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Ecclesiastes
Chapter Six
New King James Version (NKJV)
INTRODUCTION TO ECCLESIASTES 6
The
wise man goes on to expose the vanity of riches
as possessed by a covetous
man
who makes no use of them; an evil
and a common one under the sun
Ecclesiastes 6:1;
Who is described by the good things he has; which he has not a power to enjoy
but a stranger enjoys them
Ecclesiastes 6:2;
by his numerous offspring and long life; yet neither is he satisfied with good
in life
nor has he a burial at death; wherefore an abortive is preferred unto
him
Ecclesiastes 6:3;
For though many things may be said of that which are disagreeable
yet worse of
him
and that has more rest than he; and besides
they both go to one place
the grave
Ecclesiastes 6:4;
and the vanity of an anxious labour for riches is further argued from the use
of them
at most and best
which is only for the body
and the sustenance of
it
but cannot satisfy the mind or soul
Ecclesiastes 6:7;
and this use a fool can make of
them
as well as a wise man; and a poor man
that is knowing
diligent
and industrious to live
as well as the rich
Ecclesiastes 6:8.
Wherefore it is best to enjoy and be content with present mercies
than to let
loose the wandering desires after what may never be had
Ecclesiastes 6:9;
and especially it should be considered
that let a man be in what circumstances
he will
he is but a man; and these circumstances are determined and appointed
by God
which he cannot alter; and therefore it is both vain and sinful to
contend with him
Ecclesiastes 6:10.
And
after all
a man is never the better for his carking cares and wandering
desires
since there are so many things that increase vanity
Ecclesiastes 6:11;
and a man is so ignorant of what is good for him for the present
and of what
shall be after him
Ecclesiastes 6:12.
Ecclesiastes 6:1 There is an
evil which I have seen under the sun
and it is common among men:
YLT 1There is an evil that I
have seen under the sun
and it [is] great on man:
There is an evil which I have seen under the sun
.... The
Vulgate Latin version reads it
another evil; but wrongly
for the same is
considered as before
the evil of covetousness; which is one of the evil things
that come out of the heart of man; is abominable to the Lord
contrary to his
nature and will
and a breach of his law
which forbids it
and is the root of
all evil; this is an evil under the sun
for there is nothing of this kind
above it; and it fell under the observation of Solomon in various instances;
and it is common among men; or
"great over
men"F21ורבה היא
על האדם "et multum
ipsum super hominem"
Montanus; "et magaum est illud super hominem
istum"
Rambachius. ; or "over the man"
the covetous man: it
spreads itself over them; few were free from it
even so long ago
in those
early times
and in such times in which silver was made no account of
and was
like stones in Jerusalem
as common as they; and yet the sin of covetousness
of hoarding up money and making no use of it
for a man's own good
and the
good of others
was very rife among men
1 Kings 10:27.
Ecclesiastes 6:2 2 A
man to whom God has given riches and wealth and honor
so that he lacks nothing
for himself of all he desires; yet God does not give him power to eat of it
but a foreigner consumes it. This is vanity
and it is an evil
affliction.
YLT 2A man to whom God giveth
wealth
and riches
and honour
and there is no lack to his soul of all that he
desireth
and God giveth him not power to eat of it
but a stranger eateth it;
this [is] vanity
and it [is] an evil disease.
A man to whom God hath given riches
wealth
and honour
.... By
"riches" may be meant gold and silver
things which a covetous man is
never satisfied with; and by "wealth"
cattle
with which farms and
fields are stocked: the wealth of men
especially in former times
and in the
eastern countries
lay very much in these
as did the wealth of Abraham and
Job
Genesis 13:2; and
all these
as they are reckoned glorious and honourable in themselves; so they
create honour and glory among men
and raise to high and honourable places; and
these
as they go
they are usually put together
and are called by the name of
honour and glory itself; see Proverbs 3:16. And
they are all the gifts of God
which he either as blessings bestows upon men
or suffers men to attain unto
though a curse may go along with them; which is
the case here
for no man whatever is possessed of them but by the will of God
or his divine permission; see 1 Chronicles 29:12;
and which a man may
and sometimes has
such a plentiful portion of;
so that he wanteth nothing for his soul of all that he desireth: he has not
only for the supply of his wants
what is necessary for his daily use and
service
but even what is for delight and pleasure; yea
as much as he could
reasonably wish for; nay
more than heart could wish
Psalm 73:7;
yet God giveth him not power to eat thereof; the Targum adds
"because of his sin"; either he takes it away from him
he making no
use of it; or his appetite is taken away
that he has no desire to it; or
rather he has no heart to enjoy what he has
and scarce any part of it; not to
eat and drink
and wear suitably to his circumstances
but grudges whatever he
lays out on his back or belly
or in housekeeping in his family; for though God
gives him a large substance
yet not a heart to make use of it
without which
he cannot enjoy it; and therefore it would have been as good
or better for
him
to have been without it; see Ecclesiastes 5:19;
but a stranger eateth it; the Syriac version adds
"after him"; enjoys it
not only a part of it
but the whole; one
that is not akin to him
and perhaps was never known by him; and yet
by one
means or another
either in a lawful or unlawful way
comes into the possession
of all he has; this has been always reckoned a great unhappiness
Lamentations 5:2.
Hence it follows
this is vanity
and it is an evil disease; it is a vain
thing to be possessed of great substance
and not enjoy anything of it in a
comfortable way
through the sin of covetousness; which is a spiritual disease
and a very bad one; very prejudicial to the soul
and the state of it
and is
rarely cured. JuvenalF23"Cum furor dubius"
&c. Satyr.
14. v. 136. exposed by Persius
Sat. 6. v. 69
&c. "unge puer
caules"
&c. calls it frenzy and madness for a man to live poor
that
be may die rich; he is like the ass that Crassus Agelastus saw
loaded with
figs
and eating thorns.
Ecclesiastes 6:3 3 If
a man begets a hundred children and lives many years
so that the days
of his years are many
but his soul is not satisfied with goodness
or indeed
he has no burial
I say that a stillborn child is better than he—
YLT 3If a man doth beget a
hundred
and live many years
and is great
because they are the days of his
years
and his soul is not satisfied from the goodness
and also he hath not
had a grave
I have said
`Better than he [is] the untimely birth.'
If a man beget an hundred children
.... Sons and
daughters
a certain number for an uncertain. Some have had many children
and
almost this number; Rehoboam had twenty eight sons and threescore daughters;
and Ahab had seventy sons
how many daughters is not said
2 Chronicles 11:21;
this was reckoned a great honour and happiness to have many children; happy was
the man that had his quiver full of them
Psalm 127:3; such a
case is here supposed;
and live many years
so that the days of his years be many; or
"sufficient"
as Jarchi interprets it; he lives as long as life is
desirable; lives to a good old age
to the full age of men
threescore years
and ten; yea
supposing he was to live to be as old as Methuselah
and his soul be not filled with good; does not
enjoy the good things he has; has no pleasure nor satisfaction in the temporal
good things of life
has not the comfort of them
and is always uneasy
because
he has not more of them; and especially if his soul is not filled with
spiritual good things
the grace of God
and righteousness of Christ;
And also that he have no burial; as Jezebel
Jehoiakim
and others; who is either destroyed by robbers and cutthroats
for
the sake of his substance
and cast into a ditch or a river
or some place
where he is never found to be interred; or else
being of such a sordid
disposition
he provides not for a decent burial
suitably to his
circumstances
or forbids one; or
being despised and disesteemed by all men
his heirs and successors either neglect or refuse to give him one; see Jeremiah 22:29;
I say that an untimely birth is better than he; an abortive
is to be preferred unto him; it would have been better for him if he had never
been born
or had been in such a case.
Ecclesiastes 6:4 4 for
it comes in vanity and departs in darkness
and its name is covered with
darkness.
YLT 4For in vanity he came in
and in darkness he goeth
and in darkness his name is covered
For he cometh in with vanity
.... The Targum adds
"into this world." Some understand this of the abortive
and render
it
"though he cometh in with vanity"F24כי בא "quamvis venit"
Drusius.
yet is to be preferred to the covetous man: others interpret it of
the covetous man himself; and scrape of both: or
however
they may be compared
together in these instances; the abortive comes into the world in vain
for
nothing
and answers no purpose
as can well be observed; and the same may be
said of a covetous rich man; he walks in a vain show
and is altogether vanity
in his coming in
in his life
and going out;
and departeth in darkness; or
"into
darkness"F25בחשך "in
tenebrositatem"
Montanus; "in tenebras"
Tigurine version
Mercerus
so Broughton. ; goes out of the world without any notice taken of
him; and goes down to the dark grave
where he lies in obscurity;
and his name shall be covered with darkness; the abortive
has no name
and is never spoken of; and so the name and memory of such a man
as is here described rot and perish: and in this respect the abortive has the
preference to him; for though he is covered with darkness
yet no ill is ever
spoken of him; whereas the name of the wicked covetous man is cursed.
Ecclesiastes 6:5 5 Though
it has not seen the sun or known anything
this has more rest than that
man
YLT 5Even the sun he hath not
seen nor known
more rest hath this than that.
Moreover
he hath not seen the sun
.... This must be spoken
of the abortive
and seems to confirm the sense of the former text
as
belonging to it; and whereas it has never seen the light of the sun
nor
enjoyed the pleasure and comfort of it
it is no ways distressing to it to be
without it. The Targum is
"the
light of the law he seeth not; and knoweth not between good and evil
to judge
between this world and that to come:'
so
the Vulgate Latin version
"neither knows the difference of good and
evil";
nor known anything; not the sun
nor
anything else: or "experienced"F26ולא
ידע "ueque expertus est"
Junius &
Tremellius
Piscator
Rambachius
so Broughton. and "felt" the heat
of the sun
and its comfortable influences; which a man may
who is blind
and
has never seen it
but an abortive has not; and indeed has known no man
nor
any creature nor thing in this world
and therefore it is no concern to it to
be without them; and besides
has never had any knowledge or experience of the
troubles of lifts
which every living man is liable to. Wherefore this is
certain
this hath more rest than the other; that is
the abortive
than the covetous man; having never been distressed with the troubles of life
and now not affected with the sense of loss.
Ecclesiastes 6:6 6 even
if he lives a thousand years twice—but has not seen goodness. Do not all go to
one place?
YLT 6And though he had lived a
thousand years twice over
yet good he hath not seen; to the same place doth
not every one go?
Yea
though he live a thousand years twice told
.... Or two
thousand years
which no man ever did
nor even one thousand years; Methuselah
the oldest man
did not live so long as that; this is than twice the age of the
oldest man: there is one sort of the Ethiopians
who are saidF1Mela
tie Situ Orbis
l. 3. c. 9. to live almost half space of time longer than
usual
called from thence Macrobii; which PlinyF2Nat. Hist. 1. 7. c.
2. makes to be one hundred and forty years
which is just double the common
term of life. This here is only a supposition. Aben Ezra interprets it
"a
thousand thousand"
but wrongly; so the Arabic version
"though he
lives many thousand years";
yet hath he seen no good
not enjoyed the good of
his labour
what he has been labouring for and was possessed of; and therefore
has lived so long as he has to very little purpose
and with very little
comfort or credit; and especially he has had no experience of spiritual good;
do not all go to one place? that is
the grave; they
do
even all men; it is the house appointed for all living
Job 30:23; and
hither go both the abortive
and the covetous rich man; so that he has in this
no pre-eminence to it. Jarchi interprets it of hell
the one place
whither all
sinners go; but the former sense is best.
Ecclesiastes 6:7 7 All
the labor of man is for his mouth
And yet the soul is not satisfied.
YLT 7All the labour of man [is]
for his mouth
and yet the soul is not filled.
All the labour of man is for his mouth
.... For the
food of his mouth
as the Targum; for the sustenance of his body
for food and
clothing
part being put for the whole: all that a man labours for is to get
this; and if he does not enjoy it
his labour is in vain; meats are for the
belly
which are taken in by the mouth
and for these a man labours; and if he
does not eat them
when he has got them
he labours to no purpose;
and yet the appetite is not filled; even the bodily or
sensual appetite; no
not even by those who eat the fruit of their labour; for
though their hunger is allayed for the present
and the appetite is satisfied
for a while
yet it returns again
and requires more food
and so continually:
or
"the soul is not filled"
or "satisfied"F3הנפש לא תמלא
"anima non implebitur"
Pagninus
Montanus; "anima non
expletur"
Mercerus
Gejerus; "non impletur"
Cocceius
so
Broughton; "non satiatur"
Drusius. ; it is the body only that is
filled or satisfied with such things
at best; the mind of man grasps after
greater things
and can find no contentment or satisfaction in earthly or
sensual enjoyments. This seems to be a new argument
proving the vanity of
riches
from the narrow use of them; which only reaches to the body
not to the
soul.
Ecclesiastes 6:8 8 For
what more has the wise man than the fool? What does the poor man have
Who
knows how to walk before the living?
YLT 8For what advantage [is] to
the wise above the fool? What to the poor who knoweth to walk before the
living?
For what hath the wise more than the fool
.... More
delight and pleasure
in gratifying his senses
by eating and drinking: the
wise man enjoys no more than the fool; the fool finds as much pleasure in the
labour of his hands
which is for his mouth
as the wise man does; and the wise
man can get no more satisfaction to his mind
from these outward
gratifications
than the fool;
what hath the poor
that knoweth to walk before the living? either
what
does the poor man want more than the rich man
that knows how to get his bread
and is diligent and industrious among men to live
and does get a livelihood
for himself and family; he enjoys all the sweets and comforts of life
as well
as the rich man: or what hath the poor knowing man? as Aben Ezra interprets it
according to the accents; what has he more or does he enjoy more
than the poor
foolish man
provided he has but sense enough to behave himself among men
so
as to have bread to eat
and clothes to wear; which is as much as any man can
enjoy
be he ever so rich or so wise?
Ecclesiastes 6:9 9 Better
is the sight of the eyes than the wandering of desire. This also is
vanity and grasping for the wind.
YLT 9Better [is] the sight of
the eyes than the going of the soul. This also [is] vanity and vexation of
spirit.
Better is the sight of the eyes than the wandering of the
desire
.... By "the sight of the eyes" is not meant the bare
beholding outward riches
as in Ecclesiastes 5:11;
but the enjoyment of present mercies; such things as a man is in the possession
of
and with which he should be content
Hebrews 13:5; and
by "the wandering of the desire"
the craving appetite and insatiable
lust of the covetous mind
which enlarges its desire as hell
after a thousand
things
and everything it can think of; such a mind roves through the whole
creation
and covets everything under the sun: now it is better to enjoy
contentedly things in sight and in possession
than to let the mind loose in
vague desires
after things that may never be come at
and
if attained to
would give no satisfaction;
this is also vanity and vexation of spirit: a most vain
thing
to give the mind such a loose and liberty in its unbounded desires after
worldly things; and a vexation of spirit it is to such a craving mind
that it
cannot obtain what it is so desirous of.
Ecclesiastes 6:10 10 Whatever
one is
he has been named already
For it is known that he is man; And
he cannot contend with Him who is mightier than he.
YLT 10What [is] that which hath
been? already is its name called
and it is known that it [is] man
and he is
not able to contend with him who is stronger than he.
That which hath been is named already
and it is known that it is
man
.... Which may be understood of the first man Adam
who has been
has existed
was produced by the immediate power of God
creating and forming
him out of the dust of the earth; was made after the image
and in the likeness
of God
a wise and knowing creature
a rich and powerful one
the figure of him
that was to come
being the head and representative of all his posterity; and
he has been named already
he had his name from the Lord himself
suitable to
his nature and formation; he called his name Adam
from "Adamah"
the
earth
from whence he was taken; and though he was so wise and great
and even
affected deity
which was the snare laid for him by his enemy
it is well known
he was but a man
of the earth
earthly
and returned to it again. Some have
applied this to the second man
the Lord from heaven
as the ordinary gloss
and Jerom; and render it
"that which shall be"
so the Vulgate Latin
version; as yet he was not man
though he had agreed to be and was prophesied
of that he should; however be was named already the seed of the woman
Shiloh
Ithiel
the Messiah
or Anointed; hence by Solomon
in allusion to this name
his "name is said to be as ointment poured forth"
Song of Solomon 1:3;
and as it was known that he should be man
so it is now known that he is really
and truly man; though not merely so
but God as well as man; yet as to his
human nature his Father is greater and mightier than he; but this sense some
interpreters despise and laugh at: and indeed though the whole of it is truth
it does not seem to be the truth of the text
nor suitable to the context:
rather the words are to be understood of mankind in general
of all men
not
only that have been
but that are or shall be; these were all appointed to come
into being by the Lord; they have been in his eternal purposes and decrees
and
their names are written or not written in the Lamb's book of life; and they
have all one common name
that of "man"
weak
frail
mortal
wretched man; they are
as is said of the Egyptians
men and not God
Isaiah 31:3;
particularly this is true of persons the most famous that have been in the
world; such who have been in ages past
and their names have been called
or
they have obtained a name among men
men of renown
that are on the list of
fame; such who have been the most famous for wisdom
for riches
for strength
or for power and authority
and have even had deity ascribed to them
and
divine worship given them; yet it has been notorious that they were but men
and not God
so Jarchi; and died as such; see Psalm 9:20.
Moreover
this may be understood of all things relating to men; that all that
has been
is
or shall be
has been already named of God
determined and
appointed by him; so the Targum renders it
"all
is the decree of the Word of the Lord;'
all
things relating to the temporal affairs of men
as to their birth and place of
abode
their callings and stations of life; so to their circumstances of
poverty or riches
which with all their craving desires and carking cares it is
impossible for them to alter
or make them otherwise than they are; which is
observed
to check the wandering and insatiable desires of men after worldly
things;
neither may he contend with him that is mightier than he; the Lord of
the world
as the Targum; not the angel of death
as Jarchi; the devil
which
had the power of death
and is stronger than men; nor death itself
as others
against which there is no standing
Ecclesiastes 8:8
Isaiah 28:15; but
God himself
who is mightier than men
and with whom a creature should not
strive or contend; either about his being and the make of it
or concerning his
circumstances in the world
that they are not
greater and better than they be;
or about God's decrees concerning these or other things; but quietly submit to
his will
and be content in whatsoever circumstances they are
considering that
he is the Creator
and a sovereign Being
they are creatures
and dependent on
him; and let their circumstances be what they will
wise or unwise
rich or
poor
they are but men
and can never rise higher; see Job 9:3. It is
observed by the Masorites that this is just the middle of the book.
Ecclesiastes 6:11 11 Since
there are many things that increase vanity
How is man the better?
YLT 11For there are many things
multiplying vanity; what advantage [is] to man?
Seeing there be many things that increase vanity
.... As appears
by all that has been said in this and the preceding chapters; such as wisdom
and knowledge
wealth and riches
pleasure
power
and authority. Man is a poor
vain creature himself
all he is and has is vanity; and these serve but to
increase it
and make him vainer and vainer still;
what is man the better? for these things? not at
all
rather the worse
being more vain; there is no profit by them
no
excellency arises to him from them
no happiness in them
nothing that will be
of any service to him
especially with respect to a future state
or when he
comes to die. It may be rendered
as it is in the Septuagint and Vulgate Latin
versions
"seeing there are many words that multiply vanity"; as all
such words do that are used with God by way of murmur and complaint concerning
a man's lot and condition in this world
and as expostulating and contending
with him about it; these increase sin
and by them men contract more guilt
and
therefore are not the better for such litigations
but the worse; and so the
words stand in connection with Ecclesiastes 6:10
but the former sense seems best
this being the conclusion of the wise man's
discourse concerning vanity. So the Targum and Jarchi understand it of things
and not words.
Ecclesiastes 6:12 12 For
who knows what is good for man in life
all the days of his vain life
which he passes like a shadow? Who can tell a man what will happen after him
under the sun?
YLT 12For who knoweth what [is]
good for a man in life
the number of the days of the life of his vanity
and
he maketh them as a shadow? for who declareth to man what is after him under
the sun?
For who knoweth what is good for man in this life?.... To be in
a higher or lower station of life
to live in grandeur or meanness
to be rich
or poor
learned or unlearned; since that which seems most agreeable to human
nature is at
ended with so much vanity
the occasion of so much sin
and often
issues in ruin and misery
that no man knows what is best for him; and
therefore it is the wisest way to be content with what a man has
and enjoy it
in the most comfortable manner
and use it to the best ends and purposes he
can. The Targum is
"for
who is he that knows what is good for a man in this world
but to study in the
law
which is the life of the world?'
so
the Midrash
all the days of his vain life
which he spendeth as a shadow? or "the
number of the days of vain life
which he makes as a shadow"F4ויעשם כצל "et facit eos at
umbram"
Cocceius. ; that is
which God makes as a "shadow"
as
Cocceius observes; makes to pass away swiftly: this is a description of the
vanity
brevity
and uncertainty of human life; it consists of days
rather than
of months and years; and those such as are easily numbered
and which pass away
suddenly and swiftly
like a shadow that has no substance and reality in it
and leaves nothing behind it; or like a bird that flies away
as Jarchi
and is
seen no more; such is the life of man
a most vain life
vanity itself; so it
may be rendered
"the number of the days of the life of his vanity"F5מספר ימי חיי
הבלו "numero dierum vitae"
("vitarum"
Montanus)
"vanitatis suae"
Pagninus
Rambachius. ; since therefore he has so short a time to enjoy anything in
it
is hard to say what is best for him to have
and the rather since he is quite
ignorant of what is to come;
for who can tell a man what shall be after him under the sun? he does not
know himself
nor can any man inform him
what will become of his wealth and
riches after his death
which he has got together; who shall enjoy them
and
how long and what use will be made of them
either to their own good
or the
good of others.
──《John Gill’s
Exposition of the Bible》