The vanity of all ECCLESIASTES. human courses. have it reckoned among the Poetical Books; and if their authority availed much in matters of this kind, we might perhaps in this particular be disposed to agree with their opinion. Bp. Lowth. The Book may be divided into two general parts; the first, comprising the first six chapters, in which Solomon shews that all things relating to this world only are vain and perishing, and therefore can afford no true, or solid, or lasting satisfaction or happiness; the second, comprising the last six chapters, in which he shews that piety is the only means by which we can attain true and lasting happiness. Dr. Wells. I cannot but exhort all men to study this Book diligently, and with great attention of mind; both for the author's sake and for the matter of it. For he handles his subject in such a manner as first to draw us from the desire and love of earthly things, and from the perverse use of them; and then to lead us to the true and lawful use of them; without either offence to God or injury to ourselves. And he teaches us how we may, without an excessive solicitude and anxiety about events, enjoy all things in the fear of God, with tranquillity and satisfaction of mind at present; and at last, by the same fear of God and observance of his commandments, arrive at a never-ending felicity. Bp. Patrick. Chap. I. ver. 1. The words of the Preacher,] See the Introduction. king of Jerusalem.] The Greek renders, King of Israel in Jerusalem. 2. Vanity &c.] In the eleven first verses, Solomon lays the foundation of his following discourses, and makes his way to the proof of what he intends, that nothing here can make us permanently happy, by shewing how empty all things are, how short a time man has to possess them; and that, while this time lasts, he can only enjoy the same empty things over and over again, till he be cloyed with them. Bp. Patrick. In this expression that "all is vanity," the wise man principally refers to the labours of mankind, about the things of the present world; and must be understood, not as absolutely condemning the things themselves, or our pursuits about them, but only as the one may be in some cases unsuitable, and the other irregular or excessive. Dr. J. Balguy. 4.- but the earth abideth for ever. er.] That is, constantly, notwithstanding these fluctuations. Script, illust. 9 The thing that hath been, it is e Chap. 3. 15. that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. 10 Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. 11 There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after. 12 ¶ I the Preacher was king over Israel in Jerusalem. 5. The sun also ariseth, &c.] The sun in a settled course observes its times of rising and setting, whereas man, when he goes down to the earth, cannot, like the sun, return again. The author is representing, in this and the two next verses, by four comparisons, with the earth, the sun, the wind, and the sea, man to be more subject to vanity than other things. Bp. Patrick. 8. All things are full of labour;] He now proceeds to consider more particularly what he said in general words, (ver. 3,) of man's vain endeavour to satisfy himself in worldly designs and contrivances, in which he is tired, and comes to no end of his desires; and how indeed should he, when his whole business here is only to enjoy the same things over and over again, as all men have done before us, and will do after us? ver. 9-11. Bp. Patrick. 9.- there is no new thing under the sun.] This expression of the Preacher is only to be understood as a general inference from what he had said, namely, that there is nothing among the appearances of nature which happens now otherwise than it has done for some generations before; and in the moral world, men being sub 16 I communed with mine own heart, saying, Lo, I am come to great g1 Kings 4. estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart + had great experience of wisdom and knowledge. + Heb. had seen much. & 7. 23. h Chap. 2. 12. 17h And I gave my heart to know wisdom, and to know madness and folly I perceived that this also is vexation of spirit. a Chap. 1. 17. + Heb. to draw my flesh with wine. 18 For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow. CHAP. II. 18 1 The vanity of human courses in the works of pleasure. 12 Though the wise be better than the fool, yet both have one event. The vanity of human labour, in leaving it they know not to whom. 24 Nothing better than joy in our labour; but that is God's gift. SAID in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. 2 I said of laughter, It is mad : and of mirth, What doeth it? t 3 a I sought in mine heart † to give myself unto wine, yet acquainting mine heart with wisdom; and to lay ject to the same passions and affections as heretofore, it is no wonder the same causes should operate in the production of the same effects. Dr. Durell. 15. That which is crooked &c.] The shortness of human wit, however improved, is here represented by two things; first, that it cannot remove what is inconvenient; secondly, that it cannot supply what is deficient, in any condition of life. Bp. Patrick. 17.—to know madness and folly:] Referring perhaps to all the idle speculations in which men of parts and wit are apt to employ themselves. Bp. Patrick. 18. For in much wisdom &c.] Meaning that, though knowledge is the most excellent of earthly goods, yet the possession of it is insufficient for our happiness, and is often attended with trouble and vexation. Bp. Patrick. Chap. II. ver. 2. I said of laughter,] Meaning excessive laughter, dissolute and frantick merriment. Bp. Patrick. in the works of pleasure. Before CHRIST about 977. + Heb. the number of the hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven + all the days of their life. 4 I made me great works; I builded days of their me houses; I planted me vineyards: 5 I made me gardens and orchards, and I planted trees in them of all kind of fruits: 6 I made me pools of water, to water therewith the wood that bringeth forth trees: life. of my house. 7 I got me servants and maidens, and had + servants born in my house; + Heb. sons also I had great possessions of great and small cattle above all that were in Jerusalem before me: 28. & 10. 14. 8 I gathered me also silver and 1 Kings 9. gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as +mu- + Heb. sical instruments, and that of all sorts. strument and 9 So I was great, and increased instruments. more than all that were before me in Jerusalem: also my wisdom remained with me. 10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all labour: and this was my portion of all my labour. my musical in 3.- and to lay hold on folly, &c.] That is, not altogether to follow the study of wisdom, nor yet altogether to pursue pleasure, but to mix them together; "till I might see," &c. that is, till I might sufficiently try whether herein lay that so much desired good, which men pursue here all their lives. Dr. Wells. 6.- the wood that bringeth forth trees:] That is, the nurseries of young trees. Desvoeux. 7. I got me servants and maidens,] The servants among the Hebrews were chiefly slaves, either bought or taken in war. Dr. Hodgson. 8.-the peculiar treasure of kings and of the provinces:] That is, I procured whatever was choice and precious in other kingdoms, and especially in those countries which were subject to me. Dr. Wells. 12.—for what can the man do that cometh after the king?] For who is there that can give a better account than I the king, who have had such advantages, beyond any private man, to know the history of former times, Wisdom excelleth folly. Before CHRIST CHAP. II, III. 13 Then I saw that wisdom ex- | for his portion. + about 977. celleth folly, as far as light excelleth and a great evil. darkness. + Heb. that there is an excellency in wisdom more &c. e Prov. 17. 24. e 14 The wise man's eyes are in his head; but the fool walketh in darkthan in folly, ness and I myself perceived also that one event happeneth to them all. 15 Then said I in my heart, As it happeneth to the fool, so it + happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. chap. 8. 1. † Heb. happeneth to me, even to me. + Heb. laboured. 16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool. 17 Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. 18 Yea, I hated all my labour which I had taken under the sun: + f Ps. 49. 10. because I should leave it unto the man that shall be after me. 19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity. 20 Therefore I went about to cause my heart to despair of all the labour which I took under the sun. 21 For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not + Heb. give. laboured therein shall he leave it as well as my own; so that, I am confident, they who come after can pass no better judgment on things than I do now? Bp. Patrick. 13.-as far as light excelleth darkness.] Meaning, that religion and virtue are as much more excellent and profitable to men than wickedness, as it is possible for one thing to be preferable to another. Dr. S. Clarke. 14. The wise man's eyes &c.] A wise man, looking around him, and before him, is cautious and well aware of danger, into which the fool, blinded with the sottish love of pleasure, falls rashly and inconsiderately, Yet, with all his circumspection, he is not able to avoid many calamities which are common to all mankind. Bp. Patrick. 17. Therefore I hated life; &c.] I became quite out of love with this life, because the toil attending it is grievous; and yet, after all, it affords no solid or lasting satisfaction. Dr. Wells. 18.because I should leave it unto the man that shall be after me.] Solomon seems here to speak with a melancholy reflection on his own son Rehoboam. "Who knoweth," he adds, "whether he shall be a wise man, 22 For what hath man of all his labour, and of the vexation of his & 3.9. heart, wherein he hath laboured under the sun? or a fool?" He appears to speak doubtfully, but he had a very shrewd guess, what kind of man his son would make, for he speaks more despondingly in the words which follow; and he feelingly expresses how much the very fear and apprehension of this embittered the fruit of all his labour. Abp. Tillotson. 20. Therefore I went about &c.] Therefore I bent my thoughts to do away all hope of any good issue to all my earthly labours and endeavours. Bp. Hall. 24. There is nothing better for a man, &c.] He here teaches, that all the benefit of mere human labour is the moderate or sober enjoyment of what we have acquired by it. Dr. Wells. For the truth of which, he says in the next verse, you may rely on my experience. Bp. Patrick. Chap. III. ver. 1. To every thing there is a season, &c.] Solomon proceeds to shew that the vicissitude of the seasons, and of all earthly things, teaches us that we should enjoy what we get, as well as labour to get it; and that it also adds to the vanity of all things connected with human life. Dr. Wells. 3. A time to kill,] A time, whether in a just war, A season for every thing. Before CHRIST heal; a time to break down, and a | eat and drink, and enjoy the good of about 977. time to build up; all his labour, it is the gift of God. 4 A time to weep, and a time to laugh; a time to mourn, and a time to dance; 5 A time to cast away stones, and a time to gather stones together; a Heb. to be time to embrace, and a time + to refrain from embracing; far from. Or, seek. a Chap. 1. 3. 6 A time to get, and a time to lose; a time to keep, and a time to cast away; 7 A time to sew; a time to time to speak; rend, and a time to keep silence, and a 8 A time to love, and a time to hate; a time of war, and a time of peace. 9 What profit hath he that worketh in that wherein he laboureth? 10 I have seen the travail, which God hath given to the sons of men to be exercised in it. 11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. 12 I know that there is no good in them, but for a man to rejoice, and to do good in his life. 13 And also that every man should or in a peaceable execution of justice, in which it is warrantable to kill. Bp. Hall. 5. A time to cast away stones, &c.] This may signify, "A time to cast away stones with a sling, and a time to collect them again in a bag;" or, "a time to cast stones on a field to render it barren, and a time to collect stones out of a field to render it fertile ;" or, "a time to cast away stones improper for building, and to collect proper ones." Calmet. 7. A time to rend, and a time to sew:] The "rending" here mentioned undoubtedly refers to the Oriental mode of expressing sorrow, by rending the clothes. The "sewing" is designed as the opposite to it, and may mean the making up of new garments; for in the East it is thought essentially necessary for the due solemnization of a time of rejoicing, to put on new clothes. Harmer. 9. What profit hath he &c.] What stability or lasting profit can a man expect from that which he does, since there is such a changeable vicissitude in all actions and events? Bp. Hall. 11.- he hath set the world in their heart,] Solomon here declares not obscurely, that God has framed the mind of man as a mirrour capable of the image of the whole world, not only delighted in beholding the variety of things and the changes of times, but ambitious to find out and discover the immovable and settled laws and decrees of nature. And, though he intimates that this whole economy of nature (which he calls "the work that God maketh from the beginning to the end") cannot be found out by man, it does not derogate from the power 14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. Before CHRIST about 977. 12. and capacity of his mind, but is to be imputed to the impediments of human learning, &c. Lord Bacon. but for a man to rejoice, and to do good] So true it is that the pleasure of doing good remains after a thing is done, the thoughts of it lie easy in our minds, and the reflection upon it afterwards ministers to us, ever after, joy and delight. In this passage Solomon, after all his experience of worldly pleasures, pitches at last upon this as the greatest happiness of human life, and the only good use which is to be made of a prosperous fortune. Abp. Tillotson. 19. For that which befalleth &c.] Among the passages of this book with which, for want of discerning the true design and scope of it, vain and wicked persons would encourage themselves in their follies and impiety, is this, from ver. 19 to 21, "that which befalleth the sons of men befalleth beasts," &c. as if the end of man and beasts were the same, and therefore men might lead sensual lives, as beasts do, without concern for the future; whereas Solomon speaking of "the estate of the sons of men," (ver. 18,) not in the next world but in this, pursues his main purpose, in shewing the vanity of earthly things and designs, that, whatever content or satisfaction men may propose to themselves in this world, all is but vanity, they are in many respects like beasts, they draw in the same air, their breath will fail them, they will die and be turned to dust as well as the beasts. Yea, so vain is man, and so like the beast as to outward appearance, that, although when he dieth "his spirit shall return unto God," and he shall be judged in order to be rewarded suitably to his deeds, (ver. 17, and chap. 20 All go unto one place; all are about 977. of the dust, and all turn to dust again. 21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? + Heb. of the sons of man. + Heb. is ascending. xii. 7. 14,) yet no one knoweth the spirit of man that goeth upward," &c. that is, no one can experimentally, or by sense and reasoning, discern a man's soul that ascends or goes upwards, any more than that of the beast which descends or goes downwards: so great is man's ignorance of such matters. This thought should wean us from too much care for the future, and make us thank God for our portion in this world, disposing us to do good with it to others, and to enjoy it without solicitude. Collyer. 21. Who knoweth the spirit of man &c.] The sense may be, How few men live as if they knew that the soul of man is immortal, and that, when the body dies, it goeth upward to God to be judged by Him; and that the spirit of the beast dying with the body, and going downward to the earth, there utterly perishes. Dr. Wells. 22.—that a man should rejoice in his own works;] That he should make a cheerful use of God's good blessings, as the only fruit and alleviation which the earth will afford of all his painful labours here. Bp. Hall. Chap. IV. ver. 1. So I returned,] He proceeds to consider the power which many times falls into the hands of unjust and cruel men, and to represent the miserable estate of those that are subject to them, as a further argument of the vanity and vexation to which all men are liable in this troublesome world; and, having noted some of the principal mischiefs of this sort, he concludes this chapter with some animadversions on the condition by oppression, &c. This is also vanity and vexation of spirit. d Before CHRIST about 977. d Prov. 6. 10. & 24. 33. 5 The fool foldeth his hands together, and eateth his own flesh. 6 e Better is an handful with quiet- e Prov. 15. ness, than both the hands full with travail and vexation of spirit. 7¶ Then I returned, and I saw vanity under the sun. 8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail. 9 Two are better than one; because they have a good reward for their labour. 10 For if they fall, the one will lift up his fellow but woe to him that is alone when he falleth; for he hath not another to help him up. 11 Again, if two lie together, then they have heat: but how can one be warm alone? 12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. 16. & 16. 8. + Heb. who to be 13 Better is a poor and a wise child than an old and foolish king, knoweth not † who will no more be admonished. admonished. of the greatest and best of princes, who are not so happy as the world is apt to think them. Bp. Patrick. 2. Wherefore I praised the dead &c.] Considering the various oppressions which were so frequent in the world, Solomon considered those persons happier who were out of it, than those who still lived in it. Abp. Tillotson. 5. — eateth his own flesh.] Consumes his own sub stance. 8. There is one alone, &c.] In opposition to the character of the idler, he here introduces (ver. 8-12,) the character of an indefatigable covetous man, who, having nobody with whom to share his fortune, cannot resolve either to leave off heaping up riches, or quietly to enjoy what he has already acquired. Desvoeux. 9. because they have a good reward for their labour.] How much wiser, Solomon says, is he who not only enjoys what he has himself, but takes others into his society for purposes of common counsel and mutual assistance, and of mutual participation in the good things which God has given him! Bp. Patrick. "Two are better than one;" implying, generally, that society is productive of much comfort and benefit. Bp. Hall. 13. Better is a poor and a wise child &c.] He proceeds to shew, that still it is not society alone which will make men happy, without wisdom or virtue. For who are better attended or guarded than kings? and yet the poorest man that is, if he be wise and good, is far happier than the wealthiest prince on earth who foolishly abuses his power. Bp. Patrick. |