Eccl 8:14

“"There is a futility that takes place on earth: sometimes there are righteous men who are treated as if they had done according to the deeds of the wicked; and there are wicked men who are treated as if they had done the deeds of the righteous. I declared, this, too, is vanity. "Amongst other vanities, which are borne in the world by good and bad events, even this I have found to be vain, since those things often happen to the righteous which ought to happen to the wicked, and the wicked live happily in the world that you would think that they were the more righteous! He gives the example in the Gospel of the rich courtier and poor Lazarus. [Cfr. Luc. 16, 19-31.] The seventy-second Psalm also talks about the matter of why bad things happen to good men and vice-versa. But where we read, 'there is a futility that takes place on earth', Symmachus translates this fully, saying, "it is difficult to understand what is done on earth". The Hebrews interpret the righteous who suffer wickedness as the sons of Aaron, and Manasseh, because the former died while sacrificing, and the latter was restored to power after much wickedness and captivity.”

“In fact, Solomon gives over the entire book of Ecclesiastes to suggesting, with such fullness as he judged adequate, the emptiness of this life, with the ultimate objective, to be sure, of making us yearn for another kind of life which is no unsubstantial shadow under the sun but substantial reality under the sun's Creator. For a person becomes as insubstantial as the insubstantiality that surrounds him, and it is by God's righteous decree that he, too, must pass away like a shadow.”

“So Solomon bears witness, saying, "There are just men to whom many things happen, as though they had done the deeds of the wicked; and there are wicked, who are as secure as though they had the deeds of the just." God no doubt so ordains it of his inestimable mercy, that scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because, by their evil doings, they are hastening onward to those torments that are without end. For that the just are sometimes scourged in no way according to their deserving is shown by this very history that we are considering.”

“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. 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?" 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. 3. Likewise, if there were no sin, there would be no adversity, but complete tranquility and prosperity: therefore the state of prosperity is more consonant with the state of innocence and glory; but "what is more similar to the better is itself better": therefore etc. I respond: it must be said that the states of prosperity and adversity can be compared in relation to the good or to the wicked. If in relation to the wicked, who are puffed up in prosperity and cast down in adversity, neither is useful unless divine grace assists interiorly, so that when he scourges exteriorly, he illumines interiorly: thus, when inspiration accompanies the scourge, which often happens, the state of adversity is more useful for the wicked. — But if we speak by comparison to the good: then it must be said that some good persons are perfect, of whom is said that verse of Proverbs 12: Whatever befalls the just man shall not make him sorrowful: thus for the perfect the state of adversity is better and more useful, because in it they are tested, as gold is proved in fire. But the state of prosperity is not useful for them, either because they do not advance, or because they grow tepid, or because their spirits fall, just as David, brave in battles, fell at the sight of a woman. There are also others who are imperfect, who love God and are drawn by temporal benefits: and since they do not have perfect charity, they easily fall: for such persons prosperity is more useful. And because the Church has many who are tender and weak, more numerous than the strong, therefore she is compelled to pray for peace. That evils therefore befall the good in the present life is a gift of God, according to Philippians 1: It has been granted to you not only to believe in him, but also to suffer for his sake.”