21 For there is a man whose labour hath been with wisdom, and with knowledge, and with skill, and who leaveth it to a man that hath not laboured therein, to be his portion. This also is vanity and a great evil.
And I hated life; for the work that is wrought under the sun was grievous unto me; for all is vanity and pursuit of the wind. And I hated all my labour wherewith I had been toiling under the sun, because I should leave it unto the man that shall be after me.
And thus did Hezekiah throughout Judah, and wrought what was good and right and true before Jehovah his God. And in every work that he undertook in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart and prospered.
And he did evil in the sight of Jehovah, like the abominations of the nations that Jehovah had dispossessed from before the children of Israel. And he built again the high places that Hezekiah his father had broken down; and he reared up altars to the Baals, and made Asherahs, and worshipped all the host of heaven and served them. And he built altars in the house of Jehovah, of which Jehovah had said, In Jerusalem shall my name be for ever. And he built altars to all the host of heaven in both courts of the house of Jehovah. He also caused his children to pass through the fire in the valley of the son of Hinnom; and he used magic and divination and sorcery, and appointed necromancers and soothsayers: he wrought evil beyond measure in the sight of Jehovah, to provoke him to anger. And he set the graven image of the idol that he had made, in the house of God, of which God had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever; neither will I any more remove the foot of Israel from out of the land that I have appointed to your fathers; if they will only take heed to do all that I commanded them through Moses, according to all the law and the statutes and the ordinances. And Manasseh led Judah and the inhabitants of Jerusalem astray, to do more evil than the nations that Jehovah had destroyed from before the children of Israel.
And he did what was right in the sight of Jehovah, and walked in the ways of David his father, and turned not aside to the right hand nor to the left.
And there was no passover like to that holden in Israel from the days of Samuel the prophet; neither did all the kings of Israel hold such a passover as Josiah held, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.
Jehoiakim was twenty-five years old when he began to reign; and he reigned eleven years in Jerusalem; and he did evil in the sight of Jehovah his God. Against him came up Nebuchadnezzar king of Babylon, and bound him with chains of brass to carry him to Babylon. And Nebuchadnezzar carried [part] of the vessels of the house of Jehovah to Babylon, and put them in his temple at Babylon. And the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah. And Jehoiachin his son reigned in his stead. Jehoiachin was eighteen years old when he began to reign; and he reigned three months and ten days in Jerusalem; and he did evil in the sight of Jehovah. And at the turn of the year king Nebuchadnezzar sent and had him brought to Babylon, with the precious vessels of the house of Jehovah; and he made Zedekiah his brother king over Judah and Jerusalem.
Wisdom is better than weapons of war; but one sinner destroyeth much good.
Shalt thou reign, because thou viest with the cedar? Did not thy father eat and drink, and do judgment and justice? Then it was well with him.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 2
Commentary on Ecclesiastes 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Ec 2:1-26.
He next tries pleasure and luxury, retaining however, his worldly "wisdom" (Ec 3:9), but all proves "vanity" in respect to the chief good.
1. I said … heart—(Lu 12:19).
thee—my heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Isa 50:11).
2. laughter—including prosperity, and joy in general (Job 8:21).
mad—that is, when made the chief good; it is harmless in its proper place.
What doeth it?—Of what avail is it in giving solid good? (Ec 7:6; Pr 14:13).
3-11. Illustration more at large of Ec 2:1, 2.
I sought—I resolved, after search into many plans.
give myself unto wine—literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Ro 6:16, 19; 1Co 12:2); or, one "allured" (2Pe 2:18, 19).
yet acquainting … wisdom—literally, "and my heart (still) was behaving, or guiding itself," with wisdom [Gesenius]. Maurer translates: "was weary of (worldly) wisdom." But the end of Ec 2:9 confirms English Version.
folly—namely, pleasures of the flesh, termed "mad," Ec 2:2.
all the days, &c.—(See Margin and Ec 6:12; Job 15:20).
4. (1Ki 7:1-8; 9:1, 19; 10:18, &c.).
vineyards—(So 8:11).
5. gardens—Hebrew, "paradises," a foreign word; Sanskrit, "a place enclosed with a wall"; Armenian and Arabic, "a pleasure ground with flowers and shrubs near the king's house, or castle." An earthly paradise can never make up for the want of the heavenly (Re 2:7).
6. pools—artificial, for irrigating the soil (Ge 2:10; Ne 2:14; Isa 1:30). Three such reservoirs are still found, called Solomon's cisterns, a mile and a half from Jerusalem.
wood that bringeth forth—rather, "the grove that flourisheth with trees" [Lowth].
7. born in my house—These were esteemed more trustworthy servants than those bought (Ge 14:14; 15:2, 3; 17:12, 13, 27; Jer 2:14), called "songs of one's handmaid" (Ex 23:12; compare Ge 12:16; Job 1:3).
8. (1Ki 10:27; 2Ch 1:15; 9:20).
peculiar treasure of kings and … provinces—contributed by them, as tributary to him (1Ki 4:21, 24); a poor substitute for the wisdom whose "gain is better than fine gold" (Pr 3:14, 15).
singers—so David (2Sa 19:35).
musical instruments … of all sorts—introduced at banquets (Isa 5:12; Am 6:5, 6); rather, "a princess and princesses," from an Arabic root. One regular wife, or queen (Es 1:9); Pharaoh's daughter (1Ki 3:1); other secondary wives, "princesses," distinct from the "concubines" (1Ki 11:3; Ps 45:10; So 6:8) [Weiss, Gesenius]. Had these been omitted, the enumeration would be incomplete.
9. great—opulent (Ge 24:35; Job 1:3; see 1Ki 10:23).
remained—(Ec 2:3).
10. my labour—in procuring pleasures.
this—evanescent "joy" was my only "portion out of all my labor" (Ec 3:22; 5:18; 9:9; 1Ki 10:5).
11. But all these I felt were only "vanity," and of "no profit" as to the chief good. "Wisdom" (worldly common sense, sagacity), which still "remained with me" (Ec 2:9), showed me that these could not give solid happiness.
12. He had tried (worldly) wisdom (Ec 1:12-18) and folly (foolish pleasure) (Ec 2:1-11); he now compares them (Ec 2:12) and finds that while (worldly)
wisdom excelleth folly (Ec 2:13, 14), yet the one event, death, befalls both (Ec 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Ec 2:18, 19, 21); therefore all his labor is vanity (Ec 2:22, 23).
what can the man do … already done—(Ec 1:9). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wisdom and madness." Holden, with less ellipsis, translates, "What, O man, shall come after the king?" &c. Better, Grotius, "What man can come after (compete with) the king in the things which are done?" None ever can have the same means of testing what all earthly things can do towards satisfying the soul; namely, worldly wisdom, science, riches, power, longevity, all combined.
13, 14. (Pr 17:24). The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, while the "fool" is wanting in these respects ("darkness," equivalent to fatal error, blind infatuation), yet one event, death, happens to both (Job 21:26).
15. why was I—so anxious to become, &c. (2Ch 1:10).
Then—Since such is the case.
this—namely, pursuit of (worldly) wisdom; it can never fill the place of the true wisdom (Job 28:28; Jer 8:9).
16. remembrance—a great aim of the worldly (Ge 11:4). The righteous alone attain it (Ps 112:6; Pr 10:7).
for ever—no perpetual memorial.
that which now is—Maurer, "In the days to come all things shall be now long ago forgotten."
17. Disappointed in one experiment after another, he is weary of life. The backslider ought to have rather reasoned as the prodigal (Ho 2:6, 7; Lu 15:17, 18).
grievous unto me—(Job 10:1).
18, 19. One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfishness is mostly at the root of worldly parents' alleged providence for their children. But now the remembrance of how he himself, the piously reared child of David, had disregarded his father's dying charge (1Ch 28:9), suggested the sad misgivings as to what Rehoboam, his son by an idolatrous Ammonitess, Naamah, should prove to be; a foreboding too fully realized (1Ki 12:1-18; 14:21-31).
20. I gave up as desperate all hope of solid fruit from my labor.
21. Suppose "there is a man," &c.
equity—rather "with success," as the Hebrew is rendered (Ec 11:6), "prosper," though Margin gives "right" [Holden and Maurer].
evil—not in itself, for this is the ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly.
22. Same sentiment as in Ec 2:21, interrogatively.
23. The only fruit he has is, not only sorrows in his days, but all his days are sorrows, and his travail (not only has griefs connected with it, but is itself), grief.
24. English Version gives a seemingly Epicurean sense, contrary to the general scope. The Hebrew, literally is, "It is not good for man that he should eat," &c., "and should make his soul see good" (or "show his soul, that is, himself, happy"), &c. [Weiss]. According to Holden and Weiss, Ec 3:12, 22 differ from this verse in the text and meaning; here he means, "It is not good that a man should feast himself, and falsely make as though his soul were happy"; he thus refers to a false pretending of happiness acquired by and for one's self; in Ec 3:12, 22; 5:18, 19, to real seeing, or finding pleasure when God gives it. There it is said to be good for a man to enjoy with satisfaction and thankfulness the blessings which God gives; here it is said not to be good to take an unreal pleasure to one's self by feasting, &c.
This also I saw—I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [Weiss] (Ps 4:6; Isa 57:19-21). Or as Holden, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good).
25. hasten—after indulgences (Pr 7:23; 19:2), eagerly pursue such enjoyments. None can compete with me in this. If I, then, with all my opportunities of enjoyment, failed utterly to obtain solid pleasure of my own making, apart from God, who else can? God mercifully spares His children the sad experiment which Solomon made, by denying them the goods which they often desire. He gives them the fruits of Solomon's experience, without their paying the dear price at which Solomon bought it.
26. True, literally, in the Jewish theocracy; and in some measure in all ages (Job 27:16, 17; Pr 13:22; 28:8). Though the retribution be not so visible and immediate now as then, it is no less real. Happiness even here is more truly the portion of the godly (Ps 84:11; Mt 5:5; Mr 10:29, 30; Ro 8:28; 1Ti 4:8).
that he—the sinner
may give—that is, unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (2Ch 1:11, 12). The backsliding Solomon had no happiness when he sought it in them apart from God; and the riches which he heaped up became the prey of Shishak (2Ch 12:9).