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