Chapter 3
Chapter III.
Second member of the first part. The vanity of things is shown with respect to variety in time, and this in three articles.
All things have their time, etc. Above he treated the vanity of things, showing that there is variability in them by reason of motion: here secondly he wishes to show vanity with respect to the determination and variety in time. And because he shows the mutability and variety of things not for contempt of them insofar as they are works of God, but insofar as they are loved by us: therefore in this part he shows first the variety of times: second he reproves our curiosity, there: What more has man: third he shows the perpetuity of the divine works, there: And I learned that the works of God.
Art. 1. On the variety and mutability of things in time, both generally and specifically.
The first part has two sections, because first he treats the variety and mutability of things in time generally, second specifically, by adducing and proving, there: A time to be born.
The variety and mutability of things in time is proposed and proved generally.
(Verse 1.). He proposes therefore generally, saying: All things have their time, that is, variety of time, because Romans 8: "The creature was made subject to vanity, not willingly." And all things pass away in their appointed intervals under the sun, with respect to the determination of the prefixed time; Wisdom 11: "You have disposed all things in number, weight, and measure"; 1 Corinthians 7: "The figure of this world passes away"; and especially in this span of time prefixed for it; Job 14: "You have appointed his bounds, which cannot be passed."
Questions.
I. Here there is a question concerning what he says: All things have their time.
1. There is an objection: since spiritual substances, as Jerome says, are contained neither by place nor by time.
2. Likewise, everything that is in time and has time is corporeal; but spiritual substances are incorporeal: therefore they are not in time nor do they have time.
That they are in time, however, seems clear: 1. Because Augustine says to Dardanus: "Uncreated spiritual substance is moved neither through time nor through place; created spiritual substance is moved through time, but not through place; created corporeal substance through time and place."
2. Likewise, what is in place is in time; but "God alone is uncircumscribable," as Damascene says, therefore He alone is atemporal: therefore all other things have time.
I respond: it must be said to this that this distribution is accommodated, just as when it is said: the heaven covers all things, it is understood of those things which are under heaven; and therefore the objection concerning spiritual substance is not to be sustained.
If however we wish to extend the division, we shall say that time is spoken of in three ways: commonly and properly and more properly. Commonly, according as it denotes the measure of the passage from non-being to being: and in this way it is in all things, because all things had a beginning. And the text seems to suggest this, because he says that all things have their time, but not that all things pass away except under the sun.
In another way properly, insofar as it implies variation either in substance or in affection; and thus spiritual substance still has time with respect to the change of affections.
In a third way more properly, insofar as it is the preeminent measure: and thus it belongs to corruptible things, and not to all things.
As to what is asked, therefore, whether spiritual substances have time: it must be resolved that in the first way they have it with respect to substance: in the second way, with respect to certain affections: in the third way they do not have it. — And by this the contraries of both sides are resolved.
II. It is asked concerning the second part of the proposition: And all things pass away in their own times under the sun, whether the elements pass away.
It seems that they do.
1. Revelation 21: I saw a new heaven and a new earth: therefore the old had passed away.
2. Likewise, 1 John 2: The world passes away and its concupiscence: and Matthew 24: Heaven and earth shall pass away.
ON THE CONTRARY: They are part of the constitution of the universe: therefore since the universe remains, it is manifest that the elements do also.
I respond: it must be said that for something to pass away in its own time is threefold: either with respect to corruption according to the whole substance, as brute animals are corrupted: or with respect to corruption of itself according to a part, as the elements are generated and corrupted at their boundaries, where they touch one another 5 ; or to pass away, that is, to be changed from the state of corruptibility to another state, and in this way this sensible world will be renewed.
What is said here, therefore, that they pass away in their own times, is understood according to one or another of these three ways.
2. As to what is again objected: The world passes away and its concupiscence, the qualification resolves it, namely the world insofar as it is an occasion of pleasure.
1. As to what is said: I saw a new heaven: the Gloss says: "that is, renewed."
2. As to what is said in Matthew: Heaven and earth shall pass away: the Gloss explains: they shall pass away, from a changeable form to an unchangeable one.
The same is proved in particular with respect to rising and setting, with respect to state, use, and manner of life.
A time to be born. Above he set forth the general proposition; here he proves it by induction in particular cases, showing the diverse varieties of times in things. And this part has four parts. First is touched upon the variety of times which regards rise and decline. Second, that which regards state, at: A time to weep and a time to laugh. Third, that which regards use, at: A time to embrace. Fourth, that which regards the manner of proper conduct, at: A time to keep silence.
On the variety of times regarding rise and decline, in fourfold manner.
First, therefore, is introduced that variety which regards the rise of things and their decline under a fourfold distinction: first, of living things; second, of plants; third, of sentient beings; fourth, of artificial things.
(Verse 2.) As to the rise and decline of living things, he says there is variety when he says: A time to be born and a time to die, and this in all living things, because from birth one comes to death: Job 14: "Man, born of woman, living for a short time, is filled with many miseries"; Ecclesiasticus 40: "Great labor is created for all men, and a heavy yoke upon the sons of Adam, from the day of their coming out of their mother's womb until the day of their burial into the mother of all." And therefore Wisdom 5: "We, being born, immediately ceased to be"; Ecclesiasticus 14: "Some things are generated, and others are cast down; so is the generation of flesh and blood: one comes to an end, and another is born."
As to the rise of plants, he says: A time to plant; as to their decline, a time to uproot what has been planted: Genesis 2: "The Lord God had planted a paradise of pleasure from the beginning"; but a time to uproot the unfruitful: whence Luke 13: "Behold, it is three years since I have come seeking fruit on this fig tree and find none; cut it down therefore."
(Verse 3.) As to the rise and decline of sentient beings, he adds: A time to kill; and a time to kill is placed first, and a time to heal follows, on account of the state of corrupted nature, which has grown more prevalent, so that health does not have a place. Concerning this variation, Deuteronomy 32: "I will kill, and I will make to live"; and again, 2 Kings 8: "He measured two lines, one to put to death and one to keep alive."
As to the rise and decline of artificial things, he adds fourthly: A time to destroy, behold the decline; and a time to build, behold the restoration of what was destroyed. Things that are ruinous must be destroyed: Luke 19: "There shall not be left in you a stone upon a stone." A time to build, when there is abundance of resources: Luke 12: "I will destroy my barns and build greater ones"; Haggai 1: "Bring wood, build the house, and it shall be acceptable to me." And thus there is no permanence in the passing of things.
On the variety of times regarding state, according to a threefold distinction.
A time for weeping etc. Having set forth the variety of times which regards the rise and fall of things, here is set forth the variety of times which regards their state, namely of prosperity and adversity. And this is considered according to a threefold distinction, namely of prosperity, joy, and security, and their opposites.
(Vers. 4.). As regards therefore the time of prosperity, in which one should laugh, and of adversity, in which one should weep, he says: A time for weeping, in adversity: First Maccabees 1: "Every husband took up lamentation, and those who sat upon the marriage bed mourned"; and Lamentations 1: "Weeping she wept in the night, and her tears were on her cheeks." And a time for laughing, in prosperity: Esther 8: "A new light seemed to rise for the Jews, and joy and exultation." And he places weeping before laughter, either because it precedes according to fallen nature; Wisdom 7: "I uttered my first cry, like all others, weeping"; or because one must first grieve, because Luke 6: "Blessed are you who weep now, for you shall laugh"; conversely, concerning the wicked: Proverbs 14: "Laughter shall be mingled with sorrow."
As regards the state of joy and its opposite, he says: A time for mourning and a time for dancing. Mourning differs from weeping, laughter from dancing, because weeping is in tears, mourning in the voice, laughter in outward sign, and dancing in the elevation of the body. Concerning mourning, the last chapter of Genesis: "This is a great mourning for the Egyptians," in that place, that is, at funeral rites; but dancing belongs to splendid solemnities: Mark 6 says that on Herod's birthday the daughter of Herodias entered to dance.
(Vers. 5.). As regards the time of security and its opposite, he says: A time for scattering stones, namely when there is security: Micah 4: "No man shall take up the sword against another." A time for gathering, for the building of fortifications, namely when there is fear of enemies: Second Chronicles 32: "He built up every wall that had been broken down and erected towers."
On the variety of times as regards use, according to a fourfold distinction.
A time for embracing etc. The variety of times which regards the rise and fall of things and also their state has been set forth; here is set forth the third, which regards use, and this under a fourfold distinction, namely as regards the use of wives, possessions, treasures, and garments.
(Vers. 3.). As regards therefore the use of wives, which consists in carnal union for the generation of offspring, he says: A time for embracing and a time to be far from embraces: First Corinthians 7: "It remains that those who have wives should be as though they had none"; and again: "Do not defraud one another, unless perhaps by consent for a time, that you may devote yourselves to prayer, and return together again."
(Vers. 6.). Regarding the use of possessions, he says: A time to acquire and a time to lose. We acquire through diligence, but lose through sloth; Proverbs 14: "The wise woman builds her house, but the foolish one tears down even what was built with her own hands."
Or a time to acquire in life, to lose in death: Job 20: "The riches which he gathered, he shall vomit up," etc.
Or a time to acquire, when we are joined to God; to lose, when we are separated: Psalm: "He blessed them, and they were multiplied"; and afterward: "And they were made few."
Regarding the use of treasures, he adds: A time to keep, when there is abundance; and a time to cast away, when there is need among the poor. The example is of Joseph, Genesis 41, who stored up in time of plenty and distributed in time of famine. For riches are to be kept for this purpose: that they may be distributed; hence in the Psalm: "He distributed, he gave to the poor."
(Vers. 7.). Regarding the use of garments, he adds: A time to rend, when they are worn out; and a time to sew, because our garments are daily worn out and are not renewed, unless perhaps by a divine miracle, as in Deuteronomy 8: "Your garment with which you were covered has in no way been consumed by age"; but ours are quickly consumed; therefore little care should be given to them: 1 Timothy 6: "Having food and clothing, let us be content with these."
On the variety of times regarding the manner of conduct, according to the threefold alternation of acts.
A time to be silent, etc. Here is set forth the fourth variety of time, which regards the proper manner of conduct, which is considered according to the threefold alternation of acts, namely with respect to the act of the rational power, which is to speak; the concupiscible, which is to love; the irascible, whose act is to wage war; and with respect to their opposites.
(Vers. 7.). Therefore, regarding the alternation of speech, he says: A time to be silent and a time to speak, because one should not always speak nor always be silent; Ecclesiasticus 20: "A wise man will be silent until the proper time, but the frivolous and imprudent will not observe the time." For the wise man is silent and speaks at the proper time; hence Proverbs 25: "Golden apples in settings of silver, he who speaks a word in its proper time." And he places silence before speech, because one should speak deliberately: Proverbs 13: "He who guards his mouth guards his soul; but he who is heedless in speaking shall experience evils."
(Vers. 8.). Regarding the alternation of the act of the concupiscible power, he says: A time of love, when a thing possesses goodness; and a time of hatred, when it turns to wickedness; Psalm: "I have hated and abhorred iniquity"; and Romans 12: (Hating evil, cleaving to good, loving one another with fraternal charity."
As for the alternation of the act of the irascible power, he says: A time of war, against assailing adversaries: 2 Kings 11: "And it came to pass, at the return of the year, at the time when kings go forth to war, David sent Joab," etc. And a time of peace, when those who rise up cease: 1 Maccabees 14: "The land of Judah was quiet in the days of Simon," etc.; and Micah 4: "Nation shall not lift up sword against nation, neither shall they learn war any more."
Spiritually, this fourfold variation is referred to the four states of men existing in the Church: the first with respect to the reborn; the second with respect to penitents;
the third with respect to the just; the fourth with respect to prelates. — First, therefore, among the baptized there is a time of being born and of dying, for they are born to God: John 3: "Unless one is born again of water and the Holy Spirit," etc., just as they die to the world: Romans 6: "We are buried together with him through baptism into death."
Second, there is a time of planting and a time of uprooting, because virtues are planted in them: the Psalm: "Your children are like young olive plants"; but vices are uprooted; Wisdom 4: "Adulterous plantings shall not give deep roots," because, Matthew 15, "every plant which my heavenly Father has not planted shall be rooted up." — Third, among the baptized there is a time of killing the movement of concupiscence: Colossians 3: "Mortify your members which are upon the earth"; and there is a time of healing the power of nature: Jeremiah 30: "I will close up your scar and heal you of your wounds."
Fourth, there is a time of destroying and of building among the baptized, because the dwelling of the devil is destroyed and a dwelling of Christ is made: 1 Peter 2: "Coming to him as to a living stone, be yourselves also built up into spiritual houses"; Jeremiah 1: "I have set you over nations and kingdoms, to uproot and to destroy and to scatter and to build and to plant."
The second variety of times pertains to penitents with respect to three things: namely, contrition, confession, and satisfaction. A time of weeping and a time of laughing, in contrition, in which there is joy and sorrow: Proverbs 14: "The heart that knows the bitterness of its own soul, in its joy no stranger shall intermeddle." — A time of mourning and a time of dancing, in confession, in which one ought to confess with lamentation: Job 10: "Let me alone, that I may lament my sorrow a little." One ought to confess nakedly and openly: 2 Kings 6: "David danced girded before the ark."
There is a time to scatter stones and a time to gather them, in satisfaction. Stones of offense are occasions of sin: Ecclesiasticus 21: "The way of the wicked is paved with stones, and at their end are the netherworld and darkness and punishments." These are gathered in consideration and scattered in cautious avoidance and mortification of the flesh. From these occasions few are freed, except those who are guarded by the Lord: Psalm: "In their hands they shall bear you up, lest you strike your foot against a stone."
The third variety regards the just with respect to their twofold state, namely that of actives and contemplatives. As to contemplatives: A time to embrace and a time to be far from embraces, because they ought to attend now to action, now to contemplation. Concerning which embrace, Proverbs 4: "You shall be glorified by her, when you have embraced her." They ought to be far from the embraces of the flesh, concerning which, Proverbs 7: "Come, let us be inebriated with desired embraces." - As to actives, who ought to be exercised in works of piety, he adds: A time to acquire and a time to lose, that is, to distribute what has been acquired through almsgiving: Ecclesiasticus 29: "Lose your money for the sake of a brother and friend, and do not hide it under a stone." - This is said of perfect justice; but it is a work of supererogation to give everything, and with respect to this it is said: A time to keep and a time to cast away, as if to relinquish everything: Matthew 19: "If you wish to be perfect, go, sell what you have and give to the poor."
Again, as to actives: A time to rend and a time to sew, and this with respect to clothing: Job 31: "If I have let the poor go without covering, and if his sides have not blessed me."
The fourth variety is considered with respect to prelates, first in teaching, when he says: A time to be silent and a time to teach, because one must first learn and afterward teach; Ecclesiasticus 18: "Before you speak, learn"; Ecclesiasticus 32: "Listen in silence."
A time of love and a time of hatred, in the correction of the wicked, which consists in hating vice and in loving nature: 2 Thessalonians, last chapter: "Do not esteem him as an enemy, but correct him as a brother"; and Psalm: "With a perfect hatred I hated them."
A time of war and a time of peace: of war, toward the incorrigible, who are to be struck with the sword of excommunication: Ecclesiasticus 7: "Do not seek to become a judge, unless you have the strength to break through iniquities." Of peace, toward those who return: Luke 10: "If there be a son of peace in that house, your peace shall rest upon him; but if not, it shall return to you."
Question.
The question concerns the number of these times. For it seems that he has insufficiently set forth the diversities of the variations of times, because there are many which are not reduced to these, such as the time for eating and fasting and similar things. — If you say that these are by way of example, then they are superfluous, because far fewer would have sufficed.
I respond: it must be said that, as Augustine says, although any change in the universe considered in itself is of imperfection, nevertheless in the whole of the universe there results a perfect song. Because therefore Solomon wished to narrate the variety in such a way as to show imperfection in individual things and perfection in the whole, he did so in such a number as comprehends universality and perfection. And therefore he enumerates twenty-eight times and fourteen variations: because twenty-eight is a perfect number and comprehends the sevenfold, which is the universality of time. Although the number six is perfect, it does not however comprehend the sevenfold: therefore he set down this many, not fewer, lest universality be lacking; not more, because one must stand in perfection and universality.
Art. 2. Our curiosity is reproved in two ways.
What more has man, etc. He showed above the variety of things according to diverse times; here secondly from this he reproves human curiosity: and he does this indeed in this order. First he suggests the uselessness of curiosity; second, in detestation of it, he commends present pleasure.
The uselessness of curiosity is suggested, and present pleasure is commended.
(Vers. 9. 10. 11.). He reproves our curiosity on account of its uselessness, whence he says: What more has man? supply: except mutability and variety, and through this, affliction.
And he shows that there is affliction: I have seen the affliction which God has given to the sons of men, that they may be occupied in it: he gave, that is, he permitted to be given, according to that passage in Romans 1: "God gave them over to a reprobate mind"; to the sons of men, that is, to sinners: above in chapter 2: "But to the sinner God has given affliction and superfluous care." That they may be occupied, namely with various cares; wherefore Ecclesiasticus 11: "My son, let not your occupations be in many things." And he explains what that affliction is, namely of consideration; whence he says: He has made all things good in their time; whence Ecclesiasticus 39: "All the works of the Lord are good, and in its hour he will supply every work. It is not to be said, this is worse than that: for all things in their time shall be approved." And although he made good things, nevertheless he did not give knowledge of these, but gave the capacity for inquiry; whence he says: And he has delivered the world to their disputation, namely for inquiring: Ecclesiasticus 17: "He gave them counsel and a tongue and eyes and ears and a heart for thinking," not for arriving at the answer; whence he adds: So that man may not find out the work that God has wrought, that is, so that he may not come to perfect knowledge: and this on account of doubt. From the beginning to the end, namely of his life: Job 36: "Remember that you are ignorant of his work, of which men have sung"; and below in chapter 8: "I understood that of the works of God I could find no reason."
(Verses 12-13). And I knew etc. Here secondly
, he commends present pleasure, and this in order to reprove curiosity; whence he says: And I knew that there was nothing better, supply: among these transitory goods, than to rejoice and to do good in one's life, namely to rejoice, in heart, to do good, in work.
Or: to rejoice, in enjoying; Wisdom 2: "Let us everywhere leave signs of our joy": to do good, in preparing delightful things; Luke 12: "My soul, you have many goods laid up for many years: rest, eat, drink, feast."
And he adds the reason; whence he says: For every man who eats and drinks sees good from his labor, and there is a surplus of meaning here, so that the sense is: he who eats and drinks sees good from his labor, because he immediately has his reward; whence he says: And this is the gift of God: below in chapter 5: "Every man to whom God has given riches and has granted him the power to eat from them, this is the gift of God." The Gloss expounds spiritually: And I knew that there was nothing better, that is, more useful, than to rejoice, namely with joy of mind; Ecclesiasticus 30: "Joyfulness of heart, this is the life of man and a treasure of holiness without failing"; and to do good in one's life, namely meritorious works; Galatians 6: "Therefore, while we have time, let us work good toward all."
For every man who eats and drinks: supply: from Scripture, eats the difficult things and drinks the easy things: in Proverbs 9, Wisdom says: "Come and eat my bread and drink the wine which I have mixed for you." And this is the gift of God, because the understanding of the Scriptures is given by God: Second Corinthians 3: "Not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God."
Art. 3. The immutability of the divine works is shown.
I have learned that all the works etc. He showed above the mutability of works, and from this reproved human curiosity. Here thirdly he shows the immutability of the divine works, because above he had shown their variability.
(Vers. 14. 15.). He says therefore: I have learned that all the works which God has made persevere forever. Behold the perpetuity, on account of which our consideration can change nothing: whence he says: We cannot add anything to them or take anything away, which God has made, that he may be feared, and thus they are not in our power: Proverbs 30: "Add nothing to his words, lest you be reproved and found a liar."
And he shows this, because not even God himself diminishes or adds: whence he says: What has been made, that itself remains. Neither does he add: whence he infers: The things that shall be have already been, because similar things have preceded: whence he also says: And God restores what has passed away, because "the corruption of one thing is the generation of another"; above in chapter one: "There is nothing new under the sun, nor can anyone say: this is recent"; Genesis 2: "God rested on the seventh day."
QUESTION.
Here a question arises: since he intends to determine the vanity of mutability, why does he here determine perpetuity?
1. It seems outside his purpose.
2. Likewise, concerning this perpetuity itself a question is raised, because he says: The works which God has made persevere forever: but no corporeal things persevere forever: therefore God made no corporeal things: therefore this leads back to the heresy of Mani, who said that corruptible things were not created by the good God.
3. Likewise it seems that he contradicts himself, because
immediately there follows: God restores what has passed away: therefore something of the works of God is corrupted and restored:
therefore he speaks falsely when he says that all the works of God
persevere forever.
But that all the works of God are incorruptible, as he says in the text, seems to be the case:
1. Because cause and effect are proportional, therefore the effect of an incorruptible cause ought to be incorruptible: but God endures forever and is incorruptible: therefore also the works of God.
2. Likewise, since all the works of God are very good, as is said in Genesis 1; and incorruptible things are better than corruptible things: it seems that these corruptible things were not created by the good God.
I respond: to the first point, why he here treats of perpetuity, it must be said that it is not for its own sake, but on the occasion of mutability; and indeed he does this for a threefold reason. The first is to remove error; for since above he had shown mutability in creatures, lest it be believed that the works of God were entirely defectible, he adds that in some way they are perpetual. Again, another reason is to restrain curiosity, which he had restrained, because we cannot investigate the mutability and cause and origin of things; he also wishes to restrain it because we can neither change nor increase the very substance of things. The third reason is to repress pride: for since he seemed to have diminished the works of the Lord through mutability, lest anyone on this account condemn God the author, he returns again to intimate perpetuity in them.
As to what is asked about permanence, it is answered that the being of things is threefold: namely, in their own genus, in the soul, and in divine foreknowledge; and above he showed that they are mutable in their own genus and insofar as they are in the soul: here he touches on their perpetuity in divine foreknowledge.
It can be answered otherwise, that one can speak of things according to their proper being in two ways: either according to common or individual being. According to individual being, many things are corruptible; according to common being, they are perpetual, because God continually preserves their being through generation; "for because they are far distant from the principle, God completed their being in another way, making generation continuous in them."
1. To the objection that they are incorruptible because they are proportional to their cause, it must be said that this is understood where there is univocal generation, where a cause produces something similar to itself. But this is not the case with the Creator and creature; rather, through infinite power he makes things great and small, corruptible and incorruptible.
2. To the objection about goodness, it must be said that all things are good in themselves, but very good in their order: and because where there is order, there is greater and lesser good, therefore some things are corruptible and some incorruptible. For this reason, goodness is in things not only according to more and less, but according to opposition and likeness; therefore the world is compared to a most beautiful poem; therefore it is fitting that some things are corruptible, and some the contrary.
Part II. The vanity of fault is proved, then the remedy against it is set forth.
I saw under the sun, etc. He treated above of the vanity of nature; here of the vanity of fault: and because this is dangerous, therefore it needs a remedy. First, therefore, he sets forth the vanity; second, the remedy against it, below in chapter four: Guard your foot.
Part Two, Member I. The vanity of fault is shown under a threefold distinction, and this both with regard to rulers and with regard to subjects. Now vanity is under a threefold distinction: first he treats of the vanity of malice; second, of avarice, at: I considered and found; third, of imprudence, at: Better is a child. Now vanity is in rulers and subjects. First, therefore, he treats of the vanity of malice in those who govern and judge; second, in subjects, at: I turned myself.
Art. I. On the vanity of malice, first described in rulers in a fourfold order.
First, therefore, the vanity of malice, which is in rulers, is described in this order: first he introduces the consideration of this vanity; second, that from this one arrives at the premeditation of future judgment; third, at the consideration of the present condition; fourth, how one falls into erroneous opinion.
(Vers. 16.). First, therefore, he introduces that he has considered the malice of judges, saying: I saw under the sun in the place of judgment wickedness, as regards the examination of the case; and in the place of justice iniquity, as regards the pronouncing of the sentence: Isaiah 1: "How is the faithful city become a harlot, full of judgment; justice dwelt in it of old, but now murderers; your princes are faithless, companions of thieves; they all love gifts, they pursue rewards, they do not judge for the orphan, and the cause of the widow does not come before them"; because it is said in the Psalm: "In whose hands are iniquities, their right hand is filled with bribes."
(Vers. 17.). And I said in my heart: God shall judge the just and the wicked. Here, second, he shows how from this he arrives at the premeditation of future judgment. For which reason he adds: And I said in my heart: He shall judge the just, unto reward; the wicked, unto punishment: Job 34: "Far be wickedness from God, and iniquity from the Almighty. For he shall render to a man his work, and according to the ways of each one he shall restore to them. For truly God shall not condemn in vain, nor shall the Almighty overturn judgment." And therefore God shall judge them according to their works, which then shall be manifest; whence he adds: And the time of every thing shall then be, that is, the time of judgment of every person, who appears to be every thing, according to 2 Corinthians 5: "For we must all appear before the judgment seat of Christ, that each one may receive the proper things of the body, whether it be good or evil."
Or: the time of every thing, that is, of the manifestation of every thing: 1 Corinthians 4: "Judge not before the time, until the Lord comes, who will both bring to light the hidden things of darkness and will make manifest the counsels of hearts."
Or: the time of every thing, that is, of the retribution of every thing: Romans 8: "Every creature groans," etc.
Ecclesiastes expected this time to be future from the sight of present iniquity: Isaiah 59: " Judgment is turned backward, and justice stood far off, because truth has fallen in the streets, and equity could not enter: and the Lord saw, and evil appeared in his eyes, because it is not manifest, and the just one was clothed with a breastplate and a helmet of salvation.
I said in my heart concerning the sons of men etc. Here is touched upon thirdly how from this he arrived at a consideration of the present state, namely why the Lord willed men to be miserable in the present: for this purpose, namely that he might prove them, therefore he made the life of man similar to beasts.
(Vers. 18. 19. 20. 21.). On account of which he says: I said in my heart, that is, I knew: concerning the sons of men, as regards nature: that God might prove them and show them to be like beasts, that is, by likening them to beasts he might prove who they were, whether truly good or evil: because the evil, seeing their likeness to beasts in life, wish to be assimilated in habits and live bestially: but the good live spiritually: therefore in the Psalm it is said: " Man, when he was in honor, did not understand; he was compared to senseless beasts and was made like them ". And he shows the likeness of men to beasts in death and life and in matter: the dissimilarity in spiritual substance is not manifest. - As regards death he says: And therefore one is the destruction of man and of beasts, and equal is the condition of both, namely for the proving of men, because, just as a beast does not always live, but rather sometimes dies, so also man: below in chapter nine: "There is no one who always lives and who has confidence of this matter "; and therefore he shows that the likeness is in death, whence: As man dies, so also do they die.
Nor is the likeness only in the end of life, but also in the act of living: therefore he adds: All things breathe alike, namely those that breathe: nor has man more than a beast, namely as regards the act of life: Wisdom 7: "One is the coming forth of men into life and like is the departure ". Thus the likeness as regards life is clear.
And he adds the likeness as regards matter: and therefore he says: All things are subject to vanity, namely, because they were made from nothing, therefore they are vain; Romans 8: " The creature was made subject to vanity". He does not say that nothing is the matter, but he means to say that they do not have uncreated matter nor essence, but they have created matter, which he understands by the name of earth.
Therefore he says: And all things go to one place, namely to the matter from which they were made. From earth they were made and to earth alike they return, alike, that is, conformably. And thus the likeness in matter is noted: Ecclesiasticus 40: " All things that were made from earth shall return to earth: likewise also all waters shall return to the sea".
But only in these things is the likeness apparent, but the difference in the soul does not appear. Who knows whether the spirit of the children of Adam ascends upward? to heaven, namely to recompense, or downward through corruption: just as conversely, whether the spirit of beasts descends downward? through corruption, or even upward, as also that of man, to the retribution of judgment. Few have known this: many have erred and held that the spirits of man and beast are uniform. The faithful have known this, in whose person it is said below in the twelfth chapter: "Let the body return to its earth, whence it was, and let the spirit return to God, who gave it." But the carnal do not know this, in whose person it is said below in the ninth chapter: "The dead know nothing more, nor have they any further reward."
And I perceived etc. In the fourth place, on account of this likening, he subjoins how he fell into an erroneous commendation of pleasure, as if nothing were better than it.
(Verse 22). On account of which he says: I perceived that there is nothing better than that a man should rejoice in his work, that is, to take delight in present things, as the carnal do, of whom Isaiah fifty-six says: "Come, let us take wine and be filled with drunkenness, and it shall be as today, so also tomorrow and much more." And this commendation is erroneous, because it posits no other recompense nor any other life: whence he adds: And that this is his portion, as if he should expect nothing else: whence in Isaiah twenty-two it is said in the person of such people: "Let us eat and drink, for tomorrow we shall die"; and Wisdom two: "Everywhere let us leave signs of joy, for this is our portion, and this is our lot." And this erroneous opinion has its origin from the uncertainty of judgment: on account of which he says: For who shall bring him to know the things that shall be after him? that is, who will show him that there are any future goods which he ought to expect? as if to say: no one. And certainly no one will persuade him, unless he be raised to the contemplation of spiritual things: "while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal," Second Corinthians four. But because the carnal man regards only visible things, therefore he does not expect eternal things: therefore First Corinthians two: "The natural man does not perceive the things that are of God." Therefore if he wishes to know future goods, it is necessary to put off carnality.
Questions.
I. It is asked concerning what he says: Man has nothing more than the beast, and that the destruction of both is equal. That this is false appears:
1. In Genesis two it is said: There was not found for Adam a helper like unto him, therefore no beast is like unto man: therefore he has something more than the beast.
2. Likewise, it is certain that man deliberates about future things and discerns past things and expresses his conceptions: but a beast does not: therefore etc.
3. Furthermore, man tames beasts, but no beast tames man: therefore man has something more than the beast.
That he does not have anything more, however, seems apparent: because he is born, lives, and dies and goes into the earth, just as a beast does.
I respond: some say that he says this in the person of the carnal man, who believes man has nothing more than a beast. - Otherwise it can be said that he speaks in his own person: and he speaks truly according to his own understanding. For he intends to show the uncertainty of the soul's recompense through a likeness to the beast. He posits and understands that likeness, however, with respect to visible things, which can be discerned by the senses: and through this he does not conclude a likeness regarding spiritual things, but rather a doubt: whence he says: Who knows, etc.
It must be said, therefore, that according to truth man possesses reason beyond the beasts, but shares with them in corruptibility, life, and respiration: and because reason is not something sensible but intelligible, and he speaks of sensible things, therefore there is in this no objection whatsoever.
II. There is a doubt concerning what he says: Who knows whether the spirit of the sons of Adam ascends upward? That it does, however, seems apparent:
1. First, through the disposition of the body, whose arrangement and organization is ordered according to a fittingness toward what is above. If therefore "he gave man an uplifted face and bade him gaze upon the heavens," and he looks upward: therefore the spirit is borne upward.
2. Likewise, all naturally desire happiness: but it is certain that no one can be happy in miseries, especially one to whom death comes unwillingly: therefore, if he cannot have happiness in this life, he is born to have it after this life as a separated spirit: therefore, etc. 3. Furthermore, our intellect is unmixed, whence it understands all things; therefore it does not depend on the body with respect to its act, therefore much less with respect to its being: therefore, when the body descends, it is possible for the spirit to ascend.
4. Likewise, by the reasoning of Ecclesiastes himself: because if some have good things and some have evil things, and we see that in the present evil things befall the good and good things befall the wicked: if therefore it is necessary to posit one ruler, it is necessary to posit another time and recompense, in which God judges the impious and the just. Since therefore our faith declares this, Ecclesiastes seems to have been a heretic who doubted this.
That it goes downward, however, seems apparent:
1. Through Scripture: because in Wisdom 9 it is said: The body which is corrupted weighs down the soul; therefore, if the soul is corrupted bodily, it is corrupted entirely.
2. Likewise, what suffers with the suffering dies with the dying: but the soul suffers with the body: therefore, etc.
3. Likewise, no substance is idle; therefore what takes away from something all operation takes away from it being and duration: but the soul loses all operation when the body is injured, which is evident because it loses the intellect, regarding which this seems less likely, as in the case of the mad: therefore, when the body is corrupted, it loses its substance.
I respond: it must be said that good souls ascend upward to reward, and that the souls of beasts descend downward into corruption — this our faith both declares and presupposes; and with this, reason and philosophy agree. Nevertheless, that reasoning and philosophy is both obscure and has many grounds for doubt; therefore almost no one, or very few, were able to attain true certitude concerning the immortality of the soul and its beatitude, unless faith had come to their aid. Whence even Plato, who held the soul to be immortal, nevertheless erred concerning beatitude, since he held that souls pass through the bodies of brute animals. — Ecclesiastes therefore neither denies nor doubts this, but says that this is difficult to demonstrate; and this is indeed true for the unbeliever.
2. 3. To what is objected concerning operation and co-suffering, it must be said that for something to be united to another, this occurs in two ways: either as a mover only, and then it can be separated with no change made in it; or as a mover and a perfection, and this again in two ways: either it does not have its own proper operation, as the soul of a brute animal, or it has its own proper operation, as the human soul. Since therefore the human soul is united to the body as perfection and mover, it suffers together with the suffering body; therefore it is also impeded when the body is impeded. But since it is joined separably, it is not necessary that it itself be corrupted: when every harmony is dissolved, the soul departs.