Ecclesiastes · Chapter 1

V. 1. The preacher-Who was not only a king, but also a teacher of God’s people: who having sinned grievously in the eyes of all the world, thought himself obliged to publish his repentance, and to give publick warning to all, to avoid those rocks upon which he had split.

Verse 1. The words of the Preacher] Literally, “The words of Choheleth, son of David, king of Jerusalem.” But the Targum explains it thus: “The words of the prophecy, which Choheleth prophesied; the same is Solomon, son of David the king, who was in Jerusalem. For when Solomon, king of Israel, saw by the spirit of prophecy that the kingdom of Rehoboam his son was about to be divided with Jeroboam, the son of Nebat; and the house of the sanctuary was about to be destroyed, and the people of Israel sent into captivity; he said in his word-Vanity of vanities is all that I have laboured, and David my father; they are altogether vanity.”

The word tlhq Koheleth is a feminine noun, from the root lhq kahal, to collect, gather together, assemble; and means, she who assembles or collects a congregation; translated by the Septuagint, Ekklhsiasthv, a public speaker, a speaker in an assembly; and hence translated by us a preacher. In my old MS. Bible it is explained thus: a talker to the peple; or togyder cleping.

Verse 1. The words of the Preacher — Or, discourses. The Hebrew word tlhq, here used, may either signify the person who assembles the people, or the person that addresses them when assembled. “We must not suppose that Solomon was like the common or ordinary preachers among the Hebrews; yet it is certain he spake much in public for the instruction of the people; for there came of all people to hear the wisdom of Solomon: All the earth sought to Solomon to hear his wisdom, which God had put into his heart, 1 Kings 4:31, 34, and 10:24. From whence it is plain that he made public discourses on several subjects, and that people were, in a manner, called together from all nations round about to hear them.” — Dodd. “He was not only a king,” says Poole, “but also a teacher of God’s people: who, having sinned grievously in the eyes of all the world, thought himself obliged to publish his repentance, and to give public warning to all, to avoid those rocks upon which he had split.”

1. Words of the Preacher — The title of the book is already discussed in the Introduction. The writer here announced, whether a real or an assumed personage, challenges the highest reverence, as being fully competent to his proposed task. There is no nobler name in sacred literature.

V. 2. Vanity-Not only vain, but vanity in the abstract, which denotes extreme vanity. Saith-Upon deep consideration and long experience, and by Divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the following book. All-All worldly things. Is vanity-Not in themselves for they are God’s creatures and therefore good in their kinds, but in reference to that happiness, which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but instead of that are the occasions of innumerable cares, and fears, and sorrows, and mischiefs. Nay, they are not only vanity but vanity of vanities, the vainest vanity, vanity in the highest degree. And this is redoubled, because the thing is certain, beyond all possibility of dispute.

Verse 2. Vanity of vanities] As the words are an exclamation, it would be better to translate, O vanity of vanities! Emptiness of emptinesses. True, substantial good is not to be found in any thing liable to change and corruption.

The author referred to in the introduction begins his paraphrase thus:— “O vain deluding world! whose largest gifts Thine emptiness betray, like painted clouds, Or watery bubbles: as the vapour flies, Dispersed by lightest blast, so fleet thy joys, And leave no trace behind. This serious truth The royal preacher loud proclaims, convinced By sad experience; with a sigh repeats The mournful theme, that nothing here below Can solid comfort yield: ‘tis all a scene. Of vanity, beyond the power of words To express, or thought conceive. Let every man Survey himself, then ask, what fruit remains Of all his fond pursuits? What has he gain’d, By toiling thus for more than nature’s wants Require? Why thus with endless projects rack’d His heated brain, and to the labouring mind, Repose denied? Why such expense of time, That steals away so fast, and ne’er looks back? Could man his wish obtain, how short the space For his enjoyment! No less transient here The time of his duration, than the things Thus anxiously pursued. For, as the mind, In search of bliss, fix’d on no solid point, For ever fluctuates; so our little frames, In which we glory, haste to their decline, Nor permanence can find. The human race Drop like autumnal leaves, by spring revived: One generation from the stage of life Withdraws, another comes, and thus makes room For that which follows. Mightiest realms decay, Sink by degrees; and lo! new form’d estates Rise from their ruins. Even the earth itself, Sole object of our hopes and fears,

Shall have its period, though to man unknown.”

Verse 2. Vanity, &c. — Not only vain, but vanity in the abstract, which denotes extreme vanity. Saith the Preacher — Upon deep consideration and long experience, and by divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the following book. All — All worldly things; is vanity — Not in themselves, for they are God’s creatures, and therefore good in their kinds, but in reference to that happiness which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but, instead of that, are the occasions of innumerable cares, and fears, and sorrows, and mischiefs. Nay, they are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree. And this is redoubled, because the thing is certain, beyond all possibility of dispute.

Verse 2. Vanity of vanities. This is the Hebrew form of the superlative degree of comparison; as, the heaven of heavens, the song of songs, &c. He adds, “vexation of spirit,” because his researches found neither bottom nor end. Thus Paul, in the study of providence, exclaimed, O Baqov, “oh the depth!” We cannot penetrate far into the expanse of heaven, yet we see enough to charm the eye, and delight the mind.

2. Vanity of vanities — This utterance, like a prelude, gives the solemn keynote of the book. As we proceed, we shall see that it means, not that the works of God or the callings of men are unreal and delusive, but that the struggle to satisfy the heart in worldly things is vain. By repetition the writer makes his thought conspicuous and impressive, like a proposition in science which he goes on to prove.

V. 3. What profit-What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are enquiring after. His labour-Heb. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things. Under the sun-In all worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that the happiness which in vain is sought for in this lower world, is really to be found in heavenly places and things.

Verse 3. What profit hath a man] What is the sum of the real good he has gained by all his toils in life? They, in themselves, have neither made him contented nor happy.

Verse 3. What profit — What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are inquiring after. Of all his labour — Hebrew, his toilsome labour, both of body and mind, in the pursuit of riches, or pleasures, or other earthly things; under the sun — In all worldly matters, which are usually transacted in the day-time, or by the light of the sun. By this restriction he implies, that the happiness which in vain is sought for in this lower world, is really to be found in heavenly places and things.

3. What profit hath a man — The matter to be investigated is now plainly stated. The question is in Hebrew rhetoric a favourite substitute for the negative — “a man hath no profit” in the “toil which he toileth;” (emphatic, like “with desire have I desired.”) Under the sun — Found in this book only of the Bible, and here some twenty-five times; is a lively equivalent to “on the earth.”

V. 4. Passeth-Men continue but for one, and that a short age, and then they leave all their possessions, and therefore they cannot be happy here, because happiness must needs be unchangeable and eternal; or else the certain knowledge of the approaching loss of all these things will rob a man of solid contentment in them. Abideth-Through all successive generations of men; and therefore man is more mutable than the very earth upon which he stands, and which, together with all the comforts which he enjoyed in it, he leaves behind to be possessed by others.

Verse 4. One generation passeth away] Men succeed each other in unceasing generations: but the earth is still the same; it undergoes no change that leads to melioration, or greater perfection. And it will continue the same לעולם leolam, during the whole course of time; till the end of all things arrives.

Verses 5. and 6. These verses are confused by being falsely divided. The first clause of the sixth should be joined to the fifth verse. “The sun also ariseth, and the sun goeth down, and hasteth to his place where he ariseth; going to the south, and circulating to the north.”

Verse 4. One generation passeth away, &c. — Men continue but for one, and that a short age, and then they leave all their possessions, and therefore they cannot be happy here, because the source of happiness must needs be unchangeable and eternal, and the certain knowledge of the approaching loss of all these things must rob a man of solid contentment in them. But the earth abideth — Through all successive generations of men; and therefore man is more mutable than the very earth upon which he stands, and which, together with all the comforts which he enjoyed in it, he leaves behind him to be possessed by others.

4. A view is now given of the race whom the inquiry concerns, and of the visible forms of nature — the solemn decorations of their dwelling — the self-renewing sun, wind, and streams. One generation passeth away — The oldest Greek poet compares the growths of men to successions of forest leaves. Koheleth suggests, with more than Homeric vigor, that he is to investigate where all, even man, is whirling, and only the dull earth permanent. Man, to his eye, is toiling, strutting, fretting, vanishing, while the stage on which he appears abides, and is ever filled with new actors.

V. 5. The sun-The sun is in perpetual motion, rising, setting, and rising again, and so constantly repeating its course in all succeeding days, and years, and ages; and the like he observes concerning the winds and rivers,

Verses 5, 6. The sun also riseth — The sun is in perpetual motion, rising, setting, and rising again, and so constantly repeating its course in all succeeding days, and years, and ages; and the like he observes concerning the winds and rivers, verses 6, 7; and the design of these similitudes seems to be, to show the vanity of all worldly things, and that man’s mind can never be satisfied with them, because there is nothing in the world but a constant repetition of the same things, which is so irksome, that the consideration thereof hath made some persons weary of their lives; and there is no new thing under the sun, as is added in the foot of the account, (verse 9,) which seems to be given us as a key to understand the meaning of the foregoing passages. And this is certain from experience, that the things of this world are so narrow, and the mind of man so vast, that there must be something new to satisfy the mind; and even delightful things, by too frequent repetition, are so far from yielding satisfaction, that they grow tedious and troublesome. The wind goeth, &c. — The wind also sometimes blows from one quarter of the world, and sometimes from another; successively returning to the same quarters in which it had formerly been.

5. The sun also ariseth — Not only giving light to man, but, unwearied, never dwindling, it shows as if even superior to him. Hasteth — Hebrew, panteth, as if ambitious to rise “another and the same,” and — “With new spangled eye,

Flame in the forehead of the morning sky.”

ver. 6,7, and the design of these similitudes seem to be; to shew the vanity of all worldly things, and that man’s mind can never be satisfied with them, because there is nothing in the world but a constant repetition of the same things, which is so irksome, that the consideration thereof hath made some persons weary of their lives; and there is no new thing under the sun, as is added in the foot of the account, ver. 9, which seems to be given us as a key to understand the meaning of the foregoing passages. And this is certain from experience that the things of this world are so narrow, and the mind of man so vast, that there must be something new to satisfy the mind; and even delightful things by too frequent repetition, are so far from yielding satisfaction, that they grow tedious and troublesome. V. 6. The wind-The wind also sometimes blows from one quarter of the world, and sometimes from another; successively returning to the same quarters in which it had formerly been.

Verse 6. “The wind is continually whirling about, and the wind returneth upon its whirlings.”

It is plain, from the clause which I have restored to the fifth verse, that the author refers to the approximations of the sun to the northern and southern tropics, viz., of Cancer and Capricorn.

All the versions agree in applying the first clause of the sixth verse to the sun, and not to the wind. Our version alone has mistaken the meaning. My old MS. Bible is quite correct:

The sunne riisith up, and goth doun, and to his place turnith agein; and there agein riising, goth about bi the south, and then agein to the north.

The author points out two things here: 1. Day and night, marked by the appearance of the sun above the horizon; proceeding apparently from east to west; where he sinks under the horizon, and appears to be lost during the night. 2. His annual course through the twelve signs of the zodiac, when, from the equinoctial, he proceeds southward to the tropic of Capricorn; and thence turneth about towards the north, till he reaches the tropic of Cancer; and so on.

Verses 5, 6. The sun also riseth — The sun is in perpetual motion, rising, setting, and rising again, and so constantly repeating its course in all succeeding days, and years, and ages; and the like he observes concerning the winds and rivers, verses 6, 7; and the design of these similitudes seems to be, to show the vanity of all worldly things, and that man’s mind can never be satisfied with them, because there is nothing in the world but a constant repetition of the same things, which is so irksome, that the consideration thereof hath made some persons weary of their lives; and there is no new thing under the sun, as is added in the foot of the account, (verse 9,) which seems to be given us as a key to understand the meaning of the foregoing passages. And this is certain from experience, that the things of this world are so narrow, and the mind of man so vast, that there must be something new to satisfy the mind; and even delightful things, by too frequent repetition, are so far from yielding satisfaction, that they grow tedious and troublesome. The wind goeth, &c. — The wind also sometimes blows from one quarter of the world, and sometimes from another; successively returning to the same quarters in which it had formerly been.

Ver. 6. The wind goeth toward the south. Captain Dampier, a circumnavigator, has written on winds, with a view to assist sailors in their course. The subject did not escape the notice of Solomon. The sun rules the seasons, and the variations of the winds affect their mildness, or their rigour. Periodical winds are inscrutably regulated by the Creator. The whirl of the earth occasions easterly winds for twenty eight degrees, on each side the equator; then the eddies return and fall on the north of France and England, in south-west gales and showers, which make our climate so happy. In Canada they have north-west gales, from the snow-capt mountains, which make their winters severe. Dampier notices the land breezes all along the west coast of South America. Other phenomena of breeze and gale, of calm and hurricane, are occasioned by the rarity and density of the atmosphere.

6. The wind goeth — It is as if the tireless winds were in sympathy with changeful man, and were a fitting companion for him. “O, remember that, my life is wind,” groaned Job, as he thought of its rapid changes and its early vanishing. Returneth… to his circuits — The permanency of the courses of certain winds — perhaps of the Etesian winds of the Eastern Mediterranean — seems familiar to the writer, though its cause had not been investigated.

V. 7. Is not full-So as to overflow the earth. Whereby also he intimates the emptiness of mens minds, notwithstanding all the abundance of creature comforts. Rivers come-Unto the earth in general, from whence they come or flow into the sea, and to which they return by the reflux of the sea. For he seems to speak of the visible and constant motion of the waters, both to the sea and from it, and then to it again in a perpetual reciprocation.

Verse 7. All the rivers run into the sea; yet the sea is not full] The reason is, nothing goes into it either by the; rivers or by rain, that does not come from it: and to the place whence the rivers come, whether from the sea originally by evaporation, or immediately by rain, thither they return again; for the water exhaled from the sea by evaporation is collected in the clouds, and in rain, &c., falls upon the tops of the mountains; and, filtered through their fissures, produce streams, several of which uniting, make rivers, which flow into the sea. The water is again evaporated by the sun; the vapours collected are precipitated; and, being filtered through the earth, become streams, &c., as before.

Verse 7. The sea is not full — So as to overflow the earth, which might be expected from such vast accessions of waters to it. Whereby also he intimates the emptiness of men’s minds, notwithstanding the abundance of creature comforts. Unto the place from whence the rivers come — Unto their springs or fountains; thither they return — By secret passages of the earth: or their waters, after flowing into the sea, and being mixed with its waters, are exhaled by the heat of the sun, become vapours and clouds, descend in showers on the hills and mountains, and feed the springs from which they flow again, in streams and rivers, into the lakes, seas, and oceans. He seems to speak of the visible and constant motion of the waters, both to the sea and from it, and then to it again in a perpetual reciprocation.

7. All the rivers run into the sea — None of the ancients understood the system of evaporation, how the sun lifts daily from the sea millions of tons of water, which, carried by clouds, (and even by the blue air,) is returned as rain and snow to the sources of the rivers. They supposed that the rivers returned from the sea by secret, subterranean routes. All their views of nature were childlike, yet in their simplicity they were near to nature’s God.

V. 8. All things-Not only the sun, and winds, and rivers, but all other creatures. Labour-They are in continual restlessness and change, never abiding in the same state. Is not satisfied-As there are many things in the world vexatious to men, so even those things which are comfortable, are not satisfactory, but men are constantly desiring some longer continuance or fuller enjoyment of them, or variety in them. The eye and ear are here put for all the senses, because these are most spiritual and refined, most curious and inquisitive, most capable of receiving satisfaction, and exercised with more ease and pleasure than the other senses.

Verse 8. All things are full of labour] It is; impossible to calculate how much anxiety, pain, labour, and fatigue are necessary in order to carry on the common operations of life. But an endless desire of gain, and an endless curiosity to witness a variety of results, cause men to, labour on. The eye sees much, but wishes to see more. The ear hears of many things; but is curious to have the actual knowledge of them. So desire and curiosity carry men, under the Divine providence, through all the labours and pains of life.

Verses 8, 9. All things — Not only the sun, and winds, and rivers, but all other creatures; are full of labour — They are in continual restlessness and change, never abiding in the same state. The eye is not satisfied — As there are many things in the world vexatious to men, so even those things which are comfortable are not satisfactory, but men are constantly desiring some longer continuance or fuller enjoyment of them, or variety in them. The eye and ear are here put for all the senses, because these are most spiritual and refined, most curious and inquisitive, most capable of receiving satisfaction, and exercised with more ease and pleasure than the other senses. The thing that hath been, &c. — There is nothing in the world but a continued and tiresome repetition of the same things. The nature and course of the beings and affairs of the world, and the tempers of men, are the same that they ever were, and shall ever be; and therefore, because no man ever yet received satisfaction from worldly things, it is vain for any person hereafter to expect it. And there is no new thing — In the nature of things, which might give us hopes of attaining that satisfaction which hitherto things have not afforded.

8. This verse refers to these phenomena of nature. Things — Hebrew, words. In several ancient languages “word” has a secondary meaning — thing, affair. But here the primary meaning is better — “All words are ineffectual” to tell the contrast between ever renewing nature and frail, transient man. Countless things addressed to the eye or ear illustrate it. The generations of man “haste stormfully” across the scene and return no more. But in every department of inanimate nature there is renewal. The sun returns to the East, and rejoices as a strong man to run its race; the wind comes freshly to its course; the water is renewed in the river channels.

V. 9. There is-There is nothing in the world but a continued and tiresome repetition of the same things. The nature and course of the beings and affairs of the world, and the tempers of men, are the same that they ever were and shall ever be; and therefore, because no man ever yet received satisfaction from worldly things, it is vain for any person hereafter to expect it. No new thing-In the nature of things, which might give us hopes of attaining that satisfaction which hitherto things have not afforded.

Verse 9. The thing that hath been] Every thing in the whole economy of nature has its revolutions; summer and winter, heat and cold, rain and drought, seedtime and autumn, with the whole system of corruption and generation, alternately succeed each other, so that whatever has been shall be again. There is really, physically, and philosophically, nothing absolutely new under the sun, in the course of sublunary things. The same is the case in all the revolutions of the heavens.

Verses 8, 9. All things — Not only the sun, and winds, and rivers, but all other creatures; are full of labour — They are in continual restlessness and change, never abiding in the same state. The eye is not satisfied — As there are many things in the world vexatious to men, so even those things which are comfortable are not satisfactory, but men are constantly desiring some longer continuance or fuller enjoyment of them, or variety in them. The eye and ear are here put for all the senses, because these are most spiritual and refined, most curious and inquisitive, most capable of receiving satisfaction, and exercised with more ease and pleasure than the other senses. The thing that hath been, &c. — There is nothing in the world but a continued and tiresome repetition of the same things. The nature and course of the beings and affairs of the world, and the tempers of men, are the same that they ever were, and shall ever be; and therefore, because no man ever yet received satisfaction from worldly things, it is vain for any person hereafter to expect it. And there is no new thing — In the nature of things, which might give us hopes of attaining that satisfaction which hitherto things have not afforded.

9. The theme is still of the processes of nature. Shall be — “Shall be done.” The Hebrew, employing here its continuous tense, is, “continues to be,” “continues to be done.” The same sun and wind and stream — “The world’s unwithering countenance,

Is fresh as on creation’s day.”

Verse 10. Is there any thing, &c.] The original is beautiful. “Is there any thing which will say, See this! it is new?” Men may say this of their discoveries, &c.; but universal nature says, It is not new. It has been, and it will be.

10. This idea is now carried to less frequent phenomena, as eclipses, earthquakes, etc. Is there any thing — Hebrew, be there any thing; this is not a question but a supposition, “if there be any thing.” Geologists are of opinion that most, if not all, of the processes of nature now observed, have in previous periods taken place, though perhaps with far greater energy than now. Such is the permanence of the constitution and course of nature!

V. 11. No remembrance-This seems to be added to prevent the objection, There are many inventions and enjoyments unknown to former ages. To this he answers, This objection is grounded only upon our ignorance of ancient times which if we exactly knew or remembered, we should easily find parallels to all present occurrences. There are many thousands of remarkable speeches and actions done in this and the following ages which neither are, nor ever will be, put into the publick records or histories, and consequently must unavoidably be forgotten in succeeding ages; and therefore it is just and reasonable to believe the same concerning former ages.

Verse 11. There is no remembrance] I believe the general meaning to be this: Multitudes of ancient transactions have been lost, because they were not recorded; and of many that have been recorded, the records are lost. And this will be the case with many others which are yet to occur. How many persons, not much acquainted with books, have supposed that certain things were their own discoveries, which have been written or printed even long before they were born! Dutens, in his Origin of the Discoveries attributed to the Moderns, has made a very clear case.

Verse 11. There is no remembrance, &c. — This seems to be added, to prevent the objection, that there are many inventions and enjoyments unknown to former ages. To this he answers, This objection is grounded only upon our ignorance of ancient times, which, if we exactly knew or remembered, we should easily find parallels to all present occurrences. There are many thousands of remarkable speeches and actions done in this, and which will be done in the following ages, which neither are, nor ever will be, put into the public records or histories, and consequently must unavoidably be forgotten in succeeding ages; and therefore it is just and reasonable to believe the same concerning former ages.

11. Former things — But mark the contrast with mankind! Hebrew grammar requires that the word supplied should be men, not things, “former” being masculine. “Former men” are utterly gone. Earth has lost their pattern forever. So, future men will be forgotten by those who in their turn will follow them. This preliminary gives us the view which prompted Koheleth to inquire whether, in this short and unreturning life, there is any good for man, who is but a shadow, and if there be any good for him, what can it be? He commences his researches, assuming the resources of the greatest of kings. So often and profoundly seems Koheleth to have reflected on the character and career of Solomon that the personation sits easily upon him. It was said of a great actor that he, for the time, was Othello. So Koheleth assumes with perfect naturalness the part of the great monarch. It will be seen that he gradually discards it, and at last appears in his own character.

V. 12. I was king-Having asserted the vanity of all things in the general, he now comes to prove his assertion in those particulars wherein men commonly seek, and with greatest probability expect to find, true happiness. He begins with secular wisdom. And to shew how competent a judge he was of this matter, he lays down this character, That he was the preacher, which implies eminent knowledge; and a king, who therefore had all imaginable opportunities and advantages for the attainment of happiness, and particularly for the getting of wisdom, by consulting all sorts of books and men, by trying all manner of experiments; and no ordinary king, but king over Israel, God’s own people, a wise and an happy people, whose king he was by God’s special appointment and furnished by God, with singular wisdom for that great trust; and whose abode was in Jerusalem where were the house of God and the most wise and learned of the priests attending upon it, and the seats of justice, and colleges or assemblies of the wisest men of their nation. All these concurring in him, which rarely do in any other men, make the argument drawn from his experience more convincing.

Verse 12. I the Preacher was king] This is a strange verse, and does not admit of an easy solution. It is literally, “I, Choheleth, have been king over Israel, in Jerusalem.” This book, as we have already seen, has been conjectured by some to have been written about the time that Ptolemy Philadelphus formed his great library at Alexandria, about two hundred and eighty-five years before our Lard; and from the multitude of Jews that dwelt there, and resorted to that city for the sake of commerce, it was said there was an Israel in Alexandria. See the introduction. See Clarke “Ecclesiastes 1:1”.

It has also been conjectured from this, that if the book were written by Solomon, it was intended to be a posthumous publication. “I that was king, still continue to preach and instruct you.” Those who suppose the book to have been written after Solomon’s fall, think that he speaks thus through humility. “I was once worthy of the name of king: but I fell into all evil; and, though recovered, I am no longer worthy of the name.” I am afraid this is not solid.

Verse 12. I the Preacher was king — Having asserted the vanity of all things in the general, he now comes to prove his assertion in those particulars wherein men commonly seek, and with the greatest probability expect to find, true happiness. He begins with secular wisdom. And to show how competent a judge he was of this matter, he lays down this character, that he was the Preacher, which implies eminent knowledge; and a king, who therefore had all imaginable opportunities and advantages for the attainment of happiness, and particularly for the getting of wisdom, by consulting all sorts of books and men, by trying all manner of experiments; and no ordinary king, but king over Israel — God’s own people, a wise and a happy people, whose king he was by God’s special appointment, and furnished by God with singular wisdom for that great trust; and whose abode was in Jerusalem — Where were the house of God, and the most wise and learned of the priests attending upon it, and the seats of justice, and colleges, or assemblies of the wisest men of their nation. All these concurring in him, which rarely do in any other man, make the argument, drawn from his experience, more convincing.

12. I the Preacher was king — All scholars agree that was implies am not now, and to fit this word to the historic Solomon many an ingenious fiction has been devised. The Chaldee exposition says, that he was dethroned by Ashmodai, king of the demons. Others think that he wrote in old age, and here referred to his previous lifetime. But in Hebrew, the “was” is emphatic, and no man would use it in speaking of what still continued, and in speaking also to his contemporaries. [But, says Bullock, (Speaker’s Commentary): “This tense does not imply that Solomon had ceased to be king when the word was written. ‘The preterite is frequently used in describing a past which reaches forward into the present.’” — Hengstenberg.]

V. 13. I gave my heart-Which phrase denotes his serious and fixed purpose, and his great industry in it. To search-To seek diligently and accurately. By wisdom-By the help of that wisdom wherewith God had endowed me. Concerning-Concerning all the works of God and men in this lower world; the works of nature; the works of Divine providence; and the works and depths of human policy. This travel-This difficult and toilsome work of searching out these things, God hath inflicted as a just punishment upon man for his eating of the tree of knowledge. To be exercised-To employ themselves in the painful study of these things.

Verse 13. And I gave my heart to seek and search] While Solomon was faithful to his God, he diligently cultivated his mind. His giving himself to the study of natural history, philosophy, poetry, &c., are sufficient proofs of it. He had not intuitive knowledge from God; but he had a capacity to obtain every kind of knowledge useful to man.

This sore travail] This is the way in which knowledge is to be acquired; and in order to investigate the operations of nature, the most laborious discussions and perplexing experiments must be instituted, and conducted to their proper results. It is God’s determination that knowledge shall be acquired in no other way.

Verse 13. I gave my heart — Which phrase denotes his serious and fixed purpose, and his great industry in it. To search out by wisdom — To seek diligently and accurately, by the help of that wisdom wherewith God had endowed me. Concerning all things, &c. — Concerning all the works of God and men in this lower world; the works of nature; the works of divine providence; and the works and depths of human policy. This sore travail — This difficult and toilsome work of searching out these things, God hath inflicted as a just punishment upon man for his eating of the tree of knowledge. To be exercised therewith — To employ themselves in the painful study of these things.

Ver. 13. I gave my heart to seek and search out wisdom. After being a student of nature for half a century, he was no nearer an end. He surpassed all others, ver. 16, in moral and physical science, as is allowed by the sacred historian, 1 Kings 4:30-34; yet the boundaries of infinity circumscribed at every point the daring stretches of his mind.

13. I gave my heart — The heart is often used to express the sum of thought and feeling, and this phrase is equal to, “I devoted myself wholly.” Seek and search out are intensive of each other, and mean “seek diligently.” By wisdom — Hebrew, into wisdom. which here means a philosophical view — just, acute, and comprehensive. A complete expression for the guidance of life. Sore travail — Plainer, sad task; that of wide observation of human conduct and fortune. One sees much that is painful to see, and one’s inferences must be so often gloomy! Koheleth sets himself to the task as moved by a call from God. Not all “children of men” have taste or faculty for philosophic research. He alludes to himself as belonging to a class to whom this special work is assigned. He feels his calling to be real though peculiar.

V. 14. Seen-Diligently observed. Vanity-Not only unsatisfying, but also an affliction or breaking to a man’s spirit.

Verse 14. Behold, all is vanity] After all these discussions and experiments, when even the results have been the most successful, I have found only rational satisfaction; but not that supreme good by which alone the soul can be made happy.

O curas hominum! O quantum est in rebus inane!

“How anxious are our cares, and yet how vain

The bent of our desires!”

PERS. Sat. i., v. 1.

Verses 14, 15. I have seen all the works, &c. — Diligently observed, and, in a great measure, understood them; and behold, all is vanity and vexation of spirit — Not only unsatisfying, but also an affliction or breaking to a man’s spirit. That which is crooked, &c. — All our knowledge serves only to discover our miseries, but is utterly insufficient to remove them; it cannot rectify those disorders which are either in our own hearts and lives, or in the men and things of the world. That which is wanting — In our knowledge, and in order to man’s complete satisfaction and happiness; cannot be numbered — Or, counted out to us from the treasures of human learning, but what is wanting will be so still; all our enjoyments here, when we have done our utmost to bring them to perfection, are still defective: and that which is wanting in our own knowledge is so much, that it cannot be numbered. The more we know, the more we see of our own ignorance.

14. I have seen — Meaning, “I have looked at, or considered.” The author is conscious of having done his work. Behold, all is vanity — Koheleth states the result before he gives us the process by which he reached it. The phrase vexation of spirit is strangely inaccurate. It should be, a grasping after wind. So it is properly rendered in Hosea 12:1, “feedeth on wind.”

V. 15. Crooked-All our knowledge serves only to discover our miseries, but is utterly insufficient to remove them; it cannot rectify those disorders which are either in our own hearts and lives, or in the men and things of the world. Wanting-In our knowledge. Or, counted out to us from the treasures of human learning. But what is wanting, will still be so. And that which is wanting in our own knowledge, is so much that it cannot be numbered. The more we know, the more we see of our own ignorance.

Verse 15. That which is crooked cannot be made straight] There are many apparent irregularities and anomalies in nature for which we cannot account; and there are many defects that cannot be supplied. This is the impression from a general view of nature; but the more we study and investigate its operations, the more we shall be convinced that all is a consecutive and well-ordered whole; and that in the chain of nature not one link is broken, deficient, or lost.

Verses 14, 15. I have seen all the works, &c. — Diligently observed, and, in a great measure, understood them; and behold, all is vanity and vexation of spirit — Not only unsatisfying, but also an affliction or breaking to a man’s spirit. That which is crooked, &c. — All our knowledge serves only to discover our miseries, but is utterly insufficient to remove them; it cannot rectify those disorders which are either in our own hearts and lives, or in the men and things of the world. That which is wanting — In our knowledge, and in order to man’s complete satisfaction and happiness; cannot be numbered — Or, counted out to us from the treasures of human learning, but what is wanting will be so still; all our enjoyments here, when we have done our utmost to bring them to perfection, are still defective: and that which is wanting in our own knowledge is so much, that it cannot be numbered. The more we know, the more we see of our own ignorance.

15. That which is crooked — This refers to the discouraged state of the writer’s mind. It should be translated, That which is bowed cannot be set up. The effort at a philosophical view was vain, for it yielded no relief to his depression previously stated. That which is wanting — Most versions refer this to persons. “He who is gone, cannot be numbered,” and it is as a reason for what is just stated. The appalling and irremediable nature of death is the one thing that spoils all the comfort which philosophy might yield.

V. 16. Communed-I considered within myself. Great-In wisdom. Have gotten-As I had a large stock of wisdom infused into me by God, so I have greatly improved it by conversation, and study, and experience. Than all-Whether governors, or priests, or private persons. In Jerusalem-Which was then the most eminent place in the world for wisdom.

Verse 16. I communed with mine own heart] Literally, “I spoke, I, with my heart, saying.” When successful in my researches, but not happy in my soul, though easy in my circumstances, I entered into my own heart, and there inquired the cause of my discontent. He found that, though-1. He had gotten wisdom beyond all men; 2. Wealth and honours more than any other; 3. Practical wisdom more than all his predecessors; 4. Had tried pleasure and animal gratification, even to their extremes; yet after all this he had nothing but vexation of spirit. None of these four things, nor the whole of them conjoined, could afford him such a happiness as satisfies the soul. Why was all this? Because the soul was made for God, and in the possession of him alone can it find happiness.

Verses 16, 17. I communed with mine own heart — I considered within myself in what condition I was, and what degrees of knowledge I had gained; and whether it was not my ignorance that made me unable to rectify those errors, and supply those wants of which I complain; and whether wiser men could not do it, though I could not; saying, Lo! I am come to great estate — Hebrew, ytldgh, I am grown great, namely, in wisdom, or, I have magnified, or greatly enlarged; and have gotten — Hebrew, ytpswhw, have added, more wisdom — As I had a large stock of wisdom infused into me by God, so I have greatly improved it by conversation, study, and experience; than all they that were before me — Whether governors, priests, or private persons. This was no vain boast, but a known and confessed truth, and the profession of it was necessary to demonstrate his assertion; in Jerusalem — Which was then the most eminent place in the world for wisdom and knowledge. I gave my heart to know wisdom, &c. — That I might thoroughly understand the nature and difference of truth, and error, of virtue and vice. I perceived that this is vexation, &c. — Or, feeding upon wind, as the Hebrew jwr ˆwy[r, may be properly rendered, and as a similar phrase is rendered by many, both ancient and modern translators, in verse 14, and by our translators, Hosea 12:1.

16. After his first failure Koheleth computes his resources for a new effort. Communed — That is, “conversed.” The entire phrase, I am come to great estate, and have gotten more wisdom, is in Hebrew, I made great and increased in wisdom, that is, “I gained a very great amount of wisdom.” It has been remarked above that Koheleth refers here to a long succession of kings at Jerusalem, which the real Solomon could not have done. [Nothing, however, is said about kings. The all means all preceding thoughtful men, or sages.]

V. 17. To know-That I might throughly understand the nature and difference of truth and error, of virtue and vice.

Verse 17. To know madness and folly] twlkcw twllwh holloth vesichluth. Parabolav kai episthmhn, “Parables and science.”— Septuagint. So the Syriac; nearly so the Arabic.

“What were error and foolishness.”—Coverdale. Perhaps gayety and sobriety may be the better meaning for these two difficult words. I can scarcely think they are taken in that bad sense in which our translation exhibits them. “I tried pleasure in all its forms; and sobriety and self-abnegation to their utmost extent.” Choheleth paraphrases, “Even fools and madmen taught me rules.”

Verses 16, 17. I communed with mine own heart — I considered within myself in what condition I was, and what degrees of knowledge I had gained; and whether it was not my ignorance that made me unable to rectify those errors, and supply those wants of which I complain; and whether wiser men could not do it, though I could not; saying, Lo! I am come to great estate — Hebrew, ytldgh, I am grown great, namely, in wisdom, or, I have magnified, or greatly enlarged; and have gotten — Hebrew, ytpswhw, have added, more wisdom — As I had a large stock of wisdom infused into me by God, so I have greatly improved it by conversation, study, and experience; than all they that were before me — Whether governors, priests, or private persons. This was no vain boast, but a known and confessed truth, and the profession of it was necessary to demonstrate his assertion; in Jerusalem — Which was then the most eminent place in the world for wisdom and knowledge. I gave my heart to know wisdom, &c. — That I might thoroughly understand the nature and difference of truth, and error, of virtue and vice. I perceived that this is vexation, &c. — Or, feeding upon wind, as the Hebrew jwr ˆwy[r, may be properly rendered, and as a similar phrase is rendered by many, both ancient and modern translators, in verse 14, and by our translators, Hosea 12:1.

17. I gave… to know — Here is stated how this wisdom and knowledge had been gained. Hebrew, Indeed I had given my heart to know wisdom and knowledge, though this devotion to wisdom, etc., is a grasping at wind.

V. 18. Grief-Or, displeasure within himself, and against his present condition. Sorrow-Which he does many ways, because he gets his knowledge with hard and wearisome labour, both of mind and body, with the consumption of his spirits, and shortening of his life; because he is often deceived with knowledge falsely so called, and often mistakes error for truth, and is perplexed with manifold doubts, from which ignorant men are wholly free; because he hath the clearer prospect into, and quicker sense of his own ignorance, and infirmities, and disorders, and withal how vain and ineffectual all his knowledge is for the prevention or removal of them; and because his knowledge is very imperfect and unsatisfying, yet increasing his thirst after more knowledge; lastly, because his knowledge quickly fades and dies with him, and then leaves him in no better, and possibly in a much worse condition than the meanest and most unlearned man in the world.

Verse 18. For in much wisdom is much grief] The more we know of ourselves the less satisfied shall we be with our own hearts; and the more we know of mankind the less willing shall we be to trust them, and the less shall we admire them.

He that increaseth knowledge increaseth sorrow.] And why so? Because, independently of God, the principal objects of knowledge are natural and moral evils.

The Targum gives a curious paraphrase here: “The man who multiplies wisdom, when he sins and is not converted to repentance, multiplies the indignation of God against himself; and the man who adds science, and yet dies in his childhood, adds grief of heart to his relatives.” A man in science; a foolish child in conduct. How pained must they be who had the expense of his education! But there are many men-children of this sort in every age and country.

ECCLESIASTES

Verse 18. In much wisdom is much grief — Or displeasure to a man within himself, and against his present condition; and he that increaseth knowledge, increaseth sorrow — Which he does many ways, because he gets his knowledge with hard and wearisome labour, both of mind and body, with the consumption of his spirits, and shortening of his life; because he is often deceived with knowledge, falsely so called, and often mistakes error for truth, and is perplexed with manifold doubts, from which ignorant men are wholly free; because he hath the clearer prospect into, and quicker sense of, his own ignorance, and infirmities, and disorders; and, withal, how vain and ineffectual all his knowledge is for the prevention or removal of them; and because his knowledge is very imperfect and unsatisfying, yet increasing his thirst after more knowledge; lastly, because his knowledge quickly fades and dies with him, and then leaves him in no better, and possibly in a much worse condition, than that of the meanest and most unlearned man in the world.

Ver. 18. He that increaseth knowledge increaseth sorrow. An attentive examination of false systems tends to becloud the understanding, and to induce a spirit of scepticism which it is difficult wholly to avoid, but which injures the peace and joy of early piety. The youthful mind is not able to follow the learned abettor of a system in the discrepancy of argument; and so doubts and sorrows follow him often to his grave. The grand seat of modern atheism in Europe, lies in the heart, the evil heart of unbelief. The characters of the men we know. They are seducers of women, lovers of wine, ambitious without bounds, and blasphemers of piety. “Oh my son, come not thou into their assembly.”

18. Much… grief — The philosopher finds disappointment in his philosophy, and the most successful student has painful reactions of mind and body. Never more than at this day, when many sceptical, if not atheistical, minds are giving intense study to science, was the word of Koheleth more true, so little satisfaction of heart do they find in their attainments. The depression and the longings of the soul finding thus no relief in wisdom and knowledge, Koheleth resorts to another experiment.