Exegetical and Hermeneutical Commentary of Ecclesiastes 8:16

When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also [there is that] neither day nor night seeth sleep with his eyes: )

16. When I applied mine heart to know wisdom ] The opening formula has met us before in ch. Ecc 1:13. The parenthetical clause expresses, with a familiar imagery, the sleepless meditation that had sought in vain the solution of the problem which the order and disorder of the world presented. So Cicero ( ad Fam. vii. 30) says “ Fuit mirific vigilanti qui toto suo consulatu somnum non vidit.”

Fuente: The Cambridge Bible for Schools and Colleges

These verses supplement Ecc 8:15 with the reflection that the man who goes beyond that limited sphere within which he can labor and be contented, and investigates the whole work of God, will find that his finite intelligence cannot grasp it.

Ecc 8:16

Business – Or, travail Ecc 1:13; Ecc 3:10. The sleeplessness noted probably refers to the writer himself.

Fuente: Albert Barnes’ Notes on the Bible

Verse 16. When I applied mine heart to know wisdom] This is the reply of the wise man: “I have also considered these seeming contradictions. God governs the world; but we cannot see the reasons of his conduct, nor know why he does this, omits that, or permits a third thing. We may study night and day, and deprive ourselves of rest and sleep, but we shall never fathom the depths that are in the Divine government; but all is right and just. This is the state of probation; and in it neither can the wicked be punished, nor the righteous rewarded. But eternity is at hand; and then shall every man receive according to his works. He that spends his life in the eat, drink, and play, will find in that day that he has lost the time in which he could have prepared for eternity.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I applied mine heart to know wisdom: this he seems to add as the reason of that judgment which he had now passed, Ecc 8:15, because he had diligently studied wherein mans wisdom did consist, and had observed the restlessness of mens minds and bodies in other courses.

To see the business; either,

1. To find out the work of God, as the next verse may seem to explain it, and all the mysteries of Gods providence in the government of this present and lower world. Or,

2. To observe mens various designs and employments, and their toilsome and unwearied businesses or labours about worldly things; which sense seems best to agree, both with the use of this Hebrew word, which is constantly used in this sense in all the places of Scripture where it is, which are Ecc 1:13; 2:23,26; 3:10; 4:8; 5:3,14; 8:16, and never concerning the works of God; and with the foregoing and following words, as we shall see. There is that neither day nor night seeth sleep with his eyes: the sense of the words thus translated and pointed seems to be this, There is a certain man, whom it is needless to name, (which is a modest designation of himself, like that of St. Paul, 2Co 12:2, I knew a man in Christ, &c.,) who studied those matters day and night, and therefore is very capable of passing a judgment about them. But, with submission, there seems to be no need of a parenthesis to cut off these words from the former, with whom they have a fit connexion. For having now mentioned the business which is done, or which man doeth, upon earth, he further adds, as an evidence of mans eagerness in pursuing his business, for even by day and by night he (to wit, the busy man, which is easily understood from the foregoing clause) seeth not sleep with his eyes, i.e. he grudgeth himself even necessary refreshments, and disquiets himself with endless cares and labours, the fruit whereof he doth but little enjoy; and therefore it is better to eat and drink, &c., as I now said, Ecc 8:15. As for the phrase of seeing sleep, it is a figurative expression used in other authors, and is like that of seeing death, Psa 89:48.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. Reply to Ecc 8:14;Ecc 8:15. When I applied myselfto observe man’s toils after happiness (some of them so incessant asnot to allow sufficient time for “sleep”), then (Ec8:17, the apodosis) I saw that man cannot find out (the reasonof) God’s inscrutable dealings with the “just” and with the”wicked” here (Ecc 8:14;Ecc 3:11; Job 5:9;Rom 11:33); his duty is toacquiesce in them as good, because they are God’s, though hesees not all the reasons for them (Ps73:16). It is enough to know “the righteous are in God’shand” (Ec 9:1). “Overwise” (Ec 7:16); that is,Speculations above what is written are vain.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

When I applied mine heart to know wisdom,…. The nature and causes of things; the wisdom of God in his providence, and the grounds and reasons of his various dispensations towards the children of men: the Targum interprets it, the wisdom of the law;

and to see the business that is done upon the earth; either the business of Providence, in dealing so unequally with the righteous and the wicked, before observed; and which is a business very afflictive and distressing for curious persons to look into, not being able to account for it: or the labour and toil of men to get wealth and riches, and to find happiness in them;

(for also [there is that] neither day nor night seeth sleep with his eyes); or has any sleep in his eyes, through his eager pursuit after worldly things, or, however, has but little; he rises early and sits up late at his business, so close and diligent is he at it, so industrious to obtain riches, imagining a happiness in them there is not: or else this describes persons curious and inquisitive into the affairs of Providence, and the reasons of them; who give themselves no rest, day nor night, being so intent upon their studies of this kind; and perhaps the wise man may design himself.

Fuente: John Gill’s Exposition of the Entire Bible

“When I gave my heart to know wisdom, and to view the business which is done on the earth (for neither day nor night doth he see sleep with his eyes): then have I seen all the work of God, that a man is unable to find out the work which is done under the sun: therefore that a man wearieth himself to seek out, and yet findeth not; and although a wise man taketh in hand to know, – he is unable to find.” A long period without a premeditated plan has here formed itself under the hand of the author. As it lies before us, it is halved by the vav in veraithi (“then I have seen”); the principal clause, introduced by “when I gave,” can nowhere otherwise begin than here; but it is not indicated by the syntactical structure. Yet in Chr. and Neh. apodoses of begin with the second consec. modus, e.g., 1Ch 17:1; Neh 4:1, and frequently; but the author here uses this modus only rarely, and not ( vid., Ecc 4:1, Ecc 4:7) as a sign of an apodosis.

We consider, first, the protasis, with the parenthesis in which it terminates. The phrase , to direct the heart, to give attention and effort toward something, we have now frequently met with from Ecc 1:13 down. The aim is here twofold: (1) “to know wisdom” (cf. Ecc 1:17), i.e., to gain the knowledge of that which is wisdom, and which is to be regarded as wisdom, viz., solid knowledge regarding the essence, causes, and objects of things; (2) by such knowledge about that which wisdom is in itself “to see earthly labour,” and – this arises from the combination of the two resolutions – to comprehend this labour in accordance with the claims of true wisdom from the point of view of its last ground and aim. Regarding ‘inyan , vid., under Ecc 3:10. “On the earth” and “under the sun” are parallel designations of this world.

With begins a parenthetical clause. Ki may also, it is true, be rendered as at Ecc 8:17: the labour on the earth, that he, etc. (Zckl.); but this restlessness, almost renouncing sleep, is thereby pressed too much into the foreground as the special obj. of the reuth (therefore Ginsburg introduces “how that”); thus better to render this clause with ki gam, as establishing the fact that there is ‘inyan , self-tormenting, restless labour on the earth. Thus also is easier explained, which scarcely goes back to laadam , Ecc 8:15 (Hitz.), but shows that the author, by )inyan , has specially men in view. … is = : as well by day as by night, with the negat. following (cf. Num 23:25; Isa 48:8): neither by day nor by night; not only by day, but also in the night, not. “To see sleep” is a phrase occurring only here; cf. Terence, Heautontim. iii. 1. 82, Somnum hercle ego hac nocte oculis non vidi meis , for which we use the expression: “In this whole night my eyes have seen no sleep.” The not wishing to sleep, and not being able to sleep, is such an hyperbole, carrying its limitation in itself, as is found in Cicero ( ad Famil. vii. 30): Fuit mirifica vigilantia, qui toto suo consulatu somnum non vidit .

With , “Then I have seen,” begins the apodosis: vidi totum Dei opus non posse hominem assequi . As at Ecc 2:24, the author places the obj. in the foreground, and lets the pred. with ki follow (for other examples of this so-called antiposis, vid., under Gen 1:4). He sees in the labour here below one side of God’s work carrying itself forward amid this restless confusion, and sets forth this work of God, as at Ecc 3:11 (but where the connection of the thoughts is different), as an object of knowledge remaining beyond the reach of man. He cannot come to it, or, as properly means, he reaches not to it, therefore “that a man wearies himself to seek, and yet finds not,” i.e., that the search on the part of a man with all his endeavours comes not to its aim. Ewald’s emendation, instead of the words of the text before us: for all this, that quantumcunque (Ewald, 362 c), which seems to have been approved of by the lxx, Syr., and Jerome, is rightly rejected by Hitzig; beshel asher is Heb., exactly equivalent to Aram. , e.g., Gen 6:3; and is rightly glossed by Rashi, Kimchi, Michlol 47 b, by and . The accent dividing the verse stands on yimetsa , for to this word extends the first half of the apodosis, with vegam begins the second. Gam im is = , as gam ki is = . is to be understood after , Ecc 7:23: also if (although) the wise man resolves to know, he cannot reach that which is to be known. The characteristic mark of the wise man is thus not so much the possession as the striving after it. He strives after knowledge, but the highest problems remain unsolved by him, and his ideal of knowledge unrealized.

Fuente: Keil & Delitzsch Commentary on the Old Testament

(16) It would have been better if the new chapter had been made to begin here. The sentiment is that already expressed in Ecc. 3:11.

Seeth sleep with his eyes.Psa. 132:4; Pro. 6:4; Gen. 31:40. The identical expression occurs in Terence, Heaut III. 1:82, Somnum hercle ego hae nocte oculis non vidi meis.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

16. I applied mine heart A summary is now given of the results of all the investigations made up to this time to find the real good by pleasure, wealth-getting, and wealth-using by business and by prudence. The clause (strangely written as though set in brackets) for also there is, etc., gives the idea of the ceaselessness of the work done upon the earth.

Fuente: Whedon’s Commentary on the Old and New Testaments

Ecc 8:16-17. To see the business that is done upon the earth To observe the occupations of man upon the earth; and that even day and night he doth not see sleep with his eyes, Ecc 8:17. Then I understood that this is all God’s own work; that man is not able to find out the end of this work which is done under the sun: Therefore, though a man should labour, &c. See Desvoeux, and chap. Ecc 3:11.

REFLECTIONS.1st, Wisdom is indeed of infinite importance. We have here,

1. Its great commendation. Who is as the wise man? comparable to him for excellence; or who knoweth the interpretation of a thing, or a word? none but those who are taught of God can understand his heavenly wisdom, or interpret his word to the edification of men, or improve the conjunctures of his providence aright. Such a one will be highly honoured and respected; for a man’s wisdom maketh his face to shine, as Moses’s did when he came down from the mount; and they who see it admire the lustre and excellence which appears in all his conversation: or enlightens his face, enables him to see distinctly the way in which he should walk; and the boldness of his face shall be changed; it teaches the rough and austere to smooth their rugged brows, and makes the fierce gentle as the lamb; for, when the heart by grace is changed, the very countenance bears the divine impression.

2. The proof of wisdom instanced in dutiful allegiance to the king. I counsel thee to keep the king’s commandment, obedient in all things to the government under which we live; and that, not merely for fear of punishment, but for conscience-sake, in regard of the oath of God, the oath of allegiance; or, but with a regard of the oath of God; when human injunctions are opposite to the Divine commands, then must we obey God rather than man. Be not hasty to go out of his sight, so as to withdraw from his presence disrespectfully, to quit his service, and retire in disgust: stand not in an evil thing; if we have done wrong, we must acknowledge it and beg pardon, not persist in our perverseness: for he doeth whatsoever pleaseth him, and therefore to offend him who has power to punish is dangerous; for where the word of a king is, there is power: there are multitudes ready to fly at his orders, and execute his vengeance on those who dare contradict him: and who may say unto him, What doest thou? As dangerous as it is to rebel, so advantageous is it to obey. For whoso keepeth the commandment shall feel no evil thing, but enjoy peace and quietness, protected by the powers that he obeys; and a wise man’s heart discerneth both time and judgment, waits the proper season to prefer the grievances which he may feel, and seeks to procure redress with prudence.

The whole of this passage may also be referred to our duty towards the King of kings, whose commandments are all most excellent. From his presence there is no hiding ourselves; to attempt concealment of an evil thing from his all-seeing eye, were folly; to continue impenitent, destruction; for his power is universal and absolute; and if he will punish, none can resist, or question his authority. Obedience to him will insure blessedness; they who have him for their king, and approve themselves loyal subjects, need fear no evil: and herein is wisdom to discern the moment of opportunity, and in time to provide for eternity, knowing the judgment approaching, when every man must receive according to his works.

2nd, It is the character of the wise, that he discerneth the time; and the want of this discernment is the cause of much human misery. For,
1. Because to every purpose there is time and judgment, the proper season and manner when it should be put in execution; the ignorance, improvidence, and neglect of men in this behalf, occasion most of their distresses. They trifle with the opportunity, and it slips irrecoverably by; therefore the misery of man is great upon him, and he has usually only his own negligence to blame for the sufferings that he undergoes; which prudent foresight, and careful diligence, might probably have prevented. For he knoweth not that which shall be, or whether ever again he shall have the opportunity that he has lost, and none know what to-morrow will bring forth: for who can tell him when it shall be, or how it shall be? future events are secrets concealed from human foresight; the present moment only is our own, and time is to be redeemed by us as it flies.

2. Death is hastening towards us; and when he comes, there is no man that hath power over the spirit to retain the spirit from God’s arrests; his summons is absolute, and must be obeyed; no intreaties can prevail, no bribe suspend, no method prevent the execution of the sentence gone forth. Neither hath he power in the day of death; then the strong men bow themselves, and friends and physicians help in vain: and this must be, sooner or later, the lot of all, for there is no discharge in that war; we must conflict with this terrible foe; nor gold, nor tears, nor struggling avail; death will not quit his hold. And as the most holy are not exempt from the common lot of mortality, and must pass in common with others through the gate of the grave (though the property of death is changed): neither shall wickedness deliver those that are given to it; all their craft, their cunning, their authority, their wealth, the fruits of their wickedness, profit not in this day of wrath, but will rather hasten their ruin.

3rdly, To support the sufferers under tyrannical rulers, Solomon,
1. Remarks, among the observations that he had made under the sun, their way and end. There is a time when one man ruleth over another to his own hurt, or to his hurt; either the hurt of the persons oppressed by tyrants, whose liberty and property are invaded, and their peace disturbed; or to the hurt of the oppressors themselves, who, filling up the measure of their iniquities, bring down upon their heads the divine judgments. For the day of the wicked is coming: so I saw the wicked buried, who had come and gone from the place of the holy, had lived in office, and kept their posts of honour to the last, and were interred with great pomp and splendour, attended in the most solemn manner by the Priests and Levites; as the words may be rendered, they came and walked from the holy place; but how poor is all this! when death stamps vanity upon them, they lie down in the dust as the beggar, where no pomp can follow them, and their detested names are forgotten, and buried in oblivion, notwithstanding all the pains they had taken to perpetuate them.

2. He observes the impenitence of men presuming on the patience of God; but reprieves are no pardons, as the sinner will find to his cost. Because sentence against an evil work is not executed speedily, but God, though determined to punish sin, in mercy delays, if perhaps men may repent of their iniquities,so far is his goodness from leading them, as it ought, to repentance, that they are often (such is man’s desperate wickedness!) but the more hardened: therefore the heart of the sons of men is fully set in them to do evil; presuming on impunity, they persist in their iniquity. But though a sinner do evil an hundred times, and his days be prolonged, living many a year in prosperous iniquity, yet ought not the people of God to be uneasy, nor the wicked secure; for mark but the end, and then it will be seen beyond contradiction, (1.) That it shall be well with them that fear God; it shall be surely so, notwithstanding any appearances to the contrary: I know it, and speak from the fullest conviction and observation; it shall be well with them who fear God above man, and make it their sole concern to please him; well with them in time, for they shall enjoy his favour and regard, and a happy issue out of all their afflictions; well with them in eternity, when the reward of glory shall be bestowed upon them. But (2.) it shall not be well with the wicked, his days shall be passed in vanity, his death be terrible, and after death a miserable eternity receive him: neither shall he prolong his days, which are as a shadow, so swiftly passing, short of what he expected, at least short of the life of glory, because he feareth not before God, which is the great cause of all his wickedness, and the root of his impenitence.

4thly, It has been of old a matter of stumbling and difficulty, to behold the righteous afflicted, and the wicked in affluence. But,
1. We must not be surprised at the sight. It is a part of this world’s vanity to see the just suffering, as if they had been wicked; and the ungodly prospering, as if they had been righteous. But God has wise ends to answer in these, as they seem to us, mysterious dispensations of his providence. He will have his children know that this is not their rest: we must look forward to eternity; there the mystery will be explained, and God’s wisdom, justice, grace, and love therein acknowledged.
2. Since all below is so poor and empty, it is wise to make the best of it that we can. Then I commended mirth, holy cheerfulness and serenity; joy in what we possess, and contentment under what we want: to use with sobriety and thankfulness the creatures of God, is all the comfort that we can expect from every thing below. And as this is all we can get by our labour under the sun, herein ought we to abide all our days: they are few and evil, and shortly must end. Let us, therefore, correspond with the Divine Providence, and accommodate ourselves to the will of God.

3. We should be satisfied to be ignorant, where God has set bounds to our researches. Solomon had applied his heart to know wisdom, to investigate the nature and causes of things, and to see the business that is done upon the earth, all the labours of men, or the works of divine providence; and day and night, with restless toil, he pursued his inquiries; but, after all, he confesses how little he knew. His way is in the sea, unfathomably deep, and his footsteps in the great waters, unsearchable; and if he, who was the wisest of all the sons of men, make such an acknowledgment, they who come after him may well despair: be he never so curious, inquisitive, indefatigable, day and night in the inquiry, yet he shall not find it: yea, though he be wise, and may think to know it, by taking some new and untried method of investigating the secrets of nature and providence, yet shall he not be able to find it; an impenetrable veil is stretched over many things: he who set bounds to the sea has set bounds to the human understanding, and has said, Hitherto shalt thou come, and no farther: to attempt to exceed these bounds, would only prove the arrogance of folly, and end in disappointment.

Fuente: Commentary on the Holy Bible by Thomas Coke

FOURTH DISCOURSE

Of the relation of true wisdom in the internal and external life of man

(Ecc 8:16 to Ecc 12:7)

A. The unfathomable character of the universal rule of God should not frighten the wise man from an active part in life, but should cheer and encourage him thereto

(Ecc 8:16 to Ecc 9:16)

1. It cannot be denied that the providence of God in the distribution of human destiny is unfathomable and incomprehensible

(Ecc 8:16 to Ecc 9:6)

16When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) 17Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea, further; though a wise man think to know it, yet shall he not be able to find it.

Ecc 9:1 For all this I considered in my heart even to declare all this, that the righteous and the wise, and their works, are in the hand of God: no man knoweth either love 2or hatred by all that is before them. All things come alike to all: there is one event to the righteous and to the wicked; to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, Song of Solomon 3 is the siuner; and he that sweareth, as he that feareth an oath. This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead. 4For to him that is joined to all the living there is hope: for a living dog is better than a dead lion. 5For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. 6Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.

2. Therefore it behooves us to enjoy this life cheerfully, and to use it in profitable avocations

(Ecc 9:7-10)

7Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works. 8Let thy garments be always white; and let thy head lack no ointment. 9Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun. 10Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.

3. The uncertain result of human effort in this world should not deter us from zealously striving after wisdom

Ecc 9:11-16

11I returned, and saw under the sun, that the race is not to the swift nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. 12For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them. 13This wisdom have I seen also under the 14sun, and it seemed great unto me: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: 15Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man; 16Then said I, Wisdom is better than strength: nevertheless the poor mans wisdom is despised, and his words are not heard.

[Ecc 8:17. equivalent to , in that which toin proportion to; Vulgate well renders it quanto plus. LXX. ; in proportion to that which one shall laboror the more he labors. It is found elsewhere only in Jon 1:7, or, in composition, and . It is certainly not a Chaldaism, but it is said to belong to the later Hebrew, and the argument runs in this way: Koheleth must belong to the later Hebrew, because this word is elsewhere found only in Jonah; and Jonah must belong to the later Hebrew, because this word is elsewhere found only in Koheleth. It is also called a Rabbinism in Koheleth; but it is rather a Kohelethism much employed, with other Kohelethisms, by the earliest Rabbins, because that book was a great favorite with them, and regarded by them as a specimen of the more elegant and courtly, as well as the more philosophical Hebrew.Ecc 9:1, ; it has the same meaning here with , Ecc 3:18, to exploreprove, by exploringprimary sense, separate, purify. It is an example of the affinity, or of the interchange of meanings, in verbs ain wau and double ain.T. L.]

EXEGETICAL AND CRITICAL

1.Vaihinger deviates from the above analysis of this section into three divisions, but only so far as to extend the first division simply to Ecc 9:3, which does not well coincide with the contents of Ecc 8:4-6, that clearly refer to what immediately precedes. Several commentators begin a new section with Ecc 9:11 [Hahn,indeed a new discourse], and deny in this way that the principal theme of the whole piecethe contrast between the inscrutability of human destinies, and the wisdom which still retains its worth, and is to be sought after as the highest goodis also treated in this last division, and that it is more closely allied with the fore going than with that which follows Ecc 8:17.Hengstenberg also very improperly separates Ecc 8:11-12 from the four subsequent ones, with which they are most closely connected; see below at Ecc 8:13.

First Strophe, first division. Ecc 8:16-17.The universal rule of God is unfathomable.When I applied mine heart.Lit., gave; comp. Ecc 8:9, introduces the longer primary clause, to which then, in Ecc 8:17, a still longer secondary clause corresponds, introduced by or There is no closer connection with the preceding, such as is affirmed by Rosenmueller, Hitzig, hengstenberg and hahn, according to the example of most old authors. The commendation of pleasure in Ecc 8:15, like the earlier praise of cheerfulness [Ecc 2:24; Ecc 3:22; Ecc 5:18; Ecc 5:20], fittingly closes the preceding, whilst this clause, as is shown by Ecc 9:1, serves as a basis and preparation for the subsequent reflections. To know wisdom, and see the businessComp. Ecc 1:13; Ecc 1:17. The word is here as there the travail caused by a zealous searching after the grounds and aims of human action, fate, and life. For also there is that neither day nor night. here gives the nature and operation of the travail; or is inferential, so that, as Gen 40:15; Exo 3:11, etc. [comp. Vaihinger]. The parenthetical interpretation of this third clause [Ewald, Elster, hahn,etc., is also unnecessary.] comp. Gen 31:40; Pro 6:4; Psa 132:4 (Lat. somnum videre).

Ecc 8:17. Then I beheld all the work of god. is the accusative of relation: I saw in relation to all the work of god. The work that is done under the sun, that we find in the subsequent clause, is the same as the work of god, the universal rule of the most High; and the inability to find this work, its incomprehensibility and inscrutability [comp. Psa 147:5; Rom 11:33] form from the beginning the principal theme of the assertion. To find is used in the sense of to comprehend, to fathom; comp. Ecc 3:11; Ecc 7:24Because though a man labour to seek it out.That is, however much he may try, in spite of all his toil, etc. [1] is equivalent to [comp. the similar crowding of relations in Jon 1:7-8; Jon 1:12, and also the Aramaic ], and signifies, when taken together with the following verb with that which is in it, etc.; that is, with that which there is in his labor, or with that zeal and talent perceptible in it. Compare Hitzig on this passage, who correctly rejects as unnecessary Ewalds emendation in place of , although the 70., Vulgate, and Syriac seem to have so read it.Yea further, though a wise man think to know it. should he presume, should he attempt; comp. Exo 2:14; 2Sa 21:16.

3. First strophe, second division. Ecc 9:1-3. All men, the just, as well as the unjust, are subject to the same fate, especially to the law of mortality.For all this I considered in my heart. Namely, when I applied my heart to know wisdom, Ecc 8:16. All this refers to what immediately follows.Even to declare all this. The infinitive construct with continues the finite verb, as elsewhere the infinitive absolute; comp. Isa 38:20; Isa 10:32, equivalent to (Ecc 3:18) is found only in this passage in the O. T.That the righteous and the wise, and their works, are in the hand of God. That is, wholly dependent, on Him, not capable, in any manner, independently to shape their life; so that their best actions may be followed by the saddest fate. Comp. Hengstenberg on this passage, who correctly shows that there is affirmed an unconditional dependence, not of human action in itself, but of its results on God.No man knoweth either love or hatred. That is, no man knoweth in advance whether God will grant him love or hatred (i.e., happiness or unhappiness); (Michaelis, Knobel, Vaihinger, and Hengstenberg are correct). Others read: No man knoweth whether he will love or hate; [Hitzig, Elster]. But this interpretation is not in harmony with the text, and would give a sense which is foreign alike to the passage and the book, and for which Ecc 2:5 cannot be quoted as proof, as is done by Hitzig.By all that is before them. That is, not as affirmed by Hieronymus, Geier, and Rosenmueller,all their destinies are clear, and as it were visible before their eyes, but the reverse: all their destinies lie in the dark uncertain future before them; they have yet everything to experience, happiness as well as unhappiness, good as well as evil. Comp. Ecc 7:14, where behind him signifies just the same as here before them. Knobel unnecessarily insists that here means: Everything is before them, everything can occur to themeven great misfortunea sense that would need to be more clearly indicated by the context than is here the case.

Ecc 9:2.All things come alike to all. That is, every thing happens to the wise and just as to all others; the just have no special fortune, they share the common fate of all (in this world of course). Knobel, Ewald, Heiligstedt, Umbreit, and Hengstenberg correctly take this position, whilst Hitzig and Elster include the following words , and so bring out this somewhat obscure and distorted thought: All are as all, they meet one fate; but Vaihinger takes at the beginning of the verse as an elliptical repetition from Ecc 9:1 : Yes all! Just as all have the same destiny, etc.There is one event to the righteous and to the wicked. Not that they are the offspring and the victims of one and the same blind power of chance [Hitzig], but they are subjected to one and the same divine providence as regards the issue of their life. Hengstenberg justly says: Chance () just as in Ecc 3:19 (comp. Ecc 2:14-15), does not form the counterpart to divine providence, but to the spontaneous activity on the part of the just.To the good and to the clean and to the unclean. In order that one may not take clean and unclean in the levitical or externally legal sense, but in the moral sense, the kindred thought of (good) precedes that of (pure) as explanatory.He that sweareth as he that feareth an oath. That is, the frivolous swearer, and he that considers an oath sacred. That this is the sense is plainly seen in Ecc 8:2, from which passage it appears that, it does not enter the authors mind to condemn the oath in general as something immoral. Vaihinger is of opinion that by him that feareth an oath, as by him that does not sacrifice, is meant an Essene, or at least a representative of growing Essenianism. But the designation is by no means clear enough for this; and the one not sacrificing seems clearly to be a wicked contemner of the levitical laws concerning the temple and sacrifices, and not an unreasonably conscientious ascetic in the sense of Essenianism.

Ecc 9:3.This is an evil among all things that are done under the sun. cannot mean the worst of all, etc. (Rosenmueller, Vaihinger) but in the absence of the article before (comp. the Son 1:8; Jos 14:15, etc.), simply bad, evil among all things, or in all things; therefore an evil accompanying and dwelling in every earthly occurrence.That there is one event unto all. Namely, that befalls all. must be taken as in verse 2, and points out, therefore, not what one meets with in life, but its issue, its end. The equal liability of all to death, even the good and the just, is designated by Koheleth as that evil, that evil thing that is mixed with every earthly occurrence; (comp. Rom 5:14; Rom 5:21; 1Co 15:55 f.; Heb 2:15). Yea, also the heart of the sons of men is full of evil; namely, in consequence of this their liability to the power of death, which, therefore, also in addition exerts a demoralizing effect on them; comp. Ecc 8:11.And after that they go to the dead. The suffix to is to be considered as neuter, (and after this condition, comp. Jer 51:46), not masculine as if the sense were and after it (i.e., after this life) as in Ecc 6:12; Ecc 10:14. The preposition of motion ( in ) indicates that the sense of it goes, is to complete the sentence, Hitzig.

4. First strophe, conclusion. Ecc 9:4-6. In spite of the presentation just given, the condition of the living is ever to be preferred to that of the deadFor to him that is joined (Zckler, taking the reading translates it, who is it that is preferred?T.L.). Thus according to the reading , pual of to choose, prefer, does Vaihinger more correctly give the sense: There is no one who would be here preferred and accepted, or who would have a choice, who would be exempted from death; since dying is a common fate; each one must go to the dead; but in death there is nothing more to hope. In the same way, substantially, does Elster translate, except that he punctuates , and therefore gives it actively; For who has any choice ? Many later commentators adhere to the kri , which the 70. read ( ) together with Symmachus and the Targum. They translate, therefore, with Ewald, who is joined to the living has hope, or, with Hitzig, interrogatively, who is it who would be joined to all the living? But the sense thus arising makes a very forced [2] connection; and the translation of Hahn, who takes the word in the sense of charming, is open to very weighty linguistic objections.To all the living there is hope. Literally, for all living, for all as long as they live. The grammatical expression does not accord with Hengstenbergs interpretation: One may trust to all living; for is used with the verb (Psa 4:6; Psa 31:7), but not with the substantive for the introduction of the one in whom the confidence is placed. Comp. Job 11:18.For a living dog is better than a dead lion. For the most contemptible and hateful thing that lives (comp. for the proverbial use of the dog in this relation, 1Sa 17:43; 2Sa 9:8; Isa 66:3; Mat 15:26; Rev 22:15, etc.) is more valuable than the most majestic of all beasts if it is dead; (for the majesty and glory of the lion as the king of beasts, consult Isa 38:13; Hos 13:7; Lam 3:10; Job 10:16). This proverb is also known to the Arabs. See Golius, Adag. Cent. 2, n. 3.

Ecc 9:5.For the living know that they shall die. The consciousness of the necessity of death, is here presented not as the only, but yet as the characteristic superiority of the living over the dead, just as if only the necessity of death were the object of human knowledgean individualizing statement of an ironical and yet most serious nature.Neither have they any more reward. Not that they have had their share (Hitzig) but that God no longer exercises retributive justice towards them, because they are wanting in conscious, personal life. The fact of a retribution in a world beyond, is only apparently denied here, for the author now sees only the conditions of this world; on the subsequent fate of a spirit returned to God he is for the present entirely silent (Ecc 12:7; comp. Ecc 11:9).For the memory of them is forgotten. So entirely do the dead remain without reward; not even the smallest thing that could profit them here below, not even the preservation of their memory with their posterity, is granted to them. Comp. Psa 31:12; Job 14:21. It is doubtful whether memory is intended to rhyme with the preceding reward (as Hitzig supposes). It is more probable that such a rhyming is made in the following verse between and .

Ecc 9:6. A continued description of the sad fate of the dead; from the very beginning with touching depth of tone, a strain of lamentation overpowering the author (Hitzig). Also their love and their hatred and their envy is now perished. That is, not that they are deprived of the objects of their love, hatred, or envy (Knobel), but these sentiments and activities themselves have ceased for them; as they are destitute of all affections, interests, and exertions, and lead rather a merely seeming life. (Rosenmueller, Hitzig). The sad existence of departed souls in Scheol, as described in Job 14:11 ff., seems here to hover before the author, just as in ver 10 below, he expressly speaks of it. It is significant that he denies them love as well as hatred, and would seem thereby to mark their condition as one extremely low.

5. Second strophe, Ecc 9:7-10. On account of this superiority of life, compared with the condition of the dead, and the uncertainty of human fate in general, it behooves us to enjoy life cheerfully (Ecc 9:7-9), and to use it zealously in the activity of our vocations (Ecc 9:10).Go thy way, eat thy bread with joy, and drink thy wine with a merry heart. (Comp. Ecc 2:24; Ecc 5:19). This collective triad, eat, drink, and be merry, is here, as it were, increased to a quartette; joy being doubly designated, first as it finds its expression in cheerful adornments of the body and appropriate ornament, and then in loving unison with a wife.Wine[3] is used as a symbol and producer of joy, and also in Ecc 10:19; Gen 27:25; Psa 104:15, etc. For of joyful heart, gay, comp. 1Sa 25:38; also Ecc 7:3 of the foregoing.For God now accepteth thy works. That is, not that God finds pleasure in just this eating, drinking, etc. (Hitzig), but, thy moral conduct and efforts have long pleased Him,[4] wherefore thou mayst hope in the future surely to receive thy reward from Him. (Hengstenberg correctly takes this position).

Ecc 9:8. Let thy garments be always white. White garments are the expression of festive joy and pure, calm feelings in the soul, comp. Rev 3:4 f.; Ecc 7:9 ff. Koheleth could hardly have meant a literal observance of this precept, so that the conduct of Sisinnius, Novatian bishop of Constantinople, who, with reference to this passage, always went in white garments, was very properly censured by Chrysostom as Pharisaical and proud. Hengstenbergs view is arbitrary, and in other respects scarcely corresponds to the sense of the author: White garments are here to be put on as an expression of the confident hope of the future glory of the people of God, as Spener had himself buried in a white coffin as a sign of his hope in a better future of the Church.And let thy head lack no ointment. As in 2Sa 12:20; 2Sa 14:2; Isa 61:3; Amo 6:6; Pro 27:9; Psa 45:8, so here appears the anointing oil, which keeps the hair smooth and makes the face to shine, as a symbol of festive joy, and a contrast to a sorrowing disposition. There is no reason here for supposing fragrant spikenard (Mar 14:2), because the question is mainly about producing a good appearance by means of the ointment, comp. Psa 133:2.

Ecc 9:9.Live joyfully with the wife whom thou lovest. That is, enjoy life with her, comp. Ecc 3:1; Psa 34:12; and also Ecc 7:28, above, to which expression, apparently directed against all intercourse with women, the present one serves as a corrective.All the days of the life of thy vanity. This short repetition of the preceding (all the days of thy vain life, which he has given thee under the sun) is left out of the Septuagint and Chaldaic, but is produced in the Vulgate, and should be by no means wanting, because it points with emphasis[5] to the vanity of life as a principal motive to joy.For that is thy portion in this life and in thy labor, etc. That is, for this cheerful and moderate enjoyment of life shall, according to the will of God, compensate thee for the toil and labor which this life brings with it; comp. Ecc 2:10; Ecc 3:22; Ecc 5:18.

Ecc 9:10.Whatsoever thy hand findeth to do, do it with thy might, The word is by the Vulgate and most modern authors joined to , whilst according to the accents and the collocation, it belongs to what precedes. But it is a vigorous doing, nevertheless, that is here recommended; for the sense is clear: whatsoever presents itself, is to be performed with thy strength, whatsoever offers itself to thee as an object for thy exertion, that do ! For the expression, whatsoever thy hand findeth to do, comp. 1Sa 10:7; 1Sa 23:8;. Jdg 9:33; also Isa 10:13-14.For there is no work nor device, etc., in the grave whither thou goest. comp. Ecc 9:6. As Koheleth gives a motive here in his admonition to an active life, by pointing to the lifeless and inactive condition of departed souls in the realm of death, so speaks Christ in Joh 9:4 : . . Since the (night) mentioned in Joh 9:4 and elsewhere, is clearly something else than the of this passage, there is no definite reference to the latter, as Hengstenberg affirms, but between the two assertions there is a certain analogy.

6. Third strophe, Introduction. Ecc 9:11-12. Human actions in this world depend entirely on divine fate, and their success, therefore, is too often in no comparison with the real ability and strength of the actor.I returned.Comp. Ecc 4:1. For the infinitive absolute comp. Ecc 8:9.That the race is not to the swift, nor the battle to the strong. These remarks serve only to illustrate what follows: Neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill. favor, as in Exo 3:22; Exo 11:3; Exo 12:36, etc.But time and chance happeneth to them all.That is, the success of human actions depends wholly on that higher power which controls the change of seasons, and permits men to be met sometimes by this, sometimes by that () which happens, meets; (comp. 1Ki 5:18). A New Testament parallel is found in Rom 9:16, where, instead of time and chance, divine mercy is called the highest power in all human affairs.

Ecc 9:12. For man also knoweth not his time. A conclusion, a majori ad minus. Even over his time itself, over his person and his life, to say nothing of his actions (Ecc 9:11), there is a controlling power outside of him (Hitzig). The time of a man is here clearly equivalent to the time of his destruction; as elsewhere the day, of Job 18:20; or the hour, Job 12:27; Mar 14:41. Comp. also Ecc 7:17 preceding.As the fishes that are taken. For net, and noose, and trap, as symbols of the judgments overtaking men, comp. Hos 7:12; Eze 12:13; Eze 32:3; Pro 7:23; Luk 21:35.So are the sons of men snared. Part. Pual see Ew. 169. d. The word strikingly represents the helpless condition of men in the presence of divine destiny, that can put an end to their life at any moment, as the fowler who suddenly robs of its life the bird caught in the snare. An allusion to the catastrophe threatened to the Persian kingdom by a new universal monarchy, the Macedonian, is not found in the passage, as Hengstenberg supposes.

7. Third strophe. Conclusion. Ecc 9:13-16. In spite of that dependence of human destiny and success on a higher power, which often violently interferes with them, wisdom remains, nevertheless, a valuable possession, still able to effect great results with inconsiderable means of an external character, as is seen in the example of a poor and despised man, who, by his wisdom, became the deliverer of his native city from threatening danger of destruction. Whether this example is a purely feigned didactic story (thus think Hengstenberg, Luther, Mercerus, Starke, et at.), or whether it refers to an historical fact within the” experience of the author, must remain uncertain, on account of the general character of the description; and this so much the more so, because the only passage that could seem to refer to a definite fact from Persian history (Ecc 9:15) is of doubtful exposition.This wisdom have I seen also under the sun. (Zckler, this have I seen as wisdom). The words must clearly be thus translated (comp. the similar construction in Ecc 7:25), not, thus also saw I wisdom, etc. (thus usually), or, this also have I seen: wisdom,[6] etc. (as Hitzig renders it,) changing into .And it seemed great unto me, i.e., it appeared large, comp. Jon 3:3.

Ecc 9:14.There was a little city, and few men within it. That is, not few inhabitants in general, but few fighting men available for defencea circumstance which shows the danger of the city to be so much greater, and the merits of its deliverer to be so much more brilliant.And there came a great king against it. We cannot deduce from the expression that the great king was the Persian; because the predicate attributed to the hostile king serves mainly to show the contrast to the smallness of the city, and the great size of the army led against it.And built great bulwarks against it. (from an instrument for seizure, hence sometimes a net; e.g. Ecc 7:26) is here used only in the signification of bulwarks, and must therefore not here be confounded with the more customary Deu 20:20; Micah 4:14), as two manuscripts here read.

Ecc 9:15. Now there was found in it a poor wise man. Literal, one found in it, impersonalnot, he, the king found.yet no man remembered that same poor man. [Zckler renders in the pluperfect had remembered, etc., and then makes it the ground of the remarks that follow.T. L.] We can neither urge against this pluperfect rendering of the circumstance that the one in question is here designated as and not as (for the predicate poor is clearly to point out why they did not remember him), nor also the contents of the following verse. For in it the emphasis lies upon the commendation of wisdom contained in the first clause, not on the subsequent restrictive remark concerning the contempt and disregard that it often meets with. Vaihinger is correct in his deviation from Hitzig, Ewald, Elster, and most modern authors, who, like the Vulgate and Luther, translate: no man remembered. As certain as this sense, according to which the discussion would be concerning a deliverer of his country, rewarded with the ingratitude of his fellow-citizens, is approached neither through language nor connection, just so certainly may we not (with Ewald and some ancient authors) here find an allusion to Themistocles as deliverer of Athens from the hand of Xerxes; and this latter so much the less because Athens could scarcely have been designated by the author as . Hitzig is of opinion that the besieged city is the little sea-port Dora, vainly besieged by Antiochus the Great in the year 218 (Polyb. v. 66); but nothing is known of the deliverance of this city by a poor wise man, and for many reasons the epoch of this book cannot be brought down to so late an era as that of Antiochus Magnus. Comp. the Introduction, 4, Obs. 3.

Ecc 9:16. The moral of the story, is given in the words of Koheleth uttered immediately after he had heard it.Then said I, wisdom is better than strength. Comp. similar sentences in Ecc 7:19; Pro 14:29; Pro 16:32; Pro 21:22; Pro 24:5.Nevertheless the poor mans wisdom is despised. These words, which again limit the praise of wisdom expressed above, depend also on the expression, Then said I. They refer, according to Ecc 9:15, to the fact that in the beginning no one had thought of the wisdom of that deliverer of the cityand not even of the ingratitude afterwards shown to him, or of not having followed his wise counsels (which latter view however would be in antagonism with Ecc 9:15, according to which the sorely pressed city was really delivered).

DOCTRINAL AND ETHICAL

(With Homiletical Hints)

As the previous section contained a series of ethical precepts with an anthropological foundation (similar to the one preceding it) so is this one a combination of theological and ethical truths, which the author lays to the heart of his readers. And it is especially the doctrine of the incomprehensibility of the decrees and judgments of God, and of the hidden character of His universal rule that the author treats, and from which he derives the duties of a cheerful enjoyment and use of the blessings of life (Ecc 9:7-9) of an untiring activity (Ecc 9:10) and of continued striving after practical wisdom as a possession that is valuable under all circumstances. The contents arc therefore similar to those of chap. 3, only that there the principal thought is of the conditioning and restrictive character of the divine counsels and acts of universal rule; here, on the contrary, the prominent idea is their hidden and unsearchable nature (Rom 9:33; 1Co 13:12). This section is also in close relation with chap, 6, especially in regard to its ethical and practical precepts (comp. Ecc 9:9, with Ecc 6:12; Ecc 9:14, with Ecc 6:8; Ecc 9:1-6, with Ecc 6:2-6, etc.), only that from the former, the conclusions drawn are mainly serious and gloomy, while from the latter they are predominantly cheerful.

Homily on the whole section. The thought of the brevity of human life, and the obscurity of that which awaits us in it, should not discourage but impel us to a ready and cheerful use of the blessings granted us hero below, as well as of the powers for a truly wise exertion; or more briefly: Of the blessing and value of reflections concerning death, as an impulse to the zealous fulfilment of the avocations of life.

homiletical hints to separate passages

Ecc 8:16-17. Hieronymus:He shows that there are causes for all things, why each thing should thus be, and that there is righteousness in all, though they may be latent and beyond the comprehension.Zeyss: a Christian should neither show himself negligent in investigating the works of God, nor too curious.Hansen: Gods works that He performs among the children of men have eternity in view, and nothing short of eternity will open up to us their inner perfection, Rev 15:3.Berlenb. Bible :O ye poor blind men, who think to fathom by your wisdom the cause of divine providences; ye are indeed greatly deceived! You condemn everything that surpasses our understanding, when you should rather confess that these things are so much the more divine, the more they surpass your comprehension. The more trouble you take to fathom the secrets of wisdom by your own study, so much the less do you attain your goal. The true test that a man possesses genuine wisdom, is when he is assured that he cannot comprehend the mysteries of God as He deals with souls.Hengstenberg:Blessed is the man who accepts without examination all that God sends him, in the firm trust that it is right, however wrong it may appear, and that to those who love God all things must be for the best.

Ecc 9:1-3. Brenz (Ecc 9:1):There are those whom God loves and whom He hates. For He does not cast off the whole human race, though He might justly do so; neither does He embrace all men in His favor; but to some He deigns to grant His mercy, whilst others He leaves to their own destruction. There is, however, no one who can know by any external sign, whom God receives or rejects.(Ecc 9:2-3). Whoeverin faith looks into the word of God may easily know that, though the wicked may now seem to have the same fortune with the pious, there shall come, at last, a clear discrimination between the good and the bad, adjudging the one class to eternal punishment, the others to the happiness of everlasting life.Geier (Ecc 9:2-3). We cannot judge of the condition of the dead after this life, by our reason, but only by its accordance with the revealed word of God.Hansen:Wo are to ascribe it to the peculiarities of this present life, if the just suffer with the wicked; Sir 40:1 ff.

Zeyss:A child of God should love this life not on account of temporal prosperity, but for the honor of God, and the welfare of his neighbor. Cramer:So long as the wicked lives, it is better for him than if he is dead, since he has yet time to repent. But when he is dead then all hope for him is lost. Starke:Atheists live in the foolish delusion that after death all is over and that the soul ceases with the death of the body; but they will receive the most emphatic contradiction on the great day of judgment.

Ecc 9:7-10. Luther (Ecc 9:7):You live in a world where there is nothing but sorrow, misery, grief, and death, with much vanity: therefore use life with love, and do not make your own life sour and heavy with vain and anxious cares.Solomon does not say this to the secure and wicked children of the world, but to those truly fearing and believing God. These latter he consoles, and desires that they may cheerfully take comfort in God. To the former He says rejoice, but does not bid those to drink wine, eat, etc., who are but too much inclined to do so, and pass their lives in idleness and voluptuousness as wicked and depraved men.

Zeyss (Ecc 9:7):The believers have more claim to the gifts of God than the unbelievers (1Co 3:21-22), although they may enjoy them the least.(Ecc 9:9). Marriage is a sacred and wise ordinance of God; therefore the Christian may use it with a good conscience; but it must be enjoyed in the fear of God, Eph 5:31. Starke (Ecc 9:8):Arrogance, pride, and display in dress are very common vices in these latter times: the children of God find it very difficult to suppress these in themselves.(Ecc 9:10). The obligations that you owe to the body, you owe doubly to the soul. O man neglect not the labor due to thy soul; the night of death is coming when no one can work.Cramer (Ecc 9:10):We should perform the work of our calling with a resolute and confident spirit, and never hesitate in our charge.Hengstenberg (Ecc 9:10):That we should do all that lies in our power is required by the facts that what we leave undone here below is never done, that the tasks placed upon us by God for this life, and which here remain unperformed, never find their performance, and that the gifts and powers conferred on us for this life must be used in this life.

Ecc 9:11-12. Tbingen Bible:Even in temporal things it does not depend upon any ones will or movements, but only on Gods mercy. Everything is derived from Gods blessing.Starke (Ecc 9:12) :By his skill man can calculate the rising and setting of the sun; but human wisdom does not extend so far that one can tell when the sun of his life will rise or set.Hengstenberg:If it seems sad with the people of God when the world triumphs, let us reflect that such result does not depend on the might, or the weakness of men; and that a sudden catastrophe may overwhelm the highest, and cast him to the ground. Have we God for our friend? it all comes to that as the only thing that can decide.

Ecc 9:13-16. Melanchthon:Such a poor man, in a city, was Jeremiah, as he himself writes, a man who saved the church in the midst of disorder and confusion. At the same time the precept admonishes us that good counsels are listened to by the few, whilst the worst please the many. And thus he says; The poor mans wisdom is despised.Cartwright:Wisdom, however splendid, if in lowly state, is so obscured by the cloud of poverty that in a brief time it has all eyes averted, and utterly falls from the memory.

Cramer:Thou shouldst laud no one on account of his high estate, and despise no one on account of his low estate. For the bee is a very little creature, and yet gives the sweetest fruit.Starke:The heart of mail is by nature so corrupt that to its own injury it is inclined to run after folly, and be disobedient to wisdom.But true wisdom always finds those who know and love her. Though a wise man may for a time dwell in obscurity, he will nevertheless be drawn forth from it before he is aware. Wisdom of Solomon Ecc 10:13-14.

APPENDIX

[I. Koheleths Idea of the Dead.Ecc 9:5 :

The living know that they must die, the dead they nothing know;
For them there is no more rewardforgotten is their name;
Their love, their hate, their zeal, all perished now;
Whilst the world lasts, no portion more have they
In all the works performed beneath the sun.

Stuart thinks that the Preacher claims small merit for the living, merely the knowledge that they must die. Is this, he asks, better than not knowing any thing? He argues, besides, that there is an inconsistency in such a view, made greater by the fact that this praise of life one of the cheering passages, whereas such declarations as Ecc 7:1; Ecc 4:2-3 are from the desponding mood. Is not this, however, a mistake ? The language here is gloomy, if not wholly desponding. Koheleth is perplexed and bewildered as he contemplates the apparent state of the dead, especially as it presents itself to the sense, inactive, motionless, silent, unheeding. He turns to the living, and surveys their condition, so full of vanity, with only the superiority of a little knowledge, one important element of which, is a knowledge that this vanity must come to an end. It is just the survey that would give rise to that touching irony already spoken of, that mournful smile at human folly, in which a just contempt is blended with deepest sympathy,an irony, not sneering, but tenderly compassionate, such as we find in some other Scriptures. As, for example, in Gen 3:22, where God is represented as ironically repeating the wolds of Satan, but in a spirit how different from that of the fiend! Ah, poor wretch! he knows it now, the difference between good and evil! See Gen., p. 210. So here, as though he had said, Alas, their boasted knowledge! They know that they must die,this is the substance of it, the remotest bound to which their science reaches. There is something of the same feeling in what is here affirmed of the state of the dead. It gloomily contemplates only the physical aspect, or the physical side of death, such as presents itself, sometimes, to the Christian, without any feeling of inconsistency, and without impairing that hope of future life which he possesses in a higher degree than Koheleth. We may even say that it is good for us, occasionally, to fix our minds on this mere physical aspect of our frail humanity.

O when shall spring visit the mouldering urn?
O when shall day dawn on the night of the grave?
It was not an infidel, but a devout believer, that wrote this. And so, too, there may be, at times, a sort of melancholy pleasure in thinking of death mainly in its aspect of repose from the toils and anxieties of the present stormy life; as in that mournful dirge so often sung at funerals
Unveil thy bosom, faithful tomb;
Take this new treasure to thy trust;
And give these sacred relics room
To slumber in the silent dust.
Nor pain, nor grief, nor anxious fear,
Invade thy bounds; no mortal woes
Can reach the peaceful sleeper, here.

We feel no inconsistency between such strains, even when they assume a more sombre aspect, and that brighter view which the Christian takes in contemplating the spiritual side of our strange human destiny, or even as it sometimes presented itself to the Old Testament believer (Psa 16:11; Psa 17:15; Psa 78:24). They no more jar upon our speculative theology than the language of our Saviour, Joh 9:4 : The night cometh, when no man can work [comp. Ecc 9:10; Ecc 11:8], or that touching language of the New Testament which represents death under the soothing conception of a sleepa lying down to rest. This term is not confined to the body, as the best exegesis would show, but would seem to denote also a most blessed state of quiescence for the spirit,a state rudimental, imperfect, unfinished, anomalous, preparatory, yet most secure,tranquil yet not torpidinactive, yet not inerta holy conscious rest, a lying under the shadow of the Almighty,separate from the present world, away from all its busy doings, if not from all its memories, and thus cradled again, nursed and educated, we may say, for that higher finished life, when death shall be fully conquered. He is the last and greatest enemy [1Co 15:26] who, until that time, retains some dominion over all humanity,even over those who sleep in Jesus, or through Jesus, as it should be rendered,the saved, or rather, the being saved [present participle, ] the being healed, or made alive, as the Syriac has it, those in whom the redemptive life of Christ is overcoming death, and growing to the matured and perfect life of eternity. For it is clear, even from the New Testament, that this state of death, or reign of death, still continues, in a certain sense, and in a certain degree, until the resurrection. Its power is over all men, and over the whole man, soul and body, although for the Christian, whose life is hid with Christ in God [Col 3:3], its sting is taken quite away. There is no mistaking the language, 1Co 15:54 : . . . It is only when this corruption puts on incorruption, and this mortal puts on immortality, that there is brought to pass the saying, Death is swallowed up in victory. Till then, Death and Hades go together. One is but the continuation of the other. Being in Hades is being in the kingdom of the dead. Till then, the Old Testament idea still holds of death, not as extinction, non-existence, or not being [see Genesis, Notes, pp. 273, 586], but as a state, a state of positive being, though strange and inexplicable,a state of continued personality, real though undefined, utterly unknown as to its condition, or only conceived of negatively as something that differs, in almost every respect, from the present active, planning, toiling, pleasure-grasping, knowledge-seeking life beneath the sun. That there is something strange about it, something difficult to be thought, is intimated in our Saviours language respecting the Old Testament saints, Luk 20:38, , for they all live unto Him [unto God],as though what was called their life was something out of them, and could only be made dimly conceivable to us by this remarkable language. Compare the Jewish expression as we find it, 1Sa 25:29, and as it is interpreted and often quoted by Rabbinical writers, bound up in the bundle of life with Jehovah thy God, or as the Vulgate renders itanima custodita quasi in fasciculo viventium apud Dominum Deum tuum.

There is yet a reserve to the doctrine of the immediate after life, still a veil cast over it, we may reverently say, even in the New Testament. The most modern notions of a sudden transition to the highest Heavens, and to the perfect life, are, perhaps, as far to the one extreme, as the descriptions of mortality which Koheleth gives us, in his gloomy mood, may be in the other. This idea of the dead passing straightway into a busy active state of existence, in these respects resembling the present life, with its proud talk of progress, was unknown to the early Church, as its liturgies and funeral hymns most evidently show. See especially the earliest Syriac hymns, much of whose language the modern notions would render almost unintelligible. Christ has indeed brought immortality to light, but it is chiefly by the doctrine of the resurrection, that great article so clear in the New Testament, though having its shadow in the Old. But there is another doctrine there, however little it is studied. We are taught that there was a work of Christ in Hades. He descended into Hades; he makes proclamation [] in Hades (1Pe 3:19) to those who are there in ward. He is our Christian Hermes, belonging to both worlds. He is the , the conductor and guide of redeemed spirits in Hades, the Shepherd and Bishop of souls (1Pe 2:15), the Good Shepherd (Psalms 23), who leads his spiritual flock beside the still waters, in the Cetzalmaveth, the valley of the death shade, or terra umbrarum, and, at the same time, the great High Priest above, to whom is given all power in Heaven and in earth. He is the the Redeeming Angel of the Old Testament, to whom the righteous committed their spirits [Psa 31:6] and the Mediator more clearly revealed in the New.

The doctrine of the immediate after life, as we have said, has still a shadow cast upon it. We should not, therefore, wonder to find Koheleth still more under the veil. His very language implies continuance of being, in some way, although presenting a state of inactivity, and, in a word, a want of all participation in the doings and even memories of the present life beneath the sun. It did not fall in the way of his musing to speak of differences, in this state, between the righteous and the wicked; but, in other passages of the Old Testament, it appears more clear, though still barely hinted, as in Pro 14:32; Psa 73:20; Psa 49:15. It is a state in which the one is driven away, whilst the other has hope. Elsewhere, however [Ecc 3:17; Ecc 12:13-14], Koheleth affirms his strong belief that at some time, and in some way, the two classes will be judged, and the difference between them most clearly manifested.

In the rhvthmical version of Ecc 9:10, is rendered philosophy, because the writer seems, in this place, to take it in its more pretentious sense, or for human wisdom in distinction from the Divine,speculative inquiry,

Very much as Paul uses , sometimes, in the New Testament. And so, perhaps, we would come nearer to the intended force of the other word by rendering science, although not exactly corresponding to it in the most modern acceptation of the term. It is Pauls , curious knowledge,not mere knowing, as consciousness, whether Koheleth held to any such consciousness or not. Comp. it with (plan, reckoning) in immediate connection. So, too, even when speaking of the perfect psychological state (1Co 13:8) Paul says of knowledge (), not, it shall cease, as rendered, but it shall be deposedput one sideno longer made the highest thing, as in this fallen life, where the intellectual is placed above the moral nature. In the blessed and perfect life to come, moral or spiritual contemplation, pervaded by , shall be the highest exercise of the soul. Even the intermediate state is to be regarded as superior to the present existence in ontological rank, and the terms embryotic or rudimental, if applied to it, must be taken simply as denoting a formative state of repose, preparatory to the more glorious life that follows.T. L.]

[II. The Alleged Epicureanism of Koheleth. Note on Ecc 9:7-10, in connection with Ecc 11:9-10. These passages have given rise to much comment. Stuart, with many others, regards the first of them as expressing the real advice which Koheleth would give in regard to the conduct of life, and then says: In all this there is nothing Epicurean. What then is Epicureanism ? Or how shall we distinguish? It would seem to be almost too sober a word. The language here used may almost be characterized as Anacreontic: Eat with joy thy bread, and drink with mirth thy wine,thy garments always white, and oil neer lacking to thy head:

,

.

How, then, shall we avoid what seems to be on the very face of the passage ? It will not do to resort to any special interpretation on account of a mere exigentia loci; although it might, with perfect truth, be said, that such Anacreontic advice is not only contrary to all the more serious portions of the Scriptures, Old and New, but also to the deeply solemn views in regard to human vanities, and the great awaiting judgment, that Koheleth himself has, in other places, so clearly expressed. All this outward argument, however, would not justify us in calling it irony, unless there were some internal evidence, something in the very style of the passage which called for such a conclusion. A careful examination, made in the spirit of the whole book, shows that there are such internal grounds of criticism. It was a feeling of this that led Jerome, the most judicious of the Patristic commentators, to call it a , a personification, or dramatizing, more rhetorum et poetarum, or what the Jewish critics (see p. 71) called the case speaking, the language of human life and human actions, in view of the pure earthliness of its condition. It is the language of the author so far as he puts himself forth as the representative of such a despairing state: quasi dixerit, O homo quia ergo, post mortem nihil es, dum vivis in hac brevi vita fruere voluptate, etc.: O man since, after death, thou art nothing, then, whilst thou livest thy short life, enjoy pleasure, indulge in feasts, drown thy cares in wine, go forth adorned in raiment ever white (a sign of perpetual joy), let fragrant odors be ever breathing from thy head; take thy joy in female loveliness (qucunque tibi placerent feminarum, ejus gaude complexu, et vanam hanc et brevem vitam vana et brevi voluptate percurre) and in brief pleasure pass this thy brief life of vanity, etc. He then represents Koheleth as retracting all this in the passage immediately following, where he says, I turned again, and saw that the race was not to the swift, nor the battle to the strong, nor wealth to the prudent, etc., in other words, that thus to live in joy was not in mans power, but that all things happened as they were disposed by God: Hc, aliquis inquit, loquatur Epicurus et Aristippus, et ceteri pecudes philosophorum, ego autem (inquit Koheleth) mecum diligenter retractans, invenio non est velocium cursus, necfortium prlium, etc, etc.

There are two things in the passage itself that lead the serious reader to such a feeling, and such a view of its ironical, or, rather, its dramatic character. The first is the exuberance of the language, its extravagance, its Bacchanalian style, we might almost call it, inconsistent with, or certainly not demanded by, such a moderate, rational, sober view, or such a sober advice to live a contented life, as Stuart contends for, or, in other words, a judicious, virtuous Epicureanism. The joy so oft repeated, the mirth, the wine, the white raiment, the aromatic oilswhat has such superlativeness of style to do with such a moderate, sober purpose ? It was no more needed than the language which Euripides (Alcestis 800) puts into the mouth of Hercules when playing the Bacchanalian, and which this Solomonic irony so closely resembles:

, .

. .

.

, , , ,

. . .

Make glad thy heart, drink wine, the life to-day
Regard thine own; all else belongs to chance.
In high esteem hold Loves delightful power.
In social joy indulgewith chaplets crowned;
And drive dull care away.
Hear Koheleth:
Go then and eat with joy thy bread, and drink with mirth thy wine,
In every season be thy garments white,
And fragrant oil be never lacking to thy head;
Live joyful with the wife whom thou hast loved.

The one kind of language seems but the echo of the other. If we disregard the spirit and the design of Koheleth, there is an Epicurean zest in his description, not surpassed, to say the least, by that of Euripides. We may say, too, on the other hand, that it is not easy to distinguish his language, and the spirit of it, from that of Paul in his quotation, 1Co 15:32 : Let us eat and drink, for to-morrow we die. If it be said that the context there makes it impossible for us to mistake the Apostles ironical meaning, the same may be said in respect to the writer who tells us, only a short distance back,

Better to visit sorrows house, than seek the banquet hall;
Better is grief than mirth;
For in the sadness of the face the heart becometh fair.
It is the very nature of rhetorical irony, especially if it be the irony of sorrowful warning, to paint the thing in higher colors, we may say, than would suit its description in a more direct and didactic admonition. Had it been a piece of Isocratean moralizing in commendation of a moderate, contented, frugal, and thankful enjoyment of life, it would naturally have been in a lower and calmer strain. The wine, the odors, the splendid raiment, would have been all wanting. They are just the points in the picture, however, to make an impression on the serious mind when it is felt to be a description of the vanity of life. We may even say that they are just the things that lead to such a feeling.
The second internal evidence showing the true character of this passage, is the feeling of sorrow, which, amidst all its apparent joyousness, the writer cannot suppress. We have called it irony, but the irony of the Bible is not only serious, but sometimes most tender. Whilst, then, the language here criticised is not the mere worldly advice that Stuart and others would represent, neither is it, on the other hand, the hard irony of sarcasm, or of unpitying satire. Koheleths thoughts of death, and its awful unknown, have depressed his faith, and there seems to have come over him a feeling akin to despair. His idea of Gods justice, and of some great destiny, or world, over and encompassing the present, is not lostfor it reappears strongly afterwardsbut, for the moment, the thought of man, as he is seen in the earthly state, becomes predominant, and he breaks out in this strain, in which pity is a very manifest element. Go then and enjoy thy poor life. There is strong feeling in it, a most tender compassion, and this shows itself in that touching mention of the transient human state, and, especially, in the pathetic repetition of the words
The days of thy vain life,that life
Which God hath given to thee beneath the sun;
Yea, all thy days of vanity.
This plaintive tone is utterly inconsistent with the Epicurean interpretation, however moral and decent we may strive to make it.

Again, there are two arguments against such a view that may be said to be outside of the passage itself, though one of them is derived from another place in the book. Firstin Ecc 11:9-10, we have a strain so precisely similar, in style and diction, that we cannot help regarding it as possessing the same rhetorical character. It may be thus given metrically, yet most literally, and with the full force of every Hebrew word:

Rejoice O youth in childhood; let thy heart
Still cheer thee in the day when thou art strong;
Go on in every way thy will shall choose,
And alter every form thine eyes behold.
It is not easy to mistake the character of this, even if it were not followed by that most impressive warning:
But know that for all this, thy God will thee to judgment bring:
O then turn sorrow from thy soul, keep evil from thy flesh;
For childhood and the morn of life, they, too, are vanity.

Here the caution is clearly expressed, although we feel that such expression is just what the previous words, rightly comprehended in their spirit, would have led us to expect. Rhetorically regarded, such an addition would have been exactly adapted to this place (Ecc 9:7-10). It would have been in harmony with the tone of what had gone before. It is, however, so suggested by the whole spirit of the passage, and especially by that irrepressible tone of commiseration that appears in the words before cited (the pathetic allusion to our poor vain life), that it may well be a question whether any such distinct warning, or any mere moralizing utterance. could have had more power than the expressive silence which leaves it wholly to the feeling and conscience of the reader.

The passage Ecc 11:9-10, is so important in itself, and has such a bearing on the one before us, as to justify its fuller interpretation in this place. Many modern commentators regard these verses also as a serious advice to the young man, if the term serious could, with any propriety, be applied to such an admonition. The older commentators, however, are mostly the other way. They regarded the passage as indeed most serious, but as having this character from its sharp pet mournful irony. So Geier says : magnam interpretum partem hc verba imperative, ironice accipere. Among these were Kimchi, Munsterus, Mercerus, Drusius, Junius, Piscator, Cartwright, Cajetan, Vatablus, Ar. Montanus, Osorius, Mariana, Menoch, Pineda, Jac. Mathi, and others, among whom may be reckoned Tremellius, if we may judge from the tone and style of his Latin translation. Luther was the other way, and it may be said that he has given the tone to many that have come after him, evangelical as well as rationalist. This is said seriously by Solomon, he tells us, de licita juventutis hilaritate, concerning the permitted joy fulness of youth, which ought not to be unbridled, or lascivious, but restrained within certain limits. But what right has he to say this ? What limits are assigned ? The language seems wholly without limitations, or reserve : Walk in the ways of thine heart, and in the sight of thine eyes, terms which every where else in the Hebrew Scriptures are used, in malam partem, to denote sensual and ungodly conduct; as in Num 15:39 : Ye shall not go (roam) after your own heart, and after your eyes. Compare also the frequent phrase , commonly rendered the imagination of the heart, but really meaning the turnings (choices) of the heart,doing as one pleases. See Deu 29:18; Psa 71:13 where it is synonymous with walking in their own counsels, also Jer 9:13, and other places. Compare especially Job 31:7, where, for the heart to follow the eye is placed among the grievous sins, being regarded, in fact, as the very fountain-head of sin: , if my heart hath gone after mine eyes, the will (the conscience) after the choice, the velle after the optare, the voluntas after the voluptas. Walk in the way of thine heart; what an admonition this to a young man, even if such a one ever needed an exhortation to hilarity, or to the following of his own pleasure! How strange, too, as coming from one who, in other parts of this book, talks so differently : Better the house of mourning than the house of feasting; I said of laughter it is mad, of mirth, 0 what availeth it! Compare it with the repeated charge of Solomon, in the Proverbs, to restrain the young mannot to let him go after the imaginations of his heart, to put a bridle on him ( Pro 22:6), and bow down his neck in his youth. The language here is peculiar, and each word must be sharply looked to: Go on (it is , the piel intensive) keep going, in the ways (all the ways, in the plural, every way) of thine heart, (the ktib is undoubtedly right) and in (or after) the forms of thine eyes. The word is so frequently used of female beauty (see the phrase Gen 12:11, and other places) that the idea is at once suggested here; and what a contrast then to our Saviours teaching, that even to look is sin. What a contrast, we may say, is the whole of it thus considered, to what Christ says about the broad way, and to St. Johns most emphatic language (1 Epist. Ecc 2:16) respecting the lust of the eye, the desire of the eye, ! If we give the phrase the more general rendering, the sight of the eyes (sight objectively) it would come to the same thing. It would be a license to follow every form of beauty. There might be urged, too, the contrast between it (thus regarded as serious advice even in the most decent sense that could be given to it) and Pauls counsel for young men, Tit 2:6, , exhort them to be sober, temperate, sound-minded, having reason and conscience ruling over appetite and desire. How unlike, too, the Psalmists direction Psa 119:9, Wherewith shall a young man cleanse his way,by taking heed thereto (), by watching it, according to Thy word. How utterly opposed to this is the unlimited advice to the young man to walk in the way of his heart, that is, to do as he pleases. Luther feels the force of this contrast, for he says in the same comment, when he comes to speak of the words walk in the ways of thine heart, fecit hic locus ut totum hunc textum ironiam esse putarem, quia ferme in malum partem sonat, siquis incedat in via cordis sui: This place would make me think that the whole text was irony, because the phrase to walk in the way of ones heart, is so generally taken in a bad sense. But, after all, he goes on to say that we must abide by the general idea of the passage (as he had taken it) and suppose the necessary limitations. Very few commentators have had a clearer perception than Luther of the general sense of the Scripture, but in regard to such passages as these he is not to be implicitly trusted.

He was of a very jovial disposition; but what chiefly led him to such interpretations, here and elsewhere in this book, was his aversion to some of the more austere dogmas, as well as practices or Romanism, and especially his dislikeof asceticism, as exhibited by the Monks. Hence he allowed himself too much to be driven towards the opposite extreme. Thus in his commenting on the words , in the sight of thine eyes, he boldly says, quod offertur oculis tuis hoc fruere, ne fias similis Monachorum, etc.: whatever is offered to your eyes, that freely enjoy, lest you become like the monks who would not have one even look at the sun. And so in the beginning of the passage, Ecc 9:9 : non prohibet jucunditates sive voluptates, quemadmodum stulti monachi fecerunt, etc.: It does not prohibit delights nor pleasures, as the foolish monks have done, which is nothing else than making stocks of young men (even as Anselm says, ille monachissimus monachus, that most monkish monk), or than attempting to plant a tree in a narrow pot. Others of the Reformers and early Protestant commentators were influenced in the same way in following Luther, and there can be no doubt that this has much affected their interpretations of Koheleth, making him talk like an Epicurean, and then denying that it was Epicureanism, or trying to throw over it a decent ethical mantle by their unwarranted hypotheses and limitations. After they have done their best, however, in this way, they make this writer of Holy Scripture to be a moralist inferior to Socrates and Seneca, who certainly never thought that a young man needed any such advice as that. The pious Geier seems to be aware of the suggestions that might arise from other parts of Scripture, and would zealously guard this virtuous Solomonic young man, who needs such a caution against excessive sobriety, from any comparison with the Prodigal Son, Luke 15. But what did he do, that filius perditus, that spendthrift, ille heluo, as Geier calls him, except to walk in the ways of his heart, and in the sight of his eyes? What is all pleasure-seeking selfishness [, , 2Ti 3:2-4] but saying give unto me my portion of goods that falleth to me, in this world ?

It might have been thought, however, that the latter part of Ecc 9:10, following the warning of judgment, would have been treated in a different manner; but the general consistency of which Luther speaks has led some to an Epicurean interpretation even of this. We regret to find our author Zckler following such a course in his interpretation of the words turn away sorrow from thy heart. Here, he says, the positive exhortation to hilarity (Frlichsein) is followed by a dissuasion from its opposite,that is, the young man is told to avoid seriousness as painful and troublesome (Kummer, Unmuth,) which he gives as the interpretation of ]. It is a recommendation of hilarity, of mirth, in opposition to asceticism or undue sobriety, as though the young mans danger in Solomons time, or in the days of Malachi, or at any other period in the human history, had been in that direction of gloom and monkery.

There are few interpreters more honest, or more learned, than Stuart, and yet his comment here is certainly a very strange one. In verse 9th, he tells us, the command is to do something positive in the way of enjoyment; here it is to shun evil and suffering. Taking both together, the amount is, enjoy all that a rational man can enjoy in view of retribution, and avoid all the evil and suffering that can be avoided. Retribution here is a mere make weight. Why retribution for simply acting according to the advice? If pleasure be the good, then, as that acute moralist Socrates says, he who gets the most of it is the , the good man, the best man. But why, asks Stuart, is this so strongly urged upon the young? The question is certainly one that is very naturally suggested in view of such an interpretation, but the answer he gives is remarkable: Plainly because that even they, although in the best estate of man, hold life by a very frail tenure. Therefore, as even youth is so frail and evanescent, make the best of it. It is almost as if he had saidThen or never. In other words, a short life and a merry one. Anacreon could not have said it better. No exhortation to obedience to parents, to temperance, to sober-mindedness, in the style of Paul, no advice to watch over the heart, such as Solomon gives in the Proverbs, but a direction to walk in the sight of the eyes, and a caution against seriousness as inconsistent with youthful hilarity. Strange advice this under any circumstances; and still more strange from the fact that it is the only place in the book in which young men are addressed,the first verse of chap. 12 being but a continuation of the admonition here given. Look at the argument as it thus presents itself: God will bring thee unto judgment, young man; therefore put away all serious concern from thy heart. And why? Because youth is brief and evanescent. How does it compare Scripturally with the other view as presenting the other reasoning : Know that God will bring thee into judgment for following the ways of thine heart, and walking in the sight of thine eyes; therefore turn sorrow from thy heart [thy soul], that is the feeling of remorse, the sense of the Divine displeasure, or of thine own self-accusing indignation [] for such an unrestrained living to thyself, and keep off [, avert] evil from thy fleshthat is, the bodily ills that must come from a life of sensuality, or following the desire of thy heart, and the voluptuous sight of thine eyes. And why? Because childhood and youth [, literally, the morn of life] are vanity; that is, all their joys, take them at the highest, are vain and worthless in comparison with the serious evils, whether for this life or another, that such a course of free indulgence may bring upon thee.

The ironical nature of this passage is accepted by that great critic, Glassius, in the Philologia Sacra, p. 1518. It is an apostrophe, he says, a concessio ironia cujus correctio, a consuetudine animi et sensuum prava revocans, statim subjungitur: Go on,but know. He compares it with Isa 2:10, enter into the rock, and hide thyself in the dust, but know that God will find thee. So Isa 8:9, Join yourselves together, enter into council, but know that it will be all in vain. It is equivalent to saying, though ye do this,the imperative being really the statement of an hypothesis. Another passage he cites is Isa 21:5 : Spread the table, set the watch, eat, drink, etc.; though that may be taken in a different way.

A second outside proof of the true character of the language, Ecc 9:7-10, is derived from a passage in the Apocryphal book entitled Wisdom of Solomon. It is evidently an imitation of these very verses, and, whether written by a Jew or a Christian, is evidence of the earliest mode of interpreting all such modes of speaking in Koheleth. It is the language of the worldly pleasure-seeker, chap. 2 Ecc 9:6-8 : Come then, and let us enjoy the good that is before us; let us be filled with costly wine and aromatic odors; let no flower of the spring pass by us; let us crown ourselves with roses before they be withered, etc. The imitation is evident throughout the passage. It appears not only from the language used, but also from the fact that the writer, both by his general style and by the title he has given to his book, intended it as a more full and florid setting forth of what he deemed the pervading thought and feeling of Koheleth. Now, by placing this same style of language in the mouth of the sensualist, he makes clear that he was of like opinion with Jerome (whose views may have been derived from his Hebrew teacher representing the same view afterwards advanced by Kimchi), that as uttered by Koheleth, it was a , a dramatic representing of what is expressed in human action,the sensualists own conduct speaking forth the view of life that would be in accordance with the idea that this is all of man, and that there is no such judgment as that on which Koheleth elsewhere so strongly insists. This is rendered still more clear from the sudden change that immediately follows in Ecc 9:11, and which Jerome justly characterizes as Koheleth retractans. He cannot let the language go without showing how full of vanity it is, viewed only in regard to the present world, and according to the known condition of human life :

I turned again to look beneath the sun.
Not to the swift the race, I saw,
nor victory to the strong, Nor to the wise secure their bread, nor to the prudent wealth.
The very uncertainty of all human efforts renders such advice utterly vain. Why say to men, be happy, eat, drink, and be merry, let thy garments be ever white, and let aromatic oils be never lacking to thy head, when no strength, no wisdom, can give any security for the avoidance of sorrow, much less for the attainment of such Epicurean joys. In such a connection the thought of there being, necessarily for man, a judgment and a destiny, making all such pleasures, even if innocent, mere vanity and worth lessness in the comparison, is more powerfully suggested than it would have been by the most express utterance.
There are some other things of less exegetical importance, but deserving of attention in their bearing on the real character of these important passages. Thus the words [Ecc 9:7]are rendered in E.V.: God now aoeepteth thy works, indicating that He has, in some way, become gracious. The true rendering is, God hath already, or rather, long ago, accepted thy works. It is a thing of the past, settled as the Divine way in regard to man; He has never been off ended at all. It is the doctrine of Platos second class of atheists (as he calls them, though they claim to be theists), who believe in a Divine power, but regard Him as taking no account of men, or rather, as accepting all human works, as He accepts the operations of nature. Or it is a Hebraistic form of the Lucretian doctrine of the Divine nature:

Semota. ab nostris rebus, sejundaque longe.

That this general acceptance by Deity of human works is not the serious language of Koheleth, is evident from his so frequent insisting on judgment, either in this world or in another, as though it were his favorite doctrine, his one idea, we might say, in all this discourse. So Wordsworth regards the whole passage as the language of the sensualist (which is the same as Jeromes ironical or Koheleth speaking in their person), and thus comments on the words in question: Evil men misconstrue their prosperity into a sign that God accepts their works. There is, however, too much inferential moralizing in such a statement. In their language, Gods accepting their works is rather another mode of saying that He is utterly indifferent about them, or, as they would represent in their Lucretian hyperpiety, too great, too exalted, to mind the affairs of men.

The 10th verse of Ecclesiastes 10 is rendered in E. V.: Whatever thy hand findeth to do, do it with thy might. The Vulgate favors this, but the accents forbid it. They connect with , requiring us, if we follow them, to render: whatever thy hand findeth to do in thy strength, do it. This puts a different aspect upon the sentence, and the accents, with their usual nice discrimination, bring it out. The other rendering would indeed suggest a similar meaning, but the accents make it clear. It becomes the maxim, , might makes right, or let might be thy law of right, or as it is rendered in the Metrical Version,

Do, then, whateer thy hand shall find in thy own might to do.

Wordsworth takes the same view: Do all that thy hand findeth to do by thy power [see Hengstenberg, Ewald]; that is, let might be right with thee; care nothing for God or man, but use thy strength according to thy will. Surely this is not the serious language of the serious Koheleth, the earnest teacher of judgment, who speaks so solemnly of the fear of God, and who says, only two verses from this : Then I turned again to look beneath the sun, and saw that the race was not to the swift nor the victory to the strong.

The language following: For there is no knowledge, etc., even Stuart regards as that of the objector, though replying to the serious advice given above, as though he had said in addition: enjoy thyself, etc., for there is no after state to give thee uneasiness. But we have seen, says Stuart, that the settled opinion of Koheleth himself [Ecc 8:12-13] was something quite different from this. It is not easy to understand the remark. It would have furnished Stuart a much more consistent ground of reasoning, had he regarded the whole passage as irony or personification. He says, at the close of his comment on the verses: The positive passages which show Koheleths view of judgment, and of retribution, are too strong to justify us in yielding to suggestions of this naturethat is, the supposition of his denial of all future accountability. This rule of criticism, had they consistently followed it, would have made Koheleth all clear in many places where the opposite method produces inextricable confusion and contradiction.

Such remarks as Zckler and Stuart sometimes make in deprecation of Epicureanism [Hitzig, in general, gives himself no concern about it] show the pressure upon evangelical commentators (and even upon all who may in a true sense be styled rational), when they adopt what may be termed the half-way Lutheran mode. The doctrine of Epicurus, even in its most decent form, is so inconsistent with any devout fear of God, and this again is so utterly alien to any philosophic or scientific theism that maintains a Deity indifferent to human conduct, one who cannot be prayed to, , and without any judgment either in this world or another; for in respect to the true nature of Koheleths exhortation, either idea presents a conclusive argument. His doctrine must be somehow connected with all that system of truth, with all that wisdom, of which the fear of the Lord is the beginning. To a mind deeply meditative. like that of Koheleth, the thought of there being no judgment, no hereafter (should such a belief be ever forced upon it), would not be ground of joy, much less of an exhortation to joy, as addressed to others. He would not, even in that, case, adopt the Epicurean maxim: Let us eat and drink,rather let us fast, let us mourn, in view of an existence so brief, so full of vanity, so soon to go out in darkness all the more dense, a despair all the more painful, in consequence of the transient light of reason with which we are so strangely and irrationally endowede tenebris in tenebraslike the bubble on the wave in a stormy night, reflecting for a moment all the starry host above, and then going out forever. There is no religion, no superstition, no creed so awfully serious, as that of human extinction, and of a godless world. Place the two exhortations side by side: Live in the fear of God, for thou must come to judgment: Live joyful, for soon thou wilt be no more; in either alternative, the present value of the present being, considered for its own sake dwindles in a rational estimate. As connected with a greater life to come, though made important ant by such connection, yet how comparatively poor! regarded as the whole of our existence, how absolutely vain! In the first aspect, it is vanitas; in the second, it is vanitas vanitatum, utterly vain, a vanity of vanities. The Epicurean idea and the Epicurean call to mirth are as inconsistent. with the one as with the other.T. L.]

Footnotes:

[1][see the text note on this world, and the simple translation of the Vulgate and LXX., which came from the text as it is.T.L.]

[2][It may well be said, on the other hand, that the exceedingly forced rendering of Zckler and Vaihinger show that the common translation joined, associated, and the reading on which it is grounded, are correctT. L.]

[3][And merrily drink thy wine. No where do we find more of the Bacchanalian expression, and yet Zckler would regard it here as the innocent and normal use of wine. (See his comment on Ecc 10:19): whilst elsewhere, with no difference of language, it denotes, he says, the corrupting and licentious use. The irony of the passage is shown at once by comparing it with Ecc 7:2 and Ecc 2:2.T. L.]

[4][As there is nothing said about moral conduct in the text, or any other conduct except unrestrained eating and drinking, this remark of Zcklers is perfectly gratuitous. If it is to be taken as serious advice of Koheleth, then Hitzigs view is far more logical: It is just this eating, drinking, etc., that God approves beforehand, so that you can indulge, without any scruple to disturb your sensual joy. How contrary this is to other declarations of Koheleth we have elsewhere shown. How utterly opposed it is to other numerous passages of Scripture need not be pointed out. It is equivalent to saying God will never bring thee into judgment for it, or that He is utterly indifferent. See the Appendix to this Division, p. 134.T. L.]

[5] [Ecc 9:9. The days of thy vain life, or, more literally, all the days of the life of thy vanity. The 70 left out this second mention because they regarded it as a mere repetition. Martin Geier would connect it, not with the former, which he says would be odiosa repetitio, but specially with what is said about the wife, as indicating that the conjugal relation continues through life, as also the idea, Luke 26:36, that there is no marriage in the other world. Other commentators have, in like manner, been disturbed by it, but it only shows that no amount of piety, or of learning, will fit a man to be a true interpreter of this book without something of the poetic spirit by which it is pervaded. It is not emphasis merely, much less an enforced motive to joy, that this repetition gives us, as Hitzig and Zckler maintain, but a most exquisite pathos in view of the transitoriness and poverty of life. The style of diction reveals the style of thought, showing how far it is from the Epicurean sentiment of any kind, whether gross or moderate. It is the language of one musing, soliloquizing, full of some touching thought that causes him to linger over his words, and keep their sad music in his ear. There are examples of it in the Greek poets, especially in Homer, which have led the ancient writers on rhetoric to give it a technical name. Thus Plutarch calls it , and so also the later writer Macrobius, Saturnal. Lib. iv. 6, more particularly describes it: Nascitur pathos et de repetitione quam Grci vocant, cum sententi ab iisdem nominibus incipiunt: Pathos also comes from repetition, which the Greeks call epanaphora, when sentences begin from the same words. It receives some of its best illustrations from passages in the Iliad, such as 20:371, 23:641, and especially 22:126, which, though very different from this, in other respects, has this same kind of pathetic repetition. It is Hector soliloquizing in the time of his awful danger from the near approach of Achilles

,

, ,

.

No time for such a friendly parley now,
As when from oak and rock, The youth and maid,

the youth and maid, hold parlance sweet together.

Very different is the sentence of Solomon in its subject matter, but like it in pathos, in the peculiar repetitive diction to which it gives rise, and the musing state of soul from which it flows:
Go then, with gladness eat thy bread, and merrily drink thy wine,
Thy garments ever white, thy head with fragrant oil adorned;
Enjoy with her whom thou dost love, the days of thy vain life,

The days of thy vain life, the all, that God has given to thee Beneath the sun.

It is indeed irony, but not that of scorning sarcasm, nor of heartless satire. It is the irony of Scripture, full of a mournful tenderness, taking this as its most impressive form of serious admonition. Interpreted in its spirit, and even by what is rhetorically revealed upon its face, there is no contradiction between it and Ecc 7:2-3; Ecc 2:2; and other passages in this book that represent sobriety, and even sadness, as morally and spiritually better for man than mirth. We have dwelt more fully on these topics, and at the hazard of some repetition, in the extended excursus on the alleged Epicureanism of Koheleth, p.131. It has been done, because no ideas suggested by the book seemed more important in their bearing upon its thorough interpretation,T. L.]

[6][A much clearer sense, and better adapted to the whole spirit of the passage, is obtained by taking in the concrete, like the Greek , for a wise thing, a problem, a mystery, something tl at requires wisdom to explain it. Such use of it, though not found elsewhere in the Hebrew, is justified by the perfectly parallel Greek idiom, and by what is demanded to represent the peculiar thinking of this book. The mystery, puzzle, , , , inquiry, is the curious case which he is going to state. The use of , Ecc 7:25, is quite dissimilar. This view is confirmed by what follows: and it seemed great to me.T. L.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

XXVIII

THE MEANS USED TO SOLVE THE PROBLEM

CONDEMNED AND THE FINAL CONCLUSIONS

Ecc 8:16-12:14

There are three reasons given in Ecc 8:16 to Ecc 9:6 as to why the means used were condemned, to wit: 1. They were wearisome; wore out the life finding the solution (Ecc 8:16 ).

2. Finite wisdom could not fathom it (Ecc 8:17 to Ecc 9:1 ) compare 1Co 1:19 f.

3. Death comes alike to all (Ecc 9:2-6 ) Here comes a bundle of conclusions expressed in Ecc 9:7-10 , thus: (1) Go on and eat and drink; (2) Dress well and keep yourself in trim; (3) Live in domestic felicity with one woman; (4) Do with your might whatever comes to your hand, for no one can work after death.

The fourth reason assigned for failure is that the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to men of understanding, nor favor to men of skill; but time and chance happeneth to them all. Everything in life is uncertain and there are snares set for man’s destruction everywhere (Ecc 9:11-12 ).

We find further observations in Ecc 9:13 to Ecc 10:4 illustrating this principle and the conclusion therefrom. This is the case of the poor wise man who delivered a city and was forgotten, yet his wisdom was better than strength. It was a case of wise words in the quiet which are better than the cry of a man who rules among fools. It was true then and it is true now, that “wisdom is better than weapons of war.” “But one sinner destroyeth much good.” Like dead flies in the ointment, he spoils whatever he touches, as his folly outweighs wisdom and honor. In meeting all these things it is well to keep in mind that “gentleness allayeth great offenses.” But there are certain drawbacks to this passive resistance, get forth in Ecc 10:5-15 , as follows:

(1) The promotion of fools. The ruler sets folly in great dignity and puts the more influential in low places. He puts servants on horses and causes princes to walk like servants (Ecc 10:5-7 ).

(2) A man’s labor turns against him. He that digs a pit may fall into it, or whoso breaks through a wall may be bitten by a serpent, or whoso hews out stones may be hurt by them. A dull tool requires more strength, but the wise can direct to more profit. It is too late to send for the charmer after you are bitten by the serpent (Ecc 10:8-11 ).

(3) The foolishness of fools overbalances the wisdom of the wise. The fool begins in foolishness and ends in madness; he multiplies words to no purpose and throws everything into confusion (Ecc 10:12-15 ).

The last reason assigned for condemning the means is that the king may be a child, given to revelry, drunkenness, and slothfulness, and when this is so it is, “Woe unto the land I” What follows is set forth in three proverbs thus: By slothfulness the roof sinketh in; And through idleness of the hands the house leaketh. A feast is made for laughter, And wine maketh glad the life; And money answereth all things. Revile not the king, no, not in thy thought; And revile not the rich in thy bed chamber; For a bird of the heavens shall carry the voice, And that which hath wings shall tell the matter.

If the means of solution be discarded, the first thing to do, then, is to “Cast thy bread upon the waters” (Ecc 11:1 ) which refers to the ancient method of sowing on the overflow of the Nile, which came annually, a-“d covering the seed by driving oxen over them, the only way it could be done. The spiritual significance of this is the investment of a life in doing good.

The second thing to do is to “Give a portion to all” (Ecc 11:2 ), i.e., Do good as you purpose in your heart while opportunity is afforded you. But there is a warning given in Ecc 11:3-5 : Don’t watch the wind and the clouds, for the man who watches the clouds is fearful and will not succeed. Do not hesitate because you do not understand the principles and methods of God’s providences.

The next thing enjoined is to work at all seasons (Ecc 11:6-8 ). Remember there will be dark days, but be diligent in view of the passing of your opportunity. Then comes a solemn warning to the young in Ecc 11:9 to Ecc 12:8 . Let them in their joys, remember the judgment; that God will bring everything into judgment; that old age will come when they will have no pleasure in it if their lives are spent in folly; that the grave and the judgment are the final destiny of man. Here we have in Ecc 12:3-8 , the great figure of the human body, with the following expressions: “The keepers of the house,” which are the hands that have grown weak and palsied; “the strong men,” which are the legs, giving way under old age; “the grinders,” which are the teeth, and most of them gone, having lost them on account of extreme age; “those that look out of the windows,” which are the eyes, having grown dim with age; “the doors,” the mouth which is not closed because of the absence of the teeth; “the grinding,” which is the sound of the chewing, now low because the teeth are gone; “rising up at the voice of a bird,” which is early rising in the morning, at first cock-crowing, because unable to sleep; “the daughters of music,” which are the tongue and the ears, the tongue no longer able to make music and the ears no longer able to hear and appreciate it; “they shall be afraid of that which is high,” which means that he is afraid to go up on anything high, as to ascend a ladder; “terrors shall be in the way,” which means that he is always finding bugbears in the way, such as wagons, carriages, streetcars afraid of things that he did not notice in early life; “the almond-tree shall blossom,” means that he is now covered with silvery locks, very much like the almond-tree just before putting out, covered with its silvery blossoms; “the grasshopper shall be a burden,” which means one of two things, viz: (1) a little weight, as the weight of a grasshopper upon him, becomes a burden; (2) much more probable, that he now, in his stiffness, resembles the grasshopper dragging himself along; “desire shall fail,” i.e., the appetite is almost gone and he does not relish things that he once did; “man goeth to his everlasting, home,” which means his final destiny, he is very near the end now; “mourners go about the streets,” which refers to the hired mourners, according to the custom in the East, or friends and relatives; “before the silver cord is loosed,” i.e., the spinal cord which resembles silver in color; “the golden bowl,” which means the brain pan; “the pitcher is broken at the fountain,” which refers to the heart, very much like a pitcher in shape; “the wheel broken at the cistern,” which refers to the aorta, just above the heart, where it acts like a wheel and pumps the blood up from the heart; “the dust returneth to the earth as it was and the spirit returneth unto God who gave it,” referring to death, at which the body returns to dust of which it was made and the spirit goes to God.

In Ecc 12:9-10 we have an account of what the Preacher did further: “And further, because the Preacher was wise, he still taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs. The Preacher sought to find out acceptable words, and that which was written uprightly, even words of truth.”

Then follows a proverb and a warning in Ecc 12:11-12 : “The words of the wise are as goads; and as nails well fastened are the words of the masters of assemblies, which are given from one shepherd. And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.”

What, then, the real good thing to do and why? The answer is found in Ecc 12:13-14 : “This is the end of the matter; all hath been heard: Fear God, and keep his commandments; for this is the whole duty of man. For God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil.”

The impress of this book upon the world’s literature has been marvelous. It has made a most wonderful impress upon the world’s greatest authors. In Shakespeare’s As You Like It and Tennyson’s In Memoriam are many references to this book. In fact, this book exploded the philosophies of the Epicureans and Stoics long before these philosophies were developed by the ancient Greeks.

QUESTIONS

1. What are three reasons in Ecc 8:16 to Ecc 9:6 as to why the means used were condemned ?

2. What conclusions are expressed in Ecc 9:7-10 ?

3. What is the fourth reason assigned in Ecc 9:11-12 ?

4. What are the observations in Ecc 9:13 to Ecc 10:4 illustrating this principle and what are the conclusion therefrom?

5. What are the drawbacks of passive resistance, set forth in Ecc 10:5-15 ?

6. What is the last reason assigned and what are the proverbs based thereon?

7. If the means of solution be discarded, what is the first thing to do and what does it mean?

8. What is the second thing to do and its meaning?

9. What warning given in Ecc 11:3-5 ?

10. What is the next thing enjoined?

11. What is warning to the young in Ecc 11:9 to Ecc 12:8 ?

12. On Ecc 12:3-8 , the great figure of the human body, answers (1) What “the keepers of the house”? (2) What “the strong men”? (3) What “the grinders”? (4) What “those that look out of the windows”? (5) What “the doors”? (6) What “the grinding”? (7) What the meaning of “rising up at the voice of a bird”? (8) What “the daughters of music”? (9) What is the meaning of “they shall be afraid of that which is high”? (10) What is the meaning of “terrors shall be in the way”? (11) What is the meaning of “the almond-tree shall blossom”? (12) What is the meaning of “the grasshopper shall be a burden”? (13) What is the meaning of “desire shall fail”? (14) What is the meaning of “man goeth to his everlasting home”? (15) What is the meaning of “mourners go about the streets”? (16) What is the meaning of “before the silver cord is loosed”? (17) What is the meaning of “the golden bowl”? (18) What is the meaning of “the pitcher is broken at the fountain”? (19) What is the meaning of “the wheel broken at the cistern”? (20) What is the meaning of “the dust returneth to the earth as it was and the spirit returneth unto God who gave it”?

13. What did the Preacher further do?

14. What proverb and what warning is in Ecc 12:11-12 ?

15. What, then, is the real good thing to do and why?

16. What can you say of the impress of this book upon the world’s literature?

17. What are the philosophies exploded in this book?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Ecc 8:16 When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also [there is that] neither day nor night seeth sleep with his eyes:)

Ver. 16. When I applied mine heart to know wisdom, ] i.e., The wisdom and other excellencies of God shining plainly and plentifully in ruling the affairs, and ordering the disorders of the world to his own glory.

For also there is that neither day nor night seeth, &c., ] i.e., Perdius et pernox, by day and by night I busied myself in this search, so that a little sleep served my turn all the while. Nullus mihi per otium exiit dies, partem etiam noctium studiis vindico, saith Seneca; I studied day and night, and followed it with all possible eagerness. Thuanus tells of a countryman of his, whom he called Franciscus Vieta Fontenejus, a very learned man, that he was so set upon his study, that for three days together sometimes he would sit close at it, sine cibo et somno, nisi quem cubito innixus, nec se loco movens, capiebat, without meat or sleep, more than what for mere necessity of nature he took leaning upon his elbow. Solomon seems by this text to have been as sharp set for the finding out of the way of divine administration, and the true reason of divine dispensations. But he got little further than to see that it far exceeded all human capacity and apprehension. Maiores maiora noverunt, et Deus det vobis plus sapere quam dico, saith a father, when he said what he could to some one of God’s works of wonder – i.e., They who are more learned know, and God grant you may understand more than I say.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

NASB (UPDATED) TEXT: Ecc 8:16-17

16When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), 17and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, I know, he cannot discover.

Ecc 8:16-17 This is either (1) a summary statement which parallels chapters 1-2 or (2) the introduction to a new section (Ecc 8:16 to Ecc 9:10, cf. UBS Handbook for Translators, p. 309 or TEV (Ecc 8:9 to Ecc 9:12).

1. Wisdom is laborious (i.e., grievous task [cf. Ecc 1:13; Ecc 1:18; Ecc 2:23; Ecc 2:26; Ecc 3:10], lit., even though one should never sleep day or night), Ecc 8:16.

2. Qoheleth gave himself to it (cf. Ecc 1:13-14)

3. Human wisdom cannot discover God’s purpose (cf. Ecc 3:11; Ecc 7:23).

This is why Ecc 8:15 and later Ecc 12:13-14 are advocated!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is Ecc 8:1-9 speaking of God or an Eastern Monarch?

2. Why is Ecc 8:10 so difficult?

3. Is there a seeming contradiction between Ecc 8:12 and Ecc 8:13?

4. Why do the wicked prosper and the righteous die early?

5. Can we know God and His will for man?

6. Why are there such varied paragraph divisions in this chapter?

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

business = travail.

for also there is, &c. = how that one doth not see sleep with his eyes by day or by night. Figure of speech Catachresis (App-6).

Fuente: Companion Bible Notes, Appendices and Graphics

Ecc 8:16-17

Ecc 8:16-17

THE INCOMPETENCE OF EVERY MAN TO FIND OUT THE UNSEARCHABLE WAYS OF GOD

“When I applied my heart to know wisdom, and to see the business that is done upon the earth (for also there is that neither day nor night seeth sleep with his eyes), then I beheld all the work of God, that man cannot find out the work that is done under the sun: because however much a man labor to seek it out, yet he shall not find it; yea, moreover, though a wise man seek to know it, yet shall he not be able to find it.”

The problem in Ecclesiastes is exactly that which was encountered in the Book of Job, namely, can the eternal righteousness and justice of God be reconciled with the glaring instances cited in Ecc 8:14, where the righteous received what the wicked deserved and the wicked received what the righteous deserved? Loader, and other scholars, believe that the author of Ecclesiastes believed that this was impossible. “The answer for the Preacher is no.” This writer cannot accept that; and even if that interpretation is correct, it would mean that Solomon himself was grossly in error by such an allegation. Job accepted both the anomalies of life and the eternal righteousness and justice of God as absolutely compatible; and we believe, in his conclusion, that Solomon also did this.

Certainly, any fool knows that “All is not right with the world,” and that all kinds of injustices and gross wickedness prevail everywhere; but none of this can be intelligently charged as God’s fault, in any degree whatever. Man’s freedom of the will, his decision to serve Satan rather than God, the fact of God’s displeasure with man’s rebellious condition (evidenced by his cursing the ground for Adam’s sake), the strange fact of the children of darkness being in many instances wiser than the children of light, the impartiality in natural disasters, and the capricious results of chance happening to all men alike …. it is these things that cause startling miscarriages of justice continually throughout the world. Yet back of it all, the justice and mercy of God prevail eternally.

“Though a wise man seek to know it, yet shall he be not able to find it out” (Ecc 8:17). Solomon here says that, “Even a wise man like himself cannot fathom the ways of God’s providence.”

Solomon often stressed the idea of “eat, drink, and be joyful”; but he never cited these things as the ultimate happiness, always mentioning along with them the toil, uncertainty, brevity of life, etc. as foils, even of these blessings. Kidner understood Solomon’s real intention when he wrote, “He gives us a ray of hope in the words, `all the work of God’ (Ecc 8:17), for it is God’s work that battles us; life is not `a tale told by an idiot.'”

Loader also supposed that Solomon here attributes the riddle that he has seen to the action of God. This is true. Adam’s expulsion from Eden, the ensuing enmity between Satan and the seed of woman, the curse upon the earth, etc. – these were key elements in man’s earthly wretchedness.

The unfathomable mysteries of life and all of the hidden things that belong to God come to mind as we read these verses. “This unsearchable nature of divine things is similarly proclaimed in Job 11:6-9 and in Rom 11:33.”

Ecc 8:16 This verse is a summary of the two previous proposals: (1) From Ecc 1:16-17, he declared that he would know wisdom. He recognized that such wisdom would enable him to succeed in his second proposal. (2) He also proposed to see the business activity that is done upon the earth. (Cf. Ecc 1:13)

The closing thought in the verse has been interpreted two different ways. It may suggest that Solomon is the one whose eyes cannot close in sleep. This would be due to the intense study of that which he desired to know. Or it could have reference to the ones he observes who are so engaged in the activities of life, especially in business enterprises, that they do not even take time to sleep. To see sleep is not found elsewhere in the Old Testament and means to enjoy sleep. Once again it could apply either to the one who tries to discover the solutions to the problems of life, or to the ones who are engaged in endless labor to increase their wealth. Neither will discover satisfaction and thus will never enjoy sleep. Almost all authorities admit to the hyperbolical use of the expression one should never sleep night or day.

Ecc 8:17 If Solomon could have reached beyond his time and selected any verse from the New Testament to state succinctly his closing thought, it undoubtedly would have been: Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways (Rom 11:33)! Solomon wanted to discover the work of God-that which is done upon earth through the providential ordering of things-but it was far from him. Even though man should seek laboriously he will not discover it. A wise man should say I know, but he cannot. This double emphasis on mans desire to know and his willingness to expand his energies without restraint, speaks to the gravity of the subject and the intensity of Solomons quest.

Obey the King – Ecc 8:2-17

Open It

1. When do you find it difficult to obey the law?

2. Why do you find it easy or difficult to take time out for fun or leisure?

3. What do you think is unfair?

4. What is one way you think the government could more effectively deter crime?

Explore It

5. Why did Solomon say to obey the kings command? (Ecc 8:2)

6. What would happen to the person who obeyed the kings command? (Ecc 8:5)

7. For what did Solomon say there is a proper time and procedure? (Ecc 8:6)

8. What does no one know? (Ecc 8:7)

9. Over what does no one have power? (Ecc 8:8)

10. What happens when a criminal sentence is not quickly executed? (Ecc 8:11)

11. What did Solomon conclude about people who are God-fearing? (Ecc 8:12)

12. What did Solomon conclude about people who do not fear God? (Ecc 8:13)

13. What did Solomon conclude was meaningless? (Ecc 8:14)

14. What did Solomon commend? Why? (Ecc 8:15)

15. In what way are we limited? (Ecc 8:16-17)

Get It

16. What lesson about the punishment of crime does Solomon impart?

17. Why should we obey our elected leaders and the laws they make?

18. How can we encourage our elected leaders to pass and enforce just laws?

19. What is the proper procedure for challenging an unjust law?

20. What does it mean to fear God?

21. Why are people who fear God better off than people who do not?

22. Why do the righteous sometimes get what the wicked deserve and vice versa?

23. In what respect is it impossible to fully understand life and God?

24. Why did Solomon commend the enjoyment of life?

25. How can we enjoy life as a gift from God?

Apply It

26. What is one specific thing you will do this week to help you enjoy life more?

27. What can you do to cultivate a healthy reverence for God?

28. What is one thing you can do to uphold good and just laws?

Fuente: Old and New Testaments Restoration Commentary

When I: Solomon here records the result of his perplexing inquiries into the affairs of men, and the purposes, providence, and works of God. And when he examined with great attention and diligence into the works of God, he found he could neither comprehend nor explain them; and was persuaded, that no application or capacity would enable a man to fathom the depth of the Divine dispensations in this lower world. How vain, then, are all cavils against Divine providence; when we can neither understand, nor comprehend it! Ecc 8:9, Ecc 8:7, Ecc 7:25

there is that: Ecc 2:23, Ecc 4:8, Ecc 5:12, Gen 31:40, Psa 127:2

Reciprocal: Job 28:13 – knoweth Psa 121:4 – shall Pro 2:2 – apply Pro 22:17 – apply Ecc 1:13 – I gave Ecc 9:1 – considered in my heart Ecc 9:13 – General Luk 6:30 – Give

Fuente: The Treasury of Scripture Knowledge

Ecc 8:16. When I applied my heart to know wisdom He seems to be here assigning the reason of that judgment which he had now passed, (Ecc 8:15,) which reason is, that he had diligently studied wherein mans wisdom consists, and had observed the restlessness of mens minds and bodies in other courses; and to see the business To observe mens various designs and employments, and their unwearied labours about worldly things. For there is that neither day nor night seeth sleep Having now mentioned the business which is done, or which man doth, upon earth, he further adds, as an evidence of mans eagerness in pursuing his business, For even by day and by night he The busy man; seeth not sleep with his eyes He grudges himself necessary refreshments, and disquiets himself with endless cares and labours.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Ecc 8:16 to Ecc 9:16. Lifes Riddle Baffles the Wisest Quest.The parenthesis in Ecc 8:16 b describes the ceaseless effort of the keen student of life, or perhaps the fate of the toiler who is too tired to sleep; with Ecc 8:17; cf. Ecc 7:24, Job 11:6-9, and from the Christian standpoint Rom 11:33, Eph 3:8 (unsearchable riches). By heart (Ecc 9:1) is meant the whole inner nature, intellectual and emotional; God is the supreme arbiter of human destiny. Whether He regards us with love or hatred we cannot tell; life is so tangled that the Divine attitude is inscrutable. Follow LXX, in adding the first word of Ecc 8:2 with a slight change to Ecc 8:1 and read, All before them is vanity. To all alike, there is one event.

Ecc 9:2. to the good: see mg. He that sweareth, the man who abides by his oath; he that feareth an oath, the man who is afraid to take or carry out a vow. This interpretation is in line with the other comparisons, the good precedes the evil example; but perhaps we should take sweareth of profanity and feareth an oath of loyal obedience to a vow.

Ecc 9:3. an evil in all: a supreme evil.full of evil: full of dissatisfaction. Life is all unrest and madness, and after thatto the dead.

Ecc 9:4. a dog is a poor creature in the East, while the lion stands for kingly power.

Ecc 9:5. Even to know that one must die is superior to being dead. Death ends all, it extinguishes all the passions and emotions, takes a man from the only sphere of activity there is, and even blots out the remembrance of him (cf. Ecc 8:10 b). This being so, enjoy yourself while you can; God has so arranged the world that this is the only thing you can do, so it must be acceptable to Him.

Ecc 9:7-9 has a remarkably close parallel in a fragment of the Gilgamesh epic; Since the gods created man, Death they ordained for man, Life in their hands they hold; Thou O Gilgamesh fill thy belly, Day and night be thou joyful, etc.

Ecc 9:9 is less a eulogium of quiet home life than advice to a man to enjoy any woman who appeals to him; there is no contradiction to Ecc 7:26-28.

The advice in Ecc 8:10 a must be taken as referring to any form of enjoyment; it finds its transfiguration in Joh 9:4.the grave: Sheol, described in Isa 14:9-11*, Eze 32:18-32. In Ecc 8:11 Qoheleth takes up the idea again that lifes prizes are not bestowed for merit or ability; men are the creatures of time and chance, misfortune attends them till their time is up. Even that hour is unknown, they are trapped unexpectedly like the bird and the fish. The closest historical parallel to the incident pictured in Ecc 8:13-16 is the siege of Abel-beth-maacah (2Sa 20:15-22); Qoheleth would not scruple to change the wise woman into a man. Other suggestions are the siege of Dor in 218 B.C. (1 Maccabees 15) or that of Bethsura (1Ma 6:31, 2Ma 13:9). The point of the story is that the wise as well as the righteous are soon forgotten.

Fuente: Peake’s Commentary on the Bible

Solomon meant that even the wisest, most energetic person could not fully understand God’s ways (cf. Ecc 7:14 b; Ecc_7:28 a; Mat 9:34). This is a point he made since Ecc 6:10.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

FOURTH SECTION

The Quest Achieved. The Chief Good Is To Be Found, Not In Wisdom, Nor In Pleasure, Nor In Devotion To Affairs And Its Rewards;

But In A Wise Use And A Wise Enjoyment Of The Present Life, Combined With A Steadfast Faith In The Life To Come

Ecc 8:16 – Ecc 12:7

AT last we approach the end of our Quest. The Preacher has found the Chief Good, and will show us where to find it. But are we even yet prepared to welcome it and to lay hold of it? Apparently he thinks we are not. For, though he has already warned us that it is not to be found in Wealth or Industry, in Pleasure or Wisdom, he repeats his warning in this last Section of his Book, as if he still suspected us of hankering after our old errors. Not till he has again assured us that we shall miss our mark if we seek the supreme Good in any of the directions in which it is commonly sought, does he direct us to the sole path in which we shall not seek in vain. Once more, therefore, we must gird up the loins of our mind to follow him along his several lines of thought, encouraged by the assurance that the end of our journey is not far off.

Fuente: Expositors Bible Commentary