CHAPTER 12

CHAPTER XII

CHAPTER 12

ECCLESIASTES 12:1-8

THE SECOND SECTION

OF PART III: PUNISHMENT

WHICH IS UNMIXED AFFLICTION1

1. Remember your Creator, etc. Earlier he treated two aspects of the vanity of being subject to punishment, namely, punishment and the occasion of sin. Here he considers that aspect which is unmixed affliction, which recalls a person from evil and makes a person careful in doing good. This section has two components. First, he touches on punishments and troubles in general. Second, he deals with them in particular where verse 3 reads: When the keepers of the house will tremble, etc.

ECCLESIASTES 12:1-2 PUNISHMENT AS AFFLICTION

DESCRIBED IN A GENERAL WAY

2. So he describes being subject to punishment, in a common way, from three points of view. First, with regard to the presence of harm. Second, with respect to the absence of joy. Third, concerning the lack of a remedy. From these considerations he exhorts his readers to remember God.

3. (Verse 1). With regard to the presence of harm he says:

Remember your Creator, by giving praise and acknowledg1The first section of Part III ran from Ecclesiastes 7:24-11:10.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

ing the Creator. In the days of your youth, while you are young and healthy. Sirach 17:27 states: "Give thanks while you are living. While you are alive and in health, you shall give thanks and shall praise the Lord2 and shall glory in his mercies." And the reason for this is not to wait for old age, in which is the presence of harm. So he says: Before the time of affliction comes. We read in Sirach 18:20: "Before sickness take medicine, and before judgment examine yourself."3 And the years draw nigh of which you will say: They please me not. These are the years during which human nature is disturbed by many troubles that occur and draw nigh in old age, for Psalm 89:9 has: "Our years will be considered as a spider," etc.4

4. Verse 2). Concerning the absence of joy he says: Before the sun . . . is darkened, for the sight of the sun brings much joy. He said earlier in Ecclesiastes 11:7: "The light is sweet, and it is delightful for the eyes to see the sun." For Tobit 5:12 reads: "What manner of joy will be to me, who sit in darkness and do not see the light of heaven." To represent the complete absence he excludes every light of heaven. Thus, he says: Before the sun . . . is darkened, so that the turning of the sun is not seen. And the light, so that its power is not seen by day. And the moon and the stars are darkened at night. Isaiah 13:10 states: "The stars of heaven and their brightness will not display their light.

The sun will be darkened in its rising, and the moon will not shine with her light."

2On p. 92 n. 2 QuarEd correctly indicate that the Vulgate has Deum ("God") while Bonaventure reads Dominum ("the Lord").

3Hugh of St. Cher, 103u also cites Sirach 18:20.

4Psalm 89:10 reads: "The days of our years in them are seventy years.

But if in the strong they be eighty years: and what is more of them is labor and sorrow. For mildness is come upon us: and we will be corrected."

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5. With respect to the lack of a remedy he says: And the clouds return after the rain. After a rain a clear sky usually follows. Therefore, when the twirling of the clouds comes after a rain, it is a sign that there is not to be a return of rejoicing and joy. Tobit 3:22 reads: "After a storm you make a calm, and after tears and weeping you pour in joyfulness." But those days are turned into darkness and will not return to light. Job 3:9 has: "Let us expect light and not see it, nor the rising of the dawning of the day."

6. In a spiritual sense he here exhorts each person to remember the gifts of God and God's generosity, before a person is handed over to a reprobate sense5and falls into the blindness of error. Therefore, they should remember God, because God is Creator.6 First, God gave the essence. Isaiah

45:2 reads: "I made the earth and created human beings upon it." Wherefore, God should be remembered, but the opposite is recorded in Deuteronomy 32:18: "You have for5See Romans 1:28: "And as they have resolved against possessing the knowledge of God, God has given them up to a reprobate sense, so that they do what is not fitting."

6Hugh of St. Cher, 103a comments: "Remember your Creator] completely, that is, remember God's justice, so that you might fear;

God's mercy, so that you may hope; God's kindness, so that you might be grateful; God's Wisdom, by which you might continually see with God's eyes, so that you might blush at stinking deeds; God's magnificence, so that you might have reverence and show reverence;

God's goodness, so that you might love; God's sweetness, so that you might hunger and thirst for God; God's truth, so that you might believe.

In order that human beings might truly and continually remember God, God has left many memorials of his presence. First is the sign of his likeness, by which he formed human beings in his image and likeness. Second is the sign of the sacraments, through which God reforms human beings. The third memorial is the university of creatures. The fourth is the truth of Scripture. The fifth is the multitude of benefactions. The sixth is the obvious correction by means of afflictions. About each of these memorials Psalm 101 says: But you,

Lord, endure forever, and your memorial for generation unto generation."

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

gotten God,7 your Creator." – God also gave power.

Deuteronomy 8:18 states: "You shall remember the Lord your God, because he has given you strength, that he might fulfill his covenant."8 – God gave good works. Philippians

2:13 reads: "It is God who works in us to will and to accomplish."9 And Isaiah 26:12 has: "Lord, you have wrought all our works in us." So God should be remembered. Psalm

76:12 says: "I remembered the works of the Lord, for I will be mindful of your wonders from the beginning."

7. God is to be remembered, because God became incarnate for us. The Song of Songs 1:3 reads: "We will be glad and rejoice in you, remembering your breasts more than wine." – God should be remem-bered, for God is our redeemer, who has suffered for us. Lamentations 3:19 states:

"Remember my poverty and transgression," etc., who has been given to us as food from heaven. Psalm 110:4-5 says:

"He has made a remembrance of his wonderful works.

Being a merciful and gracious Lord, he has given food to those who fear him."

8. God should be remembered as the one who rewards according to merit. Psalm 61:13 reads: "You will render to each person according to10 his works." So it is said in another place in the Psalms: "I remembered, O Lord, your

7The Vulgate reads Domini ("the Lord") while Bonaventure has Dei ("God").

8On p. 92 n. 8 QuarEd correctly intimate that there are three variations between the Vulgate and Bonaventure's text. The Vulgate reads recorderis ("May you remember") while Bonaventure has recordaberis ("You shall remember"). The Vulgate reads quod ("that") whereas Bonaventure has eo quod ("because"). The Vulgate reads praebuerit ("has granted") while Bonaventure has tribuit ("has given").

9Bonaventure has adapted the text to his purposes. Philippians 2:13 reads: "For it is God who works in you both to will and to accomplish."

10On p. 92 n. 11 QuarEd accurately mention that the Vulgate reads iuxta ("according to") while Bonaventure has secundum ("according to").

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judgments of old," etc.11 – God is to be remembered by acts of homage. Isaiah 26:8 says: "Your name and your remembrance are the desire of my soul," etc. And then adds in verse 9: "My soul has desired you during the night." – God should be remembered as giving more than is desired.

Isaiah 63:7 reads: "I will remember the mercies of the Lord . . . for all the things the Lord has bestowed upon us," etc.

9. So we should remember this Creator both by giving thanks and by turning towards God. Before the sun is darkened, namely, before the sun of justice, Christ, is darkened when a person loses faith. Amos 8:9 reads: "The sun will go down for them at midday."12 And before the light is darkened, that is, the light of grace, when a person loses love and thereby loses grace. Wisdom 5:6 states: "We have erred from the way of truth, and the light of justice has not shown on us." And before the moon is darkened, namely, an understanding of Sacred Scripture that receives its light from Christ. Revelation 12:1 says: "A woman clothed with the sun, and the moon under her feet." The woman clothed with the sun is the Church of the Gentiles, to whom is given the full understanding of Sacred Scripture. And before the stars are darkened, that is, the example of the perfect. Baruch 3:34-35 reads: "The stars have given light in their watches," namely, during the night, "and have said:

Here we are." And before the clouds return after the rain, that is, when the teaching of the preachers ceases.13 Ezekiel

3:25-26 says: "Son of Man, I will make your tongue stick fast to the roof of your mouth."

11See Psalm 118:52, which concludes with: ". . . and I was consoled."

12The Vulgate does not read eis ("for them") nor does it read in before meridie ("at midday").

13Hugh of St. Cher, 103v, e interprets the clouds as preaching, especially the preaching of the prophets.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

ECCLESIASTES 12:3-7

PUNISHMENT AS AFFLICTION

DESCRIBED IN PARTICULAR

10. When the keepers of the house shall tremble, etc. Above he has treated the punishableness that comes with and accompanies youth in general. Here he deals with it in particular. First, he considers the troubles that precede death. His second consideration focuses on those that accompany death where verse 5c reads: Since a human being will go, etc. Third, he deals with the troubles that follow after death where verse 6 says: Before the silver cord is broken.

ECCLESIASTES 12:3-5B

TROUBLES THAT PRECEDE

DEATH

ECCLESIASTES 12:3-4

THE WEAKENING OF THE

MEMBERS 11. The first part has two sections. First, he treats of being subject to the punishment that comes with the weakening of the limbs. Second, with the signs of debility where verse 5a states: They will fear high things.

12. (Verse 3). First, he shows the future debility in old age with regard to six types of members. First, in the trembling of the bones that are meant to protect the body. He says: When the keepers of the house will tremble. The house is the structure of the body, which is fragile and so needs to be guarded.14 And therefore, the Philosopher says that nature made the bones firm to protect the softer parts, e.g., the ribs for the entrails and the skull for the head.15

These bones tremble when their joints are weakened.16

14On p. 93 n. 4 QuarEd state that the interpretation of Ecclesiastes 12:3-4 as references to the six members of the human body goes back as far as Jerome. See his Commentarius in Ecclesiasten in CCSL lxxii,

352-354.

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13. Also, with regard to the weakening of the legs to carry the weight of the body, he says: And the strong men will stagger. The strong men are the legs, because just as the strong carry the weight of war, so the legs carry the weight of the body.17 These strong men stagger when the legs tremble and shake and do not hold a person up securely.18

14. Third, with respect to the diminished power of the teeth to chew food, he says: And the grinders will be idle, in small number. The grinders are the two jaws that chew food like two mills. These become idle when, with a smaller number of teeth, they are not able to chew food for eating.19

15On p. 93 n. 4 QuarEd cite Book II, n. 9 of Aristotle's De partibus animalium. See WAE, vol. 5, 654b: "Round about the bones, and attached to them by thin fibrous bands, grow the fleshy parts, for the sake of which the bones themselves exist. For just as an artist, when he is moulding an animal out of clay or other soft substance, takes first some solid body as a basis, and round this moulds the clay, so also has nature acted in fashioning the animal body out of flesh. Thus we find all the fleshy parts, with one exception, supported by bones, which serve, when the parts are organs of motion, to facilitate flexure, and, when the parts are motionless, act as a protection. The ribs, for example, which enclose the chest are intended to ensure the safety of the heart and neighboring viscera. The exception of which mention was made is the belly."

16Hugh of St. Cher, 103v, f interprets "the keepers of the house" in this wise: "The house is the body. The keepers of the body are the senses

. . . the ribs and other bones . . . the powers of appetite and nutrition . .

. the nerves. . . .All these keepers are removed, that is, totally moved in death."

17On p. 93 n. 5 QuarEd refer to Book IV, n. 9 of Aristotle's De partibus animalium. See WAE, vol. 5, 686a: "For of all animals man alone stands erect, in accordance with his godlike nature and essence. For it is the function of the godlike to think and to be wise; and no easy task were this under the burden of a heavy body, pressing down from above and obstructing by its weight the motions of the intellect and of the general sense."

18Hugh of St. Cher, 103v, g interprets "the strong men" as "the legs holding up the entire body."

19Hugh of St. Cher, 103v, h interprets "the grinders" as "the molar teeth which grind food." On p. 103vi Hugh of St. Cher interprets "the small number" as a reference to "teeth."

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

15. Fourth, concerning the darkening of the eyes to see, he continues: And they that look through the holes will be darkened. They that look through the holes are the eyes, because the eyes are like two holes for seeing.20 These become darkened when the elderly are unable to see the light like Eli, who "could not see. Before the lamp of God went out," etc.21 The same is true of Isaac, about whom Genesis

27:1 says: "Now Isaac was old, and his eyes had become dim," etc.22

16. (Verse 4). Fifth, about the inability of the lips to speak, he says: And they will shut the doors in the street. The doors are the lips, by which the door of the mouth is closed.23

These doors are shut in the street when a person because of old age is unable to speak loudly and thus be heard by many. So he says: When the grinder's voice will be low, that is, speaking softly. To grind means to speak, because, just as people move their jaws to chew food, so too the jaws and lips are moved to utter clearly formed words.

17. Sixth, with regard to deafness in the ears to hear, he says: They will rise up24 at the voice of the bird, that is, of the rooster, because the elderly are not able to hear high sounds.25 The reason is that they are easily troubled, and 20Hugh of St. Cher, 103v, l interprets "the holes" as "the eyes."

21See 1 Samuel 3:2-3: "And it came to pass one day when Eli lay in his place, and his eyes had grown dim, that he could not see. Before the lamp of God went out, Samuel slept in the temple of the Lord, where the ark of God was."

22The first part of Genesis 27:1 concludes with: ". . . and he could not see."

23Hugh of St. Cher, 104a offers four interpretations, e.g., eyes and ears, but not the one Bonaventure has.

24The Vulgate reads et consurgent ("and they will rise up").

25Hugh of St. Cher, 104b-d does not present an exposition similar to that of Bonaventure in the many he offers, e.g., the elderly cannot sleep past the crowing of the rooster because of their low blood temperature and dry humors.

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most easily excited. Further, they are unable to hear notes and harmonies. Hence, he says: And all the daughters of music will grow deaf. The daughters of music that hear harmonies are the ears.26 These grow deaf in the elderly, because they cannot hear sonorous voices. In 2 Samuel

19:35 Barzillai said to David: "I am eighty years old. Are my senses quick to distinguish between sweet and bitter.

. . .Or can I hear anymore the voices of singing men and women?" – So these are the six weaknesses which come after or accompany old age, because the elderly cannot resist what is harmful. They cannot hold themselves up.

They cannot eat. They cannot see. They cannot speak. They cannot hear.

ECCLESIASTES 12:5AB THE FOUR SIGNS OF THE

DEBILITY OF THE BODY IN OLD

AGE 18. And they will fear high things, etc. He has spoken above of the debilitation of the body in old age. Here he adds the four signs of debility: trembling of the body, gray hair on the head, swelling of the belly, and cooling of the passions.

19. (Verse 5ab). Now the first sign of weakness in old age is a trembling of the body. So he says: And they will fear high things, and they will be afraid in the way, that is, all the members of the body have become shaky. This shaking is a sign of a breakdown and weakness of the binding strength in the limbs that can no longer be held together.

Because of this the body has to shake all the time. So the miserable elderly person can say with Psalm 54:6: "Fear and trembling have come upon me," etc.

26Hugh of St. Cher, 104e comments: "According to the Glossa: The daughters of the son are the ears, which delight in music. These will grow deaf in old age or in the calamity of captivity or in the times of the Antichrist."

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

20. The second sign is gray hair on the head. With respect to this he says: The almond tree will flourish, that is, the head and beard become gray. The almond tree, while in flower, is white, and this is a sign of a loss of strength. In an elderly person the binding force of the bodily fluids, and so the fluids themselves, decay and cool. The sign of this is that the coverings of the body become white, and so the person becomes gray.

21. The third sign of senile infirmity is a swelling of the belly or other members of the body. Concerning this he says: The locust will be made fat. The fattening of the locust also deals with old age and is a swelling more than genuine fat. This is the way the elderly become fat, and it is a sign of weakness in digestive warmth. Since there is a lack of digestive warmth, a humor of watery and undigested phlegm abounds, and it fills and seems to fatten the body of an elderly person.27

22. The fourth sign is a cooling of passion, and so he says:

The caper tree28 will be destroyed. The caper tree is a kind of plant that "helps the kidneys," as a Glossa says,29 and strengthens the act of the generative power. And according to Jerome the word in Hebrew is a common one for a plant and for passionate love.30 So in whatever sense the 27In these paragraphs Bonaventure is dependent upon ancient medicine's view of the four humors. Black bile is cold and dry while yellow bile is hot and dry. Blood is hot and moist whereas phlegm is cold and moist. When these humors went awry and out of balance, a person became sick or elderly.

28The Vulgate reads et dissipabilitur capparis ("and the caper tree will be destroyed").

29On p. 94 n. 2 QuarEd state that this is the Glossa Ordinaria apud Strabum et Lyranum. See PL 113:1126B.

30On p. 94 n. 2 QuarEd quote Jerome's interpretation of this verse in his Commentarius in Ecclesiasten. See CCSL lxxii, 355: "In truth where we have caper tree, the Hebrew reads abiona, which in itself is

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word is taken, the meaning is correct: the caper tree will be destroyed, that is, the strength of passion is lessened.

And this is a sign of debilitation in old age. For in the act of sexual intercourse heat is a moving force, and the digestive humor adds material. But since old age is cold and dry, heat and humor are lacking, and so the ardor of passion is lessened.

ECCLESIASTES 12:5C

THE TROUBLES ACCOMPANYING

DEATH 23. (Verse 5c). Because a human being will go into the house, etc. He has described the troubles that precede death. Now he depicts the misery of death itself both in the dying and in the mourners. In the dying person, when he says: Because a human being will go into the house of his eternity, that is, when the individual dies. For the house after death is an eternal house, because he has already said in Ecclesiastes 11:3: "If the tree fall to the south or to the north, there will it be." And so the house after death is rightly called a house of eternity. Concerning trouble in the mourners he states: And the mourners will go round about in the street. They go round about, because their sorrow does not allow them to rest. Psalm 139:10 reads: "The head of those who compass me about, the labor of their lips will overwhelm them." And they weep over the dead person, as if not wanting to be consoled, but they must act in this manner. Sirach 22:13 says: "The mourning for the dead is seven days." ambiguous and is interpreted as love, desire, concupiscence or caper tree. And it means, as we said above, that the passions of old people have cooled down, and the organs of sexual intercourse are spent."

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

ECCLESIASTES 12:6-7 THE TROUBLES THAT COME

AFTER DEATH

24. Before the silver cord is broken, etc. He has touched on the troubles that precede and accompany death. Now he deals with the troubles that come after death. And these are the corruption of the body and the journey of the spirit to God, which he describes in that order.

25. (Verses 6-7). First, he notes the dissolution of the sinews, when he says: Before the silver cord be broken. A person should keep in mind the text: "Remember your Creator in the days of your youth."31 The joining together of the sinews is rightly called a cord, because the sinews enclose and bind together the whole body. It is silver, because of its whiteness and its close weaving. Therefore, the silver cord is broken when the bond between the sinews is broken.

26. Second, he notes the corruption of the veins or arteries when he says: And the golden fillet shrink back.32 The pattern of veins is rightly called a fillet, because just as a fillet is wrapped around to protect what is bound up, so the entire structure of the body is surrounded and protected by the veins and arteries. This pattern of veins and arteries is rightly called golden, because the red veins of this type are called "red gold" on account of the redness of 31Ecclesiastes 12:1. On p. 94 n. 5 QuarEd indicate that Jerome also interprets Ecclesiastes 12:6 by referring to Ecclesiastes 12:1. See his

Commentarius in Ecclesiasten in CCSL lxxii, 356 where Jerome's reference back to Ecclesiastes 12:1 is more involved than Bonaventure's.

Bonaventure may be referring to Jerome through Hugh of St. Cher.

See Hugh of St. Cher, 104v, b: "Before the silver cord be broken]: Supply:

Remember your Creator."

32The Latin word used here is vitta, which means a fillet in the sense of a band or strip and so applies to the band of veins in the body.

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the blood they contain. Hence, the golden fillet shrinks when the union of veins and arteries does not endure.33

27. Third, he notes the collapse of the bladder when he says: And the pitcher be crushed at the fountain. A pitcher is a receptacle for water coming from a fountain, and the bladder is a receptacle for urine coming from the liver as from a fountain. For urine is a discharge of blood and other humors, that flow from the liver into the entire body as from a fountain. So the pitcher is crushed at the fountain when the bladder is broken and cannot receive the discharge of humors that flow from the liver.

28. Fourth, he notes the destruction of the passage of impure excesses when he continues: And the wheel be broken upon the cistern. The wheel is an instrument by which foul and dirty water is drawn from the cistern. The cistern contains an abundance of dirty water, and our belly is like that. So the meaning of the wheel be broken upon the cistern is this: the passage of impure excesses coming from the belly is broken in death.

29. Fifth, he notes that the whole body turns to dust when he says: And the dust return into its earth, from whence it was, that is, the body returns to dust, according to what

Genesis 3:19 says: "You are dust, and unto dust will you return."34 Into its earth, because the body comes from the earth. Sirach 40:11 reads: "All things that are of the earth will return to the earth again."

33Hugh of St. Cher, 104v, b comments: "Before the silver cord is broken].

Supply: Remember your Creator. . . .The silver cord is the cartilage that contains the spinal cord because it has a silver color after roasting.

The golden fillet is the flank, which after roasting has a color similar to gold."

34Hugh of St. Cher, 104vi also cites Genesis 3:19.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

30. Sixth, he touches on the return of the spirit or soul to God when he says: And the spirit return to God who gave it. The Lord himself gives the spirit. Wherefore, it is said in Psalm 32:15: "Who made the hearts of every one of them," etc. And every spirit returns to the Lord as judge.

Romans 14:10 states: "We will all stand before the judgment seat of Christ," etc.

ECCLESIASTES 12:3-7

SPIRITUAL INTERPRETATIONS OF

THESE VERSES

31. The spiritual interpretation commences with Ecclesiastes 12:3: When the keepers of the house will tremble. This verse describes the final state of the Church. First, in what precedes judgment. Second, in what accompanies judgment where verse 5c reads: Because a person will go into the house. Third, in what follows judgment where verse 6 reads: Before the silver cord be broken.

ECCLESIASTES 12:3-5B

THE STATE OF THE CHURCH

BEFORE THE JUDGMENT

32. The state before the judgment will be the coming of the Antichrist. And this is depicted from three points of view.

First is a lessening of faith. Second is the spread of error where verse 4b reads: And they will rise up at the voice of the bird, etc. Third is the way in which error is spread where verse 5b states: The almond tree will flourish, etc.

ECCLESIASTES 12:3-4A

THE LESSENING OF FAITH

33. First, he predicts that there will be a lessening of faith among four kinds of people, namely, prelates, the perfect, the simple, and the wise. So he predicts a trembling among the prelates when he says: When the keepers of the house will tremble.35 This house is the Church, about which Psalm

35Ecclesiastes 12:3.

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92:5 says: "Holiness befits your house," etc. The keepers are the prelates, to whom is committed the care of the Lord's flock. Isaiah 62:6 reads: "Upon your wall, O Jerusalem, I have appointed keepers."36 So the keepers will tremble when prelates are shaken in faith, as will indeed happen in the coming of the Antichrist. For Judith 16:18 states:

"The mountains will tremble from the foundations."37

34. Second, he predicts that the perfect will doubt when he says: And the strong men will stagger.38 The strongest men are the perfect in love and hope, according to what Isaiah

40:31 says: "Those who hope in the Lord will renew their strength." These will stagger. Matthew 24:24 reads: "False prophets . . . will arise and will show . . . signs . . . in order to lead into error, if it were possible, even the elect." And Matthew 24:22 states: "And unless those days had been shortened, no flesh would have been saved. But for the sake of the elect they will be shortened . . . ."

35. Third, he predicts that the simple will fall when he adds: The grinders will be idle in a small number.39 That is, the simple will stop doing good works, tired out from being greatly deceived. So he says: In a small number, because their number will be greatly reduced. Matthew 24:41 has: "Two . . . at the mill. One will be taken, and one will be left."40

36The ordinary translation of custodes here would be "watchmen," but Bonaventure's context demands the translation, "keepers."

37On p. 95 n. 3 QuarEd correctly mention that the Vulgate has movebuntur ("will be moved") while Bonaventure has commovebuntur

("will tremble").

38Ecclesiastes 12:3.

39Ecclesiastes 12:3.

40On p. 95 n. 5 QuarEd correctly notice that Bonaventure has turned Matthew's reference to two women grinding at the mill to two men grinding there.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

36. Fourth, he predicts the error of the wise when he says:

And those who look through the holes will be darkened.41

That is, the wise who see in a subtle way will become ensnared in the darkness of error. Job 12:25 reads: "They will grope as in the dark, and not in the light, and he will make them stagger like people who are drunk." And since a person who falls from faith also falls from confessing the faith, he says: And they will shut the doors in the street,42 that is, in public. The grinder's voice will be low,43 that is, muttering to oneself. But a genuine confession of faith is made in public. For Matthew 10:27 states: "What you heard in your ear, preach upon the housetops."

ECCLESIASTES 12:4B-5A

THE SPREAD OF ERROR

37. And they will rise up at the voice, etc. In a second point he notes the spread of error after the lessening of faith and does so from three perspectives. First, he says the falsity will be preached and heard. Second, truth will be silenced. Third, the power of the Antichrist will be exalted and feared.

38. First, falsity will be preached by the Antichrist when he says: They will rise at the voice of the bird. The voice of the bird singing in the night is the preaching of the Antichrist who preaches in the night of obscurity and infidelity. Now those who believe in his preaching are those who will rise at his voice. Wherefore, it is said in Matthew 24:26 that they should not put their faith in him: "So if they say to you: Behold, he is in the desert . . . do not believe it." But many will listen to them and believe them. It is said to the Jews in John 5:43: "If another comes in his own name, you will receive him."

41Ecclesiastes 12:3.

42Ecclesiastes 12:4.

43Ecclesiastes 12:4.

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39. Second, he predicts that truth will be silenced, because no one will listen. Therefore, he says: All daughters of music will grow deaf.44 The daughters of music will grow deaf when they are unable to hear the sound of the truth which is like a harmony. This will happen during the time of the Antichrist, as has been foretold. Isaiah 30:9 predicted this of the people who will join the Antichrist: "It is a people that provokes to wrath,45 lying children, children who do not want to hear the law of God."

40. Third, he predicts that the power of the Antichrist will be feared when he continues: And they will fear high things, and they will be afraid, etc.46 That is, all, both small and great, will be in awe of the power of the Antichrist and out of fear will adore him. For Revelation 13:3-4 reads: "All the earth was in admiration of the beast . . . saying: Who is like to this47 beast, and who will be able to fight with him?"

And afterwards Revelation 13:7-8 states: "And power was given him over every tribe, and people, and tongue. . . .And all who dwell upon the earth adored him, whose names are not written in the book of life."

ECCLESIASTES 12:5B

THE WAY IN WHICH ERROR WILL

BE MULTIPLIED

41. The almond tree will flourish. Earlier he described the weakening of faith and the spread of error. Here in a third point he describes the way in which error will be multiplied. This will happen in three ways, namely, by miracles, gifts, and torture.

44Ecclesiastes 12:4.

45On p. 95 n. 8 QuarEd rightly indicate that the Vulgate reads et ("and") here, and Bonaventure does not.

46Ecclesiastes 12:5a.

47On p. 96 n. 1 QuarEd accurately mention that the Vulgate does not read huic ("this").

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

42. First, he predicts the way leading to error by miracles when he says: The almond tree will flourish, just as the rod of Aaron miraculously flowered and produced almonds, according to what is said in Numbers 17:8.48 In the same way the Antichrist will make a rod to flourish into jealousy and to shed its blossoms and many other miracles, by which the stupid are turned to him. Revelation 13:1314 reads: "And the beast did great signs . . . and led astray the inhabitants of the earth on account of the signs, which were given to him to perform in the sight of men and women."49

43. Second, he predicts the way of drawing into error by gifts when he says: The locust will be made fat. The locust is made fat when a greedy person is taken up with money and turns away from God. Deuteronomy 32:15 reads: "The beloved grew fat and kicked. He grew fat and thick and gross; he forsook God." In this way Antichrist will turn many away from faith, something prefigured in 2

Maccabees 7:24: "Antiochus . . . when the youngest was yet alive, did not only exhort him by words, but also promised50 him by an oath that he would make him a rich and a happy man, and if he would turn away from the laws

. . . would consider him dear51 to him. . . ."

48Numbers 17:8 reads: "He (Moses) returned on the following day, and found that the rod of Aaron for the house of Levi, was budded and that the buds swelling it had bloomed blossoms, which spreading the leaves, were formed into almonds." In the Hebrew this text occurs in Numbers 17:23.

49On p. 96 n. 2 QuarEd rightly notice that the Vulgate reads bestiae ("of the beast") while Bonaventure has hominum ("men and women").

Revelation 13:11-15 describes two beasts.

50On p. 96 n. 3 QuarEd accurately mention that the Vulgate reads affirmabat ("assured") while Bonaventure has promittebat ("promised").

51The Vulgate reads amicum ("friend") while Bonaventure has carum ("dear to him").

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44. Third, he predicts that some will be drawn into error by torture when he says: The caper tree will be destroyed.

The caper tree, as has been said, is a plant that incites passion. This refers to carnal people, who make provision for the flesh in its concupiscence.52 These are destroyed when they withdraw from faith out of fear of torture. For they belong to those about whom Luke 8:13 says: "They believe for a while, and in time of temptation they fall away." The time of temptation will be at the coming of the Antichrist. For Matthew 24:21 states: "There will be such53 tribulation, the likes of which has not been from the beginning of the world until now."

ECCLESIASTES 12:5C

THE JUDGMENT ITSELF

45. Since a person will go into the house of his eternity, etc.

He has dealt with the things preceding judgment, and now in a second consideration he treats the judgment itself, in which the good will be rewarded and the wicked punished.

With regard to the reward of the good he says: A person will go into the house of his eternity, namely, when it will be said to them: "Come, you blessed of my Father, receive54 the kingdom prepared for you from the foundation of the world."55 And then they will go into the house of eternal joy. Isaiah 31:5 reads: "They will come into Zion with praise, and everlasting joy will be upon their heads. They will obtain joy and gladness."

52On p. 96 n. 4 QuarEd helpfully refer to Romans 13:14: "But put on the Lord Jesus Christ, and as for the flesh, take no thought for its lusts."

53On p. 96 n. 4 QuarEd rightly indicate that the Vulgate reads magna ("great") while Bonaventure has talis ("such").

54On p. 96 n. 5 QuarEd correctly mention that the Vulgate reads possidete ("possess") while Bonaventure has percipite ("receive").

55Matthew 25:34.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

46. With respect to the wicked he says: The mourners will go round about in the streets, namely, the wicked. For Wisdom 5:3 states: "They will say among56 themselves, repenting and groaning for anguish of spirit." And Matthew 24:31 says: "They will see the sign of the Son of Man in heaven.

And then all the tribes of the earth will mourn, and they will see the Son of Man," etc.

ECCLESIASTES 12:6-7

WHAT FOLLOWS JUDGMENT

47. Before the silver cord is broken, etc. He has dealt with what precedes and accompanies the judgment, and now he deals with its consequences. Now he describes six consequences after the state of judgment. First, he notes a weakening in the art of speaking when he says: Before the silver cord is broken. Silver applies to sounds and represents the art of speaking. A silver cord is a beautiful weaving and putting together of words that bind a person as by a cord when he or she is being persuaded, according to what is said in Proverbs 7:21: "She entangled him with many words and drew him away with the flattery of her lips." Therefore, the silver cord is broken when after judgment day the earthly art of speaking becomes dumb. Matthew 22:12 reads: "Friend, how did you come in hither not having on a wedding garment? But he was silent."

48. Second, he notes the weakening of the office of prelates or of power when he says: And the golden fillet shrinks back. A fillet was placed on the head of a priest,57 and it represents an order of power and of being a prelate to bind

56The Vulgate reads inter ("between") while Bonaventure has intra ("among").

57See Exodus 28:37-39: "You shall also make a plate of the purest gold. On this you shall engrave with engraver's work: Holy to the Lord.

And you shall tie it with a violet fillet, and it shall be upon the miter, hanging over the forehead of the high priest."

CHAPTER XII

the Church together. This fillet goes back to its source when Christ alone will rule, and all other power will be taken away. And this will happen after the judgment. 1

Corinthians 15:24 reads: "Afterwards the end, when he will have delivered up the kingdom to God and the Father, when he will have brought to naught all principality and domination and power."

49. Third, he notes the weakening of earthly wisdom when he says: And the pitcher is crushed at the fountain. This pitcher is curiosity of the heart that drains off wisdom.

This was prefigured in John 4:7: "A Samaritan woman came with a pitcher to draw water."58 The Samaritan woman represents the Gentiles who come with a pitcher, that is, with curiosity to draw off wisdom, as it is said in Acts 17:21: "The Athenians . . . em-ployed themselves in nothing else, except in saying or hearing something new."

Now the fountain is earthly wisdom. For Psalm 73:15 says:

"You have broken up the fountains and the torrents."

Wherefore, the pitcher is crushed at the fountain, when there is no place for pondering earthly wisdom out of curiosity. Isaiah 30:14 states: "And it will be broken into small pieces, as59 . . . the potter's wheel with a mighty breaking."

50. Fourth, he notes the taking away of earthly wealth when he adds: And the wheel is broken upon the cistern. The cistern that holds the waters represents the piling up of earthly wealth, according to what Jeremiah 2:13 says:

"They have forsaken me, the fountain of living water, and 58On p. 97 n. 1 QuarEd rightly indicate the Vulgate does not have cum hydria ("with a pitcher"). But see John 4:28: "So the woman left her pitcher and went into the city and said to the men and women. . . ."

Hugh of St. Cher, 104v, f also refers to the Samaritan woman and her pitcher.

59On p. 97 n. 2 QuarEd accurately intimate that the Vulgate reads sicut ("as") while Bonaventure has velut ("as").

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

have dug for themselves cisterns, broken cisterns," etc.60

The wheel represents the changing fortune and variability in ownership, and so these things are called the goods of fortune. Therefore, the wheel is broken upon the cistern, when all hope of possessing earthly goods is taken away.

This is signified in Exodus 14:24-25: "The Lord, looking upon the Egyptian army . . . overthrew the wheels of the chariots," for Sirach 40:13 states: "The riches of the impious61 will be dried up like a river."

51. Fifth, he notes how punishment is inflicted on the wicked when he says: And the dust returns into its earth.

Dust rightly represents the impious and the sinner, according to what Psalm 1:4 states: "Not so the impious, not so, but like the dust, which the wind drives from the face of the earth." The earth is the depth of darkness, according to what Proverbs 25:3 has: "The heaven above, and the earth below." The dust returns into its earth when a sinner is put down into the depth of the infernal darkness. Revelation 20:15 reads: "Whoever was not found written in the book of life was cast into the pool of fire."

52. Sixth, he notes how glory is given to the just and to the spiritual when he says: The spirit returns to God who gave it. The spirit is a good and spiritual person, who is joined to God by grace. 1 Corinthians 6:17 says: "The person who is joined to the Lord is one spirit." This spirit returns to God, not because it had been with God first and then had gone away when it came to the body and returned again at death. This was the opinion of Origen.62 But it is said to 60Hugh of St. Cher, 104v, g also cites Jeremiah 2:13.

61On p. 97 n. 4 QuarEd correctly mention that the Vulgate reads iniustorum ("the unjust") while Bonaventure has impiorum ("the impious").

62On p. 97 n. 6 QuarEd are content to refer to Omnia Opera 2:448 n.

6 and 2:449 n. 8 for articulations of Origen's opinion.

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return, because it comes from and through God and is ordered finally towards God. And this will happen in glory after the judgment, according to what is said in Colossians

3:4: "When Christ, your life, appears, then you also will appear with him in glory."

ECCLESIASTES 12:8

THE CONCLUSION OF THE

TRIPLE PROOF63

53. (Verse 8). Vanity of vanities, etc. As stated at the beginning of the book, the whole work is directed towards proving the one proposition enunciated at the beginning, namely, Vanity of vanities, etc. Throughout the whole book he has proven this proposition and now he concludes by saying: Vanity of vanities, said Ecclesiastes. Above in Ecclesiastes 1:2 he said something similar,64 that is, he set forth his proposition. But now the text reads: Ecclesiastes said, that is, he has come to a conclusion. So I say: He has concluded to the vanity of vanities. This statement is to be taken substantively, and the action of speaking refers back to the speaker and has the sense: Ecclesiastes made this statement. In the expression vanity of vanities the genitive indicates origin and has the sense: Vanity from vanities, that is, vanity arises from vanities. Ecclesiastes also said that all things vanity.65 From customary use of language a verb has to be understood here, so that the meaning is: All things are vanity.

54. From the two phrases one draws the argument: If vanity comes from vanities and if all things are a vanity, then

63In Ecclesiastes 1:3-3:15 the author proved the vanity of being subject to change; in 3:16-7:23 the vanity of iniquity; in 7:24-12:7 the vanity of being subject to punishment.

64Ecclesiastes 1:2 says: "Vanity of vanities, said Ecclesiastes: vanity of vanities, and all is vanity."

65In Latin omnia vanitas ("all things vanity"), that is, there is no verb.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

all that is created does not make the person who loves them happy. Rather they make such a person vain, according to what Jeremiah 2:5 says: "They have walked after vanity and have become vain." Therefore, if everyone should desire happiness and flee from vanity, then everyone should despise earthly goods. And this is the conclusion of this book.

ECCLESIASTES 12:9-14

EPILOGUE 55. And whereas Ecclesiastes was very wise, etc. It was said above that this book has three principal parts, namely, a prologue, a treatise, and an epilogue.66 Having dealt with the first two parts, he now begins the third part. Now in this epilogue he proceeds according to the following order.

First, he notes the skill of the writer. Second, he notes the authority of his words. Third, he gives a warning against curiosity in the hearers. Fourth, he lays bare the high point of his words.

ECCLESIASTES 12:9-10

THE SKILL OF THE WRITER

56. He indicates the skill of the writer by showing first that, while he was wise, he did not hide his wisdom, but expounded it for others. So he says: And whereas

Ecclesiastes was very wise. 1 Kings 4:30-31 reads: "The wisdom of Solomon surpassed the wisdom of all the Orientals . . . and he was wiser than all people." Although he was so wise, he was not negligent, but diligent. For he taught the people. Sirach 24:46-47 states: "I will still pour out doctrine like prophecy, and I will leave it to those who seek wisdom. . . .See that I have not labored for myself

66See Bonaventure's interpretation of Ecclesiastes 1:1 above. The prologue or heading is Ecclesiastes 1:1. The treatise runs from Ecclesiastes 1:2 to 12:8. The epilogue covers Ecclesiastes 12:9-14.

CHAPTER XII

only, but for all who search for the truth."67 He explains his diligence by the number of writings and instructions.

Here he touches on the three works he composed. He refers first to the book Ecclesiastes when he says: And he declared the things that he had done. Supply: In this book entitled Ecclesiastes. In chapters one and two above he related his spiritual and carnal deeds,68 so that through his evil deeds he might give an example to detest and through his good deeds he might provide an example to imitate.

57. Second, he refers to the book of Proverbs when he says:

And seeking out, he set forth many parables, which are profitable words,69 that is, in Proverbs. We read in the beginning of Proverbs: "The parables of Solomon, the son of David, king of Israel, to know wisdom and instruction, to understand the words of prudence."70 Third, he refers to the book of Canticles when he says: And he wrote words most right and full of truth. He says this, because the words in the Canticles seem to be words of voluptuousness and passion. And so he says: Most right words, that is, correct and good words. Proverbs 8:8 reads: "All my words are just.

There is nothing wicked or perverse in them." Further, the words of the Canticles seem to be false and humorous, as, for example, when he says: "Your nose is like a tower."71

67On p. 97 n. 10 QuarEd rightly intimate that Bonaventure's text of Sirach 24:47 differs from the Vulgate in three ways. The Vulgate reads

Videte ("See") while Bonaventure has Respicite ("See"). The Vulgate has quoniam ("that") while Bonaventure reads quia ("that"). The Vulgate reads exquaerentibus ("search for") while Bonaventure has quaerentibus

("search for").

68See Ecclesiastes 1:12-2:25.

69The Vulgate reads quaesivit verba utilia ("he sought profitable words") while Bonaventure has parabolas, quae sunt verba utilia

("parables which are profitable words").

70See Proverbs 1:1-3.

71See The Song of Songs 7:4.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

So he says: And full of truth. For a thing is full when it contains something within itself and retains it. In this way the words of the Canticles inwardly hide and encompass truth. And this is necessary for every teaching. Sirach 37:20 reads: "In all your works let the true word go before you."

ECCLESIASTES 12:11

THE AUTHORITY OF THE WORDS

OR TEACHINGS

58. (Verse 11). The words of the wise, etc. Second, he notes the authority of the words or teachings, because they are not given lightly. Rather they are uttered with forethought and inspired by God, and so are firm and stable. And wherefore, he says: The words of the wise are as goads, that is, penetrating to the interior. And as nails deeply fastened in, that is, deeply. These are fixed and so are not easily rejected by the heart, but endure and incline a person to good. For the word of God is compared to a sword in Ephesians 6:17: "The sword of the Spirit, which is the word of God." And so the word pierces the heart according to what is said in Acts 2:37: "When they had heard these words, they were stung in their hearts."72 Therefore, the words of the wise are penetrating, because they are not spoken lightly. So he says: Which by the counsel of the masters, that is, a deliberate discussion and statement, given by one shepherd, that is, by Christ who is the shepherd, according to what is said in John 10:11: "I am the good shepherd."73 Words of the wise are given to them by this shepherd because, according to Augustine: "He has the office of teacher in heaven who teaches us in our

72The more usual translation would be: ". . . they had compunction in their hearts."

73Hugh of St. Cher, 105q comments: "Given by one shepherd], that is, by Christ, who alone is the true shepherd of souls. For John 10 says: I am the good shepherd. And Matthew 23 states: One is your teacher, the Christ."

CHAPTER XII

heart."74 For Matthew 23:8 states: "One is your teacher, the Christ." However, they are given by the counsel of teachers, that is, teachers of that highest teacher who sent and taught them. Hence, it is said in 1 Peter 5:1-4: "Elders . . . feed the flock of God that is among you. And when the chief shepherd appears, you will receive a never fading crown of glory." He himself sent these. Matthew 28:19 has:

"Therefore, go and teach all nations."

ECCLESIASTES 12:12

HE WARNS ABOUT CURIOSITY IN

THE LISTENERS

59. (Verse 12). More than these, etc. Third, he warns against curiosity in the listeners, whom he addresses in the person of his son: More than these, my son, require not, so that you always want to hear new things. For it is enough to know what is necessary. Sirach 3:22 advises: "Think always on the things that God has commanded you, and in many of God's works be not curious."

60. He gives a double reason for this warning, because the quest of this curiosity is unending and laborious. It is unending, and so he says: Of making many books, there is no end, because the curious never have enough, but want to hear more, never wanting to hear what is old, but always what is new. Hence, Acts 17:21 states: "The Athenians employed themselves in nothing else, except in telling or hearing something new." Therefore, it is said in Daniel 12:4:

"Many times75 will pass over, and knowledge will be manifold," for knowledge is always renewed in some way. Not 74On p. 98 n. 5 QuarEd refer to Tractatus IV, chapter 13 of Augustine's commentary on 1 John. See In Epistolam Joannis ad Parthos Tractatus

Decem in PL 35:2004. Augustine is interpreting 1 John 2:27: "You have no need that anyone teach you, because his anointing teaches you about all things."

75On p. 98 n. 8 QuarEd accurately indicate that the Vulgate reads plurimi ("many") while Bonaventure has plurima tempora ("many times").

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

only is the quest of curiosity unending, but it is also laborious. And so he adds: And much study is an affliction of the flesh. Sirach 31:1 states: "Watching for goodness will consume the flesh."76 It is, I repeat, a great affliction and really offers little value according to what was said in Ecclesiastes 8:16-17 above: "There are some who day and night take no sleep with their eyes. And I understood that a human being can find no reason for all those works of God that have been done under the sun."

ECCLESIASTES 12:13-14

THE HIGH POINT OF HIS WORDS

61. (Verse 13). Let us all hear together the conclusion of the discourse. Here in a fourth point he considers the gist of the things said by way of a certain epilogue which would incite a group of disciples to listen to and remember them.

He says: Let us all together hear the conclusion of the discourse, that is, an end and conclusion of the discourse, as something useful and necessary for all.

62. The summary of all the sayings consists in this, namely, to avoid evil or to do good. All the teaching and eloquence of Solomon, indeed of all Scripture, is directed towards this. So he says, first, with regard to avoiding evil: Fear

God. Proverbs 16:6 states: "Because of the fear of the Lord everyone avoids evil."77 With regard to doing good he says:

And keep his commandments. Deuteronomy 6:3 says:

"Hear, O Israel, and observe so that you keep the things that the Lord has commanded."78 This is the whole per76On p. 98 n. 9 QuarEd rightly notice that the Vulgate reads the plural carnes ("the flesh") while Bonaventure has the singular carnem ("flesh").

The editors, however, fail to note that the Vulgate reads tabefacit ("consumes") whereas Bonaventure has tabefaciet ("will consume").

77On p. 98 n. 10 QuarEd correctly mention that the Vulgate reads declinatur a malo ("a person avoids evil") while Bonaventure has declinat omnis a malo ("everyone avoids evil").

78The clause, "the things that the Lord has commanded," is a variant and is not found in the critical text of the Vulgate.

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son,79 that is, the total and perfect person. The person who does good, but does not avoid evil, is not a whole, but a half person. The person who avoids evil, but does not do good, is only a half person. But the person who avoids evil through fear and does good through the observance of the commandments, is already the whole person, that is, completely just. The Lord asks nothing more of us. Deuteronomy 10:12-13 states: "And now, Israel, what does the Lord require80 of you, but that you fear the Lord your God, and walk in the Lord's ways. . . .You should serve the Lord81 with all your heart and with all your soul and keep the commandments of the Lord your God."82

63. (Verse 14). And the reason why God is to be loved, and God's commandments obeyed is because God demands a reckoning of all people, be they good or evil. So he adds:

And all things that have been done, God will bring into judgment for every error. Nothing will be passed over, whether it is an action done in malice or an action done in error. Matthew 12:36 states: "For every idle word which men and women shall speak, they will render an account."83

An account will be rendered not only of evil, but also of good, and so he says: Whether it is good or evil. Thus, Psalm

79The Vulgate reads Hoc est enim omnis homo ("For this is the whole person").

80On p. 99 n. 1 QuarEd are correct in noting that the Vulgate reads petit ("ask") whereas Bonaventure has requirit ("require").

81On p. 99 n. 1 QuarEd rightly maintain that the Vulgate reads Domino Deo tuo ("the Lord your God") while Bonaventure has simply

Domino ("the Lord").

82On p. 99 n. 1 QuarEd accurately indicate that the Vulgate does not read Dei tui ("your God").

83On p. 99 n. 2 QuarEd correctly state that the Vulgate has a different wording, which is translated: "But I tell you that every idle word that men and women speak, of them they will give an account on the day of judgment." Hugh of St. Cher, 105g also cites Matthew 12:36 and in a form similar to that of Bonaventure.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

74:3 reads: "When I set aside a time, I will judge most justly." And furthermore, 2 Corinthians 5:10 says: "All of us must be manifested before the judgment seat of Christ."

Therefore, Christ will judge everything, because Christ sees everything. And this is why he strongly exhorts us to fear God and to observe the commandments. In this way

Ecclesiastes comes to the same conclusion as Boethius at the end of his The Consolation of Philosophy: "A great necessity of doing well is imposed on us, for we do all things in the sight of the judge who sees all things."84

THE END OF THE COMMENTARY ON ECCLESIASTES85

SCHOLION86

I. In writing this commentary, St. Bonaventure used the Glossa Interlinearis and Glossa Ordinaria, which are derived for the most part from Jerome's commentary on Ecclesiastes. He also used the actual commentary by Jerome and the commentary by Hugh of St. Victor, a work which, at least in the published editions, stops at Ecclesiastes 4:7. Bonaventure adopted Hugh of St. Victor's triple division of vanity as mutability, iniquity, and punishment. That Bonaventure also knew the Expositio mystica in Ecclesiasten by Salonius, Bishop of Vienna,87 who flourished about 453, seems to be indicated by the reference cited by us, unless Bonaventure took his inter84See Boethius, The Consolation of Philosophy, trans. H. F. Stewart,

LCL (London: Heinemann, 1918), 410-411. Bonaventure has adapted the text of Boethius to his purposes by eliminating the words si dissimulare non uultis ("if you will not dissemble"), by changing vobis

("upon you") to nobis ("upon us"), by adding a second cuncta ("all things"), and by changing agitis ("you do") to agimus ("we do").

85On p. 99 n. 4 QuarEd write: "At the end of E: This is the exposition of Ecclesiastes according to Brother Bonaventure. It is brilliantly done."

86On p. 99 QuarEd provide this commentary on Bonaventure's commentary on Ecclesiastes.

87See PL 53:993-1012.

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pretation from other authors.88 We have not found certain proof that Bonaventure used Alcuin and Rupert of Deutz, authors who in their expositions of Ecclesiastes closely followed Jerome.

In all other respects this work reflects the personal style of the Seraphic Doctor. Sometimes he uses other translations, especially those of Jerome and the Septuagint. He expounds the literal sense of the Vulgate by means of many parallel passages of Scripture, so that he might illustrate the meaning of the Scriptures by the Scriptures. After giving a rather long exposition of the literal sense, he often adds a brief explanation of the mystical or spiritual meaning. He also adds more than eighty questions arranged in a scholastic style in which he briefly and clearly resolves special difficulties concerning doctrine or the meaning of the more obscure passages.

II. The ingenious subtlety of the holy commentator is clear in the way he draws, distinguishes, and orders serious opinions from the words of Sacred Scripture. Many of the more recent commentators deny that a clear order and logical progression is to be found in this book. Whatever one may think of this interpretation, the true opinion of our author on the order he proposes for Ecclesiastes can be understood in the light of what he says in Collation 14 n. 5 of his Collations on the Six Days. There he discusses the organic, if I may use this term, order of Sacred Scripture or the difference that exists between the order of Sacred Scripture and the order of human books, for in human books the writer places one sentence after another sentence. He writes: "Some people believe that . . . these

Scriptures were so composed that the person who wrote them merely placed one sentence after another. It is not 88The editors provide no cross-reference.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

so, for Scripture is supremely orderly, and its order is similar to that of nature in the development of vegetation on earth."89 – It is difficult to remember the large number of divisions and subdivisions within this text. Lest the reader become fatigued and confused, we have done our best to order the text by means of headings and subheadings as well as marginal notes.90 We feel that it is neither superfluous nor distasteful to the reader that we have highlighted the large number of divisions and main arguments that are contained in the exposition of the literal sense.

We have also provided four outlines.91 Similar outlines are occasionally found in the margins of the codices of commentaries on Sacred Scripture.

89Collations on the Six Days, trans. José de Vinck, Works of Bonaventure V (Paterson, NJ: St. Anthony Guild Press, 1970), 201. See

Opera Omnia 5:393.

90This annotated translation uses footnotes rather than marginal notes and has introduced additional headings and subheadings to ease the reader's passage through this wisdom text.

91On pp. 100-103 QuarEd provide their four outlines. This annotated translation does not reproduce these outlines, the last three of which are very detailed.

INDICES INDEX OF

SCRIPTURAL PASSAGES

This index reveals how well versed Bonaventure was in Sacred Writ. Attentive readers will discover that Bonaventure quotes most of the books of the Vulgate Bible.

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

OLD TESTAMENT

Numbers 12:3

95 n 20

274 n 59 16:29-30 274 n 60 16:33

274 n 60 17:8

416, 416 n 48 17:23

416 n 48 21:4-5

21:9

367 n 52 23-24 87 n 55

96 n 21 24:4

24:5-6

274 n 59 Genesis 1:26

309 n 45 1:31

16, 50, 79, 148, 175 2:2

2:8

2:18

2:20

3:17

3:19

99 n 32, 150, 248, 327, 411, 411 n 34 4:14

296 n 7 6:11

9:20-21

9:25

308 n 43 15:1

26:34-35 45 n 54 27:1

406, 406 n 22 27:29

308 n 44 27:46

145, 145 n 54 29:20

40:23

41:44

41:47-57 164 47:9

50:10

163 n 24 50:11

Deuteronomy 6:3

8:4

8:18

10:12-13 427 10:17-18 215 11:10-11 132 17:16

22:4

28:32-33 151 32:15

296, 416 32:18

32:29

202, 372 32:35

32:39

161, 161 n 19 33:3

Exodus 12:43

14:24-25 420 15:10

100, 100 n 37, 388 20:12

272, 279 n 77 22:28

28:37-39 418 n 57 Joshua 10:12

Judges 9:12-13 134 n 22 9:13

11:29-39 216 n 26 Leviticus 19:14

366, 368 27:9-10

27:10

INDICES 1 Samuel 2:25

3:2-3 406 n 21 12:25

91 n 7 15:15

208 n 46 15:22

208, 208 n 44, 208 n

2 Kings 20:1-6 280 n 80 20:5-6 280 n 80 20:6

280, 280 n 78 1 Chronicles 22:9

2 Samuel

5:1

203, 203 n 32 5:6-10 137 n 35 6:14

167, 167 n 36 6:20

8:2

10:11

11:1

11:1-27 314 n 60 11:6-27 141 n 43 14:14

144, 328 16:9

19:35

20:16-22 343 20:17

321, 321 n 6 2 Chronicles 20:12

190, 343 24:20

29:15

32:5

3 Esdras 3:18-19

Tobit 2:11

3:22

4:3-5 320 n 4 4:8-12 320 n 4 4:9

4:16

368 n 57 5:12

12:12

381 n 94 12:13

1 Kings 1:1-4

3:13

4:22-23 133, 152 4:30-31 124, 136, 422 4:33

7:8

132 n 15 9:10

10:4-5 133, 133 n 17, 136 10:23

132, 132 n 13 10:25-27 133 12:6-33

16:18-19 305, 305 n 30 19:4

19:11

Judith 7:1-22

8-15 343 n 61 8:23

311, 313 10:2-4

16:18

Esther 8:16

ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES

1 Maccabees 1:28

2:7

7:22

7:24

14:4

14:1

95, 160 14:1-2 330 n 29 14:2

14:5

156, 156 n 4, 279,

14:7

14:17