Verse 11
There is no remembrance - I believe the general meaning to be this: Multitudes of ancient transactions have been lost, because they were not recorded; and of many that have been recorded, the records are lost. And this will be the case with many others which are yet to occur. How many persons, not much acquainted with books, have supposed that certain things were their own discoveries, which have been written or printed even long before they were born! Dutens, in his Origin of the Discoveries attributed to the Moderns, has made a very clear case.
Verse 12
I the Preacher was king - This is a strange verse, and does not admit of an easy solution. It is literally, "I, Choheleth, have been king over Israel, in Jerusalem." This book, as we have already seen, has been conjectured by some to have been written about the time that Ptolemy Philadelphus formed his great library at Alexandria, about two hundred and eighty-five years before our Lard; and from the multitude of Jews that dwelt there, and resorted to that city for the sake of commerce, it was said there was an Israel in Alexandria. See the introduction.
It has also been conjectured from this, that if the book were written by Solomon, it was intended to be a posthumous publication. "I that was king, still continue to preach and instruct you." Those who suppose the book to have been written after Solomon's fall, think that he speaks thus through humility. "I was once worthy of the name of king: but I fell into all evil; and, though recovered, I am no longer worthy of the name." I am afraid this is not solid.
Verse 13
And I gave my heart to seek and search - While Solomon was faithful to his God he diligently cultivated his mind. His giving himself to the study of natural history, philosophy, poetry, etc., are sufficient proofs of it. He had not intuitive knowledge from God; but he had a capacity to obtain every kind of knowledge useful to man.
This sore travail - This is the way in which knowledge is to be acquired; and in order to investigate the operations of nature, the most laborious discussions and perplexing experiments must be instituted, and conducted to their proper results. It is God's determination that knowledge shall be acquired in no other way.
Verse 14
Behold, all is vanity - After all these discussions and experiments, when even the results have been the most successful, I have found only rational satisfaction; but not that supreme good by which alone the soul can be made happy.
O curas hominum! O quantum est in rebus inane! "How anxious are our cares, and yet how vain
The bent of our desires!"
Pers. Sat. i., 5: 1.
Verse 15
That which is crooked cannot be made straight - There are many apparent irregularities and anomalies in nature for which we cannot account; and there are many defects that cannot be supplied. This is the impression from a general view of nature; but the more we study and investigate its operations, the more we shall be convinced that all is a consecutive and well-ordered whole; and that in the chain of nature not one link is broken, deficient, or lost.
Verse 16
I communed with mine own heart - Literally, "I spoke, I, with my heart, saying." When successful in my researches, but not happy in my soul, though easy in my circumstances, I entered into my own heart, and there inquired the cause of my discontent. He found that, though -
1. He had gotten wisdom beyond all men;
2. Wealth and honors more than any other;
3. Practical wisdom more than all his predecessors;
4. Had tried pleasure and animal gratification, even to their extremes; yet after all this he had nothing but vexation of spirit.
None of these four things, nor the whole of them conjoined, could afford him such a happiness as satisfies the soul. Why was all this? Because the soul was made for God, and in the possession of him alone can it find happiness.
Verse 17
To know madness and folly - הוללות ושכלות holloth vesichluth. Παραβολας και επιστημην, "Parables and science." - Septuagint. So the Syriac; nearly so the Arabic. "What were error and foolishness." - Coverdale. Perhaps gayety and sobriety may be the better meaning for these two difficult words. I can scarcely think they are taken in that bad sense in which our translation exhibits them. "I tried pleasure in all its forms; and sobriety and self-abnegation to their utmost extent." Choheleth paraphrases, "Even fools and madmen taught me rules."
Verse 18
For in much wisdom is much grief - The more we know of ourselves the less satisfied shall we be with our own hearts; and the more we know of mankind the less willing shall we be to trust them, and the less shall we admire them.
Be that increaseth knowledge increaseth sorrow - And why so? Because, independently of God, the principal objects of knowledge are natural and moral evils.
The Targum gives a curious paraphrase here: "The man who multiplies wisdom, when he sins and is not converted to repentance, multiplies the indignation of God against himself; and the man who adds science, and yet dies in his childhood, adds grief of heart to his relatives." A man in science; a foolish child in conduct. How pained must they be who had the expense of his education! But there are many men-children of this sort in every age and country.
Introduction
The vanity of human courses in the works of pleasure, planting, building, equipage, amassing wealth, etc., [Ecc 2:1-11]. Wisdom preferable to folly, [Ecc 2:12-14]; yet little difference between the wise and the foolish in the events of life, [Ecc 2:15-17]. The vanity of amassing wealth for heirs, when whether they will be foolish or wise cannot be ascertained, [Ecc 2:18-21]. There is much sorrow in the labor of man, [Ecc 2:22], [Ecc 2:23]. We should enjoy what the providence of God gives, [Ecc 2:25], [Ecc 2:26].
Verse 1
I will prove thee with mirth - This is well expressed by the author so often referred to. Having tried speculative knowledge in vain, passion and appetite whisper: - "From the rugged thorny road
Of wisdom, which so ill repays thy toil,
Turn back, and enter pleasure's flowery paths.
Go, take thy fill of joy, to passion give
The reins; nor let one serious thought restrain
What youth and affluence prompt."
Verse 2
I said of laughter, It is mad - Literally "To laughter I said, O mad one! and to mirth, What is this one doing?"
Solomon does not speak here of a sober enjoyment of the things of this world, but of intemperate pleasure, whose two attendants, laughter and mirth are introduced by a beautiful prosopopoeia as two persons; and the contemptuous manner wherewith he treats them has something remarkably striking. He tells the former to her face that she is mad; but as to the latter, he thinks her so much beneath his notice, that he only points at her, and instantly turns his back.
Verse 3
To give myself unto wine, (yet acquainting [נהג noheg, "guiding"] mine heart with wisdom) - I did not run into extremes, as when I gave up myself to mirth and pleasure. There, I threw off all restraint; here, I took the middle course, to see whether a moderate enjoyment of the things of the world might not produce that happiness which I supposed man was created to enjoy here below.
Verse 4
I builded me houses - Palace after palace; the house of the forest of Lebanon, [1Kgs 7:1], etc.; a house for the queen; the temple, etc., [2Chr 8:1], etc.; [1Kgs 9:10], etc., besides many other buildings of various kinds.
Verse 5
I made one gardens and orchards - פרדסים pardesim, "paradises." I doubt much whether this be an original Hebrew word. ferdoos, is found in the Persian and Arabic; and signifies a pleasant garden, a vineyard. Hence our word paradise, a place full of delights. How well Solomon was qualified to form gardens, orchards, vineyards, conservatories, etc., may be at once conceived when we recollect his knowledge of natural history; and that he wrote treatises on vegetables and their properties, from the cedar to the hyssop.