Cyril of Jerusalem : For this reason Solomon also, in Ecclesiastes, covertly alluding to this grace, says, "Come hither, eat your bread with joy," that is, the mystical bread. "Come hither," he calls, a saving, beatific call. "And drink your wine with a merry heart," that is, the mystical wine. "And let oil be poured out upon your head": you see how he hints also of the mystical chrism. "And at all times let your garments be white, because the Lord approves what you do." It is now that the Lord approves what you do, for before you came to the grace your doings were "vanity of vanities." — MYSTAGOGICAL LECTURES 4:8 Jerome : "Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds. Let your garments always be white, and your head never lack oil. "Regarding the passage until that verse where he says: 'like fish caught in a fatal net, like birds seized in a snare, so are men caught in the moment of disaster when it falls upon them suddenly'. [Eccl. 9, 12.] Before I discuss them individually, it will be useful to link them together, so that it can be seen how all pertain to the same meaning. Because in a preceding chapter he had said that after men have died they are cut off from the heart of the living, and no one loves or hates them, as according to the poet, who says, "there is no struggle from the dead, who lack breath" [Verg. Aen. XI. 104]. And because they can do no more under the sun, now he introduces the idea of human madness and habit, whereby men of this world encourage themselves in turn to enjoy good things; and "prosopopoiian", using this in the manner of rhetoricians and poets, saying: "O man, since there is nothing for you after death, and death herself hears not my complaint, and while you live this brief life, take pleasure in enjoyment, hold feasts, suppress your worries with wine, and understand, since they are all given by God to be used by you. Wear white clothes, and let your head smell of ointments, and whichever woman pleases you, enjoy her embrace, thus lead this empty and vain life in empty and vain pleasure. For you will not have anything more than this, which you enjoy. Whatever you like, grasp quickly, lest it disappears. You shouldn't fear the vain things mentioned, for the reason for each individual work, either good or bad, will be given to you in the world of the dead. And there is no wisdom in death, no sense of this life after passing away. He also says that Epicurus, Aristippus, and the philosophers of Cyrene [i.e.Eratosthenes], and other of the philosophical flock hold this belief. But I prefer my own ideas, and I do not find, as some people think incorrectly, that everything happens by chance, and good and bad fate plays on human lives. I rather believe that everything happens by the order of God. For the fast runner should not think of his running when he runs, nor a strong man have faith in his strength, or a wise man think amassing great riches and wealth is prudent; the learned and well-spoken should not be able to find himself amongst a flattering crowd because of his eloquence and learning, but by attributing all things to be done by God. And unless he has ruled all things in his own judgement, and built his own home, then they worked in vain, who built it. Except if he built a city, those, who watch over it, will stay awake in vain. For it is not as they think it is, that there is one outcome and uncertainty in this life, since they do not think so, who are suddenly taken away by death and taken to their judgement. And just as fish are caught by a spear or in nets, and birds are ensnared in a noose whilst they fly through the air unknowing, in the same way men are led away to eternal prayer on account of their merits, when sudden death comes and judges against them, who thought all things in life happened by uncertainty. This is similar to that meaning by which we wanted to understand all things in brief. Now he speaks not as if from another person's mouth, but for himself, each phrase must be looked at on its own: "Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds". Since you learned that all things end with death, and that repentance is not in the world of the dead, and that there is no recourse to virtues, while you are in that situation, then hasten, struggle, repent, while you still have the time. For God acknowledges repentance freely. Another meaning could be, that simply understanding is of use, according to that verse, which says, "whether therefore you eat, or drink, or whatever you do, do all to the glory of God." [I Cor. 10, 31.]" "And in another place: drink wine with warning" ['Quotation of uncertain origin.']. For he who uses up more than his means does not have true happiness and a good heart. But it is better to think this: the works of this man pleased God, nonetheless he had need of bread and wine, because he has been spurned from the vineyard of Sorek. Therefore this teaching has been given to us, as he says, "if you desire wisdom, then keep the commandments and the Lord shall give it to you" [Eccli. 1, 33.]. Let us then keep the commandments and we will be able to find bread and wine for the spirit. But he who does not keep the commandments prides himself in the abundance of his bread and wine, and Isaiah says to him, "do not even say, I know it, you do not know, or recognise, and your ears have not heard from the beginning, for I knew that you would deal very treacherously" [Is. 48, 7.8.]. More precisely as it is said in the interpretation given in the Septuagint: Come, eat your bread in happiness, this is the word of Ecclesiastes, who even speaks in the Gospel: "If any man thirst, let him come unto me, and drink." [Ioh. 7, 37.] And in Proverbs: "Come, eat of my bread, and drink of the wine. Let your clothes be white forever and may your hair be oiled [Prov. 9, 5.]. He therefore says, have a clean body and be merciful. Or in this way: 'let there not be a time in which you do not have white clothes, beware lest you by accident put on clothes that are not clean'. A known sinner was once described to have enjoyed dirty clothes. But you should put on the light, not the malediction, which was also written about Judah: "let a curse be worn like clothes" [Ps. 109, 18.]. Wear by your skin mercy, kindness, humility, mildness and patience. And when you have been stripped, as an old man, of your work, take on new work, which is renewed each day. He also says, "and let your hair not lack oil", you must remember that this is the nature of ointment, that it reflects light and reduces the work of tiredness. It is spiritual ointment, the ointment of exultation, about which is written: "therefore God, your God, has anointed you with the oil of gladness above your friends" [Ps. 45, 7.]. This oil must gladden our face. This oil must be put on the head of a faster, for sinners cannot have it, about whom it is said, "they have not been closed, neither bound up, neither mollified with ointment" [Is. 1, 6.]. But they have a different ointment, which the righteous man abhors, saying, "the oil of a sinner will not stain my head" [Ps. 140, 5.]. Heretics have this oil and wish to pour it over the heads of their beguilers. — Commentary on Ecclesiastes