III. There is also a question about what he says: He who keeps the commandment, etc.
1. Since there are many commandments to be kept, why does he say "commandment" in the singular?
2. Furthermore, it is possible for someone to keep the divine commandments out of fear, as the Jews kept them; and yet such persons are not saved.
I respond: it must be said that although the commandments are many by diversity of work, nevertheless they have unity both in relation to the one commanding, and in relation to the one observing, and in relation to the end. In relation to the one commanding, because he who commands is one; and therefore whoever transgresses one commandment cannot be obedient to the one commanding, because the one who commands is one. — In relation to the one observing there is unity, because he observes all things by one principle and rule, namely charity, which conquers all things. Whence, just as charity either loves all or none, so it observes all commandments or none. In relation to the end there is unity, because one reward is owed, and they are to be observed for one reward. Because therefore this threefold unity concurs in the due observance of the commandments, he rightly says: He who keeps the commandment, etc.
Art. 2. The second occasion of sin, which is the vanity of false security, is treated in two ways.
All these things I considered. He treated above of the vanity of proneness; here he treats of the vanity of false security. And since this vanity is dangerous, because it impels a man to sin or detains him once impelled, therefore first the vanity is set forth; second, the remedy of the vanity, at: He who digs a pit will fall into it, below in chapter ten.
First the vanity of false security is shown according to its twofold origin.
False security arises in two ways: first, from the appearance of a lack of just retribution; second, from the appearance of a lack of providential governance, and this second is touched upon at: I turned to other things and saw that the race is not to the swift, etc., below in chapter nine.
First, the first origin arises from the appearance of a lack of just retribution; which appearance is set forth by a threefold reason.
The retribution of justice, however, appears to fail on account of the exaltation of the wicked, on account of the depression of the good, on account of the indistinction of both: there are therefore three parts here. First it is shown how the vanity of security arises from the promotion of the wicked: second, how from the depression of the good, at the place: There is also another vanity which is done upon the earth, etc.; third, how it arises from the indistinction of these and those, at the place: And I applied my heart to know wisdom, etc.
First, concerning the exaltation of the wicked.
The origin, therefore, of security from the exaltation of the wicked is described in this order. First, the sublimity of the wicked is intimated: second, how from this there arises for the impious the vanity of security: third, how from this is elicited the advantage of the good.
(Verses 9–10). First, therefore, the sublimity of the wicked is intimated, which Ecclesiastes considered with his diligent consideration. On account of which he says: All these things I considered, supply: which I said before. And I gave my heart to all the works that are done under the sun, that I might consider all things: above in chapter one, "I gave my heart to know prudence and learning, and errors and folly." And in this consideration he himself saw the elevation of the wicked both in power and in fame. As to the elevation in power, he says: Sometimes man rules over man to his own harm, namely when a wicked man presides, because a good man rules to his own good when he presides well: whence 1 Timothy 3: "If anyone desires the office of bishop, he desires a good work"; but a wicked man to his own harm: whence Sirach 7: "Do not bind upon yourself a double sin, for even in one you will not be free from guilt." A wicked prelate binds upon himself a double sin.
As for exaltation in fame he says: I saw the wicked buried, namely by the depth of despair: Proverbs 18: "When the wicked man comes into the depth of sins, he scorns." Or: buried, by the heap of flattery: Matthew 8: "Let the dead bury their dead"; Gregory: "The dead man buries the dead, when he overwhelms with the heap of flattery." Or: buried, by the continuation of transgression unto death, as if to say: those who were buried in wickedness and died in wickedness, according to what is frequently said; 3 Kings 16: "He died in the sins of Jeroboam, who made Israel to sin"; and according to what the Lord says to the Jews, John: "You shall die in your sin." Such wicked men he saw exalted in fame; therefore he says: Who also, while they were still living, supply: in their wickedness, were in the holy place, that is, in a position of dignity as if they were holy, just as also the Antichrist, about whom Matthew 24: "When you shall see the abomination of desolation standing in the holy place," etc. And they were praised in the city as if for works of the just. And thus they were great in fame: the Psalm: "For the sinner is praised in the desires of his soul"; and Proverbs 28: "Those who forsake the law praise the wicked; but those who keep it," etc.
(Vers. 10. 11.). But this also is vanity. Here the second point is touched upon, namely the vanity of security: because from the fact that the wicked are not punished, others are rendered secure; therefore he says: But this also is vanity, that is, a cause of vanity.
And he shows this: For because sentence is not speedily pronounced against the wicked, but they are kindly waited for, according to what is said in 2 Peter 3: "The Lord does not delay his promise, but deals patiently on your account, not willing that any should perish, but that all should return to repentance." And without any fear the sons of men perpetrate evils, and so they are secure, because they think of nothing and fear nothing concerning the future: Proverbs 28: "Evil men do not consider judgment," because, namely, they are not now punished: Isaiah 26: "Let us have mercy on the wicked, and he will not learn justice," etc.
(Verses 12-13). Yet the sinner etc. Here the third point is touched upon, how from this is drawn the benefit for the good, because from this the good come to know divine mercy and are exercised in justice. Therefore he says: Yet the sinner, and the text should be construed thus: Yet from this, that the sinner a hundred times does evil, that is, many times, according to that passage of Jeremiah 2: "How exceedingly vile you have become, repeating your ways." And is sustained through patience, namely of God, according to that passage of Romans 2: "Do you not know that the kindness of God leads you to repentance?" Whence Lamentations 3: "It is the mercy of the Lord that we are not consumed." I have known that it shall be well with those who fear God, that is, with those who turn away from evil: Proverbs 16: "By the fear of the Lord one turns away from evil." Who reverence his face, and on account of reverence for him do not dare to sin, according to what Job 31 says of himself: "I always feared God as waves swelling over me, and I could not bear his weight." But this benefit of divine mercy and patience does not extend to the wicked; and therefore it is more profitable for them to die than to live. — Therefore he says: Let there not be good for the wicked: he says this not by way of wishing but by way of predicting, as that passage of the Psalm: "Let sinners be turned into hell." Let there not be good, namely of glory: Isaiah 26: "Let the wicked be taken away, lest he see the glory of God." Nor let there be the good of the present life either: therefore he adds: Nor let his days be prolonged, that is, they will not be prolonged: Proverbs 10: "The years of the wicked shall be shortened": and in the Psalm: "Men of blood and deceit shall not live out half their days." But let those who do not fear the face of the Lord pass away like a shadow. And indeed they pass away like a shadow: whence in the Psalm: "I saw the wicked highly exalted," and afterward: "I passed by, and behold, he was no more"; whence in the person of the wicked, Wisdom 5: "All these things have passed away like a shadow and like a messenger running ahead and like a ship that passes through the surging water."
Questions.
I. The question is raised here concerning what he says: Sometimes man has dominion over man: whether a man can justly have dominion over another man. That he can, appears as follows:
1. Because in Romans 13: " There is no power except from God: and the Apostle says that masters are to be served not only on account of fear, but also on account of conscience: therefore if everything that is from God is just, then for a man to have power over another man is just.
2. Furthermore, if conscience dictates to a man nothing but what is just, when it is right, and it dictates this, as the Apostle says: therefore it is just for a man to be subject to another man.
3. Likewise the Apostle says in Ephesians 6: Servants, obey your earthly masters: but the Apostle neither exhorts nor commands anything except what is just: therefore etc.
Against: 1. Men are equal by nature, therefore that one should be set over another is against nature: but everything that is against nature is sin: therefore etc.
2 Likewise, all men are free by nature, therefore when a man is made a slave, this is by usurpation; but everything usurped is sin: therefore it is sinful for one man to rule over another.
I respond: it must be said that one man can justly rule over another, which is evident because Noah by divine authority made his son Canaan a servant of his brothers; similarly Isaac did so regarding Esau and Jacob.