Ecclesiastes · Chapter 5

V. 1. Thy foot-Thy thoughts and affections, by which men go to God and walk with him. To hear-To hearken to and obey God’s word. Of fools-Such as wicked men use to offer, who vainly think to please God with their sacrifices without obedience. For-They are not sensible of the great sinfulness of such thoughts.

Verse 1. Keep thy foot] This verse the Hebrew and all the versions join to the preceding chapter.

Solomon, having before intimated, though very briefly, that the only cure against human vanity is a due sense of religion, now enters more largely on this important subject, and gives some excellent directions with regard to the right performance of Divine service, the nature of vocal and mental prayer, the danger of rash vows, &c.—C.

The whole verse might be more literally translated thus:— “Guard thy steps as thou art going to the house of God; and approach to hearken, and not to give the sacrifice of fools, for none of them have knowledge about doing evil.” “They offer gifts for their sins, and do not turn from their evil works; for they know not (they distinguish not) between good and evil.” See the Chaldee.

Verse 1. Keep thy foot — Thy thoughts and affections, by which men go to God, and walk with him. See that your hearts be upright before him, devoted to him, and furnished with those graces essential to the true worship of him, especially with reverence, humility, resignation, meekness, faith, and love. It is a metaphor taken from a person’s walking in a very slippery path, in which more than ordinary care is requisite to keep him from falling: when thou goest to the house of God — The place of God’s solemn and public worship, whether the temple or a synagogue; and be more ready to hear — To hearken to, and obey, God’s word; than to give the sacrifice of fools — Such as foolish and wicked men are wont to offer, who vainly think to please God with their sacrifices, without true piety and obedience. For they consider not that they do evil — They are not sensible of the great sinfulness of such thoughts and practices, but, like fools, think they do God good service.

Verse 1. Keep thy foot when thou goest to the house of God. Avoid wandering thoughts, and be wholly absorbed in devotion. Do not hear the words of prayer only, but desire the blessings sought. Set the Lord always before you, as enthroned in his temple, and surrounded with cherubim and seraphim. Contemplate God in the glory of his covenant; see yourselves as worms of the dust, and you will gradually enter into the true spirit and power of devotion. Then, when the hour of prayer is come, nothing but necessity will keep you at home. You will enter his temple with all possible reverence, will silently and meekly bow down in his presence, knowing that God is in heaven, and you are on earth.—Be more ready to hear than to give the sacrifice of fools, for they are rash and noisy, and open their mouth before God without knowing their errand, or waiting for an answer. St. Cyprian, in his discourse on the Lord’s prayer, says, When we meet together with our brethren, and celebrate the holy communion with the priest of God, reverence and decency should distinguish our devotion. We ought not to present our prayers with incoherent words, nor vociferate with a tumultuous loquacity the petitions which should be modestly commended to God; for He is the auditor, not of our words, but of our hearts. Quando in unum cum fratribus convenimus, et sacrificia divina cum Dei sacerdote celebramus, verecundiæ et disciplinæ memores esse debemus. Non passim ventilare preces nostras inconditis vocibus; nec petitionem commendandum modeste Deo, tumultuosa loquacitate jactare; quia Deus non vocis, sed cordis auditor est. Edit. Paris, 1633.

1. Keep thy foot — Behaviour is in the Bible frequently presented under the figure of walking and running. Keeping the feet implies caution in deportment, as opposed to a bold recklessness. Ready to hear — The remainder of this verse is difficult of translation. The rendering severely demanded by the Hebrew is, To obey is nearer — as a way to God’s favour — than to offer the sacrifice of the perverse, for they [who obey] have no consciousness of doing evil. In this construction some of the best scholars agree; and while it is the most careful translation, it is clear in its significance. Samuel said to Saul, “Obedience is better than sacrifice, and to hearken, than the fat of rams.”

V. 2. Rash-Speak not without due consideration. To utter-Either in prayer, or vows. For God-Is a God of infinite majesty, holiness, and knowledge. Thy words-Either in prayer or in vowing.

Verse 2. Be not rash with thy mouth] Do not hasten with thy mouth; weigh thy words, feel deeply, think much, speak little. “When ye approach his altar, on your lips Set strictest guard; and let your thoughts be pure, Fervent, and recollected. Thus prepared, Send up the silent breathings of your souls, Submissive to his will.” C.

Verse 2. Be not rash with thy mouth — Speak not without due consideration; and let not thy heart be hasty — Do not give way to every sudden motion of thy heart, nor suffer it to break out of thy lips till thou hast well weighed it. We must think, and think twice, before we speak, when we are to speak, either from God in preaching, or to God in prayer, or in solemn vows and promises made in his presence; which were very much in use in those times, and of which he speaks in the following verses. For God is in heaven — Is a God of infinite majesty, holiness, and knowledge, and therefore not even to be thought of, and much more not to be worshipped, without profound veneration, great solemnity, and much serious consideration; and thou upon earth — Thou art a poor worm of the earth, infinitely below him, and therefore oughtest to stand in awe of him, and fear to offend him; therefore let thy words be few — 1st, In prayer: use not vain repetitions, nor a multitude of words, as if they were necessary to inform God of thy wants, or to prevail with him to grant thy requests; or as if thou shouldest certainly be heard upon that very account: see Matthew 6:7. 2d, In vowing: be not too prodigal in making more vows and promises than thou art either able or willing and resolved to perform. Remember that God looks down from heaven, hears all thy vows, and expects a punctual accomplishment of them.

2. The Hebrew expositors preferred that chapter v should begin with this verse, regarding the previous verse as an admonition better fitted to close chap. 4. Really, the natural division is the one given in our English version. Be not rash with thy mouth — This serious and beautiful admonition relates to prayer, as that of the first verse relates to sacrifice. Gravity and sobriety, both of language and thought, are most fitting in our address to God.

“While Thee I seek, protecting Power,

Be my vain wishes stilled.”

V. 3. A dream-When men are oppressed with business in the day, they dream of it in the night. Is known-It discovers the man to be a foolish, and rash, and inconsiderate man. Of words-Either in prayer, or in vowing, by making many rash vows, of which he speaks ver. 4, 5, 6, and then returns to the mention of multitude of dreams and many words, ver. 7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.

Verse 3. For a dream cometh] That is, as dreams are generally the effect of the business in which we have been engaged during the day; so a multitude of words evidence the feeble workings of the foolish heart.

Verse 3. For a dream cometh, &c. — When men’s minds are distracted and oppressed with too much business in the day, they are frequently disturbed with confused and perplexed dreams in the night. And as such dreams proceed from, and are the evidence of, a hurry of business filling the head, so many and hasty words flow from, and are a proof of, folly reigning in the heart.

3. A dream cometh — When the mind is crowded with many things the devotions come to have the incoherency of a dream, the thoughts being rambling and disconnected; the whole exercise is thus rendered unprofitable. The is known would be better omitted, as the words are not in the Hebrew. The word “cometh” is naturally supplied. Thus, a fool’s voice — that is, unmeaning talk — cometh by multitude of words. Vain repetitions will ensue, and the worshipper may think himself heard for his much speaking. The preceding verse enforced seriousness and brevity of speech before God, from the consideration of his high majesty: this verse enjoins it because the lack of it confuses and dissipates the mind of the worshipper.

V. 4. In fools-In perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, break them.

Verse 4. When thou vowest a vow] When in distress and difficulty, men are apt to promise much to God if he will relieve them; but generally forget the vow when the distress or trouble is gone by.

Verse 4. When thou vowest a vow unto God — When thou obligest thyself by a solemn promise to honour God, and serve the interest of his kingdom; or to do good to any of thy fellow-creatures in some particular way, to do which thou wast not under any antecedent obligation: when, for instance, under the sense of some affliction, or through thy desire of obtaining, or in thankfulness for having obtained, some particular mercy, thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord, and thou canst not go back; defer not to pay it — Perform thy vow while the sense of thine obligation is fresh and strong upon thy mind; lest thou either seem to repent of thy promises, or delay should end in denials and resolutions of non-performance: see on Leviticus 27:2; Numbers 30:2. For he hath no pleasure in fools — In hypocritical and perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, neglect and break them. He calls them fools, because it is the highest folly, as to think of mocking or deceiving the all-seeing and almighty God: so also to despise and provoke him. Better is it that thou shouldest not vow — For this would be no sin, because men are free to make such vows, or not to make them, as they think best; but, having made them, they cannot forbear to pay them, without sin.

Ver. 4. When thou vowest a vow. See Proverbs 20:25.

4. When thou vowest — Vows are promises voluntarily made, not specifically required. They are positive when one promises to do or give something for a religious purpose; they are negative when one promises to abstain from any indulgence or gratification. The vow of the first kind is here spoken of. Under the warming influence of worship at the house of God one might make a vow from which, on cool and private reflection, he would recoil. For he hath no pleasure in fools — Better, There is no solid purpose in fools; and the man who wavers in the payment of a vow classifies himself with them.

Verse 5. Better is it that thou shouldest not vow, &c.] We are under constant obligations to live to God; no vow can make it more so. Yet, there may be cases in which we should bind ourselves to take up some particular cross, to perform some particular duty, to forego some particular attachment that does not tend to bring our souls nearer to God. Then, if fully determined, and strong in faith relative to the point, bind and hold fast; but if not fully, rationally, and conscientiously determined, “do not suffer thy mouth to cause thy soul to sin.”

5. Better… not vow, than… vow and not pay — Vows once made are as binding as oaths. Many Jews, among other vows, consecrated their hair, leaving it unshorn while some vow was accomplished. From this they were called Nazarites. See Acts 18:18 and 21:24. How fearful a thing it is to vow and not to pay, is shown in the case of Ananias and Sapphira. Acts 5.

V. 6. Thy mouth-By any rash vow. Thy flesh-Thyself, the word flesh being often put for the whole man. The angel-The priest or ministers of holy things. Such persons are often called angels, or, as this Hebrew word is commonly rendered, messengers. And this title seems to be given to the priest here, because the vow made to God, was paid to the priest as one standing and acting in God’s name and stead, and it belonged to him, as God’s angel or ambassador, to discharge persons from their vows when there was just occasion. It was-I did unadvisedly in making such a vow. Angry-Why wilt thou provoke God to anger at these frivolous excuses? Destroy-Blast all thy labours, and particularly that work or enterprize for the success whereof thou didst make these vows.

Verse 6. Neither say thou before the angel, that it was an error] Nor think of saying “before the cruel angel, who shall exercise authority over thee in the judgment of the great day, that thou didst it through ignorance.”—Chaldee. I believe by the angel nothing else is intended than the priest, whose business it was to take cognizance of vows and offerings. See Leviticus 5:4, 5. In Malachi 2:7, the priest is called the “angel of the Lord of hosts.”

Verse 6. Suffer not thy mouth — By any rash vow, or in any other way; to cause thy flesh to sin — That is, thyself: the word flesh being often put for the whole man; neither say thou before the angel — That is, as some interpret the expression, before the blessed angels, (the singular number being put for the plural,) who are present in the public assemblies, in which these vows were generally paid, (Psalm 66:13,) where they observe men’s religious performances, (1 Corinthians 11:10,) and, as they rejoice in the conversion of a sinner, so are displeased with the sins of men. Or, 2d, Christ may be meant, the Angel of the covenant, as he is called Malachi 3:1; who, even in these ancient times, acted as God’s messenger, appearing and speaking to the patriarchs and prophets in his Father’s name; and who was, and, according to his promise, is, in an especial manner, present in all religious assemblies, observing the whole conduct of all that worship in them. Or, 3d, as many think more probable, the priest, or minister of holy things, is here intended. Such persons are often called angels, or, as the Hebrew word here used is commonly rendered, messengers. And this title may be given to the priest here, because the vow made to God was to be paid to the priest, as one standing and acting in God’s name and stead; and it belonged to him, as God’s angel or ambassador, to discharge persons from their vows when there was just occasion. It was an error — I did unadvisedly in making such a vow. Wherefore should God be angry — Why wilt thou provoke God to anger by these frivolous excuses? And destroy the work of thy hands — Blast all thy labours, and particularly that work or enterprise for the success whereof thou didst make these vows.

Ver. 6. Suffer not thy mouth to cause thy flesh to sin, in any case of drunkenness, seduction, uncleanness, or otherwise: neither suffer thy mouth to utter rash vows, as was the case with Jephthah,—Neither say thou before the angel that it was an error. The LXX, “before the face of God;” that is, before the Messiah, whom Jacob calls the face of God. Genesis 32:30. He is the Angel of Jehovah’s presence, and the Angel of the covenant, which distinguishes him from all created intelligences. It is an addition to crime to palliate our sins before the omniscient God, who searches the heart and tries the reins.

6. Suffer not… to sin — Allusion is made to keeping negative vows. A promise to abstain from any kind of meat or drink, if broken, brings sin upon the body; as when the eye is evil the whole body is full of darkness. One is here reminded of the sin of our first parents. Neither say thou before the angel — The Jews believed in the existence of vast numbers of angels. Of these, seven were archangels: Michael, the guardian of the Jewish people; Raphael, the angel of health; Gabriel, the messenger; Uriel, Phanuel, Raguel, and Sarakiel. They reckoned twenty-four elders or angels of the privy council, seventy angels of the council, and innumerable inferior ones. Wherever God was, angels attended him. So in his temple an angel watched the altar, and to this one the reference is here made. One is not to take a vow and afterward go back to the altar and claim that it was made by mistake and so not binding. Thy voice — Equivalent to thy idle talk. The displeasure of God was on several occasions mentioned in the Old Testament, manifested by destroying the work of the transgressor.

V. 7. For-There is a great deal of folly, as in multitude of dreams, which for the most part are vain and insignificant, so also in many words, in making many vows whereby a man is exposed to many snares and temptations. But-Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.

Verse 7. In—dreams—are—divers vanities; but fear thou God.] If, by the disturbed state of thy mind during the day, or by Satanic influence, thou dream of evil, do not give way to any unreasonable fears, or gloomy forebodings, of any coming mischief:—FEAR GOD. Fear neither the dream nor its interpretation; God, will take care of and protect thee. Most certainly, he that fears God need fear nothing else. Well may an upright soul say to Satan himself, I fear God; and because I fear him, l do not fear thee.

Verse 7. For in the multitude, &c. — There is a great deal of folly, as in a multitude of dreams, which for the most part are vain and insignificant, so also in many words, especially in making many vows, whereby a man is exposed to many snares and temptations. But fear thou God — Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.

7. Dreams… many words… vanities — The first part of this verse, as given in our version, that there are “vanities” in dreams, etc., has no meaning. The verse is better understood as telling why worship ever becomes unprofitable, so as to make necessary the preceding admonitions. Putting the words into their simplest construction, by Hebrew usage we have, This comes by many reveries and talkings and vanities. By these, worship is made worthless, and vows come to be rashly uttered. There is beauty and freshness in this turning of Koheleth to the house of God after his weary and disheartening observations on so much of human life as he has now examined. “This was too painful for me, until I went into the sanctuary of God.” There he finds help and consolation, and is strengthened to resume and extend his inquiries. Yet, even here, he maintains his professional character. “Koheleth was a hakim,” a public teacher, and amid the comforts of the sanctuary he still utters admonitions and suggestions concerning true and fitting worship, “seeking out and setting in order” pithy and wholesome sayings. He now enters again upon a series of investigations.

V. 8. If-Here is an account of another vanity, and a sovereign antidote against it. Marvel not-As if it were inconsistent with God’s wisdom, and justice, to suffer such disorders. For-The most high God who is infinitely above the greatest of men. Regardeth-Not like an idle spectator, but a judge, who diligently observes, and will effectually punish them. Higher-God: it is an emphatical repetition of the same thing.

Verse 8. If thou seest the oppression of the poor] For this was a frequent case under all governments; and especially in the provinces or colonies which being far from the seat of government, were generally oppressed by the sovereign’s deputies.

Marvel not at the matter] xpjh hachephets, the will, i.e., of God; which permits such evils to take place; for all things shall work together for good to them that love him.

“Marvel not,

Ye righteous, if his dispensations here

Unequal seem. What, though disorders reign?

He still presides, and with unerring hand

Directs the vast machine. His wisdom can

From discord harmony produce; and make

Even vice itself subservient to his ends.”

Verse 8. If thou seest the oppression: &c. — Here is an account of another vanity, and a sovereign antidote against it. Marvel not — As if it were inconsistent with God’s wisdom and justice to suffer such disorders. For he that is higher than the highest — The most high God, who is infinitely above the greatest of men. Regardeth — Not like an idle spectator, but a judge, who diligently observes, and will effectually punish them. And there be higher than they — Namely, God; it is an emphatical repetition of the same thing.

8. From thoughts of the majesty of God the transition is easy to the authority and government — alas! so often mis-government! — established among men. Solomon well knew that human history has been and would be full of oppression. The tribes of Israel, during the days of the Judges especially, both suffered and inflicted it; and so in the days of his father David. His own royalty was very expensive; his exactions of tribute upon the foreign population in Palestine were severe, (1 Kings 9:20, 21,) and even the tribes of Israel after his death declared that his “yoke” was “grievous.” (1 Kings 12:4.) Marvel not — As if evil had no check. Highest regardeth — Divine retribution rules over all. Verified in his own case; for from oppression his own kingdom was finally divided.

V. 9. Profit-The fruits of the earth. For all-Necessary and beneficial to all men. The wise man, after some interruption, returns to his former subject, the vanity of riches, one evidence whereof he mentions in this verse, that the poor labourer enjoys the fruits of the earth as well as the greatest monarch. Is served-Is supported by the fruits of the field.

Verse 9. The profit of the earth is for all] The earth, if properly cultivated, is capable of producing food for every living creature; and without cultivation none has a right to expect bread.

The king himself is served by the field.] Without the field he cannot have supplies for his own house; and, unless agriculture flourish, the necessary expenses of the state cannot be defrayed. Thus, God joins the head and feet together; for while the peasant is protected by the king as executor of the laws, the king himself is dependent on the peasant; as the wealth of the nation is the fruit of the labourer’s toil.

Verse 9. The profit of the earth is for all — The fruits of the earth are necessary and beneficial to all men. The wise man, after some interruption, returns to his former subject, the vanity of riches; one evidence whereof he mentions in this verse, that the poor labourer enjoys the fruits of the earth as well as the greatest monarch, and that the richest man in the world depends as much upon them as the poorest. The king himself is served by the field — Is supported by the fruits of the field.

9. Profit of the earth is for all — It would seem as if Koheleth had adopted the maxim subsequently expressed by Solon, that “A damage to the meanest citizen is a damage to the whole State.” This difficult verse — at least the first part is difficult — should be, The advantage of a country is, that it concerns all. That is, the country is the common concern of all its inhabitants. The king and the tiller of the field are bound together by real interests, and this gives stability and advantage to the institutions of the land. As long as the sense of this unity of interests can be maintained in a land, it is safe and prosperous, and it is the basis of popular government, “for the people and by the people.” When any class is restricted from the enjoyment of the good allowed to other classes, “The land becomes to hastening ills a prey.”

Verse 10. He that loveth silver shall not be satisfied with silver] The more he gets, the more he would get; for the saying is true:— Crescit amor nummi, quantum ipsa pecunia crescit.

“The love of money increases, in proportion as money itself increases.”

Verses 10, 11. He that loveth silver shall not, &c. — The greatest treasures of silver do not satisfy the covetous possessor of it, both because his mind is insatiable, his desires being increased by and with his gains, and because silver of itself cannot satisfy his natural desires and necessities, as the fruits of the field can do, and the miserable creature grudges to part with his silver, though it be to purchase things needful and convenient for him. When goods increase, they are increased that eat them — As the rich man’s estate increases, the greater family and retinue, if he will live like himself, he must maintain; and these have a larger share than himself in the daily provision that is made by his expenses, and enjoy the same comforts which he doth in partaking of it, without his cares, fears, and troubles. And as for the rest, that is not expended, which he calls peculiarly his, he hath no other benefit from it, but only that it feeds and entertains his eyes.

10. Loveth silver — In several languages “silver” is the general term for money. The first money spoken of in Scripture — coined silver — is called “lambs,” each piece being the value of a lamb. Numa, who first coined money at Rome, made pieces of “silver” equal in value to a sheep, and bearing the figure of a sheep, pecus, whence our word “pecuniary.” Not be satisfied — The insatiable nature of avarice is the frequent theme of the moralist in all ages. This “dropsy of the soul” grows ever more thirsty. “The pale and servile drudge “twixt man and man,” has in itself little value, but it can represent many values, and for that, is desirable. The perpetration of any crime can be procured with money, as some one can always be found who can be hired, and so “the love of money” becomes the root of any evil. The perpetual annoyance of the wealthy man is in the fact that so many, caring little for him, are greedy for his money. Little can he know who, if any, are his true and disinterested friends. Thus, a great estate, if it is to be kept such, demands care and labour that only its owner can perform, while, for himself, he can take but such good of food, clothing, and pleasure as one little body and soul can appropriate. The rest, beyond the gratification of seeing it, is all for others. The inward consciousness of this often makes the rich the more jealous, proud, and peevish.

Verse 11. When goods increase] An increase of property always brings an increase of expense, by a multitude of servants; and the owner really possesses no more, and probably enjoys much less, than he did, when every day provided its own bread, and could lay up no store for the next. But if he have more enjoyment, his cares are multiplied; and he has no kind of profit. “This also is vanity.”

Verses 10, 11. He that loveth silver shall not, &c. — The greatest treasures of silver do not satisfy the covetous possessor of it, both because his mind is insatiable, his desires being increased by and with his gains, and because silver of itself cannot satisfy his natural desires and necessities, as the fruits of the field can do, and the miserable creature grudges to part with his silver, though it be to purchase things needful and convenient for him. When goods increase, they are increased that eat them — As the rich man’s estate increases, the greater family and retinue, if he will live like himself, he must maintain; and these have a larger share than himself in the daily provision that is made by his expenses, and enjoy the same comforts which he doth in partaking of it, without his cares, fears, and troubles. And as for the rest, that is not expended, which he calls peculiarly his, he hath no other benefit from it, but only that it feeds and entertains his eyes.

Verse 12. The sleep of a labouring man is sweet] His labour is healthy exercise. He is without possessions, and without cares; his sleep, being undisturbed, is sound and refreshing.

Verse 12. The sleep of a labouring man is sweet — Because he is free from those cares and fears wherewith the minds of rich men are often distracted, and their sleep disturbed; whether he eat little — For his weariness disposes him to sleep; or much — In which case his healthful constitution, and laborious course of life, prevent those crudities and indigestions which ofttimes break the sleep of rich men: but the abundance of the rich — Hebrew, [bch, the fullness, either, 1st, Of his diet, which commonly discomposes the rich man’s stomach, and hinders his rest: or, 2d, Of his wealth, which is generally attended with many perplexing cares, both by day and night. The Hebrew word is used in Scripture both ways, and probably is here intended to include both significations.

12. Sleep of a labouring man — That is, of the husbandman, or farmer. Is sweet — Freedom from carking care has often, and even beyond what is true, been imputed to the plain tillers of the soil. Certainly sleep, “chief nourisher at life’s feast,” is induced by their activities in the open air. The amount which they have at risk at any one time is small, and so their anxieties are not intense. Men pressed with heavy cares of trade, finance, and office, look to the quiet of rural life with longing, and make to themselves fictitious conceptions of it, as if the human heart were tamed in fields and cottages. Wealth, with its risks and its opportunities, creates much anxious reckoning, and he must be very weary, or of well-poised temper, who can sleep sweetly when he is aware of great hazards impending over his estate.

V. 13. To their hurt-Because they frequently are the occasions both of their present and eternal destruction.

Verse 13. Riches kept for the owners thereof to their hurt.] This may be the case through various causes: 1. He may make an improper use of them, and lose his health by them. 2. He may join in an unfortunate partnership and lose all. 3. His riches may excite the desire of the robber; and he may spoil him of his goods, and even take away his life. 4. Or, he may leave them to his son, who turns profligate, spends the whole, and ruins both his body and soul. I have seen this again and again.

Verses 13, 14. There is a sore evil, &c. — “There is another thing, which is very calamitous, and may rather be called a grievous plague than a mere affliction; that these very treasures, which men have heaped up with a great deal of care, from thence expecting their felicity, prove, in the issue, their utter undoing;” being incentives to pride, luxury, and other hurtful lusts, which waste their bodies, shorten their lives, and destroy their souls; and being also great temptations to tyrants or thieves to take away their lives, in order to possess their property. Nay, it often happens, that “some of these miserable men are murdered by their servants, and even by their own children, with a view to become masters of their riches; which riches bring them also at last to the same or like destruction.” — Bishop Patrick. But — Or for, or moreover, as the Hebrew particle may be rendered; those riches perish — If they be kept, it is to the owner’s hurt, and if not, they are lost to his grief; by evil travail — By some wicked practices, either his own, or of other men. And he begetteth a son, and there is nothing, &c. — Either, 1st, In the father’s power to leave to his son, for whose sake he engaged in, and went through, all those hard labours; which is a great aggravation of his grief and misery. Or, 2d, In the son’s possession after the father’s death.

13. Riches kept for the owners, etc. — Better, Wealth kept for its owner to his hurt. Not by its owner, and there is no plural here. The allusion is to riches hoarded by a parent for his heir, the present owner. Much may be said of the doubtful benefit of inherited wealth, but the sore evil here intended is the one mentioned in the immediately following verses.

V. 14. Perish-By some wicked practices, either his own, or of other men. Nothing-In the son’s possession after his father’s death.

Verse 14. And he begetteth a son, and there is nothing in his hand.] He has been stripped of his property by unfortunate trade or by plunderers; and he has nothing to leave to his children.

Verses 13, 14. There is a sore evil, &c. — “There is another thing, which is very calamitous, and may rather be called a grievous plague than a mere affliction; that these very treasures, which men have heaped up with a great deal of care, from thence expecting their felicity, prove, in the issue, their utter undoing;” being incentives to pride, luxury, and other hurtful lusts, which waste their bodies, shorten their lives, and destroy their souls; and being also great temptations to tyrants or thieves to take away their lives, in order to possess their property. Nay, it often happens, that “some of these miserable men are murdered by their servants, and even by their own children, with a view to become masters of their riches; which riches bring them also at last to the same or like destruction.” — Bishop Patrick. But — Or for, or moreover, as the Hebrew particle may be rendered; those riches perish — If they be kept, it is to the owner’s hurt, and if not, they are lost to his grief; by evil travail — By some wicked practices, either his own, or of other men. And he begetteth a son, and there is nothing, &c. — Either, 1st, In the father’s power to leave to his son, for whose sake he engaged in, and went through, all those hard labours; which is a great aggravation of his grief and misery. Or, 2d, In the son’s possession after the father’s death.

14. Those riches perish — It is to be remembered that the heir for whom the keeping is done is now spoken of, and the case is viewed from the standpoint of his fortunes. By the time when he himself becomes a father the wealth hoarded for him is gone, and he — the heir and now the father — has nothing in his hand. By evil travail is meant some ruinous enterprise.

V. 15. To go-Into the womb of the earth, the common mother of all mankind. Take nothing-This is another vanity. If his estate be neither lost, nor kept to his hurt, yet when he dies he must leave it behind him, and cannot carry one handful of it into another world.

Verse 15. As he came forth] However it may be, he himself shall carry nothing with him into the eternal world. If he die worth millions, those millions are dead to him for ever; so he has had no real profit from all his labours, cares, anxieties, and vast property!

Verses 15-17. As he came forth, &c., naked shall he return — Into the womb, or belly of the earth, the common mother of all mankind. And shall take nothing of his labour — This is another vanity. If his estate be neither lost nor kept to his hurt, yet when he dies he must leave it behind him, and cannot carry one handful of it into another world. And what profit hath he that hath laboured for the wind — For riches, which are empty and unsatisfying, uncertain and transitory; which no man can hold or stay in their course; all which are the properties of the wind. All his days also — Namely, of his life; he eateth in darkness — He hath no comfort in his estate, but even when he eats, he doth it with anxiety and discontent. And wrath with his sickness — When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.

15. Nothing of his labour — He never recovers his money thus lost, but dies as destitute as infancy, leaving nothing from the wealth of his father for the possession of his children. In a greedy effort to get more he has lost all.

V. 16. The wind-For riches, which are empty and unsatisfying, uncertain and transitory, which no man can hold or stay in its course, all which are the properties of the wind.

Verses 15-17. As he came forth, &c., naked shall he return — Into the womb, or belly of the earth, the common mother of all mankind. And shall take nothing of his labour — This is another vanity. If his estate be neither lost nor kept to his hurt, yet when he dies he must leave it behind him, and cannot carry one handful of it into another world. And what profit hath he that hath laboured for the wind — For riches, which are empty and unsatisfying, uncertain and transitory; which no man can hold or stay in their course; all which are the properties of the wind. All his days also — Namely, of his life; he eateth in darkness — He hath no comfort in his estate, but even when he eats, he doth it with anxiety and discontent. And wrath with his sickness — When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.

16. Laboured for the wind — Clearly if he had not, but had been content to lead a quiet life, without the hazards of speculation, even then he would have been obliged to leave all behind at death. Now the case seems harder, coming to that after a restless and unprosperous life.

V. 17. He eateth-He hath no comfort in his estate, but even when he eats, he doth it with anxiety and discontent. And wrath-When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.

Verse 17. All his days also he eateth in darkness] Even his enjoyments are embittered by uncertainty. He fears for his goods; the possibility of being deprived of them fills his heart with anguish. But instead of lkay yochel, “he shall eat,” kly yelech, “he shall walk,” is the reading of several MSS. He walks in darkness-he has no evidence of salvation. There is no ray of light from God to penetrate the gloom; and all beyond life is darkness impenetrable!

And wrath with his sickness.] His last hours are awful; for, “Counting on long years of pleasure here,

He’s quite unfurnish’d for the world to come.”

BLAIR.

He is full of anguish at the thought of death; but the fear of it is horrible. But if he have a sense of God’s wrath in his guilty conscience, what horror can be compared with his horror!

Verses 15-17. As he came forth, &c., naked shall he return — Into the womb, or belly of the earth, the common mother of all mankind. And shall take nothing of his labour — This is another vanity. If his estate be neither lost nor kept to his hurt, yet when he dies he must leave it behind him, and cannot carry one handful of it into another world. And what profit hath he that hath laboured for the wind — For riches, which are empty and unsatisfying, uncertain and transitory; which no man can hold or stay in their course; all which are the properties of the wind. All his days also — Namely, of his life; he eateth in darkness — He hath no comfort in his estate, but even when he eats, he doth it with anxiety and discontent. And wrath with his sickness — When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.

17. This latter, too, has had no good of his life. He eateth in darkness — That is, in a miserly way he shuns the cost of society and hospitality. And he hath, etc. — Better, And he is disturbed, and sorrow and vexation are his. Money unrighteously gained is little joy to men when old. “The rust of them ‘eateth’ as doth a canker.”

V. 18. Good-Good or comfortable to a man’s self, and comely or amiable in the eye of other men. His portion-Of worldly goods; he hath a better portion in heaven. This liberty is given him by God, and this is the best advantage, as to this life, which he can make of them.

Verse 18. Behold that which I have seen] This is the result of my observations and experience. God gives every man, in the course of his providence, the necessaries of life; and it is his will that he should thankfully use them.

For it is his portion.] What is requisite for him in the lower world; without them his life cannot subsist, and earthly blessings are as truly the portion of his body and animal life, as the salvation of God is the portion of his soul.

Verse 18. Behold that which I have seen — That is, learned by study and experience; it is good and comely — Good, or comfortable to a man’s self, and comely, or amiable in the eyes of other men, as penuriousness is base and dishonourable; for one to — enjoy the good of his labour — Both for the constant supply of all the necessities of nature, and for the entertainment of his friends, and the relief of his poor neighbours; all the days of his life — All the time God shall be pleased to continue him in this world. For it is his portion — This is all that falls to his share of the good things of this life. It is his portion of worldly goods: if a truly pious man, he hath a better portion in heaven. This liberty is given him by God, and this is the best advantage, as to this life, which he can make of them.

18. Good… to eat… drink — Reference is here made to the proposition of Ecclesiastes 2:24. Having examined the various phases of business, ending with this last case of a man struggling vainly to recover a lost inheritance, Koheleth restates what he had proposed to prove. A better translation is, Behold, what I have seen is good: (logically sound:) it is comely, etc.

V. 19. To take-To use what God hath given him.

Verses 19, 20. Every man also, &c. — “And whosoever he be whom God hath blessed, not only with plenty of worldly goods, but also with such a noble and generous mind that he is not their slave, but truly master of them,” (so the Hebrew, wcylch signifies,) “being able to enjoy them innocently, and that with cheerfulness, and to delight in doing good to others with them; let him be very thankful to Almighty God for so great a happiness, and acknowledge it to be a singular gift of his bounty.” For be shall not much remember the days of his life — “For he that is thus highly favoured by God, will not think life tedious or irksome; but, forgetting his past toils, and taking no” anxious “care for the future, will spend his time most comfortably; because God hath given him his hearths desire, in that inward tranquillity of mind, or, rather, joy and gladness of heart, wherewith God hath compensated all his pains, and testified his extraordinary kindness to him.” — Bishop Patrick. See notes on Ecclesiastes 2:24; and 3:12, 13.

19. Every man also — In this verse the “also” should be the first word, as this confirms the latter part of Ecclesiastes 2:24, and has a logical connexion with the preceding. This second part, now restated, is, that man’s blessings proceed from God, who intends them to be cheerfully and thankfully enjoyed.

V. 20. Remember-So as to disquiet himself. The days-The troubles; days being put here for evil, or, sad days. Answereth-His desires, in giving him solid joy and comfort.

Verse 20. For he shall not much remember] The person who acts in this way, extracts all the good requisite from life. He passes through things temporal so as not to lose those that are eternal:— “Calm and serene, the road of life to him, Or long or short, rugged or smooth, with thorns O’erspread, or gay with flowers, is but a road. Such fare as offers grateful he accepts, And smiling to his native home proceeds.” — C. ECCLESIASTES

Verses 19, 20. Every man also, &c. — “And whosoever he be whom God hath blessed, not only with plenty of worldly goods, but also with such a noble and generous mind that he is not their slave, but truly master of them,” (so the Hebrew, wcylch signifies,) “being able to enjoy them innocently, and that with cheerfulness, and to delight in doing good to others with them; let him be very thankful to Almighty God for so great a happiness, and acknowledge it to be a singular gift of his bounty.” For be shall not much remember the days of his life — “For he that is thus highly favoured by God, will not think life tedious or irksome; but, forgetting his past toils, and taking no” anxious “care for the future, will spend his time most comfortably; because God hath given him his hearths desire, in that inward tranquillity of mind, or, rather, joy and gladness of heart, wherewith God hath compensated all his pains, and testified his extraordinary kindness to him.” — Bishop Patrick. See notes on Ecclesiastes 2:24; and 3:12, 13.

20. In this verse much agrees with the days of his life. A better placing would be, For he must remember the days of his life are not many in which God gives him power to work for the joy of his heart. The grammar clears up the sense.