Ecclesiastes 1-4

Much is to be learned by comparing one part of Scripture with another. We here behold Solomon returning from the broken and empty cisterns of the world, to the Fountain of living water; recording his own folly and shame, the bitterness of his disappointment, and the lessons he had learned. Those that have taken warning to turn and live, should warn others not to go on and die. He does not merely say all things are vain, but that they are vanity. VANITY OF VANITIES, ALL IS VANITY. This is the text of the preacher's sermon, of which in this book he never loses sight. If this world, in its present state, were all, it would not be worth living for; and the wealth and pleasure of this world, if we had ever so much, are not enough to make us happy. What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires; will not atone for the sins of the soul, nor hinder the loss of it: what profit will the wealth of the world be to the soul in death, in judgment, or in the everlasting state?

Solomon shows that all human things are vain. (Eccl. 1:1-3) Man's toil and want of satisfaction. (Eccl. 1:4-8) There is nothing new. (Eccl. 1:9-11) The vexation in pursuit of knowledge. (Eccl. 1:12-18)

All things change, and never rest. Man, after all his labour, is no nearer finding rest than the sun, the wind, or the current of the river. His soul will find no rest, if he has it not from God. The senses are soon tired, yet still craving what is untried.

Men's hearts and their corruptions are the same now as in former times; their desires, and pursuits, and complaints, still the same. This should take us from expecting happiness in the creature, and quicken us to seek eternal blessings. How many things and persons in Solomon's day were thought very great, yet there is no remembrance of them now!

Solomon tried all things, and found them vanity. He found his searches after knowledge weariness, not only to the flesh, but to the mind. The more he saw of the works done under the sun, the more he saw their vanity; and the sight often vexed his spirit. He could neither gain that satisfaction to himself, nor do that good to others, which he expected. Even the pursuit of knowledge and wisdom discovered man's wickedness and misery; so that the more he knew, the more he saw cause to lament and mourn. Let us learn to hate and fear sin, the cause of all this vanity and misery; to value Christ; to seek rest in the knowledge, love, and service of the Saviour.

Solomon soon found mirth and pleasure to be vanity. What does noisy, flashy mirth towards making a man happy? The manifold devices of men's hearts, to get satisfaction from the world, and their changing from one thing to another, are like the restlessness of a man in a fever. Perceiving it was folly to give himself to wine, he next tried the costly amusements of princes. The poor, when they read such a description, are ready to feel discontent. But the remedy against all such feelings is in the estimate of it all by the owner himself. All was vanity and vexation of spirit: and the same things would yield the same result to us, as to Solomon. Having food and raiment, let us therewith be content. His wisdom remained with him; a strong understanding, with great human knowledge. But every earthly pleasure, when unconnected with better blessings, leaves the mind as eager and unsatisfied as before. Happiness arises not from the situation in which we are placed. It is only through Jesus Christ that final blessedness can be attained.

The vanity and vexation of mirth, sensual pleasure, riches, and pomp. (Eccl. 2:1-11) Human wisdom insufficient. (Eccl. 2:12-17) This world to be used according to the will of God. (Eccl. 2:18-26)

Solomon found that knowledge and prudence were preferable to ignorance and folly, though human wisdom and knowledge will not make a man happy. The most learned of men, who dies a stranger to Christ Jesus, will perish equally with the most ignorant; and what good can commendations on earth do to the body in the grave, or the soul in hell? And the spirits of just men made perfect cannot want them. So that if this were all, we might be led to hate our life, as it is all vanity and vexation of spirit.

Our hearts are very loth to quit their expectations of great things from the creature; but Solomon came to this at length. The world is a vale of tears, even to those that have much of it. See what fools they are, who make themselves drudges to the world, which affords a man nothing better than subsistence for the body. And the utmost he can attain in this respect is to allow himself a sober, cheerful use thereof, according to his rank and condition. But we must enjoy good in our labour; we must use those things to make us diligent and cheerful in worldly business. And this is the gift of God. Riches are a blessing or a curse to a man, according as he has, or has not, a heart to make a good use of them. To those that are accepted of the Lord, he gives joy and satisfaction in the knowledge and love of him. But to the sinner he allots labour, sorrow, vanity, and vexation, in seeking a worldly portion, which yet afterwards comes into better hands. Let the sinner seriously consider his latter end. To seek a lasting portion in the love of Christ and the blessings it bestows, is the only way to true and satisfying enjoyment even of this present world.

To expect unchanging happiness in a changing world, must end in disappointment. To bring ourselves to our state in life, is our duty and wisdom in this world. God's whole plan for the government of the world will be found altogether wise, just, and good. Then let us seize the favourable opportunity for every good purpose and work. The time to die is fast approaching. Thus labour and sorrow fill the world. This is given us, that we may always have something to do; none were sent into the world to be idle.

The changes of human affairs. (Eccl. 3:1-10) The Divine counsels unchangeable. (Eccl. 3:11-15) The vanity of worldly power. (Eccl. 3:16-22)

Every thing is as God made it; not as it appears to us. We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, that we have neither time nor spirit to see God's hand in them. The world has not only gained possession of the heart, but has formed thoughts against the beauty of God's works. We mistake if we think we were born for ourselves; no, it is our business to do good in this life, which is short and uncertain; we have but little time to be doing good, therefore we should redeem time. Satisfaction with Divine Providence, is having faith that all things work together for good to them that love him. God doeth all, that men should fear before him. The world, as it has been, is, and will be. There has no change befallen us, nor has any temptation by it taken us, but such as is common to men.

Without the fear of the Lord, man is but vanity; set that aside, and judges will not use their power well. And there is another Judge that stands before the door. With God there is a time for the redressing of grievances, though as yet we see it not. Solomon seems to express his wish that men might perceive, that by choosing this world as their portion, they brought themselves to a level with the beasts, without being free, as they are, from present vexations and a future account. Both return to the dust from whence they were taken. What little reason have we to be proud of our bodies, or bodily accomplishments! But as none can fully comprehend, so few consider properly, the difference between the rational soul of man, and the spirit or life of the beast. The spirit of man goes upward, to be judged, and is then fixed in an unchangeable state of happiness or misery. It is as certain that the spirit of the beast goes downward to the earth; it perishes at death. Surely their case is lamentable, the height of whose hopes and wishes is, that they may die like beasts. Let our inquiry be, how an eternity of existence may be to us an eternity of enjoyment? To answer this, is the grand design of revelation. Jesus is revealed as the Son of God, and the Hope of sinners.

It grieved Solomon to see might prevail against right. Wherever we turn, we see melancholy proofs of the wickedness and misery of mankind, who try to create trouble to themselves and to each other. Being thus hardly used, men are tempted to hate and despise life. But a good man, though badly off while in this world, cannot have cause to wish he had never been born, since he is glorifying the Lord, even in the fires, and will be happy at last, for ever happy. Ungodly men have most cause to wish the continuance of life with all its vexations, as a far more miserable condition awaits them if they die in their sins. If human and worldly things were our chief good, not to exist would be preferable to life, considering the various oppressions here below.

Miseries from oppression. (Eccl. 4:1-3) troubles from envy. (Eccl. 4:4-6) The folly of covetousness. (Eccl. 4:7,8) The advantages of mutual assistance. (Eccl. 4:9-12) the changes of royalty. (Eccl. 4:13-16)

Solomon notices the sources of trouble peculiar to well-doers, and includes all who labour with diligence, and whose efforts are crowned with success. They often become great and prosperous, but this excites envy and opposition. Others, seeing the vexations of an active course, foolishly expect more satisfaction in sloth and idleness. But idleness is a sin that is its own punishment. Let us by honest industry lay hold on the handful, that we may not want necessaries, but not grasp at both hands full, which would only create vexation of spirit. Moderate pains and gains do best.

Frequently, the more men have, the more they would have; and on this they are so intent, that they get no enjoyment from what they have. Selfishness is the cause of this evil. A selfish man cares for nobody; there is none to take care of but himself, yet he will scarcely allow necessary rest to himself, and the people he employs. He never thinks he has enough. He has enough for his calling, for his family, but he has not enough for his eyes. Many are so set upon the world, that in pursuit of it they bereave themselves, not only of the favour of God and eternal life, but of the pleasures of this life. The distant relations or strangers who inherit such a man's wealth, never thank him. Covetousness gathers strength by time and habit; men tottering on the brink of the grave, grow more grasping and griping. Alas, and how often do we see men professing to be followers of Him, who, "though he was rich, for our sakes became poor," anxiously scraping money together and holding it fast, excusing themselves by common-place talking about the necessity of care, and the danger of extravagance!

Surely he has more satisfaction in life, who labours hard to maintain those he loves, than the miser has in his toil. In all things union tends to success and safety, but above all, the union of Christians. They assist each other by encouragement, or friendly reproof. They warm each other's hearts while they converse together of the love of Christ, or join in singing his praises. Then let us improve our opportunities of Christian fellowship. In these things all is not vanity, though there will be some alloy as long as we are under the sun. Where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them; then there is a threefold cord.

People are never long easy and satisfied; they are fond of changes. This is no new thing. Princes see themselves slighted by those they have studied to oblige; this is vanity and vexation of spirit. But the willing servants of the Lord Jesus, our King, rejoice in him alone, and they will love Him more and more to all eternity.

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.

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).

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.

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).

(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."

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.

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).

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).

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.

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).

I said ... heart--(Lu 12:19). thee--my heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Isa 50:11).

laughter--including prosperity, and joy in general (Job 8:21). mad--that is, when made the chief good; it is harmless in its proper place. What doeth it?--Of what avail is it in giving solid good? (Ec 7:6; Pr 14:13). 3-11. Illustration more at large of Ec 2:1, 2. I sought--I resolved, after search into many plans. give myself unto wine--literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Ro 6:16, 19; 1Co 12:2); or, one "allured" (2Pe 2:18, 19). yet acquainting ... wisdom--literally, "and my heart (still) was behaving, or guiding itself," with wisdom [Gesenius]. Maurer translates: "was weary of (worldly) wisdom." But the end of Ec 2:9 confirms English Version. folly--namely, pleasures of the flesh, termed "mad," Ec 2:2. all the days, &c.--(See Margin and Ec 6:12; Job 15:20).

(1Ki 7:1-8; 9:1, 19; 10:18, &c.). vineyards--(So 8:11).

gardens--Hebrew, "paradises," a foreign word; Sanskrit, "a place enclosed with a wall"; Armenian and Arabic, "a pleasure ground with flowers and shrubs near the king's house, or castle." An earthly paradise can never make up for the want of the heavenly (Re 2:7).

pools--artificial, for irrigating the soil (Ge 2:10; Ne 2:14; Isa 1:30). Three such reservoirs are still found, called Solomon's cisterns, a mile and a half from Jerusalem. wood that bringeth forth--rather, "the grove that flourisheth with trees" [Lowth].

born in my house--These were esteemed more trustworthy servants than those bought (Ge 14:14; 15:2, 3; 17:12, 13, 27; Jer 2:14), called "songs of one's handmaid" (Ex 23:12; compare Ge 12:16; Job 1:3).

(1Ki 10:27; 2Ch 1:15; 9:20). peculiar treasure of kings and ... provinces--contributed by them, as tributary to him (1Ki 4:21, 24); a poor substitute for the wisdom whose "gain is better than fine gold" (Pr 3:14, 15). singers--so David (2Sa 19:35). musical instruments ... of all sorts--introduced at banquets (Isa 5:12; Am 6:5, 6); rather, "a princess and princesses," from an Arabic root. One regular wife, or queen (Es 1:9); Pharaoh's daughter (1Ki 3:1); other secondary wives, "princesses," distinct from the "concubines" (1Ki 11:3; Ps 45:10; So 6:8) [Weiss, Gesenius]. Had these been omitted, the enumeration would be incomplete.

great--opulent (Ge 24:35; Job 1:3; see 1Ki 10:23). remained--(Ec 2:3).

my labour--in procuring pleasures. this--evanescent "joy" was my only "portion out of all my labor" (Ec 3:22; 5:18; 9:9; 1Ki 10:5).

But all these I felt were only "vanity," and of "no profit" as to the chief good. "Wisdom" (worldly common sense, sagacity), which still "remained with me" (Ec 2:9), showed me that these could not give solid happiness.

He had tried (worldly) wisdom (Ec 1:12-18) and folly (foolish pleasure) (Ec 2:1-11); he now compares them (Ec 2:12) and finds that while (worldly) wisdom excelleth folly (Ec 2:13, 14), yet the one event, death, befalls both (Ec 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Ec 2:18, 19, 21); therefore all his labor is vanity (Ec 2:22, 23). what can the man do ... already done--(Ec 1:9). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wisdom and madness." Holden, with less ellipsis, translates, "What, O man, shall come after the king?" &c. Better, Grotius, "What man can come after (compete with) the king in the things which are done?" None ever can have the same means of testing what all earthly things can do towards satisfying the soul; namely, worldly wisdom, science, riches, power, longevity, all combined.

(Pr 17:24). The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).

why was I--so anxious to become, &c. (2Ch 1:10). Then--Since such is the case. this--namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (Job 28:28; Jer 8:9).

remembrance--a great aim of the worldly (Ge 11:4). The righteous alone attain it (Ps 112:6; Pr 10:7). for ever--no perpetual memorial. that which now is--Maurer, "In the days to come all things shall be now long ago forgotten."

Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (Ho 2:6, 7; Lu 15:17, 18). grievous unto me--(Job 10:1).

One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfishness is mostly at the root of worldly parents' alleged providence for their children. But now the remembrance of how he himself, the piously reared child of David, had disregarded his father's dying charge (1Ch 28:9), suggested the sad misgivings as to what Rehoboam, his son by an idolatrous Ammonitess, Naamah, should prove to be; a foreboding too fully realized (1Ki 12:1-18; 14:21-31).

I gave up as desperate all hope of solid fruit from my labor.

Suppose "there is a man," &c. equity--rather "with success," as the Hebrew is rendered (Ec 11:6), "prosper," though Margin gives "right" [Holden and Maurer]. evil--not in itself, for this is the ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly.

Same sentiment as in Ec 2:21, interrogatively.

The only fruit he has is, not only sorrows in his days, but all his days are sorrows, and his travail (not only has griefs connected with it, but is itself), grief.

English Version gives a seemingly Epicurean sense, contrary to the general scope. The Hebrew, literally is, "It is not good for man that he should eat," &c., "and should make his soul see good" (or "show his soul, that is, himself, happy"), &c. [Weiss]. According to Holden and Weiss, Ec 3:12, 22 differ from this verse in the text and meaning; here he means, "It is not good that a man should feast himself, and falsely make as though his soul were happy"; he thus refers to a false pretending of happiness acquired by and for one's self; in Ec 3:12, 22; 5:18, 19, to real seeing, or finding pleasure when God gives it. There it is said to be good for a man to enjoy with satisfaction and thankfulness the blessings which God gives; here it is said not to be good to take an unreal pleasure to one's self by feasting, &c. This also I saw--I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [Weiss] (Ps 4:6; Isa 57:19-21). Or as Holden, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good).

hasten--after indulgences (Pr 7:23; 19:2), eagerly pursue such enjoyments. None can compete with me in this. If I, then, with all my opportunities of enjoyment, failed utterly to obtain solid pleasure of my own making, apart from God, who else can? God mercifully spares His children the sad experiment which Solomon made, by denying them the goods which they often desire. He gives them the fruits of Solomon's experience, without their paying the dear price at which Solomon bought it.

True, literally, in the Jewish theocracy; and in some measure in all ages (Job 27:16, 17; Pr 13:22; 28:8). Though the retribution be not so visible and immediate now as then, it is no less real. Happiness even here is more truly the portion of the godly (Ps 84:11; Mt 5:5; Mr 10:29, 30; Ro 8:28; 1Ti 4:8). that he--the sinner may give--that is, unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (2Ch 1:11, 12). The backsliding Solomon had no happiness when he sought it in them apart from God; and the riches which he heaped up became the prey of Shishak (2Ch 12:9).

Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (Ec 1:5-7). purpose--as there is a fixed "season" in God's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," Ec 3:2), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but approves of, the use of earthly blessings (Ec 3:12); it is the abuse that He condemns, the making them the chief end (1Co 7:31). The earth, without human desires, love, taste, joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of them, as of a flood, need control. Reason and revelation are given to control them.

time to die--(Ps 31:15; Heb 9:27). plant--A man can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his "birth" and "death." To try to "plant" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they be in order and season. Gill takes it, not so well, figuratively (Jer 18:7, 9; Am 9:15; Mt 15:13).

time to kill--namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder. to heal--God has His times for "healing" (literally, Isa 38:5, 21; figuratively, De 32:39; Ho 6:1; spiritually, Ps 147:3; Isa 57:19). To heal spiritually, before the sinner feels his wound, would be "out of time," and so injurious. time to break down--cities, as Jerusalem, by Nebuchadnezzar. build up--as Jerusalem, in the time of Zerubbabel; spiritually (Am 9:11), "the set time" (Ps 102:13-16).

mourn--namely, for the dead (Ge 23:2). dance--as David before the ark (2Sa 6:12-14; Ps 30:11); spiritually (Mt 9:15; Lu 6:21; 15:25). The Pharisees, by requiring sadness out of time, erred seriously.

cast away stones--as out of a garden or vineyard (Isa 5:2). gather--for building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building (Eph 2:19, 20), and children of Abraham (Mt 3:9); so the restored Jews hereafter (Ps 102:13, 14; Zec 9:16). refrain ... embracing--(Joe 2:16; 1Co 7:5, 6).

time to get--for example, to gain honestly a livelihood (Eph 4:23). lose--When God wills losses to us, then is our time to be content. keep--not to give to the idle beggar (2Th 3:10). cast away--in charity (Pr 11:24); or to part with the dearest object, rather than the soul (Mr 9:43). To be careful is right in its place, but not when it comes between us and Jesus Christ (Lu 10:40-42).

rend--garments, in mourning (Joe 2:13); figuratively, nations, as Israel from Judah, already foretold, in Solomon's time (1Ki 11:30, 31), to be "sewed" together hereafter (Eze 37:15, 22). silence--(Am 5:13), in a national calamity, or that of a friend (Job 2:13); also not to murmur under God's visitation (Le 10:3; Ps 39:1, 2, 9).

hate--for example, sin, lusts (Lu 14:26); that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God. a time of war ... peace--(Lu 14:31).

But these earthly pursuits, while lawful in their season, are "unprofitable" when made by man, what God never intended them to be, the chief good. Solomon had tried to create an artificial forced joy, at times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment. "A time to plant" (Ec 3:2) refers to his planting (Ec 2:5); "laugh" (Ec 3:4), to Ec 2:1, 2; "his mirth," "laughter"; "build up," "gather stones" (Ec 3:3, 5), to his "building" (Ec 2:4); "embrace," "love," to his "princess" (see on Ec 2:8); "get" (perhaps also "gather," Ec 3:5, 6), to his "gathering" (Ec 2:8). All these were of "no profit," because not in God's time and order of bestowing happiness.

(See on Ec 1:13).

his time--that is, in its proper season (Ps 1:3), opposed to worldlings putting earthly pursuits out of their proper time and place (see on Ec 3:9). set the world in their heart--given them capacities to understand the world of nature as reflecting God's wisdom in its beautiful order and times (Ro 1:19, 20). "Everything" answers to "world," in the parallelism. so that--that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (Ec 8:17; Job 26:14; Ro 11:33; Re 15:4). Parkhurst, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a secret," so man's mental dimness of sight as to the full mystery of God's works. So Holden and Weiss. This incapacity for "finding out" (comprehending) God's work is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.

in them--in God's works (Ec 3:11), as far as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gifts, and "do good" with them to himself and to others. This is never out of season (Ga 6:9, 10). Not sensual joy and self-indulgence (Php 4:4; Jas 4:16, 17).

Literally, "And also as to every man who eats ... this is the gift of God" (Ec 3:22; 5:18). When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (Ac 2:46; 1Co 10:31; 1Ti 4:3, 4).

(1Sa 3:12; 2Sa 23:5; Ps 89:34; Mt 24:35; Jas 1:17). for ever--as opposed to man's perishing labors (Ec 2:15-18). any thing taken from it--opposed to man's "crooked and wanting" works (Ec 1:15; 7:13). The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its proper season (Ec 3:12, 13), not setting aside God's order, but observing deep reverence towards God; for the mysteriousness and unchangeableness of God's purposes are designed to lead "man to fear before Him." Man knows not the event of each act: otherwise he would think himself independent of God.

Resumption of Ec 1:9. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (Ec 3:14), and returns in a fixed cycle. requireth that ... past--After many changes, God's law requires the return of the same cycle of events, as in the past, literally, "that which is driven on." The Septuagint and Syriac translate: "God requireth (that is, avengeth) the persecuted man"; a transition to Ec 3:16, 17. The parallel clauses of the verse support English Version.

Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be; namely, "the place of judgment" (Jer 12:1)?

Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (Ec 3:11; Ps 97:2). If judgment instantly followed every sin, there would be no scope for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious. there--(Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Ec 3:16): so "from thence" (Ge 49:24).

estate--The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts. sons of men--rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Ps 49:12, 20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Da 4:27).

Literally, "For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (Ec 8:11; Ps 55:19; 2Pe 3:3,4). They are "brute beasts," morally (Ec 3:18; Jude 10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in Ec 3:21. If Ec 3:19, 20 be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But Ec 3:21 points out the vast difference between them in respect to the future destiny; also (Ec 3:17) beasts have no "judgment" to come. breath--vitality.

Who knoweth--Not doubt of the destination of man's spirit (Ec 12:7); but "how few, by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast" (Isa 53:1). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [Weiss].

(Compare Ec 3:12; 5:18). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (Ec 11:9); not as the anxious money-seeker (Ec 2:23; 5:10-17). his portion--in the present life. If it were made his main portion, it would be "vanity" (Ec 2:1; Lu 16:25). for who, &c.--Our ignorance as to the future, which is God's "time" (Ec 3:11), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (Mt 6:20, 25, 31-34).

returned--namely, to the thought set forth (Ec 3:16; Job 35:9). power--Maurer, not so well, "violence." no comforter--twice said to express continued suffering without any to give comfort (Isa 53:7).

A profane sentiment if severed from its connection; but just in its bearing on Solomon's scope. If religion were not taken into account (Ec 3:17, 19), to die as soon as possible would be desirable, so as not to suffer or witness "oppressions"; and still more so, not to be born at all (Ec 7:1). Job (Job 3:12; 21:7), David (Ps 73:3, &c.), Jeremiah (Jer 12:1), Habakkuk (Hab 1:13), all passed through the same perplexity, until they went into the sanctuary, and looked beyond the present to the "judgment" (Ps 73:17; Hab 2:20; 3:17, 18). Then they saw the need of delay, before completely punishing the wicked, to give space for repentance, or else for accumulation of wrath (Ro 2:15); and before completely rewarding the godly, to give room for faith and perseverance in tribulation (Ps 92:7-12). Earnests, however, are often even now given, by partial judgments of the future, to assure us, in spite of difficulties, that God governs the earth.

not seen--nor experienced.

right--rather, "prosperous" (see on Ec 2:21). Prosperity, which men so much covet, is the very source of provoking oppression (Ec 4:1) and "envy," so far is it from constituting the chief good.

Still the fool (the wicked oppressor) is not to be envied even in this life, who "folds his hands together" in idleness (Pr 6:10; 24:33), living on the means he wrongfully wrests from others; for such a one eateth his own flesh--that is, is a self-tormentor, never satisfied, his spirit preying on itself (Isa 9:20; 49:26).

Hebrew; "One open hand (palm) full of quietness, than both closed hands full of travail." "Quietness" (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh" (Ec 4:5), also opposed to anxious labor to gain (Ec 4:8; Pr 15:16, 17; 16:8).

A vanity described in Ec 4:8.

not a second--no partner. child--"son or brother," put for any heir (De 25:5-10). eye--(Ec 1:8). The miser would not be able to give an account of his infatuation.

Two--opposed to "one" (Ec 4:8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (Ge 2:18). reward--Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.

if they fall--if the one or other fall, as may happen to both, namely, into any distress of body, mind, or soul.

(See on 1Ki 1:1). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (Lu 24:32; Ac 28:15).

one--enemy. threefold cord--proverbial for a combination of many--for example, husband, wife, and children (Pr 11:14); so Christians (Lu 10:1; Col 2:2, 19). Untwist the cord, and the separate threads are easily "broken."

The "threefold cord" [Ec 4:12] of social ties suggests the subject of civil government. In this case too, he concludes that kingly power confers no lasting happiness. The "wise" child, though a supposed case of Solomon, answers, in the event foreseen by the Holy Ghost, to Jeroboam, then a poor but valiant youth, once a "servant" of Solomon, and (1Ki 11:26-40) appointed by God through the prophet Ahijah to be heir of the kingdom of the ten tribes about to be rent from Rehoboam. The "old and foolish king" answers to Solomon himself, who had lost his wisdom, when, in defiance of two warnings of God (1Ki 3:14; 9:2-9), he forsook God. will no more be admonished--knows not yet how to take warning (see Margin) God had by Ahijah already intimated the judgment coming on Solomon (1Ki 11:11-13).

out of prison--Solomon uses this phrase of a supposed case; for example, Joseph raised from a dungeon to be lord of Egypt. His words are at the same time so framed by the Holy Ghost that they answer virtually to Jeroboam, who fled to escape a "prison" and death from Solomon, to Shishak of Egypt (1Ki 11:40). This unconscious presaging of his own doom, and that of Rehoboam, constitutes the irony. David's elevation from poverty and exile, under Saul (which may have been before Solomon's mind), had so far their counterpart in that of Jeroboam. whereas ... becometh poor--rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).

"I considered all the living," the present generation, in relation to ("with") the "second youth" (the "legitimate successor" of the "old king," as opposed to the "poor youth," the one first spoken of, about to be raised from poverty to a throne), that is, Rehoboam. in his stead--the old king's.

Notwithstanding their now worshipping the rising sun, the heir-apparent, I reflected that "there were no bounds, no stability (2Sa 15:6; 20:1), no check on the love of innovation, of all that have been before them," that is, the past generation; so also they that come after--that is, the next generation, shall not rejoice in him--namely, Rehoboam. The parallel, "shall not rejoice," fixes the sense of "no bounds," no permanent adherence, though now men rejoice in him.