The Ultimate Commentary On Ecclesiastes E-Book

Charles H. Spurgeon

• Herausgeber: David Turner
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Beschreibung

We are to read the Bible in order to understand God’s message to us. He speaks to us in plain language but there are times we need a helping hand in what we read. Commentaries are not just for preachers or seminary students. They are for us all. The Ultimate Commentary Collection is designed to bring you a variety of thoughts and insights from theologians of high renown and reputation. Their study of the Bible is of great help to us. We are presenting to you the studies and thoughts of 6 of the Church’s greatest minds: Albert Barnes – John Calvin – Adam Clarke – Matthew Henry – Charles H. Spurgeon – John Wesley. Their commentaries will help you understand, enjoy and apply what God’s word says to you. In addition to these commentaries you will also find all of Spurgeon’s sermons on this particular book of the Bible. This volume is The Ultimate Commentary On Ecclesiastes.  

Leseprobe

CHAPTER ONE

Ecclesiastes

Ecclesiastes Contents

ECCLESIASTES CONTENTS

Chapter Two - Albert Barnes

Chapter Three - Adam Clarke

Chapter Four - Matthew Henry

Charles H. Spurgeon

Chapter Five - Sermons Of Spurgeon

Chapter Six - John Wesley

Ecclesiastes Contents

Bible Study Guide

Other Publications

Main Contents

CHAPTER TWO

Albert Barnes

Ecclesiastes Contents

ECCLESIASTES CONTENTS

Ecclesiastes Introduction

Ecclesiastes Chapter 1

Ecclesiastes Chapter 2

Ecclesiastes Chapter 3

Ecclesiastes Chapter 4

Ecclesiastes Chapter 5

Ecclesiastes Chapter 6

Ecclesiastes Chapter 7

Ecclesiastes Chapter 8

Ecclesiastes Chapter 9

Ecclesiastes Chapter 10

Ecclesiastes Chapter 11

Ecclesiastes Chapter 12

Ecclesiastes Contents

Bible Study Guide

Other Publications

Main Contents

Ecclesiastes Introduction

ECCLESIASTES INTRODUCTION

Introduction to Ecclesiastes

I. This book is placed, in the most ancient Jewish and Christian lists, between the other two books (Proverbs and the Song of Songs) attributed to Solomon, and the constant tradition of the Jewish and Christian congregations has handed down Solomon as the author without question.

Some modern critics have indeed alleged that Solomon could not have written it: (a) because the language is such as no Jew in his age could have used; (b) because the language differs from that of Proverbs and the Song of Songs; and (c) because the historical allusions in the book do not agree with the period and the circumstances of Solomon.

(a) In answer to this, it would appear that every word quoted from Ecclesiastes as impossible to be used before the captivity has been shown either:

(1) to be used in books written, as is generally believed, before the captivity; or

(2) to be formed from words, and by a grammatical process, in use before the captivity; or

(3) to be represented in such books by a derivative; or

(4) to be undoubtedly common to other Semitic dialects besides Chaldee, and therefore, presumably, to Hebrew before the captivity, although not found in extant writings of earlier date than Ecclesiastes.

The allegation, therefore, that the language of this book shows distinct traces of the Chaldean invasion, of the Babylonian captivity, or of any later event which affected the Hebrew tongue, may be considered sufficiently answered.

(b) The dissimilarity in style and diction between this book and Proverbs or the Song of Songs is admitted; but it has been accounted for to some extent, first, by the difference of subject. Abstract ideas may be expressed up to a certain point by words which originally denoted something else: but philosophic thought such as distinguishes this book from the other two, gradually forms its own terminology. Next, it is argued, that there was an interval of many years between the composition of the two former books and of this; and that in that time there was a natural change in the temperament, views, and style of the writer; a change which may be traced partly to Solomon‘s familiarity with foreign women sprung from various Semitic races, partly also to his extensive negotiations and personal contact with the representatives of other nations, some of whom were not of Semitic origin 1 Kings 10:22.

Lastly, to balance the differences, it is to be noted that there are some characteristic resemblances between these books. It is reasonable to regard these as an indication of a common origin.

(c) It is alleged that the particular mention of Jerusalem Ecclesiastes 1:1, Ecclesiastes 1:12 as the seat of Solomon‘s reign, implies that the book was written at a time when there was more than one seat of kingly authority in Israel, i. e. after the separation of the ten tribes and the erection of another capital, Samaria. The answer is that there is an obvious fitness in the specific mention of Jerusalem previous to the account of Solomon‘s labors in Ecclesiastes 1:12, implies that, at the time when these words were written, Solomon was no longer king, and that, consequently, the passage must have been written by someone who was impersonating him after his death. But, in Hebrew, the preterite is used with strict grammatical propriety in describing a past. It does not prevent critics, after taking all the facts into account, from considering the whole of these books as the work of the same author. which extends into the present. Solomon is as a speaker who views the action or state expressed by the verb as then first about coming to pass, in progress, or perhaps occurring at the instant. The phrase therefore, would be both grammatically correct, if used by Solomon before the close of his reign, and a natural expression of his feelings in his old age.

It is argued that such a state of violence, popular oppression, and despotic rule, as that which is instanced in Ecclesiastes 4:1 did not exist in Palestine in the peaceful reign of Solomon. This allegation has no foundation in fact. The significant statements of historians (e. g. 1 Kings 12:4 and 2 Chronicles 2:17-18; 2 Chronicles 8:7-9) and the numerous unmistakeable allusions in the Book of Proverbs (e. g. Proverbs 1:10-13; Proverbs 6:16-19; Proverbs 11:26; Proverbs 14:20; Proverbs 22:22-23; Proverbs 24:21; Proverbs 25:5; Proverbs 28:2, Proverbs 28:16) agree with the descriptions in Ecclesiastes in showing that the kingdom of Israel, even in its most prosperous days, afforded grievous instances of the common evils of Asiatic despotism.

It is stated that such passages as Ecclesiastes 12:7, Ecclesiastes 12:14 show a knowledge of revealed truth beyond what was given prior to the captivity. But if the exact words of Ecclesiastes are compared with the obscure intimations given by Moses on the one hand, and with the later utterances of Daniel on the other, this book appears to hold a middle place. It tallies very closely with some of the Psalms which were probably written about the age of Solomon. After all, does not the argument (mentioned above) proceed on an assumption that we are more competent than we really are to find out the ways of the Author of Revelation? Are we qualified to decide positively that so much, as is recorded on those subjects in Ecclesiastes came out of its proper season if it was given to Solomon?

On the whole, therefore, it seems the most reasonable course to accept as a simple statement of fact the words with which Ecclesiastes begins; and, in accordance with the voice of the church from the beginning, to regard solomon as the author of this book.

II. What was the object of the writer in composing this book?

The method of Greek philosophy and its principles - Epicurean, Stoic, and Cynic - have been attributed to the author of Ecclesiastes; but on no better ground than might be found in the writings of any thoughtful and sensitive man who has felt, contemplated, and described the perplexities of human life.

The author was evidently a man of profound faith in God, of large and varied personal experience, of acute observation of people and things, and of deep sensibility. He was probably first moved to write by a mind that was painfully full of the disappointing nature of all things viewed apart from God. Next, he was moved by a deep sympathy with fellow human beings who were touched by the same natural feelings as himself, and suffering like him, though each in their various ways; and thirdly, he was moved by the evident desire to lead other men, and especially young men, out of the temptations which he had felt, and out of the perplexities which once entangled and staggered him. Whether his heart was chilled by old age or by the cold shadow of some former eclipse of faith can only be conjectured; but there is in Ecclesiastes an absence of that fervor of zeal for the glory of God which glows in other books, and which we are justified in regarding as a feature of Solomon‘s character in his early days. His immediate object would seem then to be to relieve his mind by pouring out the results of his own life, to comfort those who bore the same burden of humanity, and to lift up those who were naturally feeble or depressed by circumstances and to lead them in the way of God‘s commandments.

As regards a plan, the writer of the book evidently regarded it as complete in itself; the first part of the book being contemplative or doctrinal, and the latter part being practical.

First, there is the writer‘s statement of his subject, and his detailed account of his personal experience of the influence of vanity pervading human proceedings Ecclesiastes 5:1, in active service Ecclesiastes 11:6, in humble acknowledgment of His power Ecclesiastes 3:10-17, in reliance on His final justice Ecclesiastes 5:8; Ecclesiastes 12:13-14, as the means by which that cry has been, and may again be, hushed.

ALBERT BARNES COMMENTARY CONTENTS

Ecclesiastes Chapter 1

CHAPTER 1

Introduction

The introductory verses Ecclesiastes 1:1-3 serve to describe the writer, and to state the subject of his book.

Verse 1

Preacher - literally, Convener. No one English word represents the Hebrew קהלתqôheleth adequately. Though capable, according to Hebrew usage, of being applied to men in office, it is strictly a feminine participle, and describes a person in the act of calling together an assembly of people as if with the intention of addressing them. The word thus understood refers us to the action of Wisdom personified Proverbs 1:20; Proverbs 8:8. In Proverbs and here, Solomon seems to support two characters, speaking sometimes in the third person as Wisdom instructing the assembled people, at other times in the first person. So our Lord speaks of Himself (compare Luke 11:49 with Matthew 23:34) as Wisdom, and as desiring Luke 13:34 to gather the people together for instruction; It is unfortunate that the word “Preacher” does not bring this personification before English minds, but a different idea.

Verse 2

Vanity - This word הבלhebel or, when used as a proper name, in Genesis 4:2, “Abel”, occurs no less than 37 times in Ecclesiastes, and has been called the key of the book. Primarily it means “breath,” “light wind;” and denotes what:

(1) passes away more or less quickly and completely;

(2) leaves either no result or no adequate result behind, and therefore

(3) fails to satisfy the mind of man, which naturally craves for something permanent and progressive: it is also applied to:

(4) idols, as contrasted with the Living, Eternal, and Almighty God, and, thus, in the Hebrew mind, it is connected with sin.

In this book it is applied to all works on earth, to pleasure, grandeur, wisdom, the life of man, childhood, youth, and length of days, the oblivion of the grave, wandering and unsatisfied desires, unenjoyed possessions, and anomalies in the moral government of the world.

Solomon speaks of the world-wide existence of “vanity,” not with bitterness or scorn, but as a fact, which forced itself on him as he advanced in knowledge of men and things, and which he regards with sorrow and perplexity. From such feelings he finds refuge by contrasting this with another fact, which he holds with equal firmness, namely, that the whole universe is made and is governed by a God of justice, goodness, and power. The place of vanity in the order of Divine Providence - unknown to Solomon, unless the answer be indicated in Ecclesiastes 7:29 - is explained to us by Paul, Ecclesiastes 1:4-11. Compare Romans 8:22.

Verse 3

What profit … - The question often repeated is the great practical inquiry of the book; it receives its final answer in Ecclesiastes 12:13-14. When this question was asked, the Lord had not yet spoken Matthew 11:28. The word “profit” (or pre-eminence) is opposed to “vanity.”

Hath a man - Rather, hath man.

Verse 4

Vanity is shown in mankind, the elements, and all that moves on earth; the same course is repeated again and again without any permanent result or real progress; and events and people alike are forgotten.

Abideth - The apparent permanence of the earth increases by contrast the transitory condition of its inhabitants.

Ever - The word does not here absolutely signify “eternity” (compare Ecclesiastes 3:11 note), but a certainly short period (compare Exodus 21:6): here it might be paraphrased “as long as this world, this present order of things, lasts.”

Verse 5

Hasteth … - literally, at his place panting (in his eagerness) riseth he there.

Verse 6

More literally, Going toward the south and veering toward the north, veering, veering goes the wind; and to its veerings the wind returns.

Verse 7

The place - i. e., The spring or river-head. It would seem that the ancient Hebrews regarded the clouds as the immediate feeders of the springs (Proverbs 8:28, and Psalm 104:10, Psalm 104:13). Genesis 2:6 indicates some acquaintance with the process and result of evaporation.

Verse 8

All things … utter it - This clause, as here translated, refers to the immensity of labor. Others translate it, “all words are full of labor; they make weary the hearers,” or “are feeble or insufficient” to tell the whole; and are referred to the impossibility of adequately describing labor.

Verse 9

Hath been … is done - i. e., Hath happened in the course of nature … is done by man.

Verse 11

Things - Rather, men.

Verse 12

Solomon relates his personal experience Ecclesiastes 1:12-18.

Was - This tense does not imply that Solomon had ceased to be king when the word was written. See the introduction to Ecclesiastes. He begins with the time of his accession to the throne, when the gifts of wisdom and riches were especially promised to him 1 Kings 3:12-13.

Verse 13

Wisdom - As including both the powers of observation and judgment, and the knowledge acquired thereby (1 Kings 3:28; 1 Kings 4:29; 1 Kings 10:8, … ). It increases by exercise. Here is noted its application to people and their actions.

Travail - In the sense of toil; the word is here applied to all human occupations.

God - God is named as אלהים'elohı̂ym thirty-nine times in this book; a name common to the true God and to false gods, and used by believers and by idolators: but the name Yahweh, by which He is known especially to the people who are in covenant with Him, is never once used.

Perhaps the chief reason for this is that the evil which is the object of inquiry in this book is not at all unique to the chosen people. All creation Ecclesiastes 5:1 note.

Verse 14

Vexation of spirit - A phrase which occurs 7 times, and may be otherwise translated, “feeding on wind.” Modern Hebrew grammarians assert that the word rendered “vexation” must be derived from a root signifying “to feed,” “follow,” “strive after.” This being admitted, it remains to choose between two translations:

(1) “striving after wind,” or “windy effort;” adopted by the Septuagint and the majority of modern interpreters; or

(2) feeding on wind. Compare Hosea 12:1: and similar phrases in Proverbs 15:14; Isaiah 44:20; Psalm 37:3.

Verse 15

He saw clearly both the disorder and incompleteness of human actions (compare the marginal reference), and also man‘s impotence to rectify them.

Verse 16

I am come … - Rather, I have accumulated (literally “enlarged and added”) wisdom more than etc.

They that have been … - The reference is probably to the line of Canaanite kings who lived in Jerusalem before David took it, such as Melchizedek Genesis 14:18, Adonizedek Joshua 10:1, and Araunah 2 Samuel 24:23; or, it may be, to Solomon‘s contemporaries of his own country 1 Kings 4:31 and of other countries who visited him 1 Kings 4:34; 1 Kings 10:24. for “in” Jerusalem render over.

Verse 17

To know madness and folly - A knowledge of folly would help him to discern wisdom, and to exercise that chief function of practical wisdom - to avoid folly.

Verse 18

We become more sensible of our ignorance and impotence, and therefore sorrowful, in proportion as we discover more of the constitution of nature and the scheme of Providence in the government of the world; every discovery serving to convince us that more remains concealed of which we had no suspicion before.

ALBERT BARNES COMMENTARY CONTENTS

Ecclesiastes Chapter 2

CHAPTER 2

Verse 1

Solomon‘s trial of God‘s second gift, namely, riches, and the enjoyment which riches supply; this brought him to the sane result (compare Ecclesiastes 1:12).

Comparing Solomon‘s action with Luke 12:16-21, it must be remembered that Solomon‘s object was the acquisition of wisdom, not self-indulgence, and that he did not fail to look forward to the certainty of death overtaking him.

Verse 3

I sought … - Rather, I resolved (literally “I turned in my heart”) to draw my flesh with wine (see the margin), my heart guiding me with wisdom. In the course of his attempt to answer the question of Ecclesiastes 1:3, while his heart was directing him (as a charioteer directs his horses or a shepherd his sheep) with wisdom, and while he was following that guidance, he determined to draw with him his flesh by wine, thus making his flesh, which he speaks of as distinct from himself (compare Romans 7:25), a confederate and subsidiary in his attempt.

Verse 4

Compare 1 Kings 7:1-12; 1 Kings 9:15-19; 1 Kings 10:14-27; and 2 Chronicles 8:4.

Verse 5

Orchards - literally, “paradises,” i. e., parks or pleasure-grounds (compare Nehemiah 2:8 note). Indications of at least three of these have been pointed out; one at Jerusalem near the pool of Siloam, called “the king‘s garden” Nehemiah 3:15; Jeremiah 52:7; a second near Bethlehem (compare Ecclesiastes 2:6); and a third in the remote north, on the heights of Hermon Song of Song of Solomon 4:8 ; Song of Song of Solomon 8:11 .

Verse 6

Pools - A short distance south of Bethlehem, in a valley in the defile of Urtas, three “Pools of Solomon” are still shown and an adjoining hill still bears the name of the “Little Paradise.”

Verse 7

I got - Rather, I bought, in distinction from those born in the house. The “children of Solomon‘s servants” (compare Ezra 2:55, Ezra 2:58) were more probably of Canaanite origin 1 Kings 9:20-21; 1 Kings 5:15 than Hebrews 1 Kings 9:22.

Possessions of great and small cattle - Rather, herds of oxen and sheep.

All … before me - King David‘s herds and flocks are mentioned in 1 Chronicles 27:29, 1 Chronicles 27:31: but we have no specific account of the wealth of other Canaanite or Hebrew inhabitants of Jerusalem before Solomon.

Verse 8

Kings - Both tributary 1 Kings 10:15 and independent 1 Kings 5:1; 1 Kings 9:14; 1 Kings 10:2; the “provinces” probably correspond to the kingdoms mentioned in 1 Kings 4:21.

As musical … sorts - Rather, Many women (compare 1 Kings 11:1-3).

Verse 10

Portion - A word of frequent occurrence. By it Solomon describes the pleasure found in the act of working and also perhaps the pleasure felt in the process of acquiring wisdom; this pleasure is admitted to be good, if received from God (Ecclesiastes 2:26; Ecclesiastes 5:18; compare 1 Timothy 4:4); but being transitory it is subject to vanity, and therefore does not afford a sufficient answer to the repeated question, “What profit etc.?” Ecclesiastes 1:3.

Verses 12-26

Solomon having found that wisdom and folly agree in being subject to vanity, now contrasts one with the other Ecclesiastes 2:13. Both are brought under vanity by events Ecclesiastes 2:14 which come on the wise man and the feel alike from without - death and oblivion Ecclesiastes 2:16, uncertainty Ecclesiastes 2:19, disappointment Ecclesiastes 2:21 - all happening by an external law beyond human control. Amidst this vanity, the good (see Ecclesiastes 2:10 note) that accrues to man, is the pleasure felt Ecclesiastes 2:24-26 in receiving God‘s gifts, and in working with and for them.

Ecclesiastes 2:12

What can the man do … - i. e., “What is any man - in this study of wisdom and folly - after one like me, who, from my position, have had such special advantages (see Ecclesiastes 1:16, and compare Ecclesiastes 2:25) for carrying it on? That which man did of old he can but do again: he is not likely to add to the result of my researches, nor even to equal them.” Some hold that the “man” is a reference to Solomon‘s successor - not in his inquiries, but in his kingdom, i. e., Jeroboam.

Ecclesiastes 2:14

Event - Or, “hap” Rth 2:3 . The verb from which it is derived seems in this book to refer especially to death. The word does not mean chance (compare Ecclesiastes 9:1-2), independent of the ordering of Divine Providence: the Gentile notion of “mere chance,” or “blind fate,” is never once contemplated by the writer of this book, and it would be inconsistent with his tenets of the unlimited power and activity of God.

Ecclesiastes 2:16

Seeing that … - Compare Ecclesiastes 1:11. Some render, “as in time past, so in days to come, all will be forgotten;” others, “because in the days to come all will have been long before forgotten.”

Ecclesiastes 2:17

I hated life - Compare this expression, extorted from Solomon by the perception of the vanity of his wisdom and greatness, with Romans 8:22-23. The words of Moses Numbers 11:15, and of Job Job 3:21; Job 6:9, are scarcely less forcible. With some people, this feeling is a powerful motive to conversion Luke 14:26.

Ecclesiastes 2:19

Labour - Compare Ecclesiastes 2:4-8.

Ecclesiastes 2:20

I went about - i. e., I turned from one course of action to another.

Ecclesiastes 2:23

Are sorrows … grief - Rather, sorrows and grief are his toil. See Ecclesiastes 1:13.

Ecclesiastes 2:24

Nothing better for a man, than that … - literally, no good in man that etc. The one joy of working or receiving, which, though it be transitory, a man recognizes as a real good, even that is not in the power of man to secure for himself: that good is the gift of God.

Ecclesiastes 2:26

The doctrine of retribution, or, the revealed fact that God is the moral Governor of the world, is here stated for the first time (compare Ecclesiastes 3:15, Ecclesiastes 3:17 ff) in this book.

This also is vanity - Not only the travail of the sinner. Even the best gifts of God, wisdom, knowledge, and joy, so far as they are given in this life, are not permanent, and are not always (see Ecclesiastes 9:11) efficacious for the purpose for which they appear to be given.

ALBERT BARNES COMMENTARY CONTENTS

Ecclesiastes Chapter 3

CHAPTER 3

Introduction

It follows from Ecclesiastes 2:26 that the works of people are subject in their results to another will (God‘s) besides that of the doer. Here is the germ of the great question of later times - how to reconcile man‘s free will with God‘s decrees. Solomon‘s way of stating it is that to every separate work, which goes to make up the great aggregate of human activity (the “travail,” Ecclesiastes 3:10), there is a season, an appropriate time which God appoints for its being done Ecclesiastes 3:1-8. To the question Ecclesiastes 3:9 What profit? he answers that the works of people, if done according to God‘s appointment, are a part of that beautifully arranged scheme of Divine Providence which, as a whole, is, by reason of its extent and duration, incomprehensible to us Ecclesiastes 3:11. Man‘s good is to rejoice and do good in his lifetime, which he can do only as God appoints Ecclesiastes 3:12-13. God‘s work, of which this would be a part, is forever, is perfect (and so not subject to vanity), and is calculated to teach people to revere Him Ecclesiastes 3:14. His work, which was begun long ago, is now going on to completion; His work hereafter will be a complement of something which was done previously; and He recalls the past in order to add to it what shall make it complete and perfect Ecclesiastes 3:15. The principle of divine government - that every work in order to be permanent and successful must be God‘s work as well as man‘s work - is also declared in Psalm 127:1-2 (attributed to Solomon).

Verse 1

Everything - More particularly, the actions of people (e. g. his own, Ecclesiastes 2:1-8) and events which happen to people, the world of Providence rather than the world of creation. It would seem that most of his own works described in Ecclesiastes 2:1-8 were present to his mind. The rare word translated “season” means emphatically “fitting time” (compare Nehemiah 2:6; Esther 9:27, Esther 9:31).

Verse 5

Stones may be regarded either as materials for building, or as impediments to the fertility of land (see 2 Kings 3:19, 2 Kings 3:25; Isaiah 5:2).

Verse 6

Get … lose - Rather, seek, and a time to give up for lost.

Verse 7

Rend - i. e., Tear garments in sign of mourning or anger. See 2 Samuel 1:2, 2 Samuel 1:11 ff.

Verse 11

Rather, He hath made all (the travail, Ecclesiastes 3:10) beautiful (fit, in harmony with the whole work of God) in its time; also He hath set eternity in their heart (i. e., the heart of the sons of men, Ecclesiastes 3:10).

The word, translated “world” in the text, and “eternity” in this note, is used seven times in Ecclesiastes.

The interpretation “eternity,” is conceived in the sense of a long indefinite period of time, in accordance with the use of the word throughout this book, and the rest of the Old Testament. God has placed in the inborn constitution of man the capability of conceiving of eternity, the struggle to apprehend the everlasting, the longing after an eternal life.

With the other meaning “the world,” i. e., the material world, or universe, in which we dwell, the context is explained as referring either to the knowledge of the objects with which this world is filled, or to the love of the pleasures of the world. This meaning seems to be less in harmony with the context than the other: but the principal objection to it is that it assigns to the word in the original a sense which, although found in rabbinical Hebrew, it never bears in the language of the Old Testament.

So … find - i. e., Without enabling man to find. Compare Ecclesiastes 7:13; Ecclesiastes 8:17.

Verse 12

In them - i. e., in the sons of men.

To do good - In a moral sense. Physical enjoyment is referred to in Ecclesiastes 3:13.

Verse 14

The last clause of this verse goes beyond a declaration of the fact of God‘s government of the world Ecclesiastes 2:26 by adding the moral effect which that fact is calculated to produce on those who see it. It is the first indication of the practical conclusion Ecclesiastes 12:13 of the book.

Verse 15

Rather, What has been - what was before, and what shall be has been before. The word “is” in our the King James Version is erroneously printed in Roman letters: it does not exist in the Hebrew (it should have been italicized); and the word there translated “now” is the same which is translated as “already.”

Requireth - i. e., requireth for judgment, as the word specially means in 2 Samuel 4:11; Ezekiel 3:18 … It is obvious from the context of the last clause of Ecclesiastes 3:14, and Ecclesiastes 3:16-17, that this is the meaning here.

Past - literally, “put to flight.”

The meaning of the verse is that there is a connection between events - past, present and future - and that this connection exists in the justice of God who controls all.

Verses 16-22

That great anomaly in the moral government of this world, the seemingly unequal distribution of rewards and punishments, will be rectified by God, who has future times and events under His control Ecclesiastes 3:16-17. As for people, they are placed by God, who is their teacher, in a humble condition, even on a level with inferior animals, by death, that great instance of their subjection to vanity Ecclesiastes 3:18-19, which reduces to its original form all that was made of the dust of the ground Ecclesiastes 3:20. And though the destinies of man and beast are different, yet in our present lack of knowledge as to God‘s future dealing with our spirits Ecclesiastes 3:21, man finds his portion (see the Ecclesiastes 2:10 note) in such labor and such joy as God assigns to him in his lifetime Ecclesiastes 3:22.

Ecclesiastes 3:16

I saw … - Rather, I have seen (as in Ecclesiastes 3:10) under the sun the place etc. The place of judgment means the seat of the authorized judge. Compare “the place of the holy” Ecclesiastes 8:10.

Ecclesiastes 3:17

A time there - i. e., a time with God.

Ecclesiastes 3:18

literally, I said in my heart with regard to the sons of men, it is that God may prove them and show them that they are beasts, they themselves. “Showing” is the reading of the Septuagint and Syriac: the present Hebrew text reads “seeing.” The meaning is that the long delay of God‘s judgment Ecclesiastes 3:16-17 is calculated to show people that the brevity of their life renders them incapable of following out and understanding His distributive justice.

Ecclesiastes 3:19

That which befalleth the sons of men - literally, the event (happenstance) of the sons of men, i. e., what comes upon them from outside, by virtue of the ordinance of God. See the Ecclesiastes 2:14 note. Death in particular Ecclesiastes 3:2, Ecclesiastes 3:11 is a part of the “work that God doeth.”

Ecclesiastes 3:21

The King James Version of this verse is the only rendering which the Hebrew text, as now pointed, allows. It is in accordance with the best Jewish and many modern interpreters. A slightly different pointing would be requisite to authorize the translation, “Who knows the spirit of the sons of man whether it goes above, and, the spirit of the beast whether it goes down below?” etc., which, though it seems neither necessary nor suitable, is sanctioned by the Septuagint and other versions and by some modern interpreters.

Who knoweth - This expression (used also in Ecclesiastes 2:19; Ecclesiastes 6:12) does not necessarily imply complete and absolute ignorance. In Psalm 90:11, it is applied to what is partially understood: compare similar forms of expression in Proverbs 31:10; Psalm 94:16; Isaiah 53:1. Moreover, it is evident from marginal references that Solomon did not doubt the future existence and destination of the soul. This verse can only be construed as a confession of much ignorance on the subject.

Ecclesiastes 3:22

What shall be after him - i. e., What shall become of the results of his work after he is dead. Compare Ecclesiastes 2:19; Ecclesiastes 6:12.

ALBERT BARNES COMMENTARY CONTENTS

Ecclesiastes Chapter 4

CHAPTER 4

Introduction

Having arrived Ecclesiastes 3:22 at a partial answer to his question Ecclesiastes 1:3; namely, that there is positive good (a portion) in that satisfaction which is found in working, Solomon now turns to the case of such happiness being interrupted and reduced to vanity by various contingencies - by oppression Ecclesiastes 4:1-3; by envy Ecclesiastes 4:4-6; by loneliness Ecclesiastes 4:7-12; and by decay of working power Ecclesiastes 4:13-16. The first two instances seem taken from the lower ranks of life, and the last two derived from the higher ranks of life.

Verse 1

So I returned, and considered - Rather, And I returned and saw. He turns to look upon other phenomena, and to test his previous conclusion by them.

Oppressed - See the introduction to Ecclesiastes.

Verse 4

Every right work - Rather, every success in work.

For this … - i. e., “This successful work makes the worker an object of envy.” Some understand the meaning to be, “this work is the effect of the rivalry of man with his neighbor.”

Verse 5

Foldeth his hands - The envious man is here exhibited in the attitude of the sluggard (marginal references).

Eateth his own flesh - i. e., “Destroys himself:” compare a similar expression in Isaiah 49:26; Psalm 27:2; Micah 3:3.

Verse 6

Either the fool‘s sarcasm on his successful but restless neighbor; or the comment of Solomon recommending contentment with a moderate competence. The former meaning seems preferable.

Verses 7-12

The spectacle of a prosperous man whose condition is rendered vain by his brotherless, childless isolation.

Ecclesiastes 4:8

A second - Any one associated or connected with him.

Ecclesiastes 4:9-12

Compare a saying from the Talmud: “A man without companions is like the left hand without the right.”

Verses 13-16

These verses set forth the vanity of earthly prosperity even on a throne. Opinion as to their application is chiefly divided between considering them a parable or fiction like that of the childless man in Ecclesiastes 4:8: or as setting forth first the vicissitudes of royal life in two proverbial sayings Ecclesiastes 4:13-14, and then Ecclesiastes 4:15-16, the vicissitudes or procession of the whole human race, one generation giving place to another, Which in its turn will be forgotten by its successor. On the whole, the first appears to have the better claim.

Ecclesiastes 4:13

Child - Rather, young man.

Ecclesiastes 4:14

Rather: For out of the house of bondage he goes forth to be a king; although he was born poor in his kingdom, i. e., in the country over which he became king.

Ecclesiastes 4:15

I considered … - literally, I saw “all the population of the young man‘s kingdom.”

The second child - This second youth is generally understood to be identical with the one mentioned in Ecclesiastes 4:13.

Ecclesiastes 4:16

There is - Rather: There was.

That have been before them - Rather, before whom he was, i. e., at the head of whom the young king was. Compare Micah 2:13.

They also that … him - i. e., The next generation shall forget this chosen king.

ALBERT BARNES COMMENTARY CONTENTS

Ecclesiastes Chapter 5

CHAPTER 5

Introduction

The Preacher now begins to address his hearer in the second person. The soliloquy, hitherto unbroken, is henceforth interrupted by personal addresses, which are repeated with increasing frequency from this place to the end of the book. They who divide the whole book into two parts (the first theoretical, the second practical) begin the second division here.

There is a striking resemblance between the line of thought pursued in this book and that of Asaph in Ecclesiastes 5:1 has also the spiritual sense of entering into communion with God, Solomon here admonishes generally that reverence is due to God, and particularly that the “vanity” which is mingled with the “portion” that God assigns to every man, ought to be treated as a divine mystery, not to be made an occasion of idle thought, hasty words, and rash resolutions, but to be considered in the fear of God Ecclesiastes 5:1-7; that the spectacle of unjust oppression is to be patiently referred to God‘s supreme judgment Ecclesiastes 5:8-9; that mere riches are unsatisfying, bring care with them, and if hoarded are transitory Ecclesiastes 5:10-17; and that a man‘s enjoyment of his portion in life, including both labor and riches, is the gift of God Ecclesiastes 5:18-20.

Verse 1

Keep thy foot - i. e., Give thy mind to what thou art going to do.

The house of God - It has been said that here an ordinary devout Hebrew writer might have been expected to call it “the house of Yahweh;” but to those who accept this book as the work of Solomon after his fall into idolatry, it will appear a natural sign of the writer‘s self-humiliation, an acknowledgment of his unworthiness of the privileges of a son of the covenant, that he avoids the name of the Lord of the covenant (see Ecclesiastes 1:13 note).

Be more ready to hear - Perhaps in the sense that, “to draw near for the purpose of hearing (and obeying) is better than etc.”

Verse 6

Suffer not thy mouth … - i. e., Do not make rash vows which may hereafter be the cause of evasion and prevarication, and remain unfulfilled.

Before the angel - The Septuagint and some other versions render “before the face of God,” meaning a spiritual being representing the presence of God, a minister of divine justice Exodus 23:21, such a one as inflicted judgment upon David 2 Samuel 24:17. Others, with less probability, understand the angel to be a priest, and refer to Malachi 2:7.

Verse 7

For … vanities - Or, For so it happens through many dreams and vanities and many words.

Verse 8

Matter - Rather, purpose (as in the margin, and Ecclesiastes 3:1), referring either to the will of God or to the edict of an oppressive ruler.

For he … they - literally, for high watches over high and the highest over them, i. e., the king in the capital watches over the judge or governor in the province, and God over both. This seems more in harmony with the preceding verses, and more agreeable to the scope of this passage than to understand the passage only of earthly rulers.

Verse 9

The king himself is served by the field - Rather, the king is subject to the field, i. e., is dependent on its cultivation. The higher ranks, if they oppress the lower, lose thereby their own means of subsistence.

Verse 11

They … that eat them - i. e., The laborers employed, and the household servants.

Verse 12

Labouring man - Not a slave (Septuagint), but everyone who, according to the divine direction, earns his bread in the sweat of his brow.

Verse 14

Evil travail - Adverse accident, or unsuccessful employment (compare Ecclesiastes 1:13; Ecclesiastes 4:8).

Verse 17

Hath much sorrow … - Rather, is very sad and hath pain and vexation.

Verse 18

Rather, Behold what I have seen to be good, it is pleasant for a man to eat. Such thankful enjoyment is inculcated by the Law Deuteronomy 12:7, Deuteronomy 12:18.

Verse 20

The days will pass smoothly and pleasantly, while he lives in the consciousness of God‘s favor.

Answereth him - i. e., grants his prayers.

ALBERT BARNES COMMENTARY CONTENTS

Lesen Sie weiter in der vollst?ndigen Ausgabe!

Lesen Sie weiter in der vollst?ndigen Ausgabe!

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