{"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":5,"content":[{"type":"verse","number":2,"content":["rash--opposed to the considerate reverence (\"keep thy foot,\" Ecc 5:1). This verse illustrates Ecc 5:1, as to prayer in the house of God (\"before God,\" Isa 1:12); so Ecc 5:4-6 as to vows. The remedy to such vanities is stated (Ecc 5:6). \"Fear thou God.\" \n\nGod is in heaven--Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.\n\n"]},{"type":"verse","number":3,"content":["As much \"business,\" engrossing the mind, gives birth to incoherent \"dreams,\" so many words, uttered inconsiderately in prayer, give birth to and betray \"a fool's speech\" (Ecc 10:14), [HOLDEN and WEISS]. But Ecc 5:7 implies that the \"dream\" is not a comparison, but the vain thoughts of the fool (sinner, Psa 73:20), arising from multiplicity of (worldly) \"business.\" His \"dream\" is that God hears him for his much speaking (Mat 6:7), independently of the frame of mind [English Version and MAURER]. \n\nfool's voice--answers to \"dream\" in the parallel; it comes by the many \"words\" flowing from the fool's \"dream.\"\n\n"]},{"type":"verse","number":4,"content":["When thou vowest a vow unto God--Hasty words in prayer (Ecc 5:2-3) suggest the subject of hasty vows. A vow should not be hastily made (Jdg 11:35; Sa1 14:24). When made, it must be kept (Psa 76:11), even as God keeps His word to us (Exo 12:41, Exo 12:51; Jos 21:45).\n\n"]},{"type":"verse","number":5,"content":["(Deu 23:21, Deu 23:23).\n\n"]},{"type":"verse","number":6,"content":["thy flesh--Vow not with \"thy mouth\" a vow (for example, fasting), which the lusts of the flesh (\"body,\" Ecc 2:3, Margin) may tempt thee to break (Pro 20:25). \n\nangel--the \"messenger\" of God (Job 33:23); minister (Rev 1:20); that is, the priest (Mal 2:7) \"before\" whom a breach of a vow was to be confessed (Lev 5:4-5). We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, \"the angel of the covenant\" (Mal 3:1), and of ministering angels as witnesses (Co1 11:10; Ti1 5:21). Extenuate not any breach of them as a slight error.\n\n"]},{"type":"verse","number":7,"content":["(See on Ecc 5:3). God's service, which ought to be our chief good, becomes by \"dreams\" (foolish fancies as of God's requirements of us in worship), and random \"words,\" positive \"vanity.\" The remedy is, whatever fools may do, \"Fear thou God\" (Ecc 12:13).\n\n"]},{"type":"verse","number":8,"content":["As in Ecc 3:16, so here the difficulty suggests itself. If God is so exact in even punishing hasty words (Ecc 5:1-6), why does He allow gross injustice? In the remote \"provinces,\" the \"poor\" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign (Kg1 12:4). \n\nthe matter--literally, \"the pleasure,\" or purpose (Isa 53:10). Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile. \n\nhigher than the highest-- (Dan 7:18). \n\nregardeth-- (Ch2 16:9). \n\nthere be higher--plural, that is, the three persons of the Godhead, or else, \"regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them\" (the poor) [WEISS].\n\n"]},{"type":"verse","number":9,"content":["\"The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field\" (Ch2 26:10). Therefore the common Lord of all, high and low, will punish at last those who rob the \"poor\" of their share in it (Pro 22:22-23; Amo 8:4-7).\n\n"]},{"type":"verse","number":10,"content":["Not only will God punish at last, but meanwhile the oppressive gainers of \"silver\" find no solid \"satisfaction\" in it. \n\nshall not be satisfied--so the oppressor \"eateth his own flesh\" (see on Ecc 4:1 and Ecc 4:5). \n\nwith increase--is not satisfied with the gain that he makes.\n\n"]},{"type":"verse","number":11,"content":["they . . . that eat them--the rich man's dependents (Psa 23:5).\n\n"]},{"type":"verse","number":12,"content":["Another argument against anxiety to gain riches. \"Sleep . . . sweet\" answers to \"quietness\" (Ecc 4:6); \"not suffer . . . sleep,\" to \"vexation of spirit.\" Fears for his wealth, and an overloaded stomach without \"laboring\" (compare Ecc 4:5), will not suffer the rich oppressor to sleep.\n\n"]},{"type":"verse","number":13,"content":["Proofs of God's judgments even in this world (Pro 11:31). The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune (\"by evil travail\"), and the son is born to be heir of poverty. Ecc 2:19, Ecc 2:23 gives another aspect of the same subject.\n\n"]},{"type":"verse","number":16,"content":["Even supposing that he loses not his wealth before death, then at least he must go stripped of it all (Psa 49:17). \n\nlaboured for the wind-- (Hos 12:1; Co1 9:26).\n\n"]},{"type":"verse","number":17,"content":["eateth--appropriately put for \"liveth\" in general, as connected with Ecc 5:11-12, Ecc 5:18. \n\ndarkness--opposed to \"light (joy) of countenance\" (Ecc 8:1; Pro 16:15). \n\nwrath--fretfulness, literally, \"His sorrow is much, and his infirmity (of body) and wrath.\"\n\n"]},{"type":"verse","number":18,"content":["Returns to the sentiment (Ecc 3:12-13, Ecc 3:22); translate: \"Behold the good which I have seen, and which is becoming\" (in a man). \n\nwhich God giveth--namely, both the good of his labor and his life. \n\nhis portion--legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (Co1 7:31). Opposed to the anxious life of the covetous (Ecc 5:10, Ecc 5:17).\n\n"]},{"type":"verse","number":19,"content":["As Ecc 5:18 refers to the \"laboring\" man (Ecc 5:12), so Ecc 5:19 to the \"rich\" man, who gets wealth not by \"oppression\" (Ecc 5:8), but by \"God's gift.\" He is distinguished also from the \"rich\" man (Ecc 6:2) in having received by God's gift not only \"wealth,\" but also \"power to eat thereof,\" which that one has not. \n\nto take his portion--limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.\n\n"]},{"type":"verse","number":20,"content":["He will not remember much, looking back with disappointment, as the ungodly do (Ecc 2:11), on the days of his life. \n\nanswereth . . . in the joy--God answers his prayers in giving him \"power\" to enjoy his blessings. GESENIUS and Vulgate translate, \"For God (so) occupies him with joy,\" &c., that he thinks not much of the shortness and sorrows of life. HOLDEN, \"Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy,\" &c. (tries him by prosperity), so Margin, but English Version is simplest.\n\n\n\n\nNext: Ecclesiastes Chapter 6\n\n"]}],"introduction":"(Ecc. 5:1-20)\n\nFrom vanity connected with kings, he passes to vanities (Ecc 5:7) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator. \n\nKeep thy foot--In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple (Exo 3:5; Jos 5:15, which passages perhaps gave rise to the custom). WEISS needlessly reads, \"Keep thy feast days\" (Exo 23:14, Exo 23:17; the three great feasts). \n\nhear--rather, \"To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools\" [HOLDEN]. (Vulgate; Syriac). (Psa 51:16-17; Pro 21:3; Jer 6:20; Jer 7:21-23; Jer 14:12; Amo 5:21-24). The warning is against mere ceremonial self-righteousness, as in Ecc 7:12. Obedience is the spirit of the law's requirements (Deu 10:12). Solomon sorrowfully looks back on his own neglect of this (compare Kg1 8:63 with Ecc 11:4, Ecc 11:6). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (Num 15:30-31; Heb 10:26-29).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ECC/5.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":5},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/6.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":6},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/4.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":4},"numberOfVerses":17}