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Ecclesiastes
Chapter Twelve
New King James Version (NKJV)
INTRODUCTION TO ECCLESIASTES 12
This
chapter begins with advice to young men
which is continued from the preceding;
and particularly to remember their Creator in the days of their youth; enforced
from the consideration of the troubles and inconveniences of old age
Ecclesiastes 12:1;
which
in an allegorical way
is beautifully described
Ecclesiastes 12:2;
and from the certainty of death
when it would be too late
Ecclesiastes 12:7. And
then the wise man returns to his first proposition
and which he kept in view
all along
that all is vanity in youth or old age
Ecclesiastes 12:8;
and recommends the reading of this book
from the diligence
pains and labour
he used in composing it; from the sententious matter in it; from the agreeable
acceptable
and well chosen words
in which he had expressed it; and from the
wisdom
uprightness
truth
efficacy
and authority of the doctrines of it
Ecclesiastes 12:9;
and from its preference to other books
which were wearisome both to author and
reader
Ecclesiastes 12:12.
And it is concluded with the scope and design
the sum and substance of the
whole of it
reducible to these two heads; the fear of God
and obedience to
him
Ecclesiastes 12:13;
and which are urged from the consideration of a future judgment
into which all
things shall be brought
Ecclesiastes 12:14.
Ecclesiastes 12:1 Remember now
your Creator in the days of your youth
Before the difficult days come
And the
years draw near when you say
“I have no pleasure in them”:
YLT 1Remember also thy Creators
in days of thy youth
While that the evil days come not
Nor the years have
arrived
that thou sayest
`I have no pleasure in them.'
Remember now thy Creator in the days of thy youth
.... Or
"Creators"F2בוראיך
"Creatorum tuorum"
Drusius
Gejerus
Rambachius; so Broughton. ; as
"Makers"
Job 35:10; for more
than one were concerned
as in the creation of all things in general
so of man
in particular
Genesis 1:26; and
these are neither more nor fewer than three; and are Father
Son
Spirit; the
one God that has created men
Malachi 2:10; the
Father
who is the God of all flesh
and the Father of spirits; the former both
of the bodies and souls of men
Jeremiah 31:27; the
Son
by whom all things are created; for he that is the Redeemer and husband of
his church
which are characters and relations peculiar to the Son
is the
Creator
Isaiah 43:1; and
the Holy Spirit not only garnished the heavens
and moved upon the face of the
waters
but is the Maker of men
and gives them life
Job 33:4. Now this
God
Creator
should be "remembered" by young men; they should
remember there is a God
which they are apt to be forgetful of; that this God
is a God of great and glorious perfections
omniscient
omnipresent
omnipotent
holy
just
and true; who judgeth in the earth
and will judge the
world in righteousness
and them also; and that he is in Christ a God gracious
merciful
and pardoning iniquity
transgression
and sin: they should remember
him under this character
as a "Creator"
who has made them
and not
they themselves; that they are made by him out of the dust of the earth
and
must return to it; that he has brought them into being
and preserved them in
it
and favoured them with the blessings of his providence
which are all from
him that has made them: and they should remember the end for which they are
made
to glorify him; and in what state man was originally made
upright
pure
and holy; but that he now is a fallen creature
and such are they
impure and
unrighteous
impotent and weak
abominable in the sight of God
unworthy to
live
and unfit to die; being transgressors of the laws of their Creator
which
is deserving of death: they should remember what God their Creators
Father
Son
and Spirit
must have done or must do for them
if ever they are saved;
the Father must have chosen them in Christ unto salvation; must have given his
Son to redeem
and must send his Spirit into their hearts to create them anew;
the Son must have been surety for them
assumed their nature
and died in their
room and stead; and the Spirit must regenerate and make them new creatures
enlighten their minds
quicken their souls
and sanctify their hearts: they
should remember the right their Creator has over them
the obligations they are
under to him
and their duty to him; they should remember
with thankfulness
the favours they have received from him
and
with reverence and humility
the
distance between him
as Creator
and them as creatures: they should remember
to love him cordially and sincerely; to fear him with a godly fear; to worship
him in a spiritual manner; to set him always before them
and never forget him.
And all this they should do "in the days their youth"; which
are their best and choicest day in which to serve him is most desirable by him
acceptable to him; who ordered the first of the ripe fruits and creatures of
the first year to be offered to him: and then are men best able to serve him
when their bodies are healthful
strong
and vigorous; their senses quick
and
the powers and faculties of their souls capable of being improved and enlarged:
and to delay the service of him to old age
as it would be very ungrateful and
exceeding improper
so no man can be sure of arriving to it; and if he should
yet what follows is enough to determine against such a delay;
while the evil days come not; meaning the days of old
age; said to be evil
not with respect to the evil of fault or sin; so all days
are evil
or sin is committed in every age
in infancy
in childhood
in youth
in manhood
as well as in old age: but with respect to the evil of affliction
and trouble which attend it
as various diseases; yea
that itself is a
disease
and an incurable one; much weakness of body
decay of intellects
and
many other things
which render life very troublesome and uncomfortableF3Plautus
in Aulular. Act. 1. Sc. 1. v. 4. Menaechm. Act. 5. Sc. 2. v. 6. calls old age
"mala aetas"; and the winter of old age
Trinummus
Act. 2. Sc. 3. v.
7. And Pindar
γηρας ουλομενον
Pyth. Ode 10. so Theognis
v. 272
776
1006. And Homer
γηρας
λυτρος
Iliad. 10. v.
79. &. 23. v. 644. "Tristis senectus"
Virgil. Aenid. 6.
as
well as unfit for religious services;
nor the years draw nigh
when thou shall say
I have no pleasure
in them; that is
corporeal pleasure; no sensual pleasure; sight
taste
and hearing
being lost
or in a great measure gone; which was Barzillai's
case
at eighty years of age: though some ancient persons have their senses
quick and vigorous
and scarce perceive any difference between youth and age;
but such instances are not common: and there are also some things that ancient
persons take pleasure in
as in fields and gardens
and the culture of them
as
CiceroF4De Seuectute
c. 14
15. observes; and particularly learned
men take as much delight in their studies in old age as in youth
and in
instructing others; and
as the same writerF5Ibid. c. 8. says
"what
is more pleasant than to see an old man
attended and encircled with youth
at
their studies under him?'
and
especially a good man
in old age
has pleasure in reflecting on a life spent
in the ways
work
and worship of God; and in having had
through the grace of
God
his conversation in the world in simplicity and godly sincerity; as also
in present communion with God
and in the hopes and views of the glories of
another world: but if not religious persons
they are strangers to spiritual
pleasure
which only is to be had in wisdom's ways; such can neither look back
with pleasure on a life spent in sin; nor forward with pleasure
at death and
eternity
and into another world; see 2 Samuel 19:35.
Ecclesiastes 12:2 2 While
the sun and the light
The moon and the stars
Are not darkened
And the clouds
do not return after the rain;
YLT 2While that the sun is not
darkened
and the light
And the moon
and the stars
And the thick clouds
returned after the rain.
While the sun
or the light
or the moon
or the stars
be not
darkened
.... The wise man proceeds to describe the infirmities of old
age
and the troubles that attend it; in order to engage young men to regard
God and religion
before these come upon them
which greatly unfit for his
service. This the Targum and Midrash
and
after them
Jarchi
interpret of the
splendour of the countenance of man
of the light of his eyes
and the beauty
of his cheeks
and other parts of his face; which decrease and go off at old
age
and paleness and wrinkles succeed: and others of the adversities and
calamities which attend persons at such years; which are sometimes in Scripture
signified by the darkening of the sun
moon
and stars
Isaiah 13:10; but
some choose to understand this
more literally
of the dimness of sight in old
men; by whom the light of the sun
moon
and stars
is scarcely discerned: but
as this infirmity is afterwards described
I rather think with others
that by
the "sun"
"light"
and "moon"
are meant the
superior and inferior faculties of the soul
the understanding
mind
judgment
will
and affections; and
by the "stars"
those bright notions and ideas
raised in the fancy and imagination
and fixed in the memory; all which are
greatly impaired or lost in old age: so Alshech interprets the sun and moon of
the soul and spirit
and the stars of the senses; "light" is not in
the Syriac version;
nor the clouds return after the rain; which some
understand of catarrhs
defluxions
and rheums
flowing at the eyes
nose
and
mouth
one after another
which frequently attend
and are very troublesome to
persons in years; but may be more generally applied to the perpetual succession
of evils
afflictions
and disorders
in old age; as soon as one is got over
another follows
billow after billow; or
like showers in April
as soon as one
is gone
another comes. The Targum paraphrases it of the eyebrows distilling
tears
like clouds after rain.
Ecclesiastes 12:3 3 In
the day when the keepers of the house tremble
And the strong men bow down; When
the grinders cease because they are few
And those that look through the
windows grow dim;
YLT 3In the day that keepers of
the house tremble
And men of strength have bowed themselves
And grinders have
ceased
because they have become few. And those looking out at the windows have
become dim
In the day when the keepers of the house shall tremble
.... By the
"house" is meant the human body; which is a house of clay
the
earthly house of our tabernacle
in which the soul dwells
Job 4:19
2 Corinthians 5:1.
The Targum interprets the keepers of the house
of the knees and the trembling
of them; but the Midrash and Jarchi
much better
of the ribs; man being fenced
with bones and sinews
as Job says
Job 10:11; though
trembling cannot be well ascribed to them
they being so fixed to the backbone:
rather therefore
as Aben Ezra
the hands and arms are meant; which work for
the maintenance of the body
and feed it with food
got and prepared by them;
and which protect and defend it from injuries; for all which they are fitted
and made strong by the God of nature. The Arabic version renders it
"both
keepers"; and
doubtless
respects both hands and arms; and which
in old
age
are not only wrinkled
contracted
and stiff
but attended with numbness
pains
and tremor. Some
not amiss
take in the head; which is placed as a
watchtower over the body
the seat of the senses; which overlooks
guards
and
keeps it
and which often through paralytic disorders
and even the weakness of
old age
is attended with a shaking;
and the strong men shall bow themselves; it is strange
the Targum and Midrash should interpret this of the arms
designed in the
former clause; Jarchi and Aben Ezra
more rightly
of the thighs; it takes in
thighs
legs
and feet
which are the basis and support of the human body; and
are strengthened for this purpose
having stronger muscles and tendons than any
other parts of the body; but these
as old age comes on
are weakened and
distorted
and bend under the weight of the body
not being able
without
assistance
to sustain it;
and the grinders cease because they are few; the Targum
is
"the
teeth of the mouth:'
all
agree the teeth are meant; only the Midrash takes in the stomach also
which
like a mill
grinds the food. There are three sorts of teeth; the fore teeth
which bite the food
and are called "incisores": the eye teeth
called "canini"
which bruise and break the food; and the double
teeth
the hindermost
which are called "dentes molares"
the
grinding teeth; and which being placed in the upper and nether jaw
are like to
millstones
broad and rough
and rub against each other and grind the food
and
prepare it for the stomach: these
in old age
rot and drop out
and become few
and straggling
one here and another there; and
not being over against each
other
are of no use
but rather troublesome;
and those that look out of the windows be darkened; the eyes
as
the Targum and Ben Melech; and all agree that those that look out are the eyes
or the visive rays: the "windows" they look through are not
spectacles; for it is questionable whether they were in use in Solomon's time
and
however
they are not parts of the house; but either the holes in which
the eyes are
and so the Septuagint and Vulgate Latin versions render it
to
which the Targum agrees
paraphrasing it
the strong bounds of the head; and
which are no other than what oculists call the orbits of the eye: or else the
eyelids
which open and shut like the casement of a window
and through which
being opened
the eyes look; or the humours of the eye
the watery
crystalline
and glassy
which are transparent
and through which the visive
rays pass; or the tunics
or coats of the eye
particularly the "tunica
aranea" and "cornea"; as also the optic nerves
and especially
the "pupilla"
or apple of the eye
which is perforated or bored for
this purpose: now these
in old age
become weak
or dim
or thick
or
contracted
or obstructed by some means or another by which the sight is
greatly hindered
and is a very uncomfortable circumstance; this was Isaac's
case
Genesis 27:1; but
Moses is an exception to the common case of old men
Deuteronomy 34:7.
Ecclesiastes 12:4 4 When
the doors are shut in the streets
And the sound of grinding is low; When one
rises up at the sound of a bird
And all the daughters of music are brought
low.
YLT 4And doors have been shut in
the street. When the noise of the grinding is low
And [one] riseth at the
voice of the bird
And all daughters of song are bowed down.
And the doors shall be shut in the streets
.... The
Midrash and Jarchi interpret these of the holes of the body; in which they are
followed by our learned and ingenuous countryman
Dr. Smith; who
by them
understands the inlets and outlets of the body; and
by the
"streets"
the ways and passages through which the food goes
and
nourishment is conveyed; and which may be said to be shut
when they cease from
their use: but it seems much better
with Aben Ezra and others
to interpret
them of the lips; which are sometimes called the doors of the mouth
or lips
Psalm 141:3; which
are opened both for speaking and eating; but
in aged persons
are much shut as
to either; they do not choose to speak much
because of the disagreeableness of
their voice
and difficulty of speech
through the shortness of breath
and the
loss of teeth; nor do they open them much to eat
through want of appetite; and
while eating
are obliged
for want of teeth
to keep their lips close
to
retain their food from falling out; they mumble with their lips both in
speaking and eating; and
particularly in public
aged persons care not to
speak nor eat
for the reason following: though some understand it
more
literally
of their having the doors of their houses shut
and keeping within
and not caring to go abroad in the streets
because of their infirmities so the
Targum
"thy
feet shall be bound from going in the streets;'
when the sound of the grinding is low; which the
above Jewish writers
and
after them
Dr. Smith
understand of the stomach
grinding
digesting
and concocting food
and of other parts through which it
is conveyed
and the offices they perform; but sound or voice does not seem so
well to agree with that; rather therefore this is to be understood
as before
of the grinding of the teeth
through the loss of which so much noise is not
heard in eating as in young men
and the voice in speaking is lower; the Targum
is
"appetite
of food shall depart from thee;'
and he shall rise up at the voice of the bird; that is
the
aged person
the least noise awakes him out of sleep; and as he generally goes
to bed soon
he rises early at cock crowing
or with the lark
as soon as the
voice of that bird or any other
is heard; particularly the cock
which crows
very early
and whose voice is heard the most early
and is by some writersF6"Inque
suum miseros excitat ales opus"
Ovid. Amorum
l. 1. Eleg. 6. v. 66.
"Cristatus ales"
ib. Fast. l. 1. v. 455. emphatically called the
bird that calls men to their work;
and all the daughters of music shall be brought low; either those
that make music
and are the instruments of it
as the lungs
the throat
the
teeth
mouth
and lips
so the Targum and Midrash; or those that receive music
as the ears
and the several parts of them
the cavities of them
particularly
the tympanum and auditory nerve; all which
through old age
are impaired
and
become very unfit to be employed in making music
or in attending to it: the
voice of singing men and singing women could not be heard with pleasure by old
Barzillai
2 Samuel 19:36.
These clauses are expressive of the weakness which generally old age brings on
men; very few instances are there to the contrary; such as of Caleb
who
at
eighty five years of age
was as strong as at forty; and of Moses
whose
natural force abated not at an hundred and twenty; nor indeed as of Cyrus
who
when seventy years of age
and near his death
could not perceive that he was
weaker then than in his youthF7Cicero in Catone Majore
sive de
Senectute
c. 8. .
Ecclesiastes 12:5 5 Also
they are afraid of height
And of terrors in the way; When the almond tree
blossoms
The grasshopper is a burden
And desire fails. For man goes to his
eternal home
And the mourners go about the streets.
YLT 5Also of that which is high
they are afraid
And of the low places in the way
And the almond-tree is
despised
And the grasshopper is become a burden
And want is increased
For
man is going unto his home age-during
And the mourners have gone round through
the street.
Also when they shall be afraid of that which is high
.... Not of
the most high God
before whose tribunal they must shortly appear
as some; but
rather of high places
as high hills
mountains
towers
&c. which aged
persons are afraid to go up
because of the feebleness and weakness of their
limbs
their difficulty of breathing
and the dizziness of their heads;
and fears shall be in the way; they do not
care: to go abroad
being afraid of every little stone that lies in the way
lest they should stumble at it
and fall: some understand this of their fears
of spirits
good or bad; but the former sense is best;
and the almond tree shall flourish; which most interpret of
the hoary head
which looks like an almond tree in blossom; and which
as it comes
soon in the spring
whence it has its name of haste in the Hebrew language; see
Jeremiah 1:11; and
is a sure sign of its near approach; so gray hairs
or the hoary head
sometimes appear very soon and unexpected
and are a sure indication of the
approach of old age; which CiceroF8Fam. Epist. l. 11. Ep. 58. calls
"aetas praecipitata"
"age
that comes hastily on;'
though
the hoary head
like the almond tree
looks very beautiful
and is venerable
especially if found in the way of righteousness
Leviticus 19:32;
and the grasshopper shall be a burden; meaning either
should a grasshopper
which is very light
leap upon an aged person
it would
give him pain
the least burden being uneasy to him; or
should he eat one of
these creatures
the locusts being a sort of food in Judea
it would not sit
well
on his stomach: or the grasshopper
being a crumpled and lean creature
may describe an old man; his legs and arms emaciated
and his shoulders
back
and lips
crumpled up and bunching out; and the locust of this name has a bunch
on its backbone
like a camelF9R. Sol. Urbin. Ohel Moed
fol. 83. 1.
: BochartF11Hierozoic. par. 2. l. 4. c. 8. col. 494. says
that the
head of the thigh
or the hip bone
by the Arabians
is called
"chagaba"
the word here used for a locust or grasshopper; which part
of the body is of principal use in walking
and found very troublesome and
difficult to move in old men; and Aben Ezra interprets it of the thigh: the
almond tree
by the Rabbins
as Jarchi says
is interpreted of the hip bone
which stands out in old age: and the Targum
of this and the preceding clause
is
"and
the top of thy backbone shall bunch out
through leanness
like the almond; and
the ankles of thy feet shall be swelled.'
Some
as Ben Melech observes
understand it of the genital member
and of coitus
slighted and rejected
because of the weakness of the body; all desires of that
kind being gone
as follows;
and desire shall fail; the appetite
for food
for bodily pleasures
and carnal delights; and particularly for venery
all the
parts of the body for such uses being weakened
The Septuagint
Vulgate Latin
Syriac
and Arabic versions
render it
"the caper tree shall be
dissipated"
or "vanish"
or "its fruit shall
shrink"; so Dr. Smith
who understands it of the decrease of the fluids
as he does the former clause of the solid parts of the body; and the berries of
this tree are said to excite both appetite and lustF12Avicenna spud
Schindler. Lexic. col. 10. : and so MunsterF13Dictionar. Chaldaic.
p. 13. interprets the word of the berries of the caper tree;
because man goeth to his long home; the grave
as the
Targum
the house appointed for living
where he must lie till the resurrection
morn; his eternal house
as Cicero calls itF14Tusculan. Quaest. l.
2. prope finem. ; and so it may be rendered here
"the house of the
world"
common to all the world
where all mankind go: or
"to the
house of his world"F15אל בית עלמו "ad domum seculi
sui"
Pagninus. Montanus
Vatablus
Mercerus. ; whether of bliss or woe
according as his state and character be
good or bad: TheognisF16 γνωμαι v. 1008. vid. v. 244. calls it the dark house of
"hades"
or the invisible state; and then this must be understood
with respect to his separate soul
and the mansion of it; and Alshech says
every righteous man has a mansion to himself; see John 14:2;
and the mourners go about the streets; the relations
of the deceased; or those that go to their houses to comfort them; or the
mourning men and women
hired for that purpose.
Ecclesiastes 12:6 6 Remember your Creator before the
silver cord is loosed
[a] Or the
golden bowl is broken
Or the pitcher shattered at the fountain
Or the wheel
broken at the well.
YLT 6While that the silver cord
is not removed
And the golden bowl broken
And the pitcher broken by the
fountain
And the wheel broken at the well.
Or ever the silver cord be loosed
.... As the above are the
symptoms and infirmities of old age; these in this verse are the immediate
symptoms of death
or what attend it
or certainly issue in it. Some by
"the silver cord" understand the string of the tongue; and to this
purpose is the Targum
"before
thy tongue is dumb from speaking;'
and
it is observedF17Vid. Castel. Lexic. Hept. col. 3662. in favour of
this sense
that the failing of the tongue is no fallacious sign of death
of
which there is no mention at all in this account
unless here; and the tongue
may not unfitly be called a "cord"
both from the notation of the
word because it binds
and because it scourges like a cord
Job 5:21; and is
compared to silver
Proverbs 10:20
and
in this verse rather the head than the back is treated of. But best
the bond
of union between soul and body is meant: the Midrash and Jarchi
and the Jewish
writers in general
interpret it of the "spina dorsi"
or backbone;
or rather of the marrow of it
which descends like a cord from the brain
through the neck
and down the backbone to the bottom of it; from whence spring
the nerves
fibres
tendons
and filaments of the body
on which the life of it
much depends: this spinal marrow may be called a "cord" for the
length of it
as well as what arise from it; and a silver cord
from the colour
of itF18Vid. Waser. de Num. Heb. l. 1. c. 13.
this being white
even after death; and for the excellency of it: and this may be said to be
"loosened" when there is a solution of the nerves
or marrow; upon
which a paralysis
or palsy
follows
and is often the immediate forerunner of
death;
or the golden bowl be broken; the Targum renders it
the top of the head; and the Midrash interprets it the skull
and very rightly;
or rather the inward membrane of the skull
which contains the brain
called
the "pia mater"
or "meninx"
is intended
said to be a
bowl
from the form of it; a "golden" one
because of the preciousness
of it
and the excellent liquor of life it contains
as also because of its
colour; now when this "runs back"
as the wordF19תרץ "recurrat"
V. L. "excurrit"
Junius & Tremellius. signifies
dries
shrinks up
and breaks
it puts a
stop to all animal motion
and hence death;
or the pitcher be broken at the fountain; not the gall
at the liver
as the Targum
which the ancients took to be the fountain of
blood; but by the "fountain" is meant the heart
the fountain of
life
which has two cavities
one on the right side
the other on the left
from whence come the veins and arteries
which carry the blood through the
whole body; and here particularly it signifies the right ventricle of the
heart
the spring and original of the veins
which are the pitcher that
receives the blood and transmits it to the several parts of the body; but when
thee are broke to shivers
as the wordF20תשבר.
signifies
or cease from doing their office
the blood stagnates in them
and
death follows;
or the wheel broken at the cistern; which is the left
ventricle of the heart
which by its "diastole" receives the blood
brought to it through the lungs
as a cistern receives water into it; where
staying a while in its "systole"
it passes it into the great artery
annexed to it; which is the wheel or instrument of rotation
which
together
with all the instruments of pulsation
cause the circulation of the blood
found out in the last age by our countryman Dr. Harvey; but it seems by this it
was well known by Solomon; now
whenever this wheel is broken
the pulse stops
the blood ceases to circulate
and death follows. For this interpretation of
the several preceding passages
as I owe much to the Jewish writers
so to
Rambachius and Patrick on these passages
and to Witsius's "Miscellanies"
and especially to our countryman Dr. Smith
in his "Portrait of Old
Age"
a book worthy to be read on this subject; and there are various
observations in the TalmudF21T. Bab. Sabbat
fol. 151. 2. & 152.
1. agreeable hereunto.
Ecclesiastes 12:7 7 Then
the dust will return to the earth as it was
And the spirit will return to God
who gave it.
YLT 7And the dust returneth to
the earth as it was
And the spirit returneth to God who gave it.
Then shall the dust return to the earth as it was
.... The body
which is made of dust
and is no other in its present state than dust refined
and enlivened; and when the above things take place
mentioned in Ecclesiastes 12:6
or at death
it returns to its original earth; it becomes immediately a clod of
earth
a lifeless lump of clay
and is then buried in the earth
where it rots
corrupts
and turns into it; which shows the frailty of man
and may serve to
humble his pride
as well as proves that death is not an annihilation even of
the body; see Genesis 3:19;
and the spirit shall return unto God who gave it; from whom it
is
by whom it is created
who puts it into the bodies of men
as a deposit urn
they are entrusted with
and are accountable for
and should be concerned for
the safety and salvation of it; this was originally breathed into man at his
first creation
and is now formed within him by the Lord; hence he is called
the God of the spirits of all flesh; see Genesis 2:4. Now at
death the soul
or spirit of man
returns to God; which if understood of the
souls of men in general
it means that at death they return to God the Judge of
all
who passes sentence on them
and orders those that are good to the
mansions of bliss and happiness
and those that are evil to hell and
destruction. So the Targum adds
"that
it may stand in judgment before the Lord;'
or
if only of the souls of good men
the sense is
that they then return to God
not only as their Creator
but as their covenant God and Father
to enjoy his
presence evermore; and to Christ their Redeemer
to be for ever with him
than
which nothing is better and more desirable; this shows that the soul is
immortal
and dies not with the body
nor sleeps in the grave with it
but is
immediately with God. Agreeably to all this AristotleF23De Generat.
Animal. l. 2. c. 3. says
the mind
or soul
alone enters θυραθεν
from without
(from heaven
from God there
) and only is divine; and to the
same purpose are the words of PhocylidesF24
σωμα γαρ εκ γαιης
&c. Poem. Admon. v. 102
103. So Lucretius
l. 2. "cedit item retro de terra"
&c.
"the
body we have of the earth
and we all being resolved into it become dust
but
the air or heaven receives the spirit.'
And
still more agreeably to the sentiment of the wise man here
another HeathenF25Macrob.
Saturnal. l. I. c. 10. writer observes
that the ancients were of opinion that
souls are given of God
and are again returned unto him after death.
Ecclesiastes 12:8 8 “Vanity
of vanities
” says the Preacher
“All is vanity.”
YLT 8Vanity of vanities
said
the preacher
the whole [is] vanity.
Vanity of vanities
saith the preacher
.... The wise
man
or preacher
set out in the beginning of the book with this doctrine
or
proposition
which he undertook to prove; and now having proved it by an
induction of particulars
instanced in the wisdom
wealth
honours
pleasures
and profit of men
and shown the vanity of them
and that the happiness of men
lies not in these things
but in the knowledge and fear of God; he repeats it
and most strongly asserts it
as an undoubted truth beyond all dispute and
contradiction
that all things under the sun are not only vain
but vanity
itself
extremely vain
vain in the superlative degree;
all is vanity; all things in the world
are vain; all creatures are subject to vanity; man in every state
and in his
best estate
is altogether vanity: this the wise man might with great
confidence affirm
after he had shown that not only childhood and youth are
vanity
but even old age; the infirmities
sorrows
and distresses of which he
had just exposed
and observed that all issue in death
the last end of man
when his body returns to the earth
and his soul to God the giver of it.
Ecclesiastes 12:9 9 And
moreover
because the Preacher was wise
he still taught the people knowledge;
yes
he pondered and sought out and set in order many proverbs.
YLT 9And further
because the
preacher was wise
he still taught the people knowledge
and gave ear
and
sought out -- he made right many similes.
And moreover
.... Or "besides"F26ויתר "praeterea"
Tigurine version
Vatablus
Schmidt. what has been said; or "as to what remains"F1"Quod
reliquum est"
Piscator
Gejerus
Amama. ; or "but what is
better"
or "more excellent"F2"Quamobrem
potius"
Junius & Tremeillius; "and this is a matter of
excellency"
Broughton
is to "hear the conclusion of the whole
matter"
the sum and substance of the whole book in a few words
Ecclesiastes 12:13;
to which Ecclesiastes 12:9;
are a preface; and in which the wise man recommends the reading of this book
and other writings of his
and of other wise men inspired of God; and his own
he particularly recommends
from his character as wise and industrious
in this
verse; and from the subject matter of them
their nature
use
and excellency
and their efficacy and authority
in the two next;
because the preacher was wise; he was a
"preacher"
a royal one
an extraordinary preacher
and to be
regarded; he urges not his title as a king
but his character as a preacher
to
recommend what he had written: every good preacher should be regarded; not such
who are ignorant preachers of the law
but faithful ministers of the Gospel
who are sent of God
and have felt and experienced what they deliver to others;
and especially who are wise as well as faithful
as Solomon was; he had much
wisdom given him at first
1 Kings 3:12; and
in which he improved; and though he turned to folly in his old age
he
recovered from that
and gained more wisdom through his fall
and to which he
here seems to have reference; for "Koheleth"
which some render the
"gatherer"
because he gathered much wisdom
and much people to hear
it; others render "gathered"
that is
into the flock and fold again
the church of God
from which he had strayed; See Gill on Ecclesiastes 1:1;
and having seen through the follies and vanities of life
and being recovered
and restored
was a fitter person to teach and instruct others; see Psalm 51:12;
he still taught the people knowledge; or
"again"
as the Targum; after his fall and recovery he was
communicative of his knowledge; he did not hide his talent in the earth
nor in
a napkin; but having freely received he freely gave
and kept back nothing from
his people
the people of the house of Israel
as the Targum
that might be
profitable to them; he taught them the knowledge of themselves
as fallen men
impure
impotent
and unrighteous; the knowledge of the creatures
and the
vanity of them
of riches
honours
and pleasures; and of works of
righteousness to save men; the knowledge of Christ the Wisdom of God
the
antiquity of his person
his glories
excellencies
and beauties
as in the
books of Proverbs and Canticles; the knowledge of God
his fear and worship
mind and will; and the knowledge of a future state
and of the general
judgment
as in this book; and in proportion to his own knowledge so he taught:
for thus the words with the preceding may be rendered
that "the more that
the preacher was wise
the more he taught the people knowledge"F3Mercerus
and Cocceius. ; he taught according to the abilities he had received
as
preachers should; the more he grew in grace and knowledge
the more largely be
shared with others; and this he did "daily"
as Aben Ezra renders the
words
constantly
continually
incessantly
in season and out of season
as
faithful Gospel ministers do;
yea
he gave good heed; to what he heard and to
what be read
to which the apostle's advice agrees
1 Timothy 4:13; or
he caused others to hear
and give good heed to what is said
as Aben Ezra; he
engaged their attention by his enlivening discourses; or
as Kimchi
he weighed
things in his own mind
and in the balance of the sanctuary; and thoroughly
considered and digested them before he delivered them to others;
and sought out; was very diligent in investigating truth
he searched into the mines of knowledge for it
the sacred writings
as one
would for gold and silver
and as he himself directs
Proverbs 2:4;
and set in order many
proverbs; three thousand of them
1 Kings 4:32;
particularly those which are in the book of that name
penned by him; he
selected the most choice
pithy
and sententious sayings
of his own and
others; and these he huddled not up
or threw them together in a disorderly and
confused manner; but put them together in proper order and method
under proper
heads
as well as in a correct style
that they might be more received
and
more easily retained. The Targum is
"he
attended to the voice of the wise men
and searched the books of wisdom; and by
a spirit of prophecy from the Lord composed books of wisdom
and very many
proverbs of understanding.'
Ecclesiastes 12:10 10 The
Preacher sought to find acceptable words; and what was written was
upright—words of truth.
YLT 10The preacher sought to find
out pleasing words
and
written [by] the upright
words of truth.
The preacher sought to find out acceptable words
.... Not mere
words
fine and florid ones
the words which man's wisdom teacheth
an elegant
style
or eloquent language; not but that it is proper for a preacher to seek
out and use words suitable and apt to convey right ideas to the minds of men of
what he says; but doctrines are rather here meant
"words of desire"
"delight"
and "pleasure"F4דברי
חפץ "verba complacentiae vel beneplaciti"
Vatablus; "verba desiderii"
Amama
Rambachius; "verba
delectabilia"
Junius & Tremellius
Piscator
Drusius
Mercerus
Gejerus; so Broughton; "verba voluptatis"
Cocceius.
as the phrase
may be rendered; even of God's good will and pleasure
so Alshech; for the same
word is sometimes used of God in this book and elsewhere: see Ecclesiastes 3:1;
and so may take in the doctrine of God's everlasting love to his people
and
his delight and pleasure in them; of his good will towards them in sending
Christ to suffer and die for them
and save them; in pardoning their sins
through his blood
in which he delights; in regenerating and calling them by
his grace
and revealing the things of the Gospel to them
when he hides them
from others
which is all of his own will and pleasure
and as it seems good in
his sight: or words and doctrines
which are desirable
pleasing
and
acceptable unto men; not that Solomon did
or preachers should
seek to please
men
or seek to say things merely for the sake of pleasing men
for then they
would not be the servants of Christ; nor are the doctrines of the Gospel
pleasing to carnal men
but the reverse: they gnash their teeth at them
as
Christ's hearers did at him; the preaching of a crucified Christ is
foolishness
and the things of the Spirit of God are insipid things
to natural
men; they are enemies to the Gospel: but to sensible sinners they are very
delightful
such as peace
pardon
righteousness
and salvation
by Christ
1 Timothy 1:15; for
the worth of them
they are more desirable to them than gold and silver
and
are more delightful to the ear than the best of music
and more acceptable to
the taste than honey or the honeycomb
Psalm 19:10;
and that which was written was upright; meaning what
was written in this book
or in any other parts of Scripture
which the
preacher sought out and inculcated; it was according to the mind and will of
God
and to the rest of the sacred word; it was sincere
unmixed
and
unadulterated with the doctrines and inventions of men; it showed that man had
lost his uprightness
had none of himself
and where it was to be had
even in
Christ; and was a means of making men sound
sincere
and upright at heart; and
of directing them to walk uprightly
and to live soberly
righteously
and
godly
in the world;
even words of truth; which come
from the God of truth
that cannot lie
as all Scripture does; of which Christ
who is the truth
is the sum and substance; and which are inspired by the
Spirit of truth
and led into by him
and made effectual to saving purposes;
and which holds good of the whole Scripture
called the Scripture of truth
Daniel 10:1; and of
the Gospel
which is the word of truth
and of every doctrine of it
John 17:17.
Ecclesiastes 12:11 11 The
words of the wise are like goads
and the words of scholars[b] are like
well-driven nails
given by one Shepherd.
YLT 11Words of the wise [are] as
goads
and as fences planted [by] the masters of collections
they have been
given by one shepherd.
The words of the wise are as goads
.... As the
goad teacheth the ox; so the Targum. Not the words of the wise philosophers of
that age
or of ages before
or since; but of the inspired penmen of the
Scriptures
as Moses
David
Solomon
and of others since; and of all good men
whose doctrines are agreeably to them; these are like "goads" or
"pricks"
sharp pointed sticks or staves
with which men push and
prick their cattle
when driving them from place to place
or ploughing with
them: and of a similar use are the doctrines of the word
when attended with a
divine efficacy; these are a means of pricking sinners to the heart; and of
laying open their vileness and sinfulness to them; and of repentance and
contrition; and of awakening them from a sleep in sin to a sense of their
danger; and even of killing them
as to their own sense and apprehension of
things
and
with respect to their hopes of life
by their own works; as the
Philistines were slain by Shamgar with an ox goad
Judges 3:31; see Acts 2:37; and
these are also of use to the saints
as goads
to stir them up
when slothful
to the discharge of duty; and to awaken them
when drowsy
out of their carnal
security; and to correct them for their faults
by sharp reproofs and rebukes;
as well as to excite them to go on to perfection
who are apt to sit still and
lie down; and to direct them to walk straight on
without turning to the right
hand or left;
and as nails fastened by the masters of assemblies; like these
are the truths and doctrines of the word
when they have a place in the heart
and become the "ingrafted word" there; when they are
"planted"F5נטועים
"plantati"
Pagninus
Montanus
Tigurine version
Rambachius. in the
soul
as the word signifies; when they are fixed in the mind and memory
and
dwell and abide there: and when as nails
driven into anything
fasten what
they are drove into; so these are the means of fastening souls; of causing them
to cleave to God and Christ; to the church
and his people
and to one another;
and to the Gospel
and their profession of it; hence they are not like
children
tossed to and fro
wavering and unstable: of all which "the
masters of the assemblies" are the instruments; that is
ministers and
pastors of churches. As there were assemblies for religious worship under the
law
in which the prophets
priests
and Levites
assisted; so there are assemblies
or churches under the Gospel dispensation
which are gathered and meet together
for the service of God
and over these the ministers of the word preside; these
are set over the churches in the Lord
and have the rule of them; though they
are not to lord it over God's heritage
or have the dominion over their faith;
but are helpers of their joy
and useful in the above things
through their
ministry. Some choose to render "masters of collections"
or
"gatherings"F6בעלי אספות "auctores
vel dominos collectionum"
Montanus
Vatablus
Mercerus
Gejerus. ; and think it may respect their
gathering truths out of the sacred writings
as the bee gathers honey out of
the flowers; in allusion to those that gathered together the choice and pithy
sentences and sayings of others
like the men of Hezekiah
Proverbs 25:1; or
to undershepherds
gathering the sheep into the foldF7Vid. Lightfoot
vol. 2. p. 575.
by the order of the principal one; who made use of goads
to
drive away thieves or wild beasts; and nails
to preserve the sheepfold whole.
And others think that not the words
but the of the assemblies themselves
are
compared to "nails"
and read them
"and the masters of the
assemblies are as nails fastened"F8"Veluti clavi.
infixi sunt domini
vel magistri congregationum"
Schmidt. ; are well
established
firm and sure; see Isaiah 22:23; and
others take it to be no other than an epithet of the nails themselves
and
render it
"as nails fixed
which are binders"; that is
great
binding nails
which
being fixed in boards
bind
compact
and hold them
together; to which the words of the wise may be compared
being the means of
compacting and holding together the church of God
comparable to a sheepfold;
hence mention is made of the shepherd in the next clause: or of fixing the
attention of the minds of men unto them
and of retaining them in memory
and
to which they speak of as first principles
and never swerve from themF9Vid.
De Dieu & Cocceium in loc. & Vitringam de Synag. Vet. l. 1. par 2. c.
8. p. 377. & Hyde Not. in Peritzol. Itinera Mundi
p. 94. ; but
that not
ministers
the instruments
but the principal and efficient cause
may have the
glory
is added
which are given from
one Shepherd; not Zerubbabel
as Grotius; nor Moses
as the Targum
Jarchi
and Alshech; but Christ
the one Shepherd
set over the flock; and under whom
the masters of assemblies
or pastors of churches
are
Ezekiel 37:23; from
whom they have their gifts and qualifications
their mission and commissions;
and are given to the churches
as pastors and teachers
to feed them
Ephesians 4:10; and
from whom they have their food
the Gospel and the doctrines of it
to feed the
flocks with
assigned to their care
John 17:8; though
this is to be understood not to the exclusion of God
the Father of Christ
by
whom all Scripture is inspired; nor of the Spirit
by whom holy men of God
spake as they were moved
2 Timothy 3:16.
Ecclesiastes 12:12 12 And
further
my son
be admonished by these. Of making many books there is
no end
and much study is wearisome to the flesh.
YLT 12And further
from these
my
son
be warned; the making of many books hath no end
and much study [is] a
weariness of the flesh.
And further
by these
my son
be admonished
.... Rehoboam
the son of Solomon
may be intended
for whose sake
more especially
this book
might be written; though it may take in every hearer of this divine preacher
every disciple of this teacher
every subject of his kingdom
as well as every
reader of this book
whom he thus addresses
and for whom he was affectionately
concerned as a father for a son; that they might be enlightened with divine
knowledge
warned of that which is evil
and admonished and advised to that
which is good; "by these" words and writings of his own
and other
wise men; and by these masters of assemblies
who
and their words
are from
the one and chief Shepherd; to these they would do well to take heed
and to
these only or chiefly. It may be rendered
"and what is the more excellent
of these
he admonished"F11ויתר מהמה "potius inquam ex istis"
Junius &
Tremellius; "quod potissimum ex istis"
Gejerus. ; to observe what is
mentioned in Ecclesiastes 12:13
and lies in a few words
"Fear God"
&c. and especially Jesus
Christ
the "Alpha" and "Omega"
the sum and substance of
the whole Bible; of what had been written in Solomon's time
and has been
since: he is the most excellent part of it; or that which concerns him
in his
person
offices
and grace: or thus; "and what is above"
or
"more than these
beware of"F12"Et amplius his
fili
mi
cave"
Mercerus. ; do not trouble thyself with any other writings;
these are sufficient
all that is useful and valuable is to be found in them;
and as for others
if read
read them with care and caution
and only as
serving to explain these
and to promote the same ends and designs
or
otherwise to be rejected;
of making many books there is no end; many books
it seems
were written in Solomon's time; there was the same itch of writing as
now
it may be; but what was written was not to be mentioned with the sacred
writings
were comparatively useless and worthless. Or the sense is
should
Solomon
or any other
write ever so many volumes
it would be quite needless;
and there would be no end of writing
for these would not give satisfaction and
contentment; and which yet was to be had in the word of God; and therefore that
should be closely attended to: though this may be understood
not only of
making or composing books
but of getting them
as Aben Ezra; of purchasing
them
and so making them a man's own. A man may lay out his money
and fill his
library with books
and be very little the better for them; what one writer
affirms
another denies; what one seems to have proved clearly
another rises
up and points out his errors and mistakes; and this occasions replies and
rejoinders
so that there is no end of these things
and scarce any profit by
them; which
without so much trouble
may be found in the writings of wise men
inspired by God
and in which we should rest contented;
and much study is a weariness of the flesh; the study of
languages
and of each of the arts and sciences
and of various subjects in
philosophy and divinity
particularly in writing books on any of these
subjects; which study is as fatiguing to the body
and brings as much weariness
on it
as any manual and mechanic operation; it dries up the moisture of the
body
consumes the spirits
and gradually and insensibly impairs health
and
brings on weakness
as well as weariness. Some render it
"much
reading"
as Jarchi
and so Mr. Broughton; and Aben Ezra observes
that
the word in the Arabic language so signifies: the Arabic word "lahag"
signifies to desire anything greedily
or to be greedily given and addicted to
anythingF13Vid. Castell. Lexic. col. 1874. who gives an instance of
the use of this word in
the following sentence; ולהג
"he that reads with mouth
but his heart is not with it"; and so
Kimchi
in Sepher Shotash
fol. 74. fol. 2. explains the word here
"learning without understanding". ; and so may denote such kind of
reading here
or such a person who is "helluo"
a glutton at books
as Cato is said to be. And now reading books with such eagerness
and with
constancy
is very wearisome
and is to little advantage; whereas reading the
Scripture cheers and refreshes the mind
and is profitable and edifying.
GussetiusF14Ebr. Comment. p. 431. interprets it of much speaking
long orations
which make weary.
Ecclesiastes 12:13 13 Let
us hear the conclusion of the whole matter: Fear God and keep His commandments
For this is man’s all.
YLT 13The end of the whole matter
let us hear: -- `Fear God
and keep His commands
for this [is] the whole of
man.
Let us hear the conclusion of the whole matter
.... Or
"the end"F15סוף דבר הכל "finis verbi
omnis"
Pagninus
Montanus
Mercerus; "finis universi negotii"
Tigurine version
so Vatablus. of it. The sum and substance of it
what it all
tends to and issues in; even the whole of what is contained in this book
and
in all offer divinely inspired writings of Solomon or others; of all that were
now written
or before
or since: this the preacher calls upon himself
as well
as his hearers
to attend unto. Or it may be rendered
"the end of the
whole matter is heard"F16נשמע
"auditus est"
Pagninus
Montanus
Vatablus
Tigurine version
Mercerus. ; here ends this book; and you have heard the whole of what deserves
regard
and it lies in these few words
fear God
and keep his commandments: "the fear of
God" includes the whole of internal religion
or powerful godliness; all
the graces of the Spirit
and the exercise of them; reverence of God
love to
him
faith in him
and in his Son Jesus Christ; hope of eternal life from him;
humility of soul
patience and submission to his will
with every other grace;
so the Heathens call religion "metum Deorum"F17Horat.
Carmin. l. 1. Ode 35. v. 36.
the fear of God: and "keeping of the
commandments"
or obedience to the whole will of God
is the fruit
effect
and evidence of the former; and takes in all the commands of God
moral
and positive
whether under the former or present dispensation; and an
observance of them in faith
from a principle of love
and with a view to the
glory of God;
for this is the whole duty of man; or
"this
is the whole man"F18זה כל האדם "hoc (est) omnis
homo"
Pagninus
Montanus
Vatablus
Mercerus; "omnium hominum
perfectio"
Tigurine version; "hoc est totus homo"
Cocceius;
"this is all the man"
Broughton. ; and makes a man a whole man
perfect
entire
and wanting nothing; whereas
without this
he is nothing
let
him have ever so much of the wisdom
wealth
honour
and profits of this world.
Or
"this is the whole of every man"F19"Hoc est
omnium hominum"
Piscator
Gejerus; "hoc est totum hominis"
Junius
& Tremellius. ; either
as we supply it
the duty
work
and business of
every man
of every son of Adam
be he what he will
high or low
rich or poor
of every age
sex
and condition; or this is the happiness of every man
or
that leads to it; this is the whole of it; this is the "summum
bonum"
or chief happiness of men: LactantiusF20De Fals. Sap.
l. 3
c. 10. says
the "summum bonum" of a man lies in religion only;
it lies in this
and not in any outward thing
as is abundantly proved in this
book: and this should be the concern of everyone
this being the chief end of
man
and what
as Jarchi says
he is born unto; or
as the Targum
such should
be the life of every man. The Masoretes begin this verse with a larger letter
than usual
and repeat it at the end of the book
though not accentuated
to
raise the attention of the readerF21Vid. Buxtorf. Tiberius
c. 14.
p. 38. ; that he may make a particular observation of what is said in it
as
being of the greatest moment and importance.
Ecclesiastes 12:14 14 For
God will bring every work into judgment
Including every secret thing
Whether
good or evil.
YLT 14For every work doth God
bring into judgment
with every hidden thing
whether good or bad.'
For God shall bring every work into judgment
.... Not in
this life
but in the day of the great judgment
as the Targum explains it;
that is
whatever has been done by men
from the beginning of the world
or
will be to the end; all being observed and taken notice of by the omniscient
God
who has registered them in the book of his remembrance
and
being Judge
will be able to bring them all into account at that awful day: which is here
given as a reason why men should fear God
and keep his commandments;
with every secret thing; that has been committed in
secret by men
and is unknown to others
even every secret thought of the
heart; see 1 Corinthians 4:5;
or
"with every secret" or "hidden man"F23על כל נעלם
"super omnem occultum
sc. hominem"
Schmidt. ; whose works are
hidden from men
and are not known to be what
they are
and who thought to
hide themselves from
God; but these
with their works
shall be brought into
open court in judgment;
whether it be good
or whether it be evil: it shall then
be examined according to the rule of the word
and be judged
and declared to
be what it truly is
good or evil; and so be either rewarded in a way of grace
or punished: or
"whether the man
the hidden man
be good or
evil"F24"Sive bonus fuerit
sive malus"
Schmidt.
so Alshech; all mankind
everyone
will he bring into judgment
whether he be
good or evil. This is the last end of all things
and in which every man will
be concerned. This shows
as well as many other things in this book. Solomon's
belief of a future state and judgment; and that there is nothing in it to
encourage the epicure and atheist: which being observed by the ancient Jews
they readily admitted it into the canon of Scripture.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)