Chapter 8
Chapter VIII.
Second, against the discovered concupiscence, the remedy of wisdom is given from a fourfold consideration.
Who is such as the wise man? Above he described the vanity of concupiscence. Here against that vanity he intends to give the remedy of wisdom: for no one is rescued from concupiscence unless he walks with wisdom. He exhorts therefore in this part to adhere to wisdom from a fourfold consideration: first, from the consideration of its nobility; second, of its power; third, of its utility; fourth, of the opportuneness of time. He exhorts therefore to adhere to wisdom from the consideration of its nobility, which is weighed in this, that it renders a man noble and glorious both with respect to appearance and with respect to speech. And this he first proposes by questioning, then confirms by responding.
(Chapter 7, verse 30). Who is such as the wise man? That is, who is so distinguished? Wisdom 8: "On account of her I shall have glory among the multitudes and honor among the elders and the young," he speaks of wisdom. Who is so distinguished in speech? Whence he says: And who knows the explanation of a word? Supply: except the wise man. Wisdom 8: "He knows the subtleties of speeches," etc. And therefore in doubtful matters the wise man is to be heard with reverence; thus Wisdom 8: "The faces of princes shall wonder at me; when I am silent they will wait for me, and when I speak they will look upon me, and when I discourse at greater length, they will lay their hand upon their mouth."
(Verse 1). He proposed by questioning, now he confirms by responding; therefore he says: The wisdom of a man shines in his countenance. Proverbs 17: "Wisdom shines in the face of the prudent man," that is, it appears in his works. Sirach 19: "By his appearance a man is known, and by the meeting of his face a sensible person is recognized." For just as a good man is known by his countenance, so a wise man by his works. Nor is it a wonder if he is distinguished in appearance, because God does this; whence he says: And the Most Powerful shall change his face. This Most Powerful One is God; Job 36: "God does not cast away the mighty, since He Himself is mighty"; and afterwards: "Behold, God is exalted in His strength, and no one is like Him among lawgivers." He changes the face — the exterior — by first changing the interior, that is, by converting it to Himself. For the face of the soul is the higher portion of reason, by which it is naturally disposed to see God. This face God alone changes; Proverbs 21: "As the divisions of waters, so is the heart of the king in the hand of the Lord; whithersoever He wills, He shall incline it."
(Vers. 2.). The wise person is admirable not only with respect to appearance, but also with respect to speech through wisdom: in whose person he says: I observe the mouth of the king, says wisdom. This King is God, of whom 1 Timothy at the end says: " The blessed and only Sovereign, the King of kings and Lord of lords ". The mouth of this King is the Son of God, through whom He speaks to us: Hebrews 1: " In these last days He has spoken to us in His Son ". To observe therefore the mouth of the king is to attend diligently to the word of the Son of God: Luke 11: " Blessed are those who hear the word of God and keep it ". Wisdom therefore says: I observe, and I cause others to observe, according to that text of Deuteronomy 6: " Observe, that you may do what the Lord has commanded you, and it may be well with you ". And he explains in what things he observes, namely in the commandments, therefore he says: And the precepts of the oath of God, which, namely, proceed from His mouth. And I observe, namely the precepts of the oath of God: precepts of the oath are so called because they are firm and inviolable; Matthew 24: " Heaven and earth shall pass away, but my words shall not pass away ". Or: they are called precepts of the oath, because they were given with a covenant and an oath: Exodus 24: " Moses took the blood and sprinkled it upon the people, saying: This is the blood of the covenant of the Lord concerning all these words ".
(Vers. 3. 4.). Do not hasten etc. Here secondly he exhorts one to adhere to wisdom by consideration of His power, when he says: Do not hasten to depart from His face, that is, do not turn aside from His will: and this on account of the sin of the heart, as though you would hide yourself from Him. Concerning this departure, Deuteronomy 32:
" He forsook God his maker, and departed from God his savior ". Therefore do not depart from His face, wishing to hide in evil: Sirach 16: " Do not say: I shall be hidden from God, and from on high who will remember me "? As Cain, who said to the Lord: " Behold, you cast me out today from your face, and from your face I shall be hidden ". And if it should happen that you depart, do not remain in evil: therefore he adds: Nor remain in an evil work: Sirach 5: " Do not delay to turn to the Lord, and do not defer from day to day ". And the reason for this is the consideration of divine power, because He acts omnipotently: For whatever He wills, He shall do: the Psalm: " Whatever He willed, He did "; and Isaiah 46: " My counsel shall stand, and all my will shall be done ". — He also acts easily; therefore he says: And His word is full of power, the Psalm: " The voice of the Lord in power, the voice of the Lord breaking the cedars ": and Jeremiah 32: " No word shall be difficult for You, who show mercy unto thousands ". He also acts irreproachably: Nor can anyone say to Him: Why do You act thus? Romans 9: " Who are you to answer back to God "?
(Vers. 8.). He who keeps the commandment etc. Here he thirdly exhorts us to cling to wisdom by consideration of our benefit. For there is great benefit in clinging to it and keeping its commandments. On account of which he says: He who keeps the commandment shall experience nothing evil: indeed he shall have many good things: Matthew 19: "If you wish to enter into life, keep the commandments"; and John 8: "If you abide in my word, you shall truly be my disciples, and you shall know the truth, and the truth shall set you free".
(Vers. 5. 6. 7. 8.). The time and the response etc. Here he fourthly exhorts us to keep the commandments of divine wisdom by consideration of the opportunity of time, which the wise man considers in his works. On account of which he says: The heart of the wise man understands the time and the response: he understands the time in which one ought to act: Ephesians 5: "See, brethren, how carefully you walk, not as unwise, but as wise, redeeming the time, because the days are evil". Not only the time, but also the response in its time: Colossians 4: "Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, that you may know how you ought to respond to each one".
And the wise man does well who considers the opportune time; which he proves when he brings forth: To every matter, that is, in every matter, there is a time and an opportunity, and much affliction of man, supply: in diligently considering these things; above, chapter 3: "All things have their time, and all things pass away in their own intervals under the sun". For there is an opportunity of time for studying: Sirach 38: "Write wisdom in a time of leisure". There is also an opportunity for praying: Psalm: "At midnight I arose to give praise to you". There is also an opportunity of time for doing good: Galatians 6: "While we have time, let us do good to all".
And this opportunity is in the present time; and he shows this to be in the present time, showing the future time to be perilous, because it cannot be foreseen: whence he said: He who is ignorant of things past, and things to come he can know by no messenger, because the future can be known far less than the past: above, chapter 7: "Who can tell him what shall be after him?"
Neither can it be prevented, whence he says: Nor is it in man's dominion, that is, power, to prevent the spirit, namely from departing, because no one can prevent the time of death from coming. And he explains this by adding: Nor does he have power in the day of death; Job 14: "You have appointed his limits, which cannot be passed." It cannot be avoided: whence he says: Nor is one permitted to rest, when war presses in, namely on the day of judgment; Wisdom 5: "The whole world shall fight for him against the senseless." Which war the wicked shall not be able to avoid; whence in Apocalypse 6 they will say to the mountains: "Fall upon us," etc., because then "flight shall perish." Neither can it be dissembled, therefore he says: Wickedness shall not save the wicked, as though he could feign himself good: Job 36: "He does not save the wicked, and he grants judgment to the poor"; and Proverbs 11: "Treasures shall not profit in the day of vengeance: justice shall deliver from death": therefore Job 10: "If I be wicked, woe is me."
Questions.
1. A question is raised concerning what he says: I observe the precepts of the oath of God: therefore God swears.
On the contrary: 1. Matthew 5: Let your speech be: yes, yes; no, no: therefore what is more than this is from evil. Therefore if it does not befit the perfect to swear, and nothing befits God except what is of the highest perfection, then to swear does not befit God.
2. Furthermore, it is shown that it would be superfluous: because God cannot lie, therefore the simple word of God is equally true as an oath.
3. Likewise, it seems that He cannot swear: because to swear is to call upon someone as witness and support: but God has no other by whom He could confirm: therefore neither can He swear.
I respond: it must be said that an oath is the end of every controversy, and is a pure and firm assertion, than which none can be firmer, and this for the purpose of producing certain belief. Thus therefore, when we wish to produce certain belief in the hearer, we swear: so God, condescending to our weakness, swears indeed, in order to render our faith solid.
1. As to the objection, therefore, that it is from evil: it is explained that it is from the evil of punishment, not of the one swearing, but of the one to whom the oath is made, that is, on account of his doubt.
Nevertheless, it must be said otherwise that the Lord does not there prohibit the oath as something evil: but because men are prone to speaking falsehood, He prohibits the proneness to swearing indiscriminately, lest at some point they fall simultaneously into lying and swearing to the contempt of God: and because God cannot lie, this reasoning has no place with respect to God.
2. As to the objection that He cannot lie: I say that although an oath in God does not add anything beyond a simple assertion according to the reality of the matter, it does nevertheless add according to our estimation, because our faith is made firmer thereby: and a wondrous condescension toward us is shown.
3. As to the objection that he cannot bring forward another [witness]: I say that just as he is his own witness, because he is his own truth, so he swears by himself; and this is the best testimony, because light manifests both itself and other things.
II. There is also a doubt about this, because he says: He who keeps the commandment will not experience anything evil. Against this: below in the same chapter: There are just men to whom evils befall as though they had done the works of the wicked.
I respond: there is experiencing evil that endures and evil that passes away; and he speaks here of the experience of evil that always remains, not of that which passes away.
III. There is also a question about what he says: He who keeps the commandment, etc.
1. Since there are many commandments to be kept, why does he say "commandment" in the singular?
2. Furthermore, it is possible for someone to keep the divine commandments out of fear, as the Jews kept them; and yet such persons are not saved.
I respond: it must be said that although the commandments are many by diversity of work, nevertheless they have unity both in relation to the one commanding, and in relation to the one observing, and in relation to the end. In relation to the one commanding, because he who commands is one; and therefore whoever transgresses one commandment cannot be obedient to the one commanding, because the one who commands is one. — In relation to the one observing there is unity, because he observes all things by one principle and rule, namely charity, which conquers all things. Whence, just as charity either loves all or none, so it observes all commandments or none. In relation to the end there is unity, because one reward is owed, and they are to be observed for one reward. Because therefore this threefold unity concurs in the due observance of the commandments, he rightly says: He who keeps the commandment, etc.
Art. 2. The second occasion of sin, which is the vanity of false security, is treated in two ways.
All these things I considered. He treated above of the vanity of proneness; here he treats of the vanity of false security. And since this vanity is dangerous, because it impels a man to sin or detains him once impelled, therefore first the vanity is set forth; second, the remedy of the vanity, at: He who digs a pit will fall into it, below in chapter ten.
First the vanity of false security is shown according to its twofold origin.
False security arises in two ways: first, from the appearance of a lack of just retribution; second, from the appearance of a lack of providential governance, and this second is touched upon at: I turned to other things and saw that the race is not to the swift, etc., below in chapter nine.
First, the first origin arises from the appearance of a lack of just retribution; which appearance is set forth by a threefold reason.
The retribution of justice, however, appears to fail on account of the exaltation of the wicked, on account of the depression of the good, on account of the indistinction of both: there are therefore three parts here. First it is shown how the vanity of security arises from the promotion of the wicked: second, how from the depression of the good, at the place: There is also another vanity which is done upon the earth, etc.; third, how it arises from the indistinction of these and those, at the place: And I applied my heart to know wisdom, etc.
First, concerning the exaltation of the wicked.
The origin, therefore, of security from the exaltation of the wicked is described in this order. First, the sublimity of the wicked is intimated: second, how from this there arises for the impious the vanity of security: third, how from this is elicited the advantage of the good.
(Verses 9–10). First, therefore, the sublimity of the wicked is intimated, which Ecclesiastes considered with his diligent consideration. On account of which he says: All these things I considered, supply: which I said before. And I gave my heart to all the works that are done under the sun, that I might consider all things: above in chapter one, "I gave my heart to know prudence and learning, and errors and folly." And in this consideration he himself saw the elevation of the wicked both in power and in fame. As to the elevation in power, he says: Sometimes man rules over man to his own harm, namely when a wicked man presides, because a good man rules to his own good when he presides well: whence 1 Timothy 3: "If anyone desires the office of bishop, he desires a good work"; but a wicked man to his own harm: whence Sirach 7: "Do not bind upon yourself a double sin, for even in one you will not be free from guilt." A wicked prelate binds upon himself a double sin.
As for exaltation in fame he says: I saw the wicked buried, namely by the depth of despair: Proverbs 18: "When the wicked man comes into the depth of sins, he scorns." Or: buried, by the heap of flattery: Matthew 8: "Let the dead bury their dead"; Gregory: "The dead man buries the dead, when he overwhelms with the heap of flattery." Or: buried, by the continuation of transgression unto death, as if to say: those who were buried in wickedness and died in wickedness, according to what is frequently said; 3 Kings 16: "He died in the sins of Jeroboam, who made Israel to sin"; and according to what the Lord says to the Jews, John: "You shall die in your sin." Such wicked men he saw exalted in fame; therefore he says: Who also, while they were still living, supply: in their wickedness, were in the holy place, that is, in a position of dignity as if they were holy, just as also the Antichrist, about whom Matthew 24: "When you shall see the abomination of desolation standing in the holy place," etc. And they were praised in the city as if for works of the just. And thus they were great in fame: the Psalm: "For the sinner is praised in the desires of his soul"; and Proverbs 28: "Those who forsake the law praise the wicked; but those who keep it," etc.
(Vers. 10. 11.). But this also is vanity. Here the second point is touched upon, namely the vanity of security: because from the fact that the wicked are not punished, others are rendered secure; therefore he says: But this also is vanity, that is, a cause of vanity.
And he shows this: For because sentence is not speedily pronounced against the wicked, but they are kindly waited for, according to what is said in 2 Peter 3: "The Lord does not delay his promise, but deals patiently on your account, not willing that any should perish, but that all should return to repentance." And without any fear the sons of men perpetrate evils, and so they are secure, because they think of nothing and fear nothing concerning the future: Proverbs 28: "Evil men do not consider judgment," because, namely, they are not now punished: Isaiah 26: "Let us have mercy on the wicked, and he will not learn justice," etc.
(Verses 12-13). Yet the sinner etc. Here the third point is touched upon, how from this is drawn the benefit for the good, because from this the good come to know divine mercy and are exercised in justice. Therefore he says: Yet the sinner, and the text should be construed thus: Yet from this, that the sinner a hundred times does evil, that is, many times, according to that passage of Jeremiah 2: "How exceedingly vile you have become, repeating your ways." And is sustained through patience, namely of God, according to that passage of Romans 2: "Do you not know that the kindness of God leads you to repentance?" Whence Lamentations 3: "It is the mercy of the Lord that we are not consumed." I have known that it shall be well with those who fear God, that is, with those who turn away from evil: Proverbs 16: "By the fear of the Lord one turns away from evil." Who reverence his face, and on account of reverence for him do not dare to sin, according to what Job 31 says of himself: "I always feared God as waves swelling over me, and I could not bear his weight." But this benefit of divine mercy and patience does not extend to the wicked; and therefore it is more profitable for them to die than to live. — Therefore he says: Let there not be good for the wicked: he says this not by way of wishing but by way of predicting, as that passage of the Psalm: "Let sinners be turned into hell." Let there not be good, namely of glory: Isaiah 26: "Let the wicked be taken away, lest he see the glory of God." Nor let there be the good of the present life either: therefore he adds: Nor let his days be prolonged, that is, they will not be prolonged: Proverbs 10: "The years of the wicked shall be shortened": and in the Psalm: "Men of blood and deceit shall not live out half their days." But let those who do not fear the face of the Lord pass away like a shadow. And indeed they pass away like a shadow: whence in the Psalm: "I saw the wicked highly exalted," and afterward: "I passed by, and behold, he was no more"; whence in the person of the wicked, Wisdom 5: "All these things have passed away like a shadow and like a messenger running ahead and like a ship that passes through the surging water."
Questions.
I. The question is raised here concerning what he says: Sometimes man has dominion over man: whether a man can justly have dominion over another man. That he can, appears as follows:
1. Because in Romans 13: "There is no power except from God: and the Apostle says that masters are to be served not only on account of fear, but also on account of conscience: therefore if everything that is from God is just, then for a man to have power over another man is just.
2. Furthermore, if conscience dictates to a man nothing but what is just, when it is right, and it dictates this, as the Apostle says: therefore it is just for a man to be subject to another man.
3. Likewise the Apostle says in Ephesians 6: Servants, obey your earthly masters: but the Apostle neither exhorts nor commands anything except what is just: therefore etc.
Against: 1. Men are equal by nature, therefore that one should be set over another is against nature: but everything that is against nature is sin: therefore etc.
2 Likewise, all men are free by nature, therefore when a man is made a slave, this is by usurpation; but everything usurped is sin: therefore it is sinful for one man to rule over another.
I respond: it must be said that one man can justly rule over another, which is evident because Noah by divine authority made his son Canaan a servant of his brothers; similarly Isaac did so regarding Esau and Jacob.
1. 2. As to what is objected regarding this, that it is against nature, and that every man is free: it must be understood that there is a twofold state, namely of nature destitute and of nature instituted. With respect to the state of nature instituted, although all would be free and equal, and it would not have been said to men that they should rule over anything except brute animals alone: nevertheless with respect to the state
of nature corrupted it is otherwise.
For because some are worse than others and wicked, therefore by the just judgment of God they become servants both in themselves and
in their posterity.
There is also another reason for ruling, namely for the restraint of the wicked; for if there were no temporal power, everyone would do what seemed right in his own eyes, and thus there would be a rending by iniquity, and everyone would sin at will. And thus there can justly be dominion and servitude among men.
Whether, however, the wicked can justly rule over the good will be inquired below.
II. It is asked concerning what he says: The wicked man sins a hundred times and is sustained: whether this is of kindness or of severity. That it is of kindness seems evident:
Lamentations 3: It is of the mercy of the Lord that we are not consumed.
Furthermore, the Apostle in Romans 2: Do you not know that the kindness of God leads you to repentance?
But on the contrary: The wicked man, the longer he lives, the more evils he commits, and the more evils he commits, the more sharply he will be tormented: therefore if he were to die sooner, it would be better for him: therefore that his days are prolonged is rather for evil than for good: therefore it is of severity.
I respond: it must be said that there are certain wicked men whom God foresaw would return to him: for such men the prolongation of life is an effect of great mercy, both manifest and hidden. Others there are whom he foresaw would multiply sins and die in them: and for such men to prolong life is of justice and of mercy: of mercy, because cruel punishment is deferred for them: but of hidden justice, because he who is filthy is permitted to become filthier still: for he thereby merited the prolongation of life, and as regards this it is of hidden severity.
Second, concerning the adversity of the good.
There is also another vanity etc. Above he showed how security arises from the sight of the exaltation of the wicked: here secondly he shows how it arises from the sight of the adversity of the good. And indeed he does this in this order. First, the adversity of the good is set forth: second, from this the security of the wicked: third, vanity is concluded: fourth, pleasure is commended.
(Vers. 14). There is therefore proposed the adversity of the good, from which vanity arises; on account of which he says: There is also another vanity which is done upon the earth, another, namely, from the aforementioned, because it has a different cause: for the aforementioned came from the exaltation of the wicked, but this one from the adversity of the good. Therefore he says: There are just men, to whom evils befall, that is, adversities, as though they had done the works of the wicked, according to what is found in Hebrews 11: "The saints experienced mockeries and scourgings, and moreover chains and prisons: they were stoned, they were cut asunder, they were tempted." An example is Tobias, who was made blind, Tobit 2; an example is Job, who was so afflicted, Job 1. And the reason for this is given in Judith 8: "All who were pleasing to God passed through many tribulations as faithful ones."
And there are the wicked. Here the second point is noted, namely the security of the wicked. For because the wicked see that evils befall the good and good things befall themselves, they are therefore rendered secure. Therefore he says: And there are the wicked, who are rendered so secure as though they had the deeds of the just; and this because they are immune from tribulation. An example is that rich glutton, Luke 16, to whom it was said: "Remember that you received good things in your life, and Lazarus likewise evil things." And therefore the wicked are made secure because they prosper; whence Jeremiah 12: "Why does the way of the wicked prosper; it is well with all who transgress," etc.
But this also is most vain. Here thirdly vanity is concluded from this security of the wicked. Therefore he says: But this also I judge most vain. For it is vain when good things befall both the good and the wicked, because it is unworthy on account of the wicked; more vain when evil things befall both the good and the wicked, because it is unjust on account of the good; but most vain when evil things befall the good and good things befall the wicked, because it is equally unjust and unworthy. Whence he bears it so indignantly that he almost wishes to accuse God on this account: Habakkuk 1: "Why do you look upon those who act wickedly and are silent, while the wicked devours one more just than himself?"
(Vers. 13). I praised therefore gladness. Here fourthly, from this, pleasure is commended in detestation of so great a vanity, from the fact that good things befall the wicked and evil things befall the good; and this is the praise and word of a troubled man. Therefore he says: I praised therefore gladness, namely of the flesh, as though this alone were good; therefore he says: That there is no good for man under the sun except to eat and to drink, according to that passage in Isaiah 22: "Behold, joy and gladness, slaying rams, eating flesh and drinking wine," as though there were no other life nor any other reward. Therefore he adds: And this alone he carries away with him from his labor, as though nothing else were to be expected, but one should rejoice in the days of his life, which God gave him under the sun: Wisdom 2: "Let us everywhere leave signs of our gladness, for this is our portion."
Questions.
It can be asked here which state is better and more useful: namely, whether the state of prosperity or of adversity. That the state of adversity is better seems to be the case:
1. Because it is said in Apocalypse 3: I rebuke and chastise those whom I love: therefore tribulation is a sign of divine love.
2. Likewise, it is said in Hebrews 12: He scourges every son whom he receives: therefore to be scourged is a sign of divine sonship.
3. Likewise, Tobit 12: Because you were acceptable to God, it was necessary that trial should prove you: therefore etc.
4. Likewise, Judith 8: All who have pleased God passed through many tribulations as faithful ones: therefore that state is better.
On the contrary: 1. The Church seeks peace: "Give peace, O Lord, in our days": therefore if the Church seeks what is better, the state of prosperity is better.
2. Likewise, the Apostle, in 1 Timothy 2, directs that prayer be made for those who are placed in high position, that we may lead a quiet and tranquil life: therefore the state of tranquility is better.
3. Likewise, if there were no sin, there would be no adversity, but complete tranquility and prosperity: therefore the state of prosperity is more consonant with the state of innocence and glory; but "what is more similar to the better is itself better": therefore etc.
I respond: it must be said that the states of prosperity and adversity can be compared in relation to the good or to the wicked. If in relation to the wicked, who are puffed up in prosperity and cast down in adversity, neither is useful unless divine grace assists interiorly, so that when he scourges exteriorly, he illumines interiorly: thus, when inspiration accompanies the scourge, which often happens, the state of adversity is more useful for the wicked. — But if we speak by comparison to the good: then it must be said that some good persons are perfect, of whom is said that verse of Proverbs 12: Whatever befalls the just man shall not make him sorrowful: thus for the perfect the state of adversity is better and more useful, because in it they are tested, as gold is proved in fire. But the state of prosperity is not useful for them, either because they do not advance, or because they grow tepid, or because their spirits fall, just as David, brave in battles, fell at the sight of a woman.
There are also others who are imperfect, who love God and are drawn by temporal benefits: and since they do not have perfect charity, they easily fall: for such persons prosperity is more useful. And because the Church has many who are tender and weak, more numerous than the strong, therefore she is compelled to pray for peace. That evils therefore befall the good in the present life is a gift of God, according to Philippians 1: It has been granted to you not only to believe in him, but also to suffer for his sake.
Thirdly, concerning the indistinction of the good and the wicked, which is treated in two ways.
And I applied my heart etc. It has been shown how the vanity of security arises from the exaltation of the wicked and also from the oppression of the good. Here it is shown thirdly how it arises from the indistinction of the one group and the other. For because the wicked cannot be distinguished from the good, therefore they are secure; and since this security has its origin from this kind of indistinction, and it itself is also the principle of pleasure, therefore this part has two parts. First it is shown how from indistinction arises security; second, how from security arises pleasure, at the passage: There is no one who lives forever, etc.
First it is shown how security is born from this.
The first point, therefore, is described in this order: first, therefore, is noted the vain solicitude of discerning; second, the uncertainty of discernment; third, the reason for the uncertainty; fourth, is noted from this the origin of vain security.
(Verses 16–17). Therefore first is intimated the vain solicitude of discerning, which solicitude was diligent; whence he says: And I applied my heart, that is, I applied my intellect; that I might know wisdom, with respect to invisible things, and understand the distinction of those things which are occupied on earth, with respect to visible things, because Romans 1: "The invisible things of God are clearly seen from the creation of the world, being understood through those things which have been made." And this solicitude is vain, because however much a man may labor, he cannot find out; therefore he adds: There is a man who day and night takes no sleep with his eyes, but rather labors continually to inquire, above in chapter three: "I saw the affliction which God has given to the sons of men, that they might be occupied in it"; and he adds: "He made all things good and delivered the world to their disputation"; and although he labors so much, he profits nothing.
Therefore he adds: And I understood that man can find no reason for all the works of God, of those works, namely, which are done under the sun: Sirach 43: "Do not labor, for you will not comprehend." And the more he has labored to seek, the less he will find: whence in the Psalm: "Man shall approach to a deep heart, and God shall be exalted," that is, made distant; Augustine: "God is lofty; you raise yourself up, and He flees from you; you humble yourself, and He comes to you." Even if the wise man says that he knows, he will not be able to find out, that is, if he believes himself to know, he understands less, because it is said in Romans 1: "Professing themselves to be wise, they became fools"; above in chapter seven: "I said: I shall become wise, and it departed further from me." And he repeats the solicitude, adding that it was curious; for to apply solicitude where there is no utility is curiosity. Therefore he says: All these things I pondered in my heart, that I might understand with curiosity; and this is reproved in Sirach 3: "Do not search much into superfluous things, and do not be curious about the many works of His." And thus the solicitude of distinguishing is evident, which was diligent and vain, and therefore curious.