11 Seeing there be H3426 many H7235 things H1697 that increase H7235 vanity, H1892 what is man H120 the better? H3148
Therefore pride H1346 compasseth them about as a chain; H6059 violence H2555 covereth H5848 them as a garment. H7897
The wind H7307 goeth H1980 toward the south, H1864 and turneth about H5437 unto the north; H6828 it whirleth about continually, H1980 and the wind H7307 returneth again H7725 according to his circuits. H5439 All the rivers H5158 run H1980 into the sea; H3220 yet the sea H3220 is not full; H4392 unto the place H4725 from whence the rivers H5158 come, H1980 thither they return H7725 again. H3212 All things H1697 are full of labour; H3023 man H376 cannot H3201 utter H1696 it: the eye H5869 is not satisfied H7646 with seeing, H7200 nor the ear H241 filled H4390 with hearing. H8085 The thing that hath been, it is that which shall be; and that which is done H6213 is that which shall be done: H6213 and there is no new H2319 thing under the sun. H8121
And I gave H5414 my heart H3820 to know H3045 wisdom, H2451 and to know H3045 madness H1947 and folly: H5531 I perceived H3045 that this H1571 also is vexation H7475 of spirit. H7307 For in much H7230 wisdom H2451 is much H7230 grief: H3708 and he that increaseth H3254 knowledge H1847 increaseth H3254 sorrow. H4341
I sought H8446 in mine heart H3820 to give H4900 myself H1320 unto wine, H3196 yet acquainting H5090 mine heart H3820 with wisdom; H2451 and to lay hold H270 on folly, H5531 till I might see H7200 what was that good H2896 for the sons H1121 of men, H120 which they should do H6213 under the heaven H8064 all H4557 the days H3117 of their life. H2416 I made me great H1431 works; H4639 I builded H1129 me houses; H1004 I planted H5193 me vineyards: H3754 I made H6213 me gardens H1593 and orchards, H6508 and I planted H5193 trees H6086 in them of all kind of fruits: H6529 I made H6213 me pools H1295 of water, H4325 to water H8248 therewith the wood H3293 that bringeth forth H6779 trees: H6086 I got H7069 me servants H5650 and maidens, H8198 and had servants born H1121 in my house; H1004 also I had great H7235 possessions H4735 of great H1241 and small cattle H6629 above all that were in Jerusalem H3389 before H6440 me: I gathered H3664 me also silver H3701 and gold, H2091 and the peculiar treasure H5459 of kings H4428 and of the provinces: H4082 I gat H6213 me men singers H7891 and women singers, H7891 and the delights H8588 of the sons H1121 of men, H120 as musical instruments, H7705 H7705 and that of all sorts. So I was great, H1431 and increased H3254 more than all that were before H6440 me in Jerusalem: H3389 also my wisdom H2451 remained H5975 with me. And whatsoever mine eyes H5869 desired H7592 I kept H680 not from them, I withheld H4513 not my heart H3820 from any joy; H8057 for my heart H3820 rejoiced H8056 in all my labour: H5999 and this was my portion H2506 of all my labour. H5999 Then I looked H6437 on all the works H4639 that my hands H3027 had wrought, H6213 and on the labour H5999 that I had laboured H5998 to do: H6213 and, behold, all was vanity H1892 and vexation H7469 of spirit, H7307 and there was no profit H3504 under the sun. H8121
For that which befalleth H4745 the sons H1121 of men H120 befalleth H4745 beasts; H929 even one thing H259 befalleth H4745 them: as the one dieth, H4194 so dieth H4194 the other; H2088 yea, they have all one H259 breath; H7307 so that a man H120 hath no preeminence H4195 above a beast: H929 for all is vanity. H1892
So I returned, H7725 and considered H7200 all the oppressions H6217 that are done H6213 under the sun: H8121 and behold the tears H1832 of such as were oppressed, H6231 and they had no comforter; H5162 and on the side H3027 of their oppressors H6231 there was power; H3581 but they had no comforter. H5162 Wherefore I praised H7623 the dead H4191 which are already H3528 dead H4191 more than the living H2416 which are yet H5728 alive. H2416 Yea, better H2896 is he than both H8147 they, which hath not yet H5728 been, who hath not seen H7200 the evil H7451 work H4639 that is done H6213 under the sun. H8121 Again, I considered H7200 all travail, H5999 and every right H3788 work, H4639 that for this a man H376 is envied H7068 of his neighbour. H7453 This is also vanity H1892 and vexation H7469 of spirit. H7307
There is H3426 one H259 alone, and there is not a second; H8145 yea, he hath neither child H1121 nor brother: H251 yet is there no end H7093 of all his labour; H5999 neither is his eye H5869 satisfied H7646 with riches; H6239 neither saith he, For whom do I labour, H6001 and bereave H2637 my soul H5315 of good? H2896 This is also vanity, H1892 yea, it is a sore H7451 travail. H6045
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 6
Commentary on Ecclesiastes 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Ec 6:1-12.
1. common—or else more literally,—"great upon man," falls heavily upon man.
2. for his soul—that is, his enjoyment.
God giveth him not power to eat—This distinguishes him from the "rich" man in Ec 5:19. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (Ec 5:8, 10).
stranger—those not akin, nay, even hostile to him (Jer 51:51; La 5:2; Ho 7:9). He seems to have it in his "power" to do as he will with his wealth, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger" (Ec 2:26), who has found favor in God's sight.
3. Even if a man (of this character) have very many (equivalent to "a hundred," 2Ki 10:1) children, and not have a "stranger" as his heir (Ec 6:2), and live long ("days of years" express the brevity of life at its best, Ge 47:9), yet enjoy no real "good" in life, and lie unhonored, without "burial," at death (2Ki 9:26, 35), the embryo is better than he. In the East to be without burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that left to hang on till rotten" [Henry].
4. he—rather "it," "the untimely birth." So "its," not "his name."
with vanity—to no purpose; a type of the driftless existence of him who makes riches the chief good.
darkness—of the abortive; a type of the unhonored death and dark future beyond the grave of the avaricious.
5. this—yet "it has more rest than" the toiling, gloomy miser.
6. If the miser's length of "life" be thought to raise him above the abortive, Solomon answers that long life, without enjoying real good, is but lengthened misery, and riches cannot exempt him from going whither "all go." He is fit neither for life, nor death, nor eternity.
7. man—rather, "the man," namely, the miser (Ec 6:3-6). For not all men labor for the mouth, that is, for selfish gratification.
appetite—Hebrew, "the soul." The insatiability of the desire prevents that which is the only end proposed in toils, namely, self-gratification; "the man" thus gets no "good" out of his wealth (Ec 6:3).
8. For—"However" [Maurer]. The "for" means (in contrast to the insatiability of the miser), For what else is the advantage which the wise man hath above the fool?"
What—advantage, that is, superiority, above him who knows not how to walk uprightly
hath the poor who knoweth to walk before the living?—that is, to use and enjoy life aright (Ec 5:18, 19), a cheerful, thankful, godly "walk" (Ps 116:9).
9. Answer to the question in Ec 6:8. This is the advantage:
Better is the sight of the eyes—the wise man's godly enjoyment of present seen blessings
than the (fool's) wandering—literally, walking (Ps 73:9), of the desire, that is, vague, insatiable desires for what he has not (Ec 6:7; Heb 13:5).
this—restless wandering of desire, and not enjoying contentedly the present (1Ti 6:6, 8).
10. Part II begins here. Since man's toils are vain, what is the chief good? (Ec 6:12). The answer is contained in the rest of the book.
That which hath been—man's various circumstances
is named already—not only has existed, Ec 1:9; 3:15, but has received its just name, "vanity," long ago,
and it is known that it—vanity
is man—Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty.
neither may he contend, &c.—(Ro 9:20).
11. "Seeing" that man cannot escape from the "vanity," which by God's "mighty" will is inherent in earthly things, and cannot call in question God's wisdom in these dispensations (equivalent to "contend," &c.),
what is man the better—of these vain things as regards the chief good? None whatever.
12. For who knoweth, &c.—The ungodly know not what is really "good" during life, nor "what shall be after them," that is, what will be the event of their undertakings (Ec 3:22; 8:7). The godly might be tempted to "contend with God" (Ec 6:10) as to His dispensations; but they cannot fully know the wise purposes served by them now and hereafter. Their sufferings from the oppressors are more really good for them than cloudless prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In Ec 7:1-29, he states what is good, in answer to this verse.