Cap. 1, Vers. 1
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/15/d/1/q/bon-eccl-c1-v1
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### Commentary on the Book of Ecclesiastes.
### Chapter I.

*The words of Ecclesiastes* etc. This whole book is divided into three parts: into the *title* or prooemium, and the *treatise*, which begins there: *Vanity of vanities* etc.; and the *epilogue*, which begins there: *And whereas Ecclesiastes was very wise.* — In the title the *efficient cause* is made manifest, in the treatise the *matter* and the *form*, in the epilogue the *end*.

#### On the title.

(V. 1.). In the *title*, therefore, the author is made manifest as to his *wisdom*, as to his *goodness*, as to his *royal power*. — By reason of *wisdom* he says: *The words of Ecclesiastes*, supply: what follows are the words of Ecclesiastes; because Ecclesiastes means *preacher*, and one cannot be a preacher unless he is wise; for it is said in Proverbs, the twenty-sixth chapter: « As if a thorn should grow in the hand of a drunkard, so unseemly is a parable in the mouth of fools »; whence Proverbs, the seventeenth chapter: « Well-composed words do not become a fool ». — As to his *goodness* it is made manifest when it is said: *The son of David.* For David was holy, and sons by imitation are holy; whence in Scripture the name is one of kindness and meekness; Matthew, the fifteenth chapter: « Have mercy on me, thou son of David ». — As to his *royal power*, when it is said: *King of Jerusalem*, because Jerusalem was the most noble city and the head of the whole kingdom, below: *I Ecclesiastes was king of Israel in Jerusalem*, because he dwelt there chiefly.

### Questions.

I. Here a question arises: since Solomon made three books, what is the reason that to the book of Proverbs and to this one he prefixes a title in which his own name is expressed, but does not prefix one in the Canticle of Canticles?

I respond: it must be said that in the book of Proverbs Solomon himself is introduced speaking as a wise man to a disciple; whence he calls the hearer *son*; likewise

here he is introduced as a man who has had experience of divers things; but in the Canticle of Canticles the bride and the bridegroom speak. Lest therefore it should seem that these were the words of Solomon to his wife — whereas they are Christ's to the Church — he does not prefix his name there. But here, because he was for the most part speaking in his own person, and in the book of Proverbs likewise, he prefixes a title in which his name is specified and disclosed.

II. Likewise it is asked why in the book of Proverbs he says *parables*, but here says *words*. — If *you say* that there he speaks in parables and figuratively, but here openly; then *I ask* why here and there he varies the manner of proceeding.

I respond: it must be said that there is one manner of speaking that is *proper* and open, another that is *parabolic*; and this latter is twofold: one by parables and *open* likenesses, another by *hidden* and deep ones. Since therefore Solomon in the book of Proverbs speaks to the little ones and the untaught, he therefore speaks *parabolically* and *openly*; but because in Ecclesiastes he speaks to those making progress, therefore *openly* and *properly*; but in the Canticle, because to the perfect, whose is *strong meat*, therefore *parabolically* and *hiddenly*.

III. The question is why in the title of Proverbs he calls himself by his own name, while here he calls himself *Ecclesiastes*?

I respond: it must be said that, as Jerome says, Solomon was three-named, which indeed belongs to him according to the threefold writing which he published. For he was called *Salomon*, called *Ecclesiastes*, and *Idida*. *Salomon*, the peaceable, because he possessed the whole kingdom in peace; whence also he handed on to all the teaching of parables. *Ecclesiastes*, the preacher, because he speaks in the persons of divers men. *Idida* is the same as *beloved of the Lord*. — Therefore, then, he calls himself *Ecclesiastes*, because in this book he brings forward the opinions of divers men and according to this persuades in divers ways. He is called *Idida* in the title of the Psalm *Eructavit*, which is about him literally.

IV. Likewise it is asked why here he calls himself *the son of David* and *king of Jerusalem*, but in Proverbs calls himself *king of Israel*?

I respond: one reason is taken on the part of the *author*, because, according to what the Hebrews believe, this book was Solomon's while he was doing penance and humbling himself. And therefore in Proverbs he does not name himself from another, but rather makes manifest the power of his whole kingdom; here, however, he humbles himself; therefore, naming himself from another, he indicates not the whole power but a part, and therefore etc.

Another reason was on the part of the *work*, because in Proverbs he leads to the knowledge of things to be done, here to the contempt of things present. And because there are very many who would rather be wise than despise things present, therefore there he calls himself king of *Israel*, but here of *Jerusalem*, because the despisers of the world are citizens of the heavenly Jerusalem, who *have not here a lasting city, but they seek one that is to come*.

V. And from this appears the solution of that question which can be raised: why here he does not express the end, as in Proverbs. Because the end of Proverbs is *wisdom*, which attracts to hearing; the end of this book is *the contempt of the world*, which few are willing to hear about.

From these things it appears why he said *words*, why he said *Ecclesiastes*, why *the son of David*, why *king of Jerusalem*, why also he did not add anything about the usefulness of the doctrine of this book, as in Proverbs.

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