1The wordsH1697 of the PreacherH6953, the sonH1121 of DavidH1732, kingH4428 in JerusalemH3389. 2VanityH1892 of vanitiesH1892, saithH559 the PreacherH6953, vanityH1892 of vanitiesH1892; all is vanityH1892. 3What profitH3504 hath a manH120 of all his labourH5999 which he takethH5998 under the sunH8121? 4One generationH1755 passeth awayH1980, and another generationH1755 comethH935 H935 : but the earthH776 abidethH5975 for everH5769. 5The sunH8121 also arisethH2224, and the sunH8121 goeth downH935, and hastethH7602 to his placeH4725 where he aroseH2224 . 6The windH7307 goethH1980 toward the southH1864, and turneth aboutH5437 unto the northH6828; it whirleth about continuallyH1980, and the windH7307 returneth againH7725 according to his circuitsH5439. 7All the riversH5158 runH1980 into the seaH3220; yet the seaH3220 is not fullH4392; unto the placeH4725 from whence the riversH5158 comeH1980, thither they returnH7725 againH3212 . 8All thingsH1697 are full of labourH3023; manH376 cannotH3201 utterH1696 it: the eyeH5869 is not satisfiedH7646 with seeingH7200, nor the earH241 filledH4390 with hearingH8085 . 9The thing that hath been, it is that which shall be; and that which is doneH6213 is that which shall be doneH6213 : and there is no newH2319 thing under the sunH8121. 10Is thereH3426 any thingH1697 whereof it may be saidH559, SeeH7200, this is newH2319? it hath been alreadyH3528 of old timeH5769, which was beforeH6440 us. 11There is no remembranceH2146 of formerH7223 things; neither shall there be any remembranceH2146 of things that are to comeH314 with those that shall come afterH314. 12I the PreacherH6953 was kingH4428 over IsraelH3478 in JerusalemH3389. 13And I gaveH5414 my heartH3820 to seekH1875 and search outH8446 by wisdomH2451 concerning all things that are doneH6213 under heavenH8064: this soreH7451 travailH6045 hath GodH430 givenH5414 to the sonsH1121 of manH120 to be exercisedH6031 therewith. 14I have seenH7200 all the worksH4639 that are doneH6213 under the sunH8121; and, behold, all is vanityH1892 and vexationH7469 of spiritH7307. 15That which is crookedH5791 cannotH3201 be made straightH8626 : and that which is wantingH2642 cannotH3201 be numberedH4487 . 16I communedH1696 with mine own heartH3820, sayingH559, Lo, I am come to great estateH1431, and have gottenH3254 more wisdomH2451 than all they that have been beforeH6440 me in JerusalemH3389: yea, my heartH3820 had greatH7235 experienceH7200 of wisdomH2451 and knowledgeH1847. 17And I gaveH5414 my heartH3820 to knowH3045 wisdomH2451, and to knowH3045 madnessH1947 and follyH5531: I perceivedH3045 that thisH1571 also is vexationH7475 of spiritH7307. 18For in muchH7230 wisdomH2451 is muchH7230 griefH3708: and he that increasethH3254 knowledgeH1847 increasethH3254 sorrowH4341.
Jamieson Fausset Brown Bible Commentary 1 INTRODUCTION. (Ecc. 1:1-18)
the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him.
Eccl 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher."
of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.
2 The theme proposed of the first part of his discourse.
Vanity of vanities--Hebraism for the most utter vanity. So "holy of holies" (
Exod 26:33); "servant of servants" (
Gen 9:25). The repetition increases the force.
all--Hebrew, "the all"; all without exception, namely, earthly things.
vanity--not in themselves, for God maketh nothing in vain (
1Tim 4:4-5), but vain when put in the place of God and made the end, instead of the means (
Ps 39:5-
Ps 39:6;
Ps 62:9;
Matt 6:33); vain, also, because of the "vanity" to which they are "subjected" by the fall (
Rom 8:20).
3 What profit . . . labour--that is, "What profit" as to the chief good (
Matt 16:26). Labor is profitable in its proper place (
Gen 2:15;
Gen 3:19;
Pro 14:23).
under the sun--that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.
4 earth . . . for ever-- (
Ps 104:5). While the earth remains the same, the generations of men are ever changing; what lasting profit, then, can there be from the toils of one whose sojourn on earth, as an individual, is so brief? The "for ever" is comparative, not absolute (
Ps 102:26).
5 (
Ps 19:5-
Ps 19:6). "Panting" as the Hebrew for "hasteth"; metaphor, from a runner (
Ps 19:5, "a strong man") in a "race." It applies rather to the rising sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favor MAURER, "And (that too, returning) to his place, where panting he riseth."
6 according to his circuits--that is, it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt.
7 By subterraneous cavities, and by evaporation forming rain clouds, the fountains and rivers are supplied from the sea, into which they then flow back. The connection is: Individual men are continually changing, while the succession of the race continues; just as the sun, wind, and rivers are ever shifting about, while the cycle in which they move is invariable; they return to the point whence they set out. Hence is man, as in these objects of nature which are his analogue, with all the seeming changes "there is no new thing" (
Eccl 1:9).
8 MAURER translates, "All words are wearied out," that is, are inadequate, as also, "man cannot express" all the things in the world which undergo this ceaseless, changeless cycle of vicissitudes: "The eye is not satisfied with seeing them," &c. But it is plainly a return to the idea (
Eccl 1:3) as to man's "labor," which is only wearisome and profitless; "no new" good can accrue from it (
Eccl 1:9); for as the sun, &c., so man's laborious works move in a changeless cycle. The eye and ear are two of the taskmasters for which man toils. But these are never "satisfied" (
Eccl 6:7;
Pro 27:20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, Jesus Christ (
John 4:13-
John 4:14;
Rev 21:5).
9 Rather, "no new thing at all"; as in
Num 11:6. This is not meant in a general sense; but there is no new source of happiness (the subject in question) which can be devised; the same round of petty pleasures, cares, business, study, wars, &c., being repeated over and over again [HOLDEN].
10 old time--Hebrew, "ages."
which was--The Hebrew plural cannot be joined to the verb singular. Therefore translate: "It hath been in the ages before; certainly it hath been before us" [HOLDEN]. Or, as MAURER: "That which has been (done) before us (in our presence,
1Chr 16:33), has been (done) already in the old times."
11 The reason why some things are thought "new," which are not really so, is the imperfect record that exists of preceding ages among their successors.
those that . . . come after--that is, those that live still later than the "things, rather the persons or generations,
Eccl 1:4, with which this verse is connected, the six intermediate verses being merely illustrations of
Eccl 1:4 [WEISS], that are to come" (
Eccl 2:16;
Eccl 9:5).
12 Resumption of
Eccl 1:1, the intermediate verses being the introductory statement of his thesis. Therefore, "the Preacher" (Koheleth) is repeated.
was king--instead of "am," because he is about to give the results of his past experience during his long reign.
in Jerusalem--specified, as opposed to David, who reigned both in Hebron and Jerusalem; whereas Solomon reigned only in Jerusalem. "King of Israel in Jerusalem," implies that he reigned over Israel and Judah combined; whereas David, at Hebron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah.
13 this sore travail--namely, that of "searching out all things done under heaven." Not human wisdom in general, which comes afterwards (
Eccl 2:12, &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow (
Gen 3:19) [GILL].
exercised--that is, disciplined; literally, "that they may thereby chastise, or humble themselves."
14 The reason is here given why investigation into man's "works" is only "sore travail" (
Eccl 1:13); namely, because all man's ways are vain (
Eccl 1:18) and cannot be mended (
Eccl 1:15).
vexation of--"a preying upon"
the Spirit--MAURER translates; "the pursuit of wind," as in
Eccl 5:16;
Hos 12:1, "Ephraim feedeth on wind." But old versions support the English Version.
15 Investigation (
Eccl 1:13) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (
Eccl 7:13). God, the chief good, alone can do this (
Isa 40:4;
Isa 45:2).
wanting-- (
Dan 5:27).
numbered--so as to make a complete number; so equivalent to "supplied" [MAURER]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the investigator's labor, are not partial, but total.
16 communed with . . . heart-- (
Gen 24:45).
come to great estate--Rather, "I have magnified and gotten" (literally, "added," increased), &c.
all . . . before me in Jerusalem--namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," (
Luke 13:34), and "Wisdom" incarnate (
Matt 11:19;
Matt 12:42).
had . . . experience--literally, "had seen" (
Jer 2:31). Contrast with this glorying in worldly wisdom (
Jer 9:23-
Jer 9:24).
17 wisdom . . . madness--that is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance";
Eccl 2:12;
Eccl 7:25, &c., support English Version rather than DATHE, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called (
1Tim 6:20), "craft" (
Dan 8:25).
18 wisdom . . . knowledge--not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways (
Eccl 1:13,
Eccl 1:17), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are (
Eccl 1:15;
Eccl 12:12).
He next tries pleasure and luxury, retaining however, his worldly "wisdom" (
Eccl 3:9), but all proves "vanity" in respect to the chief good.