Chapter 2

Chapter II.


(Verse 1.). I said in my heart etc. Here the third point is touched upon, namely the turning to pleasure on account of the weariness of contemplation. For since in contemplating there was labor and affliction, he therefore thought to abandon this and turn himself to delights, in which there is pleasure. On account of which he says: I said in my heart, that is, I came to this consideration on account of the spiritual affliction in contemplating. Whence the word is a consideration not of wisdom, but of sloth, which, not finding rest within, seeks it without. I said therefore: I will go and abound in delights and enjoy good things. I will go, by withdrawing from the true good: Psalm: "Man has become a spirit going forth and not returning." I will abound in delights, as regards the multitude of pleasures, namely carnal ones as opposed to spiritual: Song of Songs 7: "How beautiful you are, dearest, in delights." From these he departed to carnal ones: Isaiah 22: "The Lord called to weeping and mourning" etc., and after: "Behold joy and gladness, slaughtering rams" etc. And I will enjoy good things, as regards rest: for one enjoys that in which the appetite finds rest: Wisdom 2: "Come, let us enjoy the good things that are, and let us use creation as in youth swiftly"; and Proverbs 7: "Come, let us enjoy the desired embraces." But because this consideration was blameworthy and reprehensible, he therefore rebuked himself, because present pleasure is not true pleasure, but deception: therefore he adds: And I saw that this also was vanity: because it neither endures nor refreshes, but fails and deceives.

(Verse 2.). On account of which he says: I counted laughter an error, because it leads man astray: and to joy I said: why are you vainly deceived? because namely the one rejoicing in it is deceived. Laughter is outward, and joy is inward. Laughter deceives, because it offers good and in the end evil; Proverbs 14: "Laughter shall be mingled with sorrow, and mourning takes hold of the ends of joy": and James 4: "Let your laughter be turned into mourning," because Luke 6: "Woe to you who laugh, for you shall weep."

This laughter is the laughter of the frenzied, because it is erroneous and momentary. Likewise also inward joy deceives: Job 21: "They rejoice at the sound of the organ: they spend their days in good things and in a moment they descend to hell": and Job 20: "The joy of the hypocrite is but for a moment."

(Verse 3.) I thought in my heart etc. Here the fourth point is touched upon, namely the return to the consideration of useful things, and this by returning from pleasure to sobriety. On account of which he says: I thought in my heart to withdraw my flesh from wine, because it inclines in a wondrous manner toward pleasure; whence Ephesians five: "Be not drunk with wine, wherein is luxury"; and Proverbs twenty: "Wine is a luxurious thing, and drunkenness tumultuous: whoever delights in these things shall not be wise." Therefore he thought to abandon the incitement to pleasure, that I might transfer my mind to wisdom, that is, to the consideration of wise things, and that I might abandon the consideration of foolish things, such as was the preceding consideration; whence he says: And that I might avoid foolishness: and this toward the exhortation of wisdom; Proverbs one: "How long, O little ones, will you love childishness, and fools desire those things that are harmful?" And this not only on account of one's own benefit, but the common benefit; therefore he says: That I might see what is useful for the children of men: and this in the present life, whence he also adds: What deed is needful, that is, what is opportune to do, under the sun during the number of the days of their life. This he saw and declared at the end of the book: "Fear God and keep his commandments: this is the whole of man."

This is useful: to keep the commandments of God, because it is said below in chapter eight: "He who keeps the commandment shall experience no evil"; and Proverbs nineteen: "He who keeps the commandment keeps his soul; but he who neglects his way shall die."

The remission of iniquity: Second Timothy two: "If anyone shall cleanse himself from these, he shall be a sanctified vessel, useful to the Lord, prepared for every good work." - The instruction of truth: Second Timothy three: "All doctrine divinely inspired is useful for instructing in justice," so that man may be just.

The exercise of piety: First Timothy four: "Exercise yourself unto piety: for bodily exercise is profitable for little, but piety is profitable for all things."

Useless things: the proud transgression of the law of God: Second Chronicles twenty-four: "Why do you transgress the commandment of the Lord, which will not profit you?" Wisdom without teaching: Ecclesiasticus twenty: "Hidden wisdom and an unseen treasure, what profit is there in both?" Teaching without life: Luke fourteen: "Salt is good; but if the salt lose its savor, wherewith shall it be seasoned" etc. Contentious disputation: Second Timothy two: "Do not contend in words: for it is profitable for nothing."

QUESTIONS.


It is asked concerning this statement: He who adds knowledge adds also sorrow.

To the contrary: 1. "All men by nature desire to know"; but desire, if it is fulfilled, delights the soul: therefore, etc.

2. Likewise, either he speaks of true wisdom, and this is false, because Wisdom 8: "Her conversation has no bitterness." If of curious wisdom, this is false, because there is great delight for them when they can know something.

I respond: it must be said that it can be understood of both. Of curious wisdom it is true, because, just as with riches avarice and the appetite for having grows, so for the curious person the appetite for learning grows. But if of the knowledge of truth: insofar as it implies savor, it delights; insofar as it implies cognition, it occasionally saddens, either on account of the uncleanness of one's own conscience, or on account of beholding the perversity of others.

Second, he manifests his curiosity in works of opulence, and first describes it with respect to artificial works, which are ordered to riches, and this indeed for a fourfold reason.

I made my works great, etc. He determined above the curiosity in the consideration of wisdom; here he intends to determine the curiosity in mechanical works, which regard those things that pertain to the body, whereas the former regard those things that pertain to the spirit. The first are liberal, the second, artificial.

And this part has two sections: because first it treats of artificial works, which are ordered to riches; second, of those which are ordered to delights, at: I made for myself singers.

Therefore he describes his curiosity in those things which pertain to the possession of riches in this order: first, with respect to the acquisition of stable possessions; second, with respect to the multiplication of servants; third, with respect to the increase of flocks and animals; fourth, with respect to the accumulation of minerals; in which four nearly all the delights of worldly people consist.

(Verses 4, 5, 6.) First, therefore, he expresses his curiosity with respect to the possession of stable things, namely houses for dwelling, vineyards and gardens for eating, and pools for irrigating. Therefore he says: I made my works great, that is, I made great things: 3 Kings 10: "King Solomon was made great above all the kings of the whole earth." And he expresses individually: I built myself houses, because he built many: whence 3 Kings 9: "After Solomon had built two houses: the house of the Lord and the house of the king," he built a house for the daughter of Pharaoh; and that was of curiosity and reprehensible: whence Isaiah 5: "Woe to you who join house to house." I planted vineyards, namely for drink: Genesis 9: "Noah planted a vineyard, and drinking the wine was made drunk."

I made gardens and orchards and planted them with trees of every kind, for food: Song of Songs 6: "I went down into my garden to see the fruits of the valleys and to look whether the vineyard had flourished and the pomegranates had budded."

And because these things needed to be irrigated, he therefore adds: And I built for myself pools of water, that is, places in which there is a collection of waters; and this, so that I might irrigate the forest of sprouting trees, namely through irrigation, because it is said in Job twelve: "If he withholds the waters, all things will be dried up." Such pools were necessary in the land of promise on account of the scarcity of water; Deuteronomy eleven: "The land which you shall enter to possess is mountainous and level, awaiting rains from heaven."

(Vers. 7.). I possessed servants. Here is touched upon secondly the curiosity regarding the multitude of those serving, because in both sexes; whence he says: I possessed servants and handmaids; and also in every age; whence: And I had a great household; Third Kings ten: "The queen of Sheba, seeing the wisdom of Solomon and the foods of his table, the dwellings of his servants and the ranks of his ministers, had no more spirit in her."

(Vers. 7.). Herds also. Here is touched upon thirdly the curiosity regarding the gathering of livestock and animals, both great and small, when he says: Herds also and great flocks of sheep, supply: I had; beyond all who were before me in Jerusalem. And that he had many is evident, because he consumed many; whence Third Kings four: "The food of Solomon for each day was ten fat oxen and twenty pasture oxen and a hundred rams, besides the hunting of stags, roe deer," etc.

(Vers. 8.). I heaped up for myself. Here is touched upon fourthly the curiosity regarding the heaping up of minerals, when he says: I heaped up for myself gold and silver, as regards metals, and the wealth of kings and provinces, as regards precious stones and gems; Third Kings ten: "Each one brought gifts to Solomon: vessels of silver and gold, garments and weapons of war," and afterwards: "And he made it so that there was as great an abundance of silver in Jerusalem as of stones."

Spiritually this Solomon, who magnified his works, is Christ the Lord, who is the peaceful king, whose works are great; whence in the Psalm: "How magnificent are your works, O Lord; you have made all things in wisdom," etc. Christ, moreover, magnifies his spiritual works, inasmuch as he makes servants great and many, both with respect to the active life and with respect to the contemplative life.

For contemplatives, that they may be great in their state, have many things conferred upon them by Christ the Lord: houses, namely quiet consciences; Proverbs twenty-four: "Do not lie in wait and seek wickedness in the house of the just, nor lay waste his rest." In this house one must rest, not in another's; since on the contrary, Ecclesiasticus twenty-one: "The foot of the fool is quick into the house of his neighbor."

Vineyards, that is, affections of devotion, from which wine is drawn; Judges nine: "Can I forsake my wine?" — Gardens, that is, exterior enclosures; Song of Songs four: "A garden enclosed, a fountain sealed, my sister, my spouse."

Forests, that is, various virtues: Numbers twenty-four: "How beautiful are your tabernacles, O Jacob, like wooded valleys."

Orchards, that is, honorable and renowned works: Job nine: "My days have passed like ships carrying fruit," which, namely, leave behind a good fragrance: Second Corinthians two: "We are the good fragrance of Christ to God."

Pools, that is, many tears: Song of Songs seven: "Your eyes are like the pools in Heshbon"; Jeremiah nine: "Who will give water to my head and a fountain of tears to my eyes?"

Just as Christ magnified his works in contemplatives, so also in actives, for whom more things are necessary: menservants and maidservants, through humility; Luke seventeen: "When you have done all that was commanded you, say: we are unprofitable servants."

Herds of oxen, through the vigor of works, because it is not for oxen to rest but to plow: Job one: "The oxen were plowing": Sirach seven: "Do not hate laborious works."

Sheep, through simplicity of intention: Matthew ten: "Behold, I send you as sheep in the midst of wolves"; First Peter two: "As newborn infants, desire milk." Gold, through charity; Daniel two says of that statue that "its head was of the finest gold," because charity is the head of the virtues. — Silver, through the sweetness of speech, because it has a sweet sound; whence in the Psalm: "The words of the Lord are pure words, silver tried by fire"; and Sirach six: "A sweet word multiplies friends and appeases enemies." — The treasures of kings, through the generosity of munificence: Sirach thirteen: "Good is the substance to which there is no sin in conscience."

Secondly, he describes his curiosity of opulence with regard to artificial things, which are ordered to delights, and this in a fourfold manner.

I made for myself singers. He has treated his curiosity with regard to those things which are ordered to riches; here he treats those things which pertain to delights: and this indeed he does in the following manner. For since such things are not done by just anyone, but by him who wills, is able, and knows, therefore first he shows his diligence in preparing such delightful things; second, his power to bring them to completion; third, his wisdom to order them; fourth, his pleasure in fully enjoying them.

(Vers. 8.). First he shows his excessive diligence in preparing such delectable things, both with respect to hearing and with respect to sight. By reason of hearing he says: I made me singers, men and women, that is, of both sexes, and this for the sake of delights: whence he says: And the delights of the sons of men, and this with respect to hearing. With respect to sight he also made beautiful vessels: whence he says: cups and pitchers, for pouring wines, that is, I made, and this for the sake of delights. Whence he was very diligent, and this is reprehensible; whence Amos 6: "Woe to you who are wealthy in Zion"; and afterwards: "You who sing to the sound of the psaltery, drinking wine in bowls."

(Vers. 9.). And I surpassed in riches etc. Here the second point is touched upon, namely the power to accomplish, because a poor man, even if he could begin such artful delights, could not however bring them to completion: but he himself could, being rich. Therefore he says: And I surpassed in riches all who were before me in Jerusalem. For he exceeded all: 3 Kings 3: "I have given you riches and glory, so that no one among all kings in days past has been like you."

(Vers. 9.). Wisdom also etc. Here the third point is touched upon, namely prudence for ordering, when he says: Wisdom also persevered with me, by which, that is, he ordered those things which he had made; 3 Kings 10: "The queen of Sheba, seeing the wisdom of Solomon and the ranks of those serving, their garments also and the cupbearers etc., had no more spirit in her"; and 3 Kings 4: "The wisdom of Solomon surpassed the wisdom of all the Orientals and the Egyptians, and he was wiser than all men."

(Vers. 10.). And all things which they desired etc.

Here the fourth point is touched upon, namely his pleasure in fully enjoying those delectable things which he had prepared; and because there is a certain pleasure which has its origin from without, and a certain one from interior conception, he notes both in himself. With respect to the first he says: And all things which my eyes desired, that is, seeing outwardly, I did not deny them, nay rather, he indulged them to his own fault; whence Lamentations 3: "My eye has despoiled my soul"; and Jeremiah 9: "Death has climbed through my windows."

As for interior pleasure he says: Nor did I forbid my heart, that is, the concupiscence of the heart, from enjoying every pleasure and delighting itself in those things which I had prepared; against that passage of Sirach, chapter eighteen: "Son, go not after your concupiscences, and turn away from your own will." And because affection often perverts the judgment of reason, a perverted judgment follows; whence he adds: And I reckoned this my portion, that is, I judged it to be better for me if I should enjoy my labor, namely in the present. And this is the judgment of the Epicureans, who expect no other good nor any other portion; on the contrary, the Saints do not have their portion in the present, but in the future; whence in the Psalm: "My portion, O Lord, let it be in the land of the living"; and again: "The Lord is the portion of my inheritance and of my cup," etc.

Questions.


I. It is asked, since to take such delight in these songs is a sin, to what genus of sin is it reduced?

If you say that it is reduced to lust, it is asked: since hearing is one sense, just as taste and touch, it seems that there ought to be a capital sin pertaining to hearing, just as there is pertaining to touch; or if not, I ask the reason.

2. Likewise I ask whether to take delight in songs of this kind is a sin. That it is not, seems evident: because the Saints instituted singing for the glory of God.

But that it is a sin: Augustine in the Confessions: "As often as the singing pleased me more than the words, I confess that I have sinned gravely."

I respond: it must be said that to take delight in songs of this kind is either on account of interior devotion, and this seeks nothing but upright singing and the words; or on account of interior pleasure and wantonness; or on account of a certain curiosity. In the first way it is not a sin, but a merit; in the second way it is a sin connected to lust proximately; in the third way it is a sin of curiosity connected to lust remotely.

As for what is asked, namely why there is not a capital sin pertaining to this sense, as there is pertaining to touch and taste: I respond, because the corruption and the delight are not so great.

II. It is asked concerning what he says: And I surpassed in riches all who were before me in Jerusalem. What does this mean? What he says seems to be no great distinction, because before him none reigned except only his father, since he himself went up and captured it and expelled the Jebusite.

To this some say that he speaks not only with respect to the kings of Israel, namely David and Saul, but also with respect to the judges.

But this was not a great thing. — On account of this it is said that before him there were kings in Jerusalem from Canaan, and they indeed were wealthy and great, and he speaks with respect to them.

Or the text can be read such that the qualification in Jerusalem refers to the riches which he possessed in Jerusalem, not to the kings, so that the sense would be: I surpassed in riches in Jerusalem all who were before me, because none before him was like him.

III. Likewise it is asked concerning what he says: Wisdom also persevered with me.

On the contrary: "The wisdom of doctrine is according to his name," Ecclesiasticus six: therefore no one is wise except he to whom things are savory as they ought to be; but they were not savory to Solomon, because he despised eternal goods and loved temporal ones; therefore he was not wise, but foolish.

I respond: it must be said that wisdom in one way denotes cognition alone, and thus it is called "wisdom, the knowledge of things divine and human"; in another way it denotes taste and the savor of the affections and order, and thus wisdom is said to derive from savor. In the first way, to be wise belongs to the good and the wicked alike, who have an intellect illuminated to see many truths about God and creatures; in the second way it belongs only to the good. In the first way he persevered, because he did not lose his understanding; in the second way he lost it, when he sinned and became foolish.

IV. Here the question is raised concerning what he says: And I considered this my portion, if I should enjoy my labor.

1. Therefore it seems that Solomon held the opinion of the Epicureans, who hold that there is no other joy except in the present; and this is heretical.

3. Likewise, if he was wise and understanding and held this position, then it should be presumed that this was true.

I respond: it must be said that there is a twofold judgment in us: one of reason deliberating and comparing, another of estimation. I say that Solomon by the judgment of reason deliberating and comparing never considered this nor held this opinion, but only by estimation, just as every sinner estimates that it is good for him to sin; hence there is not there an error of infidelity, but rather an error of deviation from the good. The Epicureans, however, not only estimate this, but assert with certitude that there is no other good; and therefore they are heretics and infidels.

2. To the objection that he was wise, etc.: it must be said that, although he was wise, nevertheless in this he acted unwisely, and therefore he is not to be imitated, just as David was good, yet he did not act well when he had Uriah killed; nor does he say this for imitation, but for reproof.

Second, he reproves his own curiosity on account of the vanity he discovered, which consists in mutability, and first he reproves it in general.

And when I turned myself. He treated above his curiosity; here he reproves it on account of the vanity he discovered, which consists in mutability. And this part has two sections: because first he reproves his curious works in general, second in particular, at: I turned to contemplate.

(Verse 11). He found therefore vanity and affliction in the works which he had done with curiosity, on account of diligent consideration; for which reason he says: And when I turned to all the works which my hands had made, that is, had diligently considered, according to that word of the Apostle in Galatians 6: "But let each one prove his own work." And to the labors in which I had sweated in vain, therefore in vain, because he had not done them for God, and therefore had labored to no purpose; Wisdom 3: "Their hope is empty, and their labor without fruit." I saw in all things vanity and affliction of spirit, and that nothing endures

under the sun: therefore they were vain and afflictive, because unstable. For by the fact that they do not endure, they are vain; by the fact that they are lost and do not endure, they are afflictive: Sirach 40: "The substance of the ungodly shall dry up like a river, and shall resound like a great thunder in rain"; whence 1 John 2: "The world passes away and its concupiscence": and therefore: "Her grace is deceitful, and beauty is vain."

Second, he reproves his curiosity specifically, and this in a twofold manner: first, regarding the pursuit ordered to wisdom, by a fourfold reasoning.

I turned to contemplate. Here in particular he shows vanity in his works: and it is divided: because first he shows vanity in works or in the pursuit ordered to wisdom; second, in the pursuit ordered to wealth, according to the twofold works of curiosity previously determined, and this at the passage: Again I detested all my industry.

First, therefore, he reproves his curiosity regarding the pursuit of wisdom in this order: first, he intimates the diligence of his consideration; second, he indicates the discovered preeminence of the wise over the fool; third, the further-discovered equality; fourth, from this he concludes vanity and reproof according to his own consideration.

(Vers. 12.) First, therefore, he indicates the diligence of his consideration in treating those things in which he had studied. For this reason he says: I passed over to contemplate wisdom, as regards things to be chosen: and errors and folly, as regards things to be avoided. I passed over, I say, from pleasure: whence Sirach twenty-four: "Come over to me, all you who desire me," etc.; but although there was in him diligence, there was nevertheless not sufficiency: whence he adds: What, I say, is man, that he could follow the King, his maker? As if to say: he is insufficient for considering and seeing those things which the Lord foresees. What is man? As if to say: something small and insufficient: the Psalm: "What is man, that you are mindful of him "? That he could follow the King, his maker, that is, God the creator: Isaiah sixty-four: "And now, O Lord, you are our father, and we indeed are clay; and you are our maker, and we are all the works of your hands." Him no one can follow; Job eleven: "Can you perhaps comprehend the footsteps of God, and find the Almighty unto perfection"?

(Vers. 13.14.). And I saw that so much, etc. Here the second point is noted, namely the discovered preeminence of wisdom over folly, because it surpasses it, as it were, beyond all proportion. For which reason he says: And I saw that wisdom so far exceeded folly, that is, was nobler, as light differs from darkness. And this comparison is fitting, since wisdom illuminates, and folly blinds or darkens. Therefore he adds: The eyes of the wise man are in his head, namely for directing: the fool walks in darkness, as though he had no eyes in his head. That wisdom indeed illuminates, Wisdom six: "Love the light of wisdom, all you who rule over peoples"; whence also Christ, the wisdom of God, calls himself light; John eight: "I am the light of the world." On the contrary, folly is darkness: Isaiah five: "Woe to you who call good evil and evil good, who put darkness for light and light for darkness"; whence John one: "The light shines in the darkness, and the darkness did not comprehend it"; therefore, because (they neither knew nor understood, therefore they walk in darkness"; John three: "For they loved darkness more than light."

(Vers. 14. 15. 16.). And I learned that one was, etc. Here the third point is touched upon: the equality of the wise man and the fool both in death and after death. As regards the equality in dying, he says: And I learned that the destruction of both was one: one, that is, alike, because no one escapes the sentence of death on account of his wisdom: whence 2 Kings fourteen: "We all die, and like waters that flow down into the earth, which do not return." Just as the fool takes nothing away, so neither does the wise man: Job one: "Naked I came forth from my mother's womb, and naked I shall return."

And on account of this equality he despised wisdom; therefore he says: And I said in my heart: if one and the same downfall shall befall both the fool and me, what does it profit me that I have devoted greater effort to wisdom? as if to say: nothing, as regards death: Ecclesiasticus 40: (The Day of Union, that is, of death, from the one who sits " etc.

Not only is there equality in death, but also after death: whence he also adds: And I spoke with my mind, that is, I considered inwardly, and I perceived that this also was vanity, namely, to devote greater effort to wisdom than the fool, because there is no more memory of him than of the fool. - Therefore he says: For there shall not be memory of the wise man any more than of the fool forever; and the reason is added: And future times shall equally cover all things with oblivion. Whence above in the first chapter it was said: " There is no memory of former things, nor indeed of those things which shall be hereafter": Wisdom 2: And our name shall receive oblivion through time, and no one shall have memory of our works "; Job 13: 7 (And your memory shall be compared to ashes, and your necks shall be reduced to clay ".

(Verses 16. 17.). Here fourthly, from this kind of equality discovered, he concludes vanity in his pursuit and reproof of himself; whence he repeats the equality, saying: The learned dies similarly as the unlearned, and thus they are equal. - And from this he concludes: Therefore I was weary of my life, as if he refused to live on account of weariness, as Job 10: (My soul is weary of my life": on account of occasions of sin: Genesis 27, Rebecca said: " I am weary of my life because of the daughters of Heth ". On account of labors: Numbers 21: " The people began to be weary of the journey and the labor, and they spoke against the Lord " etc. On account of tribulations: 2 Corinthians 1: " We were burdened beyond measure, so that it wearied us even to live ". On account of the delay of future glory: Job 10: " My soul is weary of my life ". On account of impending temptation: Psalm: (My soul has slumbered from weariness, strengthen " etc. On account of the horror of impending death: Mark 14: " Jesus began to fear and to be weary ".

Seeing that all things under the sun are evil, and all is vanity and affliction of spirit: Wisdom 9: "The body, which is corrupted, weighs down the soul, and the earthly habitation depresses the mind that thinks upon many things "; therefore frequent meditation of the flesh is affliction.

Questions.


I. The first question here concerns what he says: What is man, that he can follow God?

On the contrary: 1. Ecclesiasticus 23: It is a great glory to follow the Lord ".

2. Likewise, Job 23: (My foot has followed his steps ".

I respond: it must be said that there is a following by equality, and this has been given to no creature; and because Satan wanted this, he fell. There is again a following by subjection and obedience, and this indeed man can do, but not just anyone—only those to whom it has been given by God through grace, and whom he himself draws; and therefore no one can do it by himself without God's help.

II. There is a question about what he says: What does it profit me, that I devoted greater effort to wisdom?

Because according to this it seems that he dissuades from study, the contrary of which he often urges; and Proverbs 27: "Apply yourself to wisdom, my son," etc.

I respond: it must be said that devoting effort to wisdom can be in two ways: for the advantage of the present life, or for the reward of eternal glory. For the advantage of the present life, wisdom profits before death, because it directs man in his works; but in death it profits nothing, because the learned man dies just as the unlearned, nor is his life prolonged. But if for the advantage of eternal life, thus he does not die, but rather lives.

It is useful for the working of good: Sirach 21: "Wise doctrine is a golden ornament," etc.

It is useful for the avoidance of evil: Sirach 3: A wise and understanding heart will abstain from sins.

It is useful for the increase of grace: Proverbs 4: She will give to your head increases of graces.

It is useful for the increase of glory: Proverbs 3: The wise shall possess glory.

Thus therefore he discourages studying wisdom for present advantage and curiosity, but rather for eternal salvation; and therefore he reproves himself, because he had labored for curiosity and worldly vanity.

III. There is a question about what he says: There will be no remembrance of the wise man like that of the fool.

Against this: 1. Proverbs 10: The memory of the just is with praises, and the name of the wicked shall rot. 2. Likewise, Sirach 39: His memory shall not depart, and his name shall be sought out, etc. I respond: to this some say that he speaks in the person of the carnal man, whence he says what is simply false, but true according to the estimation of carnal men.

But this does not fully resolve the matter, because he ought not to assert the position of carnal men, but rather to refute it. Therefore it must be said that one can speak of the memory of the wise man and the fool either with respect to God, or with respect to men. If we speak with respect to God, there is certainly a remembrance of the good wise man, who devotes himself to wisdom for the glory of God; but with respect to men, the memory of both the good and the evil passes away, for the most part, because men remember few things.

But if of the evil wise man and vain one, there is no memory, neither with respect to God nor with respect to men, indeed his name passes away like the name of the fool: and therefore it is foolish to labor in wisdom for the sake of the fame of one's name. But Ecclesiastes speaks of the vain wise man, who has his eye on earthly things, and he speaks of human memory, not divine.

IV. Likewise, an inquiry is made concerning what he says: My life wearied me as I beheld all evils under the sun.

Against this: Genesis 1: God saw all things that he had made, and they were very good: therefore they are not evil; indeed, this is heretical.

I respond: it must be said that, as the Apostle says in Romans 7: The law is holy, and the commandment holy, yet by occasion the commandment was deadly to those not having grace and wrought death: just as creatures are very good for the just and those who love God and work together unto good and are good in themselves, yet for the impious, sinners, and the foolish, all things are turned into evils by occasion: whence Wisdom 14: The creatures of God are for a temptation and a snare to the feet of the unwise: and Sirach 39: All these things shall be turned into evils for the impious and sinners.

He specifically reproves his own curiosity, secondly, with regard to study directed toward wealth, again with a fourfold argument.

Again I detested etc. He reproved above his own curiosity concerning the works of wisdom: here secondly he reproves his own curiosity concerning the works of human industry directed toward wealth, that is, the artificial works of the mechanical arts. And indeed he does this in this order. First, he reproves his own curiosity on account of the uncertainty of a good succession: second, on account of laborious solicitude: third, he prefers present pleasure to this: fourth, he condemns that solicitude itself through the equity of divine judgment.

(Verses 18. 19. 20. 21.). He argues therefore first that he was curious about acquiring earthly things on account of the uncertainty of good offspring, because he himself could not always possess those things and feared having a useless successor. Therefore he says: Again I detested all my industry, that is, my curious diligence, with which I most studiously labored under the sun, namely to increase these goods: Jeremiah 6: "From the least even to the greatest, all are given to avarice."

And the reason for the loathing is introduced: Who shall have an heir after me, whom I know not whether he will be wise or foolish. Literally, Solomon had as heir Rehoboam, a foolish son, who, following the counsel of the young men, caused the kingdom to be divided, 3 Kings 12. And he shall have dominion over my labors, in which I toiled, as regards the body; and was solicitous, as regards the soul. Concerning this toil, Genesis 3: "In the sweat of your face you shall eat your bread"; concerning solicitude, Matthew 6: "Be not solicitous for your soul, what you shall eat, or for your body, what you shall put on." And that is exceedingly vain; whence he says: And is there anything so vain? Supply: as to labor solicitously for a fool and an idler, as if to say: no.

From the consideration of this vanity, therefore, he ceased from curiosity; whence he says: Wherefore I ceased, and my heart renounced laboring under the sun, that is, for temporal goods. I ceased, in deed; and my heart renounced, in will. But the miser does not cease on this account, below in chapter 4: "There is one alone, and he has not a second, and yet he does not cease to labor."

And he repeats the reason why he ceased: For when another labors in wisdom, in the heart; and in doctrine, in the mouth; and in solicitude, in deed; he leaves what was acquired to an idle man. And from this he concludes vanity: and this therefore is vanity and a great evil: vanity indeed, because riches are left to a useless man, but a great evil; whence Hugh says: "It is a great evil that what one man is worn down by in labor, another should abuse idly and illicitly"; evil, because to a squanderer; Jeremiah 51: "Their works are vain," etc.; Deuteronomy 28: "Let there be no strength in your hand; let a people whom you know not eat the fruit of your land and all your labors."

(Vers. 22. 23.). What does it profit, etc. Here secondly he reproves the curiosity of acquiring on account of laborious solicitude; on account of which he says: What does it profit a man of all his labor, in body, and affliction of spirit, in mind, by which he is tormented under the sun? As if to say: nothing; whence Proverbs 23: "Labor not to become rich, but set bounds to your prudence." It does not profit, namely him who labors for the sake of possessing these visible things. Whence Bernard says: "With others are the fruits of riches, but to the rich fall only the name and the solicitude"; and therefore it does not profit; whence below in chapter 5: "What does it profit the possessor, except that he beholds riches with his eyes?"

Not only does it not profit, but rather it harms: whence he adds: All his days are full of labors and sorrows, outwardly: nor does his mind rest at night, inwardly. Therefore it is said in Job 7: "I have numbered empty months and wearisome nights for myself"; and Proverbs 15: "All the days of the poor are evil. A secure mind is like a continual feast." And from this he concludes that to labor thus is vain, because it is useless: therefore he says: And is not this also vanity? As if to say: indeed: below in chapter five: "He who loves riches shall reap no fruit from them: and this therefore is vanity," because they harm. Whence in the same place: "There is another infirmity which I have seen under the sun, riches gathered up" etc.

(Vers. 24. 23.). Is it not better etc. Here thirdly he prefers the pleasure of the flesh to the aforesaid solicitude of curiosity. And therefore he says: Is it not better to eat and drink and to show his soul good things from his labors? Supply: than to labor always continually: as if to say: it is better, that is, less evil, because the latter is an evil of guilt and punishment, the former is an evil of guilt, but has pleasantness: Isaiah 22: "Behold, joy and gladness, slaying rams" etc. And that it is better, he makes manifest: because this is a gift of God: whence he says: And this is from the hand of God: Jeremiah 5: "I filled them, and they committed adultery" etc.

And he proposes himself as an example of this to confirm it: Who shall so devour, as regards concupiscence: and abound in delights, as regards abundance: as I? As if to say: no one: 3 Kings 4: "Now the provision of Solomon for each day was thirty measures of fine flour and sixty measures of meal, ten fat oxen and twenty pasture oxen" etc.

(Vers. 26.). To the good man etc. Here fourthly he condemns solicitude through the equity of divine judgment, since such solicitude is not given to the good, but to the wicked, and this by divine judgment. Therefore he says: To the man who is good in his sight, namely, who pleases him, not men, like a hypocrite: Psalm: "Let the just feast" etc. God has given wisdom, as regards eternal things: and knowledge, as regards the dispensing of temporal things: and understanding, as regards things to be understood or considered: Job 38: "Who has placed wisdom in the inward parts of man, or who has given the cock understanding?" This according to the bounty of mercy. But according to the equity of justice he adds: But to the sinner he has given affliction and superfluous care, that is, he permitted it to be given by just judgment: that he may add and gather together and hand it over to him who has pleased God: Proverbs 13: "The substance of the sinner is kept for the just": Proverbs 28: "He who gathers riches by usury and interest gathers them for him who is liberal to the poor." And from this he infers vanity: But this also is vanity and a vain solicitude of mind, because Proverbs 11: "The expectation of solicitude shall perish."

Note that there is study for the acquisition of wisdom: Proverbs twenty-seven: Apply yourself to wisdom, my son, that you may be able to answer a word to him who reproaches you. For the exercise of justice: Jeremiah seven: Now make your ways and your pursuits good. For the fulfillment of concupiscence: Proverbs twenty-three: To whom is woe? To whose father is woe? Is it not to those who linger over wine and study to drain their cups? For the dominion of avarice: Jeremiah six: From the least to the greatest, all are devoted to avarice.

The first two studies are good, the two following are evil, and in these the goodness of a man is discerned: whence Proverbs twenty: By his pursuits a youth is known, whether his works are clean and upright. Because therefore the Ecclesiast had not yet devoted himself to these, but to avarice and gluttony, therefore he was reproving his pursuits.