9<\/strong>. Better is the sight of the eyes than the wandering of the desire<\/em> ] Literally, than the wandering of the soul.<\/strong> The truth is substantially that embodied in the fable of “the dog and his shadow” and in proverbs like “a bird in the hand is worth two in the bush.” To enjoy what we actually see, i.e.<\/em> present opportunities, however limited, is better than the cravings of a limitless desire, “wandering” at will through all the region of possibilities. In that wandering, there is once more the feeding upon wind.<\/strong> Perhaps, however, that sentence is passed with an intentional ambiguity, characteristic of the writer (see note on Ecc 6:9<\/span>), upon the actual present enjoyment, as well as on the unsatisfied desire, or upon the bare fact that the former with its lower aims is better than the latter with its higher ones.<\/p>\n Verse 9<\/span>. Better<\/B><\/I> is <\/B>the sight of the eyes than the wandering of<\/B><\/I> <\/B>the desire<\/B><\/I>] This is translated by the Vulgate<\/I>, as a sort of adage: Melius est videre quod cupias, quam desiderare quod nescias, “It is better to see what one desires than to covet what one knows not.” It is better to enjoy the present than to feed one’s self with vain desires of the future<\/I>. What we translate the wandering<\/I> of desire<\/I>, mehaloch nephesh, is the travelling of the<\/I> soul<\/I>. What is this? Does it simply mean desire<\/I>? Or is there any reference here to the state of separate spirits<\/I>! It however shows the soul to be in a restless state<\/I>, and consequently to be unhappy<\/I>. If Christ dwell in the heart by faith, the soul is then at rest<\/I>, and this is properly the rest of the people of God<\/I>.<\/P> <\/p>\n The sight of the eyes, <\/B>i.e. the comfortable enjoyment of what a man hath; for seeing is oft put for enjoying, as Psa 34:12<\/span>; Ecc 2:1<\/span>; 3:13<\/span>, &c. <\/P> The wandering of the desire; <\/B>restless and insatiable desires of what a man hath not, wherewith covetous rich men are perpetually haunted and tormented. <\/P> This, <\/B>this wandering of the desire wherein most men indulge themselves, <\/P> is also vanity and vexation of spirit; <\/B>is not the way to satisfaction, as they imagine, but to vexation. <\/P> <\/p>\n 9.<\/B> Answer to the question in Ec6:8<\/span>. This is the advantage: <\/P> Better is the sight of theeyes<\/B>the wise man’s godly enjoyment of present seen<\/I>blessings <\/P> than the<\/B> (fool’s)wandering<\/B>literally, walking<\/I> (Ps73:9<\/span>), of the desire, that is, vague, insatiable desires for whathe has not (Ecc 6:7<\/span>; Heb 13:5<\/span>).<\/P> this<\/B>restless wanderingof desire, and not enjoying contentedly the present (1Ti 6:6<\/span>;1Ti 6:8<\/span>).<\/P><\/p>\n Better [is] the sight of the eyes than the wandering of the desire<\/strong>,…. By “the sight of the eyes” is not meant the bare beholding outward riches, as in Ec 5:11<\/span>; but the enjoyment of present mercies; such things as a man is in the possession of, and with which he should be content, Heb 13:5<\/span>; and by “the wandering of the desire”, the craving appetite and insatiable lust of the covetous mind, which enlarges its desire as hell, after a thousand things, and everything it can think of; such a mind roves through the whole creation, and covets everything under the sun: now it is better to enjoy contentedly things in sight and in possession, than to let the mind loose in vague desires, after things that may never be come at, and, if attained to, would give no satisfaction;<\/p>\n this [is] also vanity and vexation of spirit<\/strong>: a most vain thing, to give the mind such a loose and liberty in its unbounded desires after worldly things; and a vexation of spirit it is to such a craving mind, that it cannot obtain what it is so desirous of.<\/p>\n “Better is the sight of the eyes than the wandering of the soul: also this is vain and windy effort.” We see from the fin. interchanging with that the latter is not meant of the object (Ecc 11:9<\/span>), but of the action, viz., the “rejoicing in that which one has” (Targ.); but this does not signify grassatio <\/em>,- i.e.<\/em>, impetus animae appetentis <\/em>, (cf. Marcus Aurelius<\/em>, iii. 16), which Knobel, Heiligst., and Ginsburg compare (for means grassari only with certain subjects, as fire, contagion, and the life; and in certain forms, as for , to which = does not belong), – but erratio <\/em>, a going out in extent, roving to a distance (cf. , wanderer), , Wisd. 4:12. – Going is the contrast of rest; the soul which does not become full or satisfied goes out, and seeks and reaches not its aim. This insatiableness, characteristic of the soul, this endless unrest, belongs also to the miseries of this present life; for to have and to enjoy is better than this constant Hungern und Lungern <\/em> hungering and longing. More must not be put into 9 a<\/em> than already lies in it, as Elster does: “the only enduring enjoyment of life consists in the quiet contemplation of that which, as pleasant and beautiful, it affords, without this mental joy mingling with the desire for the possession of sensual enjoyment.” The conception of “the sight of the eyes” is certainly very beautifully idealized, but in opposition to the text. If 9 a<\/em> must be a moral proverb, then Luther’s rendering is the best: “It is better to enjoy the present good, than to think about other good.”<\/p>\n EVEN THE BEST IS VANITY<\/strong><\/p>\n Verse 9<\/strong> declares that present enjoyment of what is available under the sun is better than longing for that beyond reach. However, both the fleeting, under-the-sun-joy, and the unrealized longings, are vanity and vexation of spirit, Ecc 11:8<\/span><\/strong>.<\/p>\n 9<\/strong>. <\/strong> This verse is preliminary to the discussion of the value of common sense in human affairs. <\/p>\n The sight of the eyes <\/strong> That is, that which is seen by the eyes, and therefore near at hand. “Our best things are nearest us.” and “Take short views,” are proverbs expressing the wisdom of many. “Let what is out of sight be out of mind.” These sayings would be true enough if only man could <\/em> be satisfied with the present and visible. But he is not, so the proverbs break down into vanity<\/strong>.<\/p>\n Ecc 6:9<\/span><\/em><\/strong>. <\/strong>Better is the sight of the eyes<\/em><\/strong><\/strong> The third and last proof, contained in this and the two preceding verses, is taken from the insatiableness of mens’ wishes, whereby they are made miserable even when they get the utmost of what they can reasonably wish for. It is a vain and foolish thing to give a loose to your desires, instead of being satisfied with what you at present enjoy; since, whatever you may wish for, it is impossible for you personally to enjoy more than what your constitution will bear; and that is very little, properly speaking, beyond the necessaries of life, which are enjoyed by every man upon earth, whether his wishes be extensive or not. <\/p>\n Ecc 6:9 Better [is] the sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit.<\/p>\n Ver. 9. Better is the sight of the eyes, &c., <\/strong> ] i.e., <\/em> As some sense it, Better it is to overlook dainty dishes than to overcharge the stomach with them; to fill the eyes than the belly; to gratify that than to pamper this: though that is a vanity too in the issue, and may prove a vexation of spirit – may breed inward inquietation; the best that can come of it is repentance and self-revenge, 2Co 7:11 as in Epaminondas. Symmachus reads the words thus, Melius est providere, quam ambulare ut libet:<\/em> Better it is to provide than to walk at random. The Septuagint thus, Melius est videre quod cupias, quam desiderare quod nescias:<\/em> Better is it to see what thou desirest, than to desire what thou knowest not. The best expositors make it an answer to an objection: for, whereas the rich man might reply, Better see wealth than be always seeking it, better have it than hawk after it: the Preacher answers that misery may be somewhat mitigated by this means but never fully cured or cashiered.<\/p>\n Better. See note on Ecc 2:24. <\/p>\n the sight of = what is seen by. <\/p>\n the wandering of = what is pursued by. <\/p>\n the desire = soul. Hebrew. nephesh. App-13. No Art. <\/p>\n vexation of spirit. See note on Ecc 1:14. <\/p>\n spirit. Hebrew. ruach. App-9, <\/p>\n Better: Ecc 2:24, Ecc 3:12, Ecc 3:13, Ecc 5:18 <\/p>\n wandering of the desire: Heb. walking of the soul, Job 31:7, Pro 30:15, Pro 30:16, Jer 2:20 <\/p>\n this: Ecc 6:2, Ecc 1:2, Ecc 1:14, Ecc 2:11, Ecc 2:22, Ecc 2:23, Ecc 4:4 <\/p>\n Reciprocal: 1Ki 9:1 – all Solomon’s 1Ki 9:19 – that which Solomon desired 1Ki 21:4 – And he laid him Psa 101:3 – set Pro 17:24 – the eyes Ecc 2:10 – whatsoever Ecc 2:17 – for Ecc 5:11 – what Isa 57:17 – in the 2Co 6:12 – are not<\/p>\n Ecc 6:9. Better is the sight of the eyes That is, The comfortable enjoyment of what a man hath, seeing being often put for enjoying; than the wandering of the desire Than restless and insatiable desires of what a man hath not. This is also vanity This wandering of the desire, wherein many indulge themselves; and vexation of spirit It is not the way to satisfaction, as they imagine, but to vexation.<\/p>\n 6:9 Better [is] the {g} sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit.<\/p>\n (g) To be content with that which God has given is better than to follow the desires that can never be satisfied.<\/p>\n Better [is] the sight of the eyes than the wandering of the desire: this [is] also vanity and vexation of spirit. 9. Better is the sight of the eyes than the wandering of the desire ] Literally, than the wandering of the soul. The truth is substantially that embodied in the fable of “the dog … Continue reading “Exegetical and Hermeneutical Commentary of Ecclesiastes 6:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17437","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17437","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17437"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17437\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17437"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17437"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17437"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"