Fourth, by reason of operation, because treasure can accomplish few things, but she accomplishes all things: whence below in chapter 8: "What is richer than wisdom, which works all things?"
Fifth, by reason of estimation, because treasure falls under estimation, but she does not: Job 28: "It shall not be compared with the dyed colors of India," etc.
Sixth, by reason of utility, because wisdom without riches profits, but riches without wisdom do not profit, but rather harm: whence Ecclesiastes 5: "Riches kept to the hurt of their owner."
Seventh, by reason of duration, because "wisdom is glorious, and never fades away," above in chapter 6; but riches are corrupted: whence James 5: "Your riches are corrupted"; likewise James 1: "The rich man shall wither away in his journeys."
Eighth, by reason of inclination, because wisdom, since it is from above, elevates upward, but gold and silver drag downward, namely toward the earth: whence Baruch 3: "They that hoarded up silver and gold, in which men trust, have been cut off and have descended to the netherworld."
Above health etc. Here he shows the love of esteemed wisdom. And first he shows the greatness of this love; second, its reason: But all good things came to me etc.
(Verse 10). Above health: the Gloss says: "Of the body," namely interior health; the Psalm: "For vain is the salvation of man"; and beauty, the Gloss says: "Of corporeal things," namely exterior beauty, because, Proverbs 31, "favor is deceitful, and beauty is vain"; I loved her, namely wisdom, because insofar as the spirit is better than the body and more dearly to be loved, so much more are spiritual things better than corporeal things and more to be loved. And I loved her so greatly that I purposed to have her for my light, which light, I say, is the most beautiful and most delightful and best among corporeal things, according to Augustine: so wisdom among spiritual things is the light of the soul; Sirach, the last chapter: "In his wisdom my soul shone, and he illuminated my ignorances"; below in the same chapter: "She is more beautiful than the sun." There follows: For her light is inextinguishable, namely as far as it is in itself; below in the same chapter: "Being compared with light, she is found before it, for night succeeds that light."
(Vers. 11.). All good things came to me, namely of graces, within me absolutely: together with her, namely with uncreated wisdom, that is, the Son of God: whence Romans 8: "He who did not spare His own Son, but delivered Him up for us all, how shall He not also with Him give us all things?" The Gloss: "Whoever receives the knowledge of Christ equally has the grace of all virtues and in the future eternal life." Or: with her, that is, with created wisdom, because she herself is the most perfect of gifts. "Solomon experienced this, to whom when he asked for wisdom the Lord added riches and glory." And innumerable honor, outwardly in comparison to others: through the hands, that is, the works, of her, supply: came to me: whence below in chapter 10: "She honored him in his labors," etc.
(Vers. 12.). And I rejoiced, filled with joy, in all things, namely the gifts of wisdom: Sirach, the last chapter: "My heart rejoiced in her." For this wisdom went before me, namely by directing my steps: Sirach 4: "She receives those who seek her and goes before them in the way of justice." This is the pillar of fire and cloud going before the children of Israel by night and by day, Exodus 13. And I did not know, namely before I possessed her: The Gloss: "By the progress of meditation he understands that he has advanced so much that, comparing his former knowledge with the latter, he considers it ignorance." I did not know, I say, that she is the mother of all these things, namely of goods: Sirach 24: "I am the mother of fair love and of fear," etc.; likewise in the same place: "In me is all grace," etc.
Which without pretense etc. Here first is touched upon the liberality of the communication of wisdom; second, the reason for communicating: For it is an infinite treasure.
(Vers. 13.). Which without pretense, that is, with my whole heart, I learned, knowing that "the Holy Spirit of discipline will flee from the deceitful," above in chapter 1; likewise Proverbs 2: "If you seek her as money, and dig for her as for treasures," etc. And without envy I communicate, namely not withholding useful things, above in chapter 6: "Neither will I journey with consuming envy"; likewise Proverbs 5: "Let your fountains flow abroad." And her honor, that is, her beauty, I do not hide, by veiling with obscure words: Sirach 4: "Do not hide your wisdom in her beauty"; likewise Sirach 20: "Hidden wisdom and an unseen treasure, what profit is in either?"
(Vers. 14.). For she is an infinite treasure in herself, to men: whence she is also inexhaustible through communication; and therefore Cicero says that knowledge is a noble treasure of the soul, which when distributed receives increase and disdains the avaricious possessor: unless it is made public, it slips away. Augustine: "Every good which does not diminish by giving, if it is possessed and not given, is not yet possessed as it ought to be possessed"; Ecclesiasticus 1: "He will fill her whole house from his generations, and her storehouses from his treasures." Those who have used this, namely the treasure of wisdom, governing themselves according to her, have been made partakers of the friendship of God: whence below in the same chapter: "She makes friends of God and prophets." On account of the gifts of discipline, that is, of wisdom, gifts which they possess not through their own industry, but through the distribution of the Holy Spirit, according to that passage in 1 Corinthians 12: "All these things," namely the gifts of graces, "one and the same Spirit works, dividing to each one as He wills." Commended, that is, made commendable, namely to God and to men: 2 Corinthians 10: "For not he who commends himself is approved, but he whom God commends."
Third, he shows from whom he learned wisdom.
But God gave me to speak, etc. Here he shows from whom he learned wisdom: and first he shows who taught him; second, what things he taught: For He Himself gave me, etc.; third, through what medium he taught him: For the artificer of all things, etc.
First, who taught him.
(Verse 15). But to me etc. I have rightly said: Those who have used etc.: but I have used: but, in place of 'because': God gave me to speak, that is, not only to know, but also to teach: Isaiah 50: "The Lord gave me a learned tongue, that I might know how to sustain with a word him who has fallen." To speak, I say, according to judgment, that is, with firm determination: Proverbs 12: "The lip of truth shall be established forever": the Psalm: "The mouth of the just shall meditate wisdom, and his tongue shall speak judgment," that is, a firm judgment. And to presume. It should be noted that there is a presumption of arrogance, concerning which Judith 6: "Those presuming in themselves and glorying in their own strength you humble." And there is a presumption of confidence in divine power and mercy, concerning which in the same place: "You do not forsake those who presume in you" etc.; likewise Judith 9: "Hear me, wretched and presuming upon your mercy." And to presume, that is, to act confidently, things worthy, namely works, of those things which are given to me, that is, to perform vigorous and fitting works according to the gifts bestowed upon me: "For to whom more is committed, more shall be required of him." For he himself, namely God, is the guide of wisdom: Gloss: "That is, the author ": Ecclesiasticus 1: "All wisdom is from the Lord God." Likewise the giver: James 1: "If any of you lacks wisdom, let him ask of God" etc. And the amender of the wise, that is, the corrector: Revelation 3: "Those whom I love, I rebuke" etc., namely if it happens that they err in something.
Sometimes even good Homer nods.
Likewise Augustine: I may err, but I shall never be a heretic.
(Verse 16). For in his hand etc. I have rightly said that he is the guide and amender of the wise: for in the hand of him: Gloss: "That is, in his power"; are both we, who possess wisdom: Jeremiah 18: "As clay in the hand of the potter, so also are you in my hand"; likewise Proverbs 21: "As the divisions of waters, so is the heart of the king in the hand of the Lord." And our words: Proverbs 16: "It is for man to prepare his mind, but for the Lord to govern the tongue"; Matthew 10: "It is not you who speak, but the Spirit of your Father" etc. And all wisdom, which namely is the knowledge of divine things, and of works, namely human, the discipline of knowledge; Isaiah 26: "All our works you have wrought in us, O Lord."
Second, what sort of things he taught.
For he himself gave me. Here he shows what things and what sort of things God taught him, and first, that he taught him the knowledge of temporal causes; second, of temporal changes: The beginning and the end; third, of temporal effects: The natures of animals.
(Vers. 17.). For he himself, namely God, who alone teaches hearts, according to that saying of Augustine: "He who teaches hearts on earth has his chair in heaven": gave me, of the things that are, that is, of existing things, because there is no knowledge of non-existing things: whence the Philosopher says: "What does not exist cannot be known." "For each thing, as it is related to being, so it is related to truth," as he himself says. True knowledge, that is, certain cognition unmixed with any falsehood: 3 Kings 4: "God gave Solomon wisdom and exceedingly great prudence." That I might know the disposition of the whole world, that is, of the heaven encompassing the entire world: Ecclesiasticus 24: "I alone have compassed the circuit of heaven": and the virtues of the elements, that is, the qualities and seminal reasons and mixtures or connections and temperaments of the elements: Proverbs 8: "When he prepared the heavens, I was present: when with a certain law and compass he enclosed the depths."
(Vers. 18.). The beginning and the end and the middle of times, namely of the four seasons or parts of the year, which are caused by the motion of the sun, according to the four quadrants of the zodiac: the alternating changes, that is, of the successions of days and nights, by which the quality of the air is changed, namely from brightness to darkness and conversely: and the consummation of times, that is, of months both solar and lunar. Some add here: the changes of customs and the divisions of times: the changes of customs, that is, of human habits, according to the diverse states of men: the divisions of times, that is, of the ages of the world or of man.
(Vers. 19. 20.). The course of the year , that is, the time caused by the motion of the sun through the entire zodiac: Genesis 1: "That they may be for signs and for seasons and for days and years." And of the stars, namely of those other than the sun, the dispositions, with respect to the quality of nights: in the Psalm: "The moon and the stars to rule the night."
The natures of animals, namely of tame ones, and the rages of beasts, that is, the impulses of fierce animals, such as the lion and the like. And it should be noted that he says: the natures of animals and the rages of beasts, with respect to sensible substances. Then he adds with respect to things inanimate: the force of winds, which are twelve, four principal and eight collateral: and they are of great power, as is clear in Job 1 and Exodus 14, in the drying up of the sea, and in many other places. And the thoughts of men.