Text -- Ecclesiastes 6:10 (NET)

The Futile Way Life Works

6:10 Whatever has happened was foreordained, and what happens to a person was also foreknown. It is useless for him to argue with God about his fate because God is more powerful than he is.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 6:10

This is added as a further instance of the vanity of all things in this life. That which hath been (man, who is the chief of all visible beings) is named already, by God, who, presently after his creation, gave him the following name, to signify what his nature and condition was.

Wesley: Ecc 6:10

A mortal and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain and miserable estate in this world.

Wesley: Ecc 6:10

With almighty God, with whom men are apt to contend upon every slight occasion, and against whom they are ready to murmur for this vanity, and mortality, and misery.

JFB: Ecc 6:10

Part II begins here. Since man's toils are vain, what is the chief good? (Ecc 6:12). The answer is contained in the rest of the book.

JFB: Ecc 6:10

Man's various circumstances

JFB: Ecc 6:10

Not only has existed, Ecc 1:9; Ecc 3:15, but has received its just name, "vanity," long ago,

JFB: Ecc 6:10

Vanity

JFB: Ecc 6:10

Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty.

JFB: Ecc 6:10

(Rom 9:20).

Clarke: Ecc 6:10

That which hath been is named already - The Hebrew of this verse might be translated, "Who is he who is? His name has been already called. And it is known that he is Adam; and that he cannot contend in judgment with him who is stronger than he.

"What is more excellent than man; yet can he not, in the lawe, get the victory of him that is mightier than he."- Coverdale

Adam is his name; and it at once points out

1.    His dignity; he was made in the image of God

2.    His fall; he sinned against his Maker and was cast out of Paradise. An

3.    His recovery by Christ; the second man (Adam) was the Lord from heaven, and a quickening Spirit.

TSK: Ecc 6:10

which : Ecc 1:9-11, Ecc 3:15

and it : Gen 3:9, Gen 3:17-19; Job 14:1-4; Psa 39:6, Psa 82:6, Psa 82:7, Psa 103:15

neither : Job 9:3, Job 9:4, Job 9:32, Job 33:13, Job 40:2; Isa 45:9, Isa 45:10; Jer 49:19; Rom 9:19, Rom 9:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 6:10

Or, "That which has been named - i. e., events past or current, either Ecc 1:9 as they present themselves to man, or Ecc 3:15 as they are ordered by God - was long ago (i. e., was decreed, its nature and place were defined by the Almighty), and was known that it is man;"i. e., the course of events shapes the conduct and character of man, so that what he does and suffers is said to be or constitute the man. God from the beginning definitely ordained the course of events external to man, and constituted man in such a way that events materially affect his conduct and his destiny. Hence, God, by withholding from certain people the gift of contentment, and thus subjecting them to vanity, is acting according to the predetermined course of His Providence which man cannot alter (compare Rom 8:20). Others translate, "What there is, its name is named long ago and known, that it is man;"i. e., "What hath been and is, not only came into existence long ago Ecc 1:9; Ecc 3:15, but also has been known and named, and is acknowledged that it, besides other things, is specially man; that man always remains the same, and cannot go beyond his appointed bounds."

Him that is mightier - i. e., God; compare Ecc 9:1; 1Co 10:22, and marginal references.

Poole: Ecc 6:10

This verse is added either as a proof of what he last said concerning the vanity and wandering of insatiable desires, or as a timber instance of the vanity of all things in this life.

That which hath been (or, is , for the Hebrew verb) may be rendered either way, to wit, man considered with all his endowments and enjoyments, whether he be wise or foolish, rich or poor; man, who is the chief of all visible and sublunary beings, for whom they all were made) is named already , to wit, by God, who, presently after his creation, gave him the following name, to signify what his nature and condition was or would be. Heb. What is that which hath been , or is , it is, or hath been named already . Others understand it thus, All the several conditions which men have had or shall have in the world, riches or poverty, &c., are already named, i.e. appointed or determined by God’ s unchangeable counsel and invincible providence. But though this be true, it seems not to suit so well with the following clause as the other interpretation doth.

It is known that it is man this is certain and manifest, that that being which makes all this noise and stir in the world, howsoever magnified by themselves, and sometimes adored by flatterers, and howsoever differenced from or advanced above others, by wisdom, or riches, or the like, is but a man, i.e. a mean earthly mortal and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain, and base, and miserable estate in this world, and therefore never expect satisfaction or happiness in it.

With him that is mightier than he i.e. with Almighty God, with whom men are very apt to contend upon every slight occasion, and against whom they are ready to murmur for this vanity, and mortality, and misery of mankind, although they brought it upon themselves by their own sins. So this is seasonably added to prevent the abuse of the foregoing passage.

Haydock: Ecc 6:10

He, &c. This is plainly spoken of Christ, whose name was given before he was born; (St. Jerome; Worthington) or men resemble each other in all ages, (chap. i. 9.; Calmet) being proud, fragile, &c.

Gill: Ecc 6:10

That which hath been is named already, and it is known that it is man,.... Which may be understood of the first man Adam, who has been, has existed, was produced by the immediate power of God, creating and forming him out of the dust of the earth; was made after the image, and in the likeness of God, a wise and knowing creature, a rich and powerful one, the figure of him that was to come, being the head and representative of all his posterity; and he has been named already, he had his name from the Lord himself, suitable to his nature and formation; he called his name Adam, from "Adamah", the earth, from whence he was taken; and though he was so wise and great, and even affected deity, which was the snare laid for him by his enemy, it is well known he was but a man, of the earth, earthly, and returned to it again. Some have applied this to the second man, the Lord from heaven, as the ordinary gloss, and Jerom; and render it, "that which shall be", so the Vulgate Latin version; as yet he was not man, though he had agreed to be and was prophesied of that he should; however be was named already the seed of the woman, Shiloh, Ithiel, the Messiah, or Anointed; hence by Solomon, in allusion to this name, his "name is said to be as ointment poured forth", Son 1:3; and as it was known that he should be man, so it is now known that he is really and truly man; though not merely so, but God as well as man; yet as to his human nature his Father is greater and mightier than he; but this sense some interpreters despise and laugh at: and indeed though the whole of it is truth, it does not seem to be the truth of the text, nor suitable to the context: rather the words are to be understood of mankind in general, of all men, not only that have been, but that are or shall be; these were all appointed to come into being by the Lord; they have been in his eternal purposes and decrees, and their names are written or not written in the Lamb's book of life; and they have all one common name, that of "man", weak, frail, mortal, wretched man; they are, as is said of the Egyptians, men and not God, Isa 31:3; particularly this is true of persons the most famous that have been in the world; such who have been in ages past, and their names have been called, or they have obtained a name among men, men of renown, that are on the list of fame; such who have been the most famous for wisdom, for riches, for strength, or for power and authority, and have even had deity ascribed to them, and divine worship given them; yet it has been notorious that they were but men, and not God, so Jarchi; and died as such; see Psa 9:20. Moreover, this may be understood of all things relating to men; that all that has been, is, or shall be, has been already named of God, determined and appointed by him; so the Targum renders it,

"all is the decree of the Word of the Lord;''

all things relating to the temporal affairs of men, as to their birth and place of abode, their callings and stations of life; so to their circumstances of poverty or riches, which with all their craving desires and carking cares it is impossible for them to alter, or make them otherwise than they are; which is observed, to check the wandering and insatiable desires of men after worldly things;

neither may he contend with him that is mightier than he; the Lord of the world, as the Targum; not the angel of death, as Jarchi; the devil, which had the power of death, and is stronger than men; nor death itself, as others, against which there is no standing, Ecc 8:8, Isa 28:15; but God himself, who is mightier than men, and with whom a creature should not strive or contend; either about his being and the make of it, or concerning his circumstances in the world, that they are not, greater and better than they be; or about God's decrees concerning these or other things; but quietly submit to his will, and be content in whatsoever circumstances they are, considering that he is the Creator, and a sovereign Being, they are creatures, and dependent on him; and let their circumstances be what they will, wise or unwise, rich or poor, they are but men, and can never rise higher; see Job 9:3. It is observed by the Masorites that this is just the middle of the book.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 6:10

¹ tn Heb “already its name was called.”

² tn Or “and what a person (Heb “man”) is was foreknown.”

³ tn Heb “he cannot contend with the one who is more powerful than him.” The referent of the “the one who is more powerful than he is” (God) has been specified in the translation for clarity. The words “with God about his fate” have been added for clarity as well.

Geneva Bible: Ecc 6:10

That which hath been is named already, and it is known that it [is] man: neither may he contend with him that is ^{( h )} mightier than he.

^{( h )} Meaning, God who will make him feel that he is mortal.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 6:1-12

1 The vanity of riches without use;

3 though a man have many children and a long life.

7 The vanity of sight and wandering desires.

10 The conclusion of vanities.

MHCC: Ecc 6:7-12

A little will serve to sustain us comfortably, and a great deal can do no more. The desires of the soul find nothing in the wealth of the world to give satisfaction. The poor man has comfort as well as the richest, and is under no real disadvantage. We cannot say, Better is the sight of the eyes than the resting of the soul in God; for it is better to live by faith in things to come, than to live by sense, which dwells only upon present things. Our lot is appointed. We have what pleases God, and let that please us. The greatest possessions and honours cannot set us above the common events of human life. Seeing that the things men pursue on earth increase vanities, what is man the better for his worldly devices? Our life upon earth is to be reckoned by days. It is fleeting and uncertain, and with little in it to be fond of, or to be depended on. Let us return to God, trust in his mercy through Jesus Christ, and submit to his will. Then soon shall we glide through this vexatious world, and find ourselves in that happy place, where there is fulness of joy and pleasures for evermore.

Matthew Henry: Ecc 6:7-10

The preacher here further shows the vanity and folly of heaping up worldly wealth and expecting happiness in it.

I. How much soever we toil about the world, and get out of it, we can have for ourselves no more than a maintenance (Ecc 6:7): All the labour of man is for his mouth, which craves it of him (Pro 16:26); it is but food and raiment; what is more others have, not we; it is all for the mouth. Meats are but for the belly and the belly for meats; there is nothing for the head and heart, nothing to nourish or enrich the soul. A little will serve to sustain us comfortably and a great deal can do no more.

II. Those that have ever so much are still craving; let a man labour ever so much for his mouth, yet the appetite is not filled. 1. Natural desires are still returning, still pressing; a man may be feasted today and yet hungry tomorrow. 2. Worldly sinful desires are insatiable, Ecc 5:10. Wealth to a worldling is like drink to one in a dropsy, which does but increase the thirst. Some read the whole verse thus: Though all a man's labour fall out to his own mind ( ori ejus obveniat - so as to correspond with his views, Juv.), just as himself would have it, yet his desire is not satisfied, still he has a mind to something more. 3. The desires of the soul find nothing in the wealth of the world to give them any satisfaction. The soul is not filled, so the word is. When God gave Israel their request he sent leanness into their souls, Psa 106:15. He was a fool who, when his barns were full, said, Soul, take thine ease.

III. A fool may have as much worldly wealth, and may enjoy as much of the pleasure of it, as a wise man; nay, and perhaps not be so sensible of the vexation of it: What has the wise more than the fool? Ecc 6:8. Perhaps he has not so good an estate, so good a trade, nor such good preferment as the fool has. Nay, suppose them to be equal in their possessions, what can a wise man, a scholar, a wit, a politician, squeeze out of his estate more than needful supplies? and a half-witted man may do this. A fool can fare as well and relish it, can dress as well, and make as good a figure in any public appearance, as a wise man; so that if there were not pleasures and honour peculiar to the mind, which the wise man has more than the fool, as to this world they would be upon a level.

IV. Even a poor man, who has business, and is discreet, diligent, and dexterous, in the management of it, may get as comfortably through this world as he that is loaded with an overgrown estate. Consider what the poor has less than the rich, if he but knows to walk before the living, knows how to conduct himself decently, and do his duty to all, how to get an honest livelihood by his labour, how to spend his time well and improve his opportunities. What has he? Why, he is better beloved and more respected among his neighbours, and has a better interest than many a rich man that is griping and haughty. What has he? Why he has as much of the comfort of this life, has food and raiment, and is therewith content, and so is as truly rich as he that has abundance.

V. The enjoyment of what we have cannot but be acknowledged more rational than a greedy grasping at more (Ecc 6:9): Better is the sight of the eyes, making the best of that which is present, than the wandering of the desire, the uneasy walking of the soul after things at a distance, and the affecting of a variety of imaginary satisfactions. He is much happier that is always content, though he has ever so little, than he that is always coveting, though he has ever so much. We cannot say, Better is the sight of the eyes than the fixing of the desire upon God, and the resting of the soul in him; it is better to live by faith in things to come than to live by sense, which dwells only upon present things; but better is the sight of the eyes than the roving of the desire after the world, and the things of it, than which nothing is more uncertain nor more unsatisfying at the best. This wandering of the desire is vanity and vexation of spirit. It is vanity at the best; if what is desired, be obtained, it proves not what we promised ourselves from it, but commonly the wandering desire is crossed and disappointed, and then it turns to vexation of spirit.

VI. Our lot, whatever it is, is that which is appointed us by the counsel of God, which cannot be altered, and it is therefore our wisdom to reconcile ourselves to it and cheerfully to acquiesce in it (Ecc 6:10): That which has been, or (as some read it) that which is, and so likewise that which shall be, is named already; it is already determined in the divine foreknowledge, and all our care and pains cannot make it otherwise than as it is fixed. Jacta est alea - The die is cast. It is therefore folly to quarrel with that which will be as it is, and wisdom to make a virtue of necessity. We shall have what pleases God, and let that please us.

VII. Whatever we attain to in this world, still we are but men, and the greatest possessions and preferments cannot set us above the common accidents of human life: That which has been, and is, that busy animal that makes such a stir and such a noise in the world, is named already. He that made him gave him his name, and it is known that it is man; that is his name by which he must know himself, and it is a humbling name, Gen 5:2. He called their name Adam; and all theirs have the same character, red earth. Though a man could make himself master of all the treasures of kings and provinces, yet he is a man still, mean, mutable, and mortal, and may at any time be involved in the calamities that are common to men. It is good for rich and great men to know and consider that they are but men, Psa 9:20. It is known that they are but men; let them put what face they will upon it, and, like the king of Tyre, set their heart as the heart of God, yet the Egyptians are men, and not gods, and it is known that they are so.

VIII. How far soever our desires wander, and how closely soever our endeavours keep pace with them, we cannot strive with the divine Providence, but must submit to the disposals of it, whether we will or no. If it is man, he may not contend with him that is mightier than he. It is presumption to arraign God's proceedings, and to charge him with folly or iniquity; nor is it to any purpose to complain of him, for he is in one mind and who can turn him? Elihu pacifies Job with this incontestable principle, That God is greater than man (Job 33:12) and therefore man may not contend with him, nor resist his judgments, when they come with commission. A man cannot with the greatest riches make his part good against the arrests of sickness or death, but must yield to his fate.

Keil-Delitzsch: Ecc 6:10

"That which hath been, its name hath long ago been named; and it is determined what a man shall be: and he cannot dispute with Him who is stronger than he."According to the usage of the tense, it would be more correct to translate: That which (at any time) has made its appearance, the name of which was long ago named, i.e. , of which the What? and the How? were long ago determined, and, so to speak, formulated. This שׁ ... כּבר does not stand parallel to היה כבר , Ecc 1:10; for the expression here does not refer to the sphere of that which is done, but of the predetermination. Accordingly, אדם ... ונו is also to be understood. Against the accents, inconsistently periodizing and losing sight of the comprehensiveness of אדם ... אשׁר , Hitzig renders: "and it is known that, if one is a man, he cannot contend,"etc., which is impossible for this reason, that אדם הוא cannot be a conditional clause enclosed within the sentence יוכל ... אשׁר . Obviously ונודע , which in the sense of constat would be a useless waste of words, stands parallel to שׁמו נקרא , and signifies known, viz., previously known, as passive of ידע , in the sense of Zec 14:7; cf. Psa 139:1. Bullock rightly compares Act 15:18. After ידע , asher , like ki , which is more common, may signify "that,"Ecc 8:12; Eze 20:26; but neither "that he is a man"(Knobel, Vaih., Luzz., Hengst., Ginsb.), nor "that he is the man"(Ewald, Elst., Zöckler), affords a consistent meaning. As mah after yada' means quid , so asher after it may mean quod = that which (cf. Dan 8:19, although it does not at all stand in need of proof); and id quod homo est (we cannot render הוּא without the expression of a definite conception of time) is intended to mean that the whole being of a man, whether of this one or that one, at all times and on all sides, is previously known; cf. to this pregnant substantival sentence, Ecc 12:13. Against this formation of his nature and of his fate by a higher hand, man cannot utter a word.

The thought in 10b is the same as that at Isa 45:9; Rom 9:20. The Chethı̂b שׁהתּקּיף

(Note: With He unpointed, because it is omitted in the Kerı̂ , as in like manner in כּשׁה , Ecc 10:3, שׁה , Lam 5:18. In the bibl. Rabb., the ה is noted as superfluous.)

is not inadmissible, for the stronger than man is מנּהּ ... מרי . Also הՀªקיף might in any case be read: with one who overcomes him, has and manifests the ascendency over him. There is indeed no Hiph . הת .hpiH found in the language of the Bible (Herzf. and Fürst compare הג , Psa 12:5); but in the Targ., אתקף is common; and in the school-language of the Talm., הת is used of the raising of weighty objections, e.g. , Kamma 71 a . The verb, however, especially in the perf., is in the passage before us less appropriate. In לא־יוּכל lie together the ideas of physical (cf. Gen 43:32; Deu 12:17; Deu 16:5, etc.) and moral inability.

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 generally (1:3-11) and the futility of human achievement (1:12-15) and his own achievements in particular (2:1-17). Next he turned to an evaluation of labor, his own (2:18-20) as well as that of all other people (2:21-6:9).

Constable: Ecc 5:1--6:10

4. The perishable fruits of labor 5:1-6:9

This section emphasizes the folly of trying to find ultimate satisfaction in one's work. Solomon focused on a variety of situations that involve the fruits of labor: money and what it can buy, fame, and pleasure.

Constable: Ecc 5:18--6:10

The way to enjoy the fruits of one's labor 5:18-6:9

Again Solomon urged the enjoyment of life (v. 18; cf. 2:24-26; 3:12-13, 22), but he warned of some obstacles to that enjoyment. Solomon was not advocating hedonism but the simple enjoyment of life day by day (v. 18). In other words, he recommended that we take some time to enjoy the beautiful experiences of life as we travel down its path.

However not everyone can enjoy life for one reason or another even though one may be wealthy (6:1-2). This problem "weighs heavily on men" (NIV, v. 1; better than NASB "is prevalent among men"). Only in heaven will we find the solution to why this has been the earthly portion of various individuals. A miscarried baby (v. 3) is better off in that it has not experienced as much sorrow as the rich man who could not enjoy his wealth. The "one place" (v. 6) is the grave.

Solomon's final word of counsel was to be content with what you have (vv. 8-9; cf. Heb. 13:5). This is the last of nine times the phrase "striving after wind" occurs (cf. 1:14, 17; 2:11, 17, 26; 4:4, 6, 16). It opened and closes the section of the book dealing with the futility of human achievement (1:12-6:9).

Constable: Ecc 6:10--11:7

III. THE LIMITATIONS OF WISDOM 6:10--11:6

Clues in the text indicate the value and purpose of 6:10-11:6. The phrases "does not know" and "cannot discover" occur frequently (6:12; 7:14, 24, 28; 8:17; 19:1, 12; 10:14; 11:2, 6). Also the recurrence of "it is good" (7:18) and "is better than" (7:2, 5; 9:16, 18) helps us realize that in this section Solomon gave much practical advice on how to live. He did not let us forget that our understanding of God's ways in the present (7:13; cf. 8:17) and in the future (9:1; 10:14; 11:2) is partial. The conclusion is that we should fear God (7:18; 8:12; 12:13) and seek to please Him (7:26; cf. 2:26).

Constable: Ecc 6:10-12

A. God's Sovereign foreordination of All Things 6:10-12

In 6:10-12, Solomon returned to his theme of the immutability and inscrutability of divine providence (i.e., why God allows things to happen as they do; cf. 1:15, 19; 3:11, 14, 22). "Named" (v. 10) refers to the practice of expressing the nature of something by giving it an appropriate name. In the ancient world people recognized that the person who named someone or something was sovereign over it. Thus God "called" what he had created day, heaven, man, etc.; and Adam named the woman, the animals, etc. Solomon's point in verse 10 is that God has sovereignly decreed the nature and essence of everything that exists. Consequently it is foolish for man to argue with God about what He has foreordained (v. 10b). More arguing only results in more futility for man (v. 11). Man does not know what is best for him or what his future holds completely (v. 12). Solomon pointed out that we are ignorant of our place in God's all-inclusive plan.

Even though we have more revelation of God's plans and purposes than Solomon did, we still are very ignorant of these things.

"The Latin saying Solvitur ambulando (It is solved by walking') suggests that some problems are elucidated only as one goes forward in practical action (cf. Isa 30:21; as we go, the Lord guides)."⁵²

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 6 (Chapter Introduction)

Overview

Ecc 6:1, The vanity of riches without use; Ecc 6:3, though a man have many children and a long life; Ecc 6:7, The vanity of sight and wandering desires; Ecc 6:10, The conclusion of vanities.

Poole: Ecclesiastes 6 (Chapter Introduction)

CHAPTER 6

The vanity of riches without use, Ecc 6:1,2 . Of children and old age without competent wealth; their obscurity is worse than not to have been, Ecc 6:3-6 . All labour is for necessaries of life, which one getteth as well as another, Ecc 6:7,8 . It is good for us to enjoy what we have, and not to desire what we have not; for our portion is appointed its; and we ourselves are vain; and other things do but increase our vanity, Ecc 6:9-12 .

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 6 (Chapter Introduction)

(Ecc 6:1-6) The vanity of riches. Also of long life and flourishing families.

(Ecc 6:7-12) The little advantage any one has in outward things.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 6 (Chapter Introduction)

In this chapter, I. The royal preacher goes on further to show the vanity of worldly wealth, when men place their happiness in it and are eager and inordinate in laying it up. Riches, in the hands of a man that is wise and generous, and good for something, but in the hands of a sordid, sneaking, covetous miser, they are good for nothing. 1. He takes an account of the possessions and enjoyments which such a man may have. He has wealth (Ecc 6:2), he has children to inherit it (Ecc 6:3), and lives long (Ecc 6:3, Ecc 6:6). 2. He describes his folly in not taking the comfort of it; he has no power to eat of it, lets strangers devour it, is never filled with good, and at last has no burial (Ecc 6:2, Ecc 6:3). 3. He condemns it as an evil, a common evil, vanity, and a disease (Ecc 6:1, Ecc 6:2). 4. He prefers the condition of a still-born child before the condition of such a one (Ecc 6:3). The still-born child's infelicity is only negative (Ecc 6:4, Ecc 6:5), but that of the covetous worldling is positive; he lives a great while to see himself miserable (Ecc 6:6). 5. He shows the vanity of riches as pertaining only to the body, and giving no satisfaction to the mind (Ecc 6:7, Ecc 6:8), and of those boundless desires with which covetous people vex themselves (Ecc 6:9), which, if they be gratified ever so fully, leave a man but a man still (Ecc 6:10). II. He concludes this discourse of the vanity of the creature with this plain inference from the whole, That it is folly to think of making up a happiness for ourselves in the things of this world (Ecc 6:11, Ecc 6:12). Our satisfaction must be in another life, not in this.

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

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Youngblood, Ronald F. "Qoheleth's Dark House' [Eccles. 12:5]." In A Tribute to Gleason Archer: Essays on the Old Testament, pp. 211-27. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Zondervan Pictorial Encyclopedia of the Bible, 1975 ed. S.v. "Ecclesiastes," by Gleason L. Archer Jr.

Zuck, Roy B. "God and Man in Ecclesiastes." Bibliotheca Sacra 148:589 (January-March 1991):46-56.

_____. "A Theology of the Wisdom Books and the Song of Songs." In A Biblical Theology of the Old Testament, pp. 207-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 6 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 6

The wise man goes on to expose the vanity of riches, as possessed by a covetous man, who makes no use of them; an evil, and a common one under the sun, Ecc 6:1; Who is described by the good things he has; which he has not a power to enjoy, but a stranger enjoys them, Ecc 6:2; by his numerous offspring and long life; yet neither is he satisfied with good in life, nor has he a burial at death; wherefore an abortive is preferred unto him, Ecc 6:3; For though many things may be said of that which are disagreeable, yet worse of him, and that has more rest than he; and besides, they both go to one place, the grave, Ecc 6:4; and the vanity of an anxious labour for riches is further argued from the use of them, at most and best, which is only for the body, and the sustenance of it, but cannot satisfy the mind or soul, Ecc 6:7; and this use a fool can make of, them, as well as a wise man; and a poor man, that is knowing, diligent, and industrious to live, as well as the rich, Ecc 6:8. Wherefore it is best to enjoy and be content with present mercies, than to let loose the wandering desires after what may never be had, Ecc 6:9; and especially it should be considered, that let a man be in what circumstances he will, he is but a man; and these circumstances are determined and appointed by God, which he cannot alter; and therefore it is both vain and sinful to contend with him, Ecc 6:10. And, after all, a man is never the better for his carking cares and wandering desires, since there are so many things that increase vanity, Ecc 6:11; and a man is so ignorant of what is good for him for the present, and of what shall be after him, Ecc 6:12.