<hi type="bold">11-14. Four kinds of hateful persons--</hi>(1) graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors (compare on <reference osisRef="Prov.30.14">Pr 30:14</reference>; <reference osisRef="Ps.14.4">Psa 14:4</reference>; <reference osisRef="Ps.52.2">52:2</reference>)--are now illustrated; (1) <reference osisRef="Prov.30.15">Pr 30:15</reference>, <reference osisRef="Prov.30.16">16</reference>, the insatiability of prodigal children and their fate; (2) <reference osisRef="Prov.30.17">Pr 30:17</reference>, hypocrisy, or the concealment of real character; (3 and 4) <reference osisRef="Prov.30.18-Prov.30.20">Pr 30:18-20</reference>, various examples of pride and oppression.

11-14. Four kinds of hateful persons-- (1) graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors (compare on Pr 30:14; Psa 14:4; 52:2)--are now illustrated; (1) Pr 30:15, 16, the insatiability of prodigal children and their fate; (2) Pr 30:17, hypocrisy, or the concealment of real character; (3 and 4) Pr 30:18-20, various examples of pride and oppression.


<hi type="bold">15-16. horse leech--</hi>supposed by some to be the vampire (a fabulous creature), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration.

<hi type="bold">There are three ... yea, four--</hi>(Compare <reference osisRef="Prov.6.16">Pr 6:16</reference>).

15-16. horse leech-- supposed by some to be the vampire (a fabulous creature), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration. There are three... yea, four-- (Compare Pr 6:16).


<hi type="bold">17. The eye--</hi>for the person, with reference to the use of the organ to express mockery and contempt, and also as that by which punishment is received.

<hi type="bold">the ravens ... eagles ... eat--</hi>either as dying unnaturally, or being left unburied, or both.

17. The eye-- for the person, with reference to the use of the organ to express mockery and contempt, and also as that by which punishment is received. the ravens... eagles... eat-- either as dying unnaturally, or being left unburied, or both.


18-20. Hypocrisy is illustrated by four examples of the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, that is, the adulterous woman.


21-23. Pride and cruelty, the undue exaltation of those unfit to hold power, produce those vices which disquiet society (compare <reference osisRef="Prov.19.10">Pr 19:10</reference>; <reference osisRef="Prov.28.3">28:3</reference>).

21-23. Pride and cruelty, the undue exaltation of those unfit to hold power, produce those vices which disquiet society (compare Pr 19:10; 28:3).


24-31. These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (<reference osisRef="Prov.30.25-Prov.30.28">Pr 30:25-28</reference>), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (<reference osisRef="Prov.30.30">Pr 30:30</reference>, <reference osisRef="Prov.30.31">31</reference>) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.

24-31. These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (Pr 30:25-28), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (Pr 30:30, 31) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.


32. As none can hope, successfully, to resist such a king, suppress even the thought of an attempt.

<hi type="bold">lay ... hand upon thy mouth--</hi>"lay" is well supplied (<reference osisRef="Judg.18.19">Jud 18:19</reference>; <reference osisRef="Job.29.9">Job 29:9</reference>; <reference osisRef="Job.40.4">40:4</reference>).

32. As none can hope, successfully, to resist such a king, suppress even the thought of an attempt. lay... hand upon thy mouth-- "lay" is well supplied (Jud 18:19; Job 29:9; 40:4).


<hi type="bold">33. That is, strife--</hi>or other ills, as surely arise from devising evil as natural effects from natural causes. <chapter eID="Prov.30"/>

33. That is, strife-- or other ills, as surely arise from devising evil as natural effects from natural causes.


<title type="x-s2">CHAPTER 31</title>
 <reference osisRef="Prov.31.1-Prov.31.31">Pr 31:1-31</reference>.

1. On the title of this, the sixth part of the book, see Introduction.

<hi type="bold">prophecy--</hi>(See on <reference osisRef="Prov.30.1">Pr 30:1</reference>).

CHAPTER 31 Pr 31:1-31. 1. On the title of this, the sixth part of the book, see Introduction. prophecy-- (See on Pr 30:1).


<hi type="bold">2. What, my son?--</hi>that is, What shall I say? Repetitions denote earnestness.

<hi type="bold">son of my womb--</hi>as our phrase, "my own son," a term of special affection.

<hi type="bold">son of my vows--</hi>as one dedicated to God; so the word "Lemuel" may mean.

2. What, my son?-- that is, What shall I say? Repetitions denote earnestness. son of my womb-- as our phrase, "my own son," a term of special affection. son of my vows-- as one dedicated to God; so the word "Lemuel" may mean.


3-9. Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence.

<hi type="bold">strength--</hi>mental and bodily resources for health and comfort.

<hi type="bold">thy ways--</hi>or course of life.

<hi type="bold">to that ... kings--</hi>literally, "to the destroying of kings," avoid destructive pleasures (compare <reference osisRef="Prov.5.9">Pr 5:9</reference>; <reference osisRef="Prov.7.22">7:22</reference>, <reference osisRef="Prov.7.27">27</reference>; <reference osisRef="Hos.4.11">Ho 4:11</reference>).

3-9. Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressive and unrighteous government are used to sustain sensual indulgence. strength-- mental and bodily resources for health and comfort. thy ways-- or course of life. to that... kings-- literally, "to the destroying of kings," avoid destructive pleasures (compare Pr 5:9; 7:22, 27; Ho 4:11).


10-31. This exquisite picture of a truly lovely wife is conceived and drawn in accordance with the customs of Eastern nations, but its moral teachings suit all climes. In Hebrew the verses begin with the letters of the Hebrew alphabet in order (compare Introduction to Poetical Books).

<hi type="bold">Who ... woman--</hi>The question implies that such are rare, though not entirely wanting (compare <reference osisRef="Prov.18.22">Pr 18:22</reference>; <reference osisRef="Prov.19.14">19:14</reference>).

<hi type="bold">virtuous--</hi>literally, "of strength," that is, moral courage (compare <reference osisRef="Prov.12.4">Pr 12:4</reference>; <reference osisRef="Ruth.3.11">Ru 3:11</reference>).

<hi type="bold">her price, &c.--</hi>(compare <reference osisRef="Prov.3.15">Pr 3:15</reference>).

10-31. This exquisite picture of a truly lovely wife is conceived and drawn in accordance with the customs of Eastern nations, but its moral teachings suit all climes. In Hebrew the verses begin with the letters of the Hebrew alphabet in order (compare Introduction to Poetical Books). Who... woman-- The question implies that such are rare, though not entirely wanting (compare Pr 18:22; 19:14). virtuous-- literally, "of strength," that is, moral courage (compare Pr 12:4; Ru 3:11). her price, &c.-- (compare Pr 3:15).


 <milestone n="ECCLESIASTES; OR THE PREACHER." type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">ECCLESIASTES; OR THE PREACHER.</title>
 THE GREEK TITLE IN THE LXX.

ECCLESIASTES; OR THE PREACHER. THE GREEK TITLE IN THE LXX.


<title type="x-IS">INTRODUCTION</title>
 The Hebrew title is Koheleth, which the speaker in it applies to himself (<reference osisRef="Eccl.1.12">Ec 1:12</reference>), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (<reference osisRef="Eccl.7.27">Ec 7:27</reference>) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 6:<reference osisRef="1Kgs.11.12">11, 12</reference>; <reference osisRef="1Kgs.9.1-1Kgs.9.9">9:1-9</reference>; <reference osisRef="1Cor.11.9-1Cor.11.11">11:9-11</reference>), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on <reference osisRef="Eccl.12.11">Ec 12:11</reference>, also <reference osisRef="Eccl.12.9">Ec 12:9</reference>). "The Preacher taught the people knowledge," probably viva voce ("orally"); <reference osisRef="1Kgs.4.34">1Ki 4:34</reference>; <reference osisRef="1Kgs.10.2">10:2</reference>, <reference osisRef="1Kgs.8.24">8, 24</reference>; <reference osisRef="2Chr.9.1">2Ch 9:1</reference>, 7, 23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (<reference osisRef="1Kgs.4.32">1Ki 4:32</reference>, <reference osisRef="1Kgs.4.33">33</reference>), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (<reference osisRef="Ps.22.25">Psa 22:25</reference>; <reference osisRef="Ps.49.2-Ps.49.4">49:2-4</reference>).

 Solomon was plainly the author (<reference osisRef="Eccl.1.12">Ec 1:12</reference>, <reference osisRef="1Cor.1.16">16</reference>; 2:15; 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song 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 fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: <reference osisRef="Ps.89.30">Psa 89:30</reference>, <reference osisRef="Ps.89.33">33</reference> proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (<reference osisRef="1Kgs.11.14">1Ki 11:14</reference>, <reference osisRef="1Kgs.11.23">23</reference>); but now, having repented, he wishes to be 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 the chief end, as contrasted with the real blessedness of true wisdom, that is, 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 accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after 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 (compare <reference osisRef="Eccl.2.16">Ec 2:16</reference>; 3:19; <reference osisRef="2Cor.4.1">4:1</reference>; <reference osisRef="2Cor.5.8">5:8</reference>; <reference osisRef="2Cor.7.15">7:15</reference>; <reference osisRef="2Cor.8.14">8:14</reference>; <reference osisRef="2Cor.9.2">9:2</reference>, <reference osisRef="2Cor.9.11">11</reference>). Hence the need arises to show that these 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 his commandments" (<reference osisRef="Eccl.12.13">Ec 12:13</reference>, <reference osisRef="Eccl.12.14">14</reference>), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (<reference osisRef="Eccl.3.12">Ec 3:12</reference>, <reference osisRef="Eccl.3.13">13</reference>).

 It is objected that sensual epicurism seems to be inculcated (<reference osisRef="Eccl.3.12">Ec 3:12</reference>, 13, 22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by <reference osisRef="Eccl.5.18">Ec 5:18</reference>, compare with <reference osisRef="Eccl.5.11-Eccl.5.15">Ec 5:11-15</reference>, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in <reference osisRef="Eccl.7.2-Eccl.6.11">Ec 7:2-6; 11</reference>:9; 12:1. Again, <reference osisRef="Eccl.7.16">Ec 7:16</reference>; <reference osisRef="Eccl.9.2-Eccl.9.10">9:2-10</reference>, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (<reference osisRef="Eccl.7.17">Ec 7:17</reference>, <reference osisRef="Eccl.7.18">18</reference>; <reference osisRef="Eccl.9.11">9:11</reference>, <reference osisRef="Eccl.9.12">12</reference>; <reference osisRef="Eccl.11.1">11:1</reference>, <reference osisRef="Eccl.11.6">6</reference>; <reference osisRef="Eccl.12.13">12:13</reference>). 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 with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (<reference osisRef="Eccl.8.17">Ec 8:17</reference>), and that carefulness about the future forbidden in <reference osisRef="Matt.6.25">Mt 6:25</reference>.

 The Chief Good is that the possession of that which makes us happy, is 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 with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (<reference osisRef="Prov.1.20">Pr 1:20</reference>; <reference osisRef="1Cor.8.1">8:1</reference>); so also; in Song of Solomon, he had spiritualized the subject 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.

<hi type="bold">It is divided into two parts--</hi>Ec 1:<reference osisRef="1Cor.6.10">1-6:10</reference> showing the vanity of earthly things; Ec 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division 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.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Eccl.1.1-Eccl.1.18">Ec 1:1-18</reference>. Introduction.</title>

<hi type="bold">1. the Preacher--</hi>and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. <reference osisRef="Eccl.1.12">Ec 1:12</reference> shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher."

<hi type="bold">of Jerusalem--</hi>rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.

INTRODUCTION The Hebrew title is Koheleth, which the speaker in it applies to himself (Ec 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ec 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 6:11, 12; 9:1-9; 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ec 12:11, also Ec 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 10:2, 8, 24; 2Ch 9:1, 7, 23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32, 33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; 49:2-4). Solomon was plainly the author (Ec 1:12, 16; 2:15; 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song 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 fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, 33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 23); but now, having repented, he wishes to be 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 the chief end, as contrasted with the real blessedness of true wisdom, that is, 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 accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after 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 (compare Ec 2:16; 3:19; 4:1; 5:8; 7:15; 8:14; 9:2, 11). Hence the need arises to show that these 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 his commandments" (Ec 12:13, 14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ec 3:12, 13). It is objected that sensual epicurism seems to be inculcated (Ec 3:12, 13, 22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ec 5:18, compare with Ec 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ec 7:2-6; 11:9; 12:1. Again, Ec 7:16; 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ec 7:17, 18; 9:11, 12; 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 with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ec 8:17), and that carefulness about the future forbidden in Mt 6:25. The Chief Good is that the possession of that which makes us happy, is 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 with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pr 1:20; 8:1); so also; in Song of Solomon, he had spiritualized the subject 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 divided into two parts-- Ec 1:1-6:10 showing the vanity of earthly things; Ec 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division 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. CHAPTER 1 Ec 1:1-18. Introduction. 1. the Preacher-- and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ec 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher." of Jerusalem-- rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.


2. The theme proposed of the first part of his discourse.

<hi type="bold">Vanity of vanities--</hi>Hebraism for the most utter vanity. So "holy of holies" (<reference osisRef="Exod.26.33">Ex 26:33</reference>); "servant of servants" (<reference osisRef="Gen.9.25">Ge 9:25</reference>). The repetition increases the force.

<hi type="bold">all--</hi>Hebrew, "the all"; all without exception, namely, earthly things.

<hi type="bold">vanity--</hi>not in themselves, for God maketh nothing in vain (<reference osisRef="1Tim.4.4">1Ti 4:4</reference>, <reference osisRef="1Tim.4.5">5</reference>), but vain when put in the place of God and made the end, instead of the means (<reference osisRef="Ps.39.5">Psa 39:5</reference>, <reference osisRef="Ps.39.6">6</reference>; <reference osisRef="Ps.62.9">62:9</reference>; <reference osisRef="Matt.6.33">Mt 6:33</reference>); vain, also, because of the "vanity" to which they are "subjected" by the fall (<reference osisRef="Rom.8.20">Ro 8:20</reference>).

2. The theme proposed of the first part of his discourse. Vanity of vanities-- Hebraism for the most utter vanity. So "holy of holies" (Ex 26:33); "servant of servants" (Ge 9:25). The repetition increases the force. all-- Hebrew, "the all"; all without exception, namely, earthly things. vanity-- not in themselves, for God maketh nothing in vain (1Ti 4:4, 5), but vain when put in the place of God and made the end, instead of the means (Psa 39:5, 6; 62:9; Mt 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Ro 8:20).


<hi type="bold">3. What profit ... labour--</hi>that is, "What profit" as to the chief good (<reference osisRef="Matt.16.26">Mt 16:26</reference>). Labor is profitable in its proper place (<reference osisRef="Gen.2.15">Ge 2:15</reference>; 3:19; <reference osisRef="Prov.14.23">Pr 14:23</reference>).

<hi type="bold">under the sun--</hi>that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.

3. What profit... labour-- that is, "What profit" as to the chief good (Mt 16:26). Labor is profitable in its proper place (Ge 2:15; 3:19; Pr 14:23). under the sun-- that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.


<hi type="bold">4. earth ... for ever--</hi>(<reference osisRef="Ps.104.5">Psa 104:5</reference>). While the earth remains the same, the generations of men are ever changing; what lasting 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 (<reference osisRef="Ps.102.26">Psa 102:26</reference>).

4. earth... for ever-- (Psa 104:5). While the earth remains the same, the generations of men are ever changing; what lasting 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 (Psa 102:26).


5. (<reference osisRef="Ps.19.5">Psa 19:5</reference>, <reference osisRef="Ps.19.6">6</reference>). "Panting" as the Hebrew for "hasteth"; metaphor, from a runner (<reference osisRef="Ps.19.5">Psa 19:5</reference>, "a strong man") in a "race." It applies rather to the rising sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favor Maurer, "And (that too, returning) to his place, where panting he riseth."

5. (Psa 19:5, 6). "Panting" as the Hebrew for "hasteth"; metaphor, from a runner (Psa 19:5, "a strong man") in a "race." It applies rather to the rising sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favor Maurer, "And (that too, returning) to his place, where panting he riseth."


<hi type="bold">6. according to his circuits--</hi>that is, 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.

6. according to his circuits-- that is, 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 cavities, and by evaporation forming rain clouds, the fountains and rivers are supplied from the sea, into which they then flow back. The connection is: Individual men are continually changing, while the succession of the race continues; just as the sun, wind, and rivers are ever shifting about, while the cycle in which they move is invariable; they return to the point whence they set out. Hence is man, as in these objects of nature which are his analogue, with all the seeming changes "there is no new thing" (<reference osisRef="Eccl.1.9">Ec 1:9</reference>).

7. By subterraneous cavities, and by evaporation forming rain clouds, the fountains and rivers are supplied from the sea, into which they then flow back. The connection is: Individual men are continually changing, while the succession of the race continues; just as the sun, wind, and rivers are ever shifting about, while the cycle in which they move is invariable; they return to the point whence they set out. Hence is man, as in these objects of nature which are his analogue, with all the seeming changes "there is no new thing" (Ec 1:9).


8. Maurer translates, "All words are wearied out," that is, 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," &c. But it is plainly a return to the idea (<reference osisRef="Eccl.1.3">Ec 1:3</reference>) as to man's "labor," which is only wearisome and profitless; "no new" good can accrue from it (<reference osisRef="Eccl.1.9">Ec 1:9</reference>); for as the sun, &c., 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" (<reference osisRef="Eccl.6.7">Ec 6:7</reference>; <reference osisRef="Prov.27.20">Pr 27:20</reference>). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ (<reference osisRef="John.4.13">Joh 4:13</reference>, <reference osisRef="John.4.14">14</reference>; <reference osisRef="Rev.21.5">Re 21:5</reference>).

8. Maurer translates, "All words are wearied out," that is, 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," &c. But it is plainly a return to the idea (Ec 1:3) as to man's "labor," which is only wearisome and profitless; "no new" good can accrue from it (Ec 1:9); for as the sun, &c., 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" (Ec 6:7; Pr 27:20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ (Joh 4:13, 14; Re 21:5).


9. Rather, "no new thing at all"; as in <reference osisRef="Num.11.6">Nu 11:6</reference>. This 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, &c., being repeated over and over again [Holden].

9. Rather, "no new thing at all"; as in Nu 11:6. This 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, &c., being repeated over and over again [Holden].


<hi type="bold">10. old time--</hi>Hebrew, "ages."

<hi type="bold">which was--</hi>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, <reference osisRef="1Chr.16.33">1Ch 16:33</reference>), has been (done) already in the old times."

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, 1Ch 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.

<hi type="bold">those that ... come after--</hi>that is, those that live still later than the "things, rather the persons or generations, <reference osisRef="Eccl.1.4">Ec 1:4</reference>, with which this verse is connected, the six intermediate verses being merely illustrations of <reference osisRef="Eccl.1.4">Ec 1:4</reference> [Weiss], that are to come" (<reference osisRef="Eccl.2.16">Ec 2:16</reference>; <reference osisRef="2Cor.9.5">9:5</reference>).

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-- that is, those that live still later than the "things, rather the persons or generations, Ec 1:4, with which this verse is connected, the six intermediate verses being merely illustrations of Ec 1:4 [Weiss], that are to come" (Ec 2:16; 9:5).


12. Resumption of <reference osisRef="Eccl.1.1">Ec 1:1</reference>, the intermediate verses being the introductory statement of his thesis. Therefore, "the Preacher" (Koheleth) is repeated.

<hi type="bold">was king--</hi>instead of "am," because he is about to give the results of his past experience during his long reign.

<hi type="bold">in Jerusalem--</hi>specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.

12. Resumption of Ec 1:1, the intermediate verses being 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 Jerusalem-- specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.


<hi type="bold">13. this sore travail--</hi>namely, that of "searching out all things done under heaven." Not human wisdom in general, which comes afterwards (<reference osisRef="Eccl.2.12">Ec 2:12</reference>, &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow (<reference osisRef="Gen.3.19">Ge 3:19</reference>) [Gill].

<hi type="bold">exercised--</hi>that is, disciplined; literally, "that they may thereby chastise, or humble themselves."

13. this sore travail-- namely, that of "searching out all things done under heaven." Not human wisdom in general, which comes afterwards (Ec 2:12, &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow (Ge 3:19) [Gill]. exercised-- that is, disciplined; literally, "that they may thereby chastise, or humble themselves."


14. The reason is here given why investigation into man's "works" is only "sore travail" (<reference osisRef="Eccl.1.13">Ec 1:13</reference>); namely, because all man's ways are vain (<reference osisRef="Eccl.1.18">Ec 1:18</reference>) and cannot be mended (<reference osisRef="Eccl.1.15">Ec 1:15</reference>).

<hi type="bold">vexation of--</hi>"a preying upon"

<hi type="bold">the Spirit--</hi>Maurer translates; "the pursuit of wind," as in <reference osisRef="Eccl.5.16">Ec 5:16</reference>; <reference osisRef="Hos.12.1">Ho 12:1</reference>, "Ephraim feedeth on wind." But old versions support the English Version.

14. The reason is here given why investigation into man's "works" is only "sore travail" (Ec 1:13); namely, because all man's ways are vain (Ec 1:18) and cannot be mended (Ec 1:15). vexation of-- "a preying upon" the Spirit-- Maurer translates; "the pursuit of wind," as in Ec 5:16; Ho 12:1, "Ephraim feedeth on wind." But old versions support the English Version.


15. Investigation (<reference osisRef="Eccl.1.13">Ec 1:13</reference>) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (<reference osisRef="Eccl.7.13">Ec 7:13</reference>). God, the chief good, alone can do this (<reference osisRef="Isa.40.4">Is 40:4</reference>; <reference osisRef="Isa.45.2">45:2</reference>).

<hi type="bold">wanting--</hi>(<reference osisRef="Dan.5.27">Da 5:27</reference>).

<hi type="bold">numbered--</hi>so as to make a complete number; so equivalent to "supplied" [Maurer]. Or, rather, man's state is utterly 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 the investigator's labor, are not partial, but total.

15. Investigation (Ec 1:13) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (Ec 7:13). God, the chief good, alone can do this (Is 40:4; 45:2). wanting-- (Da 5:27). numbered-- so as to make a complete number; so equivalent to "supplied" [Maurer]. Or, rather, man's state is utterly 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 the investigator's labor, are not partial, but total.


<hi type="bold">16. communed with ... heart--</hi>(<reference osisRef="Gen.24.45">Ge 24:45</reference>).

<hi type="bold">come to great estate--</hi>Rather, "I have magnified and gotten" (literally, "added," increased), &c.

<hi type="bold">all ... before me in Jerusalem--</hi>namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," (<reference osisRef="Luke.13.34">Lu 13:34</reference>), and "Wisdom" incarnate (<reference osisRef="Matt.11.19">Mt 11:19</reference>; <reference osisRef="Matt.12.42">12:42</reference>).

<hi type="bold">had ... experience--</hi>literally, "had seen" (<reference osisRef="Jer.2.31">Jr 2:31</reference>). Contrast with this glorying in worldly wisdom (<reference osisRef="Jer.9.23">Jr 9:23</reference>, <reference osisRef="Jer.9.24">24</reference>).

16. communed with... heart-- (Ge 24:45). come to great estate-- Rather, "I have magnified and gotten" (literally, "added," increased), &c. all... before me in Jerusalem-- namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," (Lu 13:34), and "Wisdom" incarnate (Mt 11:19; 12:42). had... experience-- literally, "had seen" (Jr 2:31). Contrast with this glorying in worldly wisdom (Jr 9:23, 24).


<hi type="bold">17. wisdom ... madness--</hi>that is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance"; <reference osisRef="Eccl.2.12">Ec 2:12</reference>; 7:25, &c., support English Version rather than Dathe, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called (<reference osisRef="1Tim.6.20">1Ti 6:20</reference>), "craft" (<reference osisRef="Dan.8.25">Da 8:25</reference>).

17. wisdom... madness-- that is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance"; Ec 2:12; 7:25, &c., support English Version rather than Dathe, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called (1Ti 6:20), "craft" (Da 8:25).


<hi type="bold">18. wisdom ... knowledge--</hi>not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways (<reference osisRef="Eccl.1.13">Ec 1:13</reference>, <reference osisRef="1Cor.1.17">17</reference>), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are (<reference osisRef="Eccl.1.15">Ec 1:15</reference>; <reference osisRef="1Cor.12.12">12:12</reference>). <chapter eID="Eccl.1"/>

18. wisdom... knowledge-- not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways (Ec 1:13, 17), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are (Ec 1:15; 12:12).


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="Eccl.2.1-Eccl.2.26">Ec 2:1-26</reference>.

 He next tries pleasure and luxury, retaining however, his worldly "wisdom" (<reference osisRef="Eccl.3.9">Ec 3:9</reference>), but all proves "vanity" in respect to the chief good.

<hi type="bold">1. I said ... heart--</hi>(<reference osisRef="Luke.12.19">Lu 12:19</reference>).

<hi type="bold">thee--</hi>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" (<reference osisRef="Isa.50.11">Is 50:11</reference>).

CHAPTER 2 Ec 2:1-26. He next tries pleasure and luxury, retaining however, his worldly "wisdom" (Ec 3:9), but all proves "vanity" in respect to the chief good. 1. I said... heart-- (Lu 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" (Is 50:11).


<hi type="bold">2. laughter--</hi>including prosperity, and joy in general (<reference osisRef="Job.8.21">Job 8:21</reference>).

<hi type="bold">mad--</hi>that is, when made the chief good; it is harmless in its proper place.

<hi type="bold">What doeth it?--</hi>Of what avail is it in giving solid good? (<reference osisRef="Eccl.7.6">Ec 7:6</reference>; <reference osisRef="Prov.14.13">Pr 14:13</reference>).

2. laughter-- including prosperity, and joy in general (Job 8:21). mad-- that is, when made the chief good; it is harmless in its proper place. What doeth it?-- Of what avail is it in giving solid good? (Ec 7:6; Pr 14:13).


3-11. Illustration more at large of <reference osisRef="Eccl.2.1">Ec 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>.

<hi type="bold">I sought--</hi>I resolved, after search into many plans.

<hi type="bold">give myself unto wine--</hi>literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (<reference osisRef="Rom.6.16">Ro 6:16</reference>, <reference osisRef="Rom.6.19">19</reference>; <reference osisRef="1Cor.12.2">1Co 12:2</reference>); or, one "allured" (<reference osisRef="2Pet.2.18">2Pe 2:18</reference>, 19).

<hi type="bold">yet acquainting ... wisdom--</hi>literally, "and my heart (still) was behaving, or guiding itself," with wisdom [Gesenius]. Maurer translates: "was weary of (worldly) wisdom." But the end of <reference osisRef="Eccl.2.9">Ec 2:9</reference> confirms English Version.

<hi type="bold">folly--</hi>namely, pleasures of the flesh, termed "mad," <reference osisRef="Eccl.2.2">Ec 2:2</reference>.

<hi type="bold">all the days, &c.--</hi>(See Margin and <reference osisRef="Eccl.6.12">Ec 6:12</reference>; <reference osisRef="Job.15.20">Job 15:20</reference>).

3-11. Illustration more at large of Ec 2:1, 2. I sought-- I resolved, after search into many plans. give myself unto wine-- literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Ro 6:16, 19; 1Co 12:2); or, one "allured" (2Pe 2:18, 19). yet acquainting... wisdom-- literally, "and my heart (still) was behaving, or guiding itself," with wisdom [Gesenius]. Maurer translates: "was weary of (worldly) wisdom." But the end of Ec 2:9 confirms English Version. folly-- namely, pleasures of the flesh, termed "mad," Ec 2:2. all the days, &c.-- (See Margin and Ec 6:12; Job 15:20).


12. He had tried (worldly) wisdom (<reference osisRef="Eccl.1.12-Eccl.1.18">Ec 1:12-18</reference>) and folly (foolish pleasure) (<reference osisRef="Eccl.2.1-Eccl.2.11">Ec 2:1-11</reference>); he now compares them (<reference osisRef="Eccl.2.12">Ec 2:12</reference>) and finds that while (worldly)

 wisdom excelleth folly (<reference osisRef="Eccl.2.13">Ec 2:13</reference>, <reference osisRef="2Cor.2.14">14</reference>), yet the one event, death, befalls both (<reference osisRef="Eccl.2.14-Eccl.2.16">Ec 2:14-16</reference>), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (<reference osisRef="Eccl.2.18">Ec 2:18</reference>, 19, 21); therefore all his labor is vanity (<reference osisRef="Eccl.2.22">Ec 2:22</reference>, 23).

<hi type="bold">what can the man do ... already done--</hi>(<reference osisRef="Eccl.1.9">Ec 1:9</reference>). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wisdom and madness." Holden, with less ellipsis, translates, "What, O man, shall come after the king?" &c. Better, Grotius, "What man can come after (compete with) 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.

12. He had tried (worldly) wisdom (Ec 1:12-18) and folly (foolish pleasure) (Ec 2:1-11); he now compares them (Ec 2:12) and finds that while (worldly) wisdom excelleth folly (Ec 2:13, 14), yet the one event, death, befalls both (Ec 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Ec 2:18, 19, 21); therefore all his labor is vanity (Ec 2:22, 23). what can the man do... already done-- (Ec 1:9). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wisdom and madness." Holden, with less ellipsis, translates, "What, O man, shall come after the king?" &c. Better, Grotius, "What man can come after (compete with) 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. (<reference osisRef="Prov.17.24">Pr 17:24</reference>). 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, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (<reference osisRef="Job.21.26">Job 21:26</reference>).

13-14. (Pr 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, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).


<hi type="bold">15. why was I--</hi>so anxious to become, &c. (<reference osisRef="2Chr.1.10">2Ch 1:10</reference>).

<hi type="bold">Then--</hi>Since such is the case.

<hi type="bold">this--</hi>namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (<reference osisRef="Job.28.28">Job 28:28</reference>; <reference osisRef="Jer.8.9">Jr 8:9</reference>).

15. why was I-- so anxious to become, &c. (2Ch 1:10). Then-- Since such is the case. this-- namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (Job 28:28; Jr 8:9).


<hi type="bold">16. remembrance--</hi>a great aim of the worldly (<reference osisRef="Gen.11.4">Ge 11:4</reference>). The righteous alone attain it (<reference osisRef="Ps.112.6">Psa 112:6</reference>; <reference osisRef="Prov.10.7">Pr 10:7</reference>).

<hi type="bold">for ever--</hi>no perpetual memorial.

<hi type="bold">that which now is--</hi>Maurer, "In the days to come all things shall be now long ago forgotten."

16. remembrance-- a great aim of the worldly (Ge 11:4). The righteous alone attain it (Psa 112:6; Pr 10:7). for ever-- no perpetual memorial. that which now is-- Maurer, "In the days to come all things shall be now long ago forgotten."


17. Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (<reference osisRef="Hos.2.6">Ho 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>; <reference osisRef="Luke.15.17">Lu 15:17</reference>, <reference osisRef="Luke.15.18">18</reference>).

<hi type="bold">grievous unto me--</hi>(<reference osisRef="Job.10.1">Job 10:1</reference>).

17. Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (Ho 2:6, 7; Lu 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 selfishness is mostly at the root of worldly parents' alleged providence for their children. But now the remembrance of how he himself, the piously reared child of David, had disregarded his father's dying charge (<reference osisRef="1Chr.28.9">1Ch 28:9</reference>), suggested the sad misgivings as to what Rehoboam, his son by an idolatrous Ammonitess, Naamah, should prove to be; a foreboding too fully realized (1Ki 12:1-18; 14:21-31).

18-19. One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfishness is mostly at the root of worldly parents' alleged providence for their children. But now the remembrance of how he himself, the piously reared child of David, had disregarded his father's dying charge (1Ch 28:9), suggested the sad misgivings as to what Rehoboam, his son by an idolatrous Ammonitess, Naamah, should prove to be; a foreboding too fully realized (1Ki 12:1-18; 14:21-31).


20. I gave up as desperate all hope of solid fruit from my labor.


21. Suppose "there is a man," &c.

<hi type="bold">equity--</hi>rather "with success," as the Hebrew is rendered (<reference osisRef="Eccl.11.6">Ec 11:6</reference>), "prosper," though Margin gives "right" [Holden and Maurer].

<hi type="bold">evil--</hi>not in itself, for this is the ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly.

21. Suppose "there is a man," &c. equity-- rather "with success," as the Hebrew is rendered (Ec 11:6), "prosper," though Margin gives "right" [Holden and Maurer]. evil-- not in itself, for this is the ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly.


22. Same sentiment as in <reference osisRef="Eccl.2.21">Ec 2:21</reference>, interrogatively.

22. Same sentiment as in Ec 2:21, interrogatively.


23. The only 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.


24. English Version gives a seemingly Epicurean sense, contrary to the general scope. The Hebrew, literally is, "It is not good for man that he should eat," &c., "and should make his soul see good" (or "show his soul, that is, himself, happy"), &c. [Weiss]. According to Holden and Weiss, <reference osisRef="Eccl.3.12">Ec 3:12</reference>, <reference osisRef="Eccl.3.22">22</reference> differ from this verse in the text and meaning; here he means, "It is not good that a man should feast himself, and falsely make as though his soul were happy"; he thus refers to a false pretending of happiness acquired by and for one's self; in <reference osisRef="Eccl.3.12">Ec 3:12</reference>, <reference osisRef="Eccl.3.22">22</reference>; <reference osisRef="Eccl.5.18">5:18</reference>, <reference osisRef="Eccl.5.19">19</reference>, to real seeing, or finding pleasure when God gives it. There it is said to be good for a man to enjoy 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 feasting, &c.

<hi type="bold">This also I saw--</hi>I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [Weiss] (<reference osisRef="Ps.4.6">Psa 4:6</reference>; <reference osisRef="Isa.57.19-Isa.57.21">Is 57:19-21</reference>). Or as Holden, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good).

24. English Version gives a seemingly Epicurean sense, contrary to the general scope. The Hebrew, literally is, "It is not good for man that he should eat," &c., "and should make his soul see good" (or "show his soul, that is, himself, happy"), &c. [Weiss]. According to Holden and Weiss, Ec 3:12, 22 differ from this verse in the text and meaning; here he means, "It is not good that a man should feast himself, and falsely make as though his soul were happy"; he thus refers to a false pretending of happiness acquired by and for one's self; in Ec 3:12, 22; 5:18, 19, to real seeing, or finding pleasure when God gives it. There it is said to be good for a man to enjoy 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 feasting, &c. 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] (Psa 4:6; Is 57:19-21). Or as Holden, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good).


<hi type="bold">25. hasten--</hi>after indulgences (<reference osisRef="Prov.7.23">Pr 7:23</reference>; <reference osisRef="Prov.19.2">19:2</reference>), eagerly pursue such enjoyments. None can compete with me in this. If I, then, with all my opportunities of enjoyment, 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, by 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.

25. hasten-- after indulgences (Pr 7:23; 19:2), eagerly pursue such enjoyments. None can compete with me in this. If I, then, with all my opportunities of enjoyment, 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, by 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.


26. True, literally, in the Jewish theocracy; and in some measure in all ages (<reference osisRef="Job.27.16">Job 27:16</reference>, <reference osisRef="Job.27.17">17</reference>; <reference osisRef="Prov.13.22">Pr 13:22</reference>; <reference osisRef="Prov.28.8">28:8</reference>). Though the retribution be not so visible and immediate now as then, it is no less real. Happiness even here is more truly the portion of the godly (<reference osisRef="Ps.84.11">Psa 84:11</reference>; <reference osisRef="Matt.5.5">Mt 5:5</reference>; <reference osisRef="Mark.10.29">Mr 10:29</reference>, <reference osisRef="Mark.10.30">30</reference>; <reference osisRef="Rom.8.28">Ro 8:28</reference>; <reference osisRef="1Tim.4.8">1Ti 4:8</reference>).

<hi type="bold">that he--</hi>the sinner

<hi type="bold">may give--</hi>that is, unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (<reference osisRef="2Chr.1.11">2Ch 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>). The backsliding Solomon had no happiness when he sought it in them apart from God; and the riches which he heaped up became the prey of Shishak (<reference osisRef="2Chr.12.9">2Ch 12:9</reference>). <chapter eID="Eccl.2"/>

26. True, literally, in the Jewish theocracy; and in some measure in all ages (Job 27:16, 17; Pr 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 the portion of the godly (Psa 84:11; Mt 5:5; Mr 10:29, 30; Ro 8:28; 1Ti 4:8). that he-- the sinner may give-- that is, unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (2Ch 1:11, 12). The backsliding Solomon had no happiness when he sought it in them apart from God; and the riches which he heaped up became the prey of Shishak (2Ch 12:9).


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="Eccl.3.1-Eccl.3.22">Ec 3:1-22</reference>.

 Earthly pursuits are no doubt lawful in their proper time and order (<reference osisRef="Eccl.3.1-Eccl.3.8">Ec 3:1-8</reference>), but unprofitable when out of time and place; as for instance, when pursued as the solid and chief good (<reference osisRef="Eccl.3.9">Ec 3:9</reference>, <reference osisRef="Eccl.3.10">10</reference>); whereas God makes everything beautiful in its season, which man obscurely comprehends (<reference osisRef="Eccl.3.11">Ec 3:11</reference>). God allows man to enjoy moderately and virtuously His earthly gifts (<reference osisRef="Eccl.3.12">Ec 3:12</reference>, <reference osisRef="Eccl.3.13">13</reference>). What consoles us amidst the instability of earthly blessings is, God's counsels are immutable (<reference osisRef="Eccl.3.14">Ec 3:14</reference>).

1. Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (<reference osisRef="Eccl.1.5-Eccl.1.7">Ec 1:5-7</reference>).

<hi type="bold">purpose--</hi>as there is a fixed "season" in God's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," <reference osisRef="Eccl.3.2">Ec 3:2</reference>), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but approves of, the use of earthly blessings (<reference osisRef="Eccl.3.12">Ec 3:12</reference>); it is the abuse that He condemns, the making them the chief end (<reference osisRef="1Cor.7.31">1Co 7:31</reference>). 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 them, as of a flood, need control. Reason and revelation are given to control them.

CHAPTER 3 Ec 3:1-22. Earthly pursuits are no doubt lawful in their proper time and order (Ec 3:1-8), but unprofitable when out of time and place; as for instance, when pursued as the solid and chief good (Ec 3:9, 10); whereas God makes everything beautiful in its season, which man obscurely comprehends (Ec 3:11). God allows man to enjoy moderately and virtuously His earthly gifts (Ec 3:12, 13). What consoles us amidst the instability of earthly blessings is, God's counsels are immutable (Ec 3:14). 1. Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (Ec 1:5-7). purpose-- as there is a fixed "season" in God's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," Ec 3:2), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but approves of, the use of earthly blessings (Ec 3:12); it is the abuse that He condemns, the making them the chief end (1Co 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 them, as of a flood, need control. Reason and revelation are given to control them.


<hi type="bold">2. time to die--</hi>(<reference osisRef="Ps.31.15">Psa 31:15</reference>; <reference osisRef="Heb.9.27">He 9:27</reference>).

<hi type="bold">plant--</hi>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" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they be in order and season. Gill takes it, not so well, figuratively (<reference osisRef="Jer.18.7">Jr 18:7</reference>, <reference osisRef="Jer.18.9">9</reference>; <reference osisRef="Amos.9.15">Am 9:15</reference>; <reference osisRef="Matt.15.13">Mt 15:13</reference>).

2. time to die-- (Psa 31:15; He 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" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they be in order and season. Gill takes it, not so well, figuratively (Jr 18:7, 9; Am 9:15; Mt 15:13).


<hi type="bold">3. time to kill--</hi>namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder.

<hi type="bold">to heal--</hi>God has His times for "healing" (literally, <reference osisRef="Isa.38.5">Is 38:5</reference>, <reference osisRef="Isa.38.21">21</reference>; figuratively, <reference osisRef="Deut.32.39">De 32:39</reference>; <reference osisRef="Hos.6.1">Ho 6:1</reference>; spiritually, <reference osisRef="Ps.147.3">Psa 147:3</reference>; <reference osisRef="Isa.57.19">Is 57:19</reference>). To heal spiritually, before the sinner feels his wound, would be "out of time," and so injurious.

<hi type="bold">time to break down--</hi>cities, as Jerusalem, by Nebuchadnezzar.

<hi type="bold">build up--</hi>as Jerusalem, in the time of Zerubbabel; spiritually (<reference osisRef="Amos.9.11">Am 9:11</reference>), "the set time" (<reference osisRef="Ps.102.13-Ps.102.16">Psa 102:13-16</reference>).

3. time to kill-- namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder. to heal-- God has His times for "healing" (literally, Is 38:5, 21; figuratively, De 32:39; Ho 6:1; spiritually, Psa 147:3; Is 57:19). To heal spiritually, before the sinner feels his wound, would be "out of time," and so injurious. time to break down-- cities, as Jerusalem, by Nebuchadnezzar. build up-- as Jerusalem, in the time of Zerubbabel; spiritually (Am 9:11), "the set time" (Psa 102:13-16).


<hi type="bold">4. mourn--</hi>namely, for the dead (<reference osisRef="Gen.23.2">Ge 23:2</reference>).

<hi type="bold">dance--</hi>as David before the ark (<reference osisRef="2Sam.6.12-2Sam.6.14">2Sa 6:12-14</reference>; <reference osisRef="Ps.30.11">Psa 30:11</reference>); spiritually (<reference osisRef="Matt.9.15">Mt 9:15</reference>; <reference osisRef="Luke.6.21">Lu 6:21</reference>; <reference osisRef="Luke.15.25">15:25</reference>). The Pharisees, by requiring sadness out of time, erred seriously.

4. mourn-- namely, for the dead (Ge 23:2). dance-- as David before the ark (2Sa 6:12-14; Psa 30:11); spiritually (Mt 9:15; Lu 6:21; 15:25). The Pharisees, by requiring sadness out of time, erred seriously.


<hi type="bold">5. cast away stones--</hi>as out of a garden or vineyard (<reference osisRef="Isa.5.2">Is 5:2</reference>).

<hi type="bold">gather--</hi>for building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building (<reference osisRef="Eph.2.19">Ep 2:19</reference>, 20), and children of Abraham (<reference osisRef="Matt.3.9">Mt 3:9</reference>); so the restored Jews hereafter (<reference osisRef="Ps.102.13">Psa 102:13</reference>, <reference osisRef="Ps.102.14">14</reference>; <reference osisRef="Zech.9.16">Zec 9:16</reference>).

<hi type="bold">refrain ... embracing--</hi>(<reference osisRef="Joel.2.16">Joe 2:16</reference>; <reference osisRef="1Cor.7.5">1Co 7:5</reference>, <reference osisRef="1Cor.7.6">6</reference>).

5. cast away stones-- as out of a garden or vineyard (Is 5:2). gather-- for building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building (Ep 2:19, 20), and children of Abraham (Mt 3:9); so the restored Jews hereafter (Psa 102:13, 14; Zec 9:16). refrain... embracing-- (Joe 2:16; 1Co 7:5, 6).


<hi type="bold">6. time to get--</hi>for example, to gain honestly a livelihood (<reference osisRef="Eph.4.23">Ep 4:23</reference>).

<hi type="bold">lose--</hi>When God wills losses to us, then is our time to be content.

<hi type="bold">keep--</hi>not to give to the idle beggar (<reference osisRef="2Thess.3.10">2Th 3:10</reference>).

<hi type="bold">cast away--</hi>in charity (<reference osisRef="Prov.11.24">Pr 11:24</reference>); or to part with the dearest object, rather than the soul (<reference osisRef="Mark.9.43">Mr 9:43</reference>). To be careful is right in its place, but not when it comes between us and Jesus Christ (<reference osisRef="Luke.10.40-Luke.10.42">Lu 10:40-42</reference>).

6. time to get-- for example, to gain honestly a livelihood (Ep 4:23). lose-- When God wills losses to us, then is our time to be content. keep-- not to give to the idle beggar (2Th 3:10). cast away-- in charity (Pr 11:24); or to part with the dearest object, rather than the soul (Mr 9:43). To be careful is right in its place, but not when it comes between us and Jesus Christ (Lu 10:40-42).


<hi type="bold">7. rend--</hi>garments, in mourning (<reference osisRef="Joel.2.13">Joe 2:13</reference>); figuratively, nations, as Israel from Judah, already foretold, in Solomon's time (<reference osisRef="1Kgs.11.30">1Ki 11:30</reference>, <reference osisRef="1Kgs.11.31">31</reference>), to be "sewed" together hereafter (<reference osisRef="Ezek.37.15">Eze 37:15</reference>, <reference osisRef="Ezek.37.22">22</reference>).

<hi type="bold">silence--</hi>(<reference osisRef="Amos.5.13">Am 5:13</reference>), in a national calamity, or that of a friend (<reference osisRef="Job.2.13">Job 2:13</reference>); also not to murmur under God's visitation (<reference osisRef="Lev.10.3">Le 10:3</reference>; <reference osisRef="Ps.39.1">Psa 39:1</reference>, 2, 9).

7. rend-- garments, in mourning (Joe 2:13); figuratively, nations, as Israel from Judah, already foretold, in Solomon's time (1Ki 11:30, 31), to be "sewed" together hereafter (Eze 37:15, 22). silence-- (Am 5:13), in a national calamity, or that of a friend (Job 2:13); also not to murmur under God's visitation (Le 10:3; Psa 39:1, 2, 9).


<hi type="bold">8. hate--</hi>for example, sin, lusts (<reference osisRef="Luke.14.26">Lu 14:26</reference>); that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God.

<hi type="bold">a time of war ... peace--</hi>(<reference osisRef="Luke.14.31">Lu 14:31</reference>).

8. hate-- for example, sin, lusts (Lu 14:26); that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God. a time of war... peace-- (Lu 14:31).


9. But these earthly pursuits, while lawful in their season, 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 times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment. "A time to plant" (<reference osisRef="Eccl.3.2">Ec 3:2</reference>) refers to his planting (<reference osisRef="Eccl.2.5">Ec 2:5</reference>); "laugh" (<reference osisRef="Eccl.3.4">Ec 3:4</reference>), to <reference osisRef="Eccl.2.1">Ec 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>; "his mirth," "laughter"; "build up," "gather stones" (<reference osisRef="Eccl.3.3">Ec 3:3</reference>, <reference osisRef="Eccl.3.5">5</reference>), to his "building" (<reference osisRef="Eccl.2.4">Ec 2:4</reference>); "embrace," "love," to his "princess" (see on <reference osisRef="Eccl.2.8">Ec 2:8</reference>); "get" (perhaps also "gather," <reference osisRef="Eccl.3.5">Ec 3:5</reference>, <reference osisRef="Eccl.3.6">6</reference>), to his "gathering" (<reference osisRef="Eccl.2.8">Ec 2:8</reference>). All these were of "no profit," because not in God's time and order of bestowing happiness.

9. But these earthly pursuits, while lawful in their season, 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 times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment. "A time to plant" (Ec 3:2) refers to his planting (Ec 2:5); "laugh" (Ec 3:4), to Ec 2:1, 2; "his mirth," "laughter"; "build up," "gather stones" (Ec 3:3, 5), to his "building" (Ec 2:4); "embrace," "love," to his "princess" (see on Ec 2:8); "get" (perhaps also "gather," Ec 3:5, 6), to his "gathering" (Ec 2:8). All these were of "no profit," because not in God's time and order of bestowing happiness.


10. (See on <reference osisRef="Eccl.1.13">Ec 1:13</reference>).

10. (See on Ec 1:13).


<hi type="bold">11. his time--</hi>that is, in its proper season (<reference osisRef="Ps.1.3">Psa 1:3</reference>), opposed to worldlings putting earthly pursuits out of their proper time and place (see on <reference osisRef="Eccl.3.9">Ec 3:9</reference>).

<hi type="bold">set the world in their heart--</hi>given them capacities to understand the world of nature as reflecting God's wisdom in its beautiful order and times (<reference osisRef="Rom.1.19">Ro 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>). "Everything" answers to "world," in the parallelism.

<hi type="bold">so that--</hi>that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (<reference osisRef="Eccl.8.17">Ec 8:17</reference>; <reference osisRef="Job.26.14">Job 26:14</reference>; <reference osisRef="Rom.11.33">Ro 11:33</reference>; <reference osisRef="Rev.15.4">Re 15:4</reference>). Parkhurst, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a 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 is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.

11. his time-- that is, in its proper season (Psa 1:3), opposed to worldlings putting earthly pursuits out of their proper time and place (see on Ec 3:9). set the world in their heart-- given them capacities to understand the world of nature as reflecting God's wisdom in its beautiful order and times (Ro 1:19, 20). "Everything" answers to "world," in the parallelism. so that-- that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (Ec 8:17; Job 26:14; Ro 11:33; Re 15:4). Parkhurst, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a 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 is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.


<hi type="bold">12. in them--</hi>in God's works (<reference osisRef="Eccl.3.11">Ec 3:11</reference>), as far as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gifts, and "do good" with them to himself and to others. This is never out of season (<reference osisRef="Gal.6.9">Ga 6:9</reference>, <reference osisRef="Gal.6.10">10</reference>). Not sensual joy and self-indulgence (<reference osisRef="Phil.4.4">Php 4:4</reference>; <reference osisRef="Jas.4.16">Jas 4:16</reference>, <reference osisRef="Jas.4.17">17</reference>).

12. in them-- in God's works (Ec 3:11), as far as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gifts, and "do good" with them to himself and to others. This is never out of season (Ga 6:9, 10). Not sensual joy and self-indulgence (Php 4:4; Jas 4:16, 17).


13. Literally, "And also as to every man who eats ... this is the gift of God" (<reference osisRef="Eccl.3.22">Ec 3:22</reference>; <reference osisRef="Eccl.5.18">5:18</reference>). When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (<reference osisRef="Acts.2.46">Ac 2:46</reference>; <reference osisRef="1Cor.10.31">1Co 10:31</reference>; <reference osisRef="1Tim.4.3">1Ti 4:3</reference>, <reference osisRef="1Tim.4.4">4</reference>).

13. Literally, "And also as to every man who eats... this is the gift of God" (Ec 3:22; 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 (Ac 2:46; 1Co 10:31; 1Ti 4:3, 4).


14. (<reference osisRef="1Sam.3.12">1Sa 3:12</reference>; <reference osisRef="2Sam.23.5">2Sa 23:5</reference>; <reference osisRef="Ps.89.34">Psa 89:34</reference>; <reference osisRef="Matt.24.35">Mt 24:35</reference>; <reference osisRef="Jas.1.17">Jas 1:17</reference>).

<hi type="bold">for ever--</hi>as opposed to man's perishing labors (<reference osisRef="Eccl.2.15-Eccl.2.18">Ec 2:15-18</reference>).

<hi type="bold">any thing taken from it--</hi>opposed to man's "crooked and wanting" works (<reference osisRef="Eccl.1.15">Ec 1:15</reference>; <reference osisRef="1Cor.7.13">7:13</reference>). The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its proper season (<reference osisRef="Eccl.3.12">Ec 3:12</reference>, <reference osisRef="Eccl.3.13">13</reference>), not setting aside God's order, but observing deep reverence towards 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.

14. (1Sa 3:12; 2Sa 23:5; Psa 89:34; Mt 24:35; Jas 1:17). for ever-- as opposed to man's perishing labors (Ec 2:15-18). any thing taken from it-- opposed to man's "crooked and wanting" works (Ec 1:15; 7:13). The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its proper season (Ec 3:12, 13), not setting aside God's order, but observing deep reverence towards 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 <reference osisRef="Eccl.1.9">Ec 1:9</reference>. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (<reference osisRef="Eccl.3.14">Ec 3:14</reference>), and returns in a fixed cycle.

<hi type="bold">requireth that ... past--</hi>After many changes, God's law requires the return of the same cycle of events, as in the past, literally, "that which is driven on." The Septuagint and Syriac translate: "God requireth (that is, avengeth) the persecuted man"; a transition to <reference osisRef="Eccl.3.16">Ec 3:16</reference>, <reference osisRef="Eccl.3.17">17</reference>. The parallel clauses of the verse support English Version.

15. Resumption of Ec 1:9. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (Ec 3:14), and returns in a fixed cycle. requireth that... past-- After many changes, God's law requires the return of the same cycle of events, as in the past, literally, "that which is driven on." The Septuagint and Syriac translate: "God requireth (that is, avengeth) the persecuted man"; a transition to Ec 3:16, 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; namely, "the place of judgment" (<reference osisRef="Jer.12.1">Jr 12:1</reference>)?

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; namely, "the place of judgment" (Jr 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, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (<reference osisRef="Eccl.3.11">Ec 3:11</reference>; <reference osisRef="Ps.97.2">Psa 97:2</reference>). 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 the more glorious.

<hi type="bold">there--</hi>(<reference osisRef="Job.3.17-Job.3.19">Job 3:17-19</reference>) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (<reference osisRef="Eccl.3.16">Ec 3:16</reference>): so "from thence" (<reference osisRef="Gen.49.24">Ge 49:24</reference>).

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, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (Ec 3:11; Psa 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 the more glorious. there-- (Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Ec 3:16): so "from thence" (Ge 49:24).


<hi type="bold">18. estate--</hi>The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts.

<hi type="bold">sons of men--</hi>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 "beasts" applies especially to the ungodly oppressors (<reference osisRef="Ps.49.12">Psa 49:12</reference>, <reference osisRef="Ps.49.20">20</reference>). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (<reference osisRef="Dan.4.27">Da 4:27</reference>).

18. estate-- The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby 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 "beasts" applies especially to the ungodly oppressors (Psa 49:12, 20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Da 4:27).


19. Literally, "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 (<reference osisRef="Eccl.8.11">Ec 8:11</reference>; <reference osisRef="Ps.55.19">Psa 55:19</reference>; <reference osisRef="2Pet.3.3">2Pe 3:3</reference>,<reference osisRef="2Pet.3.4">4</reference>). They are "brute beasts," morally (<reference osisRef="Eccl.3.18">Ec 3:18</reference>; Jude 10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in <reference osisRef="Eccl.3.21">Ec 3:21</reference>. If <reference osisRef="Eccl.3.19">Ec 3:19</reference>, <reference osisRef="Eccl.3.20">20</reference> be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But <reference osisRef="Eccl.3.21">Ec 3:21</reference> points out the vast difference between them in respect to the future destiny; also (<reference osisRef="Eccl.3.17">Ec 3:17</reference>) beasts have no "judgment" to come.

<hi type="bold">breath--</hi>vitality.

19. Literally, "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 (Ec 8:11; Psa 55:19; 2Pe 3:3,4). They are "brute beasts," morally (Ec 3:18; Jude 10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in Ec 3:21. If Ec 3:19, 20 be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But Ec 3:21 points out the vast difference between them in respect to the future destiny; also (Ec 3:17) beasts have no "judgment" to come. breath-- vitality.


<hi type="bold">21. Who knoweth--</hi>Not doubt of the destination of man's spirit (<reference osisRef="Eccl.12.7">Ec 12:7</reference>); but "how few, 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" (<reference osisRef="Isa.53.1">Is 53:1</reference>). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [Weiss].

21. Who knoweth-- Not doubt of the destination of man's spirit (Ec 12:7); but "how few, 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" (Is 53:1). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [Weiss].


22. (Compare <reference osisRef="Eccl.3.12">Ec 3:12</reference>; <reference osisRef="Eccl.5.18">5:18</reference>). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (<reference osisRef="Eccl.11.9">Ec 11:9</reference>); not as the anxious money-seeker (<reference osisRef="Eccl.2.23">Ec 2:23</reference>; <reference osisRef="2Cor.5.10-2Cor.5.17">5:10-17</reference>).

<hi type="bold">his portion--</hi>in the present life. If it were made his main portion, it would be "vanity" (<reference osisRef="Eccl.2.1">Ec 2:1</reference>; <reference osisRef="Luke.16.25">Lu 16:25</reference>).

<hi type="bold">for who, &c.--</hi>Our ignorance as to the future, which is God's "time" (<reference osisRef="Eccl.3.11">Ec 3:11</reference>), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (<reference osisRef="Matt.6.20">Mt 6:20</reference>, <reference osisRef="Matt.25.31-Matt.25.34">25, 31-34</reference>). <chapter eID="Eccl.3"/>

22. (Compare Ec 3:12; 5:18). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (Ec 11:9); not as the anxious money-seeker (Ec 2:23; 5:10-17). his portion-- in the present life. If it were made his main portion, it would be "vanity" (Ec 2:1; Lu 16:25). for who, &c.-- Our ignorance as to the future, which is God's "time" (Ec 3:11), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (Mt 6:20, 25, 31-34).


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="Eccl.4.1-Eccl.4.16">Ec 4:1-16</reference>.

<hi type="bold">1. returned--</hi>namely, to the thought set forth (<reference osisRef="Eccl.3.16">Ec 3:16</reference>; <reference osisRef="Job.35.9">Job 35:9</reference>).

<hi type="bold">power--</hi>Maurer, not so well, "violence."

<hi type="bold">no comforter--</hi>twice said to express continued suffering without any to give comfort (<reference osisRef="Isa.53.7">Is 53:7</reference>).

CHAPTER 4 Ec 4:1-16. 1. returned-- namely, to the thought set forth (Ec 3:16; Job 35:9). power-- Maurer, not so well, "violence." no comforter-- twice said to express continued suffering without any to give comfort (Is 53:7).


2. A profane sentiment if severed from its connection; but just in its bearing on Solomon's scope. If religion were not taken into account (<reference osisRef="Eccl.3.17">Ec 3:17</reference>, <reference osisRef="Eccl.3.19">19</reference>), to die as soon as possible would be desirable, so as not to suffer or witness "oppressions"; and still more so, not to be born at all (<reference osisRef="Eccl.7.1">Ec 7:1</reference>). Job (<reference osisRef="Job.3.12">Job 3:12</reference>; <reference osisRef="Job.21.7">21:7</reference>), David (<reference osisRef="Ps.73.3">Psa 73:3</reference>, &c.), Jeremiah (<reference osisRef="Jer.12.1">Jr 12:1</reference>), Habakkuk (<reference osisRef="Hab.1.13">Ha 1:13</reference>), all passed through the same perplexity, until they went into the sanctuary, and looked beyond the present to the "judgment" (<reference osisRef="Ps.73.17">Psa 73:17</reference>; <reference osisRef="Hab.2.20">Ha 2:20</reference>; <reference osisRef="2Cor.3.17">3:17</reference>, <reference osisRef="2Cor.3.18">18</reference>). Then they saw the need of delay, before completely punishing the wicked, to give space for repentance, or else for accumulation of wrath (<reference osisRef="Rom.2.15">Ro 2:15</reference>); and before completely rewarding the godly, to give room for faith and perseverance in tribulation (<reference osisRef="Ps.92.7-Ps.92.12">Psa 92:7-12</reference>). Earnests, however, are often even now given, by partial judgments of the future, to assure us, in spite of difficulties, that God governs the earth.

2. A profane sentiment if severed from its connection; but just in its bearing on Solomon's scope. If religion were not taken into account (Ec 3:17, 19), to die as soon as possible would be desirable, so as not to suffer or witness "oppressions"; and still more so, not to be born at all (Ec 7:1). Job (Job 3:12; 21:7), David (Psa 73:3, &c.), Jeremiah (Jr 12:1), Habakkuk (Ha 1:13), all passed through the same perplexity, until they went into the sanctuary, and looked beyond the present to the "judgment" (Psa 73:17; Ha 2:20; 3:17, 18). Then they saw the need of delay, before completely punishing the wicked, to give space for repentance, or else for accumulation of wrath (Ro 2:15); and before completely rewarding the godly, to give room for faith and perseverance in tribulation (Psa 92:7-12). Earnests, however, are often even now given, by partial judgments of the future, to assure us, in spite of difficulties, that God governs the earth.


<hi type="bold">3. not seen--</hi>nor experienced.

3. not seen-- nor experienced.


<hi type="bold">4. right--</hi>rather, "prosperous" (see on <reference osisRef="Eccl.2.21">Ec 2:21</reference>). Prosperity, which men so much covet, is the very source of provoking oppression (<reference osisRef="Eccl.4.1">Ec 4:1</reference>) and "envy," so far is it from constituting the chief good.

4. right-- rather, "prosperous" (see on Ec 2:21). Prosperity, which men so much covet, is the very source of provoking oppression (Ec 4:1) and "envy," so far is it from constituting 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 (<reference osisRef="Prov.6.10">Pr 6:10</reference>; <reference osisRef="Prov.24.33">24:33</reference>), living on the means he wrongfully wrests from others; for such a one

<hi type="bold">eateth his own flesh--</hi>that is, is a self-tormentor, never satisfied, his spirit preying on itself (<reference osisRef="Isa.9.20">Is 9:20</reference>; <reference osisRef="Isa.49.26">49:26</reference>).

5. Still the fool (the wicked oppressor) is not to be envied even in this life, who "folds his hands together" in idleness (Pr 6:10; 24:33), living on the means he wrongfully wrests from others; for such a one eateth his own flesh-- that is, is a self-tormentor, never satisfied, his spirit preying on itself (Is 9:20; 49:26).


6. Hebrew; "One open hand (palm) full of quietness, than both closed hands full of travail." "Quietness" (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh" (<reference osisRef="Eccl.4.5">Ec 4:5</reference>), also opposed to anxious labor to gain (<reference osisRef="Eccl.4.8">Ec 4:8</reference>; <reference osisRef="Prov.15.16">Pr 15:16</reference>, <reference osisRef="Prov.15.17">17</reference>; <reference osisRef="Prov.16.8">16:8</reference>).

6. Hebrew; "One open hand (palm) full of quietness, than both closed hands full of travail." "Quietness" (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh" (Ec 4:5), also opposed to anxious labor to gain (Ec 4:8; Pr 15:16, 17; 16:8).


7. A vanity described in <reference osisRef="Eccl.4.8">Ec 4:8</reference>.

7. A vanity described in Ec 4:8.


<hi type="bold">8. not a second--</hi>no partner.

<hi type="bold">child--</hi>"son or brother," put for any heir (<reference osisRef="Deut.25.5-Deut.25.10">De 25:5-10</reference>).

<hi type="bold">eye--</hi>(<reference osisRef="Eccl.1.8">Ec 1:8</reference>). The miser would not be able to give an account of his infatuation.

8. not a second-- no partner. child-- "son or brother," put for any heir (De 25:5-10). eye-- (Ec 1:8). The miser would not be able to give an account of his infatuation.


<hi type="bold">9. Two--</hi>opposed to "one" (<reference osisRef="Eccl.4.8">Ec 4:8</reference>). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (<reference osisRef="Gen.2.18">Ge 2:18</reference>).

<hi type="bold">reward--</hi>Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.

9. Two-- opposed to "one" (Ec 4:8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (Ge 2:18). reward-- Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.


<hi type="bold">10. if they fall--</hi>if the one or other fall, as may happen to both, namely, into any distress of body, mind, or soul.

10. if they fall-- if the one or other fall, as may happen to both, namely, into any distress of body, mind, or soul.


11. (See on <reference osisRef="1Kgs.1.1">1Ki 1:1</reference>). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (<reference osisRef="Luke.24.32">Lu 24:32</reference>; <reference osisRef="Acts.28.15">Ac 28:15</reference>).

11. (See on 1Ki 1:1). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (Lu 24:32; Ac 28:15).


<hi type="bold">12. one--</hi>enemy.

<hi type="bold">threefold cord--</hi>proverbial for a combination of many--for example, husband, wife, and children (<reference osisRef="Prov.11.14">Pr 11:14</reference>); so Christians (<reference osisRef="Luke.10.1">Lu 10:1</reference>; <reference osisRef="Col.2.2">Col 2:2</reference>, 19). Untwist the cord, and the separate threads are easily "broken."

12. one-- enemy. threefold cord-- proverbial for a combination of many--for example, husband, wife, and children (Pr 11:14); so Christians (Lu 10:1; Col 2:2, 19). Untwist the cord, and the separate threads are easily "broken."


13. The "threefold cord" [Ec 4:12] of social ties suggests the subject of civil 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 poor but valiant youth, once a "servant" of Solomon, and (<reference osisRef="1Kgs.11.26-1Kgs.11.40">1Ki 11:26-40</reference>) appointed by God through the prophet Ahijah to be heir of the kingdom of the ten tribes about to be rent from Rehoboam. The "old and foolish king" answers to Solomon himself, who had lost his wisdom, when, in defiance of two warnings of God (<reference osisRef="1Kgs.3.14">1Ki 3:14</reference>; <reference osisRef="1Kgs.9.2-1Kgs.9.9">9:2-9</reference>), he forsook God.

<hi type="bold">will no more be admonished--</hi>knows not yet how to take warning (see Margin) God had by Ahijah already intimated the judgment coming on Solomon (<reference osisRef="1Kgs.11.11-1Kgs.11.13">1Ki 11:11-13</reference>).

13. The "threefold cord" [Ec 4:12] of social ties suggests the subject of civil 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 poor but valiant youth, once a "servant" of Solomon, and (1Ki 11:26-40) appointed by God through the prophet Ahijah to be heir of the kingdom of the ten tribes about to be rent from Rehoboam. The "old and foolish king" answers to Solomon himself, who had lost his wisdom, when, in defiance of two warnings of God (1Ki 3:14; 9:2-9), he forsook God. will no more be admonished-- knows not yet how to take warning (see Margin) God had by Ahijah already intimated the judgment coming on Solomon (1Ki 11:11-13).


<hi type="bold">14. out of prison--</hi>Solomon uses this phrase of a supposed case; for example, Joseph raised from a dungeon to be lord of Egypt. His words are at the same time so framed by the Holy Ghost that they answer virtually to Jeroboam, who fled to escape a "prison" and death from Solomon, to Shishak of Egypt (<reference osisRef="1Kgs.11.40">1Ki 11:40</reference>). This unconscious presaging of his own doom, and that of Rehoboam, constitutes the irony. David's elevation from poverty and exile, under Saul (which may have been before Solomon's mind), had so far their counterpart in that of Jeroboam.

<hi type="bold">whereas ... becometh poor--</hi>rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).

14. out of prison-- Solomon uses this phrase of a supposed case; for example, Joseph raised from a dungeon to be lord of Egypt. His words are at the same time so framed by the Holy Ghost that they answer virtually to Jeroboam, who fled to escape a "prison" and death from Solomon, to Shishak of Egypt (1Ki 11:40). This unconscious presaging of his own doom, and that of Rehoboam, constitutes the irony. David's elevation from poverty and exile, under Saul (which may have been before Solomon's mind), had so far their counterpart in that of Jeroboam. whereas... becometh poor-- rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).


15. "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," the one first spoken of, about to be raised from poverty to a throne), that is, Rehoboam.

<hi type="bold">in his stead--</hi>the old king's.

15. "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," the one first spoken of, about to be raised from poverty to a throne), that is, Rehoboam. in his stead-- the old king's.


16. Notwithstanding their now worshipping the rising sun, the heir-apparent, I reflected that "there were no bounds, no stability (<reference osisRef="2Sam.15.6">2Sa 15:6</reference>; <reference osisRef="2Sam.20.1">20:1</reference>), no check on the love of innovation, of all that have been before them," that is, the past generation; so

<hi type="bold">also they that come after--</hi>that is, the next generation,

<hi type="bold">shall not rejoice in him--</hi>namely, Rehoboam. The parallel, "shall not rejoice," fixes the sense of "no bounds," no permanent adherence, though now men rejoice in him. <chapter eID="Eccl.4"/>

16. Notwithstanding their now worshipping the rising sun, the heir-apparent, I reflected that "there were no bounds, no stability (2Sa 15:6; 20:1), no check on the love of innovation, of all that have been before them," that is, the past generation; so also they that come after-- that is, the next generation, shall not rejoice in him-- namely, Rehoboam. The parallel, "shall not rejoice," fixes the sense of "no bounds," no permanent adherence, though now men rejoice in him.