Ecclesiastes 11:1–12:14

clouds--answering to "evil" (Ecc 11:2), meaning, When the times of evil are fully ripe, evil must come; and speculations about it beforehand, so as to prevent one sowing seed of liberality, are vain (Ecc 11:4). tree--Once the storm uproots it, it lies either northward or southward, according as it fell. So man's character is unchangeable, whether for hell or heaven, once that death overtakes him (Rev 22:11, Rev 22:14-15). Now is his time for liberality, before the evil days come (Ecc 12:1).

Therefore sow thy charity in faith, without hesitancy or speculation as to results, because they may not seem promising (Ecc 9:10). So in Ecc 11:1, man is told to "cast his bread corn" on the seemingly unpromising "waters" (Psa 126:5-6). The farmer would get on badly, who, instead of sowing and reaping, spent his time in watching the wind and clouds.

spirit--How the soul animates the body! Thus the transition to the formation of the body "in the womb" is more natural, than if with MAURER we translate it "wind" (Ecc 1:6; Joh 3:8). bones . . . grow-- (Job 10:8-9; Psa 139:15-16). knowest not the works of God-- (Ecc 3:11; Ecc 8:17; Ecc 9:12).

morning . . . evening--early and late; when young and when old; in sunshine and under clouds. seed--of godly works (Hos 10:12; Co2 9:10; Gal 6:7). prosper-- (Isa 55:10-11). both . . . alike--Both the unpromising and the promising sowing may bear good fruit in others; certainly they shall to the faithful sower.

Cast thy bread upon the waters,.... As the wise man had often suggested that nothing was better for a man than to enjoy the good of his labour himself, he here advises to let others, the poor, have a share with him; and as he had directed in the preceding chapter how men should behave towards their superiors, he here instructs them what notice they should take of their inferiors; and as he had cautioned against luxury and intemperance, he here guards against tenacity and covetousness, and exhorts to beneficence and liberality: that which is to be given is "bread", which is put for all the necessaries of life, food and raiment; or money that answers all things, what may be a supply of wants, a support of persons in distress; what is useful, profitable, and beneficial; not stones or scorpions, or what will be useless or harmful: and it must be "thy" bread, a man's own; not independent of God who gives it him; but not another's, what he owes another, or has fraudulently obtained; but what he has got by his own labour, or he is through divine Providence in lawful possession of; hence alms in the Hebrew language is called "righteousness": and it must be such bread as is convenient and fit for a man himself, such as he himself and his family eat of, and this he must cast, it must be a man's own act, and a voluntary one; his bread must not be taken and forced from him; it must be given freely, and in such a manner as not to be expected again; and bountifully and plentifully, as a man casts seed into the earth; but here it is said to be "upon the waters"; bread is to be given to such as are in distress and affliction, that have waters of a full cup wrung out unto them, whose faces are watered with tears, and foul with weeping, from whom nothing is to be expected again, who can make no returns; so that what is given thorn seems to be cast away and lost, like what is thrown into a river, or into the midst of the sea; and even it is to be given to such who prove ungrateful and unthankful, and on whom no mark or impression of the kindness is made and left, no more than upon water; yea, it is to be given to strangers never seen before nor after, like gliding water; so the Vulgate Latin version renders it, "passing waters": or else to such who may be compared to well watered ground, or "moist ground", as Mr. Broughton renders it; where the seed cast will grow up again, and bring forth fruit, and redound to the advantage of the sower, as what is given to the poor does; they are a good soil to sow upon, especially Christ's poor, who are partakers of his living water, grace; see Isaiah 32:20; though it may be the multitude of persons to whom alms is to be given are here intended, which are sometimes signified by waters, Revelation 17:15; as Ecclesiastes 11:2 seems to explain it. The Targum is, "reach out the bread of thy sustenance to the poor that go in ships upon the thee of the water;'' and some think the speech is borrowed from navigation, and is an allusion to merchants who send their goods beyond sea, and have a large return for them; for thou shalt find it after many days; not the identical bread itself, but the fruit and reward of such beneficence; which they shall have unexpectedly, or after long waiting, as the husbandman for his seed; it suggests that such persons should live long, as liberal persons oftentimes do, and increase in their worldly substance; and if they should not live to reap the advantage of their liberality, yet their posterity will, as the seed of Jonathan did for the kindness he showed to David: or, however, if they find it not again in temporal things, yet in spirituals; and shall be recompensed in the resurrection of the just, and to all eternity. So the Targum, "for after the time of many days, then thou shall find the reward of it in this world (so it is in the king's Bible), and in the world to come;'' see Luke 12:12. Jarchi instances in Jethro. Noldius (p) renders it "within many days", even before many days are at an end; for seed sown by waters in hot climates soon sprung up, and produced fruit; see Daniel 11:20. (p) Ebr. Concord. Partic. p. 155. No. 704.

Give a portion to seven, and also to eight,.... Or, a "part" (q); not the whole of a man's substance, for he must have to support himself and his family; he that does not take care of that is worse than an infidel; a man may bestow all his goods on the poor, and not have charity; though no doubt there was true charity, or love, in the poor widow that threw in all her substance into the treasury, which was an extraordinary case, 1 Timothy 5:8; but a man is to give of such things that he has, ordinarily, and not all that he has, Luke 11:41; he is to give according to his ability, and what he can spare from the service of himself and family; and this is to be distributed, and given in parts to the poor, according to their necessities; not all to one, but something to everyone, "to seven, and also to eight": if seven persons apply, give them everyone a part; and, if an eighth person comes, send him not away empty; give to every one that asketh, Luke 6:30; compare with this phrase Micah 5:5; Some think this respects time, so Aben Ezra; that a man should give constantly and continually, should be daily giving, all the seven days of the week, and when the eighth day comes, or the week begins again, go on in the same course. The Targum is, "put a good part of seed in thy field in Tisri (the seventh month), and do not cease from sowing even in Casleu,'' the eighth month; for thou knowest not what evil shall be upon the earth; what calamities shall come upon it, which may sweep away all a man's substance; it may be destroyed by fire, or washed away by a deluge of water, or plundered by an enemy; or, however, the day of death may quickly come, as it certainly shall, and then it will be no longer in a man's power to do good with what he has. Moreover, the arguments which covetous men use against liberality, the wise man uses for it; they argue that bad times may come, and they may sustain great losses; or have a greater charge upon them, a growing family; or they may live to old age, and want it themselves: be it no, these are reasons why they should give liberally while they can; that when these things they fear shall come upon them, they may be relieved and supplied by others; for those that show mercy shall find mercy; and this is the way to make themselves friends in a time of need, and against it; see Luke 16:9. (q) "partem", Pagninus, Montanus, Munster, Vatablus, Drusius, Junius & Tremellius, Piscator, &c.

If the clouds be full of rain, they empty themselves upon the earth,.... They do not retain it; sad would it be for the earth if they did; but they let it down softly and gently, in plentiful showers upon each of the parts of the earth without distinction, by which it is refreshed, and made fruitful; nor are they losers by it, for they draw up great quantities again out of the ocean, and so constantly answer the ends for which they are appointed. And so rich men, who are full of the good things of this world, should not keep them to themselves, and for their own use only; but should consider they are stewards under God, and for others, and should be like the full clouds, empty themselves; and give to those who want of what God has given them, freely and cheerfully, bountifully and plentifully, and that without respect of persons, imitating their God and Creator, who sendeth rain upon the just and the unjust, Matthew 5:45; and such in the issue are no losers, but gainers; they fill again as fast as they empty; and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be; where the seed falls, and it grows up into a plant, and to a tree, there it continues, whether to the north or to the south; and so accordingly brings forth fruit, and such as it is men partake of it; to which purpose Jarchi, and who applies it to the disciple of a wise man, who is profitable in the place where he is, not only in life, but after death: or where the fruit of a tree fall, "there they are", so Aben Ezra reads the last clause in the plural number; that is, there are persons enough to gather the fruit; and so where a rich man is, there are poor enough about him to partake of his bounty: or as when a tree is cut down, let it fall where it will, there it abides, and is no more fruitful; so when a man is cut off by death, as he was then, so he remains; if a gracious and good man, and has done good, he is like a tree that falls to the south, he enters into the paradise of God, the joys of heaven; and if not a good man, and has not done good, he is like a tree that falls to the north, he goes into a state of darkness, misery, and distress; see Revelation 22:11; or however, be this as it will, he is no more useful in this world; and therefore it becomes men to do all the good they can in health and life, for there is none to be done in the grave where they are going: or else the sense is, that as when a tree falls, whether it be to the south or to the north, it matters not to the owner, there it lies, and is of the same advantage to him; so an act of beneficence, let it be done to what object soever, a worthy or an unworthy one, yet being done with a view to the glory of God and the good of men, it shall not lose its reward: and so this is an answer to the objection of some against giving, because they do not know whether the object proposed is deserving: though some think the same thing is intended by these metaphorical expressions, as is suggested in the latter part of Ecclesiastes 11:2, that evils or calamities may come upon men like heavy showers of rain, which wash away things; or like storms and tempests of rain, thunder and lightning, which break down trees, and cause them to fall to the north or to the south; and thus in like manner by one judgment or another men may be stripped of all their substance, and therefore it is right to make use of it while they have it.

He that observeth the wind shall not sow,.... Who before he sows his seed is careful to observe where the wind is, from what corner it blows, and forbears sowing until it is down or changes, lest it should be troublesome unto him in sowing, or blow away his seed, and waits for a better season; such a man may lose his seedtime and never sow at all, and his grain in his barn may be devoured by vermin, or be destroyed by one accident or another, and so he may lose both his seed and his crop; and he that regardeth the clouds shall not reap; which are uncertain signs of weather; and if a man gives heed to them, and puts off his sowing from time to time, for the sake of better weather, as he may never sow, so it is impossible that he should reap; and if he sows, and when his grain is ripe and forbears to reap because of the clouds, lest his grain should be wet, may never reap at all: and so it is with respect to liberality; if a man will raise difficulties, and make objections, and attend unto them; if he puts off giving till such an affliction is removed from him and his family, or that is grown up; or such an estate is obtained, or he has got to such an amount of riches, or till more proper and deserving objects present, with twenty things more of the like kind; if he defers giving on such accounts, or through fear of want, which may possess his mind for various reasons, he may never give nor get, yea, never do any good work; for, if nothing is done till all difficulties are removed, no good thing will ever be done.

As thou knowest not what is the way of the spirit,.... If indeed a man could foresee and be assured of seasonable weather for sowing and reaping, or a proper opportunity for doing good, all circumstances agreeing, it would be right to wait for it, and take it; but as these things are not in our power, nor within the compass of our knowledge, we should take the first opportunity of doing good, and leave the issue to divine Providence: as in many things in nature we are and should be content to be ignorant of them, and leave them with God, who brings them about by his secret power and providence: as, for instance, we know not "the way of the spirit", or "of the wind" (r), as some render it; from whence it comes and whither it goes, where and when it will subside, or what wind will blow next; or of the spirit or soul of man, how it enters into the body. So the Targum, "how the spirit of the breath of life goes into the body of an infant:'' whether it is by traduction, as some, which is not likely; or by transfusion, or by creation out of nothing, or by formation out of something pre-existent, and by an immediate infusion of it: or, "what is the way of the breath"; of the breath of a child in the womb, whether it breathes or not; if it does, how? if not, how does it live? or what is the way of the soul out of the body, how it goes out of it when the body dies; nor how the bones do grow in the womb of her that is with child; or is "full", pregnant, big with child: or "in the womb that is full" (s); full of liquids, and yet bones are separated from them, grow out of them, and in them, and are hardened; all which how it should be is unknown: "bones" are mentioned because they are the more solid and substantial parts of the body, the basis and strength of it; and because it may seem more difficult how any part of the seed should harden into them, while other parts are converted into skin and flesh; even so thou knowest not the works of God, who maketh all; the Targum adds, in wisdom; as men are ignorant of many of the works of nature, so of those of Providence, especially which are future; as whether men shall be rich or poor, have days of prosperity or adversity; what their latter end will be, whether they shall not stand in need of the assistance of others, it may be of them or theirs to whom they now give; or what will be the issue of present acts of beneficence and liberality; these, with many other things of the like kind, should be left with God. Some understand this of the work of grace and conversion, which is a secret and difficult work, only wrought by the power and grace of God; and may be begun, or shortly will, in a poor person, judged an unworthy object of charity for supposed want of it, a thing unknown. (r) "venti", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius, Mercerus, Amama, Cocceius, Gejerus, Rambachius; so Broughton, and the Syriac and Arabic versions. (s) "in utero pleno", Mercerus, Gejerus, Gussetius, p. 936. "in ventre pleno", Cocceius, so Aben Ezra.

In the morning sow thy seed,.... Do all good works early and diligently, which is expressed by sowing in righteousness, Hosea 10:12; particularly alms deeds, often signified by sowing seed, Psalm 112:9, 2 Corinthians 9:6; this should be in the morning of youth, that persons may be inured to it betimes as Obadiah was; and in the morning of prosperity, as soon as ever Providence smiles on men, and puts it into the power of their hands, who should honour the Lord with the firstfruits of their increase; and in the evening withhold not thine hand; from sowing seed, from doing good, particularly acts of charity, in the evening of old age, as Jarchi, like old Barzillai; an age in which men are apt to be more tenacious and covetous, and withhold more than is meet; yea, in the evening of adversity do not leave off doing good as much as can be; but do as the Macedonian churches, whose deep poverty abounded to the riches of their liberality in a great trial of affliction, 2 Corinthians 8:2; in short, good is to be done at all times, as opportunity offers, throughout the whole of life, and in all conditions and circumstances; for thou knowest not whether shall prosper, either this or that; the seed sown in the morning or in the evening, which good work shall best succeed; therefore do both, try all ways, make use of all opportunities; or whether they both shall be alike good; acceptable to God, and useful to men; and if so, a man will have no occasion to repent of what he has done both in youth and old age.

Rejoice--not advice, but warning. So Kg1 22:15, is irony; if thou dost rejoice (carnally, Ecc 2:2; Ecc 7:2, not moderately, as in Ecc 5:18), &c., then "know that . . . God will bring thee into judgment" (Ecc 3:17; Ecc 12:14). youth . . . youth--distinct Hebrew words, adolescence or boyhood (before Ecc 11:10), and full-grown youth. It marks the gradual progress in self-indulgence, to which the young especially are prone; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of it infinitely more (Luk 14:28).

sorrow--that is, the lusts that end in "sorrow," opposed to "rejoice," and "heart cheer thee" (Ecc 11:9), Margin, "anger," that is, all "ways of thine heart"; "remove," &c., is thus opposed to "walk in," &c. (Ecc 11:9). flesh--the bodily organ by which the sensual thoughts of the "heart" are embodied in acts. childhood--rather, "boyhood"; the same Hebrew word as the first, "youth" in Ecc 11:9. A motive for self-restraint; the time is coming when the vigor of youth on which thou reliest, will seem vain, except in so far as it has been given to God (Ecc 12:1). youth--literally, the dawn of thy days. Next: Ecclesiastes Chapter 12

Truly the light is sweet,.... Here begins a new subject, as most think; and some here begin the twelfth and last chapter, and not improperly. This is true of natural light, which is exceeding pleasant, useful, and beneficial; by which men discern objects, behold the things of nature with pleasure, walk in the way without stumbling, and do the work and business of life: and also of civil light or prosperity; for, as afflictions are expressed by darkness, and adversity by night; so the comforts and good things of life by light and day, which are very desirable and delectable: and here "life" itself may be meant, for light is sometimes put for life, which is the light of the living; and what sweeter and more desirable than that, especially a life attended with prosperity and peace? see Job 33:28. The Targum and Jarchi interpret it of the light of the law; and which is indeed a light, and so is the whole word of God, Proverbs 6:23, 2 Peter 1:19; but may be better applied unto the Gospel, which is a great and glorious light, Isaiah 9:2; and a means of enlightening dark minds; not only of showing men their sinfulness, as the law does; but the insufficiency of their righteousness, of all their own goodness and good works to justify; it reveals Christ, and the glories of his person; it sets him forth evidently, as crucified and slain, for the worst of sinners; it makes manifest his fulness, ability, and willingness, as a Saviour; righteousness, peace, pardon, and salvation by him; it makes known things not to be discerned by the light of nature, even things wonderful and marvellous, as well as what is the way a man should walk in: and this light is sweet and pleasant, not to a blind and carnal man, who despises it, and reckons it foolishness, but to those who are enlightened by the Spirit of God; and to these it is very delightful, even to all their senses; it is sweet to their taste, a joyful sound to their ears, and beautiful to their sight are the feet of them that bring its good tidings. The light of grace, which appears in first conversion, and comes from God suddenly, which at first is small, but increases, is exceeding pleasant, strikes the soul with delight and wonder; it is marvellous light, 1 Peter 2:9; and so is the light of joy and gladness to believers, when it arises to them after a time of darkness, or the light of God's countenance, Psalm 4:6; and such will be the light of the latter day glory, and more especially the light of the heavenly state; and a pleasant thing it is for the eyes to behold the sun; the natural sun, shining at noon day, which is a luminous and glorious body, communicating light and heat to all the world: which is so glorious and so pleasant to behold, that Anaxagoras, the philosopher, being asked what he was born for, answered, "to see the heavens, the sun, and the moon (t);'' and Eudoxus, another philosopher, said, "he could be content to perish, could he get so near to the sun as to learn the nature of it (u).'' To "see the sun", in the language of this book, is to live in this world, and to enjoy the light of the sun, and the comforts of life; see Ecclesiastes 7:11; and now a life, attended with outward prosperity and inward peace, that is spent in doing and enjoying good, is a very desirable and delightful one; though such a man should not think of living always, but of death, and the days of darkness, as in Ecclesiastes 11:8. This may he applied to Christ, the sun of righteousness, Psalm 84:11; the fountain of all spiritual light and heat; the brightness of his Father's glory; and who is superior to angels and men; and is to be beheld by faith, and in his own light, as the sun is; and whom to look upon with an eye of faith is exceeding pleasant and delightful, and fills with joy unspeakable and full of glory, 1 Peter 1:8. (t) Laert. in Vita Anaxag. p. 95. Lactant. de Fals. Sap. l. 3. c. 9. (u) Plutarch, vol. 2. p. 1094.

But if a man live many years,.... Enjoying light and life, and beholding the sun with much delight and pleasure. The days of men on earth, or under the sun, are but few at most; but some live many days, in comparison of others; they come to a good old age, as Abraham did; and to their graves like a shock of corn fully ripe; and arrive to, or beyond, the common term of human life; and rejoice in them all; in and throughout the many years he lives, even all his days; that is, is blessed with a plentiful portion of the good things of life, and enjoys them in a free and comfortable manner, with moderation and thankfulness; partakes of the good of his labour, and rejoices in his works, in the fruit and effects of them, through the blessing of divine Providence; not only is blessed with many days, but those days good ones, days of prosperity: such a man is in a happy case; and especially if he is possessed of spiritual joy, of joy in the Holy Ghost; if he rejoices in Christ, and in what he is to him, and has done for him; and having professed him, and submitted to his ordinances, goes on his way, rejoicing. Some render it, "let him rejoice in them all" (w); a good man has reason to rejoice always, throughout the whole course of his life; because of the goodness of divine Providence to him; because of the blessings of grace bestowed on him; and because of his good hope of eternal glory and happiness. The Targum is, "in all these it becomes him to rejoice, and to study in the law of the Lord;'' yet let him remember the days of darkness, for they shall be many; or, "they may be" (x); meaning either, that though persons may live long, and enjoy much health and prosperity; yet, in the midst of all, they should consider, that it is possible that days of adversity and distress may come upon them, and continue; and therefore should not please themselves, as Job did, that they shall die in their nest in the height their prosperity, since they know not what days of evil may come, and how long they will last; or, however, they should remember the night of death, that is hastening, the land of darkness, and the shadow of death, they are going to; the dark grave, they will soon be laid in, where they will remain many days; many more than those in which they have lived, enjoying the light of the sun, even till the heavens shall be no more; though these days will not be infinite, they will have an end, and there will be a resurrection from the dead: and particularly if a man is a wicked man, that has lived a long and prosperous life, he should not only remember the above things; but also that outer darkness, that blackness of darkness reserved for him, the darkness of eternal death, which will be his portion for evermore. The Targum is, "he shall remember the days of the darkness of death, and shall not sin; for many are the days that he shall lie dead in the house of the grave.'' All that cometh is vanity; Aben Ezra interprets this of every man that comes into the world, as in Ecclesiastes 1:2; whether high or low, rich or poor, in prosperity or adversity; man, at his best estate, is vanity: let a man therefore be in what circumstances he will, he should not take up his rest here; all that comes to him, everything that befalls him, is vanity. The wise man keeps in view the main thing he proposed, to prove that is vanity, all in this life; for what is to come hereafter, in a future state of happiness, cannot come under this name and character. (w) "in eis omnibus laetetur", Junius & Tremellius, Mercerus, Cocceius, Gejerus. (x) "quia multi sint", Amama, so some in Drusius; "quod multi futuri sint", Piscator, Gejerus, Rambachius.

Rejoice, O young man, in thy youth,.... This advice may be considered as serious; and either as relating to natural, corporeal, and temporal delight and pleasure, under due limitations; that as mirth and cheerfulness, or a free use of the creatures of God, with moderation and temperance, is allowable to all men in common, and is spoken of throughout this book as commendable, and is healthful and profitable to men; so it is particularly suitable to the youthful age, whose natural desires may be enjoyed, and their outward senses may be gratified, in a lawful way, so far as is consistent with the fear of God, and the expectation of a future judgment: or it may be considered with respect to religious and spiritual exercises; as young men should remember their Creator in the days of their youth, as it follows; so they should rejoice in God their Maker, Psalm 149:2; they should rejoice not to do evil, to which human nature is inclined, especially in youth, but to do good; should rejoice, not in the ways of sin, but in the ways of wisdom; not in any outward attainment of beauty, wit, strength, or riches, but in the grace of God; not in themselves, or their boastings, but in Christ, his person, righteousness, and salvation; not in the things of time and sense, but in hope of the glory of God; and let thy heart cheer thee in the days of thy youth; here is a different word for youth than the former, which Alshech distinguishes thus; the first designs the time to the age of thirteen, and this from thence to twenty. Or, "let thine heart do thee good", so the Septuagint. The Targum is, "and let thine heart be good in thee.'' Symmachus renders it, "and let thine heart be in good"; the thoughts of thine heart be employed about that which is good, spiritual, heavenly, and divine; the affections of thine heart set thereon; and the will and desires of thine heart be drawn out after such things: let thine heart prompt and put thee on doing that which is good, with delight and pleasure; but, in order, to all this, the heart must be made good by the spirit and grace of God; and walk in the ways of thy heart; being created a clean one, sprinkled, purged, and purified by the blood of Christ; in which the fear of God is put; the laws of God are written; where Christ is formed, and his word dwells richly, and he himself by faith, where the Spirit of God and his graces are: and then to walk in the ways of such a heart is to walk in the fear of God, according to his word, as Christ is an example; and to walk after the spirit, and not after the flesh. The Septuagint and Arabic versions are, "and walk in the ways of thine heart unblamable": the Targum, "and walk in humility in the ways of thine heart:'' which all agree with the sense given: so Alshech interprets the ways of the heart; of the ways of the good imagination of good men; and in the sight of thine eyes; as enlightened by the Spirit of God, directing and guiding in the way in which a man should walk; looking unto Jesus, all the while he is walking or running his Christian race; and walking in him, as he has received him; pressing towards him, the mark, for the prize of the high calling. The Targum is, "and be cautious of the sight of thine eyes, and look not upon evil.'' The Septuagint and Arabic versions insert the negative; "and not in the sight of thine eyes". Most interpreters understand all this its an ironic concession to young men, to indulge themselves in carnal mirth, to take their swing of sinful pleasures, to do all their corrupt hearts incline them to; and to gratify their outward senses and carnal lusts to the uttermost; even the lust of the flesh, the lust of the eye and the pride of life, which young men are most addicted to: do all this, as if it was said, and see what will be the issue of it; or, do all this if you can, with this one thing bore in mind, a future judgment; like those expressions in 1 Kings 22:15; and to this sense the following clause is thought most to incline: and the rather, as the above phrases are generally used in a bad sense; but know thou, that for all these things God will bring thee into judgment; not temporal, but eternal; not in this present life, but in the world to come; the judgment that will be after death, the last and awful judgment; and which is certain, may be known; of which a man may be assured from the light of nature, and from divine revelation; See Gill on Ecclesiastes 3:17; into which all men will be brought, even whether they will or not; and every work shall be brought into it, good or bad, open or secret, Ecclesiastes 12:14. Wherefore "these things" may respect either; and the consideration of a future judgment should influence the lives of men, and engage them both to perform acts of piety and religion in youth, and throughout the whole of life, and to shun and avoid everything that is evil. Herodotus (y) speaks of a custom among the Egyptians, at their feasts; that, just at the close of them, one carries about in a coffin the image of a dead man, exactly like one, made of wood, the length of a cubit or two, showing it to all the guests; saying, look upon it, drink, and take pleasure, for such shalt thou be when dead. (y) Euterpe, sive l. 2. c. 78.

Therefore remove sorrow from thy heart,.... Worldly sorrow, as opposed to lawful mirth and cheerfulness, and especially to spiritual joy: or "anger" (z), as the word may be rendered, and often is; either at the providence of God, or at the correction of friends; all perturbations of the mind; all fierceness of spirit, and fiery passions, to which youthful age is subject: or all those things, as Jarchi observes, that provoke God to anger; sinful lusts and pleasures, the end and issue of which also is sorrow to men; and which agrees with our version; and put away evil from thy flesh; or body; such as intemperance and uncleanness, to which young men are addicted: the advice is much the same, in both clauses, with that of the apostle's, "flee youthful lusts", 2 Timothy 2:22. Jarchi interprets this of the evil concupiscence; for childhood and youth are vanity; which quickly pass away; come into manhood, and soon slide into old age, and are gone presently, and all things within that compass: all actions done in that age are for the most part vain and foolish; and all the delights, joys, and pleasures thereof, vanishing and transitory. The last word (a), used to express the juvenile age, either is akin to a word which signifies the "morning"; youth being the morning and dawn of man's age, and increases as that; and as soon as it is peep of day with him, or he enters into life, he possesses vanity: or as having the signification of "blackness"; because, as Jarchi observes, the head of a young man is black: and so the Targum, "childhood, and the days of blackness of hair, are vanity;'' whereas the hair of an aged man is gray. (z) "iram", Pagninus, Montanus, Mercerus; "indignationem", Junius & Tremellius, Piscator, Gejerus; "God's anger", Broughton. (a) "ortus" Junius & Tremellius; "aurora", Cocceius, Gejerus, so Aben Ezra and Ben Melech; "dies nigredinis pili"; so the Targum, and Abendana.

light--of life (Ecc 7:11; Psa 49:19). Life is enjoyable, especially to the godly.

keepers of the house--namely, the hands and arms which protected the body, as guards do a palace (Gen 49:24; Job 4:19; Co2 5:1), are now palsied. strong men . . . bow-- (Jdg 16:25, Jdg 16:30). Like supporting pillars, the feet and knees (Sol 5:15); the strongest members (Psa 147:10). grinders--the molar teeth. cease--are idle. those that look out of the windows--the eyes; the powers of vision, looking out from beneath the eyelids, which open and shut like the casement of a window.

doors--the lips, which are closely shut together as doors, by old men in eating, for, if they did not do so, the food would drop out (Job 41:14; Psa 141:3; Mic 7:5). in the streets--that is, toward the street, "the outer doors" [MAURER and WEISS]. sound of . . . grinding--The teeth being almost gone, and the lips "shut" in eating, the sound of mastication is scarcely heard. the bird--the cock. In the East all mostly rise with the dawn. But the old are glad to rise from their sleepless couch, or painful slumbers still earlier, namely, when the cock crows, before dawn (Job 7:4) [HOLDEN]. The least noise awakens them [WEISS]. daughters of music--the organs that produce and that enjoy music; the voice and ear.

that which is high--The old are afraid of ascending a hill. fears . . . in the way--Even on the level highway they are full of fears of falling, &c. almond . . . flourish--In the East the hair is mostly dark. The white head of the old among the dark-haired is like an almond tree, with its white blossoms, among the dark trees around [HOLDEN]. The almond tree flowers on a leafless stock in winter (answering to old age, in which all the powers are dormant), while the other trees are flowerless. GESENIUS takes the Hebrew for flourishes from a different root, casts off; when the old man loses his gray hairs, as the almond tree casts its white flowers. grasshoppers--the dry, shrivelled, old man, his backbone sticking out, his knees projecting forwards, his arms backwards, his head down, and the apophyses enlarged, is like that insect. Hence arose the fable, that Tithonus in very old age was changed into a grasshopper [PARKHURST]. "The locust raises itself to fly"; the old man about to leave the body is like a locust when it is assuming its winged form, and is about to fly [MAURER]. a burden--namely, to himself. desire shall fail--satisfaction shall be abolished. For "desire," Vulgate has "the caper tree," provocative of lust; not so well. long home-- (Job 16:22; Job 17:13). mourners-- (Jer 9:17-20), hired for the occasion (Mat 9:23).

A double image to represent death, as in Ecc 12:1-5, old age: (1) A lamp of frail material, but gilded over, often in the East hung from roofs by a cord of silk and silver interwoven; as the lamp is dashed down and broken, when the cord breaks, so man at death; the golden bowl of the lamp answers to the skull, which, from the vital preciousness of its contents, may be called "golden"; "the silver cord" is the spinal marrow, which is white and precious as silver, and is attached to the brain. (2) A fountain, from which water is drawn by a pitcher let down by a rope wound round a wheel; as, when the pitcher and wheel are broken, water can no more be drawn, so life ceases when the vital energies are gone. The "fountain" may mean the right ventricle of the heart; the "cistern," the left; the pitcher, the veins; the wheel, the aorta, or great artery [SMITH]. The circulation of the blood, whether known or not to Solomon, seems to be implied in the language put by the Holy Ghost into his mouth. This gloomy picture of old age applies to those who have not "remembered their Creator in youth." They have none of the consolations of God, which they might have obtained in youth; it is now too late to seek them. A good old age is a blessing to the godly (Gen 15:15; Job 5:26; Pro 16:31; Pro 20:29).

A summary of the first part. Vanity, &c.--Resumption of the sentiment with which the book began (Ecc 1:2; Jo1 2:17).

Remember now thy Creator in the days of thy youth,.... Or "Creators" (b); as "Makers", Job 35:10; for more than one were concerned, as in the creation of all things in general, so of man in particular, Genesis 1:26; and these are neither more nor fewer than three; and are Father, Son, Spirit; the one God that has created men, Malachi 2:10; the Father, who is the God of all flesh, and the Father of spirits; the former both of the bodies and souls of men, Jeremiah 31:27; the Son, by whom all things are created; for he that is the Redeemer and husband of his church, which are characters and relations peculiar to the Son, is the Creator, Isaiah 43:1; and the Holy Spirit not only garnished the heavens, and moved upon the face of the waters, but is the Maker of men, and gives them life, Job 33:4. Now this God, Creator, should be "remembered" by young men; they should remember there is a God, which they are apt to be forgetful of; that this God is a God of great and glorious perfections, omniscient, omnipresent, omnipotent, holy, just, and true; who judgeth in the earth, and will judge the world in righteousness, and them also; and that he is in Christ a God gracious, merciful, and pardoning iniquity, transgression, and sin: they should remember him under this character, as a "Creator", who has made them, and not they themselves; that they are made by him out of the dust of the earth, and must return to it; that he has brought them into being, and preserved them in it, and favoured them with the blessings of his providence, which are all from him that has made them: and they should remember the end for which they are made, to glorify him; and in what state man was originally made, upright, pure, and holy; but that he now is a fallen creature, and such are they, impure and unrighteous, impotent and weak, abominable in the sight of God, unworthy to live, and unfit to die; being transgressors of the laws of their Creator, which is deserving of death: they should remember what God their Creators, Father, Son, and Spirit, must have done or must do for them, if ever they are saved; the Father must have chosen them in Christ unto salvation; must have given his Son to redeem, and must send his Spirit into their hearts to create them anew; the Son must have been surety for them, assumed their nature, and died in their room and stead; and the Spirit must regenerate and make them new creatures, enlighten their minds, quicken their souls, and sanctify their hearts: they should remember the right their Creator has over them, the obligations they are under to him, and their duty to him; they should remember, with thankfulness, the favours they have received from him, and, with reverence and humility, the distance between him, as Creator, and them as creatures: they should remember to love him cordially and sincerely; to fear him with a godly fear; to worship him in a spiritual manner; to set him always before them, and never forget him. And all this they should do "in the days their youth"; which are their best and choicest day in which to serve him is most desirable by him, acceptable to him; who ordered the first of the ripe fruits and creatures of the first year to be offered to him: and then are men best able to serve him, when their bodies are healthful, strong, and vigorous; their senses quick, and the powers and faculties of their souls capable of being improved and enlarged: and to delay the service of him to old age, as it would be very ungrateful and exceeding improper, so no man can be sure of arriving to it; and if he should, yet what follows is enough to determine against such a delay; while the evil days come not; meaning the days of old age; said to be evil, not with respect to the evil of fault or sin; so all days are evil, or sin is committed in every age, in infancy, in childhood, in youth, in manhood, as well as in old age: but with respect to the evil of affliction and trouble which attend it, as various diseases; yea, that itself is a disease, and an incurable one; much weakness of body, decay of intellects, and many other things, which render life very troublesome and uncomfortable (c), as well as unfit for religious services; nor the years draw nigh, when thou shall say, I have no pleasure in them; that is, corporeal pleasure; no sensual pleasure; sight, taste, and hearing, being lost, or in a great measure gone; which was Barzillai's case, at eighty years of age: though some ancient persons have their senses quick and vigorous, and scarce perceive any difference between youth and age; but such instances are not common: and there are also some things that ancient persons take pleasure in, as in fields and gardens, and the culture of them, as Cicero (d) observes; and particularly learned men take as much delight in their studies in old age as in youth, and in instructing others; and, as the same writer (e) says, "what is more pleasant than to see an old man, attended and encircled with youth, at their studies under him?'' and especially a good man, in old age, has pleasure in reflecting on a life spent in the ways, work, and worship of God; and in having had, through the grace of God, his conversation in the world in simplicity and godly sincerity; as also in present communion with God, and in the hopes and views of the glories of another world: but if not religious persons, they are strangers to spiritual pleasure, which only is to be had in wisdom's ways; such can neither look back with pleasure on a life spent in sin; nor forward with pleasure, at death and eternity, and into another world; see 2 Samuel 19:35. (b) "Creatorum tuorum", Drusius, Gejerus, Rambachius; so Broughton. (c) Plautus in Aulular. Acts 1. Sc. 1. v. 4. Menaechm. Acts 5. Sc. 2. v. 6. calls old age, "mala aetas"; and the winter of old age, Trinummus, Acts 2. Sc. 3. v. 7. And Pindar, , Pyth. Ode 10. so Theognis, v. 272, 776, 1006. And Homer, Iliad. 10. v. 79. &. 23. v. 644. "Tristis senectus", Virgil. Aenid. 6. (d) De Seuectute, c. 14, 15. (e) Ibid. c. 8.

While the sun, or the light, or the moon, or the stars, be not darkened,.... The wise man proceeds to describe the infirmities of old age, and the troubles that attend it; in order to engage young men to regard God and religion, before these come upon them, which greatly unfit for his service. This the Targum and Midrash, and, after them, Jarchi, interpret of the splendour of the countenance of man, of the light of his eyes, and the beauty of his cheeks, and other parts of his face; which decrease and go off at old age, and paleness and wrinkles succeed: and others of the adversities and calamities which attend persons at such years; which are sometimes in Scripture signified by the darkening of the sun, moon, and stars, Isaiah 13:10; but some choose to understand this, more literally, of the dimness of sight in old men; by whom the light of the sun, moon, and stars, is scarcely discerned: but as this infirmity is afterwards described, I rather think with others, that by the "sun", "light", and "moon", are meant the superior and inferior faculties of the soul, the understanding, mind, judgment, will, and affections; and, by the "stars", those bright notions and ideas raised in the fancy and imagination, and fixed in the memory; all which are greatly impaired or lost in old age: so Alshech interprets the sun and moon of the soul and spirit, and the stars of the senses; "light" is not in the Syriac version; nor the clouds return after the rain; which some understand of catarrhs, defluxions, and rheums, flowing at the eyes, nose, and mouth, one after another, which frequently attend, and are very troublesome to persons in years; but may be more generally applied to the perpetual succession of evils, afflictions, and disorders, in old age; as soon as one is got over, another follows, billow after billow; or, like showers in April, as soon as one is gone, another comes. The Targum paraphrases it of the eyebrows distilling tears, like clouds after rain.

In the day when the keepers of the house shall tremble,.... By the "house" is meant the human body; which is a house of clay, the earthly house of our tabernacle, in which the soul dwells, Job 4:19, 2 Corinthians 5:1. The Targum interprets the keepers of the house, of the knees and the trembling of them; but the Midrash and Jarchi, much better, of the ribs; man being fenced with bones and sinews, as Job says, Job 10:11; though trembling cannot be well ascribed to them, they being so fixed to the backbone: rather therefore, as Aben Ezra, the hands and arms are meant; which work for the maintenance of the body, and feed it with food, got and prepared by them; and which protect and defend it from injuries; for all which they are fitted, and made strong by the God of nature. The Arabic version renders it, "both keepers"; and, doubtless, respects both hands and arms; and which, in old age, are not only wrinkled, contracted, and stiff, but attended with numbness, pains, and tremor. Some, not amiss, take in the head; which is placed as a watchtower over the body, the seat of the senses; which overlooks, guards, and keeps it, and which often through paralytic disorders, and even the weakness of old age, is attended with a shaking; and the strong men shall bow themselves; it is strange the Targum and Midrash should interpret this of the arms, designed in the former clause; Jarchi and Aben Ezra, more rightly, of the thighs; it takes in thighs, legs, and feet, which are the basis and support of the human body; and are strengthened for this purpose, having stronger muscles and tendons than any other parts of the body; but these, as old age comes on, are weakened and distorted, and bend under the weight of the body, not being able, without assistance, to sustain it; and the grinders cease because they are few; the Targum is, "the teeth of the mouth:'' all agree the teeth are meant; only the Midrash takes in the stomach also, which, like a mill, grinds the food. There are three sorts of teeth; the fore teeth, which bite the food, and are called "incisores": the eye teeth, called "canini", which bruise and break the food; and the double teeth, the hindermost, which are called "dentes molares", the grinding teeth; and which being placed in the upper and nether jaw, are like to millstones, broad and rough, and rub against each other and grind the food, and prepare it for the stomach: these, in old age, rot and drop out, and become few and straggling, one here and another there; and, not being over against each other, are of no use, but rather troublesome; and those that look out of the windows be darkened; the eyes, as the Targum and Ben Melech; and all agree that those that look out are the eyes, or the visive rays: the "windows" they look through are not spectacles; for it is questionable whether they were in use in Solomon's time, and, however, they are not parts of the house; but either the holes in which the eyes are, and so the Septuagint and Vulgate Latin versions render it, to which the Targum agrees, paraphrasing it, the strong bounds of the head; and which are no other than what oculists call the orbits of the eye: or else the eyelids, which open and shut like the casement of a window, and through which, being opened, the eyes look; or the humours of the eye, the watery, crystalline, and glassy, which are transparent, and through which the visive rays pass; or the tunics, or coats of the eye, particularly the "tunica aranea" and "cornea"; as also the optic nerves, and especially the "pupilla", or apple of the eye, which is perforated or bored for this purpose: now these, in old age, become weak, or dim, or thick, or contracted, or obstructed by some means or another by which the sight is greatly hindered, and is a very uncomfortable circumstance; this was Isaac's case, Genesis 27:1; but Moses is an exception to the common case of old men, Deuteronomy 34:7.

And the doors shall be shut in the streets,.... The Midrash and Jarchi interpret these of the holes of the body; in which they are followed by our learned and ingenuous countryman, Dr. Smith; who, by them, understands the inlets and outlets of the body; and, by the "streets", the ways and passages through which the food goes, and nourishment is conveyed; and which may be said to be shut, when they cease from their use: but it seems much better, with Aben Ezra and others, to interpret them of the lips; which are sometimes called the doors of the mouth, or lips, Psalm 141:3; which are opened both for speaking and eating; but, in aged persons, are much shut as to either; they do not choose to speak much, because of the disagreeableness of their voice, and difficulty of speech, through the shortness of breath, and the loss of teeth; nor do they open them much to eat, through want of appetite; and while eating, are obliged, for want of teeth, to keep their lips close, to retain their food from falling out; they mumble with their lips both in speaking and eating; and, particularly in public, aged persons care not to speak nor eat, for the reason following: though some understand it, more literally, of their having the doors of their houses shut, and keeping within, and not caring to go abroad in the streets, because of their infirmities so the Targum, "thy feet shall be bound from going in the streets;'' when the sound of the grinding is low; which the above Jewish writers, and, after them, Dr. Smith, understand of the stomach, grinding, digesting, and concocting food, and of other parts through which it is conveyed, and the offices they perform; but sound or voice does not seem so well to agree with that; rather therefore this is to be understood, as before, of the grinding of the teeth, through the loss of which so much noise is not heard in eating as in young men, and the voice in speaking is lower; the Targum is, "appetite of food shall depart from thee;'' and he shall rise up at the voice of the bird; that is, the aged person, the least noise awakes him out of sleep; and as he generally goes to bed soon, he rises early at cock crowing, or with the lark, as soon as the voice of that bird or any other, is heard; particularly the cock, which crows very early, and whose voice is heard the most early, and is by some writers (f) emphatically called the bird that calls men to their work; and all the daughters of music shall be brought low; either those that make music, and are the instruments of it, as the lungs, the throat, the teeth, mouth, and lips, so the Targum and Midrash; or those that receive music, as the ears, and the several parts of them, the cavities of them, particularly the tympanum and auditory nerve; all which, through old age, are impaired, and become very unfit to be employed in making music, or in attending to it: the voice of singing men and singing women could not be heard with pleasure by old Barzillai, 2 Samuel 19:36. These clauses are expressive of the weakness which generally old age brings on men; very few instances are there to the contrary; such as of Caleb, who, at eighty five years of age, was as strong as at forty; and of Moses, whose natural force abated not at an hundred and twenty; nor indeed as of Cyrus, who, when seventy years of age, and near his death, could not perceive that he was weaker then than in his youth (g). (f) "Inque suum miseros excitat ales opus", Ovid. Amorum, l. 1. Eleg. 6. v. 66. "Cristatus ales", ib. Fast. l. 1. v. 455. (g) Cicero in Catone Majore, sive de Senectute, c. 8.

Also when they shall be afraid of that which is high,.... Not of the most high God, before whose tribunal they must shortly appear, as some; but rather of high places, as high hills, mountains, towers, &c. which aged persons are afraid to go up, because of the feebleness and weakness of their limbs, their difficulty of breathing, and the dizziness of their heads; and fears shall be in the way; they do not care: to go abroad, being afraid of every little stone that lies in the way, lest they should stumble at it, and fall: some understand this of their fears of spirits, good or bad; but the former sense is best; and the almond tree shall flourish; which most interpret of the hoary head, which looks like an almond tree in blossom; and which, as it comes soon in the spring, whence it has its name of haste in the Hebrew language; see Jeremiah 1:11; and is a sure sign of its near approach; so gray hairs, or the hoary head, sometimes appear very soon and unexpected, and are a sure indication of the approach of old age; which Cicero (h) calls "aetas praecipitata", "age that comes hastily on;'' though the hoary head, like the almond tree, looks very beautiful, and is venerable, especially if found in the way of righteousness, Leviticus 19:32; and the grasshopper shall be a burden; meaning either, should a grasshopper, which is very light, leap upon an aged person, it would give him pain, the least burden being uneasy to him; or, should he eat one of these creatures, the locusts being a sort of food in Judea, it would not sit well, on his stomach: or the grasshopper, being a crumpled and lean creature, may describe an old man; his legs and arms emaciated, and his shoulders, back, and lips, crumpled up and bunching out; and the locust of this name has a bunch on its backbone, like a camel (i): Bochart (k) says, that the head of the thigh, or the hip bone, by the Arabians, is called "chagaba", the word here used for a locust or grasshopper; which part of the body is of principal use in walking, and found very troublesome and difficult to move in old men; and Aben Ezra interprets it of the thigh: the almond tree, by the Rabbins, as Jarchi says, is interpreted of the hip bone, which stands out in old age: and the Targum, of this and the preceding clause, is, "and the top of thy backbone shall bunch out, through leanness, like the almond; and the ankles of thy feet shall be swelled.'' Some, as Ben Melech observes, understand it of the genital member, and of coitus, slighted and rejected, because of the weakness of the body; all desires of that kind being gone, as follows; and desire shall fail; the appetite, for food, for bodily pleasures, and carnal delights; and particularly for venery, all the parts of the body for such uses being weakened, The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "the caper tree shall be dissipated", or "vanish", or "its fruit shall shrink"; so Dr. Smith, who understands it of the decrease of the fluids, as he does the former clause of the solid parts of the body; and the berries of this tree are said to excite both appetite and lust (l): and so Munster (m) interprets the word of the berries of the caper tree; because man goeth to his long home; the grave, as the Targum, the house appointed for living, where he must lie till the resurrection morn; his eternal house, as Cicero calls it (n); and so it may be rendered here, "the house of the world", common to all the world, where all mankind go: or, "to the house of his world" (o); whether of bliss or woe, according as his state and character be, good or bad: Theognis (p) calls it the dark house of "hades", or the invisible state; and then this must be understood with respect to his separate soul, and the mansion of it; and Alshech says, every righteous man has a mansion to himself; see John 14:2; and the mourners go about the streets; the relations of the deceased; or those that go to their houses to comfort them; or the mourning men and women, hired for that purpose. (h) Fam. Epist. l. 11. Ephesians 58. (i) R. Sol. Urbin. Ohel Moed, fol. 83. 1.((k) Hierozoic. par. 2. l. 4. c. 8. col. 494. (l) Avicenna spud Schindler. Lexic. Colossians 10. (m) Dictionar. Chaldaic. p. 13. (n) Tusculan. Quaest. l. 2. prope finem. (o) "ad domum seculi sui", Pagninus. Montanus, Vatablus, Mercerus. (p) v. 1008. vid. v. 244.

Or ever the silver cord be loosed,.... As the above are the symptoms and infirmities of old age; these in this verse are the immediate symptoms of death, or what attend it, or certainly issue in it. Some by "the silver cord" understand the string of the tongue; and to this purpose is the Targum, "before thy tongue is dumb from speaking;'' and it is observed (q) in favour of this sense, that the failing of the tongue is no fallacious sign of death, of which there is no mention at all in this account, unless here; and the tongue may not unfitly be called a "cord", both from the notation of the word because it binds, and because it scourges like a cord, Job 5:21; and is compared to silver, Proverbs 10:20, and in this verse rather the head than the back is treated of. But best, the bond of union between soul and body is meant: the Midrash and Jarchi, and the Jewish writers in general, interpret it of the "spina dorsi", or backbone; or rather of the marrow of it, which descends like a cord from the brain through the neck, and down the backbone to the bottom of it; from whence spring the nerves, fibres, tendons, and filaments of the body, on which the life of it much depends: this spinal marrow may be called a "cord" for the length of it, as well as what arise from it; and a silver cord, from the colour of it (r), this being white even after death; and for the excellency of it: and this may be said to be "loosened" when there is a solution of the nerves, or marrow; upon which a paralysis, or palsy, follows, and is often the immediate forerunner of death; or the golden bowl be broken; the Targum renders it the top of the head; and the Midrash interprets it the skull, and very rightly; or rather the inward membrane of the skull, which contains the brain, called the "pia mater", or "meninx", is intended, said to be a bowl, from the form of it; a "golden" one, because of the preciousness of it, and the excellent liquor of life it contains, as also because of its colour; now when this "runs back", as the word (s) signifies, dries, shrinks up, and breaks, it puts a stop to all animal motion, and hence death; or the pitcher be broken at the fountain; not the gall at the liver, as the Targum, which the ancients took to be the fountain of blood; but by the "fountain" is meant the heart, the fountain of life, which has two cavities, one on the right side, the other on the left, from whence come the veins and arteries, which carry the blood through the whole body; and here particularly it signifies the right ventricle of the heart, the spring and original of the veins, which are the pitcher that receives the blood and transmits it to the several parts of the body; but when thee are broke to shivers, as the word (t) signifies, or cease from doing their office, the blood stagnates in them, and death follows; or the wheel broken at the cistern; which is the left ventricle of the heart, which by its "diastole" receives the blood brought to it through the lungs, as a cistern receives water into it; where staying a while in its "systole", it passes it into the great artery annexed to it; which is the wheel or instrument of rotation, which, together with all the instruments of pulsation, cause the circulation of the blood, found out in the last age by our countryman Dr. Harvey; but it seems by this it was well known by Solomon; now, whenever this wheel is broken, the pulse stops, the blood ceases to circulate, and death follows. For this interpretation of the several preceding passages, as I owe much to the Jewish writers, so to Rambachius and Patrick on these passages, and to Witsius's "Miscellanies", and especially to our countryman Dr. Smith, in his "Portrait of Old Age", a book worthy to be read on this subject; and there are various observations in the Talmud (u) agreeable hereunto. (q) Vid. Castel. Lexic. Hept. col. 3662. (r) Vid. Waser. de Num. Heb. l. 1. c. 13. (s) "recurrat", V. L. "excurrit", Junius & Tremellius. (t) (u) T. Bab. Sabbat, fol. 151. 2. & 152. 1.

Then shall the dust return to the earth as it was,.... The body, which is made of dust, and is no other in its present state than dust refined and enlivened; and when the above things take place, mentioned in Ecclesiastes 12:6, or at death, it returns to its original earth; it becomes immediately a clod of earth, a lifeless lump of clay, and is then buried in the earth, where it rots, corrupts, and turns into it; which shows the frailty of man, and may serve to humble his pride, as well as proves that death is not an annihilation even of the body; see Genesis 3:19; and the spirit shall return unto God who gave it; from whom it is, by whom it is created, who puts it into the bodies of men, as a deposit urn they are entrusted with, and are accountable for, and should be concerned for the safety and salvation of it; this was originally breathed into man at his first creation, and is now formed within him by the Lord; hence he is called the God of the spirits of all flesh; see Genesis 2:4. Now at death the soul, or spirit of man, returns to God; which if understood of the souls of men in general, it means that at death they return to God the Judge of all, who passes sentence on them, and orders those that are good to the mansions of bliss and happiness, and those that are evil to hell and destruction. So the Targum adds, "that it may stand in judgment before the Lord;'' or if only of the souls of good men, the sense is, that they then return to God, not only as their Creator, but as their covenant God and Father, to enjoy his presence evermore; and to Christ their Redeemer, to be for ever with him, than which nothing is better and more desirable; this shows that the soul is immortal, and dies not with the body, nor sleeps in the grave with it, but is immediately with God. Agreeably to all this Aristotle (w) says, the mind, or soul, alone enters from without, (from heaven, from God there,) and only is divine; and to the same purpose are the words of Phocylides (x), "the body we have of the earth, and we all being resolved into it become dust, but the air or heaven receives the spirit.'' And still more agreeably to the sentiment of the wise man here, another Heathen (y) writer observes, that the ancients were of opinion that souls are given of God, and are again returned unto him after death. (w) De Generat. Animal. l. 2. c. 3.((x) , &c. Poem. Admon. v. 102, 103. So Lucretius l. 2. "cedit item retro de terra", &c. (y) Macrob. Saturnal. l. I. c. 10.

Vanity of vanities, saith the preacher,.... The wise man, or preacher, set out in the beginning of the book with this doctrine, or proposition, which he undertook to prove; and now having proved it by an induction of particulars, instanced in the wisdom, wealth, honours, pleasures, and profit of men, and shown the vanity of them, and that the happiness of men lies not in these things, but in the knowledge and fear of God; he repeats it, and most strongly asserts it, as an undoubted truth beyond all dispute and contradiction, that all things under the sun are not only vain, but vanity itself, extremely vain, vain in the superlative degree; all is vanity; all things in the world are vain; all creatures are subject to vanity; man in every state, and in his best estate, is altogether vanity: this the wise man might with great confidence affirm, after he had shown that not only childhood and youth are vanity, but even old age; the infirmities, sorrows, and distresses of which he had just exposed, and observed that all issue in death, the last end of man, when his body returns to the earth, and his soul to God the giver of it.

dust--the dust-formed body. spirit--surviving the body; implying its immortality (Ecc 3:11).

Solomon is here drawing towards a close, and is loth to part till he has gained his point, and prevailed with his hearers, with his readers, to seek for that satisfaction in God only and in their duty to him which they can never find in the creature. I. He repeats his text (Ecc 12:8), 1. As that which he had fully demonstrated the truth of, and so made good his undertaking in this sermon, wherein he had kept closely to his text, and both his reasons and his application were to the purpose. 2. As that which he desired to inculcate both upon others and upon himself, to have it ready, and to make use of it upon all occasions. We see it daily proved; let it therefore be daily improved: Vanity of vanities, all is vanity. II. He recommends what he had written upon this subject by divine direction and inspiration to our serious consideration. The words of this book are faithful, and well worthy our acceptance, for, 1. They are the words of one that was a convert, a penitent, that could speak by dear-bought experience of the vanity of the world and the folly of expecting great things from it. He was Coheleth, one gathered in from his wanderings and gathered home to that God from whom he had revolted. Vanity of vanities, saith the penitent. All true penitents are convinced of the vanity of the world, for they find it can do nothing to ease them of the burden of sin, which they complain of. 2. They are the words of one that was wise, wiser than any, endued with extraordinary measures of wisdom, famous for it among his neighbours, who all sought unto him to hear his wisdom, and therefore a competent judge of this matter, not only wise as a prince, but wise as a preacher - and preachers have need of wisdom to win souls. 3. He was one that made it his business to do good, and to use wisdom aright. Because he was himself wise, but knew he had not his wisdom for himself, any more than he had it from himself, he still taught the people that knowledge which he had found useful to himself, and hoped might be so to them too. It is the interest of princes to have their people well taught in religion, and no disparagement to them to teach them themselves the good knowledge of the Lord, but their duty to encourage those whose office it is to teach them and to speak comfortably to them, Ch2 30:22. Let not the people, the common people, be despised, no, not by the wisest and greatest, as either unworthy or incapable of good knowledge: even those that are well taught have need to be still taught, that they may grow in knowledge. 4. He took a great deal of pains and care to do good, designing to teach the people knowledge. He did not put them off with any thing that came next to hand, because they were inferior people, and he a very wise man, but considering the worth of the souls he preached to and the weight of the subject he preached on, he gave good heed to what he read and heard from others, that, having stocked himself well, he might bring out of his treasury things new and old. He gave good heed to what he spoke and wrote himself, and was choice and exact in it; all he did was elaborate. (1.) He chose the most profitable way of preaching, by proverbs or short sentences, which would be more easily apprehended and remembered than long and laboured periods. (2.) He did not content himself with a few parables, or wise sayings, and repeat them again and again, but he furnished himself with many proverbs, a great variety of grave discourses, that he might have something to say on every occasion. (3.) He did not only give them such observations as were obvious and trite, but he sought out such as were surprising and uncommon; he dug into the mines of knowledge, and did not merely pick up what lay on the surface. (4.) He did not deliver his heads and observations at random, as they came to mind, but methodized them, and set them in order that they might appear in more strength and lustre. 5. He put what he had to say in such a dress as he thought would be most pleasing: He sought to find out acceptable words, words of delight (Ecc 12:10); he took care that good matter might not be spoiled by a bad style, and by the ungratefulness and incongruity of the expression. Ministers should study, not for the big words, nor the fine words, but acceptable words, such as are likely to please men for their good, to edification, Co1 10:33. Those that would win souls must contrive how to win upon them with words fitly spoken. 6. That which he wrote for our instruction is of unquestionable certainty, and what we may rely upon: That which was written was upright and sincere, according to the real sentiments of the penman, even words of truth, the exact representation of the thing as it is. Those are sure not to miss their way who are guided by these words. What good will acceptable words do us if they be not upright and words of truth? Most are for smooth things, that flatter them, rather than right things, that direct them (Isa 30:10), but to those that understand themselves, and their own interest, words of truth will always be acceptable words. 7. That which he and other holy men wrote will be of great use and advantage to us, especially being inculcated upon us by the exposition of it, Ecc 12:11. Here observe, (1.) A double benefit accruing to us from divine truths if duly applied and improved; they are profitable for doctrine, for reproof, for correction, and instruction in righteousness. They are of use, [1.] To excite us to our duty. They are as goads to the ox that draws the plough, putting him forward when he is dull and quickening him, to amend his pace. The truths of God prick men to the heart (Act 2:37) and put them upon bethinking themselves, when they trifle and grow remiss, and exerting themselves with more vigour in their work. While our good affections are so apt as they are to grow flat and cool, we have need of these goads. [2.] To engage us to persevere in our duty. They are as nails to those that are wavering and inconstant, to fix them to that which is good. They are as goads to such as are dull and draw back, and nails to such as are desultory and draw aside, means to establish the heart and confirm good resolutions, that we may not sit loose to our duty, nor even be taken off from it, but that what good there is in us may be as a nail fastened in a sure place, Ezr 9:8. (2.) A double way of communicating divine truths, in order to those benefits: - [1.] By the scriptures, as the standing rule, the words of the wise, that is, of the prophets, who are called wise men, Mat 23:34. These we have in black and white, and may have recourse to them at any time, and make use of them as goads and as nails. By them we may teach ourselves; let them but come with pungency and power to the soul, let the impressions of them be deep and durable, and the will make us wise to salvation. [2.] By the ministry. To make the words of the wise more profitable to us, it is appointed that they should be impressed and fastened by the masters of assemblies. Solemn assemblies for religious worship are an ancient divine institution, intended for the honour of God and the edification of his church, and are not only serviceable, but necessary, to those ends. There must be masters of these assemblies, who are Christ's ministers, and as such are to preside in them, to be God's mouth to the people and theirs to God. Their business is to fasten the words of the wise, and drive them as nails to the head, in order to which the word of God is likewise as a hammer, Jer 23:29. 8. That which is written, and thus recommended to us, is of divine origin. Though it comes to us through various hands (many wise men, and many masters of assemblies), yet it is given by one and the same shepherd, the great shepherd of Israel, that leads Joseph like a flock, Psa 80:1. God is that one Shepherd, whose good Spirit indited the scriptures, and assists the masters of the assemblies in opening and applying the scriptures. These words of the wise are the true sayings of God, on which we may rest our souls. From that one Shepherd all ministers must receive what they deliver, and speak according to the light of the written word. 9. The sacred inspired writings, if we will but make use of them, are sufficient to guide us in the way of true happiness, and we need not, in the pursuit of that, to fatigue ourselves with the search of other writings (Ecc 12:12): "And further, nothing now remains but to tell thee that that of making many books there is no end," that is, (1.) Of writing many books. "If what I have written, serve not to convince thee of the vanity of the world, and the necessity of being religious, neither wouldst thou be convinced if I should write ever so much." If the end be not attained in the use of those books of scripture which God has blessed us with, neither should we obtain the end, if we had twice as many more; nay, if we had so many that the whole world could not contain them (Joh 21:25), and much study of them would but confound us, and would rather be a weariness to the flesh than any advantage to the soul. We have as much as God saw fit to give us, saw fit for us, and saw us fit for. Much less can it be expected that those who will not by these be admonished should be wrought upon by other writings. Let men write ever so many books for the conduct of human life, write till they have tired themselves with much study, they cannot give better instructions than those we have from the word of God. Or, (2.) Of buying many books, making ourselves master of them, and masters of what is in them, by much study; still the desire of learning would be unsatisfied. It will give a man indeed the best entertainment and the best accomplishment this world can afford him; but if we be not by these admonished of the vanity of the world, and human learning, among other things, and its insufficiency to make us happy without true piety, alas! there is no end of it, nor real benefit by it; it will weary the body, but never give the soul any true satisfaction. The great Mr. Selden subscribed to this when he owned that in all the books he had read he never found that on which he could rest his soul, but in the holy scripture, especially Tit 2:11, Tit 2:12. By these therefore let us be admonished.

goads--piercing deeply into the mind (Act 2:37; Act 9:5; Heb 4:12); evidently inspired words, as the end of the verse proves. fastened--rather, on account of the Hebrew genders, (The words) "are fastened (in the memory) like nails" [HOLDEN]. masters of assemblies--rather, "the masters of collections (that is, collectors of inspired sayings, Pro 25:1), are given ('have published them as proceeding' [HOLDEN]) from one Shepherd," namely, the Spirit of Jesus Christ [WEISS], (Eze 37:24). However, the mention of "goads" favors the English Version, "masters of assemblies," namely, under-shepherds, inspired by the Chief Shepherd (Pe1 5:2-4). SCHMIDT translates, "The masters of assemblies are fastened (made sure) as nails," so Isa 22:23.

(See on Ecc 1:18). many books--of mere human composition, opposed to "by these"; these inspired writings are the only sure source of "admonition." (over much) study--in mere human books, wearies the body, without solidly profiting the soul.

The grand inference of the whole book. Fear God--The antidote to following creature idols, and "vanities," whether self-righteousness (Ecc 7:16, Ecc 7:18), or wicked oppression and other evils (Ecc 8:12-13), or mad mirth (Ecc 2:2; Ecc 7:2-5), or self-mortifying avarice (Ecc 8:13, Ecc 8:17), or youth spent without God (Ecc 11:9; Ecc 12:1). this is the whole duty of man--literally, "this is the whole man," the full ideal of man, as originally contemplated, realized wholly by Jesus Christ alone; and, through Him, by saints now in part, hereafter perfectly (Jo1 3:22-24; Rev 22:14).

For God shall bring every work into judgment--The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book. Next: Song of Solomon (Canticles) Introduction

And moreover,.... Or "besides" (z) what has been said; or "as to what remains" (a); or "but what is better", or "more excellent" (b), is to "hear the conclusion of the whole matter", the sum and substance of the whole book in a few words, Ecclesiastes 12:13; to which Ecclesiastes 12:9; are a preface; and in which the wise man recommends the reading of this book, and other writings of his, and of other wise men inspired of God; and his own he particularly recommends, from his character as wise and industrious, in this verse; and from the subject matter of them, their nature, use, and excellency, and their efficacy and authority, in the two next; because the preacher was wise; he was a "preacher", a royal one, an extraordinary preacher, and to be regarded; he urges not his title as a king, but his character as a preacher, to recommend what he had written: every good preacher should be regarded; not such who are ignorant preachers of the law, but faithful ministers of the Gospel, who are sent of God, and have felt and experienced what they deliver to others; and especially who are wise as well as faithful, as Solomon was; he had much wisdom given him at first, 1 Kings 3:12; and in which he improved; and though he turned to folly in his old age, he recovered from that, and gained more wisdom through his fall, and to which he here seems to have reference; for "Koheleth", which some render the "gatherer", because he gathered much wisdom, and much people to hear it; others render "gathered", that is, into the flock and fold again, the church of God, from which he had strayed; See Gill on Ecclesiastes 1:1; and having seen through the follies and vanities of life, and being recovered and restored, was a fitter person to teach and instruct others; see Psalm 51:12; he still taught the people knowledge; or "again", as the Targum; after his fall and recovery he was communicative of his knowledge; he did not hide his talent in the earth, nor in a napkin; but having freely received he freely gave, and kept back nothing from his people, the people of the house of Israel, as the Targum, that might be profitable to them; he taught them the knowledge of themselves, as fallen men, impure, impotent, and unrighteous; the knowledge of the creatures, and the vanity of them, of riches, honours, and pleasures; and of works of righteousness to save men; the knowledge of Christ the Wisdom of God, the antiquity of his person, his glories, excellencies, and beauties, as in the books of Proverbs and Canticles; the knowledge of God, his fear and worship, mind and will; and the knowledge of a future state, and of the general judgment, as in this book; and in proportion to his own knowledge so he taught: for thus the words with the preceding may be rendered, that "the more that the preacher was wise, the more he taught the people knowledge" (c); he taught according to the abilities he had received, as preachers should; the more he grew in grace and knowledge, the more largely be shared with others; and this he did "daily", as Aben Ezra renders the words, constantly, continually, incessantly, in season and out of season, as faithful Gospel ministers do; yea, he gave good heed; to what he heard and to what be read, to which the apostle's advice agrees, 1 Timothy 4:13; or he caused others to hear, and give good heed to what is said, as Aben Ezra; he engaged their attention by his enlivening discourses; or, as Kimchi, he weighed things in his own mind, and in the balance of the sanctuary; and thoroughly considered and digested them before he delivered them to others; and sought out; was very diligent in investigating truth, he searched into the mines of knowledge for it, the sacred writings, as one would for gold and silver, and as he himself directs, Proverbs 2:4; and set in order many proverbs; three thousand of them, 1 Kings 4:32; particularly those which are in the book of that name, penned by him; he selected the most choice, pithy, and sententious sayings, of his own and others; and these he huddled not up, or threw them together in a disorderly and confused manner; but put them together in proper order and method, under proper heads, as well as in a correct style, that they might be more received, and more easily retained. The Targum is, "he attended to the voice of the wise men, and searched the books of wisdom; and by a spirit of prophecy from the Lord composed books of wisdom, and very many proverbs of understanding.'' (z) "praeterea", Tigurine version, Vatablus, Schmidt. (a) "Quod reliquum est", Piscator, Gejerus, Amama. (b) "Quamobrem potius", Junius & Tremeillius; "and this is a matter of excellency", Broughton, (c) Mercerus and Cocceius.

The preacher sought to find out acceptable words,.... Not mere words, fine and florid ones, the words which man's wisdom teacheth, an elegant style, or eloquent language; not but that it is proper for a preacher to seek out and use words suitable and apt to convey right ideas to the minds of men of what he says; but doctrines are rather here meant, "words of desire", "delight", and "pleasure" (d), as the phrase may be rendered; even of God's good will and pleasure, so Alshech; for the same word is sometimes used of God in this book and elsewhere: see Ecclesiastes 3:1; and so may take in the doctrine of God's everlasting love to his people, and his delight and pleasure in them; of his good will towards them in sending Christ to suffer and die for them, and save them; in pardoning their sins through his blood, in which he delights; in regenerating and calling them by his grace, and revealing the things of the Gospel to them, when he hides them from others, which is all of his own will and pleasure, and as it seems good in his sight: or words and doctrines, which are desirable, pleasing, and acceptable unto men; not that Solomon did, or preachers should, seek to please men, or seek to say things merely for the sake of pleasing men, for then they would not be the servants of Christ; nor are the doctrines of the Gospel pleasing to carnal men, but the reverse: they gnash their teeth at them, as Christ's hearers did at him; the preaching of a crucified Christ is foolishness, and the things of the Spirit of God are insipid things, to natural men; they are enemies to the Gospel: but to sensible sinners they are very delightful, such as peace, pardon, righteousness, and salvation, by Christ, 1 Timothy 1:15; for the worth of them, they are more desirable to them than gold and silver, and are more delightful to the ear than the best of music, and more acceptable to the taste than honey or the honeycomb, Psalm 19:10; and that which was written was upright; meaning what was written in this book, or in any other parts of Scripture, which the preacher sought out and inculcated; it was according to the mind and will of God, and to the rest of the sacred word; it was sincere, unmixed, and unadulterated with the doctrines and inventions of men; it showed that man had lost his uprightness, had none of himself, and where it was to be had, even in Christ; and was a means of making men sound, sincere, and upright at heart; and of directing them to walk uprightly, and to live soberly, righteously, and godly, in the world; even words of truth; which come from the God of truth, that cannot lie, as all Scripture does; of which Christ, who is the truth, is the sum and substance; and which are inspired by the Spirit of truth, and led into by him, and made effectual to saving purposes; and which holds good of the whole Scripture, called the Scripture of truth, Daniel 10:1; and of the Gospel, which is the word of truth, and of every doctrine of it, John 17:17. (d) "verba complacentiae vel beneplaciti", Vatablus; "verba desiderii", Amama, Rambachius; "verba delectabilia", Junius & Tremellius, Piscator, Drusius, Mercerus, Gejerus; so Broughton; "verba voluptatis", Cocceius.

The words of the wise are as goads,.... As the goad teacheth the ox; so the Targum. Not the words of the wise philosophers of that age, or of ages before, or since; but of the inspired penmen of the Scriptures, as Moses, David, Solomon, and of others since; and of all good men, whose doctrines are agreeably to them; these are like "goads" or "pricks", sharp pointed sticks or staves, with which men push and prick their cattle, when driving them from place to place, or ploughing with them: and of a similar use are the doctrines of the word, when attended with a divine efficacy; these are a means of pricking sinners to the heart; and of laying open their vileness and sinfulness to them; and of repentance and contrition; and of awakening them from a sleep in sin to a sense of their danger; and even of killing them, as to their own sense and apprehension of things, and, with respect to their hopes of life, by their own works; as the Philistines were slain by Shamgar with an ox goad, Judges 3:31; see Acts 2:37; and these are also of use to the saints, as goads, to stir them up, when slothful, to the discharge of duty; and to awaken them, when drowsy, out of their carnal security; and to correct them for their faults, by sharp reproofs and rebukes; as well as to excite them to go on to perfection, who are apt to sit still and lie down; and to direct them to walk straight on, without turning to the right hand or left; and as nails fastened by the masters of assemblies; like these are the truths and doctrines of the word, when they have a place in the heart, and become the "ingrafted word" there; when they are "planted" (e) in the soul, as the word signifies; when they are fixed in the mind and memory, and dwell and abide there: and when as nails, driven into anything, fasten what they are drove into; so these are the means of fastening souls; of causing them to cleave to God and Christ; to the church, and his people, and to one another; and to the Gospel, and their profession of it; hence they are not like children, tossed to and fro, wavering and unstable: of all which "the masters of the assemblies" are the instruments; that is, ministers and pastors of churches. As there were assemblies for religious worship under the law, in which the prophets, priests, and Levites, assisted; so there are assemblies or churches under the Gospel dispensation, which are gathered and meet together for the service of God, and over these the ministers of the word preside; these are set over the churches in the Lord, and have the rule of them; though they are not to lord it over God's heritage, or have the dominion over their faith; but are helpers of their joy, and useful in the above things, through their ministry. Some choose to render "masters of collections", or "gatherings" (f); and think it may respect their gathering truths out of the sacred writings, as the bee gathers honey out of the flowers; in allusion to those that gathered together the choice and pithy sentences and sayings of others, like the men of Hezekiah, Proverbs 25:1; or to undershepherds, gathering the sheep into the fold (g), by the order of the principal one; who made use of goads, to drive away thieves or wild beasts; and nails, to preserve the sheepfold whole. And others think that not the words, but the of the assemblies themselves, are compared to "nails", and read them, "and the masters of the assemblies are as nails fastened" (h); are well established, firm and sure; see Isaiah 22:23; and others take it to be no other than an epithet of the nails themselves, and render it, "as nails fixed, which are binders"; that is, great binding nails, which, being fixed in boards, bind, compact, and hold them together; to which the words of the wise may be compared, being the means of compacting and holding together the church of God, comparable to a sheepfold; hence mention is made of the shepherd in the next clause: or of fixing the attention of the minds of men unto them, and of retaining them in memory, and to which they speak of as first principles, and never swerve from them (i); but, that not ministers, the instruments, but the principal and efficient cause, may have the glory, is added, which are given from one Shepherd; not Zerubbabel, as Grotius; nor Moses, as the Targum, Jarchi, and Alshech; but Christ, the one Shepherd, set over the flock; and under whom the masters of assemblies, or pastors of churches, are, Ezekiel 37:23; from whom they have their gifts and qualifications, their mission and commissions; and are given to the churches, as pastors and teachers, to feed them, Ephesians 4:10; and from whom they have their food, the Gospel and the doctrines of it, to feed the flocks with, assigned to their care, John 17:8; though this is to be understood not to the exclusion of God, the Father of Christ, by whom all Scripture is inspired; nor of the Spirit, by whom holy men of God spake as they were moved, 2 Timothy 3:16. (e) "plantati", Pagninus, Montanus, Tigurine version, Rambachius. (f) "auctores, vel dominos collectionum", Montanus, Vatablus, Mercerus, Gejerus. (g) Vid. Lightfoot, vol. 2. p. 575. (h) "Veluti clavi. infixi sunt domini, vel magistri congregationum", Schmidt. (i) Vid. De Dieu & Cocceium in loc. & Vitringam de Synag. Vet. l. 1. par 2. c. 8. p. 377. & Hyde Not. in Peritzol. Itinera Mundi, p. 94.

And further, by these, my son, be admonished,.... Rehoboam, the son of Solomon, may be intended, for whose sake, more especially, this book might be written; though it may take in every hearer of this divine preacher, every disciple of this teacher, every subject of his kingdom, as well as every reader of this book, whom he thus addresses, and for whom he was affectionately concerned as a father for a son; that they might be enlightened with divine knowledge, warned of that which is evil, and admonished and advised to that which is good; "by these" words and writings of his own, and other wise men; and by these masters of assemblies, who, and their words, are from the one and chief Shepherd; to these they would do well to take heed, and to these only or chiefly. It may be rendered, "and what is the more excellent of these, he admonished" (k); to observe what is mentioned in Ecclesiastes 12:13, and lies in a few words, "Fear God", &c. and especially Jesus Christ, the "Alpha" and "Omega", the sum and substance of the whole Bible; of what had been written in Solomon's time, and has been since: he is the most excellent part of it; or that which concerns him, in his person, offices, and grace: or thus; "and what is above", or "more than these, beware of" (l); do not trouble thyself with any other writings; these are sufficient, all that is useful and valuable is to be found in them; and as for others, if read, read them with care and caution, and only as serving to explain these, and to promote the same ends and designs, or otherwise to be rejected; of making many books there is no end; many books, it seems, were written in Solomon's time; there was the same itch of writing as now, it may be; but what was written was not to be mentioned with the sacred writings, were comparatively useless and worthless. Or the sense is, should Solomon, or any other, write ever so many volumes, it would be quite needless; and there would be no end of writing, for these would not give satisfaction and contentment; and which yet was to be had in the word of God; and therefore that should be closely attended to: though this may be understood, not only of making or composing books, but of getting them, as Aben Ezra; of purchasing them, and so making them a man's own. A man may lay out his money, and fill his library with books, and be very little the better for them; what one writer affirms, another denies; what one seems to have proved clearly, another rises up and points out his errors and mistakes; and this occasions replies and rejoinders, so that there is no end of these things, and scarce any profit by them; which, without so much trouble, may be found in the writings of wise men, inspired by God, and in which we should rest contented; and much study is a weariness of the flesh; the study of languages, and of each of the arts and sciences, and of various subjects in philosophy and divinity, particularly in writing books on any of these subjects; which study is as fatiguing to the body, and brings as much weariness on it, as any manual and mechanic operation; it dries up the moisture of the body, consumes the spirits, and gradually and insensibly impairs health, and brings on weakness, as well as weariness. Some render it, "much reading", as Jarchi, and so Mr. Broughton; and Aben Ezra observes, that the word in the Arabic language so signifies: the Arabic word "lahag" signifies to desire anything greedily, or to be greedily given and addicted to anything (m); and so may denote such kind of reading here, or such a person who is "helluo", a glutton at books, as Cato is said to be. And now reading books with such eagerness, and with constancy, is very wearisome, and is to little advantage; whereas reading the Scripture cheers and refreshes the mind, and is profitable and edifying. Gussetius (n) interprets it of much speaking, long orations, which make weary. (k) "potius inquam ex istis", Junius & Tremellius; "quod potissimum ex istis", Gejerus. (l) "Et amplius his, fili mi, cave", Mercerus. (m) Vid. Castell. Lexic. col. 1874. who gives an instance of the use of this word in, the following sentence; "he that reads with mouth, but his heart is not with it"; and so Kimchi, in Sepher Shotash, fol. 74. fol. 2. explains the word here, "learning without understanding". (n) Ebr. Comment. p. 431.

Let us hear the conclusion of the whole matter,.... Or "the end" (o) of it. The sum and substance of it, what it all tends to and issues in; even the whole of what is contained in this book, and in all offer divinely inspired writings of Solomon or others; of all that were now written, or before, or since: this the preacher calls upon himself, as well as his hearers, to attend unto. Or it may be rendered, "the end of the whole matter is heard" (p); here ends this book; and you have heard the whole of what deserves regard, and it lies in these few words, fear God, and keep his commandments: "the fear of God" includes the whole of internal religion, or powerful godliness; all the graces of the Spirit, and the exercise of them; reverence of God, love to him, faith in him, and in his Son Jesus Christ; hope of eternal life from him; humility of soul, patience and submission to his will, with every other grace; so the Heathens call religion "metum Deorum" (q), the fear of God: and "keeping of the commandments", or obedience to the whole will of God, is the fruit, effect, and evidence of the former; and takes in all the commands of God, moral and positive, whether under the former or present dispensation; and an observance of them in faith, from a principle of love, and with a view to the glory of God; for this is the whole duty of man; or, "this is the whole man" (r); and makes a man a whole man, perfect, entire, and wanting nothing; whereas, without this, he is nothing, let him have ever so much of the wisdom, wealth, honour, and profits of this world. Or, "this is the whole of every man" (s); either, as we supply it, the duty, work, and business of every man, of every son of Adam, be he what he will, high or low, rich or poor, of every age, sex, and condition; or this is the happiness of every man, or that leads to it; this is the whole of it; this is the "summum bonum", or chief happiness of men: Lactantius (t) says, the "summum bonum" of a man lies in religion only; it lies in this, and not in any outward thing, as is abundantly proved in this book: and this should be the concern of everyone, this being the chief end of man, and what, as Jarchi says, he is born unto; or, as the Targum, such should be the life of every man. The Masoretes begin this verse with a larger letter than usual, and repeat it at the end of the book, though not accentuated, to raise the attention of the reader (u); that he may make a particular observation of what is said in it, as being of the greatest moment and importance. (o) "finis verbi omnis", Pagninus, Montanus, Mercerus; "finis universi negotii", Tigurine version, so Vatablus. (p) "auditus est", Pagninus, Montanus, Vatablus, Tigurine version, Mercerus. (q) Horat. Carmin. l. 1. Ode 35. v. 36. (r) "hoc (est) omnis homo", Pagninus, Montanus, Vatablus, Mercerus; "omnium hominum perfectio", Tigurine version; "hoc est totus homo", Cocceius; "this is all the man", Broughton. (s) "Hoc est omnium hominum", Piscator, Gejerus; "hoc est totum hominis", Junius & Tremellius. (t) De Fals. Sap. l. 3, c. 10. (u) Vid. Buxtorf. Tiberius, c. 14. p. 38.

For God shall bring every work into judgment,.... Not in this life, but in the day of the great judgment, as the Targum explains it; that is, whatever has been done by men, from the beginning of the world, or will be to the end; all being observed and taken notice of by the omniscient God, who has registered them in the book of his remembrance, and, being Judge, will be able to bring them all into account at that awful day: which is here given as a reason why men should fear God, and keep his commandments; with every secret thing; that has been committed in secret by men, and is unknown to others, even every secret thought of the heart; see 1 Corinthians 4:5; or, "with every secret" or "hidden man" (w); whose works are hidden from men, and are not known to be what, they are, and who thought to hide themselves from, God; but these, with their works, shall be brought into open court in judgment; whether it be good, or whether it be evil: it shall then be examined according to the rule of the word, and be judged, and declared to be what it truly is, good or evil; and so be either rewarded in a way of grace, or punished: or, "whether the man, the hidden man, be good or evil" (x), so Alshech; all mankind, everyone, will he bring into judgment, whether he be good or evil. This is the last end of all things, and in which every man will be concerned. This shows, as well as many other things in this book. Solomon's belief of a future state and judgment; and that there is nothing in it to encourage the epicure and atheist: which being observed by the ancient Jews, they readily admitted it into the canon of Scripture. (w) "super omnem occultum, sc. hominem", Schmidt. (x) "Sive bonus fuerit, sive malus", Schmidt.