6 Yea, though H432 he live H2421 a thousand H505 years H8141 twice H6471 told, yet hath he seen H7200 no good: H2896 do not all go H1980 to one H259 place? H4725
For I know H3045 that thou wilt bring H7725 me to death, H4194 and to the house H1004 appointed H4150 for all living. H2416
And all the days H3117 that Adam H121 lived H2425 were nine H8672 hundred H3967 H8141 and thirty H7970 years: H8141 and he died. H4191
O remember H2142 that my life H2416 is wind: H7307 mine eye H5869 shall no more H7725 see H7200 good. H2896
There be many H7227 that say, H559 Who will shew H7200 us any good? H2896 LORD, H3068 lift thou up H5375 the light H216 of thy countenance H6440 upon us. Thou hast put H5414 gladness H8057 in my heart, H3820 more than in the time H6256 that their corn H1715 and their wine H8492 increased. H7231
If a man H376 beget H3205 an hundred H3967 children, and live H2421 many H7227 years, H8141 so that the days H3117 of his years H8141 be many, H7227 and his soul H5315 be not filled H7646 with good, H2896 and also that he have no burial; H6900 I say, H559 that an untimely birth H5309 is better H2896 than he.
Then shall the dust H6083 return H7725 to the earth H776 as it was: and the spirit H7307 shall return H7725 unto God H430 who gave H5414 it.
There shall be no more thence an infant H5764 of days, H3117 nor an old man H2205 that hath not filled H4390 his days: H3117 for the child H5288 shall die H4191 an hundred H3967 years H8141 old; H1121 but the sinner H2398 being an hundred H3967 years H8141 old H1121 shall be accursed. H7043
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.