3. Likewise, this is proved by this text, because companionship supports, warms, and defends, which are three goods of which the solitary are deprived.
I respond: it must be said that solitude is threefold: one through lack of love, as the miser does not wish to have a companion in riches, nor the envious in goods, nor the proud in great things: and this solitude is altogether evil. Another solitude is through want of consolation, as it is said in the Psalm: I am alone and poor, and this is wretched. And there is another solitude through the quiet of contemplation, and this is praiseworthy and honorable.
Similarly, companionship exists in a threefold manner: one namely that disturbs and hinders, as the companionship of the wicked: another needing support and solace, as the companionship of wives and the infirm: and another that aids and advances, as the companionship of the perfect. The first is to be fled, the second to be tolerated, but the third to be sought: and this exists in religious life. When therefore Scripture commends companionship, it is understood of this kind: and this does not conflict with the solitude of contemplation, because Bernard says on the Canticles: "Among many a man can be entirely alone, if he flees curiosity."
And thus the objections are answered.
Art. 3. On the vanity of imprudence, which is first to be detested on account of present evil.
Better is a child, etc. He treated above of the vanity of malice and avarice: here he treats of the vanity of imprudence: and because the vanity of imprudence is culpable and detestable, therefore he inveighs against it in two ways: first, on account of present evil: second, on account of succeeding or consequent evil, at: I saw all the living.
(Vers. 13. 14.). The present evil accompanying imprudence is that it subjects a rich and elderly king to a poor boy who possesses prudence, and this indeed is a great vanity. And therefore he says: Better is a poor and wise boy than an old and foolish king, although the latter surpasses in power, surpasses in wealth, surpasses even in age; below in chapter ten: "More precious is wisdom and a little glory for a time than folly"; and Proverbs twelve: "Better is a poor man who is sufficient for himself than a boastful man who lacks bread." And he explains what he said: foolish, because he has a deficiency of foresight regarding the future, which is one part of prudence: whence he says: Who does not know how to foresee for the future, namely the outcome of events: Deuteronomy thirty-two: "Would that they were wise and understood and foresaw the last things."
That from prison and chains sometimes one goes forth to a kingdom: Wisdom ten: "She did not abandon the just man who was sold into bondage, but freed him from sinners, until she brought him the scepter of the kingdom." And another, born to a kingdom, is consumed by want, and this on account of his pride: Ecclesiasticus ten: "The Lord has destroyed the thrones of proud rulers and has made the meek to sit in their place."
Second, it is to be detested on account of the succeeding evil.
(Vers. 15. 16.). I saw all the living. Here is touched upon secondly the evil succeeding upon it on account of his imprudence, because he himself is cast down and another is exalted: whence he says: I saw all the living who walk under the sun, that is, many or innumerable, hyperbolically, with the second youth, that is, who follows him in the kingdom: whence he says: who shall rise up in his place. And so others follow the succeeding youth, despising the old man. The example is of David, who rose up to the kingdom of Saul, whom the children of Israel followed, having abandoned the house of Saul, as is said in Second Kings five, that all came to David.
And the reason why they follow the youth, having abandoned the old man, is because the foolish old man did good to no one; and the following text implies this: Infinite is the number of the people of all who were before him, that is, before the coming of the youth they were under the foolish king and adhered to him. And those who shall be afterwards, supply: those adhering to the old man, shall not rejoice in him, that is, in the foolish old man, because he did good to no one nor will he, because he does not know how: Ecclesiasticus twenty: "The fool shall have no friend, nor shall there be gratitude for his goods; for he does not distribute with right judgment what ought to be given." And from this he concludes vanity: whence he says: But this also is vanity and affliction of spirit, that is, another vanity from those previously mentioned, above in chapter one: "I saw all things that are done under the sun, and behold, all is vanity"; and the reason is subjoined: "The perverse are corrected with difficulty, and the number of fools is infinite." - And thus the section on the vanity of fault is concluded.
Spiritually, this can also be expounded concerning Christ. The poor and wise child is Christ, a child on account of innocence: whence Isaiah forty-two, according to another reading: "Behold, my child, my chosen one, my soul is well pleased in him." Poor, because he was made needy for us: Second Corinthians eight: "You know, brothers, the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich." Wise, indeed Wisdom itself, First Corinthians one: "We proclaim Christ the power of God and the wisdom of God"; and below in chapter nine: "There was found in it a poor and wise man."
The old and foolish king is the devil, who is old; Job forty: "He is the beginning of the ways of God": whence "he has grown old in evil days." A king, because he reigns among the wicked: whence Job forty-one: "He is king over all the children of pride." Foolish, because he undertook what he could not accomplish: whence Isaiah fourteen, he said: "I will ascend into heaven, I will exalt my throne above the stars of God." Although he is most cunning at deceiving, he nevertheless does not know how to foresee that one goes forth from prison to reign, so that Christ goes forth from the prison of the flesh and from the bonds of the Passion to the kingdom of heavenly glory: Hebrews one: "He sits at the right hand of the Majesty on high." Even the devil, born into the kingdom, that is, to possess the kingdom, is consumed by want, as it is said in Colossians two: "Despoiling principalities and powers, he led them away openly."
And what follows is an explanation of the preceding. And I saw all the living under the sun with the second youth, that is, Christ: John twelve: "Behold, the whole world has gone after him." He rises up because he cast the devil out of the kingdom: John twelve: "Now is the judgment of the world, now shall the prince of this world be cast out." The infinite number of men who were before him, that is, before the coming of Christ: and the faithful, who shall come after, will not rejoice in him, that is, in the foolish king, that is, the devil, because they rejoiced only in Christ: whence the Apostle, the last chapter of Philippians: "Rejoice in the Lord always." One must rejoice in the Lord, not in the devil.
Part Two, Section II. On the threefold remedy against the threefold vanity of fault, that is, against the evil that follows upon malice.
Guard your foot. Above, the va- fo. nity of fault was treated. Since that vanity is deadly and pestilential, therefore here the remedy against that vanity is treated. And because a threefold vanity preceded, namely of malice, avarice, and imprudence, therefore here he sets forth three remedies. And first he gives the remedy against malice: second, against avarice, at the passage: The covetous man shall not be satisfied: third, against imprudence, at the passage: What more has he etc. But since the disease of malice is in itself irremediable and can further corrupt others, therefore the remedy is set forth here not against malice, but against the corruption of malice or the evil that follows in others from the sight of another's malice.
Art. 1. On the remedy against the vanity of malice, from which arises a threefold disorder.
From this there arises a threefold disorder, namely: in deed, through the disobedience of transgression: in speech, through the foolishness of utterance: in the heart, through erroneous thought. Into all of which the incautious observer of another's malice rushes headlong. For when someone considers the wicked unpunished, he believes there is no providence: behold, erroneous thought: and through this he freely speaks foolish things, because he believes there is no one to reprove: and further he transgresses the commandments, because he does not believe there is one who punishes.
First, therefore, he gives the remedy against disobedience: second, against foolish speech, at the passage: Do not rashly speak anything etc.: third, against erroneous thought, at the passage: If you see the oppressions of the poor etc.
First, the remedy against disobedience is given.
(Verse 17.) In the remedy against disobedience, an exhortation is introduced, and the reason for the exhortation is subjoined. He exhorts to diligent guarding of the feet, lest one transgress the divine commandments; therefore he says: Guard your foot, lest perhaps it turn aside from the right way: Hebrews 12 : "Make straight steps with your feet, that no one limping may go astray." Entering the house of God, that is, into the Church, or into the service of God, into which a man ought to enter with fear; whence in the Psalm: "I will enter into your house, and I will worship toward your holy temple in your fear." Thus he ought to keep his foot from disobedience and have it ready for obedience; on account of which he says: And draw near, that you may hear, that is, obey: draw near, because Deuteronomy 33 : "Those who draw near to his feet shall receive of his teaching"; hear, by obeying: Jeremiah 17: "Hear the word of the Lord, all you who enter through these gates. Thus says the Lord: guard your souls."
And there is subjoined the reason for the exhortation: For obedience is much better than the sacrifices of fools, who do not know what evil they do, who do not recognize their transgressions nor care to obey. Gregory: "Obedience is better than sacrifices, because in obedience one's own will is slain, in sacrifice the flesh of another ." Improper is the comparison, because obedience is good, and therefore pleasing; whence Lamentations 3: "It is good for a man when he has borne the yoke from his youth"; but the sacrifices of fools displease: Proverbs 15: "The sacrifices of the wicked are abominable to the Lord"; whence Saul was rebuked, because out of love of offering he transgressed the divine command: 1 Kings 15: "Does the Lord desire holocausts or sacrifices, and not rather that he be obeyed? For obedience is better than sacrifices, and to hearken rather than to offer the fat of rams."