Chapter 7
Chapter VII.
(Verse 1.). What need is there? Here he calls back a third time from scrutinizing lofty things and inquiring into them, and this, since he has enough to do in knowing his own evils, or common ones. Therefore he says: What need is there for a man to seek things greater than himself? as if to say, there is no need: Sirach 3: "Seek not the things that are too high for thee, and search not into things above thy strength"; and Romans 11: "Be not high-minded, but fear." And he adds the reason why he ought not to seek greater things: Since he does not know what is profitable for him in his life, that is, what is useful for him: Wisdom 9: "We can hardly guess at the things that are upon earth, and with labor do we find the things that are before us. But the things that are in heaven, who shall search out?" He is indeed ignorant of what is useful in this momentary life; whence he adds: In the number of the days of his pilgrimage; Genesis 47: "The days of the pilgrimage of my life are few and evil"; 2 Corinthians 5: "While we are in this body, we are pilgrims from the Lord." And in the time which passes like a shadow;
1 Chronicles, last chapter: "We are pilgrims before thee and strangers, as were all our fathers. Our days upon earth are as a shadow, and there is no delay." And so he cannot inquire by himself, nor even learn from another; therefore he adds: Or who can tell him what shall come after him under the sun? For man does not know future things, unless the Lord reveals them through grace. Therefore man ought not to extend his thought to this: Isaiah 48: "Before the day thou heardest them not, lest perhaps thou shouldst say: Behold, I knew them. Thou hast neither heard nor known, neither was thine ear opened from that time"; below in chapter 8: "Man is ignorant of things past, and things to come he can know by no messenger." Whence God alone knows and reveals future things.
Questions.
I. But it is asked concerning what he says: It is better to see what you desire than to desire what you do not know. Therefore it does not involve a contradiction that someone can desire what he does not know.
On the contrary: 1. Augustine says that "we can love things unseen, but things unknown in no way"; thus therefore, in order for something to be loved and desired, it is necessary that it be known.
2. Furthermore, the affection follows the intellect; therefore where the intellect does not precede, the affection does not extend itself; but the intellect does not extend itself to those things which it does not know; therefore neither does the affection desire those things.
I respond: it must be said that there is a twofold knowledge, namely of certitude and of estimation; and so correspondingly there is a twofold ignorance: one through the privation of any certitude, and another through the privation of any estimation. I say therefore that in order for something to be desired, it is not necessary that knowledge of certitude precede: for desire follows estimation alone; but it is necessary that some knowledge of estimation precede. Here, however, he speaks of ignorance through the privation of certitude.
II. The question is raised concerning what he says: What need is there for a man to seek things greater than himself? From this it seems that man ought not to investigate anything nor come to know by labor what is above him.
This same point is proved by Ecclesiasticus 3: Seek not things that are higher than yourself. Likewise, Romans 11: Be not high-minded, but fear.
But to the contrary: 1. Man stands in the middle between visible creatures and God; but Augustine says that the soul of man is darkened when it fixes its eye on these earthly and lowest things, but is illuminated when it turns to eternal goods: therefore it ought always to seek those things. But those things are higher: therefore, etc.
2. Furthermore, the soul is never perfected with complete perfection except in those things which are higher than itself; but everything perfectible ought to tend toward and seek that in which it is perfected: therefore it ought to seek higher things.
If you say that he does not mean that one ought not to seek or consider things higher according to substance, but that one ought not to consider those things which exceed the possibility of one's consideration, it is objected then: because all things that belong to faith are above our intellect: therefore according to this our intellect ought not to raise itself to believing those things which belong to faith.
3. Likewise, then those who wish to examine the articles of faith would be most blameworthy: therefore all who dispute about faith would be blameworthy.
I respond: it must be said that emphasis should be placed on what he says, greater than himself, and on what he says, to seek. Greater than himself he calls those things which exceed our consideration, insofar as they exceed it. To seek he calls to inquire into and examine, as if to say that it is foolish to wish to investigate those things which our inquiry cannot reach, with respect to those things for which our consideration does not suffice. For there are some things which are manifest to us concerning God, and those are not greater than us: hence he does not discourage the consideration of God. 2. 3. As to the objection concerning faith, it must be said that he does not dissuade from believing, but from seeking. — Furthermore, even though the things of faith are above our intellect by itself when bare, they are nevertheless not above the intellect illuminated by the grace of faith: hence to seek those things and to believe and to investigate up to that point to which the light of faith extends is not to extend oneself to greater things; and such is every sober disputation concerning the articles themselves. But if one exceeds this, unless it be from God, then such excess is blameworthy.
III. The question is also raised concerning what he says: Who can show him what shall come after him under the sun?
To the contrary: In our soul there is a power which is to become all things and to make all things; but the possible intellect can receive in itself all present things, all past things, and all future things: therefore if the agent intellect can reduce it to act, then man can of himself know future things.
I respond: it must be said that even if the agent can form or abstract cognition in the possible intellect, nevertheless its operation depends both on the certitude of the thing outside and internally on sense; because "when the thing is lacking, knowledge perishes"; and "when a sense is lacking, it is necessary that one science be lacking according to that sense." Because therefore future contingents do not generate a likeness of themselves in sense, neither through themselves nor through a determinate antecedent cause: and they do not have in themselves the stability that is required for cognition: therefore our intellect, which receives from things, cannot of itself come to the cognition of them, except through him whose cognition does not depend on things.
Second, the teachings of wisdom are set forth, through which a remedy is applied against the vanity of foolishness.
A good name is better. Above he set forth the manner of learning; here second he adds the teachings of wisdom, through which a remedy is applied against the vanity of foolishness. And since, as is said in Wisdom 8, "wisdom teaches sobriety, prudence, justice, and virtue" or fortitude: therefore this part has four parts. In the first he sets forth teachings for having modesty: in the second, for having constancy, there: Oppression etc.: in the third, for having prudence, there: Do not say, what is the cause that etc.; in the fourth, for having justice, there: Be not exceedingly wicked etc.
First, five teachings are set forth for having modesty.
For having modesty he provides five teachings. In the first he teaches to prefer the honorable to the pleasant: in the second, future life to the present: in the third, affliction to pleasure: in the fourth, sorrow to merriment: in the fifth, severity to softness or flattery.
(Verse 2). He therefore sets forth the teaching in which he teaches to prefer the honorable, such as a good name, to the pleasant, such as ointment: therefore he says: A good name is better, that is, a good reputation displayed by good men, concerning which Sirach 41: "Have care for a good name, for this shall remain with you more than a thousand precious and great treasures." Than precious ointments, which indeed are very fragrant, according to what is said in John 12: "Mary took a pound of ointment of precious spikenard and anointed the feet of Jesus: and the house was filled with the odor of the ointment"; and although ointments are fragrant, nevertheless a good name is more so, therefore it is better: 2 Corinthians 2: "We are the good odor of Christ unto God in every place," namely as regards good reputation.
And the day of death. Here the second teaching is noted, in which he prefers future life to the present, and thus entrance into another life to entrance into this one. And therefore he says: And the day of death, supply: is better than the day of birth, because one dies to rest; Revelation 14: "Blessed are the dead who in
die in the Lord: henceforth, says the Spirit, that they may rest from their labors." But here one is born to labor: Job five: "Man is born to labor, and a bird to flight"; and therefore [death is] better: whence Sirach thirty: "Death is better than a bitter life, and eternal rest than persevering illness."
(Vers. 3.). It is better to go to the house of mourning etc. Here the third lesson is noted, in which he prefers affliction to pleasure, namely mourning to feasting. On account of which he says: It is better to go to the house of mourning, where sins are mourned, because Matthew five: "Blessed are those who mourn, for they shall be consoled"; than to the house of feasting, where delights are found: Proverbs twenty-three: "Do not be among the banquets of drunkards" etc. And the reason for this is: because in banquets man forgets himself, in the house of mourning he remembers his judgment: and therefore he adds: For in that, namely in the house of mourning, the end of all men is brought to mind: Sirach thirty-eight: "Remember my judgment: for yours also shall be so. For me it is today, for you it shall be tomorrow." And the living considers what shall come to pass. And this is most useful: whence Sirach seven: "Remember your last things, and you shall never sin"; and therefore it is said in Sirach thirty-eight: "Remember the last things and forget malice," because, as Jerome says, "he easily despises all things who always considers that he is going to die."
(Vers. 4. 5.). Anger is better than laughter. Here the fourth lesson is noted, in which he prefers sadness to merriment: because the former, namely sadness, corrects, and merriment deceives. And therefore he says: Anger is better than laughter, anger namely, by which one is angered at the sins of others: Hebrews twelve: "He scourges every son whom he receives"; and Revelation three: "Those whom I love, I rebuke and chastise." This anger is better than the laughter of dissimulation: Sirach thirty: "Play with your son, and he will bring you sorrow" etc.: and therefore: Anger is better. And the reason is given: Because by the sadness of the countenance the mind of the offender is corrected: Proverbs twenty-five: "The north wind drives away rain, and a sad countenance a backbiting tongue."
And he confirms this lesson by the judgment of the wise: whence he says: The heart of the wise is where sadness is: but on the contrary: The heart of fools is where merriment is: the former seek sorrowful things in the present, the latter pleasant things: John sixteen: "You shall weep and lament, but the world shall rejoice." And that the former act wisely, and the latter foolishly, is clear from the outcome, because it is said to the sorrowful in Luke six: "Blessed are you who weep now, for you shall laugh"; and on the contrary to those who rejoice: "Woe to you who laugh, for you shall weep."
(Verse 6. 7.). It is better to be rebuked by a wise man. Here is noted the fifth lesson, by which severity is preferred to softness, as for example harsh rebuke to flattery. On account of which he says: It is better to be rebuked by a wise man than to be deceived by the flattery of fools. Proverbs twenty-seven: "Open rebuke is better than hidden love," because rebuke directs, but flattery deceives. Proverbs sixteen: "A wicked man entices his friend and leads him by a way that is not good." And Isaiah three: "O my people, those who call you blessed, they themselves deceive you," etc.
And he gives the reason by a similitude: because the flattery of a fool lasts but a short time and makes much noise, like thorns kindled under a pot. Therefore he says: For as the crackling of thorns under a pot, it sounds loudly, so is the laughter of a fool. Literally, a fool laughs loudly. Ecclesiasticus twenty-one: "A fool lifts up his voice in laughter, but a wise man will scarcely laugh quietly." Or: loud laughter is when flattery is clamorous. Proverbs twenty-seven: "He who blesses his neighbor with a loud voice, rising early in the morning, shall be like one who curses." But this also is vanity, namely such flattery. In the Psalm: "Vain are the sons of men, liars are the sons of men."
Questions.
I. The question is raised concerning what is said: The day of death is better than the day of birth.
On the contrary: 1. Death is a privation, life is a possession; but a possession always has more of entity and goodness than a privation; therefore life is better than death; therefore the day of birth is better.
2. Furthermore, it is a rule that "that whose corruption is good, its generation is bad." But death is the corruption of life; therefore that whose death is good, its life is bad. But the life of none is bad except a sinner's; therefore the death of none is better than life except a sinner's. But this is false, because a sinner by dying tends toward hell.
I respond: it must be said that something is preferred to another sometimes by reason of itself, sometimes by reason of what follows upon it. That is to be preferred to another by reason of itself which of itself bespeaks more of good, just as a man is better than a horse. In another way, by reason of what follows, and thus death is preferred to life, and that dissolution, namely death, upon which follows rest and being with Christ. And of this death he speaks here, because in life man is in danger, in labor and sorrow; after death he is immediately in joy, security, and tranquility.
I. And the response to the first objection is clear, because death is not preferred by reason of itself.
2. What is objected in the second place can be solved similarly. For death is said to be bad in two ways: either because it takes away a great good, namely the good life, as a good both true and useful; or because it leads to a bad end. In the first way the death of the just is bad, that is, harmful; but in the second way it is exceedingly good, and in this respect it is preferred.
II. Likewise the question is raised concerning what he says: Anger is better than laughter.
On the contrary: 1. Matthew 5: Whoever is angry with his brother shall be liable to judgment: but whoever derides is not liable to any punishment: therefore it is worse to be angry than to laugh.
2. Likewise, to laugh can be without fault: but to be angry, since it implies a disturbance of reason, is scarcely without venial fault, and is never without punishment: therefore it is far worse than laughter.
I respond: it must be said that there is to be angry at vice and to be angry by nature: the first is of virtue and good, the second of vice and evil. Similarly, there is to smile at the good and to deride sin: the first is good; the second, evil. And he speaks of anger and laughter insofar as evil is in view.
But then similarly he could give another rule with respect to the good: laughter is better than anger.
And it must be said that in the present life there are more evils than goods: therefore more people ought to grieve than to rejoice; therefore he prefers anger to laughter.
Second, four instructions for having constancy.
Oppression disturbs the wise man. Above he set forth instructions for having moderation; here follows the second part, in which he sets forth instructions for having constancy: and since constancy is lost through oppression and through wrath, and is preserved through patience and through perseverance: therefore four instructions are set forth here. In the first is shown that oppression is to be avoided: in the second, that perseverance is to be loved: in the third, that patience is to be preserved: in the fourth, that wrath is to be fled.
(Verse 8). In the first instruction, therefore, he shows that oppression is to be avoided, because by disturbing a man it renders him inconstant. For this reason he says: Oppression disturbs the wise man. Oppression is a litigious accusation, and therefore one must withdraw from it; Isaiah 54: "Withdraw far from oppression, for you shall not fear." And it shall destroy the strength of his heart, that is, the fortitude of charity: Matthew 24: "Because iniquity shall abound, the charity of many shall grow cold."
(Verse 9). Better is the end etc. Here the second instruction is noted, in which perseverance is preferred to justice merely begun. On account of this he says: Better is the end of a speech than its beginning: it is better to persevere in good than merely to begin: Matthew 10: "He who shall persevere to the end, he shall be saved"; whence Bernard says: "Perseverance is the consummation of all virtues."
Better is the patient one etc. Here the third lesson is noted, in which patience is commended, because without it there cannot be constancy; therefore he says: Better is the patient one than the arrogant: the comparison is improper, because the patient one is good, but the arrogant one is evil: Proverbs 16: "Better is the patient man than the mighty" etc. (Verse 10.). Be not swift etc. Here the fourth lesson is touched upon, in which it is taught that anger is to be fled, because it does not stand well with constancy; therefore he says: Be not swift to anger: James 1: "Let every man be swift to hear, slow to speak, and slow to wrath." And the reason is added: Because anger rests in the bosom of a fool; Job 5: "Wrath kills the foolish man, and envy slays the little one." He well says rests, on account of its duration: for the wise man, even if he grows angry, ought not to preserve it long: Ephesians 4: "Let not the sun go down upon your wrath": but not so the fool: Proverbs 27: "Heavy is the sand" in the bosom of the fool.
Questions.
I. But there is a doubt about what he says: Oppression disturbs the wise man.
To the contrary: Whatever happens shall not grieve the just man, as is held in Proverbs 12: therefore if the wise man is just, he is not disturbed by oppression.
To this it is answered in one way, that there is a disturbance of impatience, and by this the just man is not disturbed: and of compassion, and by this he is disturbed, just as the Apostle said in 2 Corinthians 11: Who is scandalized, and I am not on fire? as if to say: no one. — But the following text removes this exposition and adds: And it will destroy the strength of his heart.
Therefore it must be resolved, as is said in the Gloss, that there is a wise and just man who is perfect, and of him that passage in Proverbs is understood: and one who is imperfect, and of him this passage here is understood.
II. Likewise, what is it that he says here: Be not swift to anger?
To the contrary: In the Psalm: Be angry, and do not sin.
I respond: it must be said that anger is manifold.
Third, four lessons for having prudence.
Do not say: What, do you think, is the cause etc. Having set down the lessons for modesty and constancy, here he sets down lessons for having prudence. And because it belongs to the prudent man to discern where one may err: therefore he sets down four lessons for having discretion. The first is for the discernment of useful things: the second, for the discernment of the divine works: the third, for the discernment of times: the fourth, for the discernment of the merits of men.
(Vers. 11. 12. 13.). The first instruction, therefore, was given for the discernment of useful things: for in different times there are different advantages arising from different causes. Therefore he says: Do not say: What do you think is the reason that former times, that is, of the ancients, were better? because, namely, in them there was want: than they now are, when, namely, there is already an abundance of things: because this question arises from thoughtlessness: whence he adds: For such an inquiry is foolish. And the reason for this is: because he does not consider the usefulness of wealth, therefore he teaches how to discern it, saying: Wisdom is more useful with riches, because Proverbs thirteen: "The riches of a man are the redemption of his soul." And it profits more those who see the sun, that is, those who have a right intention: because Sirach thirteen: "Good is substance where there is no sin on the conscience, and most wicked is poverty in the mouth of the ungodly." And that money is useful, he shows through its effect: For as wisdom protects, namely from fault: Proverbs two: "If wisdom shall enter your heart, and knowledge shall please your soul, counsel shall keep you, and prudence shall preserve you"; so also does money protect, namely when well spent: Sirach twenty-nine: "The alms of a man is as a purse with him, and shall preserve the grace of a man as the apple of the eye." And although both are useful, yet wisdom is more useful: therefore he adds: But wisdom and learning have this advantage besides, that they give life to their possessor: whence Proverbs four: "Hear, my son, and receive my words, that the years of life may be multiplied to you": and Proverbs three: "Wisdom is a tree of life to those who lay hold of her." But money without wisdom bestows death: James five: "Come now, you rich, weep and howl in your miseries." And therefore wisdom is to be preferred to money: Proverbs eight: "Receive wisdom and not money; choose instruction rather than gold."
(Vers. 14.). Consider the works of God, etc. This is the second instruction, in which he teaches the discreet consideration of the divine works or judgments, because him whom He despises by the sign of reprobation, no one can bring back. Therefore he says: Consider the works of God, that is, the divine judgments, that no one can correct him whom He has despised, that is, whom He Himself has willed to visit by His own judgment. Whence it is said in First Kings two concerning the sons of Eli: "And they did not hear the voice of their father, because the Lord willed to slay them." These works and judgments are to be considered unto fear: Habakkuk three: "I considered your works and was afraid."
(Vers. 15.). In the good day etc. This is the third instruction, in which he teaches that discretion must be exercised regarding times: because God did not make all times uniformly, but diversely, and man ought to dispose himself according to the diverse times. Therefore he says: In the good day, enjoy good things, that is, work good with joy: Ecclesiasticus 14: "Do not defraud yourself of a good day, and let not a portion of a good day pass you by," because in this day there is place and time for working. Whence John 9: "I must work while it is day"; similarly also we, whence the Apostle to the Galatians, last chapter: "Let us work good toward all, while we have time." And guard against the evil day, namely that one of which Zephaniah 1 speaks: "A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery." Whoever wishes to guard against this day must needs reflect upon that saying of Ecclesiasticus 11: "In the day of good things, be not unmindful of evil things." These days the Lord made and ordained in a just manner: therefore he says: For as He made this one, that is the good, so also that one, namely the evil, God made: and this by just judgment: So that man may not find just complaints against Him. Therefore He makes good things for the good, evil things against the evil, because in the Psalm: "The Lord is just in all His ways."
(Vers. 16.). These things also I saw in the day of my birth. Here is noted the fourth instruction, by which he teaches that diligent discretion must be exercised regarding merits, because they are very hidden. Therefore he says: These things also I saw in the day of my birth, that is, after I was born, I saw this happen: The just man perishes in his justice, because he is regarded as though he were impious: Isaiah 57: "The just man perishes, and no one considers it." And the impious man lives a long time in his impiety, as if he were just: at which Jeremiah was indignant, chapter 12: "Why does the way of the impious prosper, it is well with all who transgress and act unjustly?" And below in chapter 8: "There are just men to whom evil things happen, as if they had done the works of the impious; and there are impious men who are so secure, as if they had the deeds of the just."
QUESTIONS.
I. The question is raised concerning what he says: Wisdom is more useful with riches.
1. Therefore it is better to be a rich wise man than a poor wise man: therefore to be poor is not a more perfect state.
2. Furthermore, "art and virtue concern difficult things"; but it is more difficult for a rich man to be saved than a poor man: therefore it is of greater virtue: therefore a more praiseworthy state.
Against this is: because the Lord set the state of the poor man above both by deed and by word, Matthew 19.
I respond: it must be said that poverty is threefold: one from delight, another from endurance, another with impatience. The first is good and perfect, the second is imperfect, the third is blameworthy: Ecclesiasticus thirteen: "Most wretched is poverty in the mouth of the ungodly." When it is said that wisdom is better with riches than without, this is understood concerning poverty that is with endurance or impatience.
2. To the objection about difficulty, it must be said that there is difficulty by reason of the kind of work, and this contributes to greater virtue; and there is difficulty by reason of the disorder of the will, just as the miser gives a gift with more difficulty than the generous person, and this counts for nothing; and so the rich person is saved with more difficulty. — It is solved otherwise: because it is understood concerning superfluity and excessive want.
II. It is asked concerning what he says: That no one can correct him whom God has despised.
1. But God despises every sinner, because the Most High hates sinners, Ecclesiasticus twelve; and: Likewise the ungodly and his ungodliness are abominable to God.
2. Likewise, if he cannot be corrected, then neither can he be saved: therefore it ought not to be imputed to him.
I respond: it must be said that just as love is twofold, namely eternal and according to present justice, so the despising of men is twofold: and he speaks here not of just any man, but of the reprobate, nor of just any despising, but of despising according to eternal reprobation, the sign of which is hardening in the present; and thus it does not apply to every sinner, but to the reprobate.
2. To the objection that it ought not be imputed to him: it must be said that on the contrary it should, because God despises no one without cause. Whence also, although he cannot rise unless God extends His hand, nevertheless he is not excused, because it is his own fault that the hand is not extended to him. Whence Augustine says in the book On Correction and Grace that no one is corrected except willingly.
III. Likewise it is asked concerning what he says: The just man perishes in his justice, and the wicked man lives a long time in his wickedness.
1. But to the contrary: in the Psalm: Men of blood and deceit shall not live out half their days.
2. Likewise, concerning the good, Exodus twenty: Honor your father, that you may be long-lived upon the earth, and live a long time: therefore life is prolonged for one who observes the commandments.
I respond: it must be said that just as it is said in Wisdom four concerning the just man: Being made perfect in a short time, he fulfilled a long time, and few days are reckoned as many; so conversely among the wicked, and likewise concerning the number of those to be saved and those to be damned: and the days of the good are longer because they are better, not because they live longer.
It should be noted, however, that the years of men are sometimes shortened lest they become evil: Wisdom four: He was taken away, lest wickedness should change his understanding, etc.; sometimes lest they become worse: in the Psalm: Men of blood and deceit shall not live out half their days.
They are prolonged, however, for the purgation of the good: Sirach 2: For gold is tested in fire; for the wicked, for their correction: Romans 2: Do you not know that the kindness of God leads you to repentance?
Fourth, four instructions for possessing justice.
Be not just overmuch. Above he set forth instructions for possessing modesty, constancy, and prudence; here in the fourth place he sets forth instructions for possessing justice: and because that is not true justice which exceeds in rigor and cruelty, but rather is to be scorned by piety: therefore he sets forth here four instructions. In the first he forbids the rigor of severity or the excess of justice: in the second, the headlong rush of impiety: in the third he commends the display of mercy: in the fourth, the overlooking of personal injury.
(Verse 17). In the first instruction, therefore, he dissuades from excess of justice in punishing, when he says: Be not just overmuch, that is, do not exceed in the rigor of justice, because it is a fault to prosecute every fault to its fullest: whence James 2: "Judgment without mercy shall be done to him who does not show mercy." Neither should you exceed in scrutinizing fault: therefore he says: Neither be more wise than is necessary, because it is said in Proverbs 30: "He who blows the nose violently draws forth blood," therefore Romans 12: "Not to be wise beyond what is fitting to be wise, but to be wise unto sobriety."
(Verse 17, 18). Be not stupefied, etc. Here is noted the second instruction in which he forbids the headlong rush of impiety: for impiety renders a man stupefied in feeling and hardened. Therefore he says: Be not stupefied: Jeremiah 31: "Everyone who eats a sour grape, his teeth shall be set on edge." It renders one cruel in deed: therefore he says: Do not act impiously overmuch, that is, cruelly: Psalm: "I said to the wicked: Do not act wickedly": and Sirach 7: "Do not sow evil in the furrows of injustice, and you shall not reap it sevenfold." It also renders the intellect blind: therefore he says: Be not foolish: Proverbs 24: "He who thinks to do evil shall be called a fool. The thought of the fool is sin." And because sin and folly hasten death: therefore the reason follows: Lest you die before your time, that is, lest your death be hastened, because in the Psalm: "Men of blood and deceit shall not live out half their days": and again Luke 12: "Fool, this night they shall require your soul of you." The example of Dathan and Abiram, who went down alive into hell.
(Verse 19, 20, 21). It is good for you to sustain the just one. Here is noted the third instruction, in which he counsels the display of mercy: and he sets forth first the exhortation and then adds the reason.
He exhorts, when he says: It is good for you to support the just one, namely in justice: Proverbs twenty-four: "Do not lie in wait nor seek wickedness in the house of the just, and do not lay waste to his rest"; because it is said in Proverbs seventeen: "It is not good to inflict harm upon the just, nor to strike the prince who judges rightly." Not only is the just one to be supported in a just cause, but also a hand is to be extended to him through almsgiving: whence he adds: But also from him do not withdraw your hand: Sirach twelve: "Do good to the just, and you will find great recompense: and if not from him, certainly from God." Having thus set forth the exhortation, he adds a threefold reason: and the first is the divine will, on account of which he says: He who fears God neglects nothing, namely of those things which God wills to be done; Sirach seven: "Fear God with your whole soul, and purge yourself of your negligence with few."
The second reason is the dignity of the just, on account of which he says: Wisdom has strengthened the wise man above ten princes of the city; and so, Wisdom six, "wisdom is better than strength, and a prudent man is better than a strong one."
The third reason is human frailty, on account of which he says: There is no just man on earth who does good and does not sin: and therefore one must have mercy on the sinner: Proverbs twenty-four: "The just man falls seven times a day and rises again"; indeed, however perfect one may be, he sometimes sins: First John one: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."
(Verses 22, 23.). But also to all the words etc. Here the fourth instruction is touched upon, in which he exhorts
to the overlooking of one's own injury: whence one ought not to inquire nor believe every one who reports. Therefore he says: But also to all the words that are spoken, do not apply your heart, that is, do not give credence, because little trust is to be placed in words, since many speak much: because, Sirach nineteen, "he who believes quickly is light of heart"; and because it is difficult to hear and not believe: Sirach twenty-eight: "Hedge your ears with thorns, and do not listen to a wicked tongue"; whence one ought not to be anxious to hear what is said about oneself. And the reason is given: Lest perhaps you hear your servant cursing you: just as Shimei cursed David, Second Kings sixteen: whence Abishai says: "Why does this most wretched dog curse my lord the king? I will go and cut off his head." - And this indeed often happens, as a man can know from himself: For your conscience knows that you have frequently cursed others, and so you ought not diligently heed nor punish: Sirach thirty-one: "Know the things of your neighbor from yourself." And again, forgive: for as it is said in Matthew eighteen: "Ought you not then also to have had mercy on your fellow servant, as I also had mercy on you?"
QUESTIONS.
I. It is asked here first concerning what he says: Do not be excessively just.
On the contrary: 1. This is true per se: the just man is good, therefore the more just, the more good, therefore the most just, the most good: therefore in justice there is no excess.
2. Likewise, whatever is said of God is said in the highest degree: but just is said of God: therefore God is supremely just. And it is evident that this is not evil: therefore if the summit of justice is not evil, therefore there is no excess therein.
II. Likewise, there is a question about what is said: Neither be more wise than is necessary.
1. For he who loves more is more wise: but no one can love too much: therefore neither can one be too wise, insofar as love is referred to God.
2. Furthermore, no one is too wise, therefore neither can anyone be so: therefore no one can be more wise than is necessary.
But on the contrary: Virtue consists in the mean and is corrupted by excess just as by deficiency: therefore just as there can be sin in remitting too much, so also in punishing too much.
I respond: it must be said to this that just in one way is the same as having such a virtue: and thus the increase of justice is measured by approach to the mean,
and so there cannot be excess therein, because no one can be too virtuous nor approach the mean too closely. In another way just is said insofar as it names the act of that virtue, which is to punish: and thus its excess is not measured by approach to the mean, but rather to the extreme; then he is called more just who punishes more, and to punish in the highest degree is not good. And thus it is understood in the text.
2. To the second objection, that whatever befits God is said in the highest degree: this is true of that which is said absolutely and which names after the manner of a habit: but that which denotes an effect is not said in the highest degree, just as God does not punish in the highest degree nor spare in the highest degree, but insofar as is fitting.
II. To the question about wisdom, it must be said that the habit of wisdom can in no way be excessive: but regarding the act, it should be noted that it is threefold, namely to taste, to know, and to investigate: to taste and to know no one can do too much, but to investigate thoroughly one certainly can do too much. And the reason for this is that excessive investigation leads to foolishness, but love cannot be excessive toward God, because He is to be loved in the highest degree.
III. There is a question about what he says: Do not be foolish, lest you die before your time.
On the contrary: Job 14: You have appointed his limits, which cannot be passed: therefore it seems that on account of goodness they cannot be increased: therefore neither on account of wickedness can they be diminished.
If this is true, how does God promise long years in Scripture?
Likewise, concerning Hezekiah, in 4 Kings 20, how did God add fifteen years to him?
Likewise, He also shortens; in the Psalm: Men of blood and deceit shall not live out half their days.
I respond: it must be said that to die in one's time is threefold: in one way, in the time of one's salvation, to which each person is ordained: thus all the good die in their time, and no wicked persons do, because they never arrive at this—I speak of those who are finally wicked.
In the second way, to die in one's time, that is, by natural death, which indeed occurs through the consumption of the radical moisture, and thus the aged and decrepit die in their time.
In the third way, to die in
one's time is to die at the time predetermined for one by God, according to divine foreknowledge, which is never deceived. No one anticipates this, no one passes beyond it. In the first way, the wicked die in a time not their own; in the second way, both good and wicked who die by accidental death; in the third way, no one.
Therefore Ecclesiastes and Scripture speak here with regard to the first mode, but Job understands it with regard to the third. Similarly, concerning Hezekiah it is said that the Lord changed his counsel.
IV. Likewise, there is a question about what he says: He who fears God neglects nothing.
But whoever sins neglects something; therefore no one who sins fears God. But there is no just person who does not sin; therefore there is no just person who fears God.
V. Likewise, it is asked whether any just person can be without sin.
That he cannot seems evident from what is said here and in 1 John 1: If we say that we have no sin, we deceive ourselves.
That he can, however, seems evident:
1. From Job 17: I have not sinned, and my eye dwells in bitterness.
2. Likewise, if he cannot, and no one sins in that which he cannot avoid, therefore etc.
I respond: it must be said that negligence in one way implies contempt, and thus it is a mortal sin, and thus it is understood here; in another way, it implies any omission of circumstance whatsoever, and thus it is venial, and no one is without it.
Similarly, it must be said concerning sin that many are without mortal sin, but no one exercising free will is without venial sin except Christ, and this we also believe of the most blessed Virgin.
1. To what is objected from Job, I respond: he does not deny that he sinned, but that he sinned so as to be punished in this way. Similarly, the heart reproves when sin has given pleasure; but when one does what one did not will, even if one sinned, the heart does not reprove 13 .
2. As to what is said about the impossibility of avoiding sin, it must be said that man has been brought to this by vice, and therefore he is not excused from sinning in some way. Furthermore, even if he cannot avoid it universally, he can nevertheless avoid any particular sin; therefore etc.
Part III. The vanity of twofold punishment is demonstrated, both that which is an occasion of sin and that which is pure affliction.
I have tried all things etc. Above he treated the vanity of mutability and iniquity; in this part he intends to treat the vanity of penality. And because punishment is twofold: one kind, which is the occasion of sin, such as concupiscence; another kind, which is pure affliction, such as death and bodily infirmity: therefore he first treats the first penality, which is the occasion of sin; second, that which is pure affliction, below in chapter twelve: Remember your Creator, etc.
First member of the third part. The twofold punishment which is the occasion of sin is shown. And since the punishment which is the occasion of sin is twofold, one namely from a defect of love, and this is proneness; the other from a defect of fear, and this is security: the first renders one prone to evil, and the second renders one secure, because one does not fear since one does not believe one will be punished: therefore this part has two sections: in the first he treats the vanity of proneness, in the second, the vanity of security: and the second part begins below in chapter eight: All these things I have considered, and I gave my heart, etc.
Abt. 1. Concerning the first occasion of sin, which is proneness to sin through concupiscence, the treatment is twofold.
And because the vanity of the proneness of concupiscence is perilous, nor is anyone freed except by the aid of divine wisdom: therefore first the discovery of concupiscence is noted. Second, the remedy of wisdom is subjoined, there: Who is such as the wise man is, etc.
First the discovery of concupiscence is noted, and first a diligent inquiry into the same is set forth, which is described according to three aspects.
And since, where there is a discovery of something hidden, a diligent inquiry precedes: therefore first the diligent inquiry into it is described; second, the discovery of concupiscence, there: And I found more bitter than death, etc.
The diligent inquiry into it, therefore, which was so diligent that it degenerated into curiosity, is described in this order: first with regard to the curiosity of his presumption, with regard to the loftiness of his inquiry, with regard to the studiousness of his consideration.
(Vers. 24. 23. 26.). Therefore, as regards the curiosity of his presumption, he says: I have tried all things in wisdom, that is, in inquiry—behold, the inquiry of curiosity: Ecclesiasticus three: "be not curious in many of his works ". I said: I shall become wise, behold, the elation of presumption: Isaiah five: " Woe to you who are wise in your own eyes " etc.; and First Corinthians three: " If any of you seems to be wise in this world, let him become a fool, that he may be wise ".
As to the sublimity of the inquiry he says: And she withdrew farther from me than she was before, because the question seemed to him more difficult the more he inquired, and this by the divine severity of judgment: Romans 1: "Professing themselves to be wise, they became fools" — and by the loftiness of the question: therefore he says: And a deep profundity, who shall find it? Deep is the profundity of the inquiry of wisdom: Sirach 24: "I dwelt in the highest places, and my throne was in a pillar of cloud." And therefore who can find it? Few sufficiently, but none perfectly: Sirach 43: "Labor not, for you shall not comprehend": and Romans 11: "O the depth of the riches of the wisdom and knowledge of God," etc.
As to the diligence of consideration he adds: I surveyed all things in my mind, that is, I went about and diligently considered from every side: Sirach 6: "As one who plows and one who sows, draw near to her." And the moving reason is touched upon: That I might know, in habit: and consider, in act: wisdom, in the appetites: reason, in operations. And conversely: That I might know the wickedness of the fool, in things to be done: and the error of prudence, in things to be believed: above in chapter 1: "I gave my heart to know prudence and learning, and errors and folly."
Second, the discovery of concupiscence itself is described, and its threefold condition.
And I found, etc. The diligent inquiry has been described; here the discovery of carnal concupiscence is described, and this as to its threefold condition. First is noted concupiscence's own proneness, second, its universality, third, its causality.
(Vers. 27.). First, therefore, the vehement proneness of concupiscence itself is touched upon, because it leads to the greatest bitterness under the appearance of sweetness. Therefore he says: I found a woman more bitter than death, and this after the perpetration of the wicked deed to which concupiscence drags one: whence Proverbs 5: "The lips of a harlot are as a dropping honeycomb, and her throat is smoother than oil." That concupiscence drags one to this,
which had its origin from woman and has its fuel in woman, which by its beauty ensnares through desire: therefore he says: It is the snare of hunters, that is, of demons, who hunt the souls of men. It ensnares by words and glances: Proverbs 7: "She entangled him with many words and drew him forth with the flatteries of her lips." It ensnares by the beauty of the face: Sirach 9: "On account of the beauty of a woman many have perished." It also ensnares by words: whence in the same place: "Her conversation burns like fire." Not only does it ensnare in desire, but it also swallows up in wicked deed: whence he says: And her heart is a net, when according to her wish one consents to the wicked deed. This is the dragnet of the devil: Habakkuk 1: "He lifted up the whole with a hook; he drew it in his dragnet." But afterward it binds through affection: and therefore he says: And her hands are bonds: Proverbs 7: "He follows her and does not know that the fool is drawn to bonds." From this inclination no one is delivered unless he is aided by the Lord, so great is it; therefore he says: He who pleases God shall escape her, according to that passage in 1 Corinthians 6: "Flee fornication"; Wisdom 8: "I knew that I could not otherwise be continent unless God should grant it." But he who is a sinner shall be captured by her: Proverbs 5: "His own iniquities capture the wicked man, and he is bound by the cords of his own sins."
(Vers. 28. 29.). Behold, this I have found etc. Here the second point is noted, namely the universality of concupiscence, the reason for which was difficult to discern; therefore he says: Behold, this I have found, said Ecclesiastes, one thing, namely the inclination of concupiscence itself, and another, namely its universality.
And I labored, supply, to find the reason, which my soul still seeks; this is the reason for the universality of concupiscence, why it is in all. And I did not find it, namely by my own ingenuity; because the philosophers did not know how to discover this: but nevertheless by faith he knew the reason and by experience he knew the effect, namely its universality. Therefore he says: One man out of a thousand I have found, and a woman out of all I have not found: it is a hyperbole, and he means to say that he found very few men in whom concupiscence did not reign: but he himself found no women: nor is this surprising, because Sirach 25: "All wickedness is short compared to the wickedness of a woman."
We could, however, expound this of Christ, who alone escaped from the corruption of original concupiscence, who alone was "free among the dead."
(Verse 30). Only this I have found. Here the third thing is noted, namely the causality of concupiscence, which indeed was not from God, but from the first sin. Therefore he says: Only this I have found, that God made man upright: Ecclesiasticus seventeen: "God created man from the earth, and made him according to his own image." And the sign of this is the uprightness of stature, which still remains in the body. And he himself, namely by his own freedom, entangled himself in infinite questions: because by withdrawing from the One he became inclined toward many and infinite things, because in them his concupiscence is neither ended nor satisfied; Proverbs thirty: "Three things are insatiable, and the fourth, which never says 'enough': hell, and the mouth of the womb, and the earth," etc.
QUESTIONS.
I. One may raise a doubt concerning what he says here: I tried all things in wisdom: whether in this he was blameworthy. That he was, it seems:
1. From the text itself: I said: I shall become wise, and it withdrew further from me.
2. Likewise, from what is said in Ecclesiasticus three: Do not be curious about his many works.
To the contrary: 1. The spiritual man judges all things, and he himself is judged by no one: therefore if Solomon had the spirit of wisdom, then it was his to judge concerning all things.
2. Furthermore, in the last chapter of First Thessalonians the Apostle says: Test all things: hold fast what is good: therefore it is good to test all things.
I respond: it must be said that to test something is twofold: in one way, to know through experience, as one knows and tests wine that one tastes; in another way, through examination and approval and disapproval. In the first way, only useful things are to be tested; but if one wishes to test more things, it is curiosity. But insofar as to test is the same as to examine, so Paul takes to prove, and thus all things are to be examined, not only good and useful things, but also useless things. Thus it is said that the spiritual man judges all things: thus also it is said: test all things, that is: examine all things, whether good or bad in our works, concerning which we can doubt; but in the works of God, concerning which we ought to suppose that they are well made, it is curiosity to prove or examine. Since therefore Solomon extended his examination beyond those things which pertain to salvation, therefore it was curiosity,
and this must be conceded.
Those two authorities are understood concerning those things which pertain to salvation and belong to oneself, but Solomon went beyond.
II. Likewise there is a doubt concerning what he says: One man among a thousand I have found. According to this he seems to confirm that heresy that no woman is saved; and heretics strive to prove this:
1. Because, if only that which Christ assumed is saved,
and he assumed only the male sex, therefore that alone will be saved.
2. And they endeavor to prove this by what is said in the last chapter of Mark: He who shall believe and shall be baptized: it does not say: she who shall be baptized. And the same is said in John chapter three.
The contrary of this is shown: I. By what is said in Matthew chapter twenty-one: The harlots shall go before you into the kingdom of God.
2. Likewise, this is shown because the Lord received both sexes, healed both bodily, called both through the Apostles. Solomon himself also praised both, and concerning the valiant woman in the last chapter of Proverbs: She shall laugh on the last day. What then does he mean when he says: A woman among all these I have not found, etc.
I respond: it must be said that he speaks of the universality of concupiscence, and of this one may speak in two ways: in one way with respect to carnal propagation, because it is transmitted; in another way with respect to the pursuit through actual sin. If in the first way, the statement is true and proper, because Christ alone was conceived without sin and did not contract original sin. If in the second way, the statement is hyperbolic: and this is evident, because there is not only one good man to be saved, but indeed many: and this is said with respect to the rarity of those who in that time were found free from the act of concupiscence.
As to what the heretics object, that he assumed the male sex: I respond that even though he assumed the male sex, it must be noted that he assumed it from a woman: which he would not have done if it did not pertain to salvation. Moreover, man and woman are of one nature and one body.
2. As to what they object from the Gospel, that it is in the masculine: it must be said that this masculine is generic and stands there for the nature, not for the sex: and frequently the masculine gender includes the feminine according to the manner of Scripture.