From these things it is clear why he said words, why he said Ecclesiastes, why of the son of David, why king of Jerusalem, and why he also did not add anything about the usefulness of the teaching of this book, as in Proverbs.
There follows the treatment of this book.
(Vers. 2.). Vanity of vanities, said Ecclesiastes, vanity of vanities, and all is vanity.
Here begins the treatise: and because "the end imposes necessity upon those things which are ordered to the end," since the end of this book is the contempt of all things and the fear of God alone, therefore in all things he intends to show vanity. And because he proceeds as a preacher by persuading and proving,
therefore this treatise has three parts: because first he proposes what he intends to prove, namely that there is vanity in all things; second he proves it, there: What more does man have from his labor, etc.; third he concludes it as proven near the end: Vanity of vanities, etc.
The proposition of the thing to be proven.
He therefore proposes a threefold vanity in things, namely of penality, of iniquity, of mutability. As to the vanity of penality: Vanity of vanities, said Ecclesiastes, that is, he proposed. Concerning this, below in the second chapter: All his days are full of labors, nor does his mind rest at night: and is this not vanity? — As to the vanity of iniquity he says again: Vanity of vanities; whence Jeremiah 10: Their works are vain and worthy of ridicule: in the day of their visitation they shall perish.
As to the vanity of mutability he says: and all is vanity, because all things are subject to mutability; Romans 8: The creature was made subject to vanity, not willingly; and below in the third chapter: All things are subject to vanity, and all go to one place. Therefore it is not a repetition of words when he says vanity three times, but a wondrous distinction of intelligible things.
And it should be noted that this threefold vanity follows in sequence, and one arises from another: because the vanity of iniquity arises from the vanity of mutability, although that is not the whole cause; but the vanity of penality arises from the vanity of iniquity. He therefore arranges these vanities in a reverse resolutory order, and pursues them in the opposite order in what follows. And because that twofold vanity has its origin from another vanity, but the third does not, therefore he says vanity of vanities twice, and afterwards only vanity.
It should also be noted that this threefold vanity is found in man, because he is the one upon whom falls punishment and fault: and on account of this it is said in the Psalm: Every living man is altogether vanity. For there is in him the vanity of nature, the vanity of fault, and the vanity of punishment. Concerning the vanity of nature, in the Psalm: Man is made like unto vanity; his days pass away like a shadow. Concerning the vanity of fault, likewise in the Psalm: The Lord knows the thoughts of men, that they are vain. Concerning the vanity of punishment, Job 14: Man born of a woman, living for a short time, is filled with many miseries.
It should also be noted that Solomon himself speaks of himself as if of another, just as John, in the twenty-first chapter: This is that disciple who bears witness concerning these things; and similarly Moses. Now a threefold reason can be assigned for this: one is on the part of the first efficient cause, because the Holy Spirit himself is the author of Scripture, not Solomon or another; therefore, when he is introduced in sacred Scripture, Scripture ought to speak of him as if of another, just as Balaam said in Numbers, the twenty-fourth chapter: The hearer of the words of God said, etc.
Another reason is taken from the part of the immediate efficient cause: because Scripture shuns all pride and displays humility; and therefore no teacher in it ought to speak of himself as of himself, but for the sake of humility, as if of another. - The third reason: when Scripture intimates great and wondrous things, it ought to show them as if from afar; whence Hugh says: "This manner of speaking, as often as it is employed in Scripture, is done either for the sake of humility or of wonder. For we ought both to remove great things from ourselves on account of humility, and to show wondrous things as if from afar on account of wonder." An example is found in Paul and John.
Division of the entire proof.
What more does man have, etc. Above he proposed what he intends to prove; here he begins to prove it. And just as a threefold vanity was proposed to exist in things, so also a threefold vanity is proved to exist. Whence this part has three parts. For first he shows there to be in things the vanity of mutability; second, the vanity of iniquity, at: I saw under the sun, in the place of judgment, wickedness; third, the vanity of punishment, below in the seventh chapter: I have tried all things in wisdom. "The first is natural and fitting, as Hugh says; the second is culpable, because perverse; the third is penal and miserable."
Part I. The vanity of mutability is proved with respect to two things.
Now mutability in things is considered in two ways: in one way by reason of change, in another way in comparison to the measure of a definite time. First, therefore, the vanity of mutable nature is treated with respect to change; second, with respect to time, below in the third chapter: All things have their time.
First part, member I. The vanity of mutable nature is shown with respect to change. The first has two parts, because first he shows that there is mutability in things, and through this, vanity; second, from the knowledge of it he reproves his own curiosity, at: I, Ecclesiastes, was king, etc.
Article 1. Mutability is proved in the existence of creatures with respect to a twofold being.
Therefore mutability is first shown in the existence of creatures. And because creatures have a threefold being, namely in the Word, by reason of exemplarity; in the universe, by mode of materiality; in the human mind, by mode of abstraction—the first being is unfailing and immutable, whence it has no vanity; but in the others there is vanity. And therefore this part has two divisions: because first the vanity of mutability in things is noted according to the being which they have in the universe; second, with respect to the being which they have in the human mind, at: All things are difficult, etc.
The vanity of mutability according to the being of things in the universe is proved, and this in three ways.
The first part has three divisions according to three kinds of creatures, in which he shows mutability: because first he shows it in the rational creature; second, in the celestial, at: The sun rises; third, in the elemental, at: Traversing all things, etc.
(Vers. 3. 4.). Therefore, as to the rational creature, namely man, he shows there to be mutability, from which one can be delivered by no labor; on account of which he says: What more does man have from all his labor, with which he labors under the sun? Supply: except vanity and mutability, as if to say: nothing. Concerning this labor it is said in Job 5: "A bird is born to fly, and man to labor"; and Genesis 3: "Cursed is the earth in your work; in labor you shall eat from it all the days of your life."
And that he has nothing more than vanity, he shows when he adds: A generation passes away, and a generation comes. Therefore there is change and succession both in man and in his works. Sirach 14: "Some things are generated, and others are cast down; so is the generation of flesh and blood: one ends, and another is born," according to what is said in James 4: "What is your life but a vapor appearing for a little while"? But when they are corrupted, they do not pass into nothing, but into something, because into earth; whence it was said to Adam: "You are dust, and to dust you shall return." Therefore he adds: But the earth stands forever, as it were the matter into which dissolution takes place. Psalm: "Who founded the earth upon its stability"; and Proverbs 8: "When he was weighing the foundations of the earth."
(Vers. 8. 6.). The sun rises and sets, etc. Here secondly he shows mutability in the celestial nature, as is evident in the sun, which never rests, but when it rises, it tends toward setting, whence it does not remain in its rising. Therefore he says: The sun rises and sets, so that it does not remain in the place of rising nor even in the place of setting; thence he adds: And it returns to its place. Nor does it remain there, whence he also adds: And there being born again it circles
through the south. Nor does it remain even in the middle place; therefore he adds: And it bends toward the north.