Treasuring in Heaven vs. Earth

They are no longer. But the man is living. Even if he should die, he still lives. Or in this way: a man living who does not become outside of human life is himself vanity; so that it is thus: 'except all things are vanity and every living man' (Eccl 1:2). Or in this way: 'except all things are vanity, but the man is living'. Beyond this: the essence? Even if the man lives differently than a mortal would live, in view of the excellence and the greatness of the divine life and of God himself, the fountain of life, he is nothing.

The small things and the things no smaller than small are said in relation to something. And the small does not have a limited amount; for it is said in reference to the greater. We say, for instance, that the wrestler is greater than the boxer. Indeed, you have in categories a small mountain and a large gulf. 'But indeed, a man wanders in an image' (Eccl 1:14). I said that he speaks about the others besides the man, saying that 'all is vanity'. Only the man is living. And he has more than the others. He has an immortal soul.

However, even if he is living, he does not always have this motion; 'but indeed', for he says, 'a man wanders in an image' (Eccl 1:14). He did not say whether he wanders in praise or in mockery; but however anyone wanders, however he acts, he is in some image. Taking it more generally, it is to be said that it is either of the heavenly or of the earthly. And it is shown from such a word that the man is self-determining; for if he were good by construction, he would always wander in the heavenly, if he were evil by essence, in the earthly.

And it is possible to divide these general images into kinds. And I say that one is in the image of a fox, another in the image of a lion, and a certain mare becoming a horse carrying another image, and another in the image of a dove, except 'in an image every man wanders'. 'But indeed, a man wanders in an image' (Eccl 1:14), except vainly they are troubled. But the worthless are vainly troubled. 'Except vainly they are troubled'. And he therefore speaks of the vain trouble, because this striving concerning human things is such. For instance, he 'stores up' 'and does not know to whom he gathers them' (Eccl 2:18). He stores up and does not know to whom he gathers them. In Ecclesiastes it was clearly said that: 'he does not know whether he will be wise' (Eccl 2:19), the successor of those who are.

His words 'or fools'. And often what one has treasured, he leaves behind. Sometimes, as a year passes, he falls away into other things. Therefore, it is not necessary to be anxious about treasuring in this way; for 'lawless treasures will not profit, but righteousness rescues from death' (Prov 11:4). Therefore, the righteousness that rescues from death and from every other evil is to be treasured. This wealth is treasured in heaven.

'Do not treasure for yourselves treasures on earth, but treasure treasures in heaven' (Matt 6:19-21); because where the treasure is, there also the mind is, which is called the 'heart'. It is to be treasured in heaven so that we may have the mind there, and one should refrain from treasuring on earth, so that we may not have the intellect there. It is said concerning some: 'those treasuring injustice and misery in their lands'.

The man, therefore, wandering in an image, treasuring, did not know to whom he was bringing them; for it is unclear to him what he will bequeath. Therefore, the diligent one hears to treasure in the heavens. He has wealth set aside in good works. This is also what Paul writes to Timothy: 'command the rich of this age not to be high-minded concerning wealth, but in God, who provides all things' (1 Tim 6:17).

It must also be said concerning false wealth, such as the heretical opinion of the dogmas of the atheists. And he who treasures these things did not know to whom he was bringing them. But he leaves them to another; for until the present life, he holds the promise of 'the pseudonymous knowledge' (1 Tim 6:20); for when the truth shines forth, it is dissolved and vanishes.

And what about 'only in an image'?—even if every man is living, he is not living without transgression in the praiseworthy living. For if he had remained in the true image, the first, according to which he was created, he would not have been troubled, nor would he have treasured in vain. But indeed, even if he has become living, he wanders in an image; and not altogether in the first, but rather wandering in an image; for never can the rational animal be able to act outside of acting according to reason. And acting, he acts either praiseworthily or falsely, thinking and doing certain things and certain others.

And what about 'but in vain they are troubled'?—it has often already been said to us that these changes occur in such a way. When they do not guard this image according to which they have become, they are a multitude of the vain.