This can be explained with respect to the diurnal motion, or also the annual. With respect to the diurnal, Hugh says: " The sun rises daily, when it is presented to human sight. It sets when, descending to the lower parts, it withdraws itself from our eyes. It returns to its place, because, driven by the rotation beneath, it again returns to its place. But rising again it circles through the south, because by an oblique course it ascends from the east to the meridian line; then it turns toward the north, because, descending toward the west, it again inclines toward the north by an oblique progression."
With respect to the annual motion, thus: " The sun rises when through the vernal equinox it ascends to our pole. It sets when, passing through the autumnal equinox, it descends to the lower regions. It circles through the south when it lingers in the winter signs. It turns toward the north when it revolves in the summer signs, which are nearer to the northern pole." And thus the sun does not stand still by nature, but only by miracle, as is read in Joshua 10: "Sun, stand still over Gibeon, and moon, over the valley of Ajalon," etc.
(Vers. 6.). Surveying all things. Here is touched upon thirdly the mutability in elemental nature, and first with respect to air, and second with respect to water, at the words: All the rivers enter into the sea.
With respect to air, he touches upon the mutability in spirit or in wind, which is either the motion of air according to some philosophers, or according to Aristotle the motion of vapor in the air, by whose motion the air is also moved. On account of which he says: Surveying all things, the spirit goes about in a circuit, that is, the wind circuits by surveying all things. Spirit is said to mean wind: Exodus 15: "Your spirit blew, O Lord, and the sea covered them"; and in the Psalm: "Fire, hail, snow, ice, the spirit of storms."
This goes about in a circuit, because it arises from the four regions of the earth: Zechariah 2: "Flee from the land of the north, for I have scattered you to the four winds of heaven"; and Ezekiel 37: "Come from the four winds, O spirit," etc. For there are four principal winds and eight collateral ones.
And it returns to its circuits, because the wind ceases when that vapor comes to rest and returns to the earth whence it arose. And because that cause is hidden, therefore it is said in the Psalm: "Who brings forth winds from his treasuries," that is, from hidden places.
Or, as the Gloss explains, this can be understood of the sun with respect to the annual motion, which surveys all things and returns in the circles of the zodiac; and the sun is called spirit because it is the principle and cause of all life, whence it causes all other things to breathe.
(Vers. 7.). All the rivers etc. Here mutability is touched upon with respect to visible elemental nature, namely water, because there is no stability there: for all waters move toward the sea; whence he says: All the rivers enter into the sea, namely the great ocean, concerning which it is said in Job thirty-eight: "Who shut up the sea with doors, when it burst forth, as if proceeding from a womb"? And this motion is not terminated, because the sea is not filled: therefore he adds: And the sea does not overflow. And because this seems wonderful, therefore he gives the cause of this: To the place whence they go forth, the rivers return, not so that they may rest there, but so that they may flow again. The rivers go forth secretly, they return openly, because they go forth through subterranean channels and certain filtrations. And thus all things are carried in a circuit and are subject to vanity. Hugh: "Behold how all things are carried in a circuit and are subject to vanity: and we know that a circle has no end: those things therefore that run in a circuit run indeed, but do not arrive at an end. What rest therefore can be hoped for, where there can be no stability? And therefore it is said of the impious: 'The head of their circuit'; and again: 'The impious walk in a circuit'; and again: 'My God, make them like a wheel.'"
Spiritually it should be noted who this sun is, who this surveying spirit is, what are the rivers that go around and return.
This sun is Christ, concerning whom Malachi four: "The Sun of Justice shall rise upon you who fear my name." This sun rises in the nativity to illuminate: Isaiah sixty: "Arise, be illuminated, Jerusalem": and John one: "He was the true light, which illuminates every man." - This sun sets in the passion to redeem: Amos eight: "The sun shall set at midday," that is, in the vehement love of charity. - This sun returns to its place in the ascension: Luke nineteen: "A certain man went into a far country" etc. - This sun circles through the south, that is, in the fervent love of the Saints: Song of Songs one: "Show me, O you whom my soul loves, where you feed, where you lie down at midday": and John fourteen: "If anyone loves me" etc., afterwards: "We will come to him and make our abode with him." - This sun turns to the north in the final judgment: Jeremiah one: "From the north shall all evil be spread" etc.
This surveying spirit is the Holy Spirit, who
is therefore said to survey, because he makes us search all things: First Corinthians two: "The Spirit searches all things, even the deep things of God."
He is said to go
in a circuit, because he makes us go around: whence Wisdom chapter seven: "The spirit of wisdom is mobile"; likewise also going around, because he makes us consider the circuit of misery: Job chapter one: "Naked I came forth from my mother's womb, and naked shall I return thither." Likewise the circuit of grace, concerning which John chapter sixteen: "I came forth from the Father and came into the world, and again I leave the world and go to the Father." Likewise of glory, Ezekiel chapter one: "This was the appearance of splendor round about, and this was the likeness of the glory of the Lord." The Spirit of God makes one consider this: Second Corinthians chapter three: "We with unveiled face shall behold the glory of the Lord," etc.
This circuit consists in the consideration that all things are from God and unto God. And Dionysius says that the Angels are moved circularly around the throne.
The rivers: These are the rivers of graces, concerning which John chapter seven: "He who believes in me, as the Scripture says, rivers shall flow from his belly."
The sea, from which the rivers have their origin, is the immensity of divine generosity, which is neither increased nor diminished: "For great is our Lord and great is his power, and of his wisdom there is no number."
To this sea the rivers of thanksgiving return, so that they may flow again: John chapter four: "Whoever drinks of this water which I shall give him, it shall become in him a fountain of water springing up unto eternal life." From this they go forth: James chapter one:
"Every good gift and every perfect gift is from above." And just as rivers cease to exist and dry up when they cease to flow and are still, so also with the gifts of graces: the Psalm: "You broke open fountains and torrents," through generosity; "you dried up the rivers of Ethan," through the severity of judgment.
Questions.
1. The question is asked here first concerning what he says: What more does man have, etc.?
1. This seems to be a heretical opinion and to agree with that which says that vain is everyone, who serves God.
2. Likewise in the Psalm it is said: The patience of the poor shall not perish in the end: therefore something, etc.
3. Likewise Proverbs chapter twelve: He who works his land shall be satisfied with bread: therefore it is good to work and to labor.
I respond: as Hugh says, emphasis must be placed