Ecclesiastes · Chapter 2

V. 1. I said-Being disappointed of my hopes from knowledge, I resolved to try another course. Go to-O my soul! I will try whether I cannot make thee happy, by the enjoyment of sensual delights. Vanity-Is vain, and unable to make men happy.

Verse 1. I will prove thee with mirth] This is well expressed by the author so often referred to. Having tried speculative knowledge in vain, passion and appetite whisper,—

“From the rugged thorny road

Of wisdom, which so ill repays thy toil, Turn back, and enter pleasure’s flowery paths. Go, take thy fill of joy; to passion give The reins; nor let one serious thought restrain What youth and affluence prompt.”

Verses 1, 2. I said in my heart — Being disappointed of my hopes from knowledge, I resolved to try another course. Go to now — O my soul! I will try whether I cannot make thee happy by the enjoyment of sensual delights. This also is vanity — Is vain, and unable to make men happy. I said of laughter, It is mad — This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind. What doth it — What good doth it? Or how can it make men happy? I challenge all the epicures in the world to give me a solid answer.

Verse 1. Enjoy pleasure. The first doctrine of Epicurus, whose system is here rebutted. Acts 17:18.

1. In mine heart — Better, To my heart. Go to — Rather, Come now. Therefore enjoy — Hebrew, and thou shalt see. In ancient language, “to see” is used in a wider range of meanings — as that of “to experience.” Koheleth at the beginning states the result of this experiment also.

V. 2. It is mad-This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind. What doth it-What good doth it? Or how can it make men happy? I challenge all the Epicures in the world to give me a solid answer.

Verse 2. I said of laughter, It is mad] Literally “To laughter I said, O mad one! and to mirth, What is this one doing?”

Solomon does not speak here of a sober enjoyment of the things of this world, but of intemperate pleasure, whose two attendants, laughter and mirth are introduced by a beautiful prosopopœia as two persons; and the contemptuous manner wherewith he treats them has something remarkably striking. He tells the former to her face that she is mad; but as to the latter, he thinks her so much beneath his notice, that he only points at her, and instantly turns his back.

Verses 1, 2. I said in my heart — Being disappointed of my hopes from knowledge, I resolved to try another course. Go to now — O my soul! I will try whether I cannot make thee happy by the enjoyment of sensual delights. This also is vanity — Is vain, and unable to make men happy. I said of laughter, It is mad — This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind. What doth it — What good doth it? Or how can it make men happy? I challenge all the epicures in the world to give me a solid answer.

Ver. 2. I said of laughter, of all forced and frantic joy, it is mad. Chaldaic, “derision, insanity.” Why should the culprit dance and sing the night before his execution? No charm of atheism can silence the secret voice in the heart, concerning the possibility of a future world. Who then would not prefer the sober sentiment of Joshua, “I am this day going the way of all the earth.”

2. I said of laughter — More literally, To mirth I said, Thou art mad, (foolish,) and to pleasure, what doth she accomplish, or amount to?

V. 3. To wine-To gratify myself with delicious meats and drinks. Yet-Yet resolving to use my wisdom, that I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together. To lay hold-To pursue sensual pleasures, which was my folly. ‘Till-‘Till I might find out the true way to contentment and satisfaction, during this mortal life.

Verse 3. To give myself unto wine, (yet acquainting [ghn noheg, “guiding”] mine heart with wisdom,) ] I did not run into extremes, as when I gave up myself to mirth and pleasure. There, I threw off all restraint; here, I took the middle course, to see whether a moderate enjoyment of the things of the world might not produce that happiness which I supposed man was created to enjoy here below.

Verse 3. I sought to give myself unto wine — To gratify myself with delicious meats and drinks; yet acquainting, &c. — Yet resolving to use my wisdom, that I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together. To lay hold on folly, &c. — To pursue sensual pleasure, which was my folly; till I might see, &c. — Till I might find out the true way to contentment and satisfaction, during this mortal life.

3. Yet acquainting — Hebrew, My mind still guiding with wisdom. The sense seems to be, that not rashly or impulsively, but with reflection and self-counsel, he sought to determine whether real enjoyment could be found in merely sensual pleasures. To lay hold on — Hebrew, to enlarge or reinforce. Strengthening by wine, after Koheleth’s idea, is thus stated by an Arabian poet, —

“‘Tis we who steal the sense of wine,

Not wine that robbeth us of wit.”

All the days — Better, The limited days of their lives; necessarily few.

Verse 4. I builded me houses] Palace after palace; the house of the forest of Lebanon, 1 Kings 7:1, &c.; a house for the queen; the temple, &c., 2 Chronicles 8:1, &c.; 1 Kings 9:10, &c., besides many other buildings of various kinds.

Verses 4-7. I made me great works — Magnificent works, for my honour and delight. I builded me houses — Of which see 1 Kings 7:1, &c.; 9:15, &c.; Song of Solomon 8:11. I made me gardens — Hebrew, paradises, or gardens of pleasure; I planted trees, &c. — Mixing pleasure and profit together. I made me pools of water — Because the rain there fell but seldom; to water therewith the wood — The nurseries of young trees, which, for the multitude of them, were like a wood or forest. I had servants born in my house — Of my bond-servants, which therefore were a part of my possessions.

4. I made me great works — Hebrew, I enlarged my works. Solomon used the resources of the kingdom in magnificent enterprises. His own palace stood on a neighbouring hilltop to the temple. He built, also, for his Egyptian wife, a palace, called 1 Kings 7:2, “The house of the forest of Lebanon.” His vineyard at Baal-hamon is mentioned in Song of Solomon, 8:11. He probably had others, also, as for instance at Engedi: Sol. Song. 1:14.

Verse 5. I made me gardens and orchards] µysdrp pardesim, “paradises.” I doubt much whether this be an original Hebrew word. [Arabic] ferdoos, is found in the Persian and Arabic; and signifies a pleasant garden, a vineyard. Hence our word paradise, a place full of delights. How well Solomon was qualified to form gardens, orchards, vineyards, conservatories, &c., may be at once conceived when we recollect his knowledge of natural history; and that he wrote treatises on vegetables and their properties, from the cedar to the hyssop.

Verses 4-7. I made me great works — Magnificent works, for my honour and delight. I builded me houses — Of which see 1 Kings 7:1, &c.; 9:15, &c.; Song of Solomon 8:11. I made me gardens — Hebrew, paradises, or gardens of pleasure; I planted trees, &c. — Mixing pleasure and profit together. I made me pools of water — Because the rain there fell but seldom; to water therewith the wood — The nurseries of young trees, which, for the multitude of them, were like a wood or forest. I had servants born in my house — Of my bond-servants, which therefore were a part of my possessions.

Ver. 5. I made me gardens and orchards, and paradises, as in the Hebrew, with pools of water; and imported exotic plants from India. I planted trees. Dr. Lightfoot gives a curious criticism out of the Targums. “I planted me all trees of spice, which the goblins and demons brought out of India. And the bound of it was from the wall that is in Jerusalem, to the bank of the waters of Siloam.” See Nehemiah 2:14 and 3:15. Learning was then very low in the Hebrew schools.

5. Orchards — Hebrew, paradises. Paradise is a Sanscrit word for “enclosure,” but, as borrowed into other languages, means, “park,” “pleasure grounds.” See note on Luke 23:42.

V. 6. The wood-The nurseries of young trees, which for the multitude of them were like a wood or forest.

Verse 6. Pools of water] Tanks and reservoirs. To water therewith the wood] Aqueducts to lead the water from the tanks to different parts.

Verses 4-7. I made me great works — Magnificent works, for my honour and delight. I builded me houses — Of which see 1 Kings 7:1, &c.; 9:15, &c.; Song of Solomon 8:11. I made me gardens — Hebrew, paradises, or gardens of pleasure; I planted trees, &c. — Mixing pleasure and profit together. I made me pools of water — Because the rain there fell but seldom; to water therewith the wood — The nurseries of young trees, which, for the multitude of them, were like a wood or forest. I had servants born in my house — Of my bond-servants, which therefore were a part of my possessions.

6. Pools of water — The making of cisterns and fixtures for watering gardens is in the dry East indispensable. For such purpose, in part, the now famous Pools of Solomon, south of Bethlehem, may have been constructed. The same occurs in our Colorado. A well-watered Eastern garden, enlivened by playing fountains and birds “that sing among the branches,” is a most charming object. The wood — Better, groves, in which the trees were grown.

Verse 7. Servants and maidens] For my works, fields, folds, and various domestic labors.

Servants born in any house] Besides those hired from without, he had married couples in the precincts of his grounds, palaces, etc., who, when their children grew up, got them employment with themselves. Great and small cattle] Oxen, neat, horses, asses, mules, camels, and such like; with sheep and goats. And multitudes of most of these he needed, when we are told that his household consumed daily ten stall-fed oxen, with twenty from the pasture, with a hundred sheep; besides harts, roebucks, fallow deer, fatted fowls, and other kinds of provision. Probably, such another court for splendor and expense was not in the universe.

Verses 4-7. I made me great works — Magnificent works, for my honour and delight. I builded me houses — Of which see 1 Kings 7:1, &c.; 9:15, &c.; Song of Solomon 8:11. I made me gardens — Hebrew, paradises, or gardens of pleasure; I planted trees, &c. — Mixing pleasure and profit together. I made me pools of water — Because the rain there fell but seldom; to water therewith the wood — The nurseries of young trees, which, for the multitude of them, were like a wood or forest. I had servants born in my house — Of my bond-servants, which therefore were a part of my possessions.

7. Solomon had need of a vast amount of labour. Got me servants — Hebrew, bought. He who studies the laws of Moses will see that such provision was made for servants that their condition was not one of slavery in its more objectionable sense. In fact, there is no Hebrew word for slave. The Hebrew bondman lost no right but that of the recompense of his own labour. If he was maimed by his master he became free. If he was killed by him, his master was slain by the sword. Greek, Roman, and American slavery was very different from this. The slave was, also, taught in the law; could not be delivered up if he ran away; could marry a daughter of his master; and a maidservant could be the lawful wife of her master or her master’s son. Servants, then, either purchased or born on the place, were not what we call slaves. Great and small cattle — Hebrew, oxen and sheep. See the sacrifices at the dedication of the temple. 1 Kings 8:63. Above all that were… before me — See remarks on Ecclesiastes 1:16.

V. 8. Peculiar treasure-The greatest jewels and rarities of other kings, which they gave to me, either as a tribute, or by way of present. Of provinces-Which were imposed upon or presented by all the provinces of my dominions.

Verse 8. The peculiar treasure of kings and of the provinces] 1. The taxes levied off his subjects. 2. The tribute given by the neighboring potentates. Both these make the “peculiar treasure of kings;” taxes and tribute.

Men singers and women singers] This includes all instrumental and vocal performers. These may be called the delights of the sons of men. Musical instruments, and that of all sorts.] For these seven words, there are only two in the original, twdvw hdv shiddah veshiddoth. These words are acknowledged on all hands to be utterly unknown, if not utterly inexplicable. Some render them male and female captives; others, cups and flagons; others, cooks and confectioners; others, a species of musical compositions derived from a celebrated Phœnician woman named Sido, to whom Sanchoniatha attributes the invention of music. Others, with more probability, wives and concubines; of the former of whom Solomon had seven hundred, and of the latter, three hundred; and if these be not spoken of here, they are not mentioned at all; whereas music, and every thing connected with that, was referred to before. The author of Choheleth paraphrases thus:—

“To complete

This scene of earthly bliss, how large a span

Of that which most delights the sons of men

Fell to my portion! What a lovely train

Of blooming beauties, by connubial ties,

By purchase, or the gifts of neighboring kings,

Or spoils of war, made mine.”

If, after all this, I may add one conjecture, it shall be this; hdc sadeh, in Hebrew, is a field, and occurs in various parts of the Bible. twdc sadoth is fields, 1 Samuel 22:7, the points in such a case are of no consideration. May not Solomon be speaking here of farms upon farms, or estates upon estates, which he had added by purchase to the common regal portion? We know that a king of Israel (Ahab) once desired to have a vineyard (Naboth’s) which he could not obtain: now, Solomon having spoken before of gardens, orchards, and vineyards, why may he not here speak of supernumerary estates? Perhaps every man who critically examines the place will be dissatisfied, and have a conjecture of his own.

Verse 8. I gathered me silver and gold — Vast riches; and the peculiar treasure of kings — Riches, answerable to the state of a king, or, he means, the greatest jewels and rarities of other kings, which they gave to me, either as a tribute, or by way of present; and of the provinces — Which were imposed upon or presented by all the provinces of my dominions.

8. Gathered… silver and gold — Solomon’s income, in gold, from trade, was over $3,300,000, besides all other revenue. He made silver like stones for abundance in Jerusalem. 1 Kings 10:27, and elsewhere. Gold and silver are the peculiar treasure which kings derive from provinces, as distinct from land, cattle, etc., the usual wealth of subjects. The delights of the sons of men, is explained as consisting in all sorts of musical instruments, doubtless including the revelries with which their strains were accompanied. A few commentators translate “musical instruments” as woman and women, that is, as mistress and mistresses, making the words designate Solomon’s wives and concubines; others render the words cupbearers. Neither of these translations appears justifiable. See Lange.

V. 9. Great-In riches, and power, and glory. My wisdom remained-As yet I was not wholly seduced from God.

Verses 9, 10. So I was great — In riches, and power, and glory. My wisdom remained — As yet I was not wholly seduced from God. And whatsoever mine eyes desired — Whatsoever was grateful to my senses, or my heart desired; I kept not from them — I denied myself nothing, at least, of lawful delights, but went to the very bounds of them; which was the occasion of his falling afterward into sinful pleasures. I withheld not my heart, &c. — As my heart was vehemently set upon pleasure, so I did not resist, or curb it therein, but made all possible provision to gratify it. For my heart rejoiced — I had the comfort of all my labours, and was not hindered from the full enjoyment of them by sickness or war, or any other calamity. This was my portion — This present enjoyment of them was all the benefit which I could expect from all my labours. So that I made the best of them.

9. So I was great — The result of all these efforts, his wisdom standing by to guide him, was the unrivalled greatness of the “Grand Monarch.” He developed every resource of his kingdom, and by alliances and commerce enhanced his wealth.

V. 10. And-Whatsoever was grateful to my senses. Rejoiced-I had the comfort of all my labours, and was not hindered from the full enjoyment of them by sickness or war, or any other calamity. My portion-This present enjoyment of them, was all the benefit which I could expect from all my labours. So that I made the best of them.

Verse 10. I withheld not my heart from any joy] He had every means of gratification; he could desire nothing that was not within his reach; and whatever he wished, he took care to possess.

Verses 9, 10. So I was great — In riches, and power, and glory. My wisdom remained — As yet I was not wholly seduced from God. And whatsoever mine eyes desired — Whatsoever was grateful to my senses, or my heart desired; I kept not from them — I denied myself nothing, at least, of lawful delights, but went to the very bounds of them; which was the occasion of his falling afterward into sinful pleasures. I withheld not my heart, &c. — As my heart was vehemently set upon pleasure, so I did not resist, or curb it therein, but made all possible provision to gratify it. For my heart rejoiced — I had the comfort of all my labours, and was not hindered from the full enjoyment of them by sickness or war, or any other calamity. This was my portion — This present enjoyment of them was all the benefit which I could expect from all my labours. So that I made the best of them.

10. Mine eyes desired — This experiment, so broad and full, was not the reckless conduct of a debauchee, but there was method and discretion in it. My heart rejoiced — Hebrew, (an unusual form.) was in the way to get joy from all my labour. And this was — Hebrew, and this would be.

V. 11. Vexation-I found myself wholly dissatisfied. No profit-The pleasure was past, and I was never the better for it, but as empty as before.

Verse 11. And, behold, all was vanity] Emptiness and insufficiency in itself.

And vexation of spirit] Because it promised the good I wished for, but did not, could not, perform the promise; and left my soul discontented and chagrined.

Verse 11. I looked on all the works, &c. — I made a serious review of my former works and labours, and considered whether I had obtained that satisfaction in them which I had expected to find; and behold, all was vanity — I found myself disappointed, and wholly dissatisfied in this course. And there was no profit, &c. — The pleasure was past, and I was never the better for it, but as empty as before.

11. Then I looked — Hebrew, Then I turned. The result is, that not one or all of these gathered delights quieted the craving of the mind or gave lasting happiness. All was vanity and a grasping at wind, and there was no gain from them at all.

Now follows a comparison of wisdom and folly, as Koheleth tried them. Wisdom has the advantage in value, but not so very much, for neither can exempt a man from the common lot of suffering and sorrow.

V. 12. I turned-Being frustrated of my hopes in pleasure, I returned to a second consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than I discovered at my first view. Done-As by others, so especially by myself. They can make no new discoveries as to this point. They can make no more of the pleasures of sense than I have done. Let me then try once more, whether wisdom can give happiness.

Verse 12. For what can the man do that cometh after the king?] I have examined every thing proposed by science, by maddening pleasure, and by more refined and regulated mirth. I seized on the whole, and used them to the uttermost; and so far, that none ever shall be able to exceed me; as none can, in the course of things, ever have such power and means of gratification.

Verse 12. And I turned myself, &c. — Being frustrated of my hopes in pleasure, I returned to a second consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than I discovered at my first view. For what can the man do — To find out the truth in this matter; to discover the utmost satisfaction possible to be found in pleasure; that cometh after the king — That succeeds me in this inquiry. So this is added as a reason why he gave over the pursuit of pleasures, and directed his thoughts to another object; and why he so confidently asserted the vanity of pleasures, from his own particular experience; namely, because he had made the best of them, and it was a vain thing for any private man to expect that from them which could not be found by a king, and such a king, who had so much wisdom to invent, and such great riches to pursue and enjoy all imaginable delights; and who had made it his design and business to search this matter to the bottom. Even that which, hath been already done — As by others, so especially by myself. They can make no new discoveries as to this point. They can make no more of the pleasures of sense than I have done. Let me then try, once more, whether wisdom can give happiness.

12. Koheleth turns to take a comparative view of wisdom, and madness, and folly, arguing that a king, especially of all men, has the means of making a conclusive experiment. The man — Who is a mere subject, and not possessed of royal advantages. All the resources of the realm were at Solomon’s command, and he used them in the acquirement of wisdom. After the king — Attempting to make the same experiment over again. Hath been done already — He attains to only a stale and feeble repetition of an “already” conclusive experience.

V. 13. I saw-I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of a far greater use than vain pleasures, or any other follies.

Verse 13. Then I saw that wisdom excelleth folly] Though in none of these pursuits I found the supreme good, the happiness my soul longed after; yet I could easily perceive that wisdom excelled the others, as far as light excels darkness. And he immediately subjoins the reasons.

Verses 13, 14. I saw that wisdom — I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of far greater use than vain pleasures, or any other follies. The wise man’s eyes are in his head — In their proper place. He hath the use of his eyes and reason, and foresees, and so avoids, many dangers and mischiefs. But the fool walketh in darkness — Manages his affairs ignorantly, rashly, and foolishly, whereby he shows that his eyes are not in his head, or are not used aright. And, or yet, I myself perceived also, &c. — That, notwithstanding this excellence of wisdom above folly, at last they both come to one end. Both are subject to the same calamities, and to death itself, which takes away all difference between them.

13. Wisdom excelleth folly — The verdict follows the comparison. While culture and study cannot bring abiding good, or freedom from sorrow, yet they yield a noble and delightful joy as compared with the indulgences of passions which we share with the brutes. Light excelleth darkness — Wisdom is here compared to the genial light of the morning, and folly to the heavy night that hangs dark and blinding upon one’s way and upon one’s eyes. Of course, the “light excelleth.”

V. 14. Head-In their proper place. He hath the use of his eyes and reason, and foresees, and so avoids many dangers and mischiefs. Yet-Notwithstanding this excellency of wisdom above folly, at last they both come to one end. Both are subject to the same calamities, and to death itself, which takes away all difference between them.

Verse 14. The wise man’s eyes, &c.] Well expressed by Choheleth:— “The wise are circumspect, maturely weigh The consequence of what they undertake, Good ends propose, and fittest means apply To accomplish their designs.”

But the fool walketh in darkness]

“But fools, deprived

Of reason’s guidance, or in darkness grope, Or, unreflecting like a frantic man, Who on the brink of some steep precipice Attempts to run a race with heedless steps, Rush to their own perdition.”

One event happeneth to them all.]

“Though wide the difference, what has human pride To boast? Even I myself too plainly saw, That one event to both alike befalls; To various accidents of life exposed, Without distinction: nor can wisdom screen From dangers, disappointments, grief, and pain.”

Verses 13, 14. I saw that wisdom — I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of far greater use than vain pleasures, or any other follies. The wise man’s eyes are in his head — In their proper place. He hath the use of his eyes and reason, and foresees, and so avoids, many dangers and mischiefs. But the fool walketh in darkness — Manages his affairs ignorantly, rashly, and foolishly, whereby he shows that his eyes are not in his head, or are not used aright. And, or yet, I myself perceived also, &c. — That, notwithstanding this excellence of wisdom above folly, at last they both come to one end. Both are subject to the same calamities, and to death itself, which takes away all difference between them.

14. The wise man’s eyes are in his head — The Hebrew is more forcible: As for the wise man, his eyes, etc. The “wise man’s eyes” are where they belong, and can be used to some purpose. The reference is to the eyes of the understanding, the inward organ of spiritual knowledge. Darkness — Better, blindness, as contrasted with the seeing eyes just named. I myself — This declaration is of marked emphasis. One event — The “event” here mentioned is evidently death, so often in the writer’s mind.

V. 15. Why-What benefit have I by my wisdom?

Verse 15. As it happeneth to the fool] Literally, “According as the event is to the fool, it happens to me, even me.” There is a peculiar beauty and emphasis in the repetition of me. Having pointed out the advantages that wisdom has over folly, he takes this opportunity of reminding us of the danger of trusting too much to it, by showing that it is equally subject to the common accidents of life; and, therefore, incapable of making us completely happy. Having given his sentiments on this point in general terms, he proceeds to those particular instances wherein human prudence chiefly exerts itself; and shows how egregiously it is mistaken in every one of them.—C.

Verses 15, 16. Then I said — why was I more wise — What benefit have I by my wisdom? or, to what purpose did I take so much pains to get wisdom. For there is no remembrance of the wise — Their memory, though it may flourish for a season, yet will, in a little time, be worn out; as we see in most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost. As the fool — He must die as certainly as the fool.

15. As it happeneth — The “it” before the “happeneth” refers to fate. To me — The Hebrew is very emphatic. Why was I… more wise — Better, Why am I then wise in any profit? The wise man feels more keenly than the fool, the griefs and disappointments of life.

V. 16. For-Their memory, though it may flourish for a season, yet will in a little time be worn out; as we see it, most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost. As the fool-He must die as certainly as the fool.

Verse 16. There is no remembrance] The wise and the fool are equally subject to death; and, in most instances, they are equally forgotten. Time sweeps away all remembrances, except the very few out of millions which are preserved for a while in the page of history.

Verses 15, 16. Then I said — why was I more wise — What benefit have I by my wisdom? or, to what purpose did I take so much pains to get wisdom. For there is no remembrance of the wise — Their memory, though it may flourish for a season, yet will, in a little time, be worn out; as we see in most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost. As the fool — He must die as certainly as the fool.

16. Seeing that which… forgotten — Rather, Since both will be forgotten in coming days, as [has been the case] long ago. Very many wise and fools have lain down in oblivion, and so it will ever be. How, etc., is in Hebrew an exclamation of grief, equal to Alas, that the wise man dieth as the fool! In the original there is here no question.

V. 17. Life-My life was a burden to me. Is grievous-All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent.

Verse 17. Therefore I hated life] החיים ta et hachaiyim, the lives, both of the wise, the madman, and the fool. Also all the stages of life, the child, the man, and the sage. There was nothing in it worth pursuing, no period worth re-living and no hope that if this were possible I could again be more successful.

Verses 17-19. Therefore I hated life — My life, though accompanied with so much honour, and pleasure, and wisdom, was a burden to me, and I was ready to wish, either that I had never been born, or that I might speedily die; because the work, &c., is grievous — All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent. I hated all my labour — All these riches and buildings, and other fruits of my labour, were aggravations of my misery. Because I should leave it, &c. — Because I must, and that everlastingly, leave them all behind me. And who knoweth whether he shall be wise or a fool? — Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.

Ver. 17. Therefore I hated life; that is, as in the next verse, I hated all my labour. I ceased to survey my palaces and gardens with pleasure. I knew not for whom I was doing all this. True is the saying, He builds too low, who builds below the skies.

17. The work… wrought… is grievous — Because most men are in pursuit of wisdom or pleasure, the best deeming the former, the worst deeming the latter, the real good, and both are disappointed. Koheleth judges the experience of other men from his own.

V. 18. All my labour-All these riches and buildings, and other fruits of my labour, were aggravations of my misery. Because-Because I must, and that everlastingly, leave them all behind me.

Verse 18. I hated all my labour] Because, 1. It has not answered the end for which it was instituted. 2. I can enjoy the fruits of it but a short time. 3. I must leave it to others, and know not whether a wise man, a knave, or a fool will possess it.

Verses 17-19. Therefore I hated life — My life, though accompanied with so much honour, and pleasure, and wisdom, was a burden to me, and I was ready to wish, either that I had never been born, or that I might speedily die; because the work, &c., is grievous — All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent. I hated all my labour — All these riches and buildings, and other fruits of my labour, were aggravations of my misery. Because I should leave it, &c. — Because I must, and that everlastingly, leave them all behind me. And who knoweth whether he shall be wise or a fool? — Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.

18. Hated all my labour — He not only gets no satisfaction from his works, but he must leave all to a stranger, a thought which makes all look odious to him. The man that shall be after me — Solomon speaks as if he knew well his son Rehoboam, who was perhaps impatient to get upon the throne, where he made such disastrous work.

V. 19. Or a fool-Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.

Verse 19. A wise man or a fool?] Alas! Solomon, the wisest of all men, made the worst use of his wisdom, had seven hundred wives and three hundred concubines, and yet left but one son behind him, to possess his estates and his throne, and that one was the silliest of fools!

Verses 17-19. Therefore I hated life — My life, though accompanied with so much honour, and pleasure, and wisdom, was a burden to me, and I was ready to wish, either that I had never been born, or that I might speedily die; because the work, &c., is grievous — All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent. I hated all my labour — All these riches and buildings, and other fruits of my labour, were aggravations of my misery. Because I should leave it, &c. — Because I must, and that everlastingly, leave them all behind me. And who knoweth whether he shall be wise or a fool? — Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.

19. Who knoweth — The language of one evidently ignorant as to what the character of his heir will be — a wise man or a fool. Yet shall he have rule — Even in States where laws of inheritance are reliable, men still contemplate with anxiety the fate of their properties in the hands of their heirs. Except in cases of entailment, grandsons are not sure of estates.

V. 20. Despair-I gave myself up to despair of ever reaping that satisfaction which I promised to myself.

Verse 20. I went about to cause my heart to despair] What makes all worse, there is no remedy. It is impossible in the present state of things to prevent these evils.

Verses 20, 21. I went to cause my heart to despair — I gave myself up to despair of ever reaping that satisfaction which I promised to myself. For there is a man whose labour, &c. — Who uses great industry, and prudence, and justice too, in the management of his affairs; yet to a man that hath not laboured therein — shall he leave it for his portion — A portion which he will probably consume upon his lusts. This also is a great evil — A great disorder in itself, and a great torment to a considering mind.

20. Cause my heart to despair — From anxiety Koheleth turns to “despair.” To feel toward the close of life that one’s enterprises and accumulations have been in vain, is a dark and gloomy feeling. Koheleth repeats the sentiments of the previous verses with a deeper sorrow.

V. 21. Wisdom-Who uses great industry, and prudence, and justice too, in the use and management of his affairs. To a man-Who has spent his days in sloth and folly. A great evil-A great disorder in itself, and a great torment to a considering mind.

Verse 21. For there is a man] Does he not allude to himself? As if he had said, “I have laboured to cultivate my mind in wisdom and in science, in knowledge of men and things, and have endeavoured to establish equity and dispense justice. And now I find I shall leave all the fruits of my labour to a man that hath not laboured therein, and consequently cannot prize what I have wrought.” Does he not refer to his son Rehoboam?

Verses 20, 21. I went to cause my heart to despair — I gave myself up to despair of ever reaping that satisfaction which I promised to myself. For there is a man whose labour, &c. — Who uses great industry, and prudence, and justice too, in the management of his affairs; yet to a man that hath not laboured therein — shall he leave it for his portion — A portion which he will probably consume upon his lusts. This also is a great evil — A great disorder in itself, and a great torment to a considering mind.

21. There is a man — The “man” who has had his labour as stated, is Koheleth himself. To a man that hath not laboured — If he had had children they would have worked with him to build up the family estate, but it must go to one who has given no aid or sympathy to the work of gathering it. There is a certain beauty in a family co-working to build an estate, like that of the Rothschilds.

V. 22. For what-What comfort or benefit remains to any man after this short and frail life is once ended?

Verse 22. For what hath man of all his laborer] Labour of body, disappointment of hope, and vexation of heart, have been all my portion.

Verses 22, 23. For what hath man — “To what purpose,” a man may well say, “is all this toil of my body, and these solicitous thoughts, and this anguish of my mind? For all that a man can enjoy himself of the anxious labours wherein he spends his days, amounts to little or nothing; and what comfort hath he in thinking who shall enjoy the fruit of them hereafter?” For all his days are sorrows, &c. — “And yet, such is our folly, there is no end of our cares; for we see many a man, whose life is nothing but a mere drudgery; who never is at leisure to enjoy any thing that he hath, but still engaged in one troublesome employment or other to get more; which he follows so eagerly, as if it were his business to disquiet and vex himself, and make his life uneasy to him! being not content with his daily toils, unless he rack his mind also with cares in the night! This is so void of all reason that nothing can be imagined more vain and foolish.” — Bishop Patrick.

22. What hath man — That is, man has nothing — nothing solid and abiding — when the accumulations of a working life pass from his name and lineage.

V. 23. Sorrows-Full of sorrows. Tho’ he took great and unwearied pains all his days, yet the toils of his body were accompanied with vexation of mind. His heart-Because his sleep was broken with perplexing cares.

Verse 23. His days are sorrows] What a picture of human life where the heart is not filled with the peace and love of God! All his days are sorrows; all his labours griefs; all his nights restless; for he has no portion but merely what earth can give; and that is embittered by the labour of acquisition, and the disappointment in the using.

This is also vanity.] Emptiness of good and substantial misery.

Verses 22, 23. For what hath man — “To what purpose,” a man may well say, “is all this toil of my body, and these solicitous thoughts, and this anguish of my mind? For all that a man can enjoy himself of the anxious labours wherein he spends his days, amounts to little or nothing; and what comfort hath he in thinking who shall enjoy the fruit of them hereafter?” For all his days are sorrows, &c. — “And yet, such is our folly, there is no end of our cares; for we see many a man, whose life is nothing but a mere drudgery; who never is at leisure to enjoy any thing that he hath, but still engaged in one troublesome employment or other to get more; which he follows so eagerly, as if it were his business to disquiet and vex himself, and make his life uneasy to him! being not content with his daily toils, unless he rack his mind also with cares in the night! This is so void of all reason that nothing can be imagined more vain and foolish.” — Bishop Patrick.

23. His days… sorrows — Better, All his days his business is anxious and vexing: and often fails, both in its prosecution and results, to yield the satisfaction and comfort he had expected. Surely, this is also vanity.

V. 24. Enjoy-That he should thankfully take, and freely and chearfully enjoy the comforts which God gives him. It was-A singular gift of God.

Verse 24. There is nothing better for a man] The sense of this passage is well expressed in the following lines:— “For these disorders wouldst thou find a cure, Such cure as human frailty would admit? Drive from thee anxious cares; let reason curb Thy passions; and with cheerful heart enjoy That little which the world affords; for here, Though vain the hopes of perfect happiness, Yet still the road of life, rugged at best, Is not without its comforts.————

Wouldst thou their sweetness taste, look up to heaven, And praise the all-bounteous Donor, who bestows The power to use aright.”

Verse 24. There is nothing better — Or, Is there any thing better for a man? — Which implies that there is nothing better, namely, for man’s present comfort and satisfaction; than that he should make his soul enjoy good in his labour — That, studying first to free his mind from overmuch care and anxiety, he should, instead of heaping up perpetually for his heirs, allow himself a moderate and decent use of all the good things that he hath gotten by his honest labours; praising God for them, and cheerfully communicating them with his friends and neighbours, and to the relief of the necessitous poor and afflicted. This also — Namely, that a man should thankfully take, and freely and cheerfully enjoy and communicate with others, the comforts which God gives him; I saw — was from the hand of God — Was a singular gift of God, and not to be procured by a man’s own wisdom and diligence.

24. Nothing better — We now have the inference drawn from the investigations here recorded, as a conclusion to the first section of the book. The best way, seeing that neither wisdom nor pleasure can appease the craving soul, is to mingle moderate and cheerful self-indulgence with the reasonable business of life, pushing neither study nor pleasure to excess, but acknowledging the good hand of God as balancing the gifts it confers.

V. 25. More than I-Therefore he could best tell whether they were able of themselves, without God’s special gift, to yield a man content, in the enjoying of them. Who can pursue them with more diligence, obtain them with more readiness, or embrace them with more greediness?

Verse 25. For who can eat-more than I?] But instead of ynmm xwj chuts mimmenni, more than I; wnmm xwj chuts mimmennu, without HIM, is the reading of eight of Kennicott’s and Deuteronomy Rossi’s MSS., as also of the Septuagint, Syriac, and Arabic.

“For who maye eat, drynke, or bring enythinge to pass without him?”—COVERDALE.

I believe this to be the true reading. No one can have a true relish of the comforts of life without the Divine blessing. This reading connects all the sentences: “This also I saw, that it was from the hand of God;—for who can eat, and who can relish without HIM? For God giveth to man that is good.” It is through his liberality that we have any thing to eat or drink; and it is only through his blessing that we can derive good from the use of what we possess.

Verse 25. For who can eat, &c. — For the truth of this you may rely upon my experience: for who can more freely and fully enjoy the comforts of this life than I did? Or who else can hasten hereunto more than I? — Who can pursue them with more diligence, obtain them with more readiness, or embrace them with more greediness? And yet, (as his words imply,) I had not comfort in these things till God was pleased to impart it unto me; till he gave me grace to see and consider that they were his gifts, to acknowledge his goodness in bestowing them upon me, and to use and enjoy them with prudence and moderation according to his will, not seeking my happiness in them, or in any creatures, but in himself, above all creatures. For this verse is evidently added to confirm, from his own experience, what he said in the foregoing verse: and surely no man’s experience, in such a case, was ever greater; no man was ever a more capable judge in these matters: none could either have more creature-comforts, or more addict himself to the enjoyment of them, or improve them to better advantage than he did; and therefore he could best tell what was the greatest good to be found in them, and whether they were able of themselves, without God’s special gift, to yield a man satisfaction.

25. More than I — Better, Except myself. “The husbandman that laboureth must be first partaker of the fruits,” and Koheleth has the first right to the good which he gathers. The feast of firstfruits and the joy of harvest were gladsome occasions with the Jews.

V. 26. Wisdom-To direct him how to use his comforts aright; that so they may be blessings, and not curses to him. Joy-A thankful contented mind. To heap up-He giveth him up to insatiable desires, and wearisome labours, that he may leave it to others, yea to such as he least desired, to good and virtuous men.

Verse 26. Giveth-wisdom, and knowledge, and joy] 1. God gives wisdom-the knowledge of himself, light to direct in the way of salvation. 2. Knowledge—understanding to discern the operation of his hand; experimental acquaintance with himself, in the dispensing of his grace and the gifts of his Spirit. 3. Joy; a hundred days of ease for one day of pain; one thousand enjoyments for one privation; and to them that believe, peace of conscience, and JOY in the Holy Ghost.

But to the sinner he giveth travail] He has a life of labour, disappointment, and distress; for because he is an enemy to God, he travails in pain all his days; and, as the wise man says elsewhere, the wealth of the wicked is laid up for the just. So he loseth earthly good, because he would not take a heavenly portion with it.

ECCLESIASTES

Verse 26. For God giveth to a man that is good in his sight — Who not only seems to men to be good, as many bad men do, but is really and sincerely good; or, who pleaseth him, as the same phrase, wynpl bwc, is rendered, Ecclesiastes 7:26, and often elsewhere: whereby he seems to intimate the reason why he found no more comfort in his labours, namely, because his ways had been very displeasing to God, and therefore God justly denied him that gift; wisdom and knowledge — To direct him how to use his comforts right, that so they may be blessings, and not snares and curses to him; and joy — A mind thankful for, and contented with, his portion. “This is a blessing,” says Bishop Patrick, “which God reserves for him whom he loves; whose sincere piety he rewards with wisdom to judge when, and with knowledge to understand how, he should enjoy and take the comfort of all he hath; especially with inward joy, satisfaction of heart, and tranquillity of mind in this favour of God to him; whereby the troublesome affairs of this life are tempered and seasoned.” But to the sinner he giveth travail — He giveth him up to insatiable desires, and wearisome labours, to little or no purpose, that he may have no comfort in the riches he gains, but leave them to others, yea, to such as he least expected or desired, to good and virtuous men, into whose hands his estate falls, by the wise and all-disposing providence of God.

26. God giveth — A final comparison to the advantage of obedience to God, is now drawn. No solid, satisfying good is obtained from worldly pursuits, as thus far tried. But Koheleth affirms from his experience that God gives to the obedient much gratification as they pass through life, and the sinner seems often as a servant working for the happiness of better men than himself. Yet even this — the experience of a brief and transient life — cannot satisfy the craving of a human soul.

Leaving now the experiments of wisdom and pleasure, which are so entwined with each other by comparison and contrast that we have to treat them as one, Koheleth proceeds to investigate concerning industry, or, as we would be more likely to say, business, to see what it can do to relieve a dejected mind.