Chapter XXXI
Nothing can add to the simple beauty of tWs admirable portrait. On the measure of its realization in the daughters of our own day rest untold results, in the domestic, and, therefore, the clvH and religious, welfare of the people.
Ver. 1-31. 1. Of the title of this, the 6th part of the book,
cf. Introduction, prophecy—as ch. 30. 1. 3. Wliat, my son I— I. ('., Wliat sliall I say? repetitions denote earnestness, son . . . -woml)—as our phrase, "my own son," a 402
The Preacher Sho'^cth that all ECCLESIASTES I. Human Courses are Vain,
ECCLESIASTES; OR THE PREACHER,
THE GREEK TITLE IN THE LXX.
TUE Hebrew is Koheleth, which the speaker In It applies to himself (ch. 1. 12), " I, Koheleth, was king over Israel."
It means an Assi-mbler or Convener of a meetinf/ and a, I'reac/ier to such a meeting. Tlie feminine form of tlie Hebrew
lioun, and its construction once (ch. 7. 27) with a feminine verb, show tliat it not only •ignifles Solomon, the Preacher to assemblies (in wliich case it is construed witli the verb or noun masculine), but also Divine IKtsdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with tlie masculine. Solomon was endowed with inspired wisdom (1 Kings 3. 5-U ; 6. 11, 12; 9. 1, Ac; 11. 9-11), specially fitting liim for the task. Tlie Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had au assembly yearly, at Ocadh,
for'liearing and reciting poems. Cf. "Masters of assemblies" (note ch. 12. 11, also 12.9). "The Pi-eacher tauglit tlie people knowledge," probably viva voce; 1 Kings 4. 34; 10. 2, 8, 21 ; 2 Chronicles 9. 1, 7, 23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1 Kings 4. 32. 33), refers not to wrilten composi-
tions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signities also by the term that Solomon's doctrine is Intended for the "great congregation," the Church of all places and ages (Psalm
22. 25 ; 49. 2^). Solomon was plainly the author (ch. 1. 12, 16; 2. 15; 12. 9). That the Rabbins attribute it to Isaiah or Hezekiah is
explicaljle by supposing that one or the other inserted it in tlie canon. Tlie difference of its style, as compared with Proverbs and Sons; of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervour of his first love to God; Proverbs, about the same time, or somewhat later ; but Ecclesiastcs in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psalm
89. 30, 33 proves his penitence. The substituti(m of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1 Kings 11. 14, 23); but now, having repented, he wishes to l)e henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic, were offshoots.
The Scope of Ecclesiastes is to show the vanity of all mere human pursuits, when made (he chief end, as contrasted
Willi the real blessedness of true wisdom, i. e., religion. The immortality of the soul is dwelt on incidentally, as subsidiary
to the main scope. Moses' law took this truth for granted, but drew its sanctions of rewards and punishments in accord.ance with the theocracy, which was under a special providence of God as the temporal King of Israel, from tlie present life, rather than the future. But after that Israel chose an earthly king, God withdrew, in part, his extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice
(ef. ch. 2. l(j; 3. 1!) ; 4. 1 ; 5. 8 ; 7. 15; 8. 14; 9. 2, 11). Hence the need arises to show that tliese anomalies will be rectified
hereafter, and this is the grand "conclusion," therefore, of the " whole " book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep liis commandments "
(cli. 12. 13, 14), and raeanwlille, to use, in joyful and serene sobriety, and not abuse the present life (ch. 3. 12, 13).
'It is objected that sensual epicurism seems to be inculcated (ch. 3. 12, 13, 22, &c.) ; but it is a contented, thankfu I enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by
ch. 5. 18, cf. with 11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in cli. 7. 2-6; 11.9;12.1. Again, ch. 7. 16 ; 9.2-10, might seem to teach fatalism and skepticism. But tliese are words put in the mouth of an objector; or rather, were tlie language of Solomon himself during liia apostasy, finding an echo in the heart of every sensualist, who ivishes to be an unbeliever, and, wlio, therefore, sees
difficulties enough in the world around wherewith to prop up his wilful unljelief. The answer is given (cli. 7. 17, 15;
9. 11, &c. ; 11.1,6; 12. 13). Even if these passages be taken as words of .Solomon, they are to be understood as forbidding a self-made " righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness witli which it wearies itself; also, that speculation wliich tries to fathom all God's inscrutable counsels (ch.
8. 17), and that carefulness about the future forbidden in Matthew 6. 25. The Chikf Good is that, the possession of which makes us happy, to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted
It to the present life, treating the eternal as unreal, and only useful to awe the multitude witli. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy tiie soul, and that heavenly wisdom alone
Is the chief good. He had taught so when young (Proverbs 1. 20; 8.1,&c.); soalso,in Song of Solomon, he had spiritualized the i;ubject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.
It is dividi^d into two parts—chs. 1.-6. 10 showing the vanity of earthly things; ch. 6. 10 to ch. 12., the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed.
Tlie deviations make it the less stitf and artitlcial, and the more suited to all capacities. It is in poetry; the lienii-
stlchal di visi(m is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words,
ellipses, parallelism, or, in its absence, similarity of diction, mark versification.
of Heavenly ITMom speaking through and identified with nim. Verse 12 shows that "king of .lerusaleni" is in apposition, not with " David," but " Preacher." of .lerusnleni—rather, in Jerusalem, for it was merely his metrop-
Ver. 1-18. INTUODUCTION. 1. the Preacher—and Convener of assemblies for the purpose. See my Preface. " Koheleth" in Hebrew, a symbolical name for Solomon, and
olis, not his wliole kingdom. 3. The theme proposed a* 403
Vanity of all Human Courses ECCLESIASTES II. in the Woi-ks of Pleasure.
lem," implies that he reigned over Israel and Judah combined ; vvliereas David, at Heljron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah. 13. this sore travail viz., that of" searching out all things done under heaven." Not human wisdom in general, wliich comes afterwards (ch. 2. 12, &c.), but laborious inquiries into, and speculations about, the works of men, ex. gr., political science. As man is doomed to get his bread, bo his knowledge, by the sweat of his brow (Genesis 3. 19). [GiLii.] exercised i. e., disciplined ; lit., " Ihsit they may thereby chastise or humble themselves." 14. The reason is here given why investigation into man's " works"
the first part of his discourse. "Vanity of vanities—He-
liraisin for tlie most utter vanity. So "holy of liolies" (Exodus 26.); "servant of servants" (Genesis 9.25). The repetition increases the force, all Hebrew, "the all ;" all >vilhout exception, viz., earthly things, vanity—not in tlieniselves, for God raaketh nothing in vain (1 Timothy
i. -I, 5), but vain when put in the place of God and made theeiid, instead of the mean* (Psalm 39.5,0; 62.9; Matthew
H. 3;i); vain, also, because of the "vanity" to which they are "subjected" by the fall (Romans 8.20). 3. What profit . . . labour i. e., "What profit" as to the chief good (Matthew 16.26). Labour Is profitable in its pi-oper place (Genesis 2. 15; 3.19; Proverbs 14. 23). under the siin i.e.,
is only "sore travail" {v. 13), viz., because all man's ways are vain (v. 18) and cannot be mended (v. 15). vexation of
in this life, as opposed to the ffiture world. The phrase otten recurs, but only in Ecclesiastes. earth . . . for ever—(Psalm 104. 5.) While the earth remains the same, the generations of men are ever changing; what lasting
[a preying upon the] spirit Maurer translates, "tlie pursuit of wind," as ch. 5. 10; Hosea 12. 1, "Ephraim feedeth on wind." But old versions support the English Version. 15. Investigation (u. 13) into human ways is vain labour, for they are hopelessly "crooked " and " cannot be made straight" by it (ch. 7. 13). God, the chief good, alone can do th is (Isaiah 40. 4 ; 45. 2). wanting—(Daniel 5. 27). num-
profit, then, can there be from the toils of one whose sojourn on earth, as an individual, is so brief? The "for ever" is comparative, not absolute (Psalm 102. 20). 5. (Psalm 19. 5, 6.) Panting is the Hebrew for " hasteth ;" metaphor, from a runner (Psalm 19.5, "a strong man") in a "race." It applies rather to the risinj? sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favour Maurer, "And (that
bered—so as to make a complete number ; so equivalent to supplied. [Matjker.] Or, rather, man's state is iitterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in tlie investigator's labour, are not partial, but total. 16. communed with . . . heart—(Genesis 24. 45.) come to great estate—Rather, " I have magnified and gotten" {lit., added, increased), &c. all
too, returning) to his place, where panting he riseth." G. according to his circuits i. e., it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt. 7. By subterraneous
. . . before me In Jerusalem—viz., the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheletli, or "Gatherer of men," (Luke 13. 34), and "Wisdom" incarnate (Matthew 11. 19; 12. 42). had . . . experience— had seen (Jeremialr 2. 31). Contrast with this glorying iu worldly wisdom Jeremiah 9. 23, 24. 17. wisdom . . . madness— i. e., their effects, the works of human wisdom and folly respectively. " MadJiess," lit., vaunting extravagance ; ch. 2. 12; 7. 25, &c., support English Version rather than Dathe, "splendid matters." "Folly" is read by English Version with some MSS., instead of the present Hebrew
eavitie.s, and by evaporation forming rain-clouds, tlie fountains and rivers are supplied from the sea, Into which they then flow back. The connection is: Individual men are cr,'.iiiiia?Uy changing, whilst the succession of the race continues ; just as the sun, wind, and rivers are ever shifting about, whilst the cycle in whicli they move is Invariable; they return to the point whence they set out. Hence in man, as in these objects of nature which are his analogue, witli all the seeming changes "there is no new tiling" (f. 9). 8. MAtJKER translates, "All words are wearied out," i. e., are inadequate, as also, "man cannot express"
all the things in the world which undergo this ceaseless, changeless cycle of vicissitudes: "The eye is not satisfied with seeing them," etc. But it is plainly a return to the idea (v. 3) as to man's " labour," which is only wearisome and profitless ; " no new" good can accrue from it (v. 9); for as the sun, &q., so man's laborious works move in a changeless cycle. The "eye" and "ear" are two of the taskmasters for which man toils. But these are never "satisfied" (ch.0. 7; Proverbs 27.20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, .lesus Christ (John 4. 13, 14; Revelation 21. 5). 9. Rather, " no new thing at all;" as Numbers 11. 6. This
text, "prudence." If Hebrew be retained, understand " \)r\.u\ence," falsely so called {I Timothy 6. 20)," craft" (Dan-
iel 8. 25). 18. wisdom . . . knowledge—not in general;
for wisdom, &c., are most excellent In their place; but
sjiecidative knowledge of man's ways (v. 13, 17), which, the farther it goes, gives one the more pain to And how " crooked " and " wanting" they are (v. 15; ch. 12. 12).
Ver. 1-2G. He next tries pleasure and luxury, retaining however, his worldly "wisdom" (cli. 3. 9), but all proves " vanity" in respect to the chief good. 1. I said . . . heart —(Luke 12. 19.) thee—my heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Isaiah 50. 11). 3. laughter—including prosperi^j/, and joy
is not meant in a general sense; but there is no new source of happiness (the subject In question) which can be devised; the same round of petty pleasures, cares, business, study, wars, Ac, being repeated over and over again. [Hoi.DEN.] 10. old time [Hebrew, ages], which was 'The Hebrew plural cannot be joined to the verb singular. Therefore translate, "It hath been in the ages before; certainly it hath been before us." [Holden.] Or, as Maurer, "That which has been (done) before us (in our presence,
in general (Job 8. 21). mad i. e.,whcn made the chief good;
it is harmless in its proper place. What doeth It I—Of what avail is it in giving solid good? (ch. 7. 6; Proverbs 14.
13). 3-11. Illustration more at large of v. 1, 2. 3. sought —I resolved, after search into many plans, give myself nnto—lit., to draw my flesh (body) to wine (including all banquetings). Image from a captive drawn aftera chariot in triumph (Romans 6. 16, 19; 1 Corinthians 12.2); or, one "allured" (2 Peter 2. 18, 19). yet acquainting . . . wUdom—ii7., "and my heart (still) was behaving, or guiding
1 Chronicles 16. 33), has been (done) already in the old times." 11. The reason why some things are thought "new," which are not really so, is the Imperfect record that exists of preceding ages among their successors, those that . . . come after—i. e., those th.at live still later than the " things, rather the persons or 'generations,' v. 4, with which this verse is connected, the six Intermediate verses being merely illustrations of v.4 [Weiss], that are to come" (cli.2. 16; 9.5). 13. Resumption of u. 1, the intermediate versos Ixdng the Introductory statement of his thesis. Therefore, " the Preacher" (Koheleth) is repeated, was king—instead of "am," because he is about to give the results of his past experience during his long reign. In Jerusnlcin — specified, as opposed to David, who reigneil Ijoth in Hebron and Jerusalem ; whereas Solomon reii(ned only in Jerusalem, "King of Israel lu Jerusa404
itself, with wisdom. [Gesenius.] Maurer translates, " teas weary of (worldly) wisdom." But the end of v. 9 confirms Englijih Version, folly—viz., pleasures of the flesh, termed " mad," v. 2. all the days, &c.—(.See Margin and
ch. 6. 12; Job 15. 20.) 4. (1 Kings 7. 1-8; 9. 1, 19; 10. 18, Ac.) vineyards—(Song of Solomon 8. 11.) 5. gardens Hebrew, paradises, a foreign word ; Sanscrit, " a place enclosed with a wall ;" Armenian and Arabic, "a pleasure-ground wltlj flowers and shrubs near the king's house, or casiie." An
The Vanity of Pleasure, ECCLESIASTES III. and of Human Laboui,
earthly paradise can never make up for the want of the heavenly (Revelation 2. 7). 6. pools—artificial, for irrigating the soil (Genesis 2. 10; Nelieniiah 2. 14; Isaiah 1. 30). Tiivee such reservoirs are still found, called Solomon's cisterns, a mile and a half from .Jerusalem, wood tliat brtitgetU fortli—ratlier, "tlie grove that flouruheth with trees." [l.oWTH.j born in my house—these were esteo/aed more trustworthy servants than those bouKlJt (Genesis 11. 14; 15. 2, A ; 17. 12, 13, 27; Jeremiah 2. 14), called «o)iso/ one's handinald(K'S.oA\.\s 23. 12; cf. Genesis 12. 16; Job
dered (ch. 11. 6). "prosper," though Margin gives "right." [HoLDEN and Maurek.] evil—not in itself, for this is thn ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly. 22. Same sentiment as v. 21, interrogatively. 2.3. The onl.y fruit he has is, not only sorrows in his days, but all his days are sorrows, and his travail (not only has griefs connected with it, but is itself) grief, 'il. English Version gives a seemingl.v Epicurean sense, contrary to tlie general scope. The Hebrew, lit., is, " It is not good for man that he should eat," &c., "and should make his soul see good" (or "s?iow his soul, i. e., liimsclf, happy"), <fcc. [Weiss.] According to Holden and Weiss, ch. 3. 12, 22 difTer from this verse in the text and meaning; liere he means, "It is not good that a man should feast himself, and falsel.v make as though his soul were h.appy;" he thus refers to a [also pretending of ha,\)Y>inest> acr/i()7-ed by and for one'sself; in ch. 3. 12, 22, and 5. 18, 19, to real seeing, or finding pleasure n'?ien Godgives it. There it is said to be good for a man to en joy with satisfaction and thankfulness the blessings which God gives; here it is said not to be good to take an unreal pleasure to one's self by feast-
1. 3). 8. (1 Kings 10. 27; 2 Chronicles 1. 15; 9. 20). pcciUlar treasure of kings and . . . provinces — contributed by them, as tributary to him (1 Kings 4.21,24); a poor substitute for the wisdom wliose "gain Is better than fine gold" (Proverl)s 3. 14, 15). singers—so David (2 Samuel 19. 35). musical instruments ... of all sorts— introduced at banquets (Isaiah 5. 12 ; Amos 6. 5, 6) ; rather, a princess and princesses, from an Arabic root. One regular wife, or queen (Esther 1.9); Pharaoh's daughter (1 Kings 3.1); oilier secondary wives, "princesses,"' distinct from the "concubines" (I Kings 11. 3; Psalm 45.10; Song of Solomon 6. 8). [Weiss; Gesknius.] Had these been omitted, the enumeration would be incomplete. 9. great— opnlent (Genesis 24. 35; Job 1.3; see 1 Kings 10. 23). remained—(u. 3). 10. my labour—in procuring pleasures, tbis—evanescent "joy" was my only "portion out of all my lal)our" (ch. 3. 22 ; 5. IS; 9. 9; 1 Kings 10. 5). 11. Butall these I felt were only "vanity," and of no "profit" as to the chief good. " Wisdom" (worldly common sense, sagacity), which still "remained with me" (j;.9), .showed me that these could not give solid happiness. 12. He had tried (worldly) wisdom (ch. 1. 12-18) and folly (foolish pleas-
ing, <tc. This also I saw—I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [Weiss] (Psalm 4. 0; Isaiah 57.
19-21). Or as Hoeden, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good). 25. hasten—after Indulgences (Proverbs 7. 23 ; 19.
2), eagerly pvrsue sucli enjoyments. None can compete with me in this. If I, then, with all m,y opportunities of enjo.vment, failed utterly to obtain solid pleasure of my own making, apart from God, who else can? God mercifully spares His children the sad experiment which Solomon made, b.y denying them the goods which they often desire. He gives them the fruits of Solomon's experience, without their paying the dear price at which Solomon bought it. 36. True, literally, in the Jewish theocr.acy; and in some measure in all ages (Job. 27. 16, 17; Proverbs
ui'e) (v. 1-11) ; he now compares them (v. 12), and finds that Wliilst (worldly) wisdom excelleth folly (u. 13, 14), yet the one event, death, befalls both (i\ 14-16), and that thus the wealtli acquired by tliewise man's " labour" may descend to a "fool " that hath not laboured (v. 18, 19, 21); therefore
all his labour is vanity (v. 22, 23). what can tlie man do
. . . already done—(Ch. 1. 9.) Parenthetical. A future Investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing " wisdcm and madness." Holden, with less ellipsis, translates, " What, O man, shall come afterthe king?" d-c. Better, Grotius, "What man can come after (compete witli) the king in the things which are done?" None ever can have the same means of testing what all earthly things can do towards satisfying the soul ; namely, worldly wisdom, science, riches, power, longevity, all combined. 13, 14. (Proverbs 17. 24.) The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, whilst the "fool " is wanting In these respects (" darkness," equivalent tofatal error, blind infatu^ aflon^, yet one event, death, happeneth to both (Job 21. 26). 15. why was I—so anxious to become, &c. (2 Chronicles 1.
13. 22; 28. 8). Though the retribution be not so visible and immediate now as then, it is no less real. Happiness even here is more truly tlie portion of the godly (Psalm 84.11; M.atthewS. 5; Mark 10. 29, 30; Romans 8. 28; 1 Timet hj' 4. 8). that he [the sinner] may give—i. e., unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (2 Chronicles 1). The backsliding Solomon had no happiness when besought it in them apart from God; and the riches which he heaped up became the prey of Shlshak (2 Chronicles 12).
Ver. 1-22. Earthly pursuits are no doubt Lawful in their proper time and order (v. 1-8), but unprofitable when out of time and place, as for instance, when pursued as the solid and chief good (r. 9, 10); whereas God makes ever,vthing beautiful in its season, which man ob.scureLy comprehends (v. 11). God allows man to enjoy moder.ately and virtuously His earthly gifts (v. 12, 13). What consoles us amidst the instaliility of earthly blessings is, God's counsels are immutable {v. 14). 1. Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (ch. 1. 5-7). purpose—as there is a -fixed "season" in God's " purposes" {ex.gr.. He has fixed the"tiii)e" when man is "to be born," and " to die," v. 2), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but api^roves of, tlie "use" of earthly blessings {v. 12); it is the "abuse" that He condemns, the making them the chief end (1 Corinthians 7. 31). The earth, without human desires, love, taste, Joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of thein, as of a flood, need control. Reason and revelation are given to control them. 2. time to die—(Psalm 31.
10). Then—Since such is the case, this—viz., pursuit of (worldly) wisdom, it can never fill the place of the true wistlom (Job 28. 28; Jeremiah 8.9). 16. remembrance a great aim of the worldl.v (Genesis 11. 4). The righteous alone attain it (Psalm 112. 6 ; Proverbs 10. 7). for ever—no perpotiuil memorial, that which now is Maurer, " In the days to come .all things shall be now ?o«(7 (1170 forgotten." X7. Disappointed in one experiment after another, he is weary of life. The b.aekslider ought to have rather reasoned as tlie prodigal (Hosea 2. 6,7; Luke 15. 17, 18). grievous unto me—'Job 10. 1.) 18, 19. One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfish uess is mostly at the root of worldl.v parents' alleged providence for their children. But now the remembrance of liow he himself, the piously-reared child of David, had disregarded his father's dying charge (1 Chronicles 28.9;, suggested the sad misgivings .as to what Rehob«im, his son b.y an idolatrous Ammonitess, N<aamah, should prove to be ; a foreboding too fully realized (1 Kings
15; Helirews 9.27). plant—A man. can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his " birth" and " death." To try to " plant" onl. of seasoi*
12. ; 1 1. 21 -31). 20. I c/dve up as desperate all hope of solid fruit frori my labour. 21. Suppose " there is a man," &c. equity— rathfcc "witl succesis." as tne Hebrew Is ren-
A Se(i>-on Jbr Eceryihinrj. ECCLESIASTES III. God shall Judge MarCs Worhi.
Is vanity, however {jood in sea.ion : so to make earthly thiiiss llie chief end is vanity, however good they be in order ^viul season. Gill takes it, not so well, /ii^., (Jere-
ch. 5. 18). 'When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (Acts 2. 46; 1 Corinthians 10. 31; 1 Timothy
niiali IS. 7, 9; Aiuos 9. lo; Matthew 1.5. 13). 3. time to UiU — ri',:., juilicially, criminals; or, in wars of self-defence; not in malice. Out of this time and order, killing is
4. .3, 4). 14. (1 Samuel 3. 12; 2 Samuel 23. 5; Psalm SO. ;34 ; Matthew 24.35; James 1.17.) for ever—as opposed to man's perishing labours (ch. 2. 15-18). any thing taken from it—opposed toman's "crooked and wanting" works
;:>virder. to Ueal—(iod has his times for "healing" (lit., Isaiah 8S. o, 21; fig., Deuteronomy 82. 39; Hosea C. 1 ; spiritually, Psalm It". 3; Isaiah 57. 19). To Ileal spiritually, before the sinner feels bis would be out of time, and so injurious, time to break down—cities, as Jerusalem, l.)y Nebucliadnezzur. Ijiilld up—as Jerusalem, in the time of Zeruljbabel ; spiritually (Amos 9. 11), " the set time" (Psalm 102. 13-l(i). 4. moiii-ii I'iz., for the dead (Genesis 23. 2). dance—as David before the ark (2 Samuel
{ch. 1. 15; 7. 13). The event of man's labours depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its ]>i-oper season (v. 12, 13), not setting aside God's order, but observing deep reverence toward.<5 God; for the mysteriousness and unchangeableness of God's purposes are designed to lead " man to fear before Him." Man knows not the event of each act, otherwise he would think himself independent of God. 15. Resumption of ch. 1. 9. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (v. 14), and returns in a fixed cycle, reqnireth that . . . past—after many changes, God's law requires the return of the same cycle of events, as in the past, lit., that which is driven on. LXX. and fiyriac translate, "God requireth (i. e., avengeth) the persecuted man ;" a transition to v. IG, 17. The parallel clauses of the verse support English Version. 16. Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be, viz., " the place of judgment" (Jeremiah 12. 1)? 17. Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time'' of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile,
H. 12-1-1; Psalm 3U. 11); spiritually (Matthew 9. 15; Luke 6.
21 ; 15. 25). Tlie Pharisees, by requiring sadness out of lime, erred seriously. 5. east away stones—as out of a garden or vineyard (Isaiah 5.2). gatlier—for building, /(<;., the Gentiles, once cast-away stones, were m due tijne made parts of the spiritual building (Ephesians 2. 19, 20), and ciiildren of .\braliam (Matthew 3. 9); so the restored Jews hereafter I Psalm 102. 13, B; Zechariah 9. 16). refrain . . . embracing—(Joel2.lt); 1 Corinthians 7.5,6.) 6. time to get—cr. (/r., to gain honestly a livelihood (Ephesians 4.
2Si. lose—when God wills losses to us, then is our time to he content. Ueep—not to give to the idle beggar (2 Thes- .salonians 3. 10). cast away—in cliarity (Proverbs 11. 24); or to part with the dearest object, rather than the soul (Mark 9. 43). To be careful is right in its place, but not when it comes between us and Jesus Christ (Luke 10. 40-
421. 7. rend—garments, in mourning (Joel 2. 1.3). I^ig., nations, as Israel from Judah, already foretold, in Solomon's time (1 Kings 11.30,31), to be "sewed" together hereafter (Ezekiel 37. 15, 22). silence—(Amos .5. 13), in a national calamity, or tliat of a friend (Job 2. 13); also not
is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (v. 11; Psalm 97. 2). If judgment Instantly followed every sin, there would be no scope for free-will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last tlie more glorious, tliere —(Job 3. 17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of
to nuirmur under God's visitation (Leviticus 10. 3; Psalm
39. 1, '2, 9). 8. hate—t'j:. r/r., sin, lusts (Luke 14. 26); i. e., to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God. time of war . . . peace— (Luke 14. 31). 9. But these earthly pursuits, whilst lawful in their se.ason, are "unprofitable" when made by man, what God never intended them to be, the chief good. Solomon had tried to create an artificial forced joy, at limes when he ought rather to have been serious; the result, therefore, of his labour to be happy, out of God's order, was disappointment. "A time to plant" (i'. 2), refers to his planting (ch. 2. 5); "laugh" {v. 4), to ch. 2. 1, 2, "his mirth," "laughter;" "build up," "gather stones" (v. 3, 5), to his "building"
judgment (v. 16); so " from thence" (Genesis 49. 21). 18. estate—the estate of fallen man is so ordered (these wrongs are permitted), that Cxod might "manifest," i. e., tliereby
•prove them, and that they might themselves see their mortal frailty, like that of the beasts, sons of men rather, sons of Adam, a phrase used for fallen men. The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "bea.sts" applies especially to the ungodly 0})presso7-s (Psalm 49. 12, 20); they too need to be "manifested" (proved), wliether, considering that they must soon die as the "beasts," and fearing the judgment to come, thej' will repent (Daniel 4. 27). 19. Lit., " For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (ch. 8. 11; Psalm 55. 19; 2 Peter 3. 3, 4). They are "brute beasts," morally (v. 18; JudelO); and they end by maintaining that man, physically, has no pre-eminence over tlie beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers il in V. 21. If V. 19, 20, be his words, they express only that a» regards UabiUty to dentt, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of re-
(ch. 2. 4); "embrace," "love," to his "princess" (note, ch.
2. 8) ; "get" (perhaps also "gather," tj. 5, 6), to his "gathering" (ch. 2. 8). All these were of no " profit," because not in God's time and order of bestowing happiness. 10. (Ch.
I. 13.) 1.1. his Ume— i. e., in Us proper season (Psalm 1. 3), opposed to worldlings putting earthly pursuits out of
tlit'ir proper time and place (note v. 9). set the world in (lieir Heart—given them capacities to understand tlie u'orUl of nature as reflecting God's wisdom in its beau-
tiful order and times (Romans 1. 19,20). "Everything" answers to "world," in the parallelism, so tliat i.e., but in such a manner that man only sees a portion, not the whole "from beginning to end" (ch. 8.17; Job 26.14; Romans 11. 33; Revelation 15.4). Parkhukst, for " world," translates;'^ Yet lie hath put obscurity in the midst of them,"
lit., n secret ; so man's mental dimness of sight as to the full mystery of God's works. So Holden and Weiss. This incapacity for " finding out" (comprehending) God's work ischiefiy the fruit of tlie fall. The worldling ever since, Icnowing (Jod's time and order, labours in vain, because out of time and place. I'Z. in tliem—in God's works (v. 11), as far .as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gilts, and "do good" with them to himself and to others. This is never out of season (GalatiansU. 9, 10). Not sensual joy and self-indulgence (Philil>pians 4.4; James 4. 16, 17). 13. Jyit., "And also as to every man who eats," &c.. " this is the gift of God" (i'. 22406
ligion. But V. 21 points out the vast difference between them in respect to the future destiny; also (v. 17) lieasts have no "judgment" to come, breatli— vitality. )?1. Wlio knoweth—Not doubt of the destination of man's
spirit (ch. 1'2. 7); but " /loiy /pjc, by reason of the outward mortality to which man is as liable as the beast, and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast'
(Isiviah I). The Hebrew expresses thed'.ffcreucv stiousiy
ECCLESIASTES U , V.
VKinily thongh Oppreasion, etc.
Vaniliesi in Divine, Service, etc
from Rehoboam. The "old and foolish king" answers to Solomon him.self, who had lost his wisdom, when, in defiance of two warnings of God (1 Kings 3. 14; 9. 2-9), he for.sook God. will tio more be adinoiiislitd—knows not yet how to take warning (see JUarrjin). God liad by Ahijaii already intimated the judgment coming on Solomon (i Kings 11. 11-13). 14. out of prison—.Solomon usi s this phriJ.se of a supposed case, ex. gr., Joseph raised from a dungeon to be lord of Kgypt. His words are at the same time so liamed by the Holy Ghost that they answer virtually lo Jeiol)i)iini, who tied to escape a "prison" and dealli frojii .Sdlmuon, l<i Shisliak of Egypt (1 Kings U. 40). This uiicoii!<ci(ms pi r.'iagiiig of his own doom, and that of Rehoboam, cunstitutes the irony. David's elevation Irora poverty and exile, under Saul (whicli may liave been before Solomon's mind), had .so far tlieir counterpart in that of Jeroboam, wliercas . . . liccojiietli poor—rather, "though he (the youth) was born poor in his kingdom"
"The spirit of man tliat ascends, it belongeth to on high ; but the spirit ol' the beast tliat descends, it Ijelongetli to below, even to the earth." Their destinations and proper eleiaent difler utterly. [Weiss.] 2a. (Cf. t). 12; ch. 5. 18.) Inculcating a thanliful enjoyment of God's gifts, and a
clieerl'ul discliarge of man's duties, founded on fear of
(jrod; uotastlie seti?ualist (ch. 11.9); not as the anxious money-seeker (ch. 2. 25; 5.10-17). Uls pordoii — in the present life. If it were made his main portion, it woultl be " vanity" (ch. 2. 1 ; Luke 16. 2.5). for wlio, etc.—our ignorance as to tlie future, which is God's "ti:ne" (f. 11), should U-.ul us to use the present time in the best sense, and leave th« future to His infinite wisdom (Matthew (i.
20, 2.5, 31-31). CHAPTER IV.
Ver. 1-ie. I. rvtnriifd viz., to the thought set forth (ch.
3. Ki; .lob IVi. power—Mauiier, not so well, "violence." un coinfoiffr—twice .said to express continued satVeiin^ without any to give comfort (LsaiaU .5.S. 7). 5J. A profane sentiment if severed from its connection ; but .just in its l>earingon Solomon's .scope. If religion were not taken into account (ch. 3. 17, 19), to die as soon as possible would be desirable, so as not to sulfer or witness "oppressions;" and still moi'e so, !iot to be born at all (ch. 7. 1). Job (3.
(in the land where afteiwards he was to reign). 1.5. "I considered all the living," the present generation, in relation to ("with'') the "second youth" (the legitimate successor of the "old king," as opposed to the " poor youth, "
tlie one first spo);on of, about to be rai.sed from poverty to a throne), ?'. f'., Rehoboam. in !iis stead—tlio old king's. 16. Notwithstanding their now worsliipping the rising a sun, till; hcir-apjuirent, I icllictcd that "there were no bounds (no slability (2 Saniuol 1.5. 6; 20. 1), no check on the love of innovuliDii) of all tliat have been before them," i.
13; 21. 7j, Pavid (Fsalm 73. 3, ttc), Jeremiah (12. I), Habakkuk (1. 13), all p.a.ssed through the same perplexity, until they went into the Si-.neluary, and looked beyond the present to the "judgment" (Psalm 7.3. 17; Habakkuk 2.20;
e., the pa.st gcm ialion ; so "also they that come after,'
i. e., tlie next generation, "shall not rejoice in him," viz., Rehoboatn. The parallel, "shall not rejoice," fixes the sense of " no bounds," no permanent adheretxce, though now men rejoice in him.
3. 17, IS). Then they siiw tlie need of delay, before completely punishing the wicked, to give space for repentance, or el.se for accumulation of wrath (Romans 2. 1.5); and before completely rewarding the godly, to give room forjaith and perseverance in tribulation (Psalm 92.
7-12). F>arnests, however, are often even now given, by partial .judgments, of the future, complete one, to a.ssure
Ver. 1-20. 1. From vanity connected with kings, he passes to vanities (v. 7) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator. Keep tliy foot—In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking ofT the slioes, or sandals, in entering a temple (Exodus
us. in spite of difficulties, that God governs the earth. 3. seen—nor experienced. 4. right—rather (as ch. 2. 21, note), prosperouit. Prosperity, which men so much covet, is the very .source of provoking oppression (u. 1) and "envy," so far is it frtmi constituling the chief good. 5. Still the "fool" (the wicked oppressor^ is not to be envied even in this life, who "folds his hands together" in idleness (Proverbs 6.10; 31.33), living on the means lie wrongfully wrests from others; for such a one "eateth hi.'i own tlesli," i. e., is a self-tormenkn; never satisfied, his spirit preying on itself (Lsaiah 9. 20; 49.26). 6. Hebrew, "One open hand (pcdm) full of quietness, than both closed hands full of trav.ail." "Quietness" (mental tranquillity flowi ng from honest labour), opposed to " eating one's own flesh" (i;. .5), also opposed to anxious labour to gain (i'. 8; Proverbs 15. 16, 17; 16. 8). 7. A vanity described in v. 8. 8. not a secomi—no partner. cliUd—" son or brother," put for any heir (Deuteronomy 25. .5-10). eye—(Ch. 1. 8.) Tlie miser would not be able to give an account of his infatuation. 9. Two—oppcsed to "one" (d. 8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (Genesis
3. 5; Joshua 5. 1.5, which jiassages perhaps gave rise to the custom). Weiss needleissly reads, "Keep thy feast days" (Exodus 23. 14, 17; the three great feasts), hear—rather "To be ready (to draw nigh with the desire) tohear (obey)
is a better sacrifice than the offering of fools." [Holden.1 (Vulgate; Curiae.) (Psalm 51. 16, 17; Proverbs 21. 3; Jeremiah 6. 20; 7. 21-2:5; 14. 12; Amos 5. 21-24.) The warning is against mere ceremonial self-righteousne.ss, as in ch. 7. 12. Obedience is tlie spirit of the law's requirements (Deuteronomy 10. 12). Solomon .sorrowfully looks back on his own neglect of tliis (cf. 1 Kings 8. 03 with 11. 4, 6). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (Numbers 15, 30, 31; Hebrews 10. 26-
29). 3. rash—opposed to the considerate reverence ("keep thy foot," V. I). This ver.se illustrates v. 1, as to prayer in the house of God ("before God," Isaiah 1. 12); so v. 4-6, as to vcyws. The remedy to such vanities is stated (u. 6), "Fear thou God. God is in heaven—Therefore He ought to be approached with carefully-weighed words, by thee, a frail creature of earth. As much " business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech" (ch. 10. 14). [Hoi^den and Weiss.] But I'. 7 implies that the "dream" is not a comparison, but the vain thoughts of tlie fool (sinner, Psalm 73. 20), arising from multiplicity of (worldly) " business." His "dream"
2. 18). reward — advantage accrues from their efforts bein? conjoined. Talman says, " A man without a companion is like a left hand without tlie right." 10. If they fell— i f th^ one or other fall, as may happen to both, viz., into any distress of body, mind, or soul. 11. (1 Kings 1. 1.) The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. Bo OhrLstian ties (Luke 24. 82; Acts 28. 15). 12. one—enentj. threefold cord—proverbial for a combination of tiMLny—ex. 'jr., h usband, wife, and children (Proverbs 11. 14)
so Christians (Luke 10. 1; Colossians 2. 2, 19). Untwist the cord, and the separate threads are easily "broken." 13. The "threefold cord" of social ties suggests the subject of
is, that God hears him for his mucli speaking (Matthew 6.
eiiril government. In this case too, he concludes that kingly power confers no lasting happiness. The "wise" child, though a supposed case of Solomon, answers, in the event foreseen by the Holy Ghost, to Jeroboam, then a jioor but valiart youth, once a "servant" of Solomon, and (1 Kings
7), independently of tlie frame of mind. [English Versimx and Maitrer.] "Fool's voice" answers to "dream" in the parallel ; it comes by the many " words" flowing from the fool's " dream." 41. Hasty words in prayer (v. 2, 3) suggests the subject of hasty vows. A vow should not be hastily made(Judges 11. 35; 1 Samuel 14. 24). When made, it must be kept (Psalm 76. 11), even as God keeps His word to us
11. appointed by God through the prophet Ahijah to be bell of the kingdom of the ten tribes about to be rent
Vanities in Riches. ECCLESIASTES VI. The Vanity of Riches, Children, etc.
30. He will not remember much (lo</lvng back with disappointment, as tlie uiigO(ily do (ch. 2. 11) on) tlie days of his life, answereth ... In the joy— God anmvers hia prayers in giving liim "power" to enjoy his blessings. GE.SENIUS and Vulgate translate, "For God (so) occrupiet him with joy," Ac, that lie thinks n<jt much of the sliortness and sorrows of life. Holden, "Ttiough God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.
(Exodus 12. 41, 51; Joshua 21. 4o). 5. (Deuteronomy 23. 21,
2?.) G. tliy flfish—vow not with " thy mouth" a vow (ex. v., fasting), wliich tlie lusts of tlij' flesh (body, Marc/in, ch. 2. 3; may tempt thee to break (Proverbs 20. 25). aiigcl —the "messenger" of God (Job 33. 23); minister (Revelation 1.20); (. e., tlie priest (Malachi 2. 7) " befoi'e" whom a breach of a vow was to be confessed (Leviticus 5. 4, 5). We, Cliristians, in our vows (ex. gr., at baptism, the Lord's Supper, &c.) vow in tlie presence of Jesus Christ, "the
. angel of the covenant" (Malaclii 3. 1), and of ministering angels as witnesses (1 Corinthians 11. 10; 1 Timothy 5. 21). Extenuate not any breacli of tliem as a slight error. 7. (Note V. 3.) God's service, wlii(rli ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worsliip), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear Ihou God" (eh. 12. 13). 8. As in ch. 3. 16, so here the
Ver. 1-12. 1. common—or else more lit., great upon man,
falls heavily upon man. 3. for his soul i. e., his enjoyment. God giveth him not power to eat—this distinguishes him from the "rich" man in ch. 5. 19. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (ch. 5. 8, 10). stranger—tliose not akin, nay, even hostile to him (Jeremiah 51.51; Lamentations 5.2; Hosea 7.9). He seems to liave it in his "power" to do as he will with his wealtli, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger'' (ch. 2. 26), who has found favour in God's sight. 3. Even if a man (of this charac-
difficulty suggests itself. If God is so exact in even punishing liasty words {v. 1-6), why does He allow gross injustice? In the remote "provinces," the "poor" often
liad to i)Ut tliomselves for protection from the inroads of Philistines, Ac, under chieftains, who oppressed them even in Solomon's reign (1 Kings 12. 4). tlie matter—
the pleasure, or pin-poie (Isaiah 53. 10). JIarvel not at this
difipcnso.tion of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile. l»iglier than tJie Uigliest—(Daniel 7. 18.) regarrtftli—(2 Clironicles 16. 9.) tliere toe hlglier—pjum?,
ter) have very many (equivalent to "a hundred," 2 Kings
10. 1) children, and not have a " stranger" as his heir (v. 2), and live long ("daj'sof years" express the brevity oi life at its Genesis 47.9), yet enjoy no real "good" in life, and lie unhonoured, witliout " burial," at death (2 Kings
i. e., tlie tluee persons of tlie Godhead, or else, "regardetli (not only the ' highest' kings, than whom He ' is
9. 26, 35), the embr.vo is better than he. In the East to be witliout burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that
higher,' but even the petty tyrants of the provinces, ri'2.) the higli ones who are above them" (the poor). ['Welss.]
9. "The prolll (produce) of the earth is (ordained) for
left to hang on till rotten." [Henry.] 4. he—rather t«, "the untimely birth." So "its" not "/i/i name." with vanity—to no purpose; a type of the driftless existence of him who makes riclies the chief good, darkness—of the aliortive; a type of the unhonoured death and dark future beyond the grave of the avaricious. 5. this yet " it lias more rest than" tlie toiling, gloomy miser. 6. If the miser's length of " life" be thought to raise him above the abortive, Solomon answers, long life, without enjoying real good, is but leugtlieiied misery, and riches cannot exempt him from going whither "all go." He is flt neither for life, nor dealli. nor eternity. 7. man—rather, " the man," viz., tlie miser (v. 3-6). For not all men labour
(the common good of) all : even the king himself is served by (the fruits of) the field" (2 Chronicles 26. 10). Therefore the common Lonl of all, high and low, will punish at last those wlio rob tlie "poor" of their share in it (Proverbs
2'2. 22, 2^; Amos 8.4-7). 10. Not only will God punish at
last, but meanwhile the oppressive gainers of "silver" Bn 1 no solid "satisfaction" in it. sliall not toe satisfied —so the oppressor "eateth his own flesh" (ch. 4. 1, 5, note). YTitU increase—is not satislled with the gain that he makes. 11. tJiey . . . tliat eat tlkem—the rich man's dependants (.Psalm -Zi. o). 1'3. Another argument against anxiety to gain riches. "Sleep . . . sweet" answers to "quietness" (cli. 4.6); "not suffer . . . sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach witliout "labouring" (of. ch. 4.5), will not suffer the rich oppressor to sleep. 1.3, 14. Proofs of God's judgments even in this world (Proverbs 11. 31). The rich oppressor's wealth provokes enemies, robbers, <Scc. Then,
for the mouth, i.e., for selfi.sh gratification. ai>petite Hebrew, the soul. The insixtiability of the desire prevents that whioli is the only end proposed in toils, viz., selfgratification; "the man" thus gets no "good" out of his wealth (u. 3). 8. For—Hi)wever. [Maurer.] Tlie "tor" means (in contrast to tlie insatiability of the miser), Jbr what else is the advantage which the wise man hath above
alter having kept it for an expected son, he loses it beforehand b.v misfortune ("by evil travail"), and the son
the fool? What (advantage, i.e.. superiority, aliove him who knows not how to walk upright) hath the poor w/io knoweth to walk before the lining f i. e., to use and enjoy life aright (ch. 5.18, iO), a cheerful, thankful, gCKlly "walk" (I'salm 116.9). 9. Answer to the question in v. 8. This is the advantage : " Better is tlie sight of the eyes (the wise man's godlj' enjoyment of present seen blessings) than the (fool's) wandering, til., walking (Psalm 73.9), of the desire," i. c, vague, insatiable desires for what he has not {v.l; Hebrews 13. 5). this—restless wandering of de-
is born to be heir of poverty. Ch. 2. 19, 23 gives another aspect of the same subject. 16. Even supposing that he
loses not his wealth before death, then at least he must go
.stripped of it all (Psalm 49. 17). latooured for . . . wind —(Hosea 12.1; 1 Corinthians 9.26). 17. catetli—appropri-
ately put for " liveth" in general, as connected with v. 11,
12, IS. darkness—opposed to "light (joy) of countenance"
(ch. 8.1; Proverbs 16.15). wratli—fretfulness, lit., "His sorrow is much, and his inflrmity (of body) and wrath."
18. Returns to the sentiment (ch. 3. 12, 13, 22), translate, "Behold the good wliicli I have seen, and which is becoming" (in a man). wUicIi God givetli—r/'z., both the good of his labour and his life, his portion — legitimately. It is God's gift that malies it so when regarded B8 such. Such .a one will use, not abuse, earthly things
sire, and not enjo.ying contentedly the present (1 Timothy
6. 6, 8). 10. Part II. here begins. Since man's toils are vain, what is the chief good? {v. 12). The answer is contained in the rest of the book. "That which hath been (man's various circumstances) is named already (not only has existed (eh. 1.9; 3.15), but has received its just name, 'vanity,' long ago), and it is known that it (vanity) Is man" (Hebrew, Adam, equivalent to man "of red dust," as Ills Creator appropriately named him from his frailty), neither may he contend, etc.—(Romans 9. 20.) 11. "Seeing" that man cannot escape from the " vanity," which
(1 Corinthians 7.31). Opposed to tlie anxious life of the covetous (v. 10, 17). 19. As v. 18 refers to the " labouring" man (v. 12), so v. 19 to the "rich" man, who gets wealth not by " oppression" (». K), but by " Gotl's gift." He is distlnguislicd also from the "rich'' man (ch. 6. 2) in having
I'ecei ved by Gorl's gift not tinly " wealtli," but also " power
to oat thereof," which tliat one has not. "To take his portion" limits liim to tlie lawful use of wealth, notkec])-
b.v God's "mighty" will is Inherent in eartlily things, and cannot call in question Goal's wisdom in those dlspea-
iiig back from God His I irtiou while enjoying his own. m
iZenitidics ayaiTisl Vanity ECCLESIASTES VII. are, a Good Name, MorLification, efe.
salions (pquI valent to " contend," &c.') " wnat Is man the better" of these vain things as regards the chief good? None whatever. VZ. For wlio knoweth, Ac.—The ungodly know not what Is really "good" during life, nor "what shall be after them," i. e., what will be the event of their undertakings (oh. 3. 22; 8.7). The godly miglit be tempted to "contend with God" {v. 10) as to His dispen-
"Tribulation worketh patience" (Romans 5. 3), which Is Infinitely better than " the proud spirit" that prosperity might have generated in them, as it has In fools (Psalm
73. 2, .3, 12-14, 17-26; James 5. U). 9. angry—impatient at adversity befalling thee, as Job was (cli. 5. 2; Proverbs 12.
16). 10. Do not call iu question God's ways in making thy former days better than thy present, as Job did (ch. 29. 2-5). The very putting of the question argues that heavenly
Biitious; but they cannot fully know the wise purposes served by them now and hereafter. Their suUerings from the oppressors are more really good for them than cloud-
"wisdom" (Margin) is not as much as it ought made the chief good with thee. II. Rather, " Wisdom, as eoiiipared with an inheritance, is gcod," i. e., is as good as an iiilieritance; "yea, better (lit., and a profit) to them that see the sun" (i. e., the living, ch. 11. 7 ; J.ob 3. 16; Psalm 49. 19). la.
less prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In ch. 7. he states what is good, In answer to this verse.
Lit., (To be) in (i. e., under) the slui.dow (Isaiah 30. 2) of wisdom (is the same as to l)e) in (under) tlie shadow of money ; wisdom no less shields one from the ills of life than money does, is, tiiat—rather, "the e,vcellenoy of the knowledge
Ver. 1-29. 1. (See note, ch. 6. 12.) name—character; a godly mind and life; not mere repuia^ion with man, but what a man U in the eyes of God, with whom the name and reality are one thing (Isaiah 9. 6). Tliis alone is "good," whilst all else is "vanity" when made the chief end. ointment—used lavishly at costly banquets, and peculiarly refreshing in the sultry East. The Hebrew for name and for ointment, have a happy paronomasia, Sheem, Shemen. "Ointment" is fi'agrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Revelation 3. 12) is for ever and in all lands. So in the case of the woman wlio received an everlasting name from Jesus Christ, in reward for her precious ointment (Isaiah 5(i. 5; Mark 14. 3-9). Jesus Christ Himself hath
of wisdom givetli life," i. e., lite in the liigliest sense, here and hereafter (Proverljs 3.18; John 17. 3; 2 Peter 1. 3). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only prosperity. The question in v. 10 implies a want of it. 13. Consider as to God's work; that it is impossible to alter His dispensations ; /or 2t)/io cayi, itc. straiglst . . . crooked man cannot amend what God wills to be " wanting
" and "adverse" (ch. 1. 15; Job 12. 14). 14. consider—resumed from I'. 13. " Consider,'' f. e., regard it as "the work of God;" for "God has mm\e (Hebreiv, for 'set") this (adversity) also as well as the other" (prosperity). " Adversity"
is one of the things wliich " God has maile crooked," and wliicli man cannot " make straight." He ouglit therefore to be "patient' (v. S). after liim—equivalent to "that man may not find anything (to blame) after God" (i. e.,
sucli a name, as the Messiah, equivalent to Anointed (Song of Solomon 1. 3). and the day of [his] deatU, &c. not a general censure upon God for creating man; but, connected witlj the previous clause, death is to him, who
after "considering God's work," v. 13). Vulgate and Syriac, "against Him" (cf. r. 10; Romans 3. 4). 15. An objection entertained by Solomon "in the days of his vanity" (apostasy) (eh. 8. 14 ; Jolj 21. 7). jnst . . . perlsUetli—(1 Kings 21. 13.) Te?nporal not eternal death (John 10. 28). But see note v. 16; "just" is probably a self-justiciary. \vic!ted . . . prolongetli—see the antidote to the abuse of this statement in ch. 8. 12. IG. Holden makes v. 16 the scoffing inference of the -objector, and v. 17 the answer of Solomon, nOw repentant. So (1 Corinthians 15. 32) the skeptic's objection ; (v. 33) the answer. However, " Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, whicli would vvrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, Pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (u. 18; ch. 5. 3, 7; Matthew 6. 1-7; 9. 14; 2:^ 2-3, 24 ; Romans 10. 3; 1 Timothy 4.
iiath a godly name, "better" than the day of his birtli;
•'far better," as Philippians 1. 23 hath it. a. Proving that
it is not a sensual enjoyment of earthly goods wliich is meant in ch. 3. 13; 5. 18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (ch. 1. 4, 5). The house of feasting often shuts out thoughts of God and eternity. The siglit of the dead in the "house of mourning" causes
"the living" to think of their own "end." 3, Sorrow Such as arises from serious thoughts of eternity, laugliter—reckless niirtli (ch. 2. 2). by tUe sadness . . . better —(Psalm 126. r>, «; 2 Corinthians 4. 17; Hebrews 12. 10, 11). Maurer translates, " In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to cheerful (ch. 11. 9); but the parallel clause supports Enr/lish Version. 5. (Psalm 141. 4, 5). Godly reproof oflends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul. 6. The "crackling" answers to the loud merriment of fools. It is the very fire consuming tliem wliich produces tlie seeming merry noise (Joel 2. 5). Tlreir light soon goes out iu the black darkness. There is a paronomasia in tlie Hebrew, Sirim (thorns). Sir (pot). The wicked ai'e often compared to " thorns" (2 Samuel 23. 6; Nahum 1. 10). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of foi Is (P.salm 118. 12). 7. oppression—recurring to tlie idea (ch. 3. Ki ; 5. 8). Its connection with v. 4-6 is, the Bight of "oppression" perpetrated by "fools" might tempt the " wise" to call in question God's dispensations, and imitate the folly (equivalent to " madness") described
3). over wise—(Job 11. 12; Pi,omans 12. 3, 16), presumptuously self-suflicient, as if acquainted with the whole of Divine truth, desti-oy thyself—expose thyself to needless persecution, austerities and the wrath of God ; hence to an untimely death. "Destroy thyself" answers to "perishetli" (v. 15), "righteous over much," to "a just man." Therefore in v. 15 it is self-justiciary, not a truly righteous man, that is meant. 17. over much wicked so worded, to answer to " righteous ocer m.ueh." For if not taken thus, it would seem to imply that we nuiy Ije wicked a little. " Wicked" refers to "wicked man" (y. 15); "die before thy time," to "prolongetli his life," antithetically. There may be a wicked man spared to " live long," owing to his avoiding gross excesses (v. 15). Solomon says, lliertj-
fore. Be not so foolish (answering antithetically to " over wise," V. 16), as to run to such excess of riot, that God will be provoked to cut off prematurely tliy day of grace (Romans 2. 5). The precept is addressed lo n sinner. Bnware of agsjravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy, v. 15), when only such a precept woultt be appll-
(v. 5. 6;. Weiss, for "oppression," translates, "distraction," produced l)y merriment. But ch. 5. 8 favours English Ver-
sion, a gift i. c., the sight of briber^/ in " places of judgment" (('li. 3. 16) might cause the wise to lose their wisdom (equivalent to " heart,") (Job 12.6; 21. 6,7; 24. I. Ac). Ihis suits tlie parallelisnt better than "a heart ol gifts;" a benevolent lieart, as Weiss. 8. connected with v. 7. let the " wise" wait for "tlie end," and the " i/ppressions" which now (in "the beginning") perplex tl)eir faith, will be found by God's working to lie overruled to their good
caljle. By LlTOTlss it includes, "Be not wicked at all.
18. this . . . tlli^s—the two opposite excesses (v. 16, 1"), fanatical, self-wise righteousness, and presumptuous, foolh.ardy wickedness. lie tliat feareth God sliall come
f.>rtl« of them all—shall es<'ai)e all such extremes (Proverbs 3. ~). 19. Hebrew, " The wisdom," i. a , the true wisdom,
flie D!£icul!y nf (jcUlnrj Wisdom. ECCLESIASTES VIII. Kiiu/a to be Respected.
rel^iou (2 Timothy 3. 13). tlinn ten mighty— i. e., able ftml valiant geneiiUs («. 12; ch. 9. 13-18; Provei bs 21. 22; 24.
ness)of his face is doubled," iirguing that Ihellebieu' noua for " boldness" is never used in a bad sense (Prove.bs 1.
5). These "watclimou wake in vain, except the Lord keep the i-ity" (Psalm 127. 1). 20. Referring to v. 16. P>e not self-iighleoiis, seek not to make thyself "just" before God by a superabundance of self-imposed performances; " for true 'wisdom,' or 'righteousness,' sliows that there is not a ju.H man," &c. ai. As therefore thou ))eing far from perfe.itly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the sclf-righlcous do
18). Or as Margin, strength (ch. 7. 19 ; Isaiah 40. 31 ; 2 (;oriuthians 3. 18). But the adjective is used in a bad sense (Deuteronomy 28. 50). 2. the king's-Jehovah, peculiarly the king of Israel in the theocracy : v. 3, 4, prove it is not tlie earthly king who is meant, the oath of God—the covenant whicli God made with Abraham and renewed with David ; Solomon remembered Psalm 89. 35, " I have sn'orn," &c. (V. 36), and the penalties if David's children should forsake it (v. 30-32); inflicted on Solomon himself; yet God not " utterly" forsaking him {v. 33, 31). 3. hasty—rather, "Be not terror-str tick so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God ; he vainly tries to flee out of His sight (Psalm 139. 7); opposed to the "shining face" of filial confidence(i'. 1 ; Johu8. 3:1-36; Romans8.2; 1 John 4. 18). stand not—persist not. for he doeth—God inflicts what punishment He pleases on persisting sinners (Job 23. 13; Psalm
(v. 16; Tjuke 18. 0, 11), and thereby shorten their lives {v. 15,
16), of '.vords spoken nsainst thee by others, ex. gr., t\\y servant: Tliou art their " fellow-servant" before God (Mat-
thew 18. .32-3.0). aa. (livings 2. 44.) 33. All tlUs—Resuming the "all" in v. 15; v. 15-22 Is therefore the fruit of his dearly-ljought experience in the days of his " vanity." I will be wise— I tried to " be wise," independently of God, But true wisdom was then "far from him," in spite of his
/lifrtiod wisdom, which he retained byGod'sgift. .So"over wise" (r. 16). 24. Tliat . . . far off. . . c1cei>—True wisdom i.s so when sought independently of " fear of God " {v.
115. 3). True of none save God. 4. God'y very " word " is "power." So the gospel word (Romans 1. 10; Hebrews 4.
12). who may say, A;c. — (Job 9.12; 33. 13; Isaiah 4.5.9; Daniel 4. 3.5.) Scripture does not ascribe such arbitrary power to earthly kings. 5. feel—experience, time—the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (3. 1-11). judgment—the right manner. [Holden.] But as God's future "judgment" is connected with the " time for every purpose" in ch. 3. 17, so it is here. The punishment of persisting sinners (f. 3) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for tlie "judgment." This thought cheers him in adversity (ch.
18* Deuteronomy 30. 12, 13; Job 11. 7, 8; 28. 12-20 28; Psalm
6(. 6; Romans 10.6,7). 25. Lit., I turned myself iind mine heart to. A ] b'ase peculiar to Ecclesiastes, and appropriate lo the penitent tKrning back to commune with his he<irt on his past life, wickedness of folly—he is now a step further on the path of penitence than ch. 1. 17 ; 2. 12, where "folly" is put without "wickedness" prefixed, reason rather. Die rifiht estimation of things. Holden transUites, also " foolishness (i. e., sinful folly, answering to 'wickedness' in the parallel) of madness" (i. e., of man's mad pur-
suits). 26. "I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (1 Kings 11. 3, 4; Proverbs 5. 3, 4; 22. 14). As "God's favour is better than life," she who seduces from (Jod is "more bitter than death." wlioso pleasetli Goil—as .losejjh (Genesis 39. 2, .3. 9). It is God's grace alone that keeps any from falling. 37. tills—viz., what follows in f. 28. couiitinj^ one by one—by comparing one thing with another. [Hoi.den and JIaurer.] account—aright estimate. But r. 28 more favours Gesenius. "Considering women one by one." 28. Rather, referring to his past experience, " "SVhich niy soul sought further, but I found not." otie man i. c, worthy of the name, "man," "up-
7. 14 ; 8. 1). tlterefore the misery, &c.—because the foolish sinner does not thinlc of the right "limes" and the "judgment." 7. he—the sinner, by neglecting times (cz.
gr., "the accepted <t«ie, and the day of salvation, 2 Corinthians 6. 2), is taken by surprise by the judgment (ch. 3. 22; 6.12; 9. 12). The godly wise observe the due times of things (ch. 3. 1), and so, looking for the judgment, are not taken by surprise, though not knowing' the preci.se "when"(l Thessalonians 5.2-4); they "know the time" to all saving purposes (Romans 13. 11). S. spirit—breath
of life (ch. .'5. 19), as the words following require. Not " wind," as Weiss thinks (Proverbs 30. 4). This verse natu-
right;'' not more tlian one in a thousand of my courtiers (Job ,33.23; Psalm 12. 1). Jesus Christ alone of men fully realizes the perfect i<Ieal of " man." "Chiefest among ten thousand" (Song of Solomon 5. 10). No peifect "woman" has ever existed, not eyen the Virgin Mai'y. Solomon, in the word " thousand," alludes to his three hundred wives and seven hundred concubines. Among tliese it was not likely that he should find the fidelity which one true wife pays to one husl)and. Connected witli v. 26, not an unqualified condemnation of the sex, as Proverbs 1'2. 4; 31. 10, &c., prove. 29. The "only" way of accounting for the scarcity of even comparatively upright men and women
i-ally follows the subject of "times" and "judgment" (v.
6, 7). discharge—alluding to the liability,to military service of all above twenty years old (Numbers 1. 3), yet many were exempted (Deuteronomy 20. 5-8). But in tliat war (death) there is no exemption, those . . . given to —lit., the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death temporal and eternal, which is its penalty (Isaiah 28. 15, IS). 9. his own hurt—the tyrannical ruler "hurts" not merely his subjects, but himself ; so Relioboam (1 Kings 12.); but the "time" of "liurt" chiefly refers to eternal ruin, incurred by " wickedness," at "the day of death" (i>. 8), and the "time" of "judgment" (v. 6; Proverbs 8. .36). 10. the wicked —viz., rulers (('. 9). burietl—with funer.al pomp b.y man, though little meriting it (Jeremiah 22. 19); but this only formed the more awful contrast to their death temporal and eternal inflicted by God (Lulie 16. 22, 23). come and gone from the place of the holy—went to and came from
Is that, where.as God made man upright, they (men) have,
(fee. The only account to be "found " of the origin of evil, the great mystery of theology, is that given in Holy Writ (Genesis 2., 3). Among man's " inventions" was the one especially referred to in v. 26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage Law, joining one man to one woman (Matthew
the place of judicature, where they sat as God's representa-
19. 4, 5, 6). " Man" is singular, viz., Adam ; " they," plural, Adam, Eve, and their posterity.