.… In no way do you have sufficient knowledge of God's creations, if you take offence at them, because you are not reasonable. Watch God's creatures! What for others is a reason for offence will be for you knowledge of the Creator and of the created.

  COMMENTARY ON ECCLESIASTES 209:26

• Ecclesiastes 7:13

  God does not make crooked by causing destruction but by showing that someone is crooked.… It is written, "Those who turn to crooked ways, the Lord will lead away together with those who have committed injustice." It is not God himself who leads them away against their will together with those who have committed injustice, but he has shown that those who turn from the way after their own moral decision are such people.

  COMMENTARY ON ECCLESIASTES 212:12

• Ecclesiastes 7:15

  There is an absolute righteousness and a righteousness that is only righteous for one.… A righteous person can get lost in what is only righteous for him. Those, however, who are really righteous … do not remain in what is righteous for them alone and do not trust in this as their own right. This is why he does not perish in absolute righteousness, as the psalmist says: "In your righteousness I will live." Paul, for example, who was a great man who lived in Christ and for whom truth was revealed, said, "I am not aware of anything against myself, but I am not thereby acquitted."

  COMMENTARY ON ECCLESIASTES 213:23

• Ecclesiastes 7:19

  Look for the might of a general in his wisdom rather than in the size of his troops.… If a city has many mighty men but lacks wisdom, these cannot help the city. In a spiritual exegesis the world is called city, that is, the earthly realm around us. No one can live without harm, if he is not given divine wisdom. If wisdom does not help, the mighty ones cannot do anything, whether you mean angels or holy men. If wisdom does not help, the city will not be saved. One can also see the soul of every human being as a city. Even if one had a thousand earthly thoughts that could help a city, it cannot be helped if God's wisdom is not sent down to help and to create and sustain order.

  COMMENTARY ON ECCLESIASTES 219:8

• Ecclesiastes 7:26

  In many passages of divine instruction, thoughts and mindsets are called "women" of those who have them, both in a positive and in a negative sense. So it is said, for example, "Sophia gives birth to a man's insight," and, "Your wife is like a good vine, your sons like offshoots of olive trees." Out of this woman male offshoots emerge, nourishment for fire and light, since the blessing from these plants gives nourishment for fire and light. In the negative sense again it is said, "Do not pay attention to a bad woman; honey runs from the lips of every prostitute who makes your throat sweet only for a brief time. Later you will find it more bitter than bile." … If you want to understand it in an allegorical sense the bad and frivolous thought is a temptation. It is sophistical and heretical; it is like an evil woman.

  COMMENTARY ON ECCLESIASTES 227:7

• Ecclesiastes 7:29

  God has created human beings straightforward, that is, morally perfect without anything crooked or oblique. But they themselves found many thoughts.… They did not devise one thought but many. Evil, thus, is manifold.… There is only one single human form that makes a person like God, but there are many into which he can transform himself. If he is cunning, he has the face of a fox; if he shows a poisonous, dangerous face, he has the face of a snake; if he looks wild, he has the face of a lion; if his face is ungovernable, flattering and desiring pleasures, he has the face of a dog. Generally out of one human being and one form emerge a whole plurality of characters and forms. Thus it is the goal to get rid of all forms—even if some people do not share this opinion—in order to show that he has the face that God created.

  COMMENTARY ON ECCLESIASTES 231:13

• Ecclesiastes 8:1

  As it is impossible to recognize a white thing if one does not know the color white, and as it is impossible to recognize science if one does not know what science is, so it is also impossible to recognize a wise person by someone who does not know wisdom according to which the wise person is formed and called.

  COMMENTARY ON ECCLESIASTES 233:5

• Ecclesiastes 8:1

  Here he means that the wisdom of a person makes the face shine, but not the face of the body, not a part of the flesh, but the face of the inner person.… The face of the inner person is illuminated by wisdom. But wisdom, light, Logos, truth and the other conceptions are identical when applied to Christ.

  COMMENTARY ON ECCLESIASTES 233:16

• Ecclesiastes 8:5

  Whoever knows what is good also knows at the same time what is bad. "To know" here does not mean "to do" but simply "to know about something." Because when the commandment is given to turn away from evil and do good, we must also know evil in order to be able to turn away from it and to choose good. About these things the apostle writes with the following words: "But test everything; hold fast to what is good; abstain from every form of evil." One sees here that whoever tests everything, knows that the good is to be chosen and obeyed and that the evil is to be avoided.… Ecclesiastes means that he who obeys the command does not know an evil word, that is, he does not say that he does not "understand" it, but that he does not "use" it.

  COMMENTARY ON ECCLESIASTES 236:2

• Ecclesiastes 8:8

  In the direct and literal sense, there is no person who has power over the spirit so as to understand the movement of air, that is, the wind as breath. The human being has no great power as long as he does not have power over the wind. He can do nothing to cause it and nothing to prevent it when it wants to harm him. Sailors have no power to direct the wind in accordance to their direction, and they cannot stop it when it is fierce and dangerous, even if they are excellent sailors. Thus we have to understand it in this sense in the literal meaning. Since, however, the soul of human beings often is called breath, we also can say: There is no one who has the power to cause the soul to remain within him or who has the power to take it from other living beings. This depends on providence.

  COMMENTARY ON ECCLESIASTES 240:20

• Ecclesiastes 9:8

  "You love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions." See, even the companions are anointed. But he himself was anointed before them, since he has not been anointed because of them, but they because of him. After all, they are called "Christ's companions," not Christ their companion.

  COMMENTARY ON ECCLESIASTES 273:13

• Ecclesiastes 9:9

  The time of the days has an end and a definite number. The psalmist as well says, "Lord, let me know my end, and what is the measure of my days; let me know how fleeting my life is." …The days of life which are given under the sun are days of vanity. Even if our lives which we live now are good and filled with illumination, they will be replaced with greater joys, about which God says: "I will satisfy him through the length of the days."

  COMMENTARY ON ECCLESIASTES 277:7

• Ecclesiastes 9:10

  May your action be according to your ability! "Do with your might!" Act, according to the might you have received.… That might consists in the gifts of grace from the Holy Spirit. The one who has might and still does not increase his spiritual capacity does not use his might. The one, however, who forcefully does more than is right, not out of real desire, but out of ambition or for another reason, commits a sin.…The beginner acts like a novice, the one who has made progress like one who is on his way, the one who has reached perfection like one who is perfect. Thus, one has to act in accordance with one's ability. If you are not weak, do not act in a way that would diminish your ability to assert your will. On the other hand, do not attempt something which you cannot do!

  COMMENTARY ON ECCLESIASTES 278:16

• Ecclesiastes 9:11

  Those who believe that human things are guided by providence do not ascribe anything accomplished by humans to their own effort. "Unless the Lord builds the house, those who build it labor in vain. Unless the Lord guards the city, the guard keeps watch in vain." He does not say that no one should build or no one guard the city but that one should remember: if the Lord does not grant success to the effort, both the effort and those who strive for it will be without success. It is up to us to start, but it is up to God to grant success. We start to build the house; God helps and perfects the construction. We guard our own city and are watchful of that decision to guard it, but God preserves it, undestroyed and undefeated by the aggressors. This is also expressed in Proverbs: "Keep your heart with all vigilance." But even if you yourself keep your heart with all vigilance, say nevertheless to God: "You, Lord, will guard and preserve us." This thought is also affirmed by Paul, when he says, "So it depends not on human will or exertion, but on God who shows mercy." He does not prohibit running towards the goals of our endeavor and to desire them. But he does prohibit belief that they are reached through one's own effort. Many who have had this expectation have been found without success in their efforts.Question: How should we understand "the swift?" Answer: You can understand it clearly in the visible world: Some who are runners run fast, but in spite of that they still do not always escape their pursuers. And the slow are often not caught because the pursuers sometimes stumble. Therefore it is up to God, not to the swift, to finish the race.… The strong do not necessarily finish a war victoriously. Goliath was strong, and the war nevertheless did not end well for him. He was struck down like someone unarmed, like one who is not a general or someone inexperienced in war. For David the war ended successfully, although he did not trust in many armed forces. Rather, he defeated this mighty giant "in the name of the Lord." Goliath, on the other hand, who was so proud of himself, had no success in war.

  COMMENTARY ON ECCLESIASTES 282:1

• Ecclesiastes 9:12

  Many can know chronological time. Everybody, for example, knows that noon is the time for healthy people to eat lunch. The time, however, which is determined by physicians, is not known to everyone but only to the physician. And since there is only one physician for the soul, to whom we say, "O Lord, be gracious to me; heal me, for I have sinned against you," only this physician knows our time. But the individual does not know his time. The inhabitants of Tyre, for example, who would have been ready to repent if the supernatural miracles had occurred among them—they did not know the time.

  COMMENTARY ON ECCLESIASTES 286:1

• Ecclesiastes 10:1

  These flies bring death as well as life. For example there is a divinized fly about which Elijah has said, "Is there no God in Israel that you are sending to inquire of the fly, the God of Ekron?" I would be astonished if they really did divinize a fly. Rather he hereby has described the worthlessness of their enterprise.

  COMMENTARY ON ECCLESIASTES 291:3

• Ecclesiastes 10:4

  "If the anger of the ruler rises against you"—if he seems to have power over you, it is only because you have subjected yourself to him. For as "sin reigns in the mortal bodies" of those who want to "obey their passions," and as someone is ruled over if he is ruled by mammon and has focused his thinking on the desire for money, so he [the ruler] has power over the one who subjects himself as slave.

  COMMENTARY ON ECCLESIASTES 294:2

• Ecclesiastes 10:7

  Those who have come from paganism to the gospel—those who were slaves of desire, slaves of sin, slaves of the devil and of death—have become riders on horseback. About them it is said that, in the future, they will ride on divine words like on horses.

  COMMENTARY ON ECCLESIASTES 299:24

• Ecclesiastes 10:11

  The snake is powerful, when it spreads its poison secretly. In the one who is tricked, an impression is created that he has received something good which in reality is not good. The teacher who charms should not do so in a superflous way but in a way that accomplishes something. Then he shows his [student] the error, the guile of his seducer.

  COMMENTARY ON ECCLESIASTES 304:20

• Ecclesiastes 10:15

  By "town" he does not mean a place but the deed according to the law. The fool does "not even know the way to town." But the one who says, "Even if we live on earth, our citizenship is in heaven," "knows the way to the town" in which he is a true citizen. And further: "As we have heard, so we have received in the city of the Lord of hosts, in the city of our God."

  COMMENTARY ON ECCLESIASTES 308:1

• Ecclesiastes 10:20

  Generally one is advised not to say bad things about others. A curse is nothing else but a wish for something bad.…The word cautions against slander. Do not even have the intention, he says, of slandering someone—let alone actually slandering someone. Look at how great an evil this is: "Do not love speaking ill [of anyone], lest you be cut off." Thus, he says the following: Not even in your thoughts, not even in your consciousness, should you "curse the king." But if one is not supposed to curse anyone, the king should be cursed even less.

  COMMENTARY ON ECCLESIASTES 313:13

• Ecclesiastes 11:2

  The one who "gives a part to the seven" commits to the Old Testament, which was before the arrival of the Savior. The number seven indicates the institution of the sabbath. The one who "gives a part to the eight" is the one who believes in the resurrection of the Savior, since he came after the sabbath.The Jews who "give a part to the seven" have not "given a part to the eight" and therefore they were not saved. The heretics … rejected the law and the Old Testament; since they did not "give a part to the seven," they miss the goal.

  COMMENTARY ON ECCLESIASTES 317:15

• Ecclesiastes 11:3

  This sentence obviously is meant in a figurative and spiritual sense.…The south is in many ways distinguished from the north geographically, but also in a spiritual sense: The bride in the Song of Songs says, "Awake, O north wind, and come, O south wind!" So she sends the evil power away. The evil power was within her. When the evil was active, that is, the evil regarding faith and vocation, then she had the north wind living within. When she "turned away from evil" and went to the doing of good, she called for the south wind. Pay attention to the occasion: "Blow upon my garden that its fragrance may be wafted abroad," [she says to the south wind]; the north wind does not do this. She uses the terms in a quite physical sense, since the "cold wind" is called "north wind." The cold wind closes the openings of the trees, the so-called invisible pores, so that the elements of fragrance are kept inside. But when the warm south wind blows through the garden of the soul, … then the pores are widened.

  COMMENTARY ON ECCLESIASTES 321:1