There is a worse occupation, which is from ignorance, concerning which Job three: "Let darkness and the shadow of death obscure it; let a mist occupy it, and let it be wrapped in bitterness."
The third is from curiosity, and this is the worst, and of this he speaks here.
And it should be noted that " occupation, as Hugh says, is a distraction of the mind which turns away and distracts and ensnares the soul, so that it cannot think about the things that pertain to salvation." Curiosity, however, is the lustful prostitution of the human intellect, indiscriminately embracing any truth whatsoever and committing adultery with it, because the First Truth alone is the spouse.
(Vers. 14.15.). I saw all things that are done etc. Here is touched upon fourthly the discovered vanity, because he profited nothing more, except that in his consideration he found vanity. And therefore he says: I saw all things that are done under the sun, that is, I considered all things. And behold, all is vanity, that is, vanity openly appears in them, because, as the Apostle says in Romans 8, "the creature was made subject to vanity, not willingly"; and not only vanity, but indeed also affliction of spirit.
But because not all see this, and because they thus labor in vain and do not perceive their affliction: to this tacit question he responds saying: The perverse etc. Because more are found wicked than good, more foolish than wise; therefore he says: The perverse are corrected with difficulty: whence Proverbs 18: "A fool does not receive words of prudence, unless you say those things which revolve in his heart." And the number of fools is infinite, namely on account of their multitude: and to consider this is not only vanity, but indeed also affliction: whence it is said in the Psalm: "I saw the transgressors, and I pined away"; and again: "My zeal has made me pine away." Man is perverted through evil thought: Wisdom 1: "Perverse thoughts separate from God: but proven virtue corrects the foolish." Through evil affection: Proverbs 17: "He who is of a perverse heart shall not find good, and he who turns his tongue shall fall into evil." Through evil speech: Proverbs 10: "The lips of the just consider what is pleasing, and the mouth of the wicked, perverse things"; Proverbs 2: "That you may be delivered from the man who speaks perverse things." Through wicked action: Proverbs 2: "They rejoice when they have done evil, and exult in the worst things"; Isaiah 1: "Cease to act perversely."
QUESTIONS.
I. But here it is first asked concerning what he says: This most wretched occupation etc.
Against: This is sin: therefore God gave sin.
If you say: He gave, that is, He permitted it to be given;
but similarly He permitted stealing: therefore it would be rightly said that God steals.
I respond: "sins that are midway between the first apostasy and the final punishment are both punishment and fault"; but some express more the character of fault, and some more the character of punishment: those which express more the character of punishment are attributed to the just judgment of God, and such is occupation and blindness of this kind.
II. Likewise, there is a question concerning what he says: The perverse are corrected with difficulty: because it is easy for someone to become perverted; but perversion is against nature; therefore, if it is most easy to return to nature, since vice is against nature, it is most easy to be corrected.
I respond: the reason is taken both from the side of the evil work,
because "good exists in one way, but evil in every way"; and from the side of the operating power, which is rendered weak through fault, and therefore cannot engage in strenuous work; and from the side of the opposition of good to evil according to privation, because it is most easy to recede from a habit to privation, but difficult, or altogether impossible, to return.
The curiosity of philosophy is described secondly with regard to the consideration of moral matters, and this in a fourfold manner.
I have spoken etc. He treated above of the consideration of natural things; here he similarly shows his curiosity in the consideration of moral matters; and indeed he does this in this order. For first is noted his transition from natural things to moral matters; second, the discovery of affliction; third, the turning to the enjoyment of delightful things; fourth, the return to the consideration of evils.
(Vers. 16. 17.). First, therefore, his transition to considering moral matters is intimated, and this after he had considered the natures of things. On account of which he says: I have spoken in my heart, namely through thought, saying: Behold, I have become great, in fame, and I have surpassed all in wisdom who were before me in Jerusalem; Third Kings, chapter four: "And the wisdom of Solomon surpassed the wisdom of all the Orientals and the Egyptians, and he was wiser than all men"; Ecclesiasticus, chapter forty-seven: "He was instructed in his youth, and was filled with wisdom as with a river." And he had this knowledge partly through revelation; whence he says: My mind has contemplated many things wisely, namely illuminated by God; and partly also through his own diligence; whence he adds: And I have learned; Proverbs, chapter four: "I was a tender son of my father and an only one in the sight of my mother, and he taught me"; Proverbs, the last chapter: "The vision with which his mother instructed him."
Considering therefore that he had this wisdom in the investigation of natural things, because "he discoursed from the cedar of Lebanon to the hyssop," according to what is said in Third Kings, chapter four, he wished to transfer himself to moral matters; whence he says: And I gave my heart to know prudence, with respect to things to be done, and learning, with respect to things to be known, and errors, against prudence, and folly, against learning; because nothing is known perfectly unless its opposite is known. And it is useful to know these things when they are investigated in the proper manner; whence Proverbs, chapter eight: "Receive instruction and not money; choose learning rather than gold."
(Vers. 17. 18.). And I knew etc. Here the second point is touched upon, namely the discovery of spiritual affliction in the consideration thereof: because the better a man knows good and evil, the more he is afflicted when he errs. On account of which he says: And I knew that in these things also there was labor and affliction of spirit, that is, in the knowledge of useful things: labor, namely in acquiring; Psalm: "I thought that I might know this, it is labor before me"; affliction of spirit, after acquisition, either on account of the detestation of fault, or because it is an occasion of pride and impatience, since "knowledge puffs up."
The following text agrees with both expositions, when it adds: Because in much wisdom there is much indignation, either of contrition, against fault, or of impatience from pride, because great clerics, when they do not have what they want, are most easily indignant: whence it is said (Job thirty-two) that Elihu was indignant, and this because he considered himself wise. And therefore it follows: He who adds knowledge adds also sorrow, because an impatient man sustains many sorrows, since there is no one for whom all things turn out according to his wish. And with this exposition agrees another translation of Jerome: "I knew that in these things there was a feeding on wind," and therefore rightly there is labor and affliction of spirit. Whence Hugh: "Curiosity drove it to inquiry, pride to ostentation: and therefore it was fitting that labor should press down the swollen, and occupation dissipate the curious."
It can also be understood of the affliction of contrition, because even where there is much wisdom, there is much indignation against sin: Jeremiah thirty-one: After you showed me, I struck my thigh. And he who adds knowledge adds also sorrow, namely of penance: Job last chapter: "Now my eye sees you: therefore I reprove myself and do penance in dust and ashes."