1. 2. As to what is objected regarding this, that it is against nature, and that every man is free: it must be understood that there is a twofold state, namely of nature destitute and of nature instituted. With respect to the state of nature instituted, although all would be free and equal, and it would not have been said to men that they should rule over anything except brute animals alone: nevertheless with respect to the state
of nature corrupted it is otherwise.
For because some are worse than others and wicked, therefore by the just judgment of God they become servants both in themselves and
in their posterity.
There is also another reason for ruling, namely for the restraint of the wicked; for if there were no temporal power, everyone would do what seemed right in his own eyes, and thus there would be a rending by iniquity, and everyone would sin at will. And thus there can justly be dominion and servitude among men.
Whether, however, the wicked can justly rule over the good will be inquired below.
II. It is asked concerning what he says: The wicked man sins a hundred times and is sustained: whether this is of kindness or of severity. That it is of kindness seems evident:
Lamentations 3: It is of the mercy of the Lord that we are not consumed.
Furthermore, the Apostle in Romans 2: Do you not know that the kindness of God leads you to repentance?
But on the contrary: The wicked man, the longer he lives, the more evils he commits, and the more evils he commits, the more sharply he will be tormented: therefore if he were to die sooner, it would be better for him: therefore that his days are prolonged is rather for evil than for good: therefore it is of severity.
I respond: it must be said that there are certain wicked men whom God foresaw would return to him: for such men the prolongation of life is an effect of great mercy, both manifest and hidden. Others there are whom he foresaw would multiply sins and die in them: and for such men to prolong life is of justice and of mercy: of mercy, because cruel punishment is deferred for them: but of hidden justice, because he who is filthy is permitted to become filthier still: for he thereby merited the prolongation of life, and as regards this it is of hidden severity.
Second, concerning the adversity of the good.
There is also another vanity etc. Above he showed how security arises from the sight of the exaltation of the wicked: here secondly he shows how it arises from the sight of the adversity of the good. And indeed he does this in this order. First, the adversity of the good is set forth: second, from this the security of the wicked: third, vanity is concluded: fourth, pleasure is commended.
(Vers. 14). There is therefore proposed the adversity of the good, from which vanity arises; on account of which he says: There is also another vanity which is done upon the earth, another, namely, from the aforementioned, because it has a different cause: for the aforementioned came from the exaltation of the wicked, but this one from the adversity of the good. Therefore he says: There are just men, to whom evils befall, that is, adversities, as though they had done the works of the wicked, according to what is found in Hebrews 11: "The saints experienced mockeries and scourgings, and moreover chains and prisons: they were stoned, they were cut asunder, they were tempted." An example is Tobias, who was made blind, Tobit 2; an example is Job, who was so afflicted, Job 1. And the reason for this is given in Judith 8: "All who were pleasing to God passed through many tribulations as faithful ones."
And there are the wicked. Here the second point is noted, namely the security of the wicked. For because the wicked see that evils befall the good and good things befall themselves, they are therefore rendered secure. Therefore he says: And there are the wicked, who are rendered so secure as though they had the deeds of the just; and this because they are immune from tribulation. An example is that rich glutton, Luke 16, to whom it was said: "Remember that you received good things in your life, and Lazarus likewise evil things." And therefore the wicked are made secure because they prosper; whence Jeremiah 12: "Why does the way of the wicked prosper; it is well with all who transgress," etc.
But this also is most vain. Here thirdly vanity is concluded from this security of the wicked. Therefore he says: But this also I judge most vain. For it is vain when good things befall both the good and the wicked, because it is unworthy on account of the wicked; more vain when evil things befall both the good and the wicked, because it is unjust on account of the good; but most vain when evil things befall the good and good things befall the wicked, because it is equally unjust and unworthy. Whence he bears it so indignantly that he almost wishes to accuse God on this account: Habakkuk 1: "Why do you look upon those who act wickedly and are silent, while the wicked devours one more just than himself?"
(Vers. 13). I praised therefore gladness. Here fourthly, from this, pleasure is commended in detestation of so great a vanity, from the fact that good things befall the wicked and evil things befall the good; and this is the praise and word of a troubled man. Therefore he says: I praised therefore gladness, namely of the flesh, as though this alone were good; therefore he says: That there is no good for man under the sun except to eat and to drink, according to that passage in Isaiah 22: "Behold, joy and gladness, slaying rams, eating flesh and drinking wine," as though there were no other life nor any other reward. Therefore he adds: And this alone he carries away with him from his labor, as though nothing else were to be expected, but one should rejoice in the days of his life, which God gave him under the sun: Wisdom 2: "Let us everywhere leave signs of our gladness, for this is our portion."
Questions.
It can be asked here which state is better and more useful: namely, whether the state of prosperity or of adversity. That the state of adversity is better seems to be the case:
1. Because it is said in Apocalypse 3: I rebuke and chastise those whom I love: therefore tribulation is a sign of divine love.
2. Likewise, it is said in Hebrews 12: He scourges every son whom he receives: therefore to be scourged is a sign of divine sonship.
3. Likewise, Tobit 12: Because you were acceptable to God, it was necessary that trial should prove you: therefore etc.
4. Likewise, Judith 8: All who have pleased God passed through many tribulations as faithful ones: therefore that state is better.
On the contrary: 1. The Church seeks peace: "Give peace, O Lord, in our days": therefore if the Church seeks what is better, the state of prosperity is better.
2. Likewise, the Apostle, in 1 Timothy 2, directs that prayer be made for those who are placed in high position, that we may lead a quiet and tranquil life: therefore the state of tranquility is better.