Ecclesiastes — Chapter 7

Quid necesse est homini majora se quaerere

Lapide treats the end of chapter 6 as connecting to chapter 7, asking why man should seek things greater than himself. He gives four reasons why man should not seek greater things: because he is mortal, because he cannot know the future, because all is vanity, and because contentment with one's lot is the path to peace. He cites Solomon's counsel to moderate desires and attend to what is within one's reach.

Melius est nomen bonum quam unguenta pretiosa, et dies mortis die nativitatis

Lapide extensively compares a good name to precious ointments, giving four reasons why a good name excels: it spreads further, lasts longer, is more useful, and is more precious. He explains that the day of death surpasses the day of birth because at death the just receive their eternal reward, their labors cease, and their merits are sealed. He draws on St. Jerome, St. Chrysostom, and St. Bernard to show that a good reputation built on virtue is the truest ointment.

Melius est ire ad domum luctus quam ad domum convivii

Lapide explains that the house of mourning is preferable to the house of feasting because contemplating death and sorrow corrects the soul, teaches humility, and reminds one of life's end. Feasting by contrast breeds complacency, luxury, and forgetfulness of God. He cites the Church Fathers extensively, noting that funerals produce compunction and conversion of heart, whereas banquets inflame concupiscence.

Melior est ira risu

Lapide interprets this as meaning that sorrow and righteous indignation, which correct moral faults, are more beneficial than laughter and frivolity, which breed negligence. He explains that by \"anger\" Solomon means serious gravity and displeasure at sin, not wrathful passion. The sorrow of penance purifies the soul, while laughter leads to dissolution. He cites St. Gregory and St. Basil on the medicinal value of godly sorrow.

Cor sapientium ubi tristitia est, et cor stultorum ubi laetitia

Lapide teaches that the wise person's heart dwells where sadness is -- in meditation on death, sin, and the vanity of the world -- while the fool's heart is always seeking pleasure and diversion. He draws parallels to Ecclesiasticus and the Beatitudes, showing that blessed mourning leads to eternal consolation. The wise use sorrow as a spur to virtue; the foolish flee from it to their detriment.

Melius est a sapiente corripi quam stultorum adulatione decipi

Lapide explains that the rebuke of a wise man is more salutary than the flattery of fools. He expounds on the dangers of flattery using seven comparisons and citations from Proverbs, warning that flatterers are like thorns -- they crackle loudly but produce no heat and quickly burn out. True friends correct faults; false friends conceal them to one's ruin. He cites St. Augustine and St. Bernard on the duty of fraternal correction.

Sicut sonitus spinarum ardentium sub olla, sic risus stulti

Lapide elaborates the simile of thorns crackling under a pot: like thorns that make great noise but give little lasting heat, so the laughter and flattery of fools is loud but empty and transient. He provides multiple patristic citations showing that the mirth of the wicked is like a brief fire that quickly dies and leaves only ashes -- a vivid image of the vanity of worldly pleasure and empty praise.

Calumnia conturbat sapientem, et perdet robur cordis illius

Lapide teaches that calumny disturbs even the wise man and can destroy the strength of his heart, meaning his moral resolve and equanimity. He discusses multiple remedies against calumny drawn from Scripture and the Fathers: patience, prayer, recourse to God, innocence of life, and contempt of human opinion. He notes that gifts (munera) offered to corrupt judgment likewise destroy the heart's integrity, citing St. Jerome and Olympiodorus.

Melior est finis orationis quam principium

Lapide gives five senses of this proverb. First, the end of a speech or prayer is better than its beginning because completion shows perseverance. Second, the conclusion of a matter reveals its true worth. Third, the end of life (death of the just) surpasses its beginning (birth into a vale of tears). Fourth, the patient fulfillment of a vow exceeds the initial fervor. Fifth, he who finishes well is better than he who merely begins well, citing the proverb that perseverance alone crowns the work.

Ne sis velox ad irascendum, quia ira in sinu stulti requiescit

Lapide warns against hasty anger, giving multiple reasons why one should delay wrath: anger clouds judgment, destroys friendships, harms the body, offends God, and resides permanently in the bosom of fools. He cites Seneca, St. James, and the Desert Fathers on anger management, teaching that the wise man governs his passions through reason and prayer, while the fool lets anger take root in his heart.

Ne dicas quod priora tempora fuerunt meliora

Lapide explains that it is foolish to idealize the past, because every age has its own vices and virtues. This complaint arises from ignorance of history, from discontent with the present, or from old age's natural nostalgia. He teaches that God's providence governs all times equally, and the wise man attends to improving the present rather than lamenting a supposedly golden past. He cites St. Augustine and St. Jerome.

Utilior est sapientia cum divitiis

Lapide teaches that wisdom combined with riches is most useful because wisdom directs the proper use of wealth toward charity, justice, and the common good. Wisdom without wealth lacks the instrument of beneficence; wealth without wisdom becomes an occasion of sin. He explains the metaphor of shade (protectio) -- as wisdom shelters the soul, so money shelters the body, but wisdom excels because it gives life to its possessor.

Considera opera Dei, quod nemo possit corrigere quem ille despexerit

Lapide counsels contemplation of God's works and providence, teaching that no one can straighten what God has made crooked. This refers to God's inscrutable judgments in distributing prosperity and adversity. He urges submission to divine will rather than murmuring against providence, citing Job and the Psalms. The wise man accepts both good and evil days as coming from God's hand.

In die bona fruere bonis, et malam diem praecave

Lapide explains that in good days one should enjoy God's blessings with gratitude, and in evil days one should reflect and prepare for judgment. God has made both prosperity and adversity so that man cannot find fault with His governance. He cites Thaumaturgus and St. Jerome, teaching that the alternation of fortune serves to keep man humble and dependent on God.

Justus perit in justitia sua, et impius multo vivit tempore in malitia sua

Lapide addresses the perennial problem of the just perishing despite their righteousness while the wicked prosper in their wickedness. He explains this is not injustice but providence: God tests the just to increase their merit and allows the wicked time for repentance. He cites St. Augustine, St. Gregory, and Boethius, arguing that the apparent inequity of fortune is resolved in the eternal judgment.

Noli esse justus multum, neque plus sapias quam necesse est

Lapide explains that excessive self-righteousness (being \"too just\") means pharisaical rigorism, scrupulosity, or judging others harshly -- not that genuine virtue can be excessive. Similarly, being \"overly wise\" means trusting one's own wisdom presumptuously. He warns against both extremes: hypocritical severity and reckless impiety. The golden mean is true piety guided by prudence, humility, and the fear of God. He cites St. Jerome and St. Gregory.

Sapientia confortavit sapientem super decem principes civitatis

Lapide teaches that wisdom strengthens a wise man more than ten rulers (princes, magistrates, or military commanders) can strengthen a city. Wisdom provides counsel, foresight, and divine aid that surpass mere political or military power. He gives historical examples showing that one wise counselor has often saved what many powerful men could not, citing instances from Roman and biblical history.

Non est homo justus in terra qui faciat bonum et non peccet

Lapide discusses universal human sinfulness, affirming that no person on earth does good without ever sinning -- with the sole exceptions of Christ and the Blessed Virgin Mary, who were preserved from all sin. He engages the theological debate about whether this applies to venial sins only or also mortal sins, citing the Council of Trent, St. Augustine, and St. Jerome. This verse humbles all and drives everyone to seek God's mercy.

Sed et cunctis sermonibus ne accommodes cor tuum

Lapide advises not to take to heart every word spoken, especially malicious gossip and slander, because one's own conscience knows that one has likewise cursed others. He teaches charitable interpretation of others' words and warns against excessive sensitivity to criticism. The wise man guards his inner peace by not attending to every careless remark, remembering his own failings.

Cuncta tentavi in sapientia; dixi sapiens efficiar, et ipsa longius recessit a me

Lapide describes Solomon's pursuit of wisdom and his discovery that the deeper he searched, the more wisdom receded from him. This expresses the profundity and inexhaustibility of divine wisdom, which surpasses all human comprehension. He cites St. Paul on the depth of God's wisdom and St. Augustine on the limits of human understanding, concluding that true wisdom begins with acknowledging one's ignorance.

Inveni amariorem morte mulierem, quae laqueus venatorum est

Lapide explains Solomon's warning that a wicked woman is more bitter than death, being a hunter's snare whose heart is a net and whose hands are chains. He gives five comparisons showing how the seductive woman ensnares men: her beauty is a lure, her words are poison, her embraces are chains, her house leads to hell, and her end is destruction. He distinguishes this from virtuous women, citing Proverbs 31, and notes Solomon speaks from personal experience.

Solummodo hoc inveni, quod fecerit Deus hominem rectum

Lapide interprets this Christologically and in terms of original justice: God made man upright (rectum), but through the fall, humanity became entangled in infinite perplexities (quaestionibus). Adam's original righteousness was lost through sin, and since then mankind has devised countless errors and vices. He cites St. Augustine on original sin and notes the contrast between God's simple creative goodness and humanity's self-inflicted corruption.