3. As to the objection about being frustrated: this is false, because it is terminated elsewhere.
2. As to the objection that one does not want more: this is because one grows weary and is disgusted, not because one is satisfied.
Likewise, there is a question about what he says: Nothing is new under the sun.
The contrary seems to be the case: 1. Jeremiah thirty-one: The Lord will make a new thing upon the earth.
2. Likewise, Apocalypse twenty-one: I saw a new heaven and a new earth.
3. Likewise, from this statement the error seems to be confirmed that there is a circulation in things according to procession, such that the same things exist which formerly existed, and this through the following text: it has already preceded in the ages that were before us; and thus that error seems to be verified which posits that after the great year, which contains fifteen thousand years, all things are renewed.
I respond: it must be said that there is an operation of creation, of conservation, of reparation, and of glorification. Each of these operations is above nature, and therefore will not be under the sun or under time, but above it, except for propagation; hence he understands only of this.
And thus the other objections are clear.
On this it should be noted that he calls new that whose likeness has not preceded; and thus there is nothing new according to propagation, because there always like comes from like. But the objector objects as if he were speaking of the numerically same thing; and that is impossible to understand in this way, because if every form that is corrupted and generated again differs numerically, it cannot be understood of the numerically same thing.
IV. Likewise, there is a question about what he says: There is no remembrance of former things.
On the contrary: It is said in the Psalm: I remembered your works, O Lord.
I respond: to this some say that it is understood of evil things, not of good things.
But this is still false, because many evil things are also in memory.
And therefore it must be said that this proposition is not to be understood as universally true, but as true in most cases, because there is more forgetfulness than remembrance; nevertheless, very many of the things that have been done are in our memory.
Art. 2. From the consideration of the twofold vanity of things, he manifests and reproves his own curiosity.
I, Ecclesiastes, was king, etc. Above he showed the vanity in things; here from the consideration of the mutability of things he reproves his own curiosity. And this part has two sections, because first he manifests his curiosity; second, he reproves his curiosity on account of vanity, in the second chapter: And when I turned myself to all the works.
First he manifests his curiosity, first indeed in the works of prudence.
The first has two parts, because first it treats of curiosity in the works of prudence or philosophy; second, of the curiosity of opulence or mechanical art, at: I magnified my works.
The first has two parts: because first it treats of curiosity with respect to the consideration of natural things or speculative science; second, with respect to the consideration of moral things or practical science, at: I spoke in my heart, etc.
The curiosity of philosophy is described, first indeed with regard to the consideration of natural things, and this for a fourfold reason.
He therefore describes curiosity in the works of nature, or in the consideration of divine works, in this order. First is indicated the suitability of the one considering, second the curiosity itself, third the severity of divine judgment, fourth vanity is concluded.
(Vers. 12.). First, therefore, the suitability of the one considering is noted, when he says: I, Ecclesiastes: because in him there was wisdom, therefore he calls himself Ecclesiastes, that is, a preacher; there was also power, whence he says: I was king; there was also peace, whence he adds: in Jerusalem, which is interpreted as "vision of peace": Ecclesiasticus forty-seven: "Solomon reigned in days of peace": First Chronicles twenty-two: "The son who shall be born to you shall be a peaceful man"; and because he possessed this, therefore nothing held him back from consideration.
(Vers. 13.). And I proposed in my mind, etc. Here the second point is touched upon, namely curiosity itself, because he wished to know all things and to investigate them subtly. Therefore he says: And I proposed in my mind to seek, namely from another, and to investigate wisely, by myself; and this is curiosity; Romans twelve: "Not to be wise more than it behooves one to be wise, but to be wise unto sobriety"; whence Proverbs twenty-five: "You have found honey; eat what is sufficient for you, lest perhaps being sated you vomit it up." Concerning all things that are done under the sun. Behold, a greater curiosity, because concerning all things: Ecclesiasticus three: "Do not search into superfluous things in many ways, and do not be curious about his many works; for many things beyond the understanding of men have been shown to you."
This most wretched occupation, etc. Here the third point is touched upon, namely the severity of divine judgment: because by divine judgment, on account of the sin of the first parent, it came about that our rational faculty so readily indulges itself in the knowledge of earthly things. On account of which he says: This most wretched occupation, because it is not only blameworthy but also penal; God gave to the sons of men, that is, he permitted it to be given; or by reason of its penal character he gave it in a just manner; that they might be occupied in it, and thereby be forgetful of their salvation.
Whence it should be noted that there is an evil occupation, which is from weakness: concerning this, Ecclesiasticus forty: "A great occupation is created for all men, and a heavy yoke upon the sons of Adam, from the day of their going out of their mother's womb even to the day of their burial into the mother of all."