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Ecclesiastes
Chapter Five
New King James Version (NKJV)
INTRODUCTION TO ECCLESIASTES 5
This
chapter contains some rules and directions concerning the worship of God; how
persons should behave when they go into the house of God; concerning hearing
the word
to which there should be a readiness
and which should be preferred
to the sacrifices of fools
Ecclesiastes 5:1.
Concerning prayer to God; which should not be uttered rashly and hastily
and
should be expressed in few words; which is urged from the consideration of the
majesty of God
and vileness of men; and the folly of much speaking is exposed
by the simile of a dream
Ecclesiastes 5:2.
Concerning vows
which should not be rashly made; when made
should be kept;
nor should excuses be afterwards framed for not performing them
since this
might bring the anger of God upon men
to the destruction of the works of their
hands
Ecclesiastes 5:4;
and
as an antidote against those vanities
which appear in the prayers and
vows of some
and dreams of others
the fear of God is proposed
Ecclesiastes 5:7;
and
against any surprise at the oppression of the poor
the majesty
power
and providence of God
and his special regard to his people
are observed
Ecclesiastes 5:8.
And then the wise man enters into a discourse concerning riches; and observes
that the fruits of the earth
and the culture of it
are necessary to all men
and even to the king
Ecclesiastes 5:9;
but dissuades from covetousness
or an over love of riches; because they are
unsatisfying
are attended with much trouble
often injurious to the owners of
them; at length perish
and their possessors; who
at death
are stripped quite
naked of all
after they have spent their days in darkness and distress
Ecclesiastes 5:10;
and concludes
therefore
that it is best for a man to enjoy
in a free manner
the good things of this life he is possessed of
and consider them as the gifts
of God
and be thankful for them; by which means he will pass through the world
more comfortably
and escape the troubles that attend others
Ecclesiastes 5:18.
Ecclesiastes 5:1 Walk prudently
when you go to the house of God; and draw near to hear rather than to give the
sacrifice of fools
for they do not know that they do evil.
YLT 1Keep thy feet when thou
goest unto a house of God
and draw near to hear rather than to give of fools
the sacrifice
for they do not know they do evil.
Keep thy foot when thou goest to the house of God
.... The house
of the sanctuary of the Lord
the temple built by Solomon; and so any place of
divine worship
where the word of God is preached
and his ordinances
administered. The wise man
having observed many vanities under the sun
directs men to the house of God
where they might learn the nature of them
and
how to avoid them; though if care was not taken
they would find or introduce
vanity there; which
of all vanities
is the worst
and ought to be guarded
against. Wherefore
when men go to any place of divine worship
which to do is
their duty and interest
and for their honour
pleasure
and profit
they
should take care to "keep their feet"
for the singular is
here put for the plural
not from going into it; nor does it signify a slow
motion towards it
which should be quick
in haste
showing earnestness
fervency
and zeal; but they should keep their feet in proper case
in a
suitable condition. The allusion is either to the pulling off of the shoes off
the feet
ordered to Moses and Joshua
when on holy ground
Exodus 3:5; and
which the Jews observed
when they entered the temple on their festivals and
sabbaths
even their kings
as JuvenalF11"Observant ubi festa
mero pede sabbata reges"
Satyr. 6. v. 158. jeers them: not that such a
rite should be literally used now
or what is analogous to it; putting off of
the hat
in a superstitious veneration of a place; but what was signified by
it
as the putting off of the old man
with his deeds
laying aside depraved
affections and sordid lusts; two apostles
James and Peter
have taught us
this
when we come to the house of God to hear his word
James 1:21; or the
allusion is to the custom of persons in those eastern countries dressing or
washing their feet when they visited
especially those of any note; and entered
into their houses on any business
as Mephibosheth
when he waited on David
2 Samuel 19:24; or
to the practice of the priests
who washed their feet when they went into the
tabernacle of the Lord
Exodus 30:19.
SchindlerF12Lexic. Pentaglott. col. 1692. says that hence (because
of this text) the Jews had before their synagogues an iron fixed in the wall
(which we call a "scraper")
on which they cleaned their shoes before
they went into the synagogue. All which may denote the purity and cleanness of
the conversation of the true worshippers of God; for
as the feet are the
instruments of the action of walking
they may intend the conduct and behaviour
of the saints in the house of God
where they should take care to do all things
according to his word
which is a lamp to the feet
and a light unto the path:
moreover
what the feet are to the body
that the affections are to the soul;
and these
when a man enters into the house of God for worship
should be set
on divine and spiritual things
and not on the world
and the things of it
which will choke the word heard
and make it unprofitable; the thoughts should
be composed
sedate
and quiet
and the mind attentive to what is spoken or
done; or otherwise
if diverted by other objects
the service will be useless;
and be more ready to hear than to give the sacrifice of fools; there are
sacrifices to be offered unto God in his house
which are acceptable to him;
the sacrifices of beneficence and alms deeds to the poor
with which he is well
pleased; and the presentation of the bodies of men
as a holy
living
and
acceptable sacrifice unto him; and especially their hearts
and those as broken
and contrite
which are the sacrifices of God; as also the sacrifices of praise
and thanksgiving
which are acceptable to him through Jesus Christ: and under
the former dispensation
while sacrifices were in use by divine appointment
when they were offered up in the faith of the sacrifice of Christ
they were
well pleasing to God; but when they were not done in faith
and were without
repentance for sin and reformation of life; when men retained their sins with
them
and made these a cover for them
and thought by them to make atonement
for their crimes
they were no other than the sacrifices of fools
and
abominable unto God; see Isaiah 1:11; when
these sacrifices were performed in the best manner
moral duties
as hearing
and obeying the word of the Lord
and showing mercy to men
and offering up the
spiritual sacrifices of praise and thanksgiving
were preferred unto them
1 Samuel 15:22; and
much more to the sacrifices of fools. To be ready
or nearF13קרוב "propinquus"
Montanus;
"propinquior"
Mercerus
Schmidt.
is to hear the word of the Lord
as Jarchi interprets it; though Aben Ezra understands it of God being near to
hear his people
when they call upon him in truth. The word of the Lord was not
only read publicly in the temple and synagogues
but was explained by the
priests and prophets
the ecclesiastical rulers of the people; see Malachi 2:7; so the
Targum
"draw
near thine ear to receive the doctrine of the law
from the priests and wise
men:'
and
so the people of God should draw near to hear the word; be swift to hear it
attentive to it
and receive it with all reverence
humility
love
and affection;
and should not take up with mere outward forms
which is but the sacrifice of
fools;
for they consider not that they do evil; or "know
not"F14אינם יודעים
"non ipsi scientes"
Montanus; "nesciunt"
Pagninus
Mercerus
Cocceius; "scire nolunt"
Schmidt. ; they think they are
doing well
and doing God good service
when they are doing ill; they know not
truly the object of worship
nor the spiritual nature of it
nor the right end
and true use of it: or
"they know not
only to do evil"
so
Aben Ezra supplies it: to do good they have no knowledge: or
"they know
not to do the will"
or "good pleasure"F15לעשות רע "facere veluntatem
ejus"
Pagninus
Mercerus. ; that is
of God; this sense of the word Aben
Ezra mentions.
Ecclesiastes 5:2 2 Do
not be rash with your mouth
And let not your heart utter anything hastily
before God. For God is in heaven
and you on earth; Therefore let your
words be few.
YLT 2Cause not thy mouth to
hasten
and let not thy heart hasten to bring out a word before God
for God is
in the heavens
and thou on the earth
therefore let thy words be few.
Be not rash with thy mouth
and let not thine heart be hasty to
utter any thing before God
.... In private
conversation care should be taken that no rash and unadvised words be spoken in
haste
as were by Moses and David; and that no evil
nor even any idle word he
uttered
since from
the abundance of the heart the mouth is apt to speak
and
all is before
the Lord; not a word in the tongue but is altogether known by
him
and must be accounted for to him
Psalm 106:33. Jerom
interprets this of words spoken concerning God; and careful men should be of
what they say of him
of his nature and perfections
of his persons
and of his
works; and it may be applied to a public profession of his name
and of faith
in him; though this should be done with the heart
yet the heart and tongue
should not be rash and hasty in making it; men should consider what they
profess and confess
and upon what foot they take up and make a profession of
religion; whether they have the true grace of God or no: and it will hold true
of the public ministry of the word
in which everything that comes uppermost in
the mind
or what is crude and undigested
should not be
uttered; but what
ministers have thought of
meditated on
well weighed in their minds
and
properly digested. Some understand this of rash vows
such as Jephthah's
is
supposed to be
which are later repented of; but rather speaking unto God in
prayer is intended. So the Targum
"thy
heart shall not hasten to bring out speech at the time thou prayest before the
Lord;'
anything
and everything that comes up into the mind should not be
uttered before God;
not anything rashly and hastily; men should consider before they speak to the
King of kings; for though set precomposed forms of prayer are not to be used
yet the matter of prayer should be thought of beforehand; what our wants are
and what we should ask for; whether for ourselves or others; this rule I fear
we often offend against: the reasons follow;
for God is in heaven
and thou upon earth; his throne is
in the heavens
he dwells in the highest heavens
though they cannot contain
him; this is expressive of his majesty
sovereignty
and supremacy
and of his
omniscience and omnipotence; he is the high and lofty One
that dwells in the
high and holy place; he is above all
and sees and knows all persons and
things; and he sits in the heavens
and does whatever he pleases; and therefore
all should stand in awe of him
and consider what they say unto him. Our Lord
seems to have respect to this passage when he directed his disciples to pray
saying
"Our Father
which art in heaven"
Matthew 6:9; and
when we pray to him we should think what we ourselves are
that we are on the
earth
the footstool of God; that we are of the earth
earthly; dwell in houses
of clay
which have their foundation in the dust; crawling worms on earth
unworthy of his notice; are but dust and ashes
who take upon us to speak unto
him;
therefore let
by words be few; of which prayer
consists; such was the prayer of the publican
"God
be merciful to me
a
sinner"
Luke 18:13; and
such the prayer which Christ has given as a pattern and directory to his
people; who has forbid vain repetitions and much speaking in prayer
Matthew 6:7; not
that all lengthy prayers are to be condemned
or all repetitions in them; our
Lord was all night in prayer himself; and Nehemiah
Daniel
and others
have
used repetitions in prayer
which may be done with fresh affection
zeal
and
fervency; but such are forbidden as are done for the sake of being heard for
much speaking
as the Heathens; and who thought they were not understood unless
they said a thing a hundred times overF16"Ohe jam desine deos
obtundere----Ut nihil credas intelligere
nisi idem dictum eat centies."
Terent. Heautont. Act. 5. Sc. 1. v. 6
8. ; or when done to gain a character of
being more holy and religious than others
as the Pharisees.
Ecclesiastes 5:3 3 For
a dream comes through much activity
And a fool’s voice is known by his
many words.
YLT 3For the dream hath come by
abundance of business
and the voice of a fool by abundance of words.
For a dream cometh through the multitude of business
.... Or
"for as a dream"F17כי בא "ut prodit somnium"
Junius & Tremellius;
"nam ut venit"
Piscator; "quia sicut venit"
Mercerus
Ramabachius
so Broughton.
so Aben Ezra; as that comes through a multiplicity
of business in the daytime
in which the mind has been busied
and the body
employed; and this brings on dreams in the night season
which are confused and
incoherent; sometimes the fancy is employed about one thing
and sometimes
another
and all unprofitable and useless
as well as vain and foolish;
and a fool's voice is known by multitude of words; either his
voice in conversation
for a fool is full of words
and pours out his
foolishness in a large profusion of them; or his voice in prayer
being like a
man's dream
confused
incoherent
and rambling. The supplement
"is
known"
may be left out.
Ecclesiastes 5:4 4 When
you make a vow to God
do not delay to pay it; For He has no pleasure in
fools. Pay what you have vowed—
YLT 4When thou vowest a vow to
God
delay not to complete it
for there is no pleasure in fools; that which
thou vowest -- complete.
When thou vowest a vow unto God
.... Or "if thou
vowest"F18כאשר תדר
"si quid vovisti"
V. L.
as the Vulgate Latin version; for vows are
free and indifferent things
which persons may make or not; there is no precept
for them in the word of God; instances and examples there are
and they may be
lawfully made
when they are in the power of man to perform
and are not
inconsistent with the will and word of God; they have been made by good men
and were frequent in former times; but they seem not so agreeable to the Gospel
dispensation
having a tendency to ensnare the mind
to entangle men
and bring
on them a spirit of bondage
contrary to that liberty wherewith Christ has made
them free; and therefore it is better to abstain from them: holy resolutions to
do the will and work of God should be taken up in the strength of divine grace;
but to vow this
or that
or the other thing
which a man previous to his vow
is not obliged unto
had better be let alone: but however
when a vow is made
that is lawful to be done
defer not to pay it; that is
to God
to whom
it is made
who expects it
and that speedily
as Hannah paid hers; no excuses
nor delays should be made;
for he hath no pleasure in fools; that is
the
Lord hath no pleasure in them
he will not be mocked by them; he will resent
such treatment of him
as to vow and not pay
or defer payment and daily
with
him. So the Targum
"for
the Lord hath no pleasure in fools
because
they defer their vows
and do not
pay;'
pay that which thou hast vowed; precisely and
punctually; both as to the matter
manner
and time of it.
Ecclesiastes 5:5 5 Better
not to vow than to vow and not pay.
YLT 5Better that thou do not
vow
than that thou dost vow and dost not complete.
Better is it that thou shouldest not vow
.... For a vow
is an arbitrary thing; a man is not bound to make it
and while he vows not
it
is in his own power
and at his option
whether he will do this or that
or
not; but when he has once vowed
he is then brought under an obligation
and
must perform; see Acts 5:4; and
therefore it is better not to vow; it is more acceptable to God
and
it is
better for a man;
than that thou shouldest vow and not pay; for this
shows great weakness and folly
levity and inconstancy
and is resented by the
Lord.
Ecclesiastes 5:6 6 Do
not let your mouth cause your flesh to sin
nor say before the messenger of
God that it was an error. Why should God be angry at your excuse[a] and
destroy the work of your hands?
YLT 6Suffer not thy mouth to
cause thy flesh to sin
nor say before the messenger
that `it [is] an error
'
why is God wroth because of thy voice
and hath destroyed the work of thy
hands?
Suffer not thy mouth to cause thy flesh to sin
.... That is
himself
who is corrupt and depraved; either by making a rash vow
which it is
not in his power to keep; or such is the corruption of his nature
and the
weakness of the flesh
that he cannot keep it; or by making sinful excuses
after he has made the vow
and so is guilty of lying
or false swearing
or
other sins of the flesh. Jarchi by "flesh" understands his children
on whom his iniquity may be visited and punished; and the Targum interprets
this punishment of the judgment or condemnation of hell; see Proverbs 20:25;
neither say thou before the angel that it was an error; that it was
done ignorantly and through mistake: that it was not intended
and that this
was not the meaning of the vow; and therefore desires to be excused performing
it
or to offer a sacrifice in lieu of it. Interpreters are divided about the
angel before whom such an excuse should not be made. Some think angel is put
for angels in general
in whose presence
and before whom
as witnesses
vows
are made; and who were signified by the cherubim in the sanctuary
where they
were to be performed
and who are present in the worshipping assemblies of
saints
where these things are done
1 Timothy 5:21;
others think the guardian angel is meant
which they suppose every man has; and
others that Christ
the Angel of the covenant
is designed
who is in the midst
of his people
sees and knows all that is done by them
and will not admit of their
excuses; but it is most probable the priest is intended
called the angel
or
messenger
of the Lord of hosts
Malachi 2:7; to
whom such who had made vows applied to be loosed from them
acknowledging their
error in making them; or to offer sacrifice for their sin of ignorance
Leviticus 5:4;
wherefore should God be angry at thy voice; either in
making a rash and sinful vow
or in excusing that which was made;
and destroy the work of thine hands? wrought with success
for which the vow was made; and so
instead of its succeeding
is destroyed
and comes to nothing. Vows made by the Jews were chiefly about their houses
or
fields
or cattle; see Leviticus 27:28;
and so the destruction suggested may signify the curse that God would bring
upon any of these
for excusing or not performing the vow made.
Ecclesiastes 5:7 7 For
in the multitude of dreams and many words there is also vanity. But fear
God.
YLT 7For
in the abundance of
dreams both vanities and words abound; but fear thou God.
For in the multitude of dreams
and many words
there are
also divers vanities
.... Or as
"in a multitude of dreams
there
are many vanities
so also in a multitude of words"F19So
Luther
Broughton
Junius & Tremellius
Piscator
Gejerus. ; as dreams are
vain things
or there are abundance of vain things that come into the mind in
dreams; so vain and idle are the many excuses which are made for the
non-performance of vows; or there are many vain things which are uttered in
making of them
or in long prayers to God; or in discourses concerning him; to
all which is opposed the fear of God;
but fear thou God; give no heed to dreams
nor to the many
words of men
which are vain and foolish; but keep close to the word of God
and worship him internally and externally
in spirit and in truth; for herein
lies the sum and substance of religion; see Ecclesiastes 12:13;
The Targum is
"for
in the multitude of the dreams of the false prophets believe not
nor in the
vanities of the authors of enchantments
and the many speeches of ungodly men;
but serve the wise and just
and of them seek doctrine
and fear before the
Lord;'
see
Jeremiah 23:28;
Ecclesiastes 5:8 8 If
you see the oppression of the poor
and the violent perversion of justice and
righteousness in a province
do not marvel at the matter; for high official
watches over high official
and higher officials are over them.
YLT 8If oppression of the poor
and violent taking away of judgment and righteousness thou seest in a province
do not marvel at the matter
for a higher than the high is observing
and high
ones [are] over them.
If thou seest the oppression of the poor
and violent perverting
of justice in a province
.... Which is a very disagreeable sight
but often seen; the poor
are oppressed
and judgment and justice perverted
and that in a very violent
and flagrant manner
in open courts of judicature
in the several provinces and
kingdoms of the world;
marvel not at the matter; as though it was some
strange and uncommon thing
when nothing is more common: or "marvel not at
the will" or "pleasure"F20על
החפץ "super voluntate"
Montanus
Cocceius;
"de divina volantate"
Pagninus
Mercerus; "divinam
voluntatem"
Tigurine version; "de ista voluntate"
Junius &
Tremellius
Gejerus. ; that is
of God
who suffers such things to be. So the
Targum
Jarchi
and Aben Ezra
interpret it; stumble not at it
nor arraign the
wisdom and justice of God; let not that temptation prevail in thee as it has
done in some good men
who have been tempted from hence to think there was
nothing in religion
nor no providence attending the affairs of this world; do
not be frightened and astonished
and hurried into such a thought; nor be
distressed at the calamities and oppressions of poor and innocent men;
for he that is higher than the highest regardeth: that is
God
who is the most high in all the earth; higher
than the kings of the earth
and
all high and haughty oppressors; higher indeed than the heavens
and the angels
there: he "regards" all his people
his eyes are on them
and he
never withdraws them from them; he regards their cries
and hears and answers
them; he regards their oppressors
and their oppressions; and will
in his own
time
deliver them; or he "keeps"F21שמר
"custodiens"
Montanus; "custodit"
Pagninus;
"custos"
Tigurine version. his people as the apple of his eye
in
the hollow of his hand
night and day
lest any hurt them; he keeps them by his
power through faith unto salvation. It may be rendered
"the high One from
on high observes"F23"Observat"
Junius &
Tremellius
Piscator
Mercerus
Gejerus; "observans
observator est"
Rambachius. ; God
who is the high and lofty One
looks down from the high
heavens where he dwells
and takes notice of all the sons of men
and considers
all their works; see Psalm 33:13;
and there be higher than they; either the
holy angels
who are higher than tyrannical oppressors
higher in nature
and
excel in strength and power; and these are on the side of the oppressed
have
the charge of saints
and encamp about them; and
whenever they have an order
can destroy their enemies in a moment: or rather the three divine Persons are meant
by the plural expression used
Father
Son
and Spirit; Jehovah the Father is
above men
the greatest of men
in the things in which they deal proudly; be is
greater than all
and none can pluck his sheep out of his hands
and worry
them: Christ
the Son of the Highest
is higher than the kings
of the earth;
he is King of kings
and Lord of lords
and able to deliver and save his
people; and the Holy Spirit is the power of the Highest
and is greater than he
or they that are in the world
the avowed enemies of the saints. Aben Ezra
interprets it of the secret of the name of God
which he says is inexplicable.
So the Midrash understands it of the holy blessed God; and in another tract it
is said
on mention of this passage
there are three superiors above them in
the way of emanation
and of them it is saidF24Tikkune Zohar
Correct. 69. fol. 114. 1.
"there be higher than they."
Ecclesiastes 5:9 9 Moreover
the profit of the land is for all; even the king is served from the
field.
YLT 9And the abundance of a land
is for all. A king for a field is served.
Moreover
the profit of the earth is for all
.... Or
"the excellency of the earth in" or "above all things is
this"F25ויתרון ארץ
בכל היא "et
praestantia terrae in omnibus ipsa"
Montanus; "porro excellentia
terrae prae omnibus est"
Vatablus; "et praecellentia terrae in
omnibus est"
Gejerus. ; that God most high rules over all the earth
and
is higher than the kings of it
and all oppressors in it; or in all respects
there is a preference
a superior excellency in the country as opposed to the
city
especially in this
that there are not so many tumults
riots
and
oppressions there; though this is mostly understood of the preference and
superior excellency of agriculture
or tillage of the earth. So the Targum
"the
excellency of the praise of tilling the earth is above all things:'
and
to the same purpose Jarchi and Aben Ezra; and the profit arising from it is
enjoyed by all; it is for all
even the beasts of the field have grass from
hence
as well as man has bread corn
and all other necessaries;
the king himself is served by the field; his table is
served with bread corn
and flesh
and wine
and fruits of various sorts
the
produce of the earth
which spring from it
or are nourished by it; were it not
for husbandry the king himself and his family could not subsist; and therefore
it becomes kings to encourage it
and not oppress those who are employed in it:
or "the king is a servant to the field"F26מלך לשדה נעבד
"rex agro sit servus"
Montanus
Piscator
Gejerus; "rex agro
servit"
Mercerus
so some in Drusius. ; some kings have addicted
themselves to husbandry
and been great lovers of it
as Uzziah was
2 Chronicles 26:10;
and some of the Chinese emperors
as their historiesF1Vid. Martin.
Sinic. Histor. l. 2. p. 36. & l. 4. p. 92. & l. 3. p. 287. show; and
the kings of PersiaF2Xenophon. Oeconom. p. 482. : Vulcan
in the
shield of Achilles
represented the reapers
gatherers
and binders of sheaves
at work in the field
and a king standing among the sheaves with a sceptre in
his hand
looking on with great pleasure
while a dinner is prepared by his
orders for the workmenF3Homer. Iliad. 18. v. 550-558. ; many of the
Roman generals
and high officers
were called from the plough
particularly
CincinnatusF4Flor. Hist. Roman. l. 1. c. 11. ; and these encouraged
husbandry in their subjects
as well as took care of their own farms. There is
another sense of the words given
besides many more;
"and
the most excellent Lord of the earth (that is
the most high God) is the King
of every field that is tilled; (that is
the King of the whole habitable
world;) or the King Messiah
Lord of his field
the church
and who is the most
eminent in all the earthF5So Schmidt Rambachius. .'
The
Midrash interprets it of the holy blessed God.
Ecclesiastes 5:10 10 He
who loves silver will not be satisfied with silver; Nor he who loves abundance
with increase. This also is vanity.
YLT 10Whoso is loving silver is
not satisfied [with] silver
nor he who is in love with stores [with] increase.
Even this [is] vanity.
He that loveth silver shall not be satisfied with silver
.... The
tillage of the earth is necessary
a very laudable and useful employment
and
men do well to busy themselves in it; without this
neither the common people
nor the greatest personages can be supplied with the necessaries of life; but
then an immoderate love of money is criminal
which is here meant by loving
silver
one kind of money
which when loved beyond measure is the root of all
evil; and besides
when a man has got ever so much of it
he is not satisfied
he
still wants more
like the horse leech at the vein cries Give
give; or he
cannot eat silver
so Jarchi; or be "fed with money"
as Mr.
Broughton renders it; and herein the fruits of the earth
for which the
husbandman labours
have the preference to silver; for these he can eat
and be
filled and satisfied with them
but he cannot eat his bags of gold and silver;
nor he that loveth abundance with increase; that is
he
that coveteth a great deal of this world's things shall not be satisfied with
the increase of them
let that be what it will; or
he shall have "no
increase"F6לא תבואה
"non erit proventus illi"
Vatablus
Mercerus
Gejerus; "nullum
fructum percipit"
Tigurine version.
be ever the better for his
abundance
or enjoy the comfort and benefit of it: or
"he that loveth
abundance from whence there is no increase"F7"Qui
amat copiam
sc. multitudinem ex qua non est sperandus profectus"
Schmidt
so Gussetius. ; that loves to have a multitude of people about him
as
manservants and maidservants; a large equipage
as Aben Ezra suggests
which
are of very little use and service
or none at all;
this is also vanity: the immoderate love of
money
coveting large estates and possessions
and to have a train of servants.
Jarchi allegorically interprets silver and abundance
of the commands
and the
multitude of them.
Ecclesiastes 5:11 11 When
goods increase
They increase who eat them; So what profit have the owners Except
to see them with their eyes?
YLT 11In the multiplying of good
have its consumers been multiplied
and what benefit [is] to its possessor
except the sight of his eyes?
When goods increase
they are increased that eat them
.... When a
man's substance increases by trade
or otherwise
very often so it is that his
family increases
and he has more mouths to feed
and backs to clothe; or his
estate growing larger
if he lives suitably to it
he must keep more servants;
and these
as they have but little work to do
are described by their eating
rather than by their working; and besides
such a growing man in the world has
more friends and visitors that come about him
and eat with him
as well as the
poor
which wait upon him to receive his alms: and if his farms
and his
fields
and his flocks
are enlarged
he must have more husbandmen
and
labourers
and shepherds to look after them
who all must be maintained. So
Pheraulas in XenophonF8Cyropaedia
l. 8. c. 26. observes
"that
now he was possessed of much
that he neither ate
nor drank
nor slept the
sweeter for it; what he got by his plenty was
that he had more committed to
his keeping
and more to distribute to others; he had more care and more
business
with trouble; for now
says he
many servants require food of me
many drink
many clothing
some need physicians
&c. it must needs be
adds
he
that they that possess much must spend much on the gods
on friends
and on
guests;'
and what good is there to the owners thereof
saving the
beholding of them with their eyes? he can go into his
grounds
his fields
and his meadows to behold his flocks and his herds
and
can say
all these are mine; he can go into his chambers and open his
treasures
and feed his eyes with looking upon his bags of gold and silver
his
jewels
and other riches; he can behold a multitude of people at his table
eating at his expense
and more maintained at his cost: and
if a liberal man
it may be a pleasure to him; if otherwise
it will give him pain: and
excepting these
he enjoys no more than food and raiment; and often so it is
that even his very servants have in some things the advantage of him
as
follows. The Targum is
"what
profit is there to the owner thereof who gathers it
unless he does good with
it
that he may see the gift of the reward with his eyes in the world to come?'
Jarchi
interprets it after this manner
"when
men bring many freewill offerings
the priests are increased that eat them; and
what good is to the owner of them
the Lord
but the sight of his eyes
who
says
and his will is done?'
Ecclesiastes 5:12 12 The
sleep of a laboring man is sweet
Whether he eats little or much; But
the abundance of the rich will not permit him to sleep.
YLT 12Sweet [is] the sleep of the
labourer whether he eat little or much; and the sufficiency of the wealthy is
not suffering him to sleep.
The sleep of a labouring man is sweet
whether he eat
little or much
.... Or "of a servant"F9העבד
του δουλου
Sept. "servi"
Arab. "i.e. agricolae"
Drusius
Rambachius; "qui par regi
famuloque venis"
Senec. Hercul. Fur. v. 1073.
who enjoys sleep equally
as a king; a tiller of the ground
as Jarchi; who also interprets it of one
that serves the Lord
as likewise the Targum; a beloved one of his
to whom he
gives sleep
Psalm 127:2. A
refreshing sleep is always reckoned a great mercy and blessing
and which
labouring men enjoy with sweetnessF11"Somnus agrestium
lenis"
&c. Horat. Carmin. l. 3. Ode 1. v. 21
22. ; for if they have
but little to eat at supper
yet coming weary from their work
sleep is easily
brought on when they lie down
and sound sleep they have
and rise in the
morning lively and active
and fit for business; or
if they eat more
plentifully
yet through their labour they have a good digestion
and their
sleep is not hindered: so that should it be answered to the above question
what has the master more than the servant
though he eats and drinks more
freely
and of the best
and lives voluptuously? yet it may be replied
that
in the business of sleep
the labouring man has the preference to him; which
must be owned to be a great blessing of life
and is often interrupted by
excessive eating and drinking;
but the abundance of the rich will not suffer him to sleep; either the
abundance of food which he eats
which loads his stomach
and fills his head
with vapours
and makes him restless
so that he can get no sleep
or what he
does get is very uncomfortable: or the abundance of his riches fills him with
cares
what he shall do with them
and how to keep and increase them; and with
fears
lest thieves should break in and take them away from him
so that he
cannot sleep quietlyF12"Ne noctu
nec diu quietus unquam
eam"
Plauti Aulularia
Act. 1. Sc. 1. v. 23. "Aurea rumpunt tecta
quietem"
Senec. Hercul. Oet. v. 646. . The Targum is
"sweet
is the sleep of a man that serves the Lord of the world with a perfect heart;
and he shall have rest in the house of his grave
whether he lives a few years
or more
&c;'
and
much to the same purpose Jarchi; and who says
it is thus interpreted in an
ancient book of theirs
called Tanchuma.
Ecclesiastes 5:13 13 There
is a severe evil which I have seen under the sun: Riches kept for their
owner to his hurt.
YLT 13There is a painful evil I
have seen under the sun: wealth kept for its possessor
for his evil.
There is a sore evil which I have seen under the sun
.... Or
"an evil sickness"F13רעה חולה "morbus malus"
Tigurine version
Vatablus.
. A sinful disease in the person with whom it is found
and very disagreeable
to others to behold; it is enough to make one sick to see it; and what he is
about to relate he himself was an eyewitness of:
namely
riches kept
for the owners thereof to their hurt; laid up in barns and
granaries
as the fruits of the earth; or in chests and coffers
as gold and
silver
for the use and service of the owners of them; and which yet have been
to their real injury; being either used by them in a luxurious and intemperate
way
so have brought diseases on their bodies
and damnation to their souls; or
not used at all for their own good
or the good of others
which brings the
curse of God upon them
to their ruin and destruction
both here and hereafter:
and oftentimes so it is
and which no doubt had fallen under the observation of
Solomon
that some who have been great misers
and have hoarded up their
substance
without using them themselves
or sharing them with others
have not
only been plundered of them
but
for the sake of them
their lives have been
taken away in a most barbarous manner
by cutthroats and villains; sometimes by
their own servants
nay
even by their own children. Riches ill gotten and ill used
are very prejudicial to the owners; and if they are well got
but ill used
or
not used at all
greatly hurt the spiritual and eternal state of men; it is a
difficult thing for a rich man to enter into the kingdom of heaven
and a
covetous man cannot; if a professor
the word he hears is choked and made
unprofitable; he errs from the faith
and pierces himself through with many
sorrows now
and is liable to eternal damnation hereafter. The Targum
interprets it of a man that gathers riches
and does no good with them; but
keeps them to himself
to do himself evil in the world to come.
Ecclesiastes 5:14 14 But
those riches perish through misfortune; When he begets a son
there is
nothing in his hand.
YLT 14And that wealth hath been
lost in an evil business
and he hath begotten a son and there is nothing in
his hand!
But those riches perish by evil travail
.... Or
"by an evil business or affair"F14בענין
רע "occupatione
negotio
vel casu malo"
Gejerus. . That is
such riches as are not well got
or are not used as they
should be
these waste away and come to nothing; either by the owner's bad
management
and misconduct in trade and business; or by fire
tempest
thieves
and robbers
and many other ways and means: these are very certain things; and
there are various ways by which they make themselves wings and flee away
under
the direction of a divine providence;
and he begetteth a son
and there is nothing in his hand; the riches he
had hoarded up
he designed for his son; but being stripped of them by one
means or another
when he comes to die
has nothing to leave his son: or if his
riches do not perish in his own lifetime
yet they are quickly consumed by his
son
who
in a short time
has nothing to live upon; and so being brought up a
gentleman
and in no business
is in a worse condition than such who have been
brought up to work for their living
and in no expectation of an estate after
the decease of their friends. The Targum understands it in this latter sense
paraphrasing the words thus
"and
those riches
which he shall leave his son after his death
shall perish
because he hath gotten them in an evil way; and they shall not remain in the
hand of the son whom he hath begotten; neither shall anything remain in his
hand.'
Ecclesiastes 5:15 15 As
he came from his mother’s womb
naked shall he return
To go as he came; And he
shall take nothing from his labor Which he may carry away in his hand.
YLT 15As he came out from the
belly of his mother
naked he turneth back to go as he came
and he taketh not
away anything of his labour
that doth go in his hand.
As he came forth of his mother's womb
naked shall he return to go
as he came
.... This may be understood either of the covetous rich man
or
of his son; and that supposing what is before said should not be the case of
either of them
but they should possess their substance as long as they live;
yet
when they come to die
they will be stripped of them all; of their gold
and silver
their plate and jewels
and rich household furniture; of their
cattle and possessions
farms and estates
which are no longer theirs; and even
of their very clothes
and be as naked as they were when they came into the
world; and which is indeed the case of every man
Job 1:21; and is
used as an argument
and a very forcible one
against covetousness;
and shall take nothing of his labour
which he may carry away in
his hand; nothing of his substance
which he has got by his labour
and
hoarded up with great care; not the least portion of it can he carry away with
him when he dies; not any of his jewels
nor bags of gold and silver; and if
any of these should be put into his grave
which has been sometimes done at the
interment of great personages
these are of no manner of use and service to
him
either to comfort and refresh his body
or to save his soul from hell
and
procure it an entrance into the heavenly glory; see 1 Timothy 6:7. The
Targum allegorizes this in a very orthodox way
not very usual
in favour of
original sin
and against the doctrine of merit;
"as
he goes out of his mother's womb naked
without a covering
and without any
good; so he shall return to go to the house of his grave
indigent of merit
as
he came into this world; and no good reward shall he receive by his labour
to
take with him into the world to which he goes
that it may be for merit in his
hand.'
Ecclesiastes 5:16 16 And
this also is a severe evil— Just exactly as he came
so shall he go. And
what profit has he who has labored for the wind?
YLT 16And this also [is] a
painful evil
just as he came
so he goeth
and what advantage [is] to him who
laboureth for wind?
And this also is a sore evil
that in all points as
he came
so shall he go
.... This seems not to be an evil or vanity
distinct from the former; but the same repeated and confirmed
and expressed
if possible
in stronger terms
that a man is in all respects alike
when he
goes out of the world
as when he came in. A man's birth is signified by
"coming"
that is
out of his mother's womb
and into the world; and
which is a description of every man born into it
John 1:9; he is of
the earth
earthly; comes forth like a flower
and springs up as grass; he
comes not of himself
nor casually
but by means of his parents; and according
to the determinate will of God
and to answer some end or other: and his death
is signified by "going": a going the way of all flesh; a going out of
the world; a going to the grave
the house of all living
a man's long home; it
is like going from one house to another; for death is not an annihilation of
man
but a remove of him from hence elsewhere; and a man's birth and death are
in all points alike. This is to be understood of natural and civil things; of
riches and honours
which men cannot carry with them; and with respect to them
they are as they were born
naked and stripped of them; and with respect to the
body
the parts of it then are the same
though more grown; it is as naked as
it was born; and a man is as much beholden to his friends for his grave as for
his swaddling clothes; it becomes what it was at first
earth and dust; and as
a man comes not into the world at his own will and pleasure
so neither does he
go out of it at his will
but the Lord's. The Midrash interprets it thus
"as
a man comes into the world
with crying
weeping
and sighing
and without
knowledge
so he goes out.'
Likewise
this is only true of natural and unregenerate men as to moral things; as they
are born in sin
they die in sin; with only this difference
an addition of
more sin; as they come into the world without the image of God
without a
righteousness
without holiness
and without the grace of God
so they go out of
it without these things: but this is not true of saints and truly gracious
persons; they come into the world with sin
but go out of it without it; being
washed in the blood of Christ
justified by his righteousness
and all their
sins expiated and pardoned through his sacrifice: they are born without a
righteousness
but do not die without one; Christ has wrought out an
everlasting righteousness for them; this is imputed to them; is received by
faith; given them; they are found in it
living and dying; and this introduces
them into heaven and happiness: they are born without holiness
but do not live
and die without it; they are regenerated and sanctified by the Spirit of God
and at the moment of death made perfectly holy. This only therefore is true of men
as natural
and with respect to natural and civil things: the Targum interprets
it
"as
he comes into this world void of merit
so he shall go into that;'
and what profit hath he that hath laboured for the wind? for riches
which are as unsatisfying as the wind; which are as shifting
and as swift to
flee away
as that; and can no more be held
when it is the will of God they
should go
and especially at death
than the wind is to be held in the fist of
men; and which are as unprofitable as that in the hour of death. Particularly
what profit has a man of all his riches
which he has got by labour
when he
neither makes use of them in life for his own good
nor the good of others; and
when he comes to die
they leave him and stand him in no stead; and especially
having been unconcerned about his immortal soul; and having been wholly taken
up in the pursuit of such vain and transitory things? see Matthew 16:26.
Ecclesiastes 5:17 17 All
his days he also eats in darkness
And he has much sorrow and sickness
and anger.
YLT 17Also all his days in
darkness he consumeth
and sadness
and wrath
and sickness abound.
All his days also he eateth in darkness
.... To all
that has been said is added another evil
that attends such whose hearts are
inordinately set on riches; that all their days
throughout the whole of their
lives
they live a most uncomfortable life; for eating is here put for their
whole manner of living: such not only eat coarse bread
and very mean food of
any sort
but wear sordid apparel
and live in a poor cottage
in a very
obscure and miserable manner. Aben Ezra understands it literally of the night
to which time such a man defers eating
that he might lose no time in his
labour; and that it might not be seen what sort of food he eats
and how
sparingly
and that others might not eat with him; and what he does eat is not
eaten freely
but grudgingly
and with anguish and distress of mind
without
any real pleasure and joy; and much less with the light of God's countenance
the discoveries of his love
and communion with him: the Targum is
"all
his days he dwelleth in darkness
that he may taste his bread alone;'
and he hath
much sorrow and wrath with his sickness; either the
sickness of his mind
his covetousness; or the sickness of his body
emaciated
by withholding from himself the necessaries of life: or when he comes upon a
sick bed
he is filled with sorrow and indignation
that he must live no
longer
to accumulate more wealth
and accomplish his projects and designs; and
that he must leave his wealth
he has been at so much pains to gather together.
Or
"and he is much angry"F15וכעס
הרבה "et irascitur multum"
Vatablus
Drusius; "et indignatus fuit
vel indignatur multum"
Piscator
Rambachius. ; when things do not answer in trade according to his wishes; when
his substance diminishes
or
however
does not increase as he desires; when he
is cheated by fraudulent men
or robbed by thieves: "and he hath
sickness"F16וחליו "et agritudo
ei fuit
vel est"
Piscator
Drusius; "vel fuerit"
Gejerus. ;
either of body or mind
or both
because matters do not succeed as he would
have them; and through fretfulness at losses and crosses
and disappointments;
and through cares in getting and keeping what he has: "and wrath"; at
all about him
whom he is ready to charge with slothfulness or unfaithfulness
to him; and even at the providence of God
that does not give him the desired
success; so that he has no manner of pleasure and comfort in life.
Ecclesiastes 5:18 18 Here
is what I have seen: It is good and fitting for one to eat and
drink
and to enjoy the good of all his labor in which he toils under the sun
all the days of his life which God gives him; for it is his heritage.
YLT 18Lo
that which I have seen:
[It is] good
because beautiful
to eat
and to drink
and to see good in all
one's labour that he laboureth at under the sun
the number of the days of his
life that God hath given to him
for it [is] his portion.
Behold that which I have seen
.... Observed
considered
and approved of
and which he recommended and excited attention to
and is as
follows;
it is good and
comely for one to eat and to drink; to make use of the
creatures God has given for service in a free and liberal manner
without
excess
and with moderation; and not deprive a man's self of those things he
may lawfully partake of
and are necessary for him: to do this is good for
himself
and for the health of his body; and is right in the sight of God
and
is comely before men; it is not only lawful
but laudable. There is another
version and sense of the words
"it is good to eat and drink him that is
fair"F17"Bonum est
cum qui pulcher est
edere et bibere
h. e. Christo per fidem frui; nova et singularis expositio"
Rambachius.
or comely; Christ
who is fairer than the children of men; to live by faith on
him
to eat his flesh
and drink his blood; but this
however true
spiritual
and evangelical
it seems foreign to the text. It follows
and to enjoy the good of all his labour that he taketh under the
sun all the days of his life
which God giveth him; this last
clause
"which God giveth him"
is not to be connected with "the
good of all his labour"; though it is true
that whatever good is got by
labour is the gift of God; but with "all the days of his life"; for
the life of man
and all the days of it
be they more or fewer
are the gift of
God
and according to his determinate will and pleasure; and throughout this
time a man should enjoy
in a comfortable way
with thankfulness to God
the
good things he has gotten by his labour and industry
through the blessing of
God along with them. This Solomon frequently inculcates; Aben Ezra says
this
is the third time
but it seems to be the fourth; see Ecclesiastes 2:24;
for it is his portion; that is
in this life;
for otherwise
if a good man
he has a better portion in another: this is the
part which God has allotted to him here; and it is his duty
and for his good
and comfort
to make use of it.
Ecclesiastes 5:19 19 As
for every man to whom God has given riches and wealth
and given him power to
eat of it
to receive his heritage and rejoice in his labor—this is the
gift of God.
YLT 19Every man also to whom God
hath given wealth and riches
and hath given him power to eat of it
and to
accept his portion
and to rejoice in his labour
this is a gift of God.
Every man also to whom God hath given riches and wealth
.... Which
include the whole of a man's substance; all his estate
personal and real; and
all his goods and possessions
movable and immovable
as gold
silver
cattle
fields
and farms; which are all the gift of God
by whatsoever means they may
be acquired or possessed;
and hath given him power; or
"caused him to
have dominion"F18השליטו "eumque
dominari eum fecerit"
Tigurine version; "imperare fecit eum"
Gejerus; "dominari eum fecerit"
Rambachius.
over his wealth and
riches
and not be a slave to them
as many are: but to have so much command of
them and of himself
as
to eat thereof; comfortably enjoy them; and dispose of them
to his own good
the good of others
and the glory of God. It follows
and to take his portion; which God hath allotted
him; to take it thankfully
and use it freely and comfortably;
and to rejoice in his labour; in the things he has
been labouring for
in a cheerful use of them; blessing God for them
and
taking the comfort of them;
this is the gift of God; to have such power over
his substance
and not be a slave to it
and to enjoy the fruits of his labour
in a cheerful and comfortable manner; this is as much the gift of God as riches
themselvesF19"Di tibi divitias dederunt
artemque
fruendi"
Horat. Ep. l. 1. Ep. 4. v. 7. .
Ecclesiastes 5:20 20 For
he will not dwell unduly on the days of his life
because God keeps him
busy with the joy of his heart.
YLT 20For he doth not much
remember the days of his life
for God is answering through the joy of his
heart.
For he shall not much remember the days of his life
.... Be they
more or fewer
as Jarchi: he will not think life long and tedious; nor dwell
upon
and distress himself with
the troubles he has met with
or is likely to
meet with; but
being content with the good things God has given him
and
freely and cheerfully enjoying them
he passes away his time delightfully and
pleasantly. Some
as Aben Ezra observes
and which he approves of
and is
agreeably to the accents
render the words
"if he has not much
he
remembers the days of his life"F20כי לא הרבה יזכר
"quod si non multum recordabitur dierum vitae suae"
Junius &
Tremellius. ; if he has but little of the good things of this life
he
remembers how few his days are he has to live; and doubts not he shall have
enough to carry him to the end of his days
and therefore is quite easy and
content; he calls to mind how he has been supplied all his days hitherto
and
is persuaded that that God
who has provided for him
will continue his
goodness to him
and that he shall not want any good thing; and therefore does
not distress himself with what is to come;
because God answereth him in the joy of his heart; he calls upon
God for a blessing on his labours
asks of him his daily food
and desires what
may be proper and sufficient for him
or what he judges is necessary and
convenient; and God answers his prayers and petitions
and good wishes
by
filling his heart with food and gladness; and giving him that cheerfulness of
spirit
and thankfulness of heart
in the enjoyment of every blessing; and
especially if along with it he lifts up the light of his countenance
and
grants him joy in the Holy Ghost; he will go on so pleasantly and comfortably
as to forget all his former troubles; and it will dissipate his doubts and
fears about how he shall live for the future.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)