Gregory of Nyssa

In his own words on Ecclesiastes

• Ecclesiastes 1:1

  Before us for exposition lies Ecclesiastes, which requires labor in spiritual interpretation quite as great as the benefit to be obtained. The thoughts of Proverbs [have] already prepared the mind by exercise.… Then for those who have developed to the more advanced stages of learning there comes the ascent toward this truly sublime and Godinspired work of Scripture [i.e., the book of Ecclesiastes]. If then the exercise in expressions [from the book of Proverbs] which prepares us for these lessons is so painful and difficult to understand, how great an effort must be envisaged in these lofty thoughts which now lie before us for interpretation?… Nevertheless, since it is also one of the Master's commands that we must search the Scriptures, there is an absolute necessity, even if our mind falls short of the truth, failing to match the greatness of the ideas, that we should still ensure by all the zeal for the Word of which we are capable that we do not appear to disregard the Lord's command. Let us therefore search the Scripture lying before us to the best of our ability. For surely he who has given the command to search the Scriptures will also give us the ability to do so, as it is written, "The Lord will give a word to those who preach good news with great power."

• Ecclesiastes 1:1

  The teaching of Ecclesiastes pertains only to suitable behavior in the church, that is, how to direct a person in virtue. This book aims to elevate our minds above the senses, to abandon great, brilliant and noble appearances, to transcend the senses and to attain what transcends them.Perhaps this inscription refers to the leader of the church [ekklēsia]. The true Ecclesiastes [ekklēsiastes, Christ] gathers into one assembly those persons who often have been scattered and frequently deceived. Who could he be except the true king of Israel to whom Nathaniel said, "You are the son of God and the king of Israel"? If these words pertain to the king of Israel, the Son of God, as the Gospel says, then he is called Ecclesiastes. We will not deviate from the inscription's meaning provided that we learn about him who firmly establishes the church through the Gospel and to whom these words apply. "The words of Ecclesiastes, son of David": thus Matthew begins his gospel with the name David and calls him Lord.

  HOMILIES ON ECCLESIASTES 1

• Ecclesiastes 1:1

  [The book of] Ecclesiastes is offered for our examination because it is especially useful and valuable for contemplation. When [the book of] Proverbs has exercised our minds by its obscure words, wise sayings, riddles and various twists of words as contained in the introduction, we find an ascent for those persons who have advanced to more perfect lessons with regard to this lofty, divinely inspired book. If a toilsome, arduous meditation on Proverbs prepares us for these lessons, how much more laborious and difficult must it be to now examine such sublime matters proposed for our contemplation!… Since one of the divine precepts bids us to search the Scriptures, it is indeed necessary that once our minds have pursued the truth even though we failed to attain the nobility of its thoughts, we are not perceived as despising the Lord's command in our effort to discharge our duty worthily. Therefore let us examine the Scripture before us as best we can, for he [God] who has bidden us to search will bestow the power [to preach]. As it is written, "The Lord will give a word to those who preach it with much power."

  HOMILIES ON ECCLESIASTES 1

• Ecclesiastes 1:1

  Now the teaching of this book looks exclusively to the conduct of the church and gives instruction in those things by which one would achieve the life of virtue. For the object of what is said here is to raise the mind above sensation, to persuade it to abandon all that seems to be great and splendid in the world of existence, to catch a glimpse through the eyes of the soul of those things which are unattainable by sense perception, and to conceive a desire for those things to which sense does not attain. Perhaps the title of the book also envisages the one who leads the church (ekkl&#;sia). For the true Ecclesiast [is] he who collects into one body what has been scattered and assembles (ekkl&#;siazon) into one whole those who have been led astray in many ways by various deceits. Who else would he be but the true King of Israel, the Son of God, to whom Nathanael said, "You are the Son of God, you are the King of Israel"? If therefore these are words of the King of Israel, and this same one is also the Son of God, as the gospel says, then the same one is called Ecclesiast (Assembler). Perhaps we may not unreasonably give this sense to the expression used in the title, so that we may learn by this that the meaning of these words has reference to him who established the church forever through the gospel message. Words, it says, of the Ecclesiast, the Son of David. And Matthew so names him at the beginning of his gospel, calling the Lord "Son of David."

• Ecclesiastes 1:2

  Vanity may be described as something which lacks existence but exists only in the utterance of this word. The reality behind the word is nonexistent; only the letters transmit a useless, empty sound. These meaningless sounds randomly strike the ear as in a game when we create names which lack meaning. This is one form of vanity. Another refers to persons who zealously accumulate objects with no goal in mind. For example, children's sand buildings, the shooting at stars with arrows, trapping the wind and racing with one's shadow while trying to reach its head. If we take another example, we see that they all fall under the term "vanity." Often human custom calls vanity the looking towards a goal and the pursuit of something profitable; should a person do something contrary or foolish, he invests his energy to no avail. This is too is called vanity.… [And] so "vanity of vanities" demonstrates the incomparable excess of vanity.

  HOMILIES ON ECCLESIASTES 1

• Ecclesiastes 1:2

  The insubstantial is deemed "futile," that which has existence only in the utterance of the word. No substantial object is simultaneously indicated when the term is used, but it is a kind of idle and empty sound, expressed by syllables in the form of a word, striking the ear at random without meaning, the sort of word people make up for a joke but which means nothing. This then is one sort of futility. Another sense of "futility" is the pointlessness of things done earnestly to no purpose, like the sandcastles children build, and shooting arrows at stars, and chasing the winds, and racing against one's own shadow and trying to step on its head, and anything else of the same kind which we find done pointlessly. All these activities are included in the meaning of "futility." … [And] so also "futility of futilities" indicates the absolute extreme of what is futile.

• Ecclesiastes 1:4

  What good does the possessor of many acres gain in the end? Except that the foolish man thinks his own that which never belongs to him, ignorant seemingly in his greed that "the earth is the Lord's, and the fulness thereof," for "God is king of all the earth." It is the passion of having which gives men a false title of lordship over that which can never belong to them. "The earth," says the wise Preacher, "abideth for ever," ministering to every generation, first one, then another, that is born upon it; but men, though they are so little even their own masters, that they are brought into life without knowing it by their Maker's will, and before they wish are withdrawn from it, nevertheless in their excessive vanity think that they are her lords; that they, now born, now dying, rule that which remains continually.

  On Virginity, Chapter IV

• Ecclesiastes 1:7

  The sea is a receptacle for water which tends to flow everywhere; water never ceases to flow while the sea never grows larger. What is the goal of the water's course which always fills the unquenchable sea? What is this influx of water which never fills the ever-constant sea? Ecclesiastes speaks like this that he may explain the insubstantiality of our frenzied pursuits which result from elements constituting man's existence. If the sun's course consists in this, it too has no limit; neither is there any succession between day and night, and the earth is condemned to remain ever unmoved. The rivers also labor in vain, for they are consumed by the insatiable sea which receives this constant inflow to no avail. If this is true, what about man who is subject to such elements? Why are we astonished at the rise and fall of a generation which follows a natural course because a generation of men always succeeds the one before it and so forth? What does Ecclesiastes cry out to the church? That you, oh man, who contemplate the universe, should understand your own nature. The wonders you behold in heaven or on earth, the sun or sea, should help explain your human nature. Sunrise and sunset resemble our human nature because they both have in common the one course [circle] of life. When we come into existence, we later return to our natural place. Once our life sets, our light passes under the earth which then lays hold of it.

  HOMILIES ON ECCLESIASTES 1

• Ecclesiastes 1:7

  The time of your struggle is short. Do not be more inanimate than the earth nor more foolish than [beasts] which lack feeling, for you are endowed with reason and the capacity to administer. Rather, as the Apostle says, "Continue in the things which you have learned and have been assured of" in steadfastness and constant stability. Since these words refer to the divine commands, "be steadfast and unmovable," allow temperance to abide in your life along with firm faith, constant love and stability in every kind of beauty, that you may resemble the earth's eternal stability. If anyone is greedy like the ocean with its expansive, boundedness desire which the inflow of waters cannot satisfy, let one be cured of his illness by looking upon the ocean. In this way he will not transgress his own bounds in the multitude of waters but will retain the same fullness without the addition of more water. In similar fashion pleasures arising from human nature with its present limit cannot expand its gluttonous appetite to keep pace with their great number; rather, the influx [of pleasures] does not cease even though our capacity for enjoyment is limited.

  HOMILIES ON ECCLESIASTES 1

• Ecclesiastes 1:7

  You, whose period of struggle is short, do not become more lifeless than the earth, do not become more unthinking than the insensible, for you are endowed with thought and directed by reason toward life. Instead, as the apostle says, "Continue in the things you have learned and been convinced of," in that steadfast and immoveable stability, since this also is one of the divine commands, that you "be steadfast and immoveable." Let your sobriety abide unshaken, your faith firm, your love constant, your stability in every good thing unmoved, so that the earth in you may stand to eternity. But if any one, yearning for greater possessions and letting his desire become as boundless as a sea, has an insatiable greed for the streams of gain flowing in from every side, let him treat his disease by looking at the real sea. For … the sea does not exceed its boundary with the innumerable streams of water flowing into it but remains at the same volume, just as though it were receiving no new water from streams. In the same way human nature too, restricted by specific limits in the enjoyment of what comes to it, cannot enlarge its appetite to match the extent of its acquisitions; while the intake is endless, the capacity for enjoyment is kept within its set limit.

• Ecclesiastes 1:9

  Let none of those listening think that there is a longwinded and meaningless repetition of words in the distinction between what has come to be and what has been made. The text points out in each of the expressions the difference between the soul and the flesh. The soul has come to be, and the body has been made. It is not because the words have two different meanings that the text uses this distinction of terminology for each of the things referred to. But [it does so] to enable you to reckon what is advantageous in each case. The soul came to be in the beginning the same as it will again appear hereafter, when it has been purified. The body shaped by the hands of God was made what the resurrection of the dead in due time will reveal it to be. For such as you may see it after the resurrection of the dead, just such it was made at the first. The resurrection of the dead is nothing but the complete restoration of the original state.

• Ecclesiastes 1:9

  Let no one listening to these words think that much talk and the repetition of words is vanity by the distinction between what is and what had been, for they demonstrate the difference between body and soul. Although the meaning of terms does not differ that much, the text does make a distinction to clearly manifest the difference for you. The soul existed right from the beginning; it had been purified in the past and will appear in the future. God fashioned the human body and will show the resurrection at the proper time, for that which comes after the resurrection was indeed fashioned first. The resurrection is nothing other than the restoration [apokatastasis.] of all things to their original state.

  HOMILIES ON ECCLESIASTES 1

• Ecclesiastes 1:11

  If they are swallowed up in oblivion, do not wonder because the present will suffer the same fate. Because nature tends towards evil, we are forgetful of the good; but when enjoyment of the good returns, oblivion envelopes evil. We have no remembrance of the first and last things which is as though he said that the events which introduced evil after man's original blessed state will erase the memory the last things. No such memory will exist in the future; the last state [hē eschatē katastasis] will utterly destroy the memory of evil deeds in Christ Jesus our Lord, to whom be glory forever and ever. Amen.

  HOMILIES ON ECCLESIASTES 1

• Ecclesiastes 1:11

  If oblivion has overtaken things which were, do not be surprised; for those that now are will also be veiled in oblivion. When our nature inclined to evil we became forgetful of the good; when we are set free again for the good, evil in turn will be veiled in oblivion. For I think this is the meaning of the text, in which he says, "There is no memory for the first, and indeed for those who come last there will be no memory of them." It is as if he were saying that the memory of events which followed our blessed state at the beginning, through which humanity has come to be among evils, will be obliterated by what again supervenes at the end. For "there will be no memory of them with those who have come to be at the last." That means, the final restoration will make the memory of evil things utterly vanish in our nature, in Jesus Christ our Lord, to whom be the glory forever and ever.

• Ecclesiastes 1:12

  We now learn the identity of Ecclesiastes who gathers into one what is scattered and dispersed. He makes one flock and church in order that everyone may hear the Shepherd's lovely voice who bestows life to all. "The words that I speak are spirit and life." [Christ] calls himself Ecclesiastes that he might be doctor, life, resurrection, light, way, gate, truth and any other benevolent name for humankind. What does he say? "I have been king over Israel in Jerusalem." At what time? Was it not when God set up a king in holy Mount Zion to proclaim his precepts? Of him the Lord says "You are my son; today I have begotten you." The Maker of all things, the eternal Father, said that he begot him today. Thus this temporal name does not refer to [Christ's] eternal essence but to a birth through the flesh in time for man's salvation.

  HOMILIES ON ECCLESIASTES 2

• Ecclesiastes 1:12

  We have learned who the Ecclesiast is, he who unites what has gone astray and has been scattered abroad, and makes it all one church and one flock, that none may be deaf to the shepherd's kindly voice, which gives life to all. For "the words which I speak," he says, "are spirit and are life." This is the one who calls himself Ecclesiast, just as he calls himself "Physician," and "Life," and "Resurrection," and "Light," and "Way," and "Door," and "Truth," and all the names of his love for humankind. … What does the Ecclesiast say? "I have become King over Israel in Jerusalem." When is this? Surely when "he was set up as king by him on Mount Zion, his holy mountain, proclaiming the Lord's commandment." To him the Lord said, "You are my Son," and "Today I have begotten you." He says that today he has begotten the Maker of all, the Father of the ages, so that by applying a temporal term to the moment of his birth, the text might demonstrate not his existence before the ages but his fleshly birth in time, for the salvation of humankind.

• Ecclesiastes 1:13

  These are the things which the true Ecclesiast recounts as he teaches, so I believe, the great mystery of salvation, the reason why God was revealed in flesh. "I gave my heart," he says, "to enquiring into and investigating by wisdom all that had come about under the heaven." This is the reason for the Lord's fleshly coming to dwell with humankind, to give his heart to investigating in his own wisdom what has come about under the heaven. What is above the heaven had no need of investigation, just as there is no need of a medical attendant for what is not in the grip of illness. So because the evils were on earth—for the creeping animal, the serpent which "crawls on its breast and on its belly," makes the earth its food, eating nothing from heaven; as it crawls on trodden ground it always looks at what treads on it, "watching for the traveler's heel" and injecting its venom into those who have lost "the power to tread upon serpents"—for this reason he gave his "heart to enquiring into and investigating all that has come about under the heaven."

• Ecclesiastes 1:13

  I think that the true Ecclesiastes next teaches about the great mystery of salvation when God manifested himself in the flesh. "I applied my heart to seek out and examine by wisdom all things done under heaven." The reason for our Lord's dwelling with men is to give his heart over in wisdom to consider his actions done under the sun. For man is not allowed to consider what lies above heaven just as healthy persons do not require doctors. Evil belongs to the earth. A snake is a reptile which crawls on its belly, eats earth instead of food from heaven, crawls on anything trampled down and is always on the prowl. It watches for man's heel and injects poison in those who have lost the power to tread on serpents. For this reason Ecclesiastes gives his heart over to careful consideration of every activity done under heaven.

  HOMILIES ON ECCLESIASTES 2

• Ecclesiastes 1:14

  Ecclesiastes has come to search through his own wisdom those actions done under the sun, their confusion, why things are subject to nonexistence and how that which is insubstantial prevails against being. He knew that "God has given to the sons of men an evil trouble to be vexed with." This is not a pious deed we can readily understand because God has given an evil to the sons of men in order to trouble them; and so one may attribute the cause of evil to God.… A more pious understanding suggests that God bestows upon man the gift of free will which he abused and then became an instrument for sin. This free will is good and subject to no one, while anything subject to necessity should not be counted as good. But any impulse coming from the mind is free; it distracts the soul to choose evil and pulls it down to passion from the lofty honors it had received.… An accurate understanding of these verses does not mean that human nature lacks anything unbecoming from God; rather, they censure our power of free choice which in itself is good and a gift bestowed by God to human nature. But as a result of indiscretion, free will inclines towards the opposite way.

  HOMILIES ON ECCLESIASTES 2

• Ecclesiastes 1:14

  He came, then, to enquire by his own wisdom what has come about under the sun, what the confusion is of things here on earth, how being became the slave of nonbeing, how the unreal dominates being. And he saw that evil distress God gave to the sons of man, for them to be distressed with. This does not mean, as one might assume at first glance, that it is devout to think that God gave evil distress to people, for then the responsibility for ills would be laid on him.… What the more devout understanding is disposed to think is this: that the good gift of God, that is, freedom of action, became a means to sin through the sinful use humankind made of it. For unfettered free will is good by nature, and nobody would reckon among good things anything that was constrained by the yoke of necessity. But that free impulse of the mind rushing unschooled toward the choice of evil became a source of distress for the soul, as it was dragged down from the sublime and honorable toward the urges of the natural passions.… [Therefore] a correct understanding does not conclude that anything bad has been put in human nature by God but blames our capacity to choose, which is in itself a good thing. [It is] a gift of God granted to our nature, but through folly it has become a force tipping the balance the opposite way.

• Ecclesiastes 1:16

  What is the way back for the wanderer, and the way of escape from evil, and toward good, we learn next. For he "who has had experience like us in all things, without sin," speaks to us from our own condition. "He took our weaknesses upon him," and through these very weaknesses of our nature he shows us the way out of the reach of evil. Now note, please, that Wisdom speaks to us through Solomon himself after the flesh, and speaks about those things by which we may most readily be led to despise the things which are pursued by people.

• Ecclesiastes 1:16

  We next learn about the return of a person who has erred and the change from evil to enjoyment of the good. He [Christ] who has been tempted in all things and is without sin holds converse with us in our human nature. He who assumed our weakness showed us a way out of evil through the infirmities of his human nature. "Instruct me in the Wisdom [Christ] according to the Solomon who was in the flesh which held converse with us." Once familiar with it, we are able to pass judgment on what men pursue.

  HOMILIES ON ECCLESIASTES 2

• Ecclesiastes 1:17

  Solomon is the one speaking here, the third king of Israel whom the Lord had chosen after Saul and David. He received the kingship from his father and extended his rule which brought him renown among the Israelites. Solomon no longer subjected peoples through battle; by conducting himself peacefully and with full authority, he did not devote his energy towards anything not belonging to him.… He claimed to know the efforts needed to attain pleasure and accomplished everything which he had enumerated, an experience which taught him that vanity is the common end of men's pursuits. Ecclesiastes sets forth the order in his narrative when during his youth he first had leisure for personal training, for attention to such labors does not indicate laxity. But the Spirit uses free will, a movement proper to our nature, to increase knowledge if a person is to succeed in his endeavors. Thus wisdom grows not by considering reason which closely regards passion and unreason when it comes to that deception arising from corporeal enjoyment; rather it is knowledge about vanity through experience of these endeavors.

  HOMILIES ON ECCLESIASTES 2

• Ecclesiastes 1:17

  It is Solomon who speaks these words. This Solomon was the third king of Israel, after King Saul and David, the chosen of the Lord. He succeeded his father on the throne and was proclaimed king when the power of the Israelites had already reached its height; he did not go on wearing his people out with war and fighting but lived in peace as far as lay in his power, making it his task not to acquire what did not belong to him but to enjoy what he already had in abundance.… Such is the order he adopts in his account, that first in the early years of his life he devotes his time to education and does not take the easy course in the face of the hard work such study involves but uses the choice of his spirit, that is, his natural impulse, for the accumulation of knowledge, even though his goal was achieved by hard work. And thus, when he has matured in wisdom, he does not merely theoretically observe the passionate and irrational deception of mankind in the matter of bodily enjoyments but through the actual experience of each of the things they pursue recognizes their futility.

• Ecclesiastes 2:1

  When a person has attained this knowledge, he condemns pleasure as vanity. Ecclesiastes next states "I said in my heart, 'Come now, I will prove you with mirth, and behold, you have good things, and behold, this also is vanity.' " He does not immediately submit himself to such an experience nor has he tasted a more severe, solemn life to obliterate pleasure; rather, Ecclesiastes experienced such things and pursued a sober, constant course of action which yields wisdom for those who pursue it. Ecclesiastes shrinks away from sense delights because passion does not attract him to these vanities; he believes that knowledge of the true good confers perception to anyone faithful to it. From the beginning the enemy indulges in laughter and mirth and calls passion anything mad or deranged. Anything else is rightly called laughter for it is irrational and has no purpose such as merriment which is unbecoming to the body such as agitated breathing, commotion of one's entire body, facial contortions, bearing of teeth, gums and palate, twisting of neck and the uncontrollable breaking of a strained voice accompanied by short breaths of air. What can this be except madness?

  HOMILIES ON ECCLESIASTES 2

• Ecclesiastes 2:1

  He condemns pleasures as futile. For he says, "I said in my heart, Come hither, I will test you in merriment, and also in good, and this too is futility." For he did not give himself to this kind of experience straight away or slide into partaking of pleasures without having tasted the austere and more devout life. Rather, after training himself with these things and achieving in his character the severity and determination through which the lessons of wisdom come most readily to those who pursue them, he then descends to things considered agreeable to the senses. [He does this] not because he is drawn down to them by passion but in order to investigate whether the sensual experience of them makes any contribution to the knowledge of true Good. That is why he makes his own what he had originally regarded as alien, laughter, and calls the condition dizziness, in that it is equivalent in meaning to "frenzy" or "madness"; for what else would anyone properly call laughter? It is neither speech nor activity directed to any end but an unseemly loss of bodily control.

• Ecclesiastes 2:3

  But I, he says, sought the true good, which is equally good at any age and every time of life, and of which satiety is not expected or fullness found. Appetite for it and partaking of it are exactly matched, and longing flourishes together with enjoyment and is not limited by the attainment of what is desired. The more it delights in the good, the more desire flames up with delight; the delight matches the desire, and at each stage of life it is always a lovely thing to those who partake of it. Amid the changes of age and time the good alters not at all; when our eyes are closed and when they are open, when we are happy and when we are sorrowful, by day and by night, on land and on the sea, active and at rest, ruling and serving—for every person alive [the good] is equally absolutely good, since the accidents inflicted on one by chance make it neither worse nor better, nor smaller nor larger. This, as I understand it, is the good that truly is, the thing Solomon sought to see, which people will do under the sun throughout all the number of the days of their life. This seems to me to be none other than the work of faith, the performance of which is common to all, available on equal terms to those who wish for it, lasting in full strength continuously throughout life. This is the good work, which I pray may be done in us too, in Christ Jesus our Lord, to whom be the glory forever and ever.

• Ecclesiastes 2:3

  "I," however, said Ecclesiastes, "have sought the good proper to youth and every other stage of life. We are never satiated; rather, appetite is common to us all while passion flowers with enjoyment and is not circumscribed by the attainment of its desire." But inasmuch as we perceive the good in pleasure, any delight sets desire aflame, for pleasure is united to desire and is always attractive to each stage of our growth. Neither is the good associated with instability; it provides instruction and is a model in both prosperous and calamitous situations whether they occur at night or day, travelling, on the sea, at work or rest, ruling or serving or in any of life's circumstances. Neither does the good suffer diminution or grown in anything which may befall us whether it happens to be harmful or beneficial. In my opinion this is the true good which Solomon seeks and which men do under the sun while they are alive. For me it is nothing more than the work of faith common to all men who wish to have it abide throughout their entire lives. This is the good work done in us in Christ Jesus our Lord, to whom be glory forever. Amen.

  HOMILIES ON ECCLESIASTES 2

• Ecclesiastes 2:4

  Whether [Solomon] really did these things or made the story up for our benefit, so that the argument might reach its logical conclusion, I cannot say precisely. Nevertheless he does speak of things with which nobody who was aiming at virtue would willingly be associated. However, whether it is by benevolent design that he discusses things that had not happened as if they had, and condemns them as though he had experienced them, in order that we might turn away from desire for what is condemned before the experience, or whether he deliberately lowered himself to the enjoyment of such things, so as to train his senses rigorously by using alien things, it is for each to decide freely for himself, whichever conjecture he likes to pursue. If however anyone were to say that Solomon really was involved in the practical experience of pleasures, I would agree.

• Ecclesiastes 2:4

  The confession about planting vines encompasses a great catalogue of effects on the person. The text includes in its meaning the full extent and nature of the effects caused by wine. Who in the world does not know that once wine immoderately exceeds what is necessary, it is tinder for licentiousness, the means to selfindulgence, injury to youth, deformity to age, dishonor for women, a poison inducing madness, sustenance for insanity, destruction to the soul, death to the understanding, estrangement from virtue? From it comes unjustified mirth, lamentation without reason, senseless tears, unfounded boasting, shameless lying, craving for the unreal, expectation of the impracticable, monstrous threats, groundless fear, unawareness of what is really to be feared, unreasonable jealousy, excessive bonhomie, the promise of impossible things—not to mention the unseemly nodding of the head, the shaky, topheavy gait, the indecency due to immoderate intake, uncontrolled movement of the limbs, the bending of the neck which can no longer support itself on the shoulders, when the flabbiness brought about by the wine relaxes the neck muscles. What caused the unlawful heinous act of incest with daughters? What distracted Lot's mind from what was happening, when he both committed the heinous act and was ignorant of what he committed? Who invented, like a riddle, the weird names of those children? How did the mothers of the accursed progeny become the sisters of their own children? How did the boys have the same man both as father and grandfather? Who was it who muddled their identity by breaking the law? Was it not wine, exceeding moderation, which caused this unbelievable tragedy? Was it not drunkenness that shaped such a myth into history, one which surpasses real myths in its monstrosity? Homilies on Ecclesiastes

• Ecclesiastes 2:4

  But if from personal experience Ecclesiastes condemns the apparent existence [of vanity] to make us avoid a similar situation, or if he freely rejects the enjoyment coming from pleasure in order to diligently train his senses through unpleasant experiences, let us willingly pay attention to his words and draw our own conclusions. We will now respond to anyone who claims that Ecclesiastes' experience results in pleasure. Persons who traverse the sea and explore its depths in the hope of finding pearls exert themselves in profitable labor, not in pleasure. If Solomon resembles these men and devotes himself to fishing, he becomes submerged in pleasure; he is not filled with sea salt which to me represents pleasure but seeks that which is profitable for his mind in these depths.

  HOMILIES ON ECCLESIASTES 3

• Ecclesiastes 2:4

  We correctly assume that the text [Ecclesiastes] offers further elucidation to what we have just read, that is, mental incoherence and the indignity of drunkenness. "I enlarged my work, built my houses" to which Ecclesiastes adds "I planted my vineyards." The words "I enlarged" and what follows commonly mean abundance. The text does not mean the expansion of personal needs by the planting of vines. "I planted my vineyards," that is, I have provided material to burn fuel through the increase of pleasures because my mind sank low just as strong drink covers the mind with earth. "I planted my vines." I have not exercised self-control, Ecclesiastes says, like the drunken Noah because this lovely plant is both an object of pity and ridicule after it is stripped. The more well-disposed sons of Noah pitied their father's indecency while others laughed and ridiculed him. Vineyards contain an entire list of passions which are aggravated by wine, for who does not know that an immoderate use of wine fuels undiscipline? It includes a multitude of pleasures, youthful outrage, unbecoming old age, disgrace for women, a drug for madness, insanity, obnoxiousness for the soul, death to the mind and alienation from virtue. Drunkenness produces unreasonable laughter and crying, spontaneous tears, hollow boasting, irrational fear, indifference to fear, no reason for arrogance, thoughtless generosity and the promise of unfulfilled work. We may omit further unbecoming behavior such as indecent drowsiness, drunken stupor, unsteady feet and the twisting of one's neck which cannot remain steady. What kind of abomination makes a person commit incest with one's daughter? How was Lot deceived to perpetrate a deed of which he was unaware? What new names were mysteriously given to those children? How did the mothers of such a polluted birth become sisters of their own children? How did a son have both a father and grandfather? Did not wine, which makes the mind irrational, cause this tragedy of disobedience? Did not inebriation form the subject of this story and its excesses contribute to the invention of fables?

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• Ecclesiastes 2:7

  Among those things he includes is an expensive home, many vineyards, beautiful gardens, pools and orchards, do we find a person who regards himself as lord over his fellow man? "I obtained servants, maidens, servants born to me in my house." Do you see here a pride which makes false pretensions? Such words as these rise up against God. As prophecy has told us, all things serve [God] whose power is over them. As for the person who appropriates to himself what belongs to God and attributes to himself power over the human race as if he were its lord, what other arrogant statement transgressing human nature makes this person regard himself as different from those over whom he rules?… You have forgotten the limit of your authority which consists in jurisdiction over brutish animals. Scripture says that man shall rule birds, beasts, fish, four-footed animals and reptiles. How can you transgress the servitude bestowed upon you and raise yourself against man's freedom by stripping yourself of the servitude proper to beasts?… Man, who was created as lord over the earth, you have put under the yoke of servitude as a transgressor and rebel against the divine precept. You have forgotten the limit of your authority which consists in jurisdiction over brutish animals.… He who knows human nature says that the world is not an adequate exchange for man's soul. When the Lord of the earth bought man, he acquired nothing more precious. He will then proclaim this surpassing possession along with the earth, island, sea and everything in them. What is the deposit God puts down? What will he receive from the contract by which he has received possession?… How can you who are equal in all things have superiority so that as man, you consider yourself as man's ruler and say "I have servants and maidens" as if they were goats or cattle? When Ecclesiastes said that "I have servants and maidens" he also speaks of his prosperity in flocks and herds: "I also had abundant possessions of flocks and herds," both of which were subject to his authority.

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• Ecclesiastes 2:7

  What is such a gross example of arrogance in the matters enumerated above—an opulent house, and an abundance of vines, and ripeness in vegetable plots, and collecting waters in pools and channeling them in gardens—as for a human being to think himself the master of his own kind? "I got me slaves and slave girls," he says, and "homebred slaves were born for me." Do you notice the enormity of the boast? This kind of language is raised up as a challenge to God. For we hear from prophecy that "all things are the slaves" of the power that transcends all. So, when someone turns the property of God into his own property and arrogates dominion to his own kind, so as to think himself the owner of men and women, what is he doing but overstepping his own nature through pride, regarding himself as something different from his subordinates?… You have forgotten the limits of your authority and that your rule is confined to control over things without reason. For it says "let them rule over" winged creatures and fishes and fourfooted things and creeping things. Why do you go beyond what is subject to you and raise yourself up against the very species that is free, counting your own kind on a level with fourfooted things and even footless things? … But by dividing the human species in two with "slavery" and "ownership" you have caused it to be enslaved to itself and to be the owner of itself.… He who knew the nature of humankind rightly said that the whole world was not worth giving in exchange for a human soul. Whenever a human being is for sale, therefore, nothing less than the owner of the earth is led into the sale room. Presumably, then, the property belonging to him is up for auction too. That means the earth, the islands, the sea, and all that is in them. What will the buyer pay, and what will the vendor accept, considering how much property is entailed in the deal?… In what respect have you something extra, tell me, that you who are human think yourself the master of a humble being, and say, "I got me slaves and slave girls," like herds of goats or pigs. For when he said, "I got me slaves and slave girls," he added that abundance in flocks of sheep and cattle came to him. For he says, "and much property in cattle and sheep became mine," as though both cattle and slaves were subject to his authority to an equal degree.

• Ecclesiastes 2:8

  Is there any beautiful object worth pursuing which brings neither health to the body nor relief to pain? And what about deceived persons who cling to gold with their whole heart even though such possessions trouble their consciences? What do they promise themselves when they have something of so great a value? If they could change gold's substance, would they also desire to change their humanity into gold, a substance which lacks reason, intelligence and sensation as well as being pale in color, heavy, speechless and without soul and feeling? I do not think they would choose these things nor crave after gold. If people of sound mind curse the properties of inanimate nature, what insanity makes them commit murder and steal to possess such a useless object? Not only do they carry this out, but they fail to see how it differs from the fruit [tokos] of evil thoughts, robbery or murder. How does a burglar differ from other robbers when he establishes himself as lord by committing murder or when he possesses what does not belong to him through usury [tokos]?… Anyone who forcefully takes or steals provisions is a violent and rapacious person, but the person who reveals in public the injustice he committed in contracts and so bears bitter witness to the distress it caused and who acknowledges his transgression is loving, kind, a guardian and the like. Gain which results from stealing is called theft, a euphemism for the bitter deprivation of a debtor. Such miserable persons are indeed despicable: "I collected for myself both silver and gold," but a wise person learns from what Ecclesiastes has listed and enumerated. In this way we may learn from his experience of the need to guard against evil before its assault and not to be associated with thieves and harmful beasts by taking heed of such dangers before they occur.

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• Ecclesiastes 2:8

  What is more harmful than gold mixed with earth in those locations where the Creator had originally placed it? What is more advantageous for you than the earth's bounty which the Creator has made? Do not fruit trees contribute to your nourishment? Then why do you violate the bounds of authority? Show what the Creator has bestowed upon you such as mining, digging, burning and gathering what you have not scattered. This is not an accusation against gathering metal from the earth to manufacture money but since the mind cannot be free of avarice, Ecclesiastes adds "The special treasures of kings and princes." Kings gather wealth from provinces, a clear indication that they impose burdens, collect taxes and take money from their subjects. And so Ecclesiastes says that he gathers gold and silver. But whether or not this is true, I know that a great benefit lies in store for the person who collects such material possessions. Let us exchange neither a mina, drachma or talent with avaricious persons; instead, let us hasten to turn everything into gold. As soon as possible let us exchange the earth, sand, mountains plains and vales for this material. What contribution do these have for happiness? If one sees in the universe what he now beholds on a small scale, how can such wealth benefit the soul or body? How can gold make a person wise, ingenious, contemplative, skilled, dear to God, pure, lacking passion and free from evil? Or if this is not the case, what good is there in being strong in body or in seeing one's life prolonged for many years and free from illness and harm? However, no one is so vain nor inattentive to human nature to realize that these benefits are available for men even though a great amount of money is available for everyone. We now observe many wealthy persons living pitiful lives; if it were not for people capable of healing them, they would not deem life worth living. If neither body nor soul benefits from our opinion of gold's abundance, then how much more futile is it to prove gold's value to persons who possess it! For what material advantage is our lack of taste, smell, hearing or the sense of touch? As for me, let no one offer food or clothing in exchange for gold. The person who gives bread or clothing for gold exchanges a benefit for something useless in order to live, whereas anyone who takes nourishing food instead of gold lives. What profit, advice, lesson, warning or consolation for bodily pains can we derive from such material aggrandizement? A greedy person counts money, stores it up, signs documents, seals them, denies requests and swears falsely to another unfaithful person. Such is his happiness, the goal of his efforts and pleasure, as long as prosperity fuels his false oaths.

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• Ecclesiastes 2:8

  What hope is there, that someone who lives amid so much gold will thereby become wise, sagacious, reflective, learned, a friend of God, prudent, pure, passionfree, detached and aloof from all that draws him toward evil? Or, alternatively, physically strong, pleasant to look at, extending life for many centuries, free from aging, disease and pain, and all the things sought for in the life of the flesh? But nobody is so absurd or so unobservant of our common humanity as to think that these things would come to human beings, if only money were poured out before everyone in vast quantities on demand. Even now one may see many of those already better endowed with much wealth living in a pitiful state of health, so that if their servants were not at hand they would not be able to go on living. If, therefore, the abundance of gold proposed in our argument offers no benefit in body or in soul, it is far more likely that when it is available on a small scale it will prove useless to those who possess it. What benefit would there be to its owner in the substance itself, which is inert to taste and smell and hearing and which feels to the touch of the same value as all its rivals? Let nobody put as an objection the food or clothing obtained by purchase with gold. For someone who buys bread or clothes with gold gets something useful in exchange for something useless and lives because he has made bread his food, not gold. But if a person gathers this stuff for himself through such transactions as these, what joy does he have of his money? What practical advice does he get from it? What training in public affairs? What prediction of the future? What comfort for the pains of the body? He gets it, he counts it, he stows it away, he stamps it with his seal, he refuses it when asked, he even swears by it when disbelieved. That is the blessedness, that is the object of endeavor, that is the benefit, that is the extent of the happiness.

• Ecclesiastes 2:8

  If therefore something brings no benefit to those who pursue it, whether in terms of beauty or of physical wellbeing or of the relief of pains, for what reason is it pursued? And what is the affection of those who have set their heart on the stuff, when they come to be aware of such a possession? Do they congratulate themselves because they have gained something? If someone were to ask them whether they would welcome the chance to have their nature changed into it, and themselves to become what is honored among them with such affection, would they choose the change? [Would they choose to be] transformed from humanity into gold and be proved no longer rational, intelligent or able to use the sense organs for living, but yellow and heavy and speechless, lifeless and senseless, as gold is? I do not think that even those who set their desire passionately on the stuff would choose this. If, therefore, for rightthinking people it would be a kind of curse to acquire the properties of this inanimate stuff, what is the mindless frenzy over the acquisition of things whose goal is futility, so that for this reason those who are driven mad with the desire for riches even commit murders and robbery? And not only these things, but also the pernicious idea of interest which one might call another kind of robbery or bloodshed without being far from the truth. What is the difference between getting someone else's property by seizing it through covert housebreaking or taking possession of the goods of a passerby by murdering him and acquiring what is not one's own by exacting interest?… If someone takes someone else's money by force or steals it secretly, he is called a violent criminal or a burglar or something like that. But the one who advertises his felony in financial agreements, and who provides evidence of his own cruelty, and who enforces his crime by contracts, is called a philanthropist and a benefactor and a savior and all the worthiest of names. And the profit from thieving is called loot, but the person who strips his debtor naked by this kind of compulsion gives his harshness the euphemism philanthropy. This is what they call the damage done to those in distress. "I gathered for me both silver and gold." Yes, but the reason why the one who trains humankind wisely includes this also in the lists of things confessed is that human beings may learn, from one who has formed the judgment from experience, that this is one of the things condemned as wrong, and may guard before the experience against the onslaught of evil.

• Ecclesiastes 2:11

  When tracing formless letters in water, this act of writing only has existence while we perform it because our hand always follows the water's surface and smoothes over the impressions just made. Our exertions and energy on behalf of pleasure are similar. Once the action ceases, pleasure is blotted out and nothing remains; neither do those persons who have experienced pleasure have any trace of it. Such is the meaning of Ecclesiastes' words when he says that nothing remains under the sun for those who labor, for their end is vanity.

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• Ecclesiastes 2:11

  People who write in water are engaged in drawing the shapes of the letters in the liquid by writing with the hand, but nothing remains of the shape of the letters, and the interest in the writing consists solely in the act of writing (for the surface of the water continually follows the hand, obliterating what is written). In the same way all enjoyable interest and activity disappears with its accomplishment. When the activity ceases the enjoyment too is wiped out, and nothing is stored up for the future, nor is any trace or remnant of happiness left to the pleasure takers when the pleasant activity passes away. This is what the text means when it says "there is no advantage under the sun" for those who labor for such things, whose end is futility.

• Ecclesiastes 2:12

  He teaches human wisdom, namely, the following of true wisdom and presents those things which have substance and are not subject to vanity. Indeed, this is the summit of human wisdom. In my opinion true wisdom and counsel are simply another kind of wisdom which provides for creation by which God makes all things. As the prophet says, "You have made all things in wisdom." However, Christ is the power wisdom of God in whom all things are made and ordained. … "After I have seen these things," Ecclesiastes says, "and judged in a scale being with non-being, I discovered the difference between wisdom and foolishness as when I had compared light with darkness. It seems to me that this example is a favorable judgment for that which is beautiful." Because darkness has no substance while light does (if nothing obstructs the sun's rays, we have no darkness), this example shows that evil does not exist by itself but is a deprivation of the good, while the good always remains fully itself and is not preceded by deprivation. However, anything contrary to the good lacks substance; it cannot exist by itself nor be complete because evil is a deprivation, not a substance. Therefore the difference between light and darkness, wisdom and foolishness, is similar.

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• Ecclesiastes 2:12

  He therefore teaches what human wisdom is, that to follow the real wisdom—which he also calls counsel, which brings about what truly is and has substance, and is not thought of as among futile things—to follow that is the sum of human wisdom. But real wisdom and counsel, on my reckoning, is none other than the Wisdom that is conceived of as before the universe. It is that wisdom by which God made all things, as the prophet says, "by wisdom you made all things" and "Christ is the power of God and the wisdom of God," by which all things came to be and were set in order.… When I saw these things, he says, and weighed, as in a balance, what is against what is not, I found that the difference between wisdom and folly was the same as one would find if light wer.e measured ag.ainst the dark. I think it is appropriate that he uses the analogy of light in the discernment of the good. Since darkness is in its own nature unreal (for if there were nothing to obstruct the sun's rays, there would be no darkness), whereas light is of itself, perceived in its own essence, he shows by this analogy that evil does not exist by itself. [Instead evil] arises from deprivation of the good, whereas good is always as it is, stable and steadfast, and does not arise from the deprivation of anything which is prior to it. What is perceived as essentially opposed to good, is not; for what in itself is not, does not exist at all; for evil is the deprivation of being, and not something that exists. Thus the difference is the same between light and darkness and between wisdom and folly.

• Ecclesiastes 3:2

  He does well to mention right away the binding union between birth and death; death necessarily follows birth, and each generation passes away. To show the connection between death and birth, the former is like a spur to arouse persons immersed in the flesh who love this present existence that they may pay attention to the future. Moses, the friend of God, quietly philosophizes over these matters as we see in the first titles of his books; he immediately writes Exodus right after Genesis. Thus these titles teach us about the order of our lives, for there is no birth [genesis] without death [exodos]. The great Ecclesiastes shows that death holds the same rank as birth: "There is a time to be born and a time to die."

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• Ecclesiastes 3:2

  It is right that at the start he makes this tight bond linking death to birth; for death inevitably follows birth, and everything born dissolves in decay. He intends, through the demonstration that death and birth are connected, by using the reference to death as a goad, to wake from sleep those who are sunk deep in fleshly existence and love this present life, and to rouse them in awareness of the future. This insight Moses, the friend of God, used secretly in the first books of Scripture, writing Exodus immediately after Genesis, so that those who read what has been written may learn what affects them even through the very arrangement of the books; for it is impossible to hear of a birth ("genesis") without also envisaging a departure ("exodus"). Here also the great Ecclesiast, having noticed this, points it out, classing death with birth.

• Ecclesiastes 3:4

  Scripture refers the term "mourning" to any person subject to passion and who is grieved inwardly. Similarly, dancing signifies intense joy as we learn from the Gospel: "We piped to you, and you did not dance." History says that the Israelites mourned Moses' death while David preceded the ark in dance when the Philistines returned it from captivity. David expressed himself in harmonious songs by striking his harp while his feet and body moved to the rhythm which revealed his disposition. Since man's nature is two-fold, body and soul, mourning is beneficial for our corporeal existence (there are many occasions for affliction in this existence) because it enables us to prepare our souls for this harmonious dancing [of David]. Although we abhor dejection, the occasions for gladness are certainly more numerous. Continence is confining, humility is sad, suffering is burdensome and sorrow cannot equal these. However, "He who humbles himself shall be exalted," and he who afflicts himself by poverty will be crowned. The person who subjects himself to violence and proves himself worthy through affliction in everything will rest in the patriarch's [Abraham] bosom. This is our rightful place through the mercy of him who saved us, Jesus Christ, to whom be glory forever. Amen.

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• Ecclesiastes 3:4

  Now, therefore, is the moment for weeping, but the moment for laughing is in store for us through hope; for the present sorrow will become mother of the joy that is hoped for. Who would not spend all his life in lamentation and sadness, if he actually becomes acquainted with himself and knows his condition, what he once had and what he has lost, and the state his nature was in at the beginning and the state it is in at present? Then there was no death, disease was absent; "mine" and "yours," those wicked words, were far away from the life of the first humans. As the sun was shared, and the air was shared, and above all the grace and praise of God were shared, so too participation in everything good was freely available on equal terms, and the disease of acquisitiveness was unknown, and there was no resentment over inferiority against superiors (for there was no such thing as superiority), and there were thousands of other things besides these, which no one could describe in words, since they utterly exceed in magnificence those mentioned—I mean equality in honor with the angels, freedom to speak before God, the contemplation of the good things in the realms above, our own adornment with the unspeakable beauty of the blessed nature, when we show in ourselves the divine image, glistening with beauty of soul.

• Ecclesiastes 3:4

  Passionate and profound lamentation is called "mourning" in Scripture. Similarly, dancing also indicates the strength of joy, as we learn in the gospel, where it says, "We played to you, and you did not dance; we lamented, and you did not mourn." In the same way history relates that the Israelites mourned at Moses' death and that David danced as he went at the front of the procession of the ark, when he carried it away from the foreigners, not appearing in his usual clothes. It says that he sang, playing an accompaniment on his musical instrument, and moved to the rhythm with his feet, and by the rhythmic movement of the body made public his devotion. Since, then, a human being is twofold, I mean made of soul and of body, and correspondingly twofold also the life operating in each of them within us, it would be a good thing to mourn in our bodily life—and there are many occasions for lamentation in this life—and prepare for our soul the harmonious dance. For the more life is made miserable with sadness, the more occasions for joy accumulate in the soul. Selfcontrol is gloomy, humility is dreary, being punished is a grief, not being equal with the powerful is a reason for sorrow, but "the one who humbles himself will be lifted up," and the one who struggles in poverty will be crowned, and the one covered with sores, who exhibits his life as thoroughly lamentable, will rest in the bosom of the patriarch. May we too rest in it, through the mercy of our Savior Jesus Christ, to whom be the glory forever.

• Ecclesiastes 3:4

  Now is the time to weep while the time to laugh consists in hope because our present sadness is a mother who begets joy which is stored up for the future. Who does not squander his life in lamentation and sullenness? He returns to his senses and realizes what he had and then lost, that is, his original condition and that which is present. Both you and I were subject neither to death nor sickness because these pernicious elements had been banished from our lives. The sun, air and God's grace belong to everyone and share his common blessing. While God freely offered us a share in every good, he did not acknowledge the sickness of avarice; neither does the person with less have reason to hate the one who has more (for such was not the case). There are other examples too innumerable to list which require lengthy explanation. I mean the honor bestowed upon the angels, our confidence in God's presence, contemplation of transcendent blessings and the incorruptible beauty of [God's] blessed nature which adorns us and is manifested by the soul's beauty in its resplendent divine image.

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• Ecclesiastes 3:5

  Those who look only to the literal meaning and support the superficial interpretation of the words perhaps fit the law of Moses to the text before us. In cases where the law enjoins the pelting with stones of persons convicted of a felony, we have learned examples from the scriptural account itself in the case of sabbath breakers, and the one who had stolen sacred things, and other offenses, for which the law imposed a penalty of stoning. For my part, if the Ecclesiast had not claimed that collecting stones was also something timely, about which no law directs and no event in biblical history suggests a comparable precept, I might agree with those who interpret the passage through the law, that the moment for throwing stones is when someone has broken the sabbath or stolen something dedicated. But as it is, the addition of the requirement to collect stones again, which is prescribed by no law, leads us to a different interpretation, so that we may learn what kind of stones it is which after being thrown must again become the property of the thrower.… We certainly ought to consider that thoughts destructive of evil are the very stones accurately aimed by the Ecclesiast, which must be continually cast and collected. [They are] cast to put an end to the one who rises in pride against our life and collected to keep the soul's lap always full of such missiles, ready to be thrown at the enemy, whenever he may plan some fresh assault on us. Where, then, are we to collect stones, with which we shall stone the enemy to death? I have heard the prophecy that said, "holy stones roll about on the ground." These might be the words which come down to us from the divinely inspired writings, which we should collect in our soul's lap, to use at the right moment against those who vex us, and which when they are thrown destroy the enemy and yet do not leave the hand of the thrower. The one who pelts with the stone of selfcontrol the unbridled thought which gathers fuel for the fire through the pleasures defeats it with his attack and always keeps his weapons in his hand. Thus justice both becomes the stone against injustice and defeats it and is kept in the lap of the one who throws it. In the same way all thoughts directed to better things are destructive of worse things and do not leave the one who lives rightly in virtue. This, in my opinion, is "throwing stones at the right moment" and "collecting them at the right moment," so that we always cast good volleys of stones for the destruction of what is bad, and the supply of such weapons never runs out.

• Ecclesiastes 3:5

  The text reads "There is a time to embrace and a time to refrain from embracing," words which will become clear only if we first look at them in the context of scripture and enable us to clearly know how the divinely inspired text is used for obtaining insight. The great David cries out in the Psalter "Walk around Zion, go round about her." Solomon himself made a spiritual connection by yoking our capacity for love to wisdom and utters other words to unite us to virtue, "Honor her in order that she will embrace you." If David bids us to walk around Zion and if Solomon says that wisdom will embrace those who honor her, we will not be mistaken about the meaning [of the text] before us which instructs us about an opportune time. Mount Zion is Jerusalem predominantly situated upon a mountaintop; therefore he who urges you to embrace her bids you to be united to that lofty manner of life in order to attain the peak of virtues as symbolized by Zion. He who wishes wisdom to dwell with you announces her embrace. And so, it is time to walk [perilambanein] around Zion and be embraced [perilambanesthai] by wisdom for the word "Zion" represents an exalted manner of life. However, wisdom in itself signifies every virtue. If we had known the opportune time for embracing as expressed by [Ecclesiastes], separation is perceived as superior to union. Ecclesiastes says "There is a time to embrace and a time to refrain from embracing." Anyone joined to virtue is hostile to evil.… When we lovingly cling to the beautiful (that is, what is opportune) we alienate ourselves from any previous hostility. If you truly loved temperance, you hate its opposite. If you lovingly contemplate purity, you despise the foul stench of filth. If you cling to the good, you would indeed distant yourself from clinging to evil.

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• Ecclesiastes 3:5

  Persons who look only at the letter and the superficial sense also accommodate Ecclesiastes' words to the Law of Moses which bids us to cast stones at law breakers. History has taught us about persons who break the Sabbath and who have stolen sacred objects in addition to other transgressions which the Law has commanded to be punished by stoning. If Ecclesiastes does not provide an opportunity to gather stones of which neither the Law nor any historical record speaks, I would concur with those who interpret the Law as an occasion to cast stones at any violator of the Sabbath or at anyone who removed sacred objects. Another occasion to gather stones which is not legislated offers us another interpretation, that is, it teaches us about this stone after it is cast; the person who threw the stone can possess it again.… We would be correct in understanding wood as any thought inclined to evil, so we must perceive these stones which Ecclesiastes rightly casts at the destructive thoughts of evil. We should always cast them and then gather them. An enemy comes to lay waste our noble life; however, the bosom of our souls must always be prepared to cast [stones] against the foe if we perceive that he is ready to assault us in another manner. Where do we gather stones to hurl against our foe? I have heard the prophet saying "for holy stones are rolled upon the land." We must gather into our soul's bosom these divinely inspired words which come down for use against our foes. Our casting of stones destroys the enemy, a deed closely associated [with the stone itself] because whoever casts the stone of temperance at an unchaste thought which feeds the fire through pleasure is victor and always bears a weapon in his hand. Once righteousness becomes a stone against injustice, it destroys this evil and is kept in our bosom. In this way everything we understand about the good which destroys evil is associated with a person who conducts himself virtuously. Thus our interpretation [of Ecclesiastes' words] requires a time to cast stones and a time to gather them that we may always cast goodness to destroy evil and never lack such weapons.

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• Ecclesiastes 3:5

  "A moment for embracing and a moment for avoiding an embrace." These ideas cannot possibly become clear to us unless the passage has first been interpreted through the Scripture, so that it has become clear to us in what connection the divinely inspired word consciously uses the word embrace. Great David exhorts us in the words of the psalm, "Circle Zion and embrace her," and even Solomon himself, when he was describing poetically the spiritual marriage of the one in love with Wisdom, mentions a number of ways in which union with virtue becomes ours and adds this: "Honor her, so that she may embrace you." If, then, David tells us to embrace Zion, and Solomon says that those who honor Wisdom are embraced by her, perhaps we have not missed the correct interpretation if we have identified the object which it is timely to embrace. For Mount Zion rises above the upper city of Jerusalem. Thus the one who urges you to embrace her is bidding you to attach yourself to high principles, so that you hasten to reach the very citadel of the virtues, which he indicates allegorically by the name Zion. And the one who makes you live with wisdom announces the good news of the embrace she will give you in the future. Therefore there is a moment for embracing Zion and for being embraced by Wisdom, since the name Zion denotes the pinnacle of conduct and Wisdom in herself means every instance of virtue. If we have learned through these words the right moment for embracing, we have been taught through the same words in what cases separation is more beneficial than union. For he says, "A moment for avoiding an embrace." The one who has become familiar with virtue is a stranger to the state of evil.… So when the loving disposition clings to the good—that is the "right moment"—the result is surely estrangement from its opposite. If you really love selfcontrol, then of course you hate its opposite. If you look with love at purity, you obviously loathe the stink of filth. If you have become attached to the good, you surely avoid attachment to evil.

• Ecclesiastes 3:6

  Do you want to learn, too, the right moment to seek the Lord? To put it briefly—all your life. In this case alone the one moment to pursue it is the whole state of life. For it is not at a fixed moment and an appointed time that it is good to seek the Lord, but never to cease from continual search—that is the real timeliness.

• Ecclesiastes 3:6

  Do you wish to learn the opportune time for seeking the Lord? Let me briefly state that your entire life is the only time to carry this out. Seeking the Lord is not defined by limit or time; rather, the truly opportune time for this consists in never putting an end to our search.

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• Ecclesiastes 3:7

  In words about things concerning God, when the discussion is about his being, that is the "moment for keeping silent." But when it is about some good activity [of God], of which the knowledge reaches down even to us, then is the moment for speaking of the powers, to proclaim the wonders, to recount the works, to use language thus far. In matters that lie beyond, it is the moment not to allow the creation to overstep its boundaries but to be content to know itself.

• Ecclesiastes 3:7

  When it to comes to words about God and searching his essence there is a time for silence, but when it concerns some good operation of which we have knowledge, it is time to speak of God's power, miracles and works which necessitate words. A creature should not overstep its bounds with regard to transcendent matters but remain content with knowledge of himself.

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• Ecclesiastes 3:8

  If we have gained knowledge about the enemy against whom we must fight and take up arms, we ought to learn about another part of the text, that is, when to make a treaty of peace. Who is the good commander? He enables me to win favor by peaceful means. Who is the leader of this army? The divinely inspired scriptures clearly depict the battle array of angels belonging to the heavenly army.

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• Ecclesiastes 3:8

  Therefore the distinction between virtue and vice enables us to understand the opportunity which present. Ecclesiastes explains continence and pleasure, temperance and intemperance, modesty and arrogance, benevolence and maliciousness and anything else of this sort for imparting profitable advice. Thus we have a time to love continence and to hate pleasure that we may refrain from licentious behavior and be devout. Strife, gain, love of glory and so forth do not benefit love but prevent us from maintaining a pleasant disposition.

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• Ecclesiastes 3:8

  We must love one thing alone, that which the law of the Decalogue speaks, "You shall love the Lord your God with your whole heart, soul and mind." There is one object deserving of our hated, the inventer of evil, the enemy our lives of whom the Law says, "You shall hate your enemy." The love of God strengthens the person who loves, whereas a disposition towards evil brings destruction upon anyone who loves it.

  HOMILIES ON ECCLESIASTES 8

• Ecclesiastes 3:8

  If you make a distinction in your mind between things thought of as virtue and vice, you will recognize the moment for the right attitude to each of them. Restraint and pleasure, selfcontrol and indulgence, humility and pride, goodwill and crookedness, and all that are regarded as opposites of one another, are plainly set out for you by the Ecclesiast, so that by adopting attitudes about them in your soul you may make profitable decisions. Thus there is a moment for loving restraint and for hating pleasure, so that you do not become pleasureloving rather than Godloving, and likewise in all the other cases, quarrelloving, gainloving, gloryloving, and all the rest, which through the use of affection for improper ends separate us from the disposition to good.