{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ECC","commentaryId":"jamieson-fausset-brown","name":"Ecclesiastes","commonName":"Ecclesiastes","introduction":"The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), \"I, Koheleth, was king over Israel.\" It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (Kg1 3:5-14; Kg1 6:11-12; Kg1 9:1-9; Kg1 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare \"Masters of assemblies\" (see on Ecc 12:11, also Ecc 12:9). \"The Preacher taught the people knowledge,\" probably viva voce (\"orally\"); Kg1 4:34; Kg1 10:2, Kg1 10:8, Kg1 10:24; Ch2 9:1, Ch2 9:7, Ch2 9:23, plainly refer to a somewhat public divan met for literary discussion. So \"spake,\" thrice repeated (Kg1 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the \"great congregation,\" the Church of all places and ages (Psa 22:25; Psa 49:2-4).\n\nSolomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (Kg1 11:14, Kg1 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.\n\nTHE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand \"conclusion,\" therefore, of the \"whole\" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, \"man's whole duty is to fear God and keep his commandments\" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).\n\nIt is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made \"righteousness,\" which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.\n\nTHE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.\n\nIt is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification. \n\n\n\nNext: Ecclesiastes Chapter 1\n\n","order":21,"numberOfChapters":12,"sha256":"62a4e2df92d463e33901953fd7e9216b7cdda1901a15b41c1d5d575025baa481","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":1},"lastChapterNumber":12,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/12.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":12},"totalNumberOfVerses":202},"chapter":{"number":11,"content":[{"type":"verse","number":2,"content":["portion--of thy bread. \n\nseven--the perfect number. \n\neight--even to more than seven; that is, \"to many\" (so \"waters,\" Ecc 11:1), nay, even to very many in need (Job 5:19; Mic 5:5). \n\nevil--The day may be near, when you will need the help of those whom you have bound to you by kindnesses (Luk 16:9). The very argument which covetous men use against liberality (namely, that bad times may come), the wise man uses for it.\n\n"]},{"type":"verse","number":3,"content":["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). \n\ntree--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).\n\n"]},{"type":"verse","number":4,"content":["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.\n\n"]},{"type":"verse","number":5,"content":["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). \n\nbones . . . grow-- (Job 10:8-9; Psa 139:15-16). \n\nknowest not the works of God-- (Ecc 3:11; Ecc 8:17; Ecc 9:12).\n\n"]},{"type":"verse","number":6,"content":["morning . . . evening--early and late; when young and when old; in sunshine and under clouds. \n\nseed--of godly works (Hos 10:12; Co2 9:10; Gal 6:7). \n\nprosper-- (Isa 55:10-11). \n\nboth . . . alike--Both the unpromising and the promising sowing may bear good fruit in others; certainly they shall to the faithful sower.\n\n"]},{"type":"verse","number":7,"content":["light--of life (Ecc 7:11; Psa 49:19). Life is enjoyable, especially to the godly.\n\n"]},{"type":"verse","number":8,"content":["But while man thankfully enjoys life, \"let him remember\" it will not last for ever. The \"many days of darkness,\" that is, the unseen world (Job 10:21-22; Psa 88:12), also days of \"evil\" in this world (Ecc 11:2), are coming; therefore sow the good seed while life and good days last, which are not too long for accomplishing life's duties. \n\nAll that cometh--that is, All that followeth in the evil and dark days is vain, as far as work for God is concerned (Ecc 9:10).\n\n"]},{"type":"verse","number":9,"content":["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). \n\nyouth . . . 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).\n\n"]},{"type":"verse","number":10,"content":["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). \n\nflesh--the bodily organ by which the sensual thoughts of the \"heart\" are embodied in acts. \n\nchildhood--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). \n\nyouth--literally, the dawn of thy days.\n\n\n\n\nNext: Ecclesiastes Chapter 12\n\n"]}],"introduction":"(Ecc 11:1-10)\n\n\nEcc 11:2 shows that charity is here inculcated. \n\nbread--bread corn. As in the Lord's prayer, all things needful for the body and soul. Solomon reverts to the sentiment (Ecc 9:10). \n\nwaters--image from the custom of sowing seed by casting it from boats into the overflowing waters of the Nile, or in any marshy ground. When the waters receded, the grain in the alluvial soil sprang up (Isa 32:20). \"Waters\" express multitudes, so Ecc 11:2; Rev 17:15; also the seemingly hopeless character of the recipients of the charity; but it shall prove at last to have been not thrown away (Isa 49:4).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ECC/11.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":11},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/12.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":12},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/10.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":10},"numberOfVerses":9}