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Ecclesiastes
Chapter Two
New King James Version (NKJV)
INTRODUCTION TO ECCLESIASTES 2
Solomon,
having made trial of natural wisdom and knowledge in its utmost extent, and
found it to be vanity, proceeds to the experiment of pleasure, and tries
whether any happiness was in that, Ecclesiastes 2:1.
As for that which at first sight was vain, frothy, and frolicsome, he
dispatches at once, and condemns it as mad and unprofitable, Ecclesiastes 2:2;
but as for those pleasures which were more manly, rational, and lawful, he
dwells upon them, and gives a particular enumeration of them, as what he had
made full trial of; as good eating and drinking, in a moderate way, without
abuse; fine and spacious buildings; delightful vineyards, gardens, and
orchards; parks, forests, and enclosures; fish pools, and fountains of water; a
large retinue, and equipage of servants; great possessions, immense riches and
treasure; a collection of the greatest rarities, and curiosities in nature; all
kinds of music, vocal and instrumental, Ecclesiastes 2:3;
in all which he exceeded any that went before him; nor did he deny himself of
any pleasure, in a lawful way, that could possibly be enjoyed, Ecclesiastes 2:9.
And yet on a survey of the whole, and after a thorough experience of what could
be found herein, he pronounces all vanity and vexation of spirit, Ecclesiastes 2:11;
and returns again to his former subject, wisdom; and looks that over again, to
see if he could find real happiness in it, being sadly disappointed in that of
pleasure, Ecclesiastes 2:12.
He indeed commends wisdom, and prefers it to folly, and a wise man to a fool; Ecclesiastes 2:13;
and yet observes some things which lessen its value; and shows there is no
happiness in it, the same events befalling a wise man and a fool; both alike
forgotten, and die in like manner, Ecclesiastes 2:15.
And then he takes into consideration business of life, and a laborious industry
to obtain wealth; and this he condemns as grievous, hateful, and vexatious,
because, after all a man's acquisitions, he knows not to whom he shall leave
them, whether to a wise man or a fool, Ecclesiastes 2:17.
And because a man himself has no rest all his days, nothing but sorrow and
grief, Ecclesiastes 2:22;
wherefore he concludes it is best for a man to enjoy the good things of this
life himself; which he confirms by his own experience, and by an, antithesis
between a good man and a wicked one, Ecclesiastes 2:24.
Ecclesiastes 2:1 I said in my
heart, “Come now, I will test you with mirth; therefore enjoy pleasure”; but
surely, this also was vanity.
YLT 1I said in my heart, `Pray,
come, I try thee with mirth, and look thou on gladness;' and lo, even it [is]
vanity.
I said in mine heart,.... He communed with his
heart, he thought and reasoned within himself, and came to this resolution in
his own mind; that since he could not find happiness in natural wisdom and
knowledge, he would seek for it elsewhere, even in pleasure; in which, he
observed, some men placed their happiness; or, however, sought for it there:
or, "I said to my heart", as the Syriac version;
Go to now; or, "go, I pray thee"F21לכה
נא "age, quaeso", Tigurine version,
Vatablus, Rambachius. listen to what I am about to say, and pursue the track I
shall now point out to thee;
I will prove thee with mirth; with those things which
will cause mirth, joy, and pleasure; and try whether any happiness can be
enjoyed this way, since it could not be had in wisdom and knowledge. Jarchi and
Aben Ezra render it, "I will mingle", wine with water, or with
spices; or, "I will pour out", wine in plenty to drink of, "with
joy", and to promote mirth: but the Targum, Septuagint, Syriac, and Arabic
versions, interpret it as we do, and which sense Aben Ezra makes mention of;
therefore enjoy pleasure; which man is naturally a
lover of; he was so in his state of innocency, and this was the bait that was laid
for him, and by which he was drawn into sin; and now he loves, lives in, and
serves sinful pleasures; which are rather imaginary than real, and last but for
a season, and end in bitterness: but such sordid lusts and pleasures are not
here meant; Solomon was too wise and good a man to give into these, as the
"summum bonum"; or ever to think there could be any happiness in
them, or even to make a trial of them for that purpose: not criminal pleasures,
or an impure, sottish, and epicurean life, are here intended; but manly,
rational, and lawful pleasures, for no other are mentioned in the detail of
particulars following; and, in the pursuit of the whole, he was guided and
governed by his wisdom, and that remained in him, Ecclesiastes 2:3.
It may be rendered, "therefore see good"F23וראה בטוב "et vide in
bonum", Montanus; "et vide bonum", Vatablus, Mercerus, Cocceius,
Gejerus; "fraere bono", Junius & Tremellius, Piscator, Drusius,
Amama, Rambachius. ; look upon all the good, pleasant, and delectable things of
life; and enjoy them in such a manner as, if possible, happiness may be
attained in them;
and, behold, this also is vanity; it will be
found, by making the experiment, that there is no solid and substantial
happiness in it, as it was by himself.
Ecclesiastes 2:2 2 I
said of laughter—“Madness!”; and of mirth, “What does it accomplish?”
YLT 2Of laughter I said,
`Foolish!' and of mirth, `What [is] this it is doing?'
I said of laughter, it is mad,.... The
risible faculty in man is given him for some usefulness; and when used in a
moderate way, and kept within due bounds, is of service to him, and conduces to
the health of his body, and the pleasure of his mind; but when used on every
trivial occasion, and at every foolish thing that is said or done, and indulged
to excess, it is mere madness, and makes a man look more like a madman and a
fool than a wise man; it lasts but for a while, and the end of it is heaviness,
Ecclesiastes 7:6.
Or, "I said to laughter, thou art mad"F24לשחוק אמרתי מהולל
"risui dixi, insanis", Mercerus, Drusius, Amama; "vel insanus
es", Piscator, Schmidt, Rambachius. ; and therefore will have nothing to
do with thee in the excessive and criminal way, but shun thee, as one would do
a mad man: this therefore is not to be reckoned into the pleasure he bid his
soul go to and enjoy;
and of mirth, what doth it? what good does do? of
what profit and advantage is it to man? If the question is concerning innocent
mirth, the answer may be given out of Proverbs 15:13; but
if of carnal sinful mirth, there is no good arises from that to the body or
mind; or any kind of happiness to be enjoyed that way, and therefore no trial
is to be made of it. What the wise man proposed to make trial of, and did,
follows in the next verses.
Ecclesiastes 2:3 3 I
searched in my heart how to gratify my flesh with wine, while guiding my
heart with wisdom, and how to lay hold on folly, till I might see what was
good for the sons of men to do under heaven all the days of their lives.
YLT 3I have sought in my heart
to draw out with wine my appetite, (and my heart leading in wisdom), and to
take hold on folly till that I see where [is] this -- the good to the sons of
man of that which they do under the heavens, the number of the days of their
lives.
I sought in mine heart to give myself unto wine,.... Not in an
immoderate way, so as to intoxicate himself with it, in which there can be no
pleasure, nor any show of happiness; but in a moderate, yet liberal way, so as
to be innocently cheerful and pleasant, and hereby try what good and happiness
were to be possessed in this way. By "wine" is meant, not that only,
but everything eatable and drinkable that is good; it signifies what is called
good living, good eating and drinking: Solomon always lived well; was brought
up as a prince, and, when he came to the throne, lived like a king; but being
increased in riches, and willing to make trial of the good that was in all the
creatures of God, to see if any happiness was in them; determines to keep a
better table still, and resolved to have everything to eat or drink that could
be had, cost what it will; of Solomon's daily provision for his household, see 1 Kings 4:22; the
Midrash interprets it, of the wine of the law. It may be rendered, "I
sought in mine heart to draw out my flesh with wine", or "my
body"F25למשוך ביין
את בשרי "ut diducerem
vino carnem meam", Piscator; "ut protraherem, et inde distenderem
carnem meam", Rambachius. ; to extend it, and make it fat and plump; which
might be reduced to skin and bones, to a mere skeleton, through severe studies
after wisdom and knowledge. The Targum is,
"I
sought in my heart to draw my flesh into the house of the feast of wine;'
as
if there was a reluctance in him to such a conduct; and that he as it were put
a force upon himself, in order to make the experiment;
(yet acquainting mine heart with wisdom); or, "yet
my heart led me in wisdom"F26ולבי
נהג בחכמה "et cor meam
ducens in sapientia", Montanus; "interim cor meum ducens in
sapientiam", Drusius. : he was guided and governed by wisdom in this
research of happiness; he was upon his guard, that he did not go into any
sinful extravagancies, or criminal excesses in eating and drinking;
and to lay hold on folly; that he might better
know what folly was, and what was the folly of the sons of men to place their
happiness in such things; or rather, he studiously sought to lay hold on folly,
to restrain it, and himself from it, that it might not have the ascendant over
him; so that he would not be able to form a right judgment whether there is any
real happiness in this sort of pleasure, or not, he is, speaking of; for the
epicure, the voluptuous person, is no judge of it;
till I might see what was that good for the sons of men,
which they should do under the heaven all the days of their life; where the
"summum bonum", or chief happiness of man lies; and which he should
endeavour to seek after and pursue, that he might enjoy it throughout the whole
of his life, while in this world: and that he might still more fully know it,
if possible, he did the following things.
Ecclesiastes 2:4 4 I
made my works great, I built myself houses, and planted myself vineyards.
YLT 4I made great my works, I
builded for me houses, I planted for me vineyards.
I made me great works,.... He did not spend his
time in trifling things, as DomitianF1Sueton. Vit. Domitian. c. 3.
Aurel. Victor. De. Caesar. & Epitome. , in catching and killing flies; but
in devising, designing, directing, and superintending great works of art and
skill, becoming the grandeur of his state, and the greatness of his mind: the
Midrash restrains it to his great throne of ivory, overlaid with gold, 1 Kings 10:18, but
it is a general expression, including all the great things he did, of which the
following is a particular enumeration;
I builded me houses; among which must not be
reckoned the house of God, though that was built by him, and in the first
place; yet this was built, not for his own pleasure and grandeur, but for the
worship and glory of God: but his own house and palace is chiefly meant, which
was thirteen years in building; and the house of the forest in Lebanon, which
perhaps was his country seat; with all other houses and offices, for his
stores, for his servants, his horsemen, and chariots; see 1 Kings 7:1; and in
fine spacious buildings men take a great deal of pleasure, and promise
themselves much happiness in dwelling in them, and in perpetuating their names
to posterity by them; see Psalm 49:11. The
Targum is,
"I
multiplied good works in Jerusalem; I builded me houses; the house of the
sanctuary, to make atonement for Israel; the king's house of refreshment, and
the conclave and porch; and the house of judgment, of hewn stones, where the
wise men sit and do judgment; I made a throne of ivory for the royal seat;'
I planted me vineyards; perhaps those at Engedi
were of his planting; however, he had one at Baalhamon, and no doubt in other
places, Song of Solomon 1:14;
the Targum makes mention of one at Jabne, planted by him; these also add to the
pleasure of human life; it is delightful to walk in them, to gather the fruit
and drink of the wine of them; see Song of Solomon 7:12.
Ecclesiastes 2:5 5 I
made myself gardens and orchards, and I planted all kinds of fruit trees
in them.
YLT 5I made for me gardens and
paradises, and I planted in them trees of every fruit.
I made me gardens and orchards,.... Of the king's
garden, we read Jeremiah 39:4.
AdrichomiusF2Theatrum Terrae Sanctae, p. 170. makes mention of a
royal garden in the suburbs of Jerusalem, fenced with walls; and was a paradise
of fruit trees, herbs, spices, and flowers; abounded with all kind of fruit,
exceeding pleasant and delightful to the senses: and, as Solomon was so great a
botanist, and knew the nature and use of all kinds of trees and herbs, 1 Kings 4:33; no
doubt but he has a herbal garden, well stocked with everything of that kind,
curious and useful; see 1 Kings 21:2.
Gardens are made for pleasure as well as profit; Adam, as soon as created, was
put into a garden, to add to his natural pleasure and felicity, as well as for
his employment, Genesis 2:8; and
the pleasure of walking in a garden, and partaking of the fruits of it, are
alluded to by Solomon, Song of Solomon 4:12;
and I planted trees in them of all kind of fruits; which, as
before observed, he had thorough knowledge of, and many of which were brought
him from foreign parts; and all served to make his gardens, orchards, parks,
forests, and enclosures, very pleasant and delectable. The Targum adds,
"some
for food, others for drink, and others for medicine.'
Ecclesiastes 2:6 6 I
made myself water pools from which to water the growing trees of the grove.
YLT 6I made for me pools of water,
to water from them a forest shooting forth trees.
I made me pools of water,.... For cascades and
water works to play in, as well as to keep and produce fish of all kinds:
mention is made of the king's pools, Nehemiah 2:14; the
fish pools at Heshbon, by the gate of Bathrabbim, perhaps belonged to Solomon, Song of Solomon 7:4;
Little more than a league from Bethlehem are pools of water, which at this day
are called the fish pools of Solomon; they are great reservatories cut in the
rock, the one at the end of the other; the second being a little lower than the
first, and the third than the second, and so communicate the water from one to
another when they are fullF3Thevenot's Travels, B. 2. ch. 47. p.
202. ; and of which Mr. MaundrellF4Journey from Aleppo to Jerusalem,
p. 88. edit. 7. gives the following account:
"They
are about an hour and a quarter distant from Bethlehem, southward; they are
three in number, lying in a row above each other, being so disposed, that the
waters of the uppermost may descend into the second, and those of the second
into the third; their figure is quadrangular; the breadth is the same in all,
amounting to above ninety paces; in their length there is some difference
between them, the first being about an hundred sixty paces long; the second,
two hundred; the third, two hundred twenty; they are all lined with a wall, and
plastered, and contain a great depth of water.'
And
to these, he observes, together with the gardens adjoining, Solomon is supposed
to allude, Ecclesiastes 2:5.
There are to be seen, he saysF5Ibid. p. 90. , some remains of an old
aqueduct, which anciently conveyed the waters from Solomon's pools to
Jerusalem; this is said to be the genuine work of Solomon, and may well be
allowed to be in reality what it is pretended for. So RauwolffF6Travels,
part 3. ch. 22. p. 322. Vid. Egmont and Heyman's Travels, vol. 1. p. 367, 368.
says,
"beyond
the tower of Ader, in another valley, not far from Bethlehem, they show still
to this day a large orchard, full of citron, lemon, orange, pomegranate, and
fig trees, and many others, which King Solomon did plant in his days; with
ponds, canals, and other water works, very pleasantly prepared, as he saith
himself, Ecclesiastes 2:5;
this is still in our time full of good and fruitful trees, worthy to be seen
for their sakes, and ditches there: wherefore I really believe it to be the
same JosephusF7Antiqu. l. 8. c. 7. s. 13. makes mention of, called
Ethan, about twelve mile from Jerusalem; where Solomon had pleasant gardens and
water pools, to which he used to ride early in a morning.'
Mr.
MaundrellF8Ut supra, p. 50, 51. (Journey from Aleppo to Jerusalem,
edit. 7.) also makes mention of some cisterns, called Solomon's cisterns, at
Roselayn, about an hour from the ruins of Tyre; of which there are three entire
at this day; one about three hundred yards distant from the sea, the other two
a little further up; and, according to tradition, they were made by that great
king, in recompence to King Hiram, for supplying materials towards building the
temple: but, as he observes, these, though ancient, could not be built before
the time of Alexander; since the aqueduct, which conveys the water from hence
to Tyre, is carried over the neck of land, by which he joined the city to the
continent. Jarchi interprets these pools in this text of places to keep fish
alive in, and so the Midrash understands by them fish pools; though they seem
to be canals made in the gardens, orchards, and parks;
to water therewith the wood that bringeth forth trees; the young
nurseries, which in time grew up to large fruit bearing trees; which, being
numerous and thick, looked like a wood or forest, as the word is; and which
canals and nurseries both added greatly to the delight and pleasure of those
places. In this manner the Indians water their gardens; who commonly have in
them a great pit, or kind of fish pool, which is full of rain water; and just
by it there is a basin of brick, raised about two feet higher than the ground:
when therefore they have a mind to water the garden, it is filled with water
from the fish pool, or pit; which, through a hole that is at the bottom, falls
into a canal, that is divided into many branches, proportionable in size to
their distance from the basin, and carries the water to the foot of each tree,
and to each plot of herbs; and when the gardeners think they are watered
enough, they stop up, or turn aside, the canals with clods of earthF9Agreement
of Customs between the East Indians and Jews, Art. 21. p. 78. . The beauty of a
plant, or tree, is thus described by AelianusF11Var. Hist. l. 2. c.
14. ;
"branches
generous, leaves thick, stem or trunk firm and stable, roots deep; winds
shaking it; a large shadow cast from it; changing with the seasons of the year;
and water, partly brought through canals, and partly coming from heaven, to
water and nourish it; and such beautiful, well watered, and flourishing trees,
contribute much to the pleasure of gardens.'
Ecclesiastes 2:7 7 I
acquired male and female servants, and had servants born in my house. Yes, I
had greater possessions of herds and flocks than all who were in Jerusalem
before me.
YLT 7I got men-servants, and
maid-servants, and sons of the house were to me; also, I had much substance --
herd and flock -- above all who had been before me in Jerusalem.
I got me servants and maidens,....
Menservants, and maidservants; the Targum adds,
"of
the children of Ham, and of the rest of the strange people;'
these
were such as he hired, or bought with his money;
and had servants born in my house; and these were all
employed by him; either as his retinue and equipage, his attendants and
bodyguards; or to take care of his household, his gardens, and pools; or for
his horses and chariots, and for various offices; see 1 Kings 4:26, Ezra 2:58.
Villalpandus computes the number of his servants to be forty eight thousand; if
there were any pleasure and happiness in such a numerous attendance, Solomon
had it;
also I had great possessions of great and small cattle above all
that were in Jerusalem before me; oxen, cows, horses,
asses, camels, mules, &c. also sheep and goats; which, as they were
profitable, so it was pleasant to see them grazing on the hills and valleys, in
the fields, mountains, and meadows.
Ecclesiastes 2:8 8 I
also gathered for myself silver and gold and the special treasures of kings and
of the provinces. I acquired male and female singers, the delights of the sons
of men, and musical instruments[a] of all
kinds.
YLT 8I gathered for me also
silver and gold, and the peculiar treasure of kings and of the provinces. I
prepared for me men-singers and women-singers, and the luxuries of the sons of
man -- a wife and wives.
I gathered me also silver and gold,.... In great quantities:
the weight of gold which came to him in one year was six hundred threescore and
six talents; see 1 Kings 9:14;
and the peculiar treasure of kings and of the provinces; whatsoever
was valuable and precious, such as is laid up in the cabinets of kings, as
jewels and precious stones; and everything rare and curious, to be found in all
provinces of the earth, or which were brought from thence as presents to him;
the Targum is,
"and
the treasures of kings and provinces, given to me for tribute:'
wherefore,
if any pleasure arises from these things, as do to the virtuosi, Solomon
enjoyed it. Moreover, among the treasures of kings were precious garments of
various sorts, as were in the treasury of AhasuerusF12Targum Sheni
in Esther vi. 10. ; and when Alexander took Shushan, he found in the king's
treasures, of Hermionic purple, to the value of five thousand talents, which
had been laid up there almost two hundred yearsF13Plutarch. in
Alexandro, p. 686. Vid. Homer. Iliad. 24. v. 224-234. ; and to such treasure
Christ alludes, Matthew 6:19;
I got me men singers and women singers; the harmony
and music of whose voices greatly delight; see 2 Samuel 19:35; the
Targum interprets it both of instruments of music for the Levites to use in the
temple, and of singing men and women at a feast: and such persons were employed
among other nationsF14Vid. A. Geli. Noct. Attic. l. 19. c. 9. Homer.
Odyss. 8. v. 62, 73, 74. & 9. v. 5-7. , on such occasions, to entertain
their guests; and are called the ornaments of feastsF15Homer. Odyss.
21. v. 430. ; as were also "choraules", or pipersF16Vid.
Gutberleth. Conjectanea, &c. p. 162, &c. ;
and the delights of the sons of men; as musical
instruments, and that of all sorts; such as David his father
invented; and to which he might add more, and indeed got all that were to be
obtained; see Amos 6:5. The two
last words, rendered "musical instruments, of all sorts", are
differently interpreted; the Targum interprets them of hot waters and baths,
having pipes to let out hot water and cold; Aben Ezra, of women taken captive;
Jarchi, of chariots and covered wagons; the Septuagint, Syriac, and Arabic
versions, of cup bearers, men, and women, that pour out wine and serve it; and
the Vulgate Latin version, of cups and pots, to pour out wine. It seems best to
understand it of musical instruments, or of musical compositionsF17Vid.
Gusset. Comment. Heb. p. 832. ; sung either with a single voice, or in concert;
which, according to BochartF18Hierozoic. par. 2. l. 6. c. 13. col.
847. , were called "sidoth", from Sido, a Phoenician woman of great
note, the inventor of them or rather from giving unequal sounds, which, by
their grateful mixture and temperament, broke and destroyedF19Buxtorf.
in voce שדד, See Weemse's Christian Synagog. p. 144.
one another.
Ecclesiastes 2:9 9 So
I became great and excelled more than all who were before me in Jerusalem. Also
my wisdom remained with me.
YLT 9And I became great, and
increased above every one who had been before me in Jerusalem; also, my wisdom
stood with me.
So I was great,.... Became famous for the great works
wrought by him before mentioned;
and increased more than all that were before me in Jerusalem; the Targum
adds, "in riches"; but it seems rather to respect his fame and glory
among men; though in general it may include his increase of wealth, power, and
honour, and everything that contributed to his external happiness;
also my wisdom remained with me; the Targum adds,
"and it helped me"; which he exercised and showed in the government
of his kingdom, in the conduct of his family, in his personal deportment and
behaviour; amidst all his pleasures, he did not neglect the study of natural
knowledge, nor give himself up to sordid and sinful lusts; and so was a better
judge of pleasure, whether true happiness consisted in it or not.
Ecclesiastes 2:10 10 Whatever
my eyes desired I did not keep from them. I did not withhold my heart from any
pleasure, For my heart rejoiced in all my labor; And this was my reward from
all my labor.
YLT 10And all that mine eyes
asked I kept not back from them; I withheld not my heart from any joy, for my
heart rejoiced because of all my labour, and this hath been my portion, from
all my labour,
And whatsoever mine eyes desired I kept not from them,.... Though
this sense is only mentioned, all are designed; he denied himself of nothing
that was agreeable to him, that was pleasing to the eye, to the ear, to the
taste, or any other sense; he indulged himself in everything, observing a
proper decorum, and keeping himself within the due bounds of sobriety and good
sense;
I withheld not my heart from any joy: the Targum
says, "from all joy of the law"; but it is to be understood of
natural pleasure, and of the gratifications of the senses in a wise and
moderate manner;
for my heart rejoiced in all my labours; he took all
the pleasure that could be taken in the works he wrought for that purpose
before enumerated;
and this was my portion of all my labour; pleasure was
what he aimed at, and that he enjoyed; this was the fruit and issue of all his
laborious works; the part allotted him, the inheritance he possessed, and the
thing he sought after.
Ecclesiastes 2:11 11 Then
I looked on all the works that my hands had done And on the labor in which I
had toiled; And indeed all was vanity and grasping for the wind. There
was no profit under the sun.
YLT 11and I have looked on all my
works that my hands have done, and on the labour that I have laboured to do,
and lo, the whole [is] vanity and vexation of spirit, and there is no advantage
under the sun!
Then I looked on all the works that my hands had wrought, and on
the labour that I had laboured to do,.... He had looked at
them, and on them, over and over again, and had taken pleasure therein; but now
he sits down and enters into a serious consideration of them, what prodigious
expenses he had been at; what care and thought, what toil and labour of mind,
he had taken in contriving, designing, and bringing these works to perfection;
what pleasure and delight he had found in them, and what happiness upon the
whole arose from them: he now passes his judgment, and gives his sentiments
concerning these things, having had it in his power to make himself master of
everything delightful, which he did; was a competent judge, and thoroughly
qualified to give a just estimate of matters; and it is as follows;
and, behold, all was vanity and vexation of spirit; nothing solid
and substantial in the whole; no true pleasure and real joy, and no satisfaction
or happiness in that pleasure; these pleasing things perished with the using,
and the pleasure of them faded and died in the enjoyment of them; and instead
of yielding solid delight, only proved vexations, because the pleasure was so
soon over, and left a thirst for more, and what was not to be had; at most and
best, only the outward senses were fed, the mind not at all improved, nor the
heart made better, and much less contented; it was only pleasing the fancy and
imagination, and feeding on wind;
and there was no profit under the sun; by those
things; to improve and satisfy the mind of man, to raise him to true happiness,
to be of any service to him in the hour of death, or fit him for an eternal
world. Alshech interprets the labour mentioned in this text of the labour of
the law, which brings no reward to a man in this world.
Ecclesiastes 2:12 12 Then
I turned myself to consider wisdom and madness and folly; For what can
the man do who succeeds the king?— Only what he has already done.
YLT 12And I turned to see wisdom,
and madness, and folly, but what [is] the man who cometh after the king? that
which [is] already -- they have done it!
And I turned myself to behold wisdom, and madness, and folly,.... Being
disappointed in his pursuit of pleasure, and not finding satisfaction and
happiness in that, he turns from it, and reassumes his study of natural wisdom
and knowledge, to make a fresh trial, and see whether there might be some
things he had overlooked in his former inquiries; and whether upon a revise of
what he had looked into he might not find more satisfaction than before; being
convinced however that the pursuit of pleasure was less satisfying than the
study of wisdom, and therefore relinquished the one for the sake of the other:
and in order, if possible, to gain more satisfaction in this point, he
determined to look more narrowly, and penetrate into the secrets of wisdom, and
find out the nature of it, and examine its contraries; that by setting them in
a contrast, and comparing them together, he might be the better able to form a
judgment of them. Jarchi interprets "wisdom" of the law, and
"madness" and "folly" of the punishment of transgression.
Alshech also by "wisdom" understands the wisdom of the law, and by
madness external wisdom, or the knowledge of outward things. But Aben Ezra
understands by "madness" wine, with which men being intoxicated
become mad; and by "folly" building houses, and getting riches;
for what can the man do that cometh after the king? meaning
himself; what can a man do that comes after such a king as he was, who had such
natural parts to search into and acquire all sorts of knowledge; who was
possessed of such immense riches, that he could procure everything that was
necessary to assist him in his pursuit of knowledge; and who wanted not
industry, diligence, and application, and who succeeded above any before or
after him? wherefore what can any common man do, or anyone that comes after
such a person, and succeeds him in his studies, and treads in his steps, and
follows his example and plan, what can he do more than is done already? or can
he expect to outdo such a prince, or find out that which he could not? nay, it
is as if he should say, it is not only a vain thing for another man to come
after me in the search of knowledge, in hopes of finding more than I have done;
but it is a fruitless attempt in me to take up this affair again; for, after
all that I have done, what can I do more? so that these words are not a reason
for his pursuit of wisdom, but a correction of himself for it; I think the
words may be rendered, "but what can that man do that comes
after the king?" so the particle is sometimes usedF20Vid.
Noldii Concordant. Partic. Ebr. p. 404, ; meaning himself, or his successor, or
any other person; since it was only going over the same thing again, running
round the circle of knowledge again, without any new improvement, or fresh
satisfaction, according to the following answer;
even that which
hath been already done; it is only doing the same thing over again. The Targum and
Jarchi interpret it of the vain attempt of a man to supplicate a king after a
decree is passed and executed. The Midrash by the king understands God himself,
and interprets it of the folly of men not being content with their condition,
or as made by him. So Gussetius renders it, "who made him"F21אשר עשוהו "qui fecerunt
euum", vid. Ebr. Comment. p. 605. ; that is, the king; even God, the three
divine Persons, Father, Son, and Spirit; the word being plural.
Ecclesiastes 2:13 13 Then
I saw that wisdom excels folly As light excels darkness.
YLT 13And I saw that there is an
advantage to wisdom above folly, like the advantage of the light above the
darkness.
Then I sat that wisdom excelleth folly,.... However,
this upon a review of things he could not but own, that natural wisdom and
knowledge, though there was no true happiness and satisfaction in them, yet
they greatly exceeded folly and madness;
as far as light excelleth darkness; as the light of the day
the darkness of the night; the one is pleasant and delightful, the other very
uncomfortable; the one useful to direct in walking, the other very unsafe to
walk in: light sometimes signifies joy and prosperity, and darkness adversity;
the one is used to express the light of grace, and the other the darkness of
sin and ignorance; now as the natural light exceeds darkness, and prosperity
exceeds adversity and calamities, and a state of grace exceeds a state of sin
and wickedness, so wisdom exceeds folly.
Ecclesiastes 2:14 14 The
wise man’s eyes are in his head, But the fool walks in darkness. Yet I
myself perceived That the same event happens to them all.
YLT 14The wise! -- his eyes [are]
in his head, and the fool in darkness is walking, and I also knew that one
event happeneth with them all;
The wise man's eyes are in his head,.... And so
are the eyes of every man; but the sense is, he makes use of them, he looks
about him, and walks circumspectly; he takes heed to his goings, he foresees
the evil, and avoids it; or the danger he is exposed unto, and guards against
it. Some understand it, in a more spiritual and evangelical sense, of Christ,
who is the head of the body the church, and of every true believer; of everyone
that is wise unto salvation, whose eyes are on him alone for righteousness,
salvation, and eternal life; or on whom Christ's eyes are; who is said to have
seven eyes, with which he guides, guards, and protects his people;
but the fool walketh in darkness; his eyes are to the ends
of the earth; he walks incautiously, without any circumspection or guard; he
knows not where he is, nor where he is going, nor where he shall set his foot
next, nor at what he may stumble; wherefore a wise man is to be preferred to a
fool, as wisdom is to folly. The Midrash interprets the wise man of Abraham,
and the fool of Nimrod;
and I myself perceived also that one event happeneth to them all; the wise man
and the fool; or, "but I myself perceived"F23וירעתי "sed agnovi", Junius & Tremellius,
Piscator; "sed cognovi", Rambachius; "but I saw",
Broughton. , &c. though it is allowed that a wise man is better than a
fool; yet this also must be owned, which Solomon's experience proved, and every
man's does, that the same things befall wise men and fools; they are liable to
the same diseases of body, and disasters of life; to poverty and distress, to
loss of estate, children, and friends, and to death itself.
Ecclesiastes 2:15 15 So
I said in my heart, “As it happens to the fool, It also happens to me, And why
was I then more wise?” Then I said in my heart, “This also is vanity.”
YLT 15and I said in my heart, `As
it happeneth with the fool, it happeneth also with me, and why am I then more
wise?' And I spake in my heart, that also this [is] vanity:
Then said I in my heart, as it happeneth to the fool, so it
happeneth even to me,.... The wisest of kings, and the wisest of men; that is, he
looked over things in his mind, and considered what had befallen him, or what
were his present circumstances, or what would be his case, especially at death;
and said within himself, the same things happen to me, who have attained to the
highest pitch of wisdom, as to the most errant fool; and therefore no true
happiness can be in this sort of wisdom. The Targum paraphrases it thus,
"as
it happened to Saul the son of Kish, the king who turned aside perversely, and
kept not the commandment he received concerning Amalek, and his kingdom was
taken from him; so shall it happen to me;'
and why was I then more wise? the Targum adds, than
he, or than any other man, or even than a fool; why have I took so much pains
to get wisdom? what am I the better for it? what happiness is there in it,
seeing it gives me no advantage, preference, and excellency to a fool; or
secures me from the events that befall me?
Then I said in my heart, that this also is vanity; this worldly
wisdom has nothing solid and substantial in it, as well as pleasure; and it is
a vain thing to seek happiness in it, since this is the case, that the events
are the same to men that have it, as to one that has it not.
Ecclesiastes 2:16 16 For
there is no more remembrance of the wise than of the fool forever, Since
all that now is will be forgotten in the days to come. And how does a
wise man die? As the fool!
YLT 16That there is no
remembrance to the wise -- with the fool -- to the age, for that which [is]
already, [in] the days that are coming is all forgotten, and how dieth the
wise? with the fool!
For there is no remembrance of the wise more than of the
fool for ever,.... The Targum interprets it, in the world to come; but even in
this world the remembrance of a wise man, any more than of a fool, does not
always last; a wise man may not only be caressed in life, but may be remembered
after death for a while; the fame of him may continue for a little time, and
his works and writings may be applauded; but by and by rises up another genius
brighter than he, or at least is so thought, and outshines him; and then his fame
is obscured, his writings are neglected and despised, and he and his works
buried in oblivion; and this is the common course of things. This shows that
Solomon is speaking of natural wisdom, and of man's being wise with respect to
that; and his remembrance on that account; otherwise such who are truly good
and wise, their memory is blessed; they are had in everlasting remembrance, and
shall never be forgotten in this world, nor in that to come, when the memory of
the wicked shall rot; whose names are only written in the dust Jeremiah 17:13, and
not in the Lamb's book of life;
seeing that which now is, in the days to come shall all be
forgotten: what now is in the esteem of men, and highly applauded by them;
what is in the mouths of men, and in their minds and memories, before long,
future time, after the death of a man, as the Targum, or in some time after,
will be thought of no more, and be as if it never had been, or as if there
never had been such men in the world. Many wise men have been in the world,
whose names are now unknown, and some their names only are known, and their
works are lost; and others whose works remain, yet in no esteem: this is to be
understood in general, and for the most part; otherwise there may be some few
exceptions to this general observation.
And how dieth the wise man? as the fool; they are both
liable to death; it is appointed for men, rinse or unwise, learned or
unlearned, to die, and both do die; wisdom cannot secure a man from dying; and
then wise and fools are reduced to the same condition and circumstances; all a
man's learning, knowledge, and wisdom, cease when he dies, and he is just as
another man is; in that day all his learned thoughts perish, and he is upon a
level with the fool. Solomon, the wisest of men, died as others; a full proof
of his own observation, and which his father made before him, Psalm 49:10. But
this is not true of one that is spiritually wise, or wise unto salvation; the
death of a righteous man is different from the death of a wicked man; both die,
yet not alike, not in like manner; the good man dies in Christ, he dies in
faith, has hope in his death, and rises again to eternal life. The Targum is,
"and
how shall the children of men say, that the end of the righteous is as the end
of the wicked?'
Ecclesiastes 2:17 17 Therefore
I hated life because the work that was done under the sun was
distressing to me, for all is vanity and grasping for the wind.
YLT 17And I have hated life, for
sad to me [is] the work that hath been done under the sun, for the whole [is]
vanity and vexation of spirit.
Therefore I hated life,.... Not strictly and
simply understood, since life is the gift of God; and a great blessing it is,
more than raiment, and so dear to a man, that he will give all he has for it:
but comparatively, in comparison of the lovingkindness of God, which is better
than life; or in comparison of eternal life, which a good man desires to depart
from this world, for the sake of enjoying it. The sense seems to be this, that
since the case of wise men and fools was equal, he had the less love for life,
the less regard to it, the less desire to continue in it; no solid happiness
being to be enjoyed in anything under the sun: though some think that he was
even weary of life, impatient of it, as Job, Jonah, and others have been. The
Targum is,
"I
hate all evil life:'
Alshech
interprets it of the good things of this world, which were the cause of hurt
unto him; and Aben Ezra understands, by life, living persons;
because the work that is wrought under the sun is grievous
unto me; which was either wrought by himself; particularly his hard
studies, and eager pursuits after knowledge and wisdom, which were a weariness
to his flesh; or which were done by others, especially evil ones: so the
Targum,
"for
evil to me is an evil work, which is done by the children of men under the sun
in this world;'
for all is vanity and vexation of spirit; See Gill on Ecclesiastes 1:14.
Ecclesiastes 2:18 18 Then
I hated all my labor in which I had toiled under the sun, because I must leave
it to the man who will come after me.
YLT 18And I have hated all my
labour that I labour at under the sun, because I leave it to a man who is after
me.
Yea, I hated all my labour which I had taken under the sun,.... The great
works he made, the houses he built; the vineyards, gardens, and orchards he
planted, &c. what he got by his labour, his riches and wealth; and what he
also got, not by the labour of his hands, but of his mind. Some understand this
of the books he wrote; which were a weariness to his body, and fatigue to his
mind; and which he might fear some persons would make an ill use of: Aben Ezra
interprets it of his labour in this book. All which he had no great regard
unto, since it was to be left to another;
because I should leave it unto the man that shall be after me; because he
could not enjoy the fruits of his labour himself, at least but a very short
time: but must be obliged to leave all to another, his possessions, estates,
riches, and treasure; which a man cannot carry with him when he dies, but must
leave all behind him, to his heirs and successorsF24"Rape,
congere, aufer, posside, relinquendum est." Martial. Epigr. l. 8. Ep. 43.
. The Targum is,
"because
I shall leave it to Rehoboam my son, who shall come after me; and Jeroboam his
servant shall come and take ten tribes out of his hands, and possess half the
kingdom.'
Ecclesiastes 2:19 19 And
who knows whether he will be wise or a fool? Yet he will rule over all my labor
in which I toiled and in which I have shown myself wise under the sun. This
also is vanity.
YLT 19And who knoweth whether he
is wise or foolish? yet he doth rule over all my labour that I have laboured
at, and that I have done wisely under the sun! this also [is] vanity.
And who knoweth whether he shall be a wise man or a fool?.... The king
that should be after him, as the Targum, that should be his successor and heir;
and so whether he would make a good or bad use of what was left; whether he
would keep and improve it, or squander it away; suggesting, that could he be
sure he would be a wise man that should come into his labours, it would be some
satisfaction to him that he had laboured, and such a man should have the
benefit of it; but as it was a precarious thing what he would be, he could take
no pleasure in reviewing his labours he was about to leave. Some think that
Solomon here gives a hint of the suspicion he had, that his son Rehoboam, his
successor and heir, would turn out a foolish man, as he did;
yet shall he have rule over all my labour wherein I have laboured,
and wherein I have showed myself wise, under the sun; be he what he
will, all will come into his hands; and he will have the power of disposing of
all at his pleasure; not only of enjoying it, but of changing and altering
things; and perhaps greatly for the worse, if he does not entirely destroy what
has been wrought with so much care and industry, toil and labour, wisdom and
prudence; the thought of all which was afflicting and distressing: and
therefore he adds,
This is also vanity; and shows there is no
happiness in all that a man does, has, or enjoys; and this circumstance, before
related, adds to his vexation and unhappiness.
Ecclesiastes 2:20 20 Therefore
I turned my heart and despaired of all the labor in which I had toiled under
the sun.
YLT 20And I turned round to cause
my heart to despair concerning all the labour that I laboured at under the sun.
Therefore I went about to cause my heart to despair,.... Of ever
finding happiness in anything here below. He "turned about"F25וסבותי "versus sum", Montanus; "et ego verti
me", Vatablus, Mercerus, Gejerus. , as the word signifies dropped his
severe studies of wisdom, and his eager pursuits of pleasure; and desisted from
those toilsome works, in which he had employed himself; and went from one thing
to another, and settled and stuck at nothing, on purpose to relax his mind, as
the Syriac version renders it; to divest it of all anxious thought and care,
and call it off from its vain and fruitless undertakings; and be no more
concerned about or thoughtful
of all the labour which I took under the sun; and what will
be the consequence and issue of it; but quietly leave all to an all wise
disposing Providence; and not seek for happiness in anything under the sun, but
in those things that are above it; not in this world, but in the world to come.
Ecclesiastes 2:21 21 For
there is a man whose labor is with wisdom, knowledge, and skill; yet he
must leave his heritage to a man who has not labored for it. This also is
vanity and a great evil.
YLT 21For there is a man whose
labour [is] in wisdom, and in knowledge, and in equity, and to a man who hath
not laboured therein he giveth it -- his portion! Even this [is] vanity and a
great evil.
For there is a man whose labour is in wisdom, and in
knowledge, and in equity,.... Who does all he does, in natural, civil, and religious
things, in the state, in his family, and the world, and whatsoever business he
is engaged, in the wisest and best manner, with the utmost honesty and
integrity, according to all the rules of wisdom and knowledge, and of justice
and equity; meaning himself; the Midrash interprets this of God;
yet to a man that hath not laboured therein shall he leave it for
his portion; to his son, heir, and successor; who never took any pains, or
joined with him, in acquiring the least part of it; and yet all comes into his
hands, as his possession and inheritance: the Targum interprets this of a man
that dies without children; and so othersF26R. Joseph Titatzak in
loc. understand it of his leaving his substance to strangers, and not to his
children.
This also is vanity, and a great evil; not anything
sinful and criminal, but vexatious and distressing.
Ecclesiastes 2:22 22 For
what has man for all his labor, and for the striving of his heart with which he
has toiled under the sun?
YLT 22For what hath been to a man
by all his labour, and by the thought of his heart that he laboured at under
the sun?
For what hath man of all his labour, and of the vexation of his
heart?.... What profit has he by it, when there is so much vexation in
it, both in getting it, and in the thought of leaving it to others? What
advantage is it to him, when it is all acquired for and possessed by another;
and especially of what use is it to him after his death? Even of all
wherein he hath laboured under the sun? the Targum
adds, "in this world"; though he has been labouring all his days, yet
there is not one thing he has got by his labour that is of any real advantage to
him, or can yield him any solid comfort and satisfaction, or bring him true
happiness, or lead him to it.
Ecclesiastes 2:23 23 For
all his days are sorrowful, and his work burdensome; even in the night
his heart takes no rest. This also is vanity.
YLT 23For all his days are
sorrows, and his travail sadness; even at night his heart hath not lain down;
this also [is] vanity.
For all his days are sorrows, and his travail grief,.... All his
days are full of sorrows, of a variety of them; and all his affairs and
transactions of life are attended with grief and trouble; not only the days of
old age are evil ones, in which he can take no pleasure; or those times which
exceed the common age of man, when he is got to fourscore years or more, and
when his strength is labour and sorrow; but even all his days, be they fewer or
more, from his youth upward, are all evil and full of trouble, Genesis 47:9;
yea, his heart taketh not rest in the night; which is
appointed for rest and ease; and when laid down on his bed for it, as the word
signifies; yet, either through an eager desire of getting wealth, or through
anxious and distressing cares for the keeping it when gotten, he cannot sleep
quietly and comfortably, his carking cares and anxious thoughts keep him
waking; or, if he sleeps, his mind is distressed with dreams and frightful
apprehensions of things, so that his sleep is not sweet and refreshing to him.
This is also vanity; or one of the vanities
which belong to human life.
Ecclesiastes 2:24 24 Nothing
is better for a man than that he should eat and drink, and that
his soul should enjoy good in his labor. This also, I saw, was from the hand of
God.
YLT 24There is nothing good in a
man who eateth, and hath drunk, and hath shewn his soul good in his labour.
This also I have seen that it [is] from the hand of God.
There is nothing better
for a man than that he should eat and drink,.... Not in an
immoderate and voluptuous manner, like the epicure and the atheist, that
disbelieve a future state and the resurrection of the dead, and give up
themselves to all sinful and sensual gratifications; but in a moderate way,
enjoying in a cheerful and comfortable manner the good creatures of God, which
he has given; being contented with them, thankful for them, and looking upon
them as the blessings of divine goodness, and as flowing from the love of God
to him; and thus freely using, and yet not abusing them. Some render it, "it
is not good for a man to eat"F1אין טוב "non est igitur bonum", Vatablus. , &c.
immoderately and to excess, and to place his happiness in it: or, "there
is no good with man"F2"Non est bonum penes hominem",
Junius & Tremellius, Gejerus, Gussetius. ; it is not in the power of man to
use the creatures aright. Jarchi renders it by way of interrogation, "is
it not good?" which comes to the same sense with ours, and so the Vulgate
Latin version;
and that he should make his soul enjoy good in his labour; not leave off
labouring; nor eat and drink what he has not laboured for, or what is the fruit
of other men's labour; but what is the effect of his own, and in which he
continues; and this is the way to go on in it with cheerfulness, when he enjoys
the good, and reaps the benefit and advantage of it; which is certainly
preferable to a laying up his substance, and leaving it to he knows not who.
This also I saw, that it was from the hand of God; not only the
riches a man possesses, but the enjoyment of them, or a heart to make use of
them; see Ecclesiastes 5:18.
The Midrash interprets this eating and drinking, of the law and good works: and
the Targum explains it, causing the soul to enjoy the good of doing the
commandments, and walking in right ways; and observes, that a man that prospers
in this world, it is from the hand of the Lord, and is what is decreed to be
concerning him.
Ecclesiastes 2:25 25 For
who can eat, or who can have enjoyment, more than I?[b]
YLT 25For who eateth and who
hasteth out more than I?
For who can eat?.... Who should eat, but such a man that has
laboured for it? or, who has a power to eat, that is, cheerfully, comfortably,
and freely to enjoy the good things of life he is possessed of, unless it be
given him of God? see Ecclesiastes 6:1;
or who else can hasten hereunto more than I? the word
"chush", in Rabbinical language, is used of the five senses, seeing,
hearing, feeling, smelling, and tasting: and R. Elias saysF3In
Tishbi, p. 109. , there are some that so interpret it here, "who has his
sense better than I?" a quicker sense, particularly of smelling and
tasting what be eats, in which lies much of the pleasure of eating; and this is
of God; which interpretation is not to be despised. Or, "who can
prepare?" according to the Arabic sense of the wordF4Vid.
Rambachium in loc. ; that is, a better table than I? No man had a greater
affluence of good things than Solomon, or had a greater variety of eatables and
drinkables; or had it in the power of his hands to live well, and cause his
soul to enjoy good; or was more desirous to partake of pleasure, and hasten
more to make the experiment of it in a proper manner; and yet he found, that a
heart to do this was from the Lord; that this was a gift of his; and that
though he abounded in the blessings of life, yet if God had not given him a
heart to use them, he never should have really enjoyed them.
Ecclesiastes 2:26 26 For
God gives wisdom and knowledge and joy to a man who is good in
His sight; but to the sinner He gives the work of gathering and collecting,
that he may give to him who is good before God. This also is
vanity and grasping for the wind.
YLT 26For to a man who [is] good
before Him, He hath given wisdom, and knowledge, and joy; and to a sinner He
hath given travail, to gather and to heap up, to give to the good before God.
Even this [is] vanity and vexation of spirit.
For God giveth to a man that is good in his sight,.... No man is
of himself good, or naturally so, but evil, very evil, as all the descendants
of Adam are; there are some that are good in their own eyes, and in the sight
of others, and yet not truly good; they are only really good, who are so in the
sight of God, who sees the heart, and knows what is in man; they are such who are
made good by his efficacious grace; who are inwardly, and not merely outwardly
so; who are good at heart, or who have good hearts, clean hearts, new and right
spirits created in them; who have a good work of grace upon their hearts, and
the several graces of the Spirit implanted there; who have the good Spirit of
God in them, in whose heart Christ dwells by faith; and who have the good word
of Christ dwelling in them, and have a good treasure of rich experience of the
grace of God; and who, in one word, are born again, renewed in the spirit of
their minds, and live by faith on Jesus Christ. The phrase is rendered,
"whoso pleaseth God", Ecclesiastes 7:26;
and he is one that is accepted with God in Christ, his beloved Son, in whom he
is well pleased; who is clothed with his righteousness, made comely through his
comeliness, and so is irreprovable in his sight; and who by faith looks to and
lays hold on this righteousness, and does all he does in the exercise of faith,
without which it is impossible to please God. To such a man God gives
wisdom, and knowledge, and joy; wisdom to acquire
knowledge, to keep, use, and improve it; and joy, to be cheerful and thankful
for the good things of life: or rather this may design, not natural wisdom, but
spiritual wisdom, wisdom in the hidden part, so as to be wise unto salvation,
and to walk wisely and circumspectly, a good man's steps being ordered by the
Lord; and knowledge of God in Christ, and of Christ, and of the things of the
Gospel, and which relate to eternal life; and so spiritual joy, joy and peace
in believing, in the presence of God, and communion with him; joy in Christ,
and in hope of the glory of God, even joy unspeakable, and full of glory; all
which, more or less, at one time or another, God gives to those who are truly
good; and which is not to be found in worldly wisdom, pleasure, riches, power,
and authority: the Targum is,
"to
the man, whose works are right before God, he gives wisdom and knowledge in
this world, and joy with the righteous in the world to come;'
but to the sinner he giveth travail, to gather and to heap up; to gather
mammon, and to heap up a large possession, as the Targum; to gather together a
great deal of riches, but without wisdom and knowledge to use them, without any
proper enjoyment of them, or pleasure in them; all he has is a deal of trouble
and care to get riches, without any comfort in them, and he has them not for his
own use: the Midrash illustrates this of the good man and sinner, by the
instances of Abraham and Nimrod, of Isaac and Abimelech, of Jacob and Laban, of
the Israelites and Canaanites, of Hezekiah and Sennacherib, and of Mordecai and
Haman. But
that he may give to him that is good before God; so it is
ordered by divine Providence sometimes, that all that a wicked man has been
labouring for all his days should come into the hands of such who are truly
good men, and will make a right use of what is communicated to them.
This also is vanity, and vexation of spirit; not to the
good man, but to the wicked man: so the Targum,
"it
is vanity to the sinner, a breaking of spirit;'
it
grieves him that such a man should have what he has been labouring for; or it
would, if he knew it.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)