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Text -- Ecclesiastes 2:11-26 (NET)
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Names, People and Places, Dictionary Themes and Topics
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collapse allCommentary -- Word/Phrase Notes (per phrase)
I found myself wholly dissatisfied.
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Wesley: Ecc 2:11 - -- The pleasure was past, and I was never the better for it, but as empty as before.
The pleasure was past, and I was never the better for it, but as empty as before.
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Wesley: Ecc 2:12 - -- Being frustrated of my hopes in pleasure, I returned to a second consideration of my first choice, to see whether there was not more satisfaction to b...
Being frustrated of my hopes in pleasure, I returned to a second consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than I discovered at my first view.
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Wesley: Ecc 2:12 - -- As by others, so especially by myself. They can make no new discoveries as to this point. They can make no more of the pleasures of sense than I have ...
As by others, so especially by myself. They can make no new discoveries as to this point. They can make no more of the pleasures of sense than I have done. Let me then try once more, whether wisdom can give happiness.
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Wesley: Ecc 2:13 - -- I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of a far greater use than vain pleasures, or any other follies.
I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of a far greater use than vain pleasures, or any other follies.
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Wesley: Ecc 2:14 - -- In their proper place. He hath the use of his eyes and reason, and foresees, and so avoids many dangers and mischiefs.
In their proper place. He hath the use of his eyes and reason, and foresees, and so avoids many dangers and mischiefs.
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Wesley: Ecc 2:14 - -- Notwithstanding this excellency of wisdom above folly, at last they both come to one end. Both are subject to the same calamities, and to death itself...
Notwithstanding this excellency of wisdom above folly, at last they both come to one end. Both are subject to the same calamities, and to death itself, which takes away all difference between them.
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Wesley: Ecc 2:16 - -- Their memory, though it may flourish for a season, yet will in a little time be worn out; as we see it, most of the wise men of former ages, whose ver...
Their memory, though it may flourish for a season, yet will in a little time be worn out; as we see it, most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost.
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Wesley: Ecc 2:17 - -- All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent.
All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent.
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Wesley: Ecc 2:18 - -- All these riches and buildings, and other fruits of my labour, were aggravations of my misery.
All these riches and buildings, and other fruits of my labour, were aggravations of my misery.
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Because I must, and that everlastingly, leave them all behind me.
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Wesley: Ecc 2:19 - -- Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.
Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.
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Wesley: Ecc 2:20 - -- I gave myself up to despair of ever reaping that satisfaction which I promised to myself.
I gave myself up to despair of ever reaping that satisfaction which I promised to myself.
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Wesley: Ecc 2:21 - -- Who uses great industry, and prudence, and justice too, in the use and management of his affairs.
Who uses great industry, and prudence, and justice too, in the use and management of his affairs.
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Who has spent his days in sloth and folly.
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A great disorder in itself, and a great torment to a considering mind.
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Wesley: Ecc 2:22 - -- What comfort or benefit remains to any man after this short and frail life is once ended?
What comfort or benefit remains to any man after this short and frail life is once ended?
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Wesley: Ecc 2:23 - -- Full of sorrows. Tho' he took great and unwearied pains all his days, yet the toils of his body were accompanied with vexation of mind.
Full of sorrows. Tho' he took great and unwearied pains all his days, yet the toils of his body were accompanied with vexation of mind.
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Because his sleep was broken with perplexing cares.
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Wesley: Ecc 2:24 - -- That he should thankfully take, and freely and chearfully enjoy the comforts which God gives him.
That he should thankfully take, and freely and chearfully enjoy the comforts which God gives him.
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Wesley: Ecc 2:25 - -- Therefore he could best tell whether they were able of themselves, without God's special gift, to yield a man content, in the enjoying of them. Who ca...
Therefore he could best tell whether they were able of themselves, without God's special gift, to yield a man content, in the enjoying of them. Who can pursue them with more diligence, obtain them with more readiness, or embrace them with more greediness?
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Wesley: Ecc 2:26 - -- To direct him how to use his comforts aright; that so they may be blessings, and not curses to him.
To direct him how to use his comforts aright; that so they may be blessings, and not curses to him.
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Wesley: Ecc 2:26 - -- He giveth him up to insatiable desires, and wearisome labours, that he may leave it to others, yea to such as he least desired, to good and virtuous m...
He giveth him up to insatiable desires, and wearisome labours, that he may leave it to others, yea to such as he least desired, to good and virtuous men.
JFB -> Ecc 2:3-11; Ecc 2:3-11; Ecc 2:3-11; Ecc 2:3-11; Ecc 2:3-11; Ecc 2:3-11; Ecc 2:11; Ecc 2:12; Ecc 2:12; Ecc 2:13-14; Ecc 2:15; Ecc 2:15; Ecc 2:15; Ecc 2:16; Ecc 2:16; Ecc 2:16; Ecc 2:17; Ecc 2:17; Ecc 2:18-19; Ecc 2:20; Ecc 2:21; Ecc 2:21; Ecc 2:21; Ecc 2:22; Ecc 2:23; Ecc 2:24; Ecc 2:24; Ecc 2:25; Ecc 2:26; Ecc 2:26; Ecc 2:26
Illustration more at large of Ecc 2:1-2.
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I resolved, after search into many plans.
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JFB: Ecc 2:3-11 - -- Literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Rom 6:16, Rom 6:1...
Literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Rom 6:16, Rom 6:19; 1Co 12:2); or, one "allured" (2Pe 2:18-19).
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JFB: Ecc 2:3-11 - -- Literally, "and my heart (still) was behaving, or guiding itself," with wisdom [GESENIUS]. MAURER translates: "was weary of (worldly) wisdom." But the...
Literally, "and my heart (still) was behaving, or guiding itself," with wisdom [GESENIUS]. MAURER translates: "was weary of (worldly) wisdom." But the end of Ecc 2:9 confirms English Version.
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JFB: Ecc 2:11 - -- 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 wit...
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" (Ecc 2:9), showed me that these could not give solid happiness.
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JFB: Ecc 2:12 - -- He had tried (worldly) wisdom (Ecc 1:12-18) and folly (foolish pleasure) (Ecc 2:1-11); he now compares them (Ecc 2:12) and finds that while (worldly) ...
He had tried (worldly) wisdom (Ecc 1:12-18) and folly (foolish pleasure) (Ecc 2:1-11); he now compares them (Ecc 2:12) and finds that while (worldly)
wisdom excelleth folly (Ecc 2:13-14), yet the one event, death, befalls both (Ecc 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Ecc 2:18-19, Ecc 2:21); therefore all his labor is vanity (Ecc 2:22-23).
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JFB: Ecc 2:12 - -- (Ecc 1:9). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wis...
(Ecc 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.
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JFB: Ecc 2:13-14 - -- (Pro 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 respec...
(Pro 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).
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JFB: Ecc 2:15 - -- Namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (Job 28:28; Jer 8:9).
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JFB: Ecc 2:16 - -- A great aim of the worldly (Gen 11:4). The righteous alone attain it (Psa 112:6; Pro 10:7).
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MAURER, "In the days to come all things shall be now long ago forgotten."
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JFB: Ecc 2:17 - -- Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (Hos 2:6-7; Luk 15:17-...
Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (Hos 2:6-7; Luk 15:17-18).
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JFB: Ecc 2:18-19 - -- One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfi...
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; 1Ki 14:21-31).
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I gave up as desperate all hope of solid fruit from my labor.
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JFB: Ecc 2:21 - -- Rather "with success," as the Hebrew is rendered (Ecc 11:6), "prosper," though Margin gives "right" [HOLDEN and MAURER].
Rather "with success," as the Hebrew is rendered (Ecc 11:6), "prosper," though Margin gives "right" [HOLDEN and MAURER].
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JFB: Ecc 2:21 - -- 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.
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.
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JFB: Ecc 2:23 - -- 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 i...
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.
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JFB: Ecc 2:24 - -- 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...
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, Ecc 3:12, Ecc 3:22 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 Ecc 3:12, Ecc 3:22; Ecc 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.
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JFB: Ecc 2:24 - -- I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [WEISS] (Psa 4:6; Isa 57:19-21). O...
I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [WEISS] (Psa 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).
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JFB: Ecc 2:25 - -- After indulgences (Pro 7:23; Pro 19:2), eagerly pursue such enjoyments. None can compete with me in this. If I, then, with all my opportunities of enj...
After indulgences (Pro 7:23; Pro 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.
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JFB: Ecc 2:26 - -- True, literally, in the Jewish theocracy; and in some measure in all ages (Job 27:16-17; Pro 13:22; Pro 28:8). Though the retribution be not so visibl...
True, literally, in the Jewish theocracy; and in some measure in all ages (Job 27:16-17; Pro 13:22; Pro 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 (Psa 84:11; Mat 5:5; Mar 10:29-30; Rom 8:28; 1Ti 4:8).
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JFB: Ecc 2:26 - -- 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 bac...
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).
Earthly pursuits are no doubt lawful in their proper time and order (Ecc 3:1-8), but unprofitable when out of time and place; as for instance, when pursued as the solid and chief good (Ecc 3:9-10); whereas God makes everything beautiful in its season, which man obscurely comprehends (Ecc 3:11). God allows man to enjoy moderately and virtuously His earthly gifts (Ecc 3:12-13). What consoles us amidst the instability of earthly blessings is, God's counsels are immutable (Ecc 3:14).
And, behold, all was vanity - Emptiness and insufficiency in itself
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Clarke: Ecc 2:11 - -- And vexation of spirit - Because it promised the good I wished for, but did not, could not, perform the promise; and left my soul discontented and c...
And vexation of spirit - Because it promised the good I wished for, but did not, could not, perform the promise; and left my soul discontented and chagrined.
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Clarke: Ecc 2:12 - -- For what can the man do that cometh after the king? - I have examined every thing proposed by science, by maddening pleasure, and by more refined an...
For what can the man do that cometh after the king? - I have examined every thing proposed by science, by maddening pleasure, and by more refined and regulated mirth. I seized on the whole, and used them to the uttermost; and so far, that none ever shall be able to exceed me; as none can, in the course of things, ever have such power and means of gratification.
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Clarke: Ecc 2:13 - -- Then I saw that wisdom excelleth folly - Though in none of these pursuits I found the supreme good, the happiness my soul longed after; yet I could ...
Then I saw that wisdom excelleth folly - Though in none of these pursuits I found the supreme good, the happiness my soul longed after; yet I could easily perceive that wisdom excelled the others, as far as light excels darkness. And he immediately subjoins the reasons.
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Clarke: Ecc 2:14 - -- The wise man’ s eyes, etc. - Well expressed by Choheleth: -
"The wise are circumspect, maturely weig
The consequence of what they undertake
Goo...
The wise man’ s eyes, etc. - Well expressed by Choheleth: -
"The wise are circumspect, maturely weig
The consequence of what they undertake
Good ends propose, and fittest means appl
To accomplish their designs.
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Clarke: Ecc 2:14 - -- But the fool walketh in darkness -
"But fools, deprive
Of reason’ s guidance, or in darkness grope
Or, unreflecting like a frantic man
Who on t...
But the fool walketh in darkness -
"But fools, deprive
Of reason’ s guidance, or in darkness grope
Or, unreflecting like a frantic man
Who on the brink of some steep precipic
Attempts to run a race with heedless steps
Rush to their own perdition.
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Clarke: Ecc 2:14 - -- One event happeneth to them all -
"Though wide the difference, what has human prid
To boast? Even I myself too plainly saw
That one event to both al...
One event happeneth to them all -
"Though wide the difference, what has human prid
To boast? Even I myself too plainly saw
That one event to both alike befalls
To various accidents of life exposed
Without distinction: nor can wisdom scree
From dangers, disappointments, grief, and pain."
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Clarke: Ecc 2:15 - -- As it happeneth to the fool - Literally, "According as the event is to the fool, it happens to me, even me."There is a peculiar beauty and emphasis ...
As it happeneth to the fool - Literally, "According as the event is to the fool, it happens to me, even me."There is a peculiar beauty and emphasis in the repetition of me. Having pointed out the advantages that wisdom has over folly, he takes this opportunity of reminding us of the danger of trusting too much to it, by showing that it is equally subject to the common accidents of life; and, therefore, incapable of making us completely happy. Having given his sentiments on this point in general terms, he proceeds to those particular instances wherein human prudence chiefly exerts itself; and shows how egregiously it is mistaken in every one of them - C.
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Clarke: Ecc 2:16 - -- There is no remembrance - The wise and the fool are equally subject to death; and, in most instances, they are equally forgotten. Time sweeps away a...
There is no remembrance - The wise and the fool are equally subject to death; and, in most instances, they are equally forgotten. Time sweeps away all remembrances, except the very few out of millions which are preserved for a while in the page of history.
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Clarke: Ecc 2:17 - -- Therefore I hated life - ×ת ×”×—×™×™× et hachaiyim , the lives, both of the wise, the mad man, and the fool. Also all the stages of life, the ch...
Therefore I hated life -
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Clarke: Ecc 2:18 - -- I hated all my labor - Because
1. It has not answered the end for which it was instituted
2. I can enjoy the fru...
I hated all my labor - Because
1. It has not answered the end for which it was instituted
2. I can enjoy the fruits of it but a short time
3. I must leave it to others, and know not whether a wise man, a knave, or a fool will possess it.
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Clarke: Ecc 2:19 - -- A wise man or a fool? - Alas! Solomon, the wisest of all men, made the worst use of his wisdom, had three hundred wives and seven hundred concubines...
A wise man or a fool? - Alas! Solomon, the wisest of all men, made the worst use of his wisdom, had three hundred wives and seven hundred concubines, and yet left but one son behind him, to possess his estates and his throne, and that one was the silliest of fools!
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Clarke: Ecc 2:20 - -- I went about to cause my heart to despair - What makes all worse, there is no remedy. It is impossible in the present state of things to prevent the...
I went about to cause my heart to despair - What makes all worse, there is no remedy. It is impossible in the present state of things to prevent these evils.
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Clarke: Ecc 2:21 - -- For there is a man - Does he not allude to himself? As if he had said, "I have labored to cultivate my mind in wisdom and in science, in knowledge o...
For there is a man - Does he not allude to himself? As if he had said, "I have labored to cultivate my mind in wisdom and in science, in knowledge of men and things, and have endeavored to establish equity and dispense justice. And now I find I shall leave all the fruits of my labor to a man that hath not labored therein, and consequently cannot prize what I have wrought."Does he not refer to his son Rehoboam?
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Clarke: Ecc 2:22 - -- For what hath man of all his laborer - Labour of body, disappointment of hope, and vexation of heart, have been all my portion.
For what hath man of all his laborer - Labour of body, disappointment of hope, and vexation of heart, have been all my portion.
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Clarke: Ecc 2:23 - -- His days are sorrows - What a picture of human life where the heart is not filled with the peace and love of God! All his days are sorrows; all his ...
His days are sorrows - What a picture of human life where the heart is not filled with the peace and love of God! All his days are sorrows; all his labors griefs; all his nights restless; for he has no portion but merely what earth can give; and that is embittered by the labor of acquisition, and the disappointment in the using
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This is also vanity - Emptiness of good and substantial misery.
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Clarke: Ecc 2:24 - -- There is nothing better for a man - The sense of this passage is well expressed in the following lines: -
"For these disorders wouldst thou find a c...
There is nothing better for a man - The sense of this passage is well expressed in the following lines: -
"For these disorders wouldst thou find a cure
Such cure as human frailty would admit
Drive from thee anxious cares; let reason cur
Thy passions; and with cheerful heart enjo
That little which the world affords; for here
Though vain the hopes of perfect happiness
Yet still the road of life, rugged at best
Is not without its comforts -
Wouldst thou their sweetness taste, look up to heaven
And praise the all-bounteous Donor, who bestow
The power to use aright."
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Clarke: Ecc 2:26 - -- For who can eat - more than I? - But instead of חוץ ×ž×ž× ×™ chuts mimmenni , more than I; חוץ ×ž×ž× ×• chuts mimmennu , without Him, is the...
For who can eat - more than I? - But instead of
"For who maye eat, drynke, or bring enythinge to pass without him?
- Coverdale
I believe this to be the true reading. No one can have a true relish of the comforts of life without the Divine blessing. This reading connects all the sentences: "This also I saw, that it was from the hand of God; - for who can eat, and who can relish without Him? For God giveth to man that is good."It is through his liberality that we have any thing to eat or drink; and it is only through his blessing that we can derive good from the use of what we possess.
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Clarke: Ecc 2:26 - -- Giveth - wisdom, and knowledge, and joy -
1. God gives wisdom - the knowledge of himself, light to direct in the way of salvation
...
Giveth - wisdom, and knowledge, and joy -
1. God gives wisdom - the knowledge of himself, light to direct in the way of salvation
2. Knowledge - understanding to discern the operation of his hand; experimental acquaintance with himself, in the dispensing of his grace and the gifts of his Spirit
3. Joy; a hundred days of ease for one day of pain; one thousand enjoyments for one privation; and to them that believe, peace of conscience, and joy in the Holy Ghost
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Clarke: Ecc 2:26 - -- But to the sinner he giveth travail - He has a life of labor, disappointment, and distress; for because he is an enemy to God, he travails in pain a...
But to the sinner he giveth travail - He has a life of labor, disappointment, and distress; for because he is an enemy to God, he travails in pain all his days; and, as the wise man says elsewhere, the wealth of the wicked is laid up for the just. So he loseth earthly good, because he would not take a heavenly portion with it.
Defender: Ecc 2:24 - -- This obviously is the natural viewpoint of people whose lives are centered "under the sun" (Ecc 1:14). In fact, such a viewpoint would have been appro...
This obviously is the natural viewpoint of people whose lives are centered "under the sun" (Ecc 1:14). In fact, such a viewpoint would have been appropriate in the world as originally created by God. He did provide abundant wholesome food and drink for all His creatures, and fruitful labor was a part of His "very good" creation (Gen 1:31). All of this would indeed have been a source of great joy to all, had sin and the curse not intervened to change everything.
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Defender: Ecc 2:24 - -- It is significant that the writer of Ecclesiastes never uses the name "Lord" (Jehovah, or Yahweh), the personal, redemptive name of God used so pervas...
It is significant that the writer of Ecclesiastes never uses the name "Lord" (Jehovah, or
TSK: Ecc 2:11 - -- I looked : Ecc 1:14; Gen 1:31; Exo 39:43; 1Jo 2:16, 1Jo 2:17
behold : Ecc 2:17-23, Ecc 1:3, Ecc 1:14; Hab 2:13; 1Ti 6:6
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TSK: Ecc 2:12 - -- I turned : Ecc 1:17, Ecc 7:25, even that which hath already been done, or, in those things which have been already done, Ecc 2:25
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TSK: Ecc 2:13 - -- I saw : Ecc 7:11, Ecc 7:12, Ecc 9:16; Pro 4:5-7, Pro 16:16; Mal 3:18, Mal 4:1, Mal 4:2
that wisdom excelleth folly : Heb. that there is an excellency ...
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TSK: Ecc 2:14 - -- wise : Ecc 8:1, Ecc 10:2, Ecc 10:3; Pro 14:8, Pro 17:24; 1Jo 2:11
one : Ecc 9:1-3, Ecc 9:11, Ecc 9:16; Psa 19:10, Psa 49:10
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TSK: Ecc 2:15 - -- even to me : Heb. to me
even to me : and why, Ecc 1:16, Ecc 1:18; 1Ki 3:12
Then I : Ecc 2:1, Ecc 1:2, Ecc 1:14
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TSK: Ecc 2:16 - -- there is : Ecc 1:11; Exo 1:6, Exo 1:8; Psa 88:12, Psa 103:16; Mal 3:16
how : Ecc 6:8; 2Sa 3:33; Psa 49:10; Heb 9:27
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TSK: Ecc 2:17 - -- I hated : Num 11:15; 1Ki 19:4; Job 3:20-22, Job 7:15, Job 7:16, Job 14:13; Jer 20:14-18; Jon 4:3, Jon 4:8; Phi 1:23-25
work : Ecc 1:14, Ecc 3:16; Eze ...
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TSK: Ecc 2:18 - -- I hated : Ecc 2:4-9, Ecc 1:13, Ecc 4:3, Ecc 5:18, Ecc 9:9
taken : Heb. laboured
I should : Ecc 2:26, Ecc 5:13, Ecc 5:14; 1Ki 11:11-13; Psa 17:14, Psa ...
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TSK: Ecc 2:19 - -- who knoweth : Ecc 3:22; 1Ki 12:14-20, 1Ki 14:25-28; 2Ch 10:13-16, 2Ch 12:9, 2Ch 12:10
wise under : Ecc 9:13; Luk 16:8; Jam 1:17, Jam 3:17
who knoweth : Ecc 3:22; 1Ki 12:14-20, 1Ki 14:25-28; 2Ch 10:13-16, 2Ch 12:9, 2Ch 12:10
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TSK: Ecc 2:20 - -- Gen 43:14; Job 17:11-15; Psa 39:6, Psa 39:7; 1Co 15:19; 2Co 1:8-10; 1Th 3:3, 1Th 3:4
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TSK: Ecc 2:21 - -- whose : Ecc 2:17, Ecc 2:18, Ecc 9:18; 2Ch 31:20, 2Ch 31:21, 2Ch 33:2-9, 2Ch 34:2, 2Ch 35:18, 2Ch 36:5-10; Jer 22:15, Jer 22:17
leave : Heb. give
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TSK: Ecc 2:22 - -- hath man : Ecc 1:3, Ecc 3:9, Ecc 5:10, Ecc 5:11, Ecc 5:17, Ecc 6:7, Ecc 6:8, Ecc 8:15; Pro 16:26; 1Ti 6:8
and of the : Ecc 4:6, Ecc 4:8; Psa 127:2; Ma...
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TSK: Ecc 2:23 - -- all : Gen 47:9; Job 5:7, Job 14:1; Psa 90:7-10, Psa 90:15, Psa 127:2
his heart : Ecc 5:12; Est 6:1; Job 7:13, Job 7:14; Psa 6:6, Psa 6:7, Psa 32:4, Ps...
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TSK: Ecc 2:24 - -- nothing : Ecc 3:12, Ecc 3:13, Ecc 3:22, Ecc 5:18, Ecc 8:15, Ecc 9:7-9, Ecc 11:9, Ecc 11:10; Deu 12:12, Deu 12:18; Neh 8:10; Act 14:17; 1Ti 6:17
make h...
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TSK: Ecc 2:26 - -- in his sight : Heb. before him, Gen 7:1; Luk 1:6
wisdom : 2Ch 31:20, 2Ch 31:21; Pro 3:13-18; Isa 3:10, Isa 3:11; Joh 16:24; Rom 14:17, Rom 14:18; 1Co ...
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collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Ecc 2:12-26
Barnes: Ecc 2:12-26 - -- Solomon having found that wisdom and folly agree in being subject to vanity, now contrasts one with the other Ecc 2:13. Both are brought under vanit...
Solomon having found that wisdom and folly agree in being subject to vanity, now contrasts one with the other Ecc 2:13. Both are brought under vanity by events Ecc 2:14 which come on the wise man and the feel alike from without - death and oblivion Ecc 2:16, uncertainty Ecc 2:19, disappointment Ecc 2:21 - all happening by an external law beyond human control. Amidst this vanity, the good (see Ecc 2:10 note) that accrues to man, is the pleasure felt Ecc 2:24-26 in receiving God’ s gifts, and in working with and for them.
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 Ecc 1:16, and compare Ecc 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.
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 Ecc 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.
Seeing that ... - Compare Ecc 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."
I hated life - Compare this expression, extorted from Solomon by the perception of the vanity of his wisdom and greatness, with Rom 8:22-23. The words of Moses Num 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 Luk 14:26.
Labour - Compare Ecc 2:4-8.
I went about - i. e., I turned from one course of action to another.
Are sorrows ... grief - Rather, sorrows and grief are his toil. See Ecc 1:13.
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.
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 Ecc 3:15, Ecc 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 Ecc 9:11) efficacious for the purpose for which they appear to be given.
Poole: Ecc 2:11 - -- I made a serious review of my former works and labours, and considered whether I had obtained that satisfaction in them which I designed and expecte...
I made a serious review of my former works and labours, and considered whether I had obtained that satisfaction in them which I designed and expected;
and, behold, all was vanity and vexation of spirit I found myself suddenly disappointed and wholly dissatisfied in this course.
There was no profit the pleasure was past and gone, and I was never the better for it, but as empty as before, and had nothing left but sorrowful reflections upon it.
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Poole: Ecc 2:12 - -- I turned myself to behold wisdom, and madness, and folly of which see Ecc 1:7 . Being frustrated of my hopes in pleasure, I returned to a second and ...
I turned myself to behold wisdom, and madness, and folly of which see Ecc 1:7 . Being frustrated of my hopes in pleasure, I returned to a second and more serious consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than what I discovered at my first view.
What can the man do to find out the truth in this matter, to discover the utmost satisfaction which was possibly to be found in pleasures? So this is added as a reason why he gave over the thoughts of pleasures, and directed them to another object, and why he so confidently asserted their vanity from his own particular experience, because he had made the best of them, and it was a vain thing for any private man to expect that from them which could not be found by a king, and such a king, who had so much wisdom to invent, and such vast riches to pursue and enjoy, all imaginary delights, and who had made it his design and business to search this to the bottom. That cometh after the
king that succeeds me in this inquiry. That which hath been already done; as by others in former times, so especially by myself. They can make no new discoveries as to this point.
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Poole: Ecc 2:13 - -- Then I saw or, yet I saw ; for this is added to prevent an Objection or mistake.
Wisdom excelleth folly although wisdom is not sufficient to make ...
Then I saw or, yet I saw ; for this is added to prevent an Objection or mistake.
Wisdom excelleth folly although wisdom is not sufficient to make men truly and perfectly happy, yet it is of a far greater use and excellency than vain pleasures, or any other follies.
As far as light excelleth darkness i.e. vastly and unspeakably. Light is very pleasant and comfortable, and withal of great necessity and singular use to discover the differences of persons and things, to prevent mistakes and dangers, and to direct all a man’ s paths in the right way; whereas darkness is in itself doleful, and leads men into innumerable confusions, and errors, and miseries.
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Poole: Ecc 2:14 - -- Are in his head in their proper place, and therefore they can see, which they could not do if they were out of his head. He hath the use of his eyes ...
Are in his head in their proper place, and therefore they can see, which they could not do if they were out of his head. He hath the use of his eyes and reason, and sees his way, and orders all his affairs with discretion, and foresees, and so avoids, many dangers and mischiefs. Walketh in darkness; manageth his affairs ignorantly, rashly, and foolishly, whereby he showeth that his eyes are not in his head, but in his heels, or, as it is expressed, Pro 17:24 , in the ends of the earth . And ; or, yet ; notwithstanding this excellency of wisdom above folly for our conduct in the matters of this life, yet at last they both come to one end.
One event happeneth to them all both are subject to the same calamities, and to death itself, which utterly takes away all difference between them.
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Poole: Ecc 2:15 - -- Why was I then more wise? what benefit have I by my wisdom? or, to what purpose did I desire and take so much pains for wisdom?
Why was I then more wise? what benefit have I by my wisdom? or, to what purpose did I desire and take so much pains for wisdom?
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Poole: Ecc 2:16 - -- There is no remembrance of the wise more than of the fool for ever their name and memory, though it may flourish for a season among some men, yet it ...
There is no remembrance of the wise more than of the fool for ever their name and memory, though it may flourish for a season among some men, yet it will not last for ever, but will in a little time be worn out; as we see in most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost, as hath been oft observed and bewailed by learned writers in several ages.
As the fool he must die as certainly as the fool, and after death be as little remembered and honoured.
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Poole: Ecc 2:17 - -- I hated life my life, though accompanied with so much honour, and pleasure, and wisdom, was a burden to me, and I was apt to wish either that I had n...
I hated life my life, though accompanied with so much honour, and pleasure, and wisdom, was a burden to me, and I was apt to wish either that I had never been born, or that I might speedily die.
The work that is wrought under the sun is grievous unto me all human designs and works are so far from yielding me that satisfaction which I expected, that the consideration of them increaseth my discontent.
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Poole: Ecc 2:18 - -- I hated all my labour which I had taken under the sun all these riches and buildings, and other fruits of my labour, were the matter of my repentance...
I hated all my labour which I had taken under the sun all these riches and buildings, and other fruits of my labour, were the matter of my repentance, and aggravations of my misery, because I must, and that everlastingly, part with them, and leave them all behind me.
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Poole: Ecc 2:19 - -- A fool who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly, and occasions of ruin. Some think he had ...
A fool who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly, and occasions of ruin. Some think he had such an opinion of Rehoboam.
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Poole: Ecc 2:20 - -- I gave myself up to despondency, and despair of ever reaping that satisfaction which I promised to myself.
I gave myself up to despondency, and despair of ever reaping that satisfaction which I promised to myself.
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Poole: Ecc 2:21 - -- Whose labour is in wisdom and in knowledge, and in equity; who useth great industry, and prudence, and justice too, in the management of his affairs,...
Whose labour is in wisdom and in knowledge, and in equity; who useth great industry, and prudence, and justice too, in the management of his affairs, and therefore might as confidently expect God’ s blessing, and the comfort of his labours, as any other man.
That hath not laboured therein so as I have done; who hath spent his days in sloth and folly.
A great evil a great disorder in itself, and a great disgrace to this world, and a great torment to a considering mind.
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Poole: Ecc 2:22 - -- What comfort or benefit remains to any man after this short and frail life is once ended? or, what advantage hath he by all his labours above him wh...
What comfort or benefit remains to any man after this short and frail life is once ended? or, what advantage hath he by all his labours above him who never laboured, and yet enjoyeth all the fruits of his labours?
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Poole: Ecc 2:23 - -- For all his days are sorrows or, though all his days were sorrows , i.e. full of sorrows. For this seems added to aggravate the evil mentioned in th...
For all his days are sorrows or, though all his days were sorrows , i.e. full of sorrows. For this seems added to aggravate the evil mentioned in the foregoing verse. Though he took great and unwearied pains all his days, yet after death he hath no more benefit by it than another man hath.
His travail grief the toils of his body are, or were, accompanied with the vexations of his mind.
Taketh not rest in the night either because his mind is distracted, or his sleep broken, with perplexing cares and fears.
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Poole: Ecc 2:24 - -- There is nothing better for a man or, Is there any thing better for a man ? which implies that there is nothing better, to wit, for man’ s pres...
There is nothing better for a man or, Is there any thing better for a man ? which implies that there is nothing better, to wit, for man’ s present comfort and satisfaction; this is the chief, and indeed the only, considerable benefit of his labours.
That he should make his soul enjoy good that he should thankfully take, and freely and cheerfully enjoy, the comforts which God gives him.
That it was from the hand of God that this also is a singular gift of God, and not to be procured by a man’ s own wisdom or diligence.
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Poole: Ecc 2:25 - -- Who can more freely and fully enjoy the comforts of this life than I did? This verse is added to confirm what he said in the foregoing verse from hi...
Who can more freely and fully enjoy the comforts of this life than I did? This verse is added to confirm what he said in the foregoing verse from his own experience, which was the more considerable, because no man ever was a more capable judge of these matters, none could either have more creature-comforts, or more addict himself to the enjoyment of them, or to improve them to better advantage, than he did; and therefore he could best tell what was the greatest good to be found in them, and whether they were able of themselves, without God’ s special gilt, to yield a man satisfaction.
Who else can hasten hereunto to wit, to the procuring and enjoying of them? who can pursue them with more diligence, or obtain them with more speed and readiness, or embrace them with more greediness and alacrity?
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Poole: Ecc 2:26 - -- That is good in his sight who not only seems to be good to men, as many bad men do, but is really and sincerely good. Or, who pleaseth him , as this...
That is good in his sight who not only seems to be good to men, as many bad men do, but is really and sincerely good. Or, who pleaseth him , as this phrase is rendered, Ecc 7:26 , and oft elsewhere; whereby he seems to intimate the reason why he found no more comfort in his labours, because his ways had been very displeasing to God, and therefore God justly denied him that gift. Wisdom and knowledge, to direct him how to use his comforts aright, that so they may be blessings, and not snares and curses to him.
Joy a thankful and contented mind with his portion.
He giveth travail, to gather and to heap up he giveth him up to insatiable desires, and wearisome labours, to little or no purpose.
That he may give to him that is good before God that he may have no comfort in them, but leave them to others, yea, to such as he least expected or desired, to good and virtuous men, into whose hands his estate falls by the wise and all-disposing providence of God.
Haydock: Ecc 2:12 - -- What. Hebrew, "For what man shall come after the king?" Septuagint, "after counsel?" Many other versions may be given of this obscure text. Solom...
What. Hebrew, "For what man shall come after the king?" Septuagint, "after counsel?" Many other versions may be given of this obscure text. Solomon stopt at human wisdom, without consulting the divine; or he asks who shall have greater facility to acquire knowledge than himself, or equal his works? (Calmet) ---
Man's wisdom compared with God's is contemptible; though it be preferable to folly. (Menochius)
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Haydock: Ecc 2:14 - -- Darkness and ignorance. He knows not whither he is going, Proverbs iv. 19., and xvii. 24. Wisdom is to be preferred before wealth, &c. (Calmet) --...
Darkness and ignorance. He knows not whither he is going, Proverbs iv. 19., and xvii. 24. Wisdom is to be preferred before wealth, &c. (Calmet) ---
Consideration directs a person to do good. ---
Alike. Thus worldlings speak, who reflect not on the life to come. (Worthington) ---
In many respects all resemble one another, though their sentence be very different. (Menochius)
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Haydock: Ecc 2:15 - -- Vanity. This inference was false, (ver. 16.) or my labouring for wisdom was to no purpose. (Calmet) ---
Septuagint, "I then spoke more in my heart...
Vanity. This inference was false, (ver. 16.) or my labouring for wisdom was to no purpose. (Calmet) ---
Septuagint, "I then spoke more in my heart, (for the fool speaks out of his abundance) since this also is vanity." (Haydock)
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Haydock: Ecc 2:16 - -- Unlearned. He answers, (Jansenius) or rather continues the objections. (Geier) (Calmet)
Unlearned. He answers, (Jansenius) or rather continues the objections. (Geier) (Calmet)
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Haydock: Ecc 2:17 - -- Life. Hebrew, "I hated life," as all is attended with anxiety, Romans vii. 24.
Life. Hebrew, "I hated life," as all is attended with anxiety, Romans vii. 24.
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Haydock: Ecc 2:19 - -- Solicitous. We naturally desire to have our plans perfected. Solomon had, perhaps, a presentiment of Roboam's misconduct, Ecclesiasticus xlvii. 27.
Solicitous. We naturally desire to have our plans perfected. Solomon had, perhaps, a presentiment of Roboam's misconduct, Ecclesiasticus xlvii. 27.
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Haydock: Ecc 2:20 - -- Off, in a sort of despair; suggested by worldly wisdom. Religion alone can impart steady principles. (Calmet) ---
Protestants, "I went about, to c...
Off, in a sort of despair; suggested by worldly wisdom. Religion alone can impart steady principles. (Calmet) ---
Protestants, "I went about, to cause my heart to despair of all the labour which I took under the sun;" in the transactions of the world. (Haydock)
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Haydock: Ecc 2:21 - -- Wisdom. The writings of the wise are often perverted by perverse heretics. (St. Jerome) ---
Idle heirs dissipate the possessions, which had been a...
Wisdom. The writings of the wise are often perverted by perverse heretics. (St. Jerome) ---
Idle heirs dissipate the possessions, which had been accumulated with such industry. (Calmet) ---
Riches tend to encourage the profligacy of the heir. (Menochius)
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Haydock: Ecc 2:24 - -- Drink, using with moderation the things which we have acquired, rather than to be solicitous for more, (Worthington) ---
which may fall into the han...
Drink, using with moderation the things which we have acquired, rather than to be solicitous for more, (Worthington) ---
which may fall into the hands of an idle heir, who is appointed by God, ver. 26. This may also be the plea of libertines, (Calmet) who would use freely what he has given. (St. Augustine, contra Jul. iv. 3.)
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Haydock: Ecc 2:26 - -- Pleased God, though he may not be his relation, Proverbs xxvi. 16., and Job xiii. 22. (Calmet)
Pleased God, though he may not be his relation, Proverbs xxvi. 16., and Job xiii. 22. (Calmet)
Gill: Ecc 2:11 - -- Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do,.... He had looked at them, and on them, over an...
Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do,.... He had looked at them, and on them, over and over again, and had taken pleasure therein; but now he sits down and enters into a serious consideration of them, what prodigious expenses he had been at; what care and thought, what toil and labour of mind, he had taken in contriving, designing, and bringing these works to perfection; what pleasure and delight he had found in them, and what happiness upon the whole arose from them: he now passes his judgment, and gives his sentiments concerning these things, having had it in his power to make himself master of everything delightful, which he did; was a competent judge, and thoroughly qualified to give a just estimate of matters; and it is as follows;
and, behold, all was vanity and vexation of spirit; nothing solid and substantial in the whole; no true pleasure and real joy, and no satisfaction or happiness in that pleasure; these pleasing things perished with the using, and the pleasure of them faded and died in the enjoyment of them; and instead of yielding solid delight, only proved vexations, because the pleasure was so soon over, and left a thirst for more, and what was not to be had; at most and best, only the outward senses were fed, the mind not at all improved, nor the heart made better, and much less contented; it was only pleasing the fancy and imagination, and feeding on wind;
and there was no profit under the sun; by those things; to improve and satisfy the mind of man, to raise him to true happiness, to be of any service to him in the hour of death, or fit him for an eternal world. Alshech interprets the labour mentioned in this text of the labour of the law, which brings no reward to a man in this world.
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Gill: Ecc 2:12 - -- And I turned myself to behold wisdom, and madness, and folly,.... Being disappointed in his pursuit of pleasure, and not finding satisfaction and happ...
And I turned myself to behold wisdom, and madness, and folly,.... Being disappointed in his pursuit of pleasure, and not finding satisfaction and happiness in that, he turns from it, and reassumes his study of natural wisdom and knowledge, to make a fresh trial, and see whether there might be some things he had overlooked in his former inquiries; and whether upon a revise of what he had looked into he might not find more satisfaction than before; being convinced however that the pursuit of pleasure was less satisfying than the study of wisdom, and therefore relinquished the one for the sake of the other: and in order, if possible, to gain more satisfaction in this point, he determined to look more narrowly, and penetrate into the secrets of wisdom, and find out the nature of it, and examine its contraries; that by setting them in a contrast, and comparing them together, he might be the better able to form a judgment of them. Jarchi interprets "wisdom" of the law, and "madness" and "folly" of the punishment of transgression. Alshech also by "wisdom" understands the wisdom of the law, and by madness external wisdom, or the knowledge of outward things. But Aben Ezra understands by "madness" wine, with which men being intoxicated become mad; and by "folly" building houses, and getting riches;
for what can the man do that cometh after the king? meaning himself; what can a man do that comes after such a king as he was, who had such natural parts to search into and acquire all sorts of knowledge; who was possessed of such immense riches, that he could procure everything that was necessary to assist him in his pursuit of knowledge; and who wanted not industry, diligence, and application, and who succeeded above any before or after him? wherefore what can any common man do, or anyone that comes after such a person, and succeeds him in his studies, and treads in his steps, and follows his example and plan, what can he do more than is done already? or can he expect to outdo such a prince, or find out that which he could not? nay, it is as if he should say, it is not only a vain thing for another man to come after me in the search of knowledge, in hopes of finding more than I have done; but it is a fruitless attempt in me to take up this affair again; for, after all that I have done, what can I do more? so that these words are not a reason for his pursuit of wisdom, but a correction of himself for it; I think the words may be rendered, "but what can that man do that comes after the king?" so the particle is sometimes used t; meaning himself, or his successor, or any other person; since it was only going over the same thing again, running round the circle of knowledge again, without any new improvement, or fresh satisfaction, according to the following answer;
even that which hath been already done; it is only doing the same thing over again. The Targum and Jarchi interpret it of the vain attempt of a man to supplicate a king after a decree is passed and executed. The Midrash by the king understands God himself, and interprets it of the folly of men not being content with their condition, or as made by him. So Gussetius renders it, "who made him" u; that is, the king; even God, the three divine Persons, Father, Son, and Spirit; the word being plural.
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Gill: Ecc 2:13 - -- Then I sat that wisdom excelleth folly,.... However, this upon a review of things he could not but own, that natural wisdom and knowledge, though ther...
Then I sat that wisdom excelleth folly,.... However, this upon a review of things he could not but own, that natural wisdom and knowledge, though there was no true happiness and satisfaction in them, yet they greatly exceeded folly and madness;
as far as light excelleth darkness; as the light of the day the darkness of the night; the one is pleasant and delightful, the other very uncomfortable; the one useful to direct in walking, the other very unsafe to walk in: light sometimes signifies joy and prosperity, and darkness adversity; the one is used to express the light of grace, and the other the darkness of sin and ignorance; now as the natural light exceeds darkness, and prosperity exceeds adversity and calamities, and a state of grace exceeds a state of sin and wickedness, so wisdom exceeds folly.
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Gill: Ecc 2:14 - -- The wise man's eyes are in his head,.... And so are the eyes of every man; but the sense is, he makes use of them, he looks about him, and walks circ...
The wise man's eyes are in his head,.... And so are the eyes of every man; but the sense is, he makes use of them, he looks about him, and walks circumspectly; he takes heed to his goings, he foresees the evil, and avoids it; or the danger he is exposed unto, and guards against it. Some understand it, in a more spiritual and evangelical sense, of Christ, who is the head of the body the church, and of every true believer; of everyone that is wise unto salvation, whose eyes are on him alone for righteousness, salvation, and eternal life; or on whom Christ's eyes are; who is said to have seven eyes, with which he guides, guards, and protects his people;
but the fool walketh in darkness; his eyes are to the ends of the earth; he walks incautiously, without any circumspection or guard; he knows not where he is, nor where he is going, nor where he shall set his foot next, nor at what he may stumble; wherefore a wise man is to be preferred to a fool, as wisdom is to folly. The Midrash interprets the wise man of Abraham, and the fool of Nimrod;
and I myself perceived also that one event happeneth to them all; the wise man and the fool; or, "but I myself perceived" w, &c. though it is allowed that a wise man is better than a fool; yet this also must be owned, which Solomon's experience proved, and every man's does, that the same things befall wise men and fools; they are liable to the same diseases of body, and disasters of life; to poverty and distress, to loss of estate, children, and friends, and to death itself.
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Gill: Ecc 2:15 - -- Then said I in my heart, as it happeneth to the fool, so it happeneth even to me,.... The wisest of kings, and the wisest of men; that is, he looked o...
Then said I in my heart, as it happeneth to the fool, so it happeneth even to me,.... The wisest of kings, and the wisest of men; that is, he looked over things in his mind, and considered what had befallen him, or what were his present circumstances, or what would be his case, especially at death; and said within himself, the same things happen to me, who have attained to the highest pitch of wisdom, as to the most errant fool; and therefore no true happiness can be in this sort of wisdom. The Targum paraphrases it thus,
"as it happened to Saul the son of Kish, the king who turned aside perversely, and kept not the commandment he received concerning Amalek, and his kingdom was taken from him; so shall it happen to me;''
and why was I then more wise? the Targum adds, than he, or than any other man, or even than a fool; why have I took so much pains to get wisdom? what am I the better for it? what happiness is there in it, seeing it gives me no advantage, preference, and excellency to a fool; or secures me from the events that befall me?
Then I said in my heart, that this also is vanity; this worldly wisdom has nothing solid and substantial in it, as well as pleasure; and it is a vain thing to seek happiness in it, since this is the case, that the events are the same to men that have it, as to one that has it not.
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Gill: Ecc 2:16 - -- For there is no remembrance of the wise more than of the fool for ever,.... The Targum interprets it, in the world to come; but even in this world th...
For there is no remembrance of the wise more than of the fool for ever,.... The Targum interprets it, in the world to come; but even in this world the remembrance of a wise man, any more than of a fool, does not always last; a wise man may not only be caressed in life, but may be remembered after death for a while; the fame of him may continue for a little time, and his works and writings may be applauded; but by and by rises up another genius brighter than he, or at least is so thought, and outshines him; and then his fame is obscured, his writings are neglected and despised, and he and his works buried in oblivion; and this is the common course of things. This shows that Solomon is speaking of natural wisdom, and of man's being wise with respect to that; and his remembrance on that account; otherwise such who are truly good and wise, their memory is blessed; they are had in everlasting remembrance, and shall never be forgotten in this world, nor in that to come, when the memory of the wicked shall rot; whose names are only written in the dust Jer 17:13, and not in the Lamb's book of life;
seeing that which now is, in the days to come shall all be forgotten: what now is in the esteem of men, and highly applauded by them; what is in the mouths of men, and in their minds and memories, before long, future time, after the death of a man, as the Targum, or in some time after, will be thought of no more, and be as if it never had been, or as if there never had been such men in the world. Many wise men have been in the world, whose names are now unknown, and some their names only are known, and their works are lost; and others whose works remain, yet in no esteem: this is to be understood in general, and for the most part; otherwise there may be some few exceptions to this general observation.
And how dieth the wise man? as the fool; they are both liable to death; it is appointed for men, rinse or unwise, learned or unlearned, to die, and both do die; wisdom cannot secure a man from dying; and then wise and fools are reduced to the same condition and circumstances; all a man's learning, knowledge, and wisdom, cease when he dies, and he is just as another man is; in that day all his learned thoughts perish, and he is upon a level with the fool. Solomon, the wisest of men, died as others; a full proof of his own observation, and which his father made before him, Psa 49:10. But this is not true of one that is spiritually wise, or wise unto salvation; the death of a righteous man is different from the death of a wicked man; both die, yet not alike, not in like manner; the good man dies in Christ, he dies in faith, has hope in his death, and rises again to eternal life. The Targum is,
"and how shall the children of men say, that the end of the righteous is as the end of the wicked?''
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Gill: Ecc 2:17 - -- Therefore I hated life,.... Not strictly and simply understood, since life is the gift of God; and a great blessing it is, more than raiment, and so d...
Therefore I hated life,.... Not strictly and simply understood, since life is the gift of God; and a great blessing it is, more than raiment, and so dear to a man, that he will give all he has for it: but comparatively, in comparison of the lovingkindness of God, which is better than life; or in comparison of eternal life, which a good man desires to depart from this world, for the sake of enjoying it. The sense seems to be this, that since the case of wise men and fools was equal, he had the less love for life, the less regard to it, the less desire to continue in it; no solid happiness being to be enjoyed in anything under the sun: though some think that he was even weary of life, impatient of it, as Job, Jonah, and others have been. The Targum is,
"I hate all evil life:''
Alshech interprets it of the good things of this world, which were the cause of hurt unto him; and Aben Ezra understands, by life, living persons;
because the work that is wrought under the sun is grievous unto me; which was either wrought by himself; particularly his hard studies, and eager pursuits after knowledge and wisdom, which were a weariness to his flesh; or which were done by others, especially evil ones: so the Targum,
"for evil to me is an evil work, which is done by the children of men under the sun in this world;''
for all is vanity and vexation of spirit; See Gill on Ecc 1:14.
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Gill: Ecc 2:18 - -- Yea, I hated all my labour which I had taken under the sun,.... The great works he made, the houses he built; the vineyards, gardens, and orchards he ...
Yea, I hated all my labour which I had taken under the sun,.... The great works he made, the houses he built; the vineyards, gardens, and orchards he planted, &c. what he got by his labour, his riches and wealth; and what he also got, not by the labour of his hands, but of his mind. Some understand this of the books he wrote; which were a weariness to his body, and fatigue to his mind; and which he might fear some persons would make an ill use of: Aben Ezra interprets it of his labour in this book. All which he had no great regard unto, since it was to be left to another;
because I should leave it unto the man that shall be after me; because he could not enjoy the fruits of his labour himself, at least but a very short time: but must be obliged to leave all to another, his possessions, estates, riches, and treasure; which a man cannot carry with him when he dies, but must leave all behind him, to his heirs and successors x. The Targum is,
"because I shall leave it to Rehoboam my son, who shall come after me; and Jeroboam his servant shall come and take ten tribes out of his hands, and possess half the kingdom.''
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Gill: Ecc 2:19 - -- And who knoweth whether he shall be a wise man or a fool?.... The king that should be after him, as the Targum, that should be his successor and heir...
And who knoweth whether he shall be a wise man or a fool?.... The king that should be after him, as the Targum, that should be his successor and heir; and so whether he would make a good or bad use of what was left; whether he would keep and improve it, or squander it away; suggesting, that could he be sure he would be a wise man that should come into his labours, it would be some satisfaction to him that he had laboured, and such a man should have the benefit of it; but as it was a precarious thing what he would be, he could take no pleasure in reviewing his labours he was about to leave. Some think that Solomon here gives a hint of the suspicion he had, that his son Rehoboam, his successor and heir, would turn out a foolish man, as he did;
yet shall he have rule over all my labour wherein I have laboured, and wherein I have showed myself wise, under the sun; be he what he will, all will come into his hands; and he will have the power of disposing of all at his pleasure; not only of enjoying it, but of changing and altering things; and perhaps greatly for the worse, if he does not entirely destroy what has been wrought with so much care and industry, toil and labour, wisdom and prudence; the thought of all which was afflicting and distressing: and therefore he adds,
This is also vanity; and shows there is no happiness in all that a man does, has, or enjoys; and this circumstance, before related, adds to his vexation and unhappiness.
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Gill: Ecc 2:20 - -- Therefore I went about to cause my heart to despair,.... Of ever finding happiness in anything here below. He "turned about" y, as the word signifies ...
Therefore I went about to cause my heart to despair,.... Of ever finding happiness in anything here below. He "turned about" y, as the word signifies dropped his severe studies of wisdom, and his eager pursuits of pleasure; and desisted from those toilsome works, in which he had employed himself; and went from one thing to another, and settled and stuck at nothing, on purpose to relax his mind, as the Syriac version renders it; to divest it of all anxious thought and care, and call it off from its vain and fruitless undertakings; and be no more concerned about or thoughtful
of all the labour which I took under the sun; and what will be the consequence and issue of it; but quietly leave all to an all wise disposing Providence; and not seek for happiness in anything under the sun, but in those things that are above it; not in this world, but in the world to come.
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Gill: Ecc 2:21 - -- For there is a man whose labour is in wisdom, and in knowledge, and in equity,.... Who does all he does, in natural, civil, and religious things, in ...
For there is a man whose labour is in wisdom, and in knowledge, and in equity,.... Who does all he does, in natural, civil, and religious things, in the state, in his family, and the world, and whatsoever business he is engaged, in the wisest and best manner, with the utmost honesty and integrity, according to all the rules of wisdom and knowledge, and of justice and equity; meaning himself; the Midrash interprets this of God;
yet to a man that hath not laboured therein shall he leave it for his portion; to his son, heir, and successor; who never took any pains, or joined with him, in acquiring the least part of it; and yet all comes into his hands, as his possession and inheritance: the Targum interprets this of a man that dies without children; and so others z understand it of his leaving his substance to strangers, and not to his children.
This also is vanity, and a great evil; not anything sinful and criminal, but vexatious and distressing.
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Gill: Ecc 2:22 - -- For what hath man of all his labour, and of the vexation of his heart?.... What profit has he by it, when there is so much vexation in it, both in get...
For what hath man of all his labour, and of the vexation of his heart?.... What profit has he by it, when there is so much vexation in it, both in getting it, and in the thought of leaving it to others? What advantage is it to him, when it is all acquired for and possessed by another; and especially of what use is it to him after his death? Even of all
wherein he hath laboured under the sun? the Targum adds, "in this world"; though he has been labouring all his days, yet there is not one thing he has got by his labour that is of any real advantage to him, or can yield him any solid comfort and satisfaction, or bring him true happiness, or lead him to it.
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Gill: Ecc 2:23 - -- For all his days are sorrows, and his travail grief,.... All his days are full of sorrows, of a variety of them; and all his affairs and transactions...
For all his days are sorrows, and his travail grief,.... All his days are full of sorrows, of a variety of them; and all his affairs and transactions of life are attended with grief and trouble; not only the days of old age are evil ones, in which he can take no pleasure; or those times which exceed the common age of man, when he is got to fourscore years or more, and when his strength is labour and sorrow; but even all his days, be they fewer or more, from his youth upward, are all evil and full of trouble, Gen 47:9;
yea, his heart taketh not rest in the night; which is appointed for rest and ease; and when laid down on his bed for it, as the word signifies; yet, either through an eager desire of getting wealth, or through anxious and distressing cares for the keeping it when gotten, he cannot sleep quietly and comfortably, his carking cares and anxious thoughts keep him waking; or, if he sleeps, his mind is distressed with dreams and frightful apprehensions of things, so that his sleep is not sweet and refreshing to him.
This is also vanity; or one of the vanities which belong to human life.
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Gill: Ecc 2:24 - -- There is nothing better for a man than that he should eat and drink,.... Not in an immoderate and voluptuous manner, like the epicure and the atheis...
There is nothing better for a man than that he should eat and drink,.... Not in an immoderate and voluptuous manner, like the epicure and the atheist, that disbelieve a future state and the resurrection of the dead, and give up themselves to all sinful and sensual gratifications; but in a moderate way, enjoying in a cheerful and comfortable manner the good creatures of God, which he has given; being contented with them, thankful for them, and looking upon them as the blessings of divine goodness, and as flowing from the love of God to him; and thus freely using, and yet not abusing them. Some render it, "it is not good for a man to eat" a, &c. immoderately and to excess, and to place his happiness in it: or, "there is no good with man" b; it is not in the power of man to use the creatures aright. Jarchi renders it by way of interrogation, "is it not good?" which comes to the same sense with ours, and so the Vulgate Latin version;
and that he should make his soul enjoy good in his labour; not leave off labouring; nor eat and drink what he has not laboured for, or what is the fruit of other men's labour; but what is the effect of his own, and in which he continues; and this is the way to go on in it with cheerfulness, when he enjoys the good, and reaps the benefit and advantage of it; which is certainly preferable to a laying up his substance, and leaving it to he knows not who.
This also I saw, that it was from the hand of God; not only the riches a man possesses, but the enjoyment of them, or a heart to make use of them; see Ecc 5:18. The Midrash interprets this eating and drinking, of the law and good works: and the Targum explains it, causing the soul to enjoy the good of doing the commandments, and walking in right ways; and observes, that a man that prospers in this world, it is from the hand of the Lord, and is what is decreed to be concerning him.
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Gill: Ecc 2:25 - -- For who can eat?.... Who should eat, but such a man that has laboured for it? or, who has a power to eat, that is, cheerfully, comfortably, and freely...
For who can eat?.... Who should eat, but such a man that has laboured for it? or, who has a power to eat, that is, cheerfully, comfortably, and freely to enjoy the good things of life he is possessed of, unless it be given him of God? see Ecc 6:1;
or who else can hasten hereunto more than I? the word "chush", in Rabbinical language, is used of the five senses, seeing, hearing, feeling, smelling, and tasting: and R. Elias says c, there are some that so interpret it here, "who has his sense better than I?" a quicker sense, particularly of smelling and tasting what be eats, in which lies much of the pleasure of eating; and this is of God; which interpretation is not to be despised. Or, "who can prepare?" according to the Arabic sense of the word d; that is, a better table than I? No man had a greater affluence of good things than Solomon, or had a greater variety of eatables and drinkables; or had it in the power of his hands to live well, and cause his soul to enjoy good; or was more desirous to partake of pleasure, and hasten more to make the experiment of it in a proper manner; and yet he found, that a heart to do this was from the Lord; that this was a gift of his; and that though he abounded in the blessings of life, yet if God had not given him a heart to use them, he never should have really enjoyed them.
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Gill: Ecc 2:26 - -- For God giveth to a man that is good in his sight,.... No man is of himself good, or naturally so, but evil, very evil, as all the descendants of Ad...
For God giveth to a man that is good in his sight,.... No man is of himself good, or naturally so, but evil, very evil, as all the descendants of Adam are; there are some that are good in their own eyes, and in the sight of others, and yet not truly good; they are only really good, who are so in the sight of God, who sees the heart, and knows what is in man; they are such who are made good by his efficacious grace; who are inwardly, and not merely outwardly so; who are good at heart, or who have good hearts, clean hearts, new and right spirits created in them; who have a good work of grace upon their hearts, and the several graces of the Spirit implanted there; who have the good Spirit of God in them, in whose heart Christ dwells by faith; and who have the good word of Christ dwelling in them, and have a good treasure of rich experience of the grace of God; and who, in one word, are born again, renewed in the spirit of their minds, and live by faith on Jesus Christ. The phrase is rendered, "whoso pleaseth God", Ecc 7:26; and he is one that is accepted with God in Christ, his beloved Son, in whom he is well pleased; who is clothed with his righteousness, made comely through his comeliness, and so is irreprovable in his sight; and who by faith looks to and lays hold on this righteousness, and does all he does in the exercise of faith, without which it is impossible to please God. To such a man God gives
wisdom, and knowledge, and joy; wisdom to acquire knowledge, to keep, use, and improve it; and joy, to be cheerful and thankful for the good things of life: or rather this may design, not natural wisdom, but spiritual wisdom, wisdom in the hidden part, so as to be wise unto salvation, and to walk wisely and circumspectly, a good man's steps being ordered by the Lord; and knowledge of God in Christ, and of Christ, and of the things of the Gospel, and which relate to eternal life; and so spiritual joy, joy and peace in believing, in the presence of God, and communion with him; joy in Christ, and in hope of the glory of God, even joy unspeakable, and full of glory; all which, more or less, at one time or another, God gives to those who are truly good; and which is not to be found in worldly wisdom, pleasure, riches, power, and authority: the Targum is,
"to the man, whose works are right before God, he gives wisdom and knowledge in this world, and joy with the righteous in the world to come;''
but to the sinner he giveth travail, to gather and to heap up; to gather mammon, and to heap up a large possession, as the Targum; to gather together a great deal of riches, but without wisdom and knowledge to use them, without any proper enjoyment of them, or pleasure in them; all he has is a deal of trouble and care to get riches, without any comfort in them, and he has them not for his own use: the Midrash illustrates this of the good man and sinner, by the instances of Abraham and Nimrod, of Isaac and Abimelech, of Jacob and Laban, of the Israelites and Canaanites, of Hezekiah and Sennacherib, and of Mordecai and Haman. But
that he may give to him that is good before God; so it is ordered by divine Providence sometimes, that all that a wicked man has been labouring for all his days should come into the hands of such who are truly good men, and will make a right use of what is communicated to them.
This also is vanity, and vexation of spirit; not to the good man, but to the wicked man: so the Targum,
"it is vanity to the sinner, a breaking of spirit;''
it grieves him that such a man should have what he has been labouring for; or it would, if he knew it.
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expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:11; Ecc 2:12; Ecc 2:12; Ecc 2:12; Ecc 2:13; Ecc 2:14; Ecc 2:14; Ecc 2:14; Ecc 2:15; Ecc 2:15; Ecc 2:15; Ecc 2:15; Ecc 2:15; Ecc 2:15; Ecc 2:16; Ecc 2:16; Ecc 2:16; Ecc 2:16; Ecc 2:16; Ecc 2:16; Ecc 2:17; Ecc 2:17; Ecc 2:17; Ecc 2:17; Ecc 2:17; Ecc 2:18; Ecc 2:18; Ecc 2:18; Ecc 2:18; Ecc 2:18; Ecc 2:18; Ecc 2:18; Ecc 2:18; Ecc 2:19; Ecc 2:19; Ecc 2:19; Ecc 2:19; Ecc 2:19; Ecc 2:20; Ecc 2:20; Ecc 2:20; Ecc 2:20; Ecc 2:20; Ecc 2:21; Ecc 2:21; Ecc 2:21; Ecc 2:21; Ecc 2:21; Ecc 2:21; Ecc 2:22; Ecc 2:23; Ecc 2:23; Ecc 2:23; Ecc 2:24; Ecc 2:24; Ecc 2:24; Ecc 2:24; Ecc 2:24; Ecc 2:24; Ecc 2:24; Ecc 2:24; Ecc 2:25; Ecc 2:25; Ecc 2:25; Ecc 2:25; Ecc 2:26; Ecc 2:26; Ecc 2:26; Ecc 2:26; Ecc 2:26; Ecc 2:26; Ecc 2:26
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NET Notes: Ecc 2:12 The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd ...
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NET Notes: Ecc 2:14 The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example ...
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NET Notes: Ecc 2:15 The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.
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NET Notes: Ecc 2:16 The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; ...
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NET Notes: Ecc 2:21 Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my...
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NET Notes: Ecc 2:22 Heb “under the sun.” The rhetorical question is an example of negative affirmation, expecting a negative answer: “Man acquires nothi...
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NET Notes: Ecc 2:24 The phrase “from the hand of God” is an anthropomorphism (depicting God, who is an invisible spirit, in the form of man with hands) or ant...
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NET Notes: Ecc 2:25 The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual trad...
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NET Notes: Ecc 2:26 The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.
Geneva Bible: Ecc 2:12 And I turned myself to behold ( h ) wisdom, and madness, and folly: for what [can] the man [do] that cometh after the king? [even] that which hath bee...
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Geneva Bible: Ecc 2:14 The wise man's ( i ) eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one ( k ) event happeneth to them all....
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Geneva Bible: Ecc 2:16 For [there is] no remembrance of the wise more than of the fool ( l ) for ever; seeing that which now [is] in the days to come shall all be forgotten....
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Geneva Bible: Ecc 2:20 Therefore I went about to cause my heart ( n ) to despair of all the labour which I took under the sun.
( n ) That I might seek the true happiness wh...
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Geneva Bible: Ecc 2:21 For there is a man whose labour [is] in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured in it shall he ( o ) leave it [fo...
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Geneva Bible: Ecc 2:24 [There is] nothing better for a man, [than] that he should eat and drink, and [that] he should ( p ) make his soul enjoy good in his labour. This also...
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Geneva Bible: Ecc 2:25 For who can eat, or who else can hasten ( q ) [to it], more than I?
( q ) Meaning, to pleasures.
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expand allCommentary -- Verse Range Notes
TSK Synopsis -> Ecc 2:1-26
TSK Synopsis: Ecc 2:1-26 - --1 The vanity of human courses in the works of pleasure.12 Though the wise be better than the fool, yet both have one event.18 The vanity of human labo...
MHCC: Ecc 2:1-11 - --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...
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MHCC: Ecc 2:12-17 - --Solomon found that knowledge and prudence were preferable to ignorance and folly, though human wisdom and knowledge will not make a man happy. The mos...
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MHCC: Ecc 2:18-26 - --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 tear...
Matthew Henry: Ecc 2:1-11 - -- Solomon here, in pursuit of the summum bonum - the felicity of man, adjourns out of his study, his library, his elaboratory, his council-chambe...
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Matthew Henry: Ecc 2:12-16 - -- Solomon having tried what satisfaction was to be had in learning first, and then in the pleasures of sense, and having also put both together, here ...
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Matthew Henry: Ecc 2:17-26 - -- Business is a thing that wise men have pleasure in. They are in their element when they are in their business, and complain if they be out of busine...
Keil-Delitzsch -> Ecc 2:9-11; Ecc 2:12; Ecc 2:13-15; Ecc 2:16; Ecc 2:17; Ecc 2:18; Ecc 2:19; Ecc 2:20; Ecc 2:21; Ecc 2:22-23; Ecc 2:24; Ecc 2:25; Ecc 2:26
Keil-Delitzsch: Ecc 2:9-11 - --
"And I became great, and was always greater than all that were before me in Jerusalem: also my wisdom remained with me. And all that mine eyes desir...
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Keil-Delitzsch: Ecc 2:12 - --
"And I turned myself to examine wisdom, and madness, and folly: for what is the man who could come after the king, him whom they have made so long a...
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Keil-Delitzsch: Ecc 2:13-15 - --
"And I saw that wisdom has the advantage over folly, as light has the advantage over darkness. The wise man has eyes in his head; but the fool walke...
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Keil-Delitzsch: Ecc 2:16 - --
"For no remembrance of the wise, as of the fool, remains for ever; since in the days that are to come they are all forgotten. And how dieth the wise...
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Keil-Delitzsch: Ecc 2:17 - --
"The life became hateful to me; for the work which man accomplsihes under the sun was grievous to me: because all is vain and windy effort."He hated...
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Keil-Delitzsch: Ecc 2:18 - --
"And I hated all my labour with which I laboured under the sun, that I should leave it to the man who shall be after me;" i.e. , not: who shall come...
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Keil-Delitzsch: Ecc 2:19 - --
"And who knoweth whether he shall be wise or foolish? and he will have power over all my labour with which had wearied myself, and had acted wisely,...
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Keil-Delitzsch: Ecc 2:20 - --
"Then I turned to give up my heart on account of = to despair of all the labour with which I wearied myself under the sun."As at 1Sa 22:17., Son 2:1...
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Keil-Delitzsch: Ecc 2:21 - --
"For there is a man who labours with wisdom, and knowledge, and ability; and to a man who has not laboured for it, must he leave it as his portion: ...
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Keil-Delitzsch: Ecc 2:22-23 - --
"For what has man of all his labour, and the endeavours of his heart with which he wearies himself under the sun? All his days are certainly in sorr...
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Keil-Delitzsch: Ecc 2:24 - --
"There is nothing better among men, than that one eat and drink, and that he should pamper his soul by his labour: this also have I seen, that it is...
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Keil-Delitzsch: Ecc 2:25 - --
"For who can eat, and who can have enjoyment, without [= except from Him?]"Also here the traditional text is tenable: we have to read ×ž×ž× ×• ×—×...
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Keil-Delitzsch: Ecc 2:26 - --
"For to a man who appears to Him as good, He gave wisdom, and knowledge, and joy; but to the sinner He gave the work of gathering and heaping up, in...
Constable: Ecc 1:12--2:18 - --A. Personal Observations 1:12-2:17
There are four parts to this section (1:12-2:17) that fall into two p...
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Constable: Ecc 2:1-11 - --3. Solomon's investigation of pleasure 2:1-11
2:1-2 Pleasure has no ultimate value either (vv. 1-2). That is, while it has some temporary, immediate v...
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Constable: Ecc 2:12-17 - --4. Solomon's evaluation of his investigation of pleasure 2:12-17
The king realized that few peop...
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Constable: Ecc 2:18--6:10 - --B. General Observations 2:18-6:9
Thus far Solomon had reflected on the futility of all human endeavor ge...
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