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CHAPTER I
COMMENTARY ON THE BOOK OF
ECCLESIASTES
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1. The words of Ecclesiastes, etc. This whole work is divided into three parts: a heading or prologue and a treatise which begins in Ecclesiastes 1:2: Vanity of vanities, etc. The third part is the epilogue which begins in Ecclesiastes 12:9: And whereas Ecclesiastes was very wise.
– The heading shows the efficient cause, the treatise shows the matter and the form, and the epilogue shows the purpose.
THE HEADING
2. (Verse 1) In the heading are stated the wisdom, goodness, and kingly power of the author. – Referring to wisdom verse one says: The words of Ecclesiastes, and the reader has to understand that the following words are words of Ecclesiastes, because he is called a preacher. And one cannot be a preacher without wisdom because Proverbs 26:9 says: "As if a thorn should grow in the hand of a drunkard, so is a parable in the mouth of a fool." Also Proverbs 17:7 states: "Eloquent words do not become a fool."1 –
Referring to goodness the verse continues: Son of David.
1Proverbs 17:7 concludes: ". . . nor lying lips a prince."
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
For David was holy, and descendents who imitate him are holy. In Scripture his name is kindness and clemency.
Matthew 15:22 has: "Have mercy on me . . . Son of David."
– Referring to kingly power the verse concludes: King of Jerusalem since Jerusalem was a most noble city and head of the entire kingdom. Ecclesiastes 1:12 below has: I,
Ecclesiastes, was king over Israel in Jerusalem, because he lived most of the time there.
QUESTIONS 2
I. A question arises here: As Solomon wrote three books, why did he use a heading containing his name for the book of Proverbs and for this book, but put no heading on The Song of Songs?
I reply: In the book of Proverbs Solomon is introduced as a wise person instructing a disciple, and so he refers to the listener as his son. Similarly in the present book he is introduced as a person experienced in many things, while in The Song of Songs a bride and bridegroom speak. The Song of Songs should not be read as words of Solomon to his wife – rather they are words of Christ to his Church – and so he does not begin the work with his own name. But because in the present book and in Proverbs he speaks often in his own name, he uses an introductory heading in which he points out and identifies his own name.2
2In his commentary on Ecclesiastes 1:1 Jerome addresses this same question and responds in CCSL lxxii, 251: "Now in The Song of Songs neither son of David nor king of Israel or Jerusalem occur in the first verse, but merely The Song of Songs of Solomon. As Proverbs is aimed at teaching the ignorant, it is directed to the twelve tribes and to the whole of Israel. And likewise, contempt for the world (the theme of Ecclesiastes) is only a fitting theme for city dwellers, that is, to the inhabitants of Jerusalem. The Song of Songs is properly directed to those whose sole desire is heavenly things. Paternal dignity and the authority of one's king are rightly claimed for beginners and those who
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II. It is also asked why in Proverbs he uses parables,3 but in this book he uses words?4 If you say that in Proverbs he is speaking in parables and figuratively, while in Ecclesiastes he is speaking openly, then I ask: Why does he use these different ways of speaking?
I reply: There is a way of speaking that is in one's own words and open while another way is to speak in parables and this in a twofold manner. One speaks in parables and open comparisons or by hidden and deep comparisons.
Since Solomon in Proverbs is speaking to young and unlearned people, he speaks in parables and openly. In Ecclesiastes he is speaking to the proficient, and so he speaks openly and in his own words. But in the Canticle addressed to the perfect who enjoy solid food,5 he speaks in parables and in hidden ways.
III. Another question is: Why did he use his own name in the heading of Proverbs, but in Ecclesiastes he uses the name Ecclesiastes?
I reply: As Jerome notes, Solomon had three names.6
This is fitting in accord with the three writings he completed. He is known as Solomon, Ecclesiastes, and Idida.7 are proficient. But for the perfect, disciples who are not taught by fear but by love, a proper name suffices and the teacher is equal and no one knows that he is the king, etc."
3See Proverbs 1:1: "The parables of Solomon, the son of David, king of Israel."
4See Ecclesiastes 1:1: "The words of Ecclesiastes, the son of David, king of Jerusalem."
5On p. 10 n. 2 QuarEd rightly cite Hebrews 5:14: "But solid food is for the perfect."
6See his commentary on 1:1 in CCSL lxxii, 250.
7Idida is based on a Hebrew word (dod) which means "lover, beloved."
See 2 Samuel 12:25 which says about Solomon: "And he sent by the hand of Nathan the prophet and called his name, Beloved to the Lord, because the Lord loved him."
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
He is Solomon, a person of peace, because he ruled over the whole kingdom in peace. And so he taught everyone in parables. He is Ecclesiastes, a preacher, because he speaks in the name of diverse persons. Idida means beloved of God. Therefore, he calls himself Ecclesiastes because in this book he produces the opinions of various people and persuades in various ways. He is called Idida from the title found in verse one of Psalm 44, a title applied literally to him.8
IV. A further question is: Why does he call himself in Ecclesiastes son of David and king of Jerusalem, while in Proverbs he says king of Israel.
I reply: One reason comes from the author's situation because, as the Jews believe, Solomon wrote this book when he was doing penance and humiliating himself.9 So in Proverbs he uses a name that indicates his power over the whole kingdom, while in Ecclesiastes he is humiliating himself and so uses a name that indicates only part of his power, not all of it. And therefore, etc.
Another reason is from the nature of the books. In Proverbs the author persuades people on what is to be done, while in Ecclesiastes he deals with the contempt of the world. And since many prefer to think more of themselves10 rather than despise present realities, he calls himself in one book king of Israel and in the other king of Jerusalem.
The reason for this is that those who despise the world 8The title is "A canticle for the Beloved."
9See Jerome's commentary on Ecclesiastes 1:12 in CCSL lxxii, 258:
"The Jews say this book was written by Solomon when doing penance."
10On p. 10 n. 6 QuarEd helpfully suggest that Bonaventure is alluding to Romans 12:3: " . . . let no one think more of themselves than they ought. . . ."
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are citizens of the heavenly Jerusalem and do not have here a lasting city, but seek one that is to come.11
V. And from all this the solution becomes clear to the question: Why does he not express the purpose of Ecclesiastes as he did in Proverbs? The purpose of Proverbs is wisdom,12 something attractive to listeners. But the purpose of this book is the contempt of the world, and few want to hear about this.
From these considerations it is clear why he said words, Ecclesiastes, son of David, and king of Jerusalem, and why he did not state the purpose of this book as he did for Proverbs.
ECCLESIASTES 1:2-12:7
THE TREATISE
3. (Verse 2). Vanity of vanities, said Ecclesiastes, vanity of vanities, and all is vanity. This is the beginning of the treatise. Because "a purpose imposes a necessity on what leads to the purpose,"13 and his purpose is both the contempt of all things and fear of God alone, he wants to show the vanity in all things. Since he works as a preacher persuading and proving, he divides the treatise into three parts. The first part states what he wants to prove, namely, that there is vanity in everything. The second proves what is stated in Ecclesiastes 1:3: What profit do people have from all their labor, etc.? The third concludes with the point proven, as Ecclesiastes 12:8 has: Vanity of vanities, etc.
11See Hebrews 13:14: "For here we have no lasting city, but we seek for the city that is to come."
12See Proverbs 1:2: "To know wisdom and instruction."
13On p. 10 n. 8 QuarEd refer to Book II, chapter 9 of Aristotle's Physica.
See WAE, vol. 2, 199b as a general reference.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
THE FORMULATION OF WHAT HAS TO BE PROVEN
4. So he proposes that there is a triple vanity in objects, namely, of guilt, sin, and changeableness.14 As regards the vanity of guilt, the text states: Vanity of vanities, said
Ecclesiastes, that is, he proposes this statement. Later in 2:23 he says of it: All their days are full of sorrows and miseries. Even in the night they do not rest in mind. And is not this vanity? – With respect to the vanity of sin he says again: Vanity of vanities. Thus, Jeremiah 10:15 reads: Their works are vain and worthy of ridicule. In the time of their visitation they will perish.15 – With regard to the vanity of changeability he says: All is vanity, because all things are subject to change. Romans 8:20 states: The creature was subjected to vanity, not willingly.16 And in Ecclesiastes 3:1920 below we read: All things are subject to vanity. And all things go to one place. So he does not use vanity three times as a form of emphasis, but as a wonderful distinction.17
5. Note that in this triple vanity there is a succession as one comes from the other. Thus, the vanity of sin comes from the vanity of changeableness, even though this is not the whole cause. The vanity of guilt comes from the vanity of sin. He arranges these vanities in what he sees as a reverse order while still examining the relationships. And since the double vanity of sin and guilt comes from the vanity of changeableness, but this third does not come from them, he says vanity of vanities twice, but later vanity once.
14Poenalitas also bears the translation of "guilt" and "punishment."
15On p. 11 n. 1 QuarEd correctly indicate that the Vulgate reads:
"They are vain things and a work worthy of ridicule. . . ."
16Romans 8:20 concludes: ". . . but by reason of him who made it subject, in hope."
17On Bonaventure's use of distinctiones in his Commentary on Luke's Gospel, see Robert J. Karris, "St. Bonaventure's Use of Distinctiones:
His Independence of and Dependence on Hugh of St. Cher," Franciscan Studies 60 (2002): 209-250, esp. 209-211, 245.
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6. Note also that this threefold vanity is found in human beings, because it is upon them that punishment and sin fall. And therefore, the Psalm 38:6 says: All things are vanity, every person living.18 For in humans there is a vanity of nature, a vanity of sin, and a vanity of punishment.
About vanity of nature Psalm 143:4 states: Human beings have become similar to vanity. Their days pass away like a shadow. Concerning vanity of sin Psalm 93:11 says something similar: The Lord knows the thoughts of men and women, that they are vain. On vanity of punishment we read in Job 14:1: Human beings, born of a woman, live for a short time and are filled with many miseries.19
7. Note further that Solomon speaks as if it were another person speaking as John did in John 21:24: This is the disciple who gives testimony of these things. And like
Moses.20
8. A triple reason can be given for this: One reason is the role of the first efficient cause, namely, the Holy Spirit who is the author of Scripture, not Solomon or any other. When the Spirit is referred to in Sacred Scripture, Scripture must make mention of the Spirit as if it were talking of another person. For example, Balaam said in Numbers 24:4: The hearer of the words of God has said, etc.21 – Another reason comes from the role of the immediate efficient cause.
18Hugh of St. Cher, p. 71v, c also cites Psalm 38:6 and considers the triple condition of human beings: innocence, sin, punishment and then quotes Romans 8:20.
19On p. 11 n. 4 QuarEd refer to Homily 1 of Hugh of St. Victor, In Ecclesiasten. See PL 175:119A where Hugh of St. Victor treats the three vanities of nature, sin, and punishment, but provides no Scripture citations. Hugh of St. Cher, p. 71v, c says that human beings are subject to the triple vanity in thought, speech, and work.
20On p. 11 n. 5 QuarEd refer to Numbers 12:3: "For Moses was a man exceeding meek above all men and women who dwelt upon earth."
21Hugh of St. Cher, p. 71v, b comments: "And Solomon speaks in the third person, as if speaking about another for the sake of humility. So
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
Because Scripture avoids all pride and aspires to humility, teachers in Scripture should not speak of themselves as if the words come from them. Rather they should speak as if another were speaking.22 – The third reason is that when Scripture refers to great and wonderful things, it must point to them as if from a distance. Thus, Hugh says:
"As often as this manner of speaking is used in Scripture, it is because of humility or praise . . . .For we should put away from us great things and point out wonders for praise as if from afar."23 Examples of this are seen in Paul and John.24
DIVISION OF THE WHOLE PROOF
9. (Verse 3). What profit do people have for all the labor, etc. This text states what he intends to prove, and now he begins the proof. Just as a triple vanity in things has been posited, so there is a triple proof that has three parts. First, he shows there is a vanity in things because they are subject to change. Second, he shows the vanity of wickedness where 3:16 reads: I saw wickedness under the sun in the place of judgment. Third, he shows the vanity of guilt where
7:24 states: I have tried all things in wisdom. As Hugh says: "The first is natural and fitting, the second culpable, the third punishable and miserable."25 too Balaam spoke of himself, as if he were speaking about another in Numbers 24. . . .Likewise, in John 21 he said: This the disciple. . . ."
22On p. 11 n. 7 QuarEd indicate that the Vatican manuscript refers to the way Paul speaks of himself in 2 Corinthians 12:2: "I know a man in Christ who fourteen years ago . . . such a one was caught up to the third heaven."
23See Homily 1 of Hugh of St. Victor's In Salomonis Ecclesiasten Homiliae XIX in PL 175:122D.
24See 2 Corinthians 12:2 and John 19:35 and 21:24 (presupposing that "the beloved disciple" is John the Apostle).
25See Homily 1 of Hugh of St. Victor's In Salomonis Ecclesiasten Homiliae XIX in PL 175:119A.
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PART 1. PROOF OF THE VANITY OF BEING SUBJECT TO CHANGE
10. There is a double way of thinking about changeableness in things. One is due to the fact of change. The others comes from a measurement of a designated time. First, he treats the vanity of changeable nature in so far as things change. Second, with reference to time where 3:1 below states: All things have their time or season.
ECCLESIASTES 1:3-2:26
THE VANITY OF CHANGEABLE
NATURE FROM THE POINT OF
VIEW OF CHANGE
11. The first section has two parts. First, he shows that there is mutability in things, and so vanity. Second, he blames his curiosity where in verse 12 he says: I,
Ecclesiastes, was king, etc.
ECCLESIASTES 1:3-11
CHANGEABLENESS IN THE BEING
OF CREATURES
12. First, changeableness is proven in the existence of creatures. Creatures exist in three ways, namely, in the Word by reason of exemplarity; in the world as being material; in the human mind as an abstraction.26 The first way of existing is unending and unchangeable, and so there is no vanity in it. There is vanity in the others, and so this section has two parts. There is a vanity of subjection to change
26On p. 11 n. 12 QuarEd refer to Book II, chapter 8, n.16-18, Book IV chapter 23 n. 40-41 and chapter 29 n. 46 of Augustine's De Genesi ad litteram. The clearest passage is in Book IV, chapter 29 n. 46. See On Genesis, 268-269: "Accordingly, someone may perhaps wish to take me up and argue that the angels of the loftiest heavens do not successively gaze, first upon the ideas of creatures which are there unchanging in the unchangeable truth of the Word of God, and next upon the creatures themselves, and thirdly refer their own knowledge of them to the praise of the creator, but that their minds have the marvelous facility of being able to do all three things at once."
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
in things according to the being they have in the world.
Second, there is a vanity according to the being they have in the human mind. Ecclesiastes 1:8 states: All things are hard, etc.27
ECCLESIASTES 1:3-7
THE VANITY OF CHANGEABILITY
ACCORDING TO THE EXISTENCE
OF THINGS IN THE WORLD
13. The first part is divided into three sections according to the three kinds of creatures subject to change. First are rational creatures. Second are heavenly creatures where verse 5 reads: the sun rises. Third are the elements where verse 6 states: surveying all things.
14. (Verses 3-4). He shows that rational creatures, that is, human beings, are subject to change, from which no work can liberate them. So he says: What profit do people have for all the labor that they engage in under the sun? The reader should add: Other than vanity and mutability, as if to say: nothing. Of such work Job 5:7 says: "The bird is born to fly, and human beings to labor."28 And Genesis 3:17 reads: "Cursed is the earth in your work. With labor29 you shall eat thereof30 all the days of your life."
15. He shows that humans have nothing other than vanity by adding: One generation passes away, and another generation comes. Therefore, there is change and a succession both of people and of their works. Sirach 14:19 states:
"Thus is the generation of flesh and blood: one comes to 27Ecclesiastes 1:8 continues: ". . . Human beings cannot explain them by word. The eye is not filled with seeing. Neither is the ear filled with hearing."
28The Vulgate has the reverse: "Human beings are born to labor, and the bird to fly."
29The Vulgate reads laboribus ("labors") while Bonaventure has labore ("labor").
30The Vulgate has eam ("it") while Bonaventure reads ex ea ("thereof").
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an end, and another is born." This is according to James 4:15: "What is your life? It is a mist that appears for a little while."31 But when they decay, they do not become nothing, but something in the earth, as it was said to Adam:
"Dust you are, and into dust you shall return."32 He adds:
But the earth stands forever, as the matter into which we break down. Psalm 103:5 reads: "God has founded the earth upon its own bases. It will not be moved forever and ever."
And Proverbs 8:29 says: "When God balanced the foundations of the earth."
16. (Verses 5-6a). The sun rises and goes down, etc. Here in a second point he shows that heavenly nature is subject to change. For example, the sun never rests, but once it rises it goes towards it setting, and so does not continue to rise. So he says: the sun rises and goes down, so that it remains neither in the place of rising nor of setting. Therefore, he adds: And returns to its place. Nor does it remain there, for he adds: And there rising again makes its round by the south. It does not even remain in this central place.
Therefore, the text continues: And turns again to the north.
17. This can be applied to daily movement or even annual. Hugh says of sun's daily movement: "The sun rises daily when it . . . becomes visible to human eyes. It goes down when, descending to lower parts, . . . it withdraws from our eyes. It returns to its place because, from the force of its whirling motion below, it returns again to its place.
But it makes its round by the south, because by a slanting path it reaches its midday position. . . .Then turning again to the north, it goes down to its setting, again by a slanting passage going to the north."33 Of its annual movement
31James 4:15 concludes: ". . . and then vanishes." Hugh of St. Cher, 72c also cites James 4:15.
32Genesis 3:19.
33See Homily 2 of In Ecclesiasten in PL 175:135C.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
Hugh says: "The sun rises when it reaches our pole at its spring equinox. It goes down, when it descends to lower parts at its autumn equinox. It makes its round by south, when it lingers in winter boundaries. It turns again to the north when it comes to summer boundaries nearer to the northern pole."34 And so the sun does not stand still by its nature, but only by a miracle, as we read in Joshua 10:12:
"Stand still, O sun, and move not toward Gibeon, nor you, O moon, toward the valley of Hailon."35
18. (Verse 6b). Surveying all places. Here in a third place he treats of change in the elements of nature. First in air, then in water where the text reads: All the rivers run into the sea. – He treats of air when speaking of change in a spirit or wind, that is, either a movement of air according to some philosophers, or, according to Aristotle, a movement of vapor in the air, by which movement the air is also moved.36 So he says: The spirit goes forward surveying all places round about, that is, the wind goes around examining everything. Now Spirit means wind. Exodus
15:10 states: "Your wind blew, O Lord, and the sea covered them."37 And in Psalm 148:8 we read: "Fire, hail, snow, ice, winds of storms."38 – The wind returns to its circuits be34See Homily 2 of In Ecclesiasten in PL 175:135CD.
35On p. 12 n. 7 QuarEd rightly indicate that the Vulgate reads Ahialon ("Ahialon") while Bonaventure has Hailon ("Hailon").
36On p. 12 n. 8 QuarEd refer to Book II, n. 4 of Aristotle's Meterologica.
See WAE, vol. 1, 359b-361b, e.g., 361b: "The facts bear out the view that winds are formed by the gradual union of many evaporations just as rivers derive their sources from the water that oozes from the earth."
See WAE, vol. 1, 349a for the opinion of philosophers such as Hippocrates: "Some say that what is called air, when it is in motion and flows, is wind, and that this same air when it condenses again becomes cloud and water, implying that the nature of wind and water are the same. So they define wind as a motion of the air."
37Bonaventure has added Domine ("O Lord"). Exodus 15:10 concludes:
". . . they sank as lead in the mighty waters."
38In the Latin Bible spiritus is the word for "wind" as well as for "Spirit."
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cause it comes from the four corners of the earth.
Zechariah 2:6 reads: "Flee out of the land of the north . . . for I have scattered you into the four winds of the heaven."
And Ezekiel 37:9 states: "Come, spirit, from the four winds," etc.39 For the four winds are principals, and eight accompany them.40 – And returns to its circuits, when the wind drops, when the vapor rests and returns to earth from which it came. And since the cause of this is hidden, Psalm
134:7 says: "He brings forth winds out of his stores," that is, from hidden places.41 Or according to the Glossa: This verse can be understood of the sun in its annual movement, as it surveys all and returns to circle the zodiac.42
The sun is called a spirit, because it is the source and cause of all life, making everything breathe.
19. (Verse 7). All the rivers, etc. This verse treats of change in a visible element of nature, namely, water, which does not have a fixed place. For all water moves toward the sea, the great ocean. So he says: All the rivers run into the sea. About this Job 38:8 asks: "Who shut up the sea with doors, when it broke forth, as issuing out of the womb?"
Its movement does not end, for the sea is not filled. So he 39Ezekiel 37:9 concludes: ". . . and blow upon these slain and let them live again."
40On p. 12 n. 10 QuarEd cite Book XIII, chapter 11, n. 2-3 of Isidore's Etymologiarum Libri XX. See PL 82:480BC and Isidori Hispalensis
Episcopi Etymologiarvm sive Originvm, Volume II, ed. W. M. Lindsay (Oxford: Clarendon Press, 1911): "Four of the winds are principal spirits.
The first of these is from the east Subsolanus, the south is Auster, the west is Favonius, the fourth is called by the same name, north. Each of these has twin spirits of wind." Among the passages the editors refer to from Aristotle I cite De mundo, chapter 4, WAE, vol. 3, 394b: "The winds which blow continuously from the rising sun are called Euri; those from the north, Boreae, those from the setting sun, Zephyri; those from the south, Noti."
41On p. 13 n. 1 QuarEd refer to the Glossa interlinearis from Augustine on Psalm 134:7: "From hidden causes."
42On p. 13 n. 1 QuarEd state that this is the Glossa Ordinaria on Ecclesiastes 1:6 from Jerome. See CCSL lxxii, 255.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
adds: Yet the sea does not overflow. Because this seems wonderful, he gives a reason for it: Unto the place from whence the rivers come, they return, not to rest there, but to flow again. Rivers flow out in a hidden way, but return openly, because they come out through underground passages and springs. So all things move in a circle and are subject to vanity. Hugh says: "See how everything . . . is moved in a circle and is subject to vanity. We know that a circle has no end, so whatever moves in a circle, moves indeed, but does not reach an end. What rest can be hoped for when there is no fixed position?. . . So it is said of the wicked: 'The head of them compassing me about'43 and further: 'The wicked walk round about' and again: 'O my
God, make them like a wheel'"44
20. Note the spiritual interpretation of the sun, the spirit going forth, and the rivers coming and flowing again. The sun is Christ, about whom Malachi 4:2 says: "But unto you who fear my name, the Sun of justice will arise." This sun arose in the nativity to enlighten. Isaiah 60:1 reads:
"Arise, be enlightened, O Jerusalem." And John 1:9 has:
"He was the true light that enlightens every human being." – This sun set in the passion for our redemption. Amos
8:9 says: "The sun shall go down at midday," that is, in a strong love of charity. – This sun returned to its place in the ascension. Luke 19:12 states: "A certain nobleman went into a far country," etc.45 – This sun makes its round by the south, that is, in a fervent love of the Saints. The Song of Songs 1:6 reads: "Show me, O you whom my soul loves,
43A literal translation of the Latin is: "Their head a circle."
44Hugh cites in succession: Psalms 139:10; 11:9; 82:14. See PL 175:138D-139A. Bonaventure inverts the citations from Psalms 11:9 and 139:10.
45Luke 19:12 concludes: ". . . to obtain for himself a kingdom and then return."
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where you feed, where you lie down at midday."46 And John 14:23 has: "If anyone loves me . . . we will come to him and will make our abode with him."– It turns again to the north in a final searching. Jeremiah 1:14 says: "From the north every evil will break," etc.47
21. The spirit surveying is the Holy Spirit, who is consequently said to examine, because the Spirit makes us search everything. 1 Corinthians 2:10 reads: "The Spirit searches all things, even the deep things of God."48 – The spirit is said to return in its circuits, because it makes us go around. Thus Wisdom 7:12 states: "The Spirit of wisdom is active." It goes around to make us aware of the circuit of misfortune and misery. Job 1:21 says: "Naked came I out of my mother's womb, and naked shall I return thither." It likewise makes us aware of the circuit of grace.
About this John 16:28 has: "I came forth from the Father and came into the world. Again I leave the world and go to the Father." Also of glory. Ezekiel 1:28-2:1 says: "This was the appearance of the brightness round about . . . the like
46The Latin meridies means both "midday" and "south." Hugh of St.
Cher, 72v, b also cites The Song of Songs 1:6, but uses it support a different interpretation: "Makes its rounds by the south, that is, considers the good and their works, who are understood by the word south/midday on account of their splendor and the warmth of their virtues, by which they are hot and splendid. The Song of Songs 1. . . ."
47Bonaventure reads omne malum ("every evil") whereas the Vulgate has malum ("evil"): "From the north an evil will break forth upon all the inhabitants of the earth."
48On p. 13 n. 7 QuarEd cite what Augustine, Enarratio in Psalmum 52 n. 5 says about 1 Corinthians 2:10. See Exposition of the Psalms 5172, p. 36: "He does not mean that the Spirit, who knows everything, needs to search; he means that the Spirit who is given to you causes you to search those depths; and what you do through his gift, he is said to do, because you would not be doing it without him." See further
Sancti Avrelii Avgvstini Enarrationes in Psalmos LI-C, CCSL xxxix (Turnhout: Brepols, 1956), 641.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
ness of the glory of the Lord."49 The Spirit of God makes us reflect this. 2 Corinthians 3:18 reads: "With faces unveiled, we will be reflecting the glory of the Lord," etc.50 – This circuit makes us reflect that everything is from God and is directed to God.51 And Dionysius says that the angels move around the throne in a circular motion.52
22. The rivers are the rivers of grace. About these John 7:38 says: "The person who believes in me, as the Scripture says, out of his belly rivers . . . will flow." The sea, from which the waters come, is the immensity of divine largess that is neither increased nor lessened. "Great is our Lord, and great is his power. And of his wisdom there is no limit."53 – The rivers of thanksgiving return to this sea and again flow out. John 4:14 states: "The person who drinks of the water which I will give him, in him a fountain of water will spring up for everlasting life." The waters flow out from the sea. James 1:17 reads: "Every best gift and every perfect gift is from above." And just as rivers cease to be and dry up when they cease to flow and are at rest, so too the gifts of grace. Psalm 73:15 has: "You
49Bonaventure has adapted this citation. Ezekiel 1:28-2:1 reads: "As the appearance of the rainbow when it is in a cloud on a rainy day. This was the appearance of the brightness round about. This was the vision of the likeness of the glory of the Lord. . . ."
50Bonaventure has adapted 2 Corinthians 3:18: "But we all, with faces unveiled, reflecting as in a mirror the glory of the Lord, are being transformed into his very image from glory to glory, as through the Spirit of the Lord."
51See Hugh of St. Cher, 72v, h: "Therefore, the Saints are said to be circles, for they move in a circular motion from God into God. Their center is Christ, from whom lines proceed to the circumference of the Church."
52See De divinis nominibus, chapter 4, n. 8 and PG 3:703D: "The divine minds are said to move in a circular motion, since lacking beginning and end, they are united in the splendors of the beautiful and the good."
53Psalm 146:5.
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have opened up the fountains and the torrents" by abundance. "You have dried up the rivers of Ethan" by the severity of judgment.
QUESTIONS 3
I. First, it is asked what is the meaning of: What gain do people have for all the labor?54
1. This seems to be a heretical opinion that agrees with the statement that all labor in vain who serve God.55
2. Also it is said in Psalm 9:19: "The patience of the poor will not perish forever." Therefore, patience has some gain.
3. Moreover, Proverbs 12:11 states: "The person who tills his land will be satisfied with bread." Therefore, it is good to work and labor.
I reply: Hugh says by which they labor under the sun has "the same meaning as if he were saying 'under time.'"56
Note here that some things are with time, for example, things that did not begin before time such as angelic natures and prime matter. Some things are in time, for example, things which began after time started, but do not cease in time as the soul of Peter. Some things are in time and under time, namely, things that begin after the start of time and finish in time such as things that are changeable. Such changeable things are of two kinds: some are for time and under time and these cease work and bearing
54See Ecclesiastes 1:3.
55See Malachi 3:14 which lacks omnis ("all").
56On p. 14 n. 4 QuarEd refer to Homilies 1 and 3 of Hugh of St. Victor and maintain that the distinctiones that follow in Bonaventure are suggested by these passages. The opinion of Hugh quoted here is suggested esp. in PL 175:127CD.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
fruit. Others are for eternity and cease work, but remain planted and bear fruit because good will is to be rewarded in eternity.57
When the author says that people have nothing but vanity58 from all the labor that they engage in under the sun, he means: in so far as work is done and planned under time. In this it has no place among good things.
II. It can also be asked what he means by: The earth stands forever.59
Contra: 1. Matthew 24:35 reads: Heaven and earth will pass away. Therefore, the earth does not stand forever.
2. Also Revelation 21:1 states: I saw a new heaven and a new earth. Therefore, the earth grows old and does not stand forever.
I reply: The words the earth stands can be taken in two ways: with regard to substance or with regard to appearance or arrangement. I say that in its substance the earth stands forever, but its appearance will pass away. 1
Corinthians 7:31 says: The appearance of this world is passing away.60 Human beings are born, and their substance corrupts, so that they are no longer called human beings, but are rightly called the dead.
Or the word eternal is used in many ways. In one way it refers in Scripture to what will not end, for example, the promised land as given to the children of Israel as an 57Bonaventure is dependent upon Hugh of St. Victor here. See PL
175:128D-129A and 175:151BC.
58The Vulgate of Ecclesiastes 1:3 does not read nisi vanitatem ("nothing but vanity").
59See Ecclesiastes 1:4.
60On p. 14 n. 7 QuarEd have this reference: "Cfr. IV. Sent. d. 43. 1. 1. q. ad l. et d. 48. a. 2. q.3."
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eternal possession. In another way it refers to what comes to an end, but not in time. In this way time is said to be eternal. In the third way it refers to what never ends.61 In the fourth way it refers to a body of which the substance never ends. In the fifth way it refers to something of which the substance neither began nor ended. This last way applies only to God. The fourth way applies to earth in its substance. The third way applies to what is signified. The first two ways apply to appearances. And this is the reply to the two objections.
III. It can also be asked: Of what is he speaking when he says: The sun rises and goes down?62
1. Since other heavenly bodies rise, it is asked why he makes more of the sun than of the others?
2. Also, he seems to write in a disordered way, because he says first that the sun goes down and then says that it makes its way by the south. It would go by the south before it set.
I reply: 1. When the changeableness of the sun, the most noble and brightest of the heavenly bodies, is affirmed, this is sufficient indication that it happens in the others.
2. To the second objection it has to be said that he does not write according to the way things progress, but according to their extent and the limits of their extent. Hence, since rising and setting are opposites, they are immediately re61On p. 14 n. 8 QuarEd write: "The Vatican MSS offers as an example the priesthood of the Law, which prefigured the priesthood of Christ, about which Psalm 109 says: You are a priest, etc. They give as an example of the fourth way the angels and rational souls as well as the earth. They add Psalm 101:13 ("But you, O Lord, remain forever") as an example." The editors also refer to: "IV. Sent. d. 3 p. II. a. 3. q. 1. ad 1"
62Ecclesiastes 1:5.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
lated. So also south and north are immediately put together in the form of a cross.
IV. 1. There is a doubt about the words: The sun returns to his place, because the sun does not have one place in the firmament rather than another. If you say, where it began its course is its place, this is clearly false. The sun always moves by its own movement, either going up or going down.
Therefore, it never returns to the same place.
2. Also, what does it mean to say: turns again to the north?
If the sun is moved in its daily movement by the movement of the firmament, then the firmament is moved in one and the same manner. Therefore, it does not turn more to the Arctic than to Antarctic pole or vice versa. – If you say, the text refers to its own movement, we know that its own movement is to ascend and descend in the zodiac.
When it ascends, it goes to the north. When it descends, it goes to the south. Therefore, it does not turn more to the north than to the south.
I reply: There is a daily and an annual movement of the sun. When speaking of the sun's annual movement, it is true that the sun returns to the place from which it began to move. But in its daily movement, it does not return in fact to the place from which it began to move, but it does in our common way of thinking, because it does not move in a spherical, but in a spiraling movement.
2. To the second objection, if we speak of an annual movement, it is true in the four seasons, as stated above.63 For it rises in spring, sets in autumn, moves around by the south in winter, and turns to the north in summer. But if you speak of the daily movement, this is only true in our common way of thinking. We see the firmament moved
63See the commentary on Ecclesiastes 1:6 (#6) above.
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and imagine that the poles are on our right and on our left. This is not so. Indeed one pole is, as it were, above our heads, like the north, the other, as if under our feet. So when the sun turns according to the poles of the firmament, it does not in fact go over our heads and under out feet, bur rather crosses over. Because we do not see everything equally well, it seems to us that by day the sun goes to the south and at night to the north.
V. Also it is asked what he means by saying: All the rivers run into the sea?64
Contra: The sea is bitter, but rivers are sweet. Contraries do not arise from a common source, nor does one contrary come from another.65 Therefore, the sea does not come from rivers nor rivers from the sea.
I reply: All water by nature, as the Philosopher says, is sweet or tasteless, but it becomes bitter by accident. This happens either from the vapor of subtle particles, the earthly traces remaining in it, or by a mixture of earthly parts. On the contrary, water made bitter by accident, can be made sweet by being filtered as in the experiment of the earthen vase placed in the sea. Rivers, although they return to the sea in great abundance, leave the sea silently under the ground and are strained. In this way the water is filtered and made sweet.66
64Ecclesiastes 1:7.
65On p. 15 n. 3 QuarEd refer to Book II, chapter 10 of Aristotle's De generatione et corruptione. See WAE, vol. 2, 336a: "Contrary effects demand contraries as their causes."
66On p. 15 n. 4 QuarEd refer to a number of places in Aristotle. See De sensu et sensibili, chapter 4 in WAE, vol. 3, 441a: "Now the natural substance water per se tends to be tasteless." See also Book II, chapter
3 of Meterologica in WAE, vol. 3, 359b: "There is more evidence to prove that saltness is due to the admixture of some substance, besides that which we have adduced. Make a vessel of wax and put it into the sea, fastening its mouth in such a way as to prevent any water getting in.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
To the objection that one contrary does not come from another, it has to be said that water is not contrary to water. If some water is contrary to another in a property, this difference does not come from the nature of water, but by accident, as is clear in hot and cold water. Rivers do not come from the sea by reason of a characteristic property, because by nature there is sweetness in water, but they come as an efflux, like a drink of wine from a jar. The sea holds an abundance of water and so there is a ceaseless outpouring.
ECCLESIASTES 1:8-11
THE VANITY OF THE
CHANGEABILITY OF
THINGS ACCORDING TO THEIR
EXISTENCE IN THE HUMAN MIND
23. All things are hard, etc. It has been shown above that there is a vanity in things according to their existence in the world. Here the discussion is concerned with the mode of their existence in the human mind. It is shown that there is a triple vanity in this: first, because they are not evident; second, because they do not satisfy where verse 8 says: The eye is not satisfied with seeing.67 Third, they do not endure where verse 11 states: There is no remembrance of former things. These vanities are not evident and easy to interpret or teach. They do not satisfy by refreshing and calming the person who is learning. They do not endure in the memory. These three vanities correspond to three abilities in us: to interpret, to know, and to remember.
Then the water that percolates through the wax sides of the vessel is sweet, the earthy stuff, the admixture of which makes the water salt, being separated off as it were by a filter."
67The Vulgate of Ecclesiastes 1:8 reads non saturatur ("is not filled") whereas Bonaventure has non satiatur ("is not satisfied").
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24. (Verse 8a). It is to be noted first that they are not evident and easy to interpret. So he says: All things are hard, namely, to discover their reason. Thus, Wisdom 9:16 reads:
"With difficulty do we consider the things upon the earth, and with labor do we find the things that are before us."
Ecclesiastes 8:17 below states: "I have understood that human beings can find no reason for the works of God."68
And therefore, since they are difficult, human beings cannot explain them in words. Job 38:37 has: "Who will declare the reason and order of the heavens?"69 Sirach 43:29 says: "We will say much, and yet want for words, but the sum of our words is: He himself is."
25. (Verses 8b-10). Is not filled, etc. Here in a second point the author considers how a student seeking refreshment is not filled. Because we learn mostly through two senses, namely, sight and hearing, he shows that in neither is there satiety.70 And therefore, he says: The eye is not filled with seeing. Proverbs 27:20 reads: "For the eyes of men and women are insatiable." Neither is the ear filled with hearing, because the ear itches to hear novelties and curiosities. 2 Timothy 4:3 states: "According to their own desires, they will heap to themselves teachers, having itching ears."
And the reason for this is that the eye does not see nor does the ear hear what provides genuine satiety.
68The Vulgate reads omnium operum Dei ("all the works of God") while Bonaventure has operum Dei ("the works of God").
69The Vulgate reads enarravit ("has declared") while Bonaventure has enarrabit ("will declare").
70On p. 15 n. 6 QuarEd refer to what Aristotle says about these two educatable senses in De sensu et sensibili, chapter 1 in WAE, vol. 3,
437a: "Of the two last mentioned, seeing, regarded as a supply for the primary wants of life, and in its direct effects, is the superior sense; but for developing intelligence, and in its indirect consequences, hearing takes the precedence." See also Book I, chapter 1 of Aristotle's
Metaphysica, in WAE, vol. 8, 980a.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
1 Corinthians 2:9 says: "Eye has not seen, nor ear heard," etc.71 He shows that we cannot be refreshed in these earthly matters because the eye and ear want to learn new things.
But nothing stays new, and therefore, the ear and eye do not find satisfaction in anything. The major premise is presupposed and made clear in Acts 17:21: "Now all the Athenians . . . employed themselves in nothing else but either in telling or hearing some new thing." The author proposes here the minor premise that there is nothing new in being or becoming. – So he says: What is it that has been? He asks this question and gives an answer: The same thing that will be. Therefore, by a simple conversion he says: What is in the future has been.72 He continues in the same way: What is it that has been done? The same that will be done. Therefore, by a simple conversion, what has to be done is what was done. – From this he concludes:
Nothing under the sun is new; neither is any person able to say: Behold this is new. Therefore, one cannot say nor hear anything new. He repeats the proof: For it has already gone before in the ages that were before us. 2 Peter 3:4 says:
"Since the time that our fathers slept, all things continue."73
26. (Verse 11). There is no remembrance of former things.
Here the author treats of the third point, namely, that things do not endure in memory, because all things are forgotten. So he says: There is no remembrance of former things, namely, among us who come later. Wisdom 2:4 states: "Our name in time will be forgotten, and no one
711 Corinthians 2:9 concludes: ". . . neither has it entered into the human heart what things God has prepared for those who love him."
72On p. 16 n. 1 QuarEd explain "simple conversion or change": " Simple conversion in the proposition is to change the predicate into the subject, and vice versa, with quality and quantity unchanged. For example, no man is a stone; no stone is a man."
732 Peter 3:4 concludes: ". . . all things continue as they were from the beginning of creation."
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will have any remembrance of our works." Since it is the same for the past and the present, he says: Nor indeed of those things which hereafter are to come, will there be any remembrance with those who will be in the latter end. That is to say that those who come later will have no memory of former times and this happens because of the passage of time that brings on forgetfulness. Ecclesiastes 2:16 below reads: "The times to come will cover all things together with oblivion."
QUESTIONS 4
I. What does he mean by the words: All things are hard?74
Contra: 1. There are many things known to us and animals. Therefore, it is not difficult for us to know what is known by beasts.
2. Also there are some things in which it is not possible to err, for example, the knowledge of sensible objects because the senses are never deceived when dealing with their own proper object. This is also true of the knowledge of clear principles, for example, of fundamental truths.75 It is easy to know such things.
3. What does he mean by the words: Men and women cannot explain them in words?76 It is easier for humans to 74Ecclesiastes 1:8.
75On p. 16 n. 4 QuarEd refer to Book IV, chapter 8 of Aristotle's Metaphysica. See e.g., WAE, vol. 8, 1012b: "For he who says that everything is true makes even the statement contrary to his own true, and therefore his own not true (for the contrary statement denies that it is true), while he who says everything is false makes himself also false." See also Book II, chapter 6 of Aristotle's De anima. See WAE, vol. 3, 418a: "Each sense has one kind of object which it discerns, and never errs in reporting that what is before it is colour or sound (though it may err as to what it is that is coloured or where that is, or what it is that is sounding or where that is)."
76Ecclesiastes 1:8.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
speak than for some creatures to work with ease. Therefore, if a creature works with ease, humans can easily explain the work.
I reply: There is an incomplete knowledge as when something is known through its accidents or through some work. There is a perfect knowledge that a person has who knows perfectly the substance, power, work, causes, and reasons for something. All things are hard for us, because power is hidden and substance remote from the senses.
1. To the objection that we know some things in common with animals, I say that there is some truth in this. For example, both know what is bitter, but an animal does not know fully.
2. The answer to the second objection is clear, because a sensible object is evident.
3. The third objection is answered by pointing out that there is a difference between saying and explaining. To explain is to bring into the open reasons that are hidden and obscure. Only a person who understands can do this, something that is difficult and done by few.
II. What does he mean by saying: The eye is not filled with seeing, etc.?77
1. Why does he not speak of the other senses by which one also comes to knowledge?
2. Why does he say: Is not filled? Someone is filled when one does not want more of something. It sometimes happens that a person does not want to see or hear more, but to rest. Therefore, etc.
77Ecclesiastes 1:8.
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3. Also, if the eye is not filled, then the desires of the eyes are never at rest, since desire, something that does not rest, is frustrated in achieving its goal. Such a desire is unprofitable and, therefore, sight is unprofitable.78
I reply: He speaks only of these two senses, because he is speaking of the senses as ways of knowing and as they relate to sensual pleasure. There are two words by which we know, namely, by a divine and a human word. A divine word is every creature because each creature speaks of God. This word the eye sees. A human word is a spoken word that is heard by the ear.79 – Or there are two ways of learning. One is by discovery; the other by teaching. The first of these concerns sight; the second hearing.
1.2. To the objection about being filled, I say that the author is speaking of being filled in so far as they are organs of the heart and will or desire, because a heart is not filled
78On p. 16 n. 6 QuarEd refer to Book I, chapter 2 of Aristotle's Ethica Nicomachea. See WAE, vol. 9, 1094a where Aristotle is arguing about the final purpose of human life and says: "If, then, there is some end of the things we do, which we desire for its own sake (everything else being desired for the sake of this), and if we do not choose everything for the sake of something else (for at that rate the process would go on to infinity, so that our desire would be empty and vain), clearly this must be the good and the chief good."
79On p. 16 n. 7 QuarEd cite a long passage from Homily 2 of Hugh of St. Cher's In Ecclesiasten. See PL 175:140D-142B: "The other bodily senses serve a necessity or pleasure, but these two senses, that is, sight and hearing, draw their nourishment more from spiritual pleasure. . .
.These two, that is, knowledge and affection, direct the whole substance of a rational soul so that by wisdom one may find truth, and by love embrace virtue. While external things might serve to further happiness in a rational soul, these two instruments of the senses are placed in the human body, so that by them ideas of wisdom or virtue might enter in. Should such ideas not be present they can be introduced, or if they are present in a small way, that they be increased. . . .The work of God is like a word of God speaking to us. The eyes are like instruments by
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
nor are these senses. Thus Hugh comments: "Every beauty, pleasure, sweetness of created things can affect the human heart, but they cannot fill it. It can be filled only by the sweetness for which the heart was made."80
3. The objection about being frustrated is false since its goal is elsewhere.
2. To the objection that the eye and ear do not want more, that is, because of weariness or dislike, not because they are satisfied.81
III. What does he mean by saying: Nothing under the sun is new?82
Contra: 1. Jeremiah 31:22 says: The Lord will create a new thing upon the earth.83
2. Furthermore, Revelation 21:1 states: I saw a new heaven and a new earth.
3. Moreover, the text seems to confirm an error, namely, that things end up in a circular movement, so that they are the same as they were. This is stated in the rest of the text: It has already gone before in the ages that were before us. This confirms the error that after the great year containing fifteen thousand years, all things will be renewed.84 which we see the words of God in contemplation. Just as the instrument of the ear is for hearing a human word, so the instrument of the eye is for seeing the word of the Creator, etc."
80Homily 2 of In Ecclesiasten. See PL 175:142D where Hugh has the order: pleasure, sweetness, beauty.
81It is not clear how this point fits into the overall schema.
82Ecclesiastes 1:10.
83The Vulgate reads creavit ("created") while Bonaventure has faciet ("will create/make").
84On p. 17 n. 5 QuarEd give many references. See chapter 13. n. 38 of Augustine's Unfinished Literal Commentary on Genesis in On Genesis, p. 138: "And perhaps in this way, when all the stars have returned to the same point, a 'great year' is completed, about which many people
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I reply: What concerns the working, conservation, repair, and glorification of the world is above nature and so is not under the sun or under time. These are above time with the exception of propagation, and so he is speaking only of this.
This also applies to the other objections. Note that he calls new what has not been before. There is nothing new in propagation, because it always produces similar from similar. The author objects to it being from the same thing as this is impossible to understand. If every form that was corrupted and then born again were to differ in number, this could not be understood of the same number.85 have said many things." See Plato's Timaeus in Plato VII: Timaeus,
Critias, Cleitophon, Menexenus, Epistles, trans. R. G. Bury LCL (London:
Heinemann, 1929), n. 39 on p. 83: "Nevertheless, it is still quite possible to perceive that the complete number of Time fulfills the Complete
Year when all the eight circuits, with their relative speeds, finish together and come to a head, when measured by the revolution of the Same and Similarly-moving." On p. 82 n. 2 Bury explains "the Complete
Year" in this way: "the Great World-Year, which is completed when all the planets return simultaneously to their original starting-points. Its length was variously computed; Plato seems to have put it at 36,000 years (cf. Rep. 546 B ff.)." In Book II, chapter 11 of his In Somnium
Scipionis Macrobius says: "This, as the Physicists state, is to happen after the completion of fifteen thousand years." In his Commentarius in Ecclesiasten Jerome quotes Epicurus, "who claims that after innumerable periods there will be the same, in the same place, and by the same." See CCSL lxxii, 257.
85On p. 17 n. 7 QuarEd refer to Bonaventure, II Sent. d. 15. a. 2. q. 3 at the conclusion and at dubium 4. They also refer to Book II, chapter
11 of Aristotle's De generatione et corruptione. See WAE, vol. 2, 338b:
"In consequence of this distinction, it is evident that those things whose 'substance' – that which is undergoing the process – is imperishable, will be numerically, as well as specifically, the same in their recurrence: for the character of the process is determined by the character of that which undergoes it. Those things, on the other hand, whose 'substance' is perishable (not imperishable) must 'return unto themselves' in the sense that what recurs, though specifically the same, is not the same numerically. That is why, when Water comes-to-be from Air and Air from Water, the Air is the same 'specifically', not 'numerically'."
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
IV. It can be asked what does he mean by the words: There is no remembrance of former things?86
Contra: It is said in Psalm 76:12: I remembered your works, O Lord.87
I reply: Some say that the text refers to what is evil, not to what is good. – But this is still false, because many evil things remain in the memory. – So it has to be said that this is not to be understood to be true universally, but very often. For more is forgotten than remembered. However, we retain the memory of many things that happen.
ECCLESIASTES 1:12-2:26
FROM REFLECTING ON THE
DOUBLE VANITY IN THINGS HE
DECLARES AND REPRIMANDS HIS
CURIOSITY
27. I, Ecclesiastes, was king, etc. He has shown the vanity in things. Now from a reflection on the changeableness of reality he reprimands his curiosity. There are two parts.
First, he declares his curiosity. Second, he reprimands the curiosity because of vanity where Ecclesiastes 2:11 says:
And when I turned myself to all the works.
The first part has two sections, because first he deals with curiosity in works of prudence or philosophy, and second curiosity about wealth or mechanical skill where 2:4 states:
I made great works for myself. – The first section has two headings, because he deals with curiosity in the study of natural phenomena or speculative science and then deals with the study of morals or practical science where verse
16 reads: I have spoken in my heart, etc.
ECCLESIASTES 1:12-2:3
CURIOSITY IN PHILOSOPHY
86Ecclesiastes 1:11.
87The Vulgate does not read tuorum ("your").
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ECCLESIASTES 1:12-15
CURIOSITY IN THE STUDY OF
NATURAL PHENOMENA
28. In this section he describes curiosity about works of nature or about reflection on divine works. First, he looks at the suitability of the one studying. Second, the curiosity of this person. Third, the severity of divine judgment.
Fourth, he concludes with vanity.88
29. (Verse 12). So first, on the suitability of the person studying, he says: I, Ecclesiastes. And since he had wisdom, he calls himself Ecclesiastes, that is, preacher. He also had power. So he says: I was king.89 He also had peace.
So he adds in Jerusalem, a word meaning a vision of peace.
Sirach 47:15 says: "Solomon ruled in the days of peace." 1
Chronicles 22:9 reads: "The son, who shall be born to you, shall be peaceful."90 Because he had all these qualities, he did not refrain from study.
30. (Verse 13). And I proposed in my mind, etc. Here in a second point he treats of his own curiosity, because he wanted to know and subtly investigate everything. So he says: And I proposed in my mind to seek, that is, from someone else, and search out wisely, by myself. And this is curiosity. Romans 12:3 has: "Do not be more wise than it behooves to be wise, but be wise unto sobriety." Thus, Proverbs 25:16 states: "You have found honey. Eat what is sufficient for you, lest, being glutted with it, you vomit it up."
– Concerning all things that are done under the sun. This 88The English translation is able to capture some of Bonaventure's word play of ending four words with –tas: idoneitas, curiositas, severitas, vanitas.
89The Vulgate reads fui rex Israhel ("was king over Israel").
90On p. 18 n. 1 QuarEd correctly indicate that the Vulgate reads vir quietissimus ("most quiet man") while Bonaventure has pacificus
("peaceful").
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
is excessive curiosity because it is about everything. Sirach 3:24-25 reads: "In unnecessary matters be not over curious, and in many of his works you will have been91 inquisitive. For many things are shown to you above human understanding."
31. This worst occupation, etc. He treats here of the third point, namely, the severity of divine judgment, because this condition comes from the divine judgment on the sin of the first parent. The sentence is that our rational ability may so freely run riot in the knowledge of earthly matters. So he says: this worst occupation, because it is not only culpable, but also a punishment. God has given to men and women, that is, allowed it to be given or gave it justly as a punishment. To be exercised therein, and so become forgetful of their own salvation.
32. Note that an occupation is bad, because it comes from weakness. Sirach 40:1 states: "Great labor is created for all men and women, and a heavy yoke is upon the children of Adam, from the day of their coming out of their mother's womb until the day of their burial into the mother of all." – An occupation is worse, because it comes from ignorance. About this Job 3:5 says: "Let darkness and the shadow of death cover it. Let a mist overspread it, and let it be wrapped in bitterness." – A third occupation is from curiosity, and this is worst. And it is of this that the author is speaking here.92
33. Note what Hugh says: "An occupation is a distraction of the mind that turns away, distracts, and traps a soul
91On p. 18 n. 3 QuarEd accurately mention that the Vulgate reads eris ("will be") while Bonaventure has fueris ("will have been").
92Hugh of St. Cher, p. 74h also discusses a threefold occupation: the bad stems from necessity; the worse from curiosity, the worst from cupidity.
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from being able to think of what concerns salvation."93
Curiosity, however, is a willful prostitution of a human mind, embracing any truth it chances on and being adulterous with it, because the first truth is the soul's only spouse.94
34. (Verses 14-15). I have seen all things that are done, etc.
Here in a fourth place he treats of the vanity he has found, because he makes no further progress except that in his consideration he has found vanity. And so he says: I have seen all things that are done under the sun, that is, I have reflected on everything. And behold, all is vanity, that is, vanity is clearly evident in them because according to the Apostle in Romans 8:20: "All creation was made subject to vanity, but not willingly." Indeed, not only subject to vanity, but also vexation of spirit. – But because all do not see this and because they work uselessly and do not realize their affliction, he replies to an unspoken question and says: The perverse, etc. Since more evil people are found than good, more stupid than wise, he says: The perverse are corrected with difficulty. Thus, Proverbs 18:2 cautions:
93On p. 18 n. 6 QuarEd cite Homily 5 of Hugh of St. Victor's In Ecclesiasten. See PL 175:157B: "An occupation is a distraction and entanglement of minds that turns away, dissipates, and traps souls, lest they succeed in thinking of what pertains to salvation." The editors also state that in this same place Hugh adopts the definition of curiosity given in chapter 26 of De similitudinibus, a work attributed to Anselm.
See PL 159:614B: "Curiosity is an eagerness to examine things it is useless to know."
94See Hugh of St. Cher, p. 74h: "An occupation is described by Master Hugh of St. Victor in this way: An occupation is a distraction and an entanglement of the mind that turns away and dissipates and entangles it from being able to think of what concerns salvation. Curiosity, however, is nothing other than the willful prostitution of the human mind, embracing any truth it chances upon, and fornicating with it, or to speak more truthfully, being adulterous with it. For the first truth, which is God, is human mind's only spouse." It seems clear that Bonaventure is adapting Hugh of St. Cher's citation of Hugh of St.
Victor.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
"A fool does not receive words of prudence, unless you say those things that are in his own heart."95 And the number of fools is infinite, namely, on account of their number. It is not only a vanity to reflect, but also an affliction. So it is said in Psalm 118:158: "I behold the transgressors, and I pined away." And again Psalm 118:139 has: "My zeal has made me pine away."
35. A person is perverted by evil thoughts. Wisdom 1:3 reads: "For perverse thoughts separate from God, and his power, when it is tried, reproves the unwise." A person is perverted by evil affections. Proverbs 17:20 has: "Those who are of a perverse heart will not find good, and those who pervert their tongues will fall into evil." A person is perverted by evil speech. Proverbs 10:32 states: "The lips of the just consider what is acceptable, and the mouth of the wicked utters perverse thoughts." And Proverbs 2:12 says: "May you be delivered from . . . the person who speaks perverse things." A person is perverted by iniquitous deeds.
Proverbs 2:14 has: "They are glad when they have done evil and rejoice in most wicked things." Isaiah 1:16 reads:
"Stop acting perversely."
QUESTIONS 5
I. First, what does he mean by: This worst occupation?96
Contra: This is sin, and so it means that God gave sin. – If you say: God gave, that is, allowed to be given, then the same thing applies to theft. Therefore, it would be right to say that God steals.
95On p. 18 n. 8 QuarEd correctly indicate that the Vulgate reads eius ("his") while Bonaventure has suo ("his own"). Hugh of St. Cher, 74v, o also cites Proverbs 18:2.
96See Ecclesiastes 1:13.
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I reply: "The sins between the first apostasy and the final punishment are punishment and sin."97 Some are due more to guilt, some to punishment. Those due more to punishment are attributed to the just judgment of God, and they are occupation and blindness of this matter.
II. What does he mean by: The perverse are corrected with difficulty?98 It is easy for a person to be perverted, but perversion is against nature.99 Therefore, if it is very easy to be turned back to nature, for vice is against nature, it is very easy to be corrected.
I reply: The answer is taken from the point of view of an evil work, because "good is done in one way, but evil is
97On p. 19 n. 1 QuarEd write: "In these words the Master (Peter Lombard) in Book II, d. XXXVI, c. 1 of his Sentence Commentary includes the opinion of Augustine in his Enarratio in Psalmum 57, chapter 9, n. 18." See PL 36:687 and Exposition on the Psalms 51-72, pp. 140-141: "The apostle gives a list of many things which are sins, and calls them punishments for sins. He says that the primary punishment is pride, or rather that pride is not a punishment, but the primordial sin. Pride is the first sin, and the last punishment is eternal fire or the fire of hell – last, because it is the punishment of the damned.
Between that first sin and this ultimate punishment there are other things which are both sins and punishments." See further Magistri
Petri Lombardi Sententiae in IV Libris Distinctae, Volume I, third edition, Spicilegium Bonaventurianum 4 (Grottaferrata: College of St.
Bonaventure, 1971), 537: "For between the first sin of apostasy and the final punishment of eternal fire, there are sins and punishments of sin in the middle." Obviously, Bonaventure's citation is not verbatim.
98Ecclesiastes 1:15.
99On p. 19 n. 2 QuarEd cite Book IV, chapter 20 of John Damascene, De fide orthodoxa. See Saint John of Damascus: Writings, trans. Frederic
H. Chase, FC 37 (New York: Fathers of the Church, Inc., 1958), 386387: "Now, as they were made, all things that God made were very good. So, if they remain as they were created, then they are very good.
But, if they freely withdraw from the natural and pass to the unnatural, then they become evil." See PG 94:1195C. The editors also refer to Book
II, d. 28. a. 1. q. 1. arg.1 ad oppositum of Bonaventure's Sentence Commentary where the same objection is found.
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
done in many ways."100 And from the point of view of the power of the one working, whose power is made weak by sin and so is incapable of strenuous work. And from the point of view of the opposition of good and evil according to privation, because it is very easy to fall from a perfect state to privation, but difficult or almost impossible to go back.
ECCLESIASTES 1:16-2:3
CURIOSITY IN THE STUDY OF
MORALITY 36. I have spoken, etc. The author has dealt with the study of natural phenomena. Here he similarly shows his curiosity in the study of morality, and he does this in the following order. First, he notes his crossing over from the study of natural phenomena to morality. Second, he notes the finding of affliction. Third, his turning to the enjoyment of pleasures. Fourth, his return to a reflection on what is useful.
37. (Verses 16-17a). First, he suggests his crossing over to a reflection on morality after his reflection on natural phenomena. For this he says: I have spoken in my heart, that is, by thought, saying: Behold, I have become great, in fame. And in wisdom I have gone beyond all who were before me in Jerusalem. I Kings 4:30-31 states: "The wisdom of Solomon surpassed the wisdom of all the Orientals and of the Egyptians, and he was wiser than all men and women." Sirach 47:15-16 reads: "You were wise in your youth. You were filled as a river with wisdom."
100On p. 19 n. 3 QuarEd refer to four places in Aristotle. See, e.g., Book II n. 6 of Ethica Nicomachia. See WAE, vol. 9, 1106b: "Again, it is possible to fail in many ways (for evil belongs to the class of the unlimited, as the Pythagoreans conjectured, and good to that of the limited), while to succeed is possible only in one way (for which reason also one is easy and the other difficult – to miss the mark easy, to hit it difficult); for these reasons also, then, excess and defect are
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38. Solomon possessed this knowledge partly from revelation. Thus he says: My mind contemplated many things wisely, namely, I was divinely enlightened. And partly from his own effort. So the text continues: And I have learned.
Proverbs 4:3-4 states: "I was my father's son, tender and as an only son in the sight of my mother. And he taught me." Proverbs 31:1 reads: "The vision, by which his mother instructed him." – So since he reflected that he had wisdom from the study of natural phenomena because "he had discussed things . . . from the cedar of Lebanon to hyssop," as is said in 1 Kings 4:33, he decided to cross over to the study of morality. So he says: And I have given my heart to know prudence, what should be done; and learning, what should be known; and errors, that are contrary to prudence; and folly, contrary to knowledge. He did this because a thing is not perfectly known, unless its opposite is known. These things are useful to know, provided they are studied in the right way. For Proverbs 8:10 says: "Receive instruction101 and not money. Choose knowledge rather than gold."
39. (Verses 17b-18). And I have perceived, etc. Here the author treats of the second point, namely, the finding of spiritual misfortune in this study. The more men and women know of good and evil, the more they are afflicted when doing wrong. So he says: I perceived that in these also there was labor and vexation of spirit, that is, in the knowledge of what is useful. And labor in acquiring knowledge. Psalm 72:15 reads: "I studied that I might know this.
It is a labor in my sight." Vexation of spirit, after acquiring knowledge or from denouncing wrongdoing or because this knowledge was an occasion of pride and impatience. For characteristic of vice, and the mean of virtue; 'For men are good in but one way, but bad in many.'"
101On p. 19 n. 6 QuarEd accurately indicate that the Vulgate reads disciplinam mean ("my instruction").
ST. BONAVENTURE'S COMMENTARY ON ECCLESIASTES
knowledge puffs up.102 – Both of these interpretations agree with what follows in the next verse: Because in much wisdom there is much indignation or contrition over wrongdoing or impatience arising from pride. High ranking clergy most easily become indignant when they do not have what they want. In Job 32-37 Elihu was moved to indignation because he regarded himself as wise.103 So the author says:
The person who adds knowledge also adds sorrow,104 for an impatient person bears many sorrows, as there is no one who has all desires fulfilled. The other translation of Jerome agrees with this interpretation: "I have perceived that in these is a feeding on wind,"105 and so it is right that people find labor and vexation of spirit there. For Hugh comments: "Curiosity impels him to study. Pride impels him to show off. And so it is fitting that labor should weigh down on the one puffed up, and being occupied should put to flight the one who was curious."106 – The text can also be understood of the vexation of contrition, because where there is much wisdom, there is great indignation against sin. Jeremiah 31:19 says: "After you showed me, I struck my thigh," that is, of penance. Job 42:5-6 reads: "Now my eye sees you. Therefore, I reprehend myself and do penance in dust and ashes.
102See 1 Corinthians 8:1. Hugh of St. Cher, p. 74v, k also refers to 1 Corinthians 8:1.
103It is understood that the wisdom of others did not agree with that of Elihu.
104The Vulgate reads laborem ("labor") while Bonaventure has dolorem ("sorrow").
105See Jerome's Commentary on Ecclesiastes 1:17 in CCSL lxxii, 261.
106See Homily 7 of In Ecclesiasten and PL 175:164A.