To the contrary: Whatever happens shall not grieve the just man, as is held in Proverbs 12: therefore if the wise man is just, he is not disturbed by oppression.
To this it is answered in one way, that there is a disturbance of impatience, and by this the just man is not disturbed: and of compassion, and by this he is disturbed, just as the Apostle said in 2 Corinthians 11: Who is scandalized, and I am not on fire? as if to say: no one. — But the following text removes this exposition and adds: And it will destroy the strength of his heart.
Therefore it must be resolved, as is said in the Gloss, that there is a wise and just man who is perfect, and of him that passage in Proverbs is understood: and one who is imperfect, and of him this passage here is understood.
II. Likewise, what is it that he says here: Be not swift to anger?
To the contrary: In the Psalm: Be angry, and do not sin.
I respond: it must be said that anger is manifold.
Third, four lessons for having prudence.
Do not say: What, do you think, is the cause etc. Having set down the lessons for modesty and constancy, here he sets down lessons for having prudence. And because it belongs to the prudent man to discern where one may err: therefore he sets down four lessons for having discretion. The first is for the discernment of useful things: the second, for the discernment of the divine works: the third, for the discernment of times: the fourth, for the discernment of the merits of men.
(Vers. 11. 12. 13.). The first instruction, therefore, was given for the discernment of useful things: for in different times there are different advantages arising from different causes. Therefore he says: Do not say: What do you think is the reason that former times, that is, of the ancients, were better? because, namely, in them there was want: than they now are, when, namely, there is already an abundance of things: because this question arises from thoughtlessness: whence he adds: For such an inquiry is foolish. And the reason for this is: because he does not consider the usefulness of wealth, therefore he teaches how to discern it, saying: Wisdom is more useful with riches, because Proverbs thirteen: "The riches of a man are the redemption of his soul." And it profits more those who see the sun, that is, those who have a right intention: because Sirach thirteen: "Good is substance where there is no sin on the conscience, and most wicked is poverty in the mouth of the ungodly." And that money is useful, he shows through its effect: For as wisdom protects, namely from fault: Proverbs two: "If wisdom shall enter your heart, and knowledge shall please your soul, counsel shall keep you, and prudence shall preserve you"; so also does money protect, namely when well spent: Sirach twenty-nine: "The alms of a man is as a purse with him, and shall preserve the grace of a man as the apple of the eye." And although both are useful, yet wisdom is more useful: therefore he adds: But wisdom and learning have this advantage besides, that they give life to their possessor: whence Proverbs four: "Hear, my son, and receive my words, that the years of life may be multiplied to you": and Proverbs three: "Wisdom is a tree of life to those who lay hold of her." But money without wisdom bestows death: James five: "Come now, you rich, weep and howl in your miseries." And therefore wisdom is to be preferred to money: Proverbs eight: "Receive wisdom and not money; choose instruction rather than gold."
(Vers. 14.). Consider the works of God, etc. This is the second instruction, in which he teaches the discreet consideration of the divine works or judgments, because him whom He despises by the sign of reprobation, no one can bring back. Therefore he says: Consider the works of God, that is, the divine judgments, that no one can correct him whom He has despised, that is, whom He Himself has willed to visit by His own judgment. Whence it is said in First Kings two concerning the sons of Eli: "And they did not hear the voice of their father, because the Lord willed to slay them." These works and judgments are to be considered unto fear: Habakkuk three: "I considered your works and was afraid."
(Vers. 15.). In the good day etc. This is the third instruction, in which he teaches that discretion must be exercised regarding times: because God did not make all times uniformly, but diversely, and man ought to dispose himself according to the diverse times. Therefore he says: In the good day, enjoy good things, that is, work good with joy: Ecclesiasticus 14: "Do not defraud yourself of a good day, and let not a portion of a good day pass you by," because in this day there is place and time for working. Whence John 9: "I must work while it is day"; similarly also we, whence the Apostle to the Galatians, last chapter: "Let us work good toward all, while we have time." And guard against the evil day, namely that one of which Zephaniah 1 speaks: "A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery." Whoever wishes to guard against this day must needs reflect upon that saying of Ecclesiasticus 11: "In the day of good things, be not unmindful of evil things." These days the Lord made and ordained in a just manner: therefore he says: For as He made this one, that is the good, so also that one, namely the evil, God made: and this by just judgment: So that man may not find just complaints against Him. Therefore He makes good things for the good, evil things against the evil, because in the Psalm: "The Lord is just in all His ways."
(Vers. 16.). These things also I saw in the day of my birth. Here is noted the fourth instruction, by which he teaches that diligent discretion must be exercised regarding merits, because they are very hidden. Therefore he says: These things also I saw in the day of my birth, that is, after I was born, I saw this happen: The just man perishes in his justice, because he is regarded as though he were impious: Isaiah 57: "The just man perishes, and no one considers it." And the impious man lives a long time in his impiety, as if he were just: at which Jeremiah was indignant, chapter 12: "Why does the way of the impious prosper, it is well with all who transgress and act unjustly?" And below in chapter 8: "There are just men to whom evil things happen, as if they had done the works of the impious; and there are impious men who are so secure, as if they had the deeds of the just."
QUESTIONS.
I. The question is raised concerning what he says: Wisdom is more useful with riches.
1. Therefore it is better to be a rich wise man than a poor wise man: therefore to be poor is not a more perfect state.
2. Furthermore, "art and virtue concern difficult things"; but it is more difficult for a rich man to be saved than a poor man: therefore it is of greater virtue: therefore a more praiseworthy state.
Against this is: because the Lord set the state of the poor man above both by deed and by word, Matthew 19.
I respond: it must be said that poverty is threefold: one from delight, another from endurance, another with impatience. The first is good and perfect, the second is imperfect, the third is blameworthy: Ecclesiasticus thirteen: "Most wretched is poverty in the mouth of the ungodly." When it is said that wisdom is better with riches than without, this is understood concerning poverty that is with endurance or impatience.
2. To the objection about difficulty, it must be said that there is difficulty by reason of the kind of work, and this contributes to greater virtue; and there is difficulty by reason of the disorder of the will, just as the miser gives a gift with more difficulty than the generous person, and this counts for nothing; and so the rich person is saved with more difficulty. — It is solved otherwise: because it is understood concerning superfluity and excessive want.
II. It is asked concerning what he says: That no one can correct him whom God has despised.
1. But God despises every sinner, because the Most High hates sinners, Ecclesiasticus twelve; and: Likewise the ungodly and his ungodliness are abominable to God.
2. Likewise, if he cannot be corrected, then neither can he be saved: therefore it ought not to be imputed to him.
I respond: it must be said that just as love is twofold, namely eternal and according to present justice, so the despising of men is twofold: and he speaks here not of just any man, but of the reprobate, nor of just any despising, but of despising according to eternal reprobation, the sign of which is hardening in the present; and thus it does not apply to every sinner, but to the reprobate.
2. To the objection that it ought not be imputed to him: it must be said that on the contrary it should, because God despises no one without cause. Whence also, although he cannot rise unless God extends His hand, nevertheless he is not excused, because it is his own fault that the hand is not extended to him. Whence Augustine says in the book On Correction and Grace that no one is corrected except willingly.
III. Likewise it is asked concerning what he says: The just man perishes in his justice, and the wicked man lives a long time in his wickedness.