CHAP. III. [for all things. the beast that goeth downward to the earth? 22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion; for who shall bring him to see what shall be after him? (C) EXPOSITION. (C) A time for all things.-There are no natural actions but may be proper at certain times, and under certain circumstances! so far as these are under our control, our duty and business is to time them; not to plant, for instance, when we should pluck up; nor to pluck up when we should plant, and so forth; for "every thing is beautiful in its season;"" and there is a time for every purpose under heaven." The works here alluded to are placed in pairs, by way of contrast; and thus placed, may serve to illustrate one another. Thus there is a time for being born, and a time to die, both of which are equally foreign to our control; and, generally speaking, we have no more election in one than in the other; which applies to other animals, as well as man. So as to man, there is a time to express his passions and feelings, in harmony with the circumstances around him to weep and lament in certain cases of affliction; and in the day of festivity to smile, or laugh, or even to leap and dance for joy. In the 11th verse we are told, in our translation, that God hath" set the world in man's heart." That men have set their heart upon the world is, indeed, clear enough; but that God himself hath placed it there, is not so easy to explain. Lord Bacon considers the mind of man as a mirror, in which the images of all terrestrial things are received and reflected, aud Dr. Boothroyd seems to have a similar idea; but the rendering given by Peters, Desvoeur, and Hales, seems both more intelligible and consistent. God has placed in the heart of man, yea of all men, some anticipation of a future state, or a "for ever," an eternity. This gives a scope and magnitude to the proceedings of pro vidence, which at once raises our admiration, and confounds our speculations. "I know," says the wise man," that whatever God doth, it shall be for ever:" it needs none of our improvements, or repairs. In the course of this chapter we have farther references to a future and a final judgment; when all things crooked shall be made straight, and when (but not before) the plan of Providence will be seen complete. In the mean time it is important that man should know his rank and place in the scale of being that, as to his body, he is a mere animal, endowed with the same powers and sensibility as other animals; but not with the same instinct, which in man seems very inferior to that of brutes; but, on the other hand, he is indued with a rational and immortal soul, which is denied to them, but gives to him a decided superiority over all the animal creation. In its present state, the soul of man is always aspiring to "a something unpossessed;" and at death, its destiny is far different from that of brutes: for "the spirit of a man goeth upward," and "returneth to God who gave it," while the spirit of a mere animal "goeth downward," and becomes extinct. (See Gen. i. 24.-ii. 7; Eccles. xii. 7.) As to man's present circumstances, however, considering him merely as an animal, "all things happen alike to all ;-as one dieth, so dieth the other. All go to one place;" so that man, as an animal, "hath no pre-eminence above a beast: for all is vanity." The preacher now returns to his former position, that "nothing is better," as regards the present life, than that a man should rejoice in his own labours;" that he should receive all the blessings bestowed upon him with gratitude, and humbly imitate the divine bounty, by contributing to others, according to his means, and their necessities. "I know (says he) that there is nothing better than for a man (as Dr. Boothroyd renders it) to rejoice and do good in his life." This, by the bye, may suggest another useful hint, that men should do good in their lifetime, and not ridiculously make a merit of giving away at death, what they no longer can retain. NOTES. Ver. 1. Who knoweth-Some versions make this a query, "Who knoweth whether?" &c. but chap. xii. 7. decides this: "The spirit of man returneth Ibid. The spirit of man, &c.-Heb. "The spirit of the sons of inen that ascendeth." Ver. 22. His own works- his various labours, chap, ii. 24. Ibid. Who shall bring him—that is, bring him back from the grave, to see what comes of his labours when he is dead. The evils of oppression,] CHAP. IV. ECCLESIASTES. SO I returned, and considered all the oppressions that are done under the sun and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter. 2 Wherefore I praised the dead which are already dead more than the living which are yet alive. 3 Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun. 4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit. 5 The fool foldeth his hands together, and eateth his own flesh. 6 Better is an handful with quietness, than both the hands full with travail and vexation of spirit. [envy, idleness, &c. satisfied with riches; neither, saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail. 9 Two are better than one; because they have a good reward for their labour. 10 For if they fall, the one will lift up his fellow but woe to him that is alone when he falleth; for he hath not another to help him up. 11 Again, if two lie together, then they have heat: but how can one be warm alone? 12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. 13 Better is a poor and wise child than an old and foolish king, who will no more be admonished. 14 For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor. 15 I considered all the living which walk under the sun, with the second 7 Then I returned, and I saw vanity child that shall stand up in his stead. under the sun. 16 There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit. (D) EXPOSITION. (D) The evils of oppression, envy, idleness, covetousness, &c. On viewing the character and situation of mankind, the first circumstance likely to strike us, as it did Solomon, is the forlorn state of the poorer classes. "Behold the tears of the oppressed, and they had no comforter!" We should not, however, forget the doctrine of the preceding chapter, that "God shall judge the righteous and the wicked;" otherwise we shall give into the language of despondency, and prefer death to life, and the unborn to both, as was the case with Job, and with the Preacher in the passage now before us. (Comp. Job iii. throughout.) After the oppressor, the writer no less reprobates the envious and malignant person, who cannot see the success or prosperity of a neighbour, but with an envious eye. The slothful fool is next placed before us, with folded hands and a vacant NOTES. CHAP. IV. Ver. 1. So I returned and consideredthat is, I considered again. — On the side (Heb. "hand") of their oppressors there was power; but they (i. e. the oppressed) had no comforter. Ver. 4. All travail-that is, labour.—And every right work-every thing that is ingenious, successful, or praiseworthy; for this (or such) a man is envied, or" is the envy of," &c. Ver. 5. Eateth his own flesh.-So we say, proverbially, "Devoured with laziness," and with its natural consequence, hunger. Ver. 8. There is one alone-Hodgson, “A man single, and without companion." Ver. 11. If two lie together-This is practised only in the winter in warm countries. Ver. 13. A poor and a wise child-Heb. "Youth." Who will no more be admonished Heb. "Who knoweth not to be admonished." Of this we have seen some striking instances, in which reverses of fortune have made men only more perverse. Ver. 14. Whereas also-Boothroyd, "Yet in his own kingdom he was born poor. Ver. 15. I considered all the living. Dr. Boothroyd renders this perplexed passage thus: "All the living who walk under the sun, I saw attending a second youth, who is about to stand up in his stead. There is no end to all the people; to all to whom he becomes a leader. But they that come after shall not rejoice in him. Surely this also is vanity,” &c. Cautions as to] KE CHAP. V. CHAP. V. EEP thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. 2 Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few. 3 For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. 4 When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. 5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. [religious worship. flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? 7 For in the multitude of dreams and many words there are also divers vanities but fear thou God. 8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter; for he that is higher than the highest regardeth: and there be higher than they. 9 Moreover the profit of the earth is for all: the king himself is served by the field. 10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity. 11 When goods increase, they are increased that eat them: and what 6 Suffer not thy mouth to cause thy good is there to the owners thereof, EXPOSITION. countenance. And the verse following is supposed to be his language, declaring that a small quantity of food, without fatigue or bustle, is better than twice as much earned by labour and vexation. The next portrait is "one alone," and we do not recollect a companion to it in any part of Scripture. It is that of a bachelor, not only without a child, but without a brother, or a kinsman, either to participate or succeed to his wealth. Yet is he not satisfied with his riches, nor does he properly reflect, "For whom do I labour, and bereave my soul of good? This al-o is vanity!" We are next called upon to consider the advantages of society, in opposition to the solitary and unhappy being just noticed. "Two are better than one;" and by the same rule, three better than two, for a threefold cord is not quickly broken. Many also are the comforts and advantages to be derived from associating in societies and families. "A married life," said Dr. S. Johnson, "has most trials; but a single life hath no comforts." The concluding verses refer to some of those political revolutions frequent in arbitrary countries, but from which we are happily exempted, by having a constitution around which we can rally, and in which are happily blended the principles of religious and civil liberty, with those of social order, and an established government: for this we are bound both to praise and pray "Peace be within thy walls, and prosperity within thy palaces !" NOTES. CHAP. V. Ver. 1. Keep thy foot.-This seems to altade to the ancient custom of pulling off the shoes in the presence of God. Exod. iii. 5; Josh. v. 15, &c. Ver. 2. Any thing-Heb. " A (or any) word." Ver.3. For a dream cometh.-Mr. Holden observes, this is evidently a comparison, though the particle of similitude be dropped, as often in the Hebrew. With him agree Desvoeux, Hodgson, Boothroyd, and others. Ver. 6. Suffer not thy mouth to cause thy flesh to sin. Bp. Patrick applies this to vows inconsistent with the present state of human nature, as vows of celibacy, &c. Before the angel-meaning the Jesis priest, who is called the messenger, or angel of God, Mal, ii. 7. and compare Levit. v. 4, 5. Ver.1. For in the multitude of dreams, &c.— Boothroyd, "For as in many dreams is great vanity, so also in many words; hence (or therefore) fear God. Ver. 8. Marvel not at the matter-Heb. " At the will, or purpose," or rather" decree," the declaration of such will, or purpose, of evil judges; for so doth God permit, and will eventually over-rule it. -For he that is higher than the highest ("the high and lofty one, Isa. lvii. 15.) regardeth-rather, "keeps guard," or watches over them; and high as these earthly gods may be, there be higher than they; namely, the three divine persons of the Godhead. (See Poli Synop. in loc. Holden, Note, p. 100. But Bp. Patrick would render the former clause, He that is high from on high observeth," &c. Ver.9. The king is served by the field.-Dr. Boothroyd renders this verse thus; "The produce of the earth is for (the use of) all: and the king himself is supplied from the field,"-which furnishes an argu̟ment in favour of the poor agriculturist, ver. 8, The vanity of] ECCLESIASTES. saving the beholding of them with their eyes? 12 The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. 13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. 14 But those riches perish by evil travail; and he begetteth a son, and there is nothing in his hand. 15 As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. 16 And this also is a sore evil, that in all points as he came, so shall CHAP. V. [human labour. he go: and what profit hath he that hath laboured for the wind? 17 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness. 18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. 19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. 20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart. (E) EXPOSITION. (E) Cautions as to religious worship.Enter cautiously and reverently. Though we do not practise the prostration used in the East, our deportment ought never to savour of trifling or indifference. "If an angel bad appointed to meet me," says good Mr. Baxter, "I should be full of awe; how much more, when I am about to meet with God!" Yet how often do we see gay young persons entering the house of God with as much levity, and with less decency, than they would enter into a ball room." If angels tremble, 'tis at such a sight!" To this caution it is added, "Be more ready to hear than to give the sacrifice of fools" and what is that, but a religious rite without devotion? Under the Jewish law, the people brought their sacrifices to the priests, and waited in the outer court to offer prayers, that should ascend to heaven with the smoke and incense of their offerings. We are favoured to enter the inner court. Our great High Priest is waiting to intercede for us; and shall we turn our backs, or withdraw our attention (which is the same thing) from our Saviour and our God?-God forbid! "Be not rash .. to utter a word before God." He is in heaven, and thou art on earth; He sitteth on the throne of glory, thou liest, as a suppliant, at his footstool; "therefore let thy words be few. For (as) a dream cometh through the multitude of business, (so) is a fool's voice known by the multitude of (his) words." (See Matt. vi. 7, 8.) not. Speaking of vows, the wise man remarks, that God hath no pleasure in fools;" he is a fool, therefore, who vows and pays Such fools, also, are they who vow what is impracticable or unlawful: such vows in the church of Rome, have occasioned abundance of sin. Such fools also are they who irreverently prate on any subject before the throne of grace. "Fear thou God!" A few reflections here follow, on the criminality of oppressing the poor, and perverting judgment: on labouring to amass wealth, to leave to the disposal of another, whilst the wealthy wretch himself must return naked to the dust, from which he came, and not carry away any thing "in his hand;" and thank God he cannot! This would be a poor world indeed, if the rich could carry away their money with them. The Preacher returns now to his favourite text-"Behold, it is good and comely," &c. or, as he expresses it in a preceding chapter, (iii. 12.) "There is nothing better for a man than to rejoice and do good in his life." NOTES. Ver. 14. Perish by evil travail, &c.—or," through misfortune, and he having a son, hath nothing to leave him." Hodgson. Ver. 18. It is good and comely-Heb. "There is a good which is comely." Ver. 19. Given him power kroyd, "Right." -Hodgson, Liberty;" Ver. 20. For he shall not much remember-Marg. "Though he give not much, yet he shall remember.” The meaning may be either, 1. He shall not much regret his labours, because, &c. or, 2. Though God give him but little, that little he shall gratefully remember. The vanity of riches, and of] CHAP. VI. CHAP. VI. THERE is an evil which I have seen under the sun, and it is common among men: 2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an Devil disease. 3 If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he. 4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. 5 Moreover he hath not seen the sun, nor known any thing : this hath more rest than the other. [all terrestrial enjoyments. 6 Yea, though he live a thousand years twice told, yet hath he seen no good : do not all go to one place? 7 All the labour of man is for his mouth, and yet the appetite is not filled. 8 For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? 9 Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit. 10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he, 11 Seeing there be many things that increase vanity, what is man the better? 12 For who knoweth what is good for man in this life, all the days of his vain life, which he spendeth as a shadow? for who can tell a man what shall be after him under the sun? (F) CHAP. VI. EXPOSITION. (F) The vanity of riches, and of all terrestrial enjoyments.-The character here exhibited, is neither obsolete nor singular: it is that of a man who possesses every thing he could desire on earth, except a heart capable of enjoyment. A covetous man not only grudges the enjoyments of others, but even his own; and after having miserably starved himself, leaves it to others, and perhaps to strangers, to riot on the property he dare not taste. Or such may live to old age, and have large fami lies of children and grandchildren, yet if they have no enjoyment, either in their property or their family, and perhaps are not even honoured with a burial, what are they better than an untimely birth? On the contrary, they are worse. They have tasted the bitterness of life, and that only ; the abortive has tasted neither. Those who divide this book into two parts, make the division toward the end of this chapter. Mr. Holden concludes Part I. with the 9th verse, but Bp. Patrick with the 10th; though, as already hinted, NOTES. CHAP. VI. Ver. 1, Common-Heb. (rabba) either great or frequent Ver. 2. Not power to eat thereof.-To eat, is here and frequently used for to enjoy; and this enjoyment may be prevented, either by the want of health or of heart. A sick man can enjoy nothing of this world's good; and if a man have health, yet if ke Lave not a heart to use his riches, but leaves them to a stranger, this also is vanity, Ver. 3. An hundred children — that is, a great uraber.And his soul be not filled with goodfat is, if he have no enjoyment of his family; and after all, when he comes to die, be cast out to rot upon the earth, without burial, (See Jer. xxii. 19.) un untimely birth is better than he. Comp ch. iv.3. Ver. 4. For he.-Some refer this to the abortive, and others to the miser: Bp. Patrick includes bo h. Ver. 7. The appetite-Heb. "Soul;" i. e. the desire and wishes of the mind. Ver. 8. For (Holden," then," or therefore) what bath the wise—that is, the worldly wise.- What hath the poor?-This expression seems elliptical, and the particle than should be repeated: What (more than) the poor who knoweth how to walk; how to act, in all circumstances, before the living? Ver. 9. Better is the sight-that is, better is the enjoyment of what God has given, than a continual craving, and the wandering of the desires," or, as the Hebrew expresses it, "the walking of the soul" after what we have not. Ver. 10. That which has been, &c.-This verse is exceedingly perplexed, and difficult to translate: after comparing several versions, we subjoin the two following : Mr. Holden rends, “That which has been, has been named already, and it is known that it (is) man;' " ... a weak, trail son of Adam. "Neither may he contend with him that is above him." Dr. Boothroyd's translation is, " Every one. born hath long ago received a name, and it is known that it is Adam (of the earth) Let him not then dare to contend with him that is stronger than himself." Ver. 12. All the days, &c.-Heb. "The number of the days of the life of his vanity "Which he spendeth as a shadow,-See Ps. xxxix. 5.-cxliv. 4. |