For contemplatives, that they may be great in their state, have many things conferred upon them by Christ the Lord: houses, namely quiet consciences; Proverbs twenty-four: "Do not lie in wait and seek wickedness in the house of the just, nor lay waste his rest." In this house one must rest, not in another's; since on the contrary, Ecclesiasticus twenty-one: "The foot of the fool is quick into the house of his neighbor."
Vineyards, that is, affections of devotion, from which wine is drawn; Judges nine: "Can I forsake my wine?" — Gardens, that is, exterior enclosures; Song of Songs four: "A garden enclosed, a fountain sealed, my sister, my spouse."
Forests, that is, various virtues: Numbers twenty-four: "How beautiful are your tabernacles, O Jacob, like wooded valleys."
Orchards, that is, honorable and renowned works: Job nine: "My days have passed like ships carrying fruit," which, namely, leave behind a good fragrance: Second Corinthians two: "We are the good fragrance of Christ to God."
Pools, that is, many tears: Song of Songs seven: "Your eyes are like the pools in Heshbon"; Jeremiah nine: "Who will give water to my head and a fountain of tears to my eyes?"
Just as Christ magnified his works in contemplatives, so also in actives, for whom more things are necessary: menservants and maidservants, through humility; Luke seventeen: "When you have done all that was commanded you, say: we are unprofitable servants."
Herds of oxen, through the vigor of works, because it is not for oxen to rest but to plow: Job one: "The oxen were plowing": Sirach seven: "Do not hate laborious works."
Sheep, through simplicity of intention: Matthew ten: "Behold, I send you as sheep in the midst of wolves"; First Peter two: "As newborn infants, desire milk." Gold, through charity; Daniel two says of that statue that "its head was of the finest gold," because charity is the head of the virtues. — Silver, through the sweetness of speech, because it has a sweet sound; whence in the Psalm: "The words of the Lord are pure words, silver tried by fire"; and Sirach six: "A sweet word multiplies friends and appeases enemies." — The treasures of kings, through the generosity of munificence: Sirach thirteen: "Good is the substance to which there is no sin in conscience."
Secondly, he describes his curiosity of opulence with regard to artificial things, which are ordered to delights, and this in a fourfold manner.
I made for myself singers. He has treated his curiosity with regard to those things which are ordered to riches; here he treats those things which pertain to delights: and this indeed he does in the following manner. For since such things are not done by just anyone, but by him who wills, is able, and knows, therefore first he shows his diligence in preparing such delightful things; second, his power to bring them to completion; third, his wisdom to order them; fourth, his pleasure in fully enjoying them.
(Vers. 8.). First he shows his excessive diligence in preparing such delectable things, both with respect to hearing and with respect to sight. By reason of hearing he says: I made me singers, men and women, that is, of both sexes, and this for the sake of delights: whence he says: And the delights of the sons of men, and this with respect to hearing. With respect to sight he also made beautiful vessels: whence he says: cups and pitchers, for pouring wines, that is, I made, and this for the sake of delights. Whence he was very diligent, and this is reprehensible; whence Amos 6: "Woe to you who are wealthy in Zion"; and afterwards: "You who sing to the sound of the psaltery, drinking wine in bowls."
(Vers. 9.). And I surpassed in riches etc. Here the second point is touched upon, namely the power to accomplish, because a poor man, even if he could begin such artful delights, could not however bring them to completion: but he himself could, being rich. Therefore he says: And I surpassed in riches all who were before me in Jerusalem. For he exceeded all: 3 Kings 3: "I have given you riches and glory, so that no one among all kings in days past has been like you."
(Vers. 9.). Wisdom also etc. Here the third point is touched upon, namely prudence for ordering, when he says: Wisdom also persevered with me, by which, that is, he ordered those things which he had made; 3 Kings 10: "The queen of Sheba, seeing the wisdom of Solomon and the ranks of those serving, their garments also and the cupbearers etc., had no more spirit in her"; and 3 Kings 4: "The wisdom of Solomon surpassed the wisdom of all the Orientals and the Egyptians, and he was wiser than all men."
(Vers. 10.). And all things which they desired etc.
Here the fourth point is touched upon, namely his pleasure in fully enjoying those delectable things which he had prepared; and because there is a certain pleasure which has its origin from without, and a certain one from interior conception, he notes both in himself. With respect to the first he says: And all things which my eyes desired, that is, seeing outwardly, I did not deny them, nay rather, he indulged them to his own fault; whence Lamentations 3: "My eye has despoiled my soul"; and Jeremiah 9: "Death has climbed through my windows."
As for interior pleasure he says: Nor did I forbid my heart, that is, the concupiscence of the heart, from enjoying every pleasure and delighting itself in those things which I had prepared; against that passage of Sirach, chapter eighteen: "Son, go not after your concupiscences, and turn away from your own will." And because affection often perverts the judgment of reason, a perverted judgment follows; whence he adds: And I reckoned this my portion, that is, I judged it to be better for me if I should enjoy my labor, namely in the present. And this is the judgment of the Epicureans, who expect no other good nor any other portion; on the contrary, the Saints do not have their portion in the present, but in the future; whence in the Psalm: "My portion, O Lord, let it be in the land of the living"; and again: "The Lord is the portion of my inheritance and of my cup," etc.
Questions.
I. It is asked, since to take such delight in these songs is a sin, to what genus of sin is it reduced?
If you say that it is reduced to lust, it is asked: since hearing is one sense, just as taste and touch, it seems that there ought to be a capital sin pertaining to hearing, just as there is pertaining to touch; or if not, I ask the reason.
2. Likewise I ask whether to take delight in songs of this kind is a sin. That it is not, seems evident: because the Saints instituted singing for the glory of God.
But that it is a sin: Augustine in the Confessions: "As often as the singing pleased me more than the words, I confess that I have sinned gravely."
I respond: it must be said that to take delight in songs of this kind is either on account of interior devotion, and this seeks nothing but upright singing and the words; or on account of interior pleasure and wantonness; or on account of a certain curiosity. In the first way it is not a sin, but a merit; in the second way it is a sin connected to lust proximately; in the third way it is a sin of curiosity connected to lust remotely.
As for what is asked, namely why there is not a capital sin pertaining to this sense, as there is pertaining to touch and taste: I respond, because the corruption and the delight are not so great.
II. It is asked concerning what he says: And I surpassed in riches all who were before me in Jerusalem. What does this mean? What he says seems to be no great distinction, because before him none reigned except only his father, since he himself went up and captured it and expelled the Jebusite.
To this some say that he speaks not only with respect to the kings of Israel, namely David and Saul, but also with respect to the judges.