Cap. 2, Vers. 1-3
Commentarius in Ecclesiasten · Capitulum II
Capitulum II.
(Vers. 1.). Dixi ego in corde meo etc. Tangitur hic tertium, scilicet propter considerationis taedium conversio ad delectationem. Quia enim in considerando erat labor et afflictio, ideo cogitavit hoc relinquere et convertere se ad delicias, in quibus est delectatio. Propter quod dicit: Dixi ego in corde meo, id est, in hanc considerationem deveni propter spiritualem in considerando afflictionem. Unde verbum est et consideratio non sapientiae, sed accidiae, quae, non inveniens quietem interius, quaerit exterius. Dixi igitur: Vadam et affluam deliciis et fruar bonis. Vadam, a bono vero recedendo; Psalmus2: Homo factus est « spiritus vadens et non rediens ». Affluam deliciis, quantum ad multitudinem deliciarum, scilicet carnalibus contra spirituales; Cantici septimo: « Quam pulcra es, carissima, in deliciis ». Ab his recessit ad carnales; Isaiae vigesimo secundo: « Vocavit Dominus ad fletum et planctum » etc., et post: « Ecce gaudium et laetitia iugulare arietes » etc. Et fruar bonis, quantum ad quietem; eo enim fruitur quis, in quo quiescit appetitus; Sapientiae secundo: « Venite, fruamur bonis, quae sunt, et utamur creatura tanquam in iuventute celeriter »; et Proverbiorum septimo: « Veni, fruamur cupitis amplexibus ». Sed quia haec consideratio erat culpabilis et reprehensibilis, ideo semetipsum redarguit, quia delectatio praesens non est vera delectatio, sed deceptio; ideo subdit: Et vidi, quod hoc quoque esset vanitas; eo quod non permanet neque reficit, sed deficit et decipit.
(Vers. 2.). Propter quod dicit: Risum reputavi errorem, eo quod hominem seducat; et gaudio dixi: quid frustra deciperis? quia scilicet eo gaudens decipitur. Risus est exterius, et gaudium interius. Risus decipit, quia offert bonum et in fine malum; Proverbiorum decimo quarto3: « Risus dolore miscebitur, et extrema gaudii luctus occupat »; et Iacobi quarto: « Risus vester in luctum convertatur », quia Lucae sexto: « Vae vobis, qui ridetis, quia flebitis ». Iste risus est risus phreneticorum, quia erroneus et momentaneus. Similiter etiam gaudium interius decipit; Iob vigesimo primo4: « Gaudent ad vocem organi; ducunt in bonis dies suos et in puncto ad inferna descendunt »; et Iob vigesimo: « Gaudium hypocritae ad instar puncti ».
(Vers. 3.). Cogitavi in corde meo etc. Tangitur hic quartum, scilicet reditus ad utilium considerationem, et hoc redeundo a voluptate ad sobrietatem. Propter quod dicit: Cogitavi in corde meo abstinere a vino carnem meam, quia illud miro modo inclinat ad voluptatem; unde ad Ephesios quinto5: « Nolite inebriari vino, in quo est luxuria »; et Proverbiorum vigesimo: « Luxuriosa res est vinum, et tumultuosa ebrietas; quicumque his delectatur non erit sapiens ». Ideo cogitavit incitamentum relinquere voluptatis, ut animum meum transferrem ad sapientiam, id est ad considerationem sapientium, et relinquerem considerationem stultorum, qualis fuit consideratio praecedens; unde dicit: Devitaremque stultitiam; et hoc ad sapientiae exhortationem; Proverbiorum primo6: « Usquequo, parvuli, diligitis infantiam, et stulti ea quae sunt noxia, cupient »? Et hoc non tantum propter utilitatem propriam, sed communem; ideo dicit: Ut viderem, quid esset utile filiis hominum; et hoc in vita praesenti, unde et subdit: Quo facto opus sit, id est, quod opportunum est facere, sub sole numero dierum vitae suae. Hoc vidit et enarravit in fine libri7: « Deum time, mandata eius observa; hoc est omnis homo ».
Hoc est utile: mandata Dei servare, quia dicitur infra octavo: « Qui custodit praeceptum non experietur quidquam mali »; et Proverbiorum decimo nono: « Qui custodit mandatum custodit animam suam; qui autem negligit viam suam morietur ». — Dimissio iniquitatis; secundae ad Timotheum secundo8: « Si quis emundaverit se ab istis, erit vas sanctificatum utile Domino, ad omne opus bonum ». — Eruditio veritatis; secundae ad Timotheum p. 21 tertio: « Omnis doctrina divinitus inspirata utilis est ad erudiendum in iustitia », ut sit homo iustus. — Exercitatio pietatis; primae ad Timotheum quarto: « Exerce temetipsum ad pietatem; nam corporalis exercitatio ad modicum utilis est, pietas autem ad omnia utilis est ».
Inutilia: legis Dei transgressio superba; secundi Paralipomenon vigesimo quarto1: « Quare transgredimini praeceptum Domini, quod vobis non proderit »? Sapientia sine doctrina; Ecclesiastici vigesimo: « Sapientia absconsa et thesaurus invisus, quae utilitas in utrisque »? Doctrina sine vita; Lucae decimo quarto: « Bonum est sal; si autem sal evanuerit, in quo condietur » etc. Disputatio contentiosa; secundae ad Timotheum secundo: « Noli verbis contendere; ad nihil enim utile est ».
Quaestiones.
Quaeritur de hoc, quod dicit: Qui addit scientiam addit et dolorem.
Contra: 1. « Omnes homines natura scire desiderant2 »; sed desiderium, si compleatur, delectat animam: ergo etc.
2. Item, aut loquitur de vera sapientia, et hoc falsum, quia Sapientiae octavo3: « Non habet amaritudinem conversatio illius ». Si de curiosa, hoc falsum, quia magna est eis delectatio, quando possunt aliquid scire.
Respondeo: dicendum, quod de utraque potest intelligi. De curiosa verum est, quia, sicut cum divitiis crescit avaritia et appetitus habendi, sic curioso appetitus addiscendi. Si vero de scientia veritatis; secundum quod dicit saporem, delectat; secundum quod cognitionem, occasionaliter contristat vel propter immunditiam conscientiae propriae, vel propter aspectum perversitatis alienae4.
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Chapter II.
(V. 1.). I said in my heart etc. Here the third is touched upon, namely, on account of the weariness of consideration, the turning to delight. For because in considering there was labour and affliction, he therefore thought to leave this and to turn himself to delights, in which there is pleasure. On account of which he says: I said in my heart, that is, I came to this consideration on account of the spiritual affliction there was in considering. Whence it is a word and a consideration not of wisdom, but of sloth, which, not finding rest within, seeks it without. I said, therefore: I will go, and abound with delights, and enjoy good things. I will go, by withdrawing from the true good; the Psalm2: man is become « a spirit that goeth and returneth not ». I will abound with delights, as to the multitude of delights, carnal ones, namely, against spiritual; the Canticle, the seventh chapter: « How beautiful art thou, my dearest, in delights ». From these he withdrew to carnal ones; Isaias, the twenty-second chapter: « The Lord called to weeping and to mourning » etc., and afterwards: « Behold joy and gladness, to kill rams » etc. And enjoy good things, as to rest; for a man enjoys that in which his appetite comes to rest; Wisdom, the second chapter: « Come, let us enjoy the good things that are, and let us use the creature speedily as in youth »; and Proverbs, the seventh chapter: « Come, let us enjoy the desired embraces ». But because this consideration was culpable and blameworthy, he therefore reproved himself, since present delight is not true delight but deception; and so he adds: And I saw that this also was vanity; because it does not abide nor refresh, but fails and deceives.
(V. 2.). On account of which he says: Laughter I counted error, because it leads a man astray; and to mirth I said: Why art thou vainly deceived? because, namely, he who rejoices in it is deceived. Laughter is without, and mirth within. Laughter deceives, because it offers good and in the end evil; Proverbs, the fourteenth chapter3: « Laughter shall be mingled with sorrow, and mourning taketh hold of the end of joy »; and James, the fourth chapter: « Let your laughter be turned into mourning », because Luke, the sixth chapter: « Woe to you that laugh, for you shall weep ». That laughter is the laughter of men in frenzy, because it is erroneous and momentary. Likewise inward mirth also deceives; Job, the twenty-first chapter4: « They rejoice at the sound of the organ; they spend their days in wealth, and in a moment they go down to hell »; and Job, the twentieth chapter: « The joy of the hypocrite is but for a moment ».
(V. 3.). I thought in my heart etc. Here the fourth is touched upon, namely the return to the consideration of useful things, and this by returning from pleasure to sobriety. On account of which he says: I thought in my heart to withdraw my flesh from wine, because it inclines to pleasure in a wonderful manner; whence to the Ephesians, the fifth chapter5: « Be not drunk with wine, wherein is luxury »; and Proverbs, the twentieth chapter: « Wine is a luxurious thing, and drunkenness riotous; whosoever is delighted therewith shall not be wise ». Therefore he thought to leave the incitement of pleasure, that I might turn my mind to wisdom, that is, to the consideration of the wise, and might leave the consideration of the foolish, such as the preceding consideration was; whence he says: And might avoid folly; and this by way of exhortation to wisdom; Proverbs, the first chapter6: « O children, how long will you love childishness, and fools covet those things which are hurtful »? And this not only for his own profit, but for the common one; and so he says: Till I might see what was profitable for the sons of men; and this in the present life, whence he also adds: What they must needs do, that is, what it is fitting to do, under the sun, in the number of the days of their life. This he saw and set forth at the end of the book7: « Fear God, and keep his commandments; for this is all man ».
This is useful: to keep the commandments of God, because it is said below, in the eighth chapter: « He that keepeth the commandment shall find no evil »; and Proverbs, the nineteenth chapter: « He that keepeth the commandment keepeth his own soul; but he that neglecteth his own way shall die ». — The laying aside of iniquity; the second to Timothy, the second chapter8: « If any man cleanse himself from these, he shall be a vessel sanctified and profitable to the Lord, unto every good work ». — The instruction of truth; the second to Timothy, the p. 21 third chapter: « All teachingtr. divinely inspired is profitable to instruct in justice », that a man may be just. — The exercise of piety; the first to Timothy, the fourth chapter: « Exercise thyself unto piety; for bodily exercise is profitable to little, but piety is profitable to all things ».
Useless things: the proud transgression of the law of God; the second of Paralipomenon, the twenty-fourth chapter1: « Why transgress you the commandment of the Lord, which will not be for your good »? Wisdom without teaching; Ecclesiasticus, the twentieth chapter: « Wisdom that is hid and treasure that is not seen, what profit is there in them both »? Teaching without life; Luke, the fourteenth chapter: « Salt is good; but if the salt shall lose its savour, wherewith shall it be seasoned » etc. Contentious disputation; the second to Timothy, the second chapter: « Contend not in words, for it is to no profit ».
Questions.
The question is asked concerning this, which he says: He that addeth knowledge addeth also sorrow.
Contra: 1. « All men by nature desire to know2 »; but desire, if it be fulfilled, delights the soul: therefore etc.
2. Again, either he is speaking of true wisdom, and this is false, because Wisdom, the eighth chapter3: « Her conversation hath no bitterness ». Or of curious wisdom, and this is false, because their delight is great when they are able to know something.
I respond: it must be said that it can be understood of both. Of curious wisdom it is true, because, just as with riches avarice and the appetite of having increase, so in the curious man the appetite of learning increases. But if it be of the knowledge of truth; in so far as it bespeaks savour, it delights; in so far as it bespeaks cognition, it occasionally saddens, either on account of the uncleanness of one's own conscience, or on account of the sight of another's perversity4.
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- 2Psalm. 77, 39. — Sequuntur Cantic. 7, 6, ubi Vulgata post es addit et quam decora; Isai. 22, 12: Et vocabit Dominus... ad fletum etc.; v. 13: Et ecce... laetitia occidere vitulos et iugulare arietes etc.; Sap. 2, 6: Venite ergo, et fruamur etc; Prov. 7, 18: Veni... et fruamur etc.Ps. 77:39. — There follow Cant. 7:6, where the Vulgate after es adds et quam decora; Isa. 22:12: And the Lord... called to weeping etc.; v. 13: And behold... gladness, killing calves and slaying rams etc.; Wis. 2:6: Come therefore, and let us enjoy etc.; Prov. 7:18: Come... and let us enjoy etc.
- 3Vers. 13. — Sequitur Iac. 4, 9; deinde Luc. 6, 25: Vae vobis, qui ridetis nunc, quia lugebitis et flebitis.V. 13. — There follows James 4:9; then Luke 6:25: Woe to you that laugh now, for you shall mourn and weep.
- 4Vers. 12. et 13: Gaudent ad sonitum organi etc.; deinde ibid. 20, 5.Vv. 12 and 13: They rejoice at the sound of the organ etc.; then ibid. 20:5.
- 5Vers. 18. — Sequitur Prov. 20, 1.V. 18. — There follows Prov. 20:1.
- 6Vers. 22; vocibus quae sunt Vulgata interserit sibi.V. 22; between the words quae sunt the Vulgate inserts sibi.
- 7Cap. 12, 13. Sequuntur ibid. 8, 5; Prov. 19, 16, ubi Vulgata mortificabitur pro morietur, et codd. vitam pro viam.Ch. 12:13. There follow ibid. 8:5; Prov. 19:16, where the Vulgate has mortificabitur for morietur, and the codices vitam for viam.
- 8Vers. 21: Si quis ergo emundaverit... erit vas in honorem sanctificatum et utile.. bonum paratum. Sequitur ibid. 3, 16, in quo Vulgata plura interserit (v. 17: Ut perfectus sit homo Dei ad omne opus bonum instructus); deinde I. Tim. 4, 7. et 8. — Superius post morietur Vat. intrudit propositionem a codd. omissam: Hic notantur multa utilia et inutilia. Utilia.V. 21: If any man therefore shall cleanse himself... he shall be a vessel unto honour, sanctified and profitable.. prepared unto every good work. There follows ibid. 3:16, in which the Vulgate inserts more (v. 17: That the man of God may be perfect, furnished to every good work); then I Tim. 4:7 and 8. — Above, after morietur, the Vatican edition intrudes a sentence omitted by the codices: Here many useful and useless things are noted. The useful things.
- 1Vers. 20. — Sequuntur Eccli. 20, 32; Luc. 14, 34; II. Tim. 2, 14.V. 20. — There follow Ecclus. 20:32; Luke 14:34; II Tim. 2:14.
- 2Aristot., I. Metaph. c. 1.Aristotle, Metaphysics I, ch. 1.
- 3Vers. 16.V. 16.
- 4Cfr. infra q. III. pag. 23. — Vat. omittit occasionaliter.Cf. below, q. III, p. 23. — The Vatican edition omits occasionaliter.
- tr.Translator's note: the Latin doctrina holds together what English divides among doctrine, teaching and learning. On this span it stands three times in one short list of things useful and useless — Omnis doctrina divinitus inspirata, where Quaracchi's text has doctrina in place of the Vulgate's scriptura at II Tim. 3:16; Sapientia sine doctrina, glossed by Ecclus. 20:32 on wisdom that is hidden away and so never imparted; and Doctrina sine vita, glossed by the salt that has lost its savour. All three name the act of teaching rather than a body of doctrine or the learner's acquisition, so the English takes "teaching" at all three. Elsewhere this translation renders the same word "learning" where it names what is got (as at Prov. 8:10) and "doctrine" where it stands in the pair scientia et doctrina.