Psalms 1

the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. 1-4. (See Introduction, Part I).

the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ec 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher." of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.

To know ... instruction--literally, "for knowing," that is, such is the design of these writings. wisdom--or the use of the best means for the best ends, is generally employed in this book for true piety. instruction--discipline, by which men are trained. to perceive--literally, "for perceiving," the design (as above) understanding--that is, words which enable one to discern good and evil.

The theme proposed of the first part of his discourse. Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (Ex 26:33); "servant of servants" (Ge 9:25). The repetition increases the force. all--Hebrew, "the all"; all without exception, namely, earthly things. vanity--not in themselves, for God maketh nothing in vain (1Ti 4:4, 5), but vain when put in the place of God and made the end, instead of the means (Ps 39:5, 6; 62:9; Mt 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (Ro 8:20).

To receive ... of wisdom--For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of Pr 1:2, and denotes rather discreet counsel. Compare the opposite traits of the fool (Pr 16:22). justice ... equity--all the attributes of one upright in all his relations to God and man.

What profit ... labour--that is, "What profit" as to the chief good (Mt 16:26). Labor is profitable in its proper place (Ge 2:15; 3:19; Pr 14:23). under the sun--that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.

simple--one easily led to good or evil; so the parallel. young man--one inexperienced. subtilty--or prudence (Pr 3:21; 5:21). discretion--literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness by which to escape evil and find good.

earth ... for ever--(Ps 104:5). While the earth remains the same, the generations of men are ever changing; what lasting profit, then, can there be from the toils of one whose sojourn on earth, as an individual, is so brief? The "for ever" is comparative, not absolute (Ps 102:26).

Such writings the wise, who pursue right ends by right means, will value. learning--not the act, but matter of it. wise counsels--or the art and principles of governing.

(Ps 19:5, 6). "Panting" as the Hebrew for "hasteth"; metaphor, from a runner (Ps 19:5, "a strong man") in a "race." It applies rather to the rising sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favor Maurer, "And (that too, returning) to his place, where panting he riseth."

To understand--so as to ... such will be the result. interpretation--(Compare Margin). words of the wise--(Compare Pr 1:2). dark sayings--(Compare Ps 49:4; Joh 16:25; and see Introduction, Part I).

according to his circuits--that is, it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt.

The fear of the Lord--the principle of true piety (compare Pr 2:5; 14:26, 27; Job 28:28; Ps 34:11; 111:10; Ac 9:31). beginning--first part, foundation. fools--the stupid and indifferent to God's character and government; hence the wicked.

By subterraneous cavities, and by evaporation forming rain clouds, the fountains and rivers are supplied from the sea, into which they then flow back. The connection is: Individual men are continually changing, while the succession of the race continues; just as the sun, wind, and rivers are ever shifting about, while the cycle in which they move is invariable; they return to the point whence they set out. Hence is man, as in these objects of nature which are his analogue, with all the seeming changes "there is no new thing" (Ec 1:9).

My son--This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Pr 6:20; Eph 6:2, 3).

Maurer translates, "All words are wearied out," that is, are inadequate, as also, "man cannot express" all the things in the world which undergo this ceaseless, changeless cycle of vicissitudes: "The eye is not satisfied with seeing them," &c. But it is plainly a return to the idea (Ec 1:3) as to man's "labor," which is only wearisome and profitless; "no new" good can accrue from it (Ec 1:9); for as the sun, &c., so man's laborious works move in a changeless cycle. The eye and ear are two of the taskmasters for which man toils. But these are never "satisfied" (Ec 6:7; Pr 27:20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ (Joh 4:13, 14; Re 21:5).

On the figures of Pr 1:9, compare Ge 41:42; So 1:10; 4:9. 10-19. A solemn warning against temptation. entice--literally, "open the way." consent ... not--Sin is in consenting or yielding to temptation, not in being tempted. 11-14. Murder and robbery are given as specific illustrations. lay wait ... lurk privily--express an effort and hope for successful concealment. swallow ... grave--utterly destroy the victim and traces of the crime (Nu 16:33; Ps 55:15). Abundant rewards of villainy are promised as the fruits of this easy and safe course.

Rather, "no new thing at all"; as in Nu 11:6. This is not meant in a general sense; but there is no new source of happiness (the subject in question) which can be devised; the same round of petty pleasures, cares, business, study, wars, &c., being repeated over and over again [Holden].

old time--Hebrew, "ages." which was--The Hebrew plural cannot be joined to the verb singular. Therefore translate: "It hath been in the ages before; certainly it hath been before us" [Holden]. Or, as Maurer: "That which has been (done) before us (in our presence, 1Ch 16:33), has been (done) already in the old times."

The reason why some things are thought "new," which are not really so, is the imperfect record that exists of preceding ages among their successors. those that ... come after--that is, those that live still later than the "things, rather the persons or generations, Ec 1:4, with which this verse is connected, the six intermediate verses being merely illustrations of Ec 1:4 [Weiss], that are to come" (Ec 2:16; 9:5).

Resumption of Ec 1:1, the intermediate verses being the introductory statement of his thesis. Therefore, "the Preacher" (Koheleth) is repeated. was king--instead of "am," because he is about to give the results of his past experience during his long reign. in Jerusalem--specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.

this sore travail--namely, that of "searching out all things done under heaven." Not human wisdom in general, which comes afterwards (Ec 2:12, &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow (Ge 3:19) [Gill]. exercised--that is, disciplined; literally, "that they may thereby chastise, or humble themselves."

The reason is here given why investigation into man's "works" is only "sore travail" (Ec 1:13); namely, because all man's ways are vain (Ec 1:18) and cannot be mended (Ec 1:15). vexation of--"a preying upon" the Spirit--Maurer translates; "the pursuit of wind," as in Ec 5:16; Ho 12:1, "Ephraim feedeth on wind." But old versions support the English Version.

The society of the wicked (way or path) is dangerous. Avoid the beginnings of sin (Pr 4:14; Ps 1:1; 119:101). 17-19. Men warned ought to escape danger as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin (Ps 9:16), and, greedy of gain, succeed in the very schemes which destroy them (1Ti 6:10), not only failing to catch others, but procuring their own destruction. 20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on Pr 8:1). Wisdom--literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare Pr 9:1). streets--or most public places, not secretly.

Investigation (Ec 1:13) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (Ec 7:13). God, the chief good, alone can do this (Isa 40:4; 45:2). wanting--(Da 5:27). numbered--so as to make a complete number; so equivalent to "supplied" [Maurer]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the investigator's labor, are not partial, but total.

communed with ... heart--(Ge 24:45). come to great estate--Rather, "I have magnified and gotten" (literally, "added," increased), &c. all ... before me in Jerusalem--namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," (Lu 13:34), and "Wisdom" incarnate (Mt 11:19; 12:42). had ... experience--literally, "had seen" (Jer 2:31). Contrast with this glorying in worldly wisdom (Jer 9:23, 24).

wisdom ... madness--that is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance"; Ec 2:12; 7:25, &c., support English Version rather than Dathe, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called (1Ti 6:20), "craft" (Da 8:25).

wisdom ... knowledge--not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways (Ec 1:13, 17), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are (Ec 1:15; 12:12).

The publicity further indicated by terms designating places of most common resort.

simple ones--(Compare Pr 1:4). simplicity--implying ignorance. scorners--(Ps 1:1)--who despise, as well as reject, truth. fools--Though a different word is used from that of Pr 1:7, yet it is of the same meaning.

reproof--implying conviction deserving it (compare Joh 16:8, Margin). pour out--abundantly impart. my spirit--whether of wisdom personified, or of Christ, a divine agent.

stretched ... hand--Earnestness, especially in beseeching, is denoted by the figure (compare Job 11:13; Ps 68:31; 88:9).

set at naught--rejected as of no value. would none of--literally, "were not willing or inclined to it."

In their extreme distress He will not only refuse help, but aggravate it by derision.

fear--the object of it. desolation--literally, "a tumultuous noise," denoting their utter confusion. destruction--or calamity (Pr 1:26) compared to a whirlwind, as to fatal rapidity. distress--(Ps 4:1; 44:11). anguish--a state of inextricable oppression, the deepest despair.

Now no prayers or most diligent seeking will avail (Pr 8:17).

The sinner's infatuated rejection brings his ruin.

fruit ... way--result of conduct (Isa 3:10; Eze 11:21; Ro 6:21; Ga 6:7, 8). be filled--even to repletion (Ps 123:4).

turning away--that is, from the call of Pr 1:23. simple--as in Pr 1:22. prosperity--quiet, implying indifference.

dwell safely--literally, "in confidence" (De 12:10). be quiet--or at ease, in real prosperity. from fear--without fear.

To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.

The ungodly are the reverse of the righteous, both in character and condition. The ungodly are not so, ver. 4; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God; they bring forth no fruit but what is evil. The righteous are like useful, fruitful trees: the ungodly are like the chaff which the wind drives away: the dust which the owner of the floor desires to have driven away, as not being of any use. They are of no worth in God's account, how highly soever they may value themselves. They are easily driven to and fro by every wind of temptation. The chaff may be, for a while, among the wheat, but He is coming, whose fan is in his hand, and who will thoroughly purge his floor. Those that, by their own sin and folly, make themselves as chaff, will be found so before the whirlwind and fire of Divine wrath. The doom of the ungodly is fixed, but whenever the sinner becomes sensible of this guilt and misery, he may be admitted into the company of the righteous by Christ the living way, and become in Christ a new creature. He has new desires, new pleasures, hopes, fears, sorrows, companions, and employments. His thoughts, words, and actions are changed. He enters on a new state, and bears a new character. Behold, all things are become new by Divine grace, which changes his soul into the image of the Redeemer. How different the character and end of the ungodly!