{"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":6,"content":[{"type":"verse","number":2,"content":["for his soul--that is, his enjoyment. \n\nGod giveth him not power to eat--This distinguishes him from the \"rich\" man in Ecc 5:19. \"God hath given\" distinguishes him also from the man who got his wealth by \"oppression\" (Ecc 5:8, Ecc 5:10). \n\nstranger--those not akin, nay, even hostile to him (Jer 51:51; Lam 5:2; Hos 7:9). He seems to have it in his \"power\" to do as he will with his wealth, but an unseen power gives him up to his own avarice: God wills that he should toil for \"a stranger\" (Ecc 2:26), who has found favor in God's sight.\n\n"]},{"type":"verse","number":3,"content":["Even if a man (of this character) have very many (equivalent to \"a hundred,\" Kg2 10:1) children, and not have a \"stranger\" as his heir (Ecc 6:2), and live long (\"days of years\" express the brevity of life at its best, Gen 47:9), yet enjoy no real \"good\" in life, and lie unhonored, without \"burial,\" at death (Kg2 9:26, Kg2 9:35), the embryo is better than he. In the East to be without burial is the greatest degradation. \"Better the fruit that drops from the tree before it is ripe than that left to hang on till rotten\" [HENRY].\n\n"]},{"type":"verse","number":4,"content":["he--rather \"it,\" \"the untimely birth.\" So \"its,\" not \"his name.\" \n\nwith vanity--to no purpose; a type of the driftless existence of him who makes riches the chief good. \n\ndarkness--of the abortive; a type of the unhonored death and dark future beyond the grave of the avaricious.\n\n"]},{"type":"verse","number":5,"content":["this--yet \"it has more rest than\" the toiling, gloomy miser.\n\n"]},{"type":"verse","number":6,"content":["If the miser's length of \"life\" be thought to raise him above the abortive, Solomon answers that long life, without enjoying real good, is but lengthened misery, and riches cannot exempt him from going whither \"all go.\" He is fit neither for life, nor death, nor eternity.\n\n"]},{"type":"verse","number":7,"content":["man--rather, \"the man,\" namely, the miser (Ecc 6:3-6). For not all men labor for the mouth, that is, for selfish gratification. \n\nappetite--Hebrew, \"the soul.\" The insatiability of the desire prevents that which is the only end proposed in toils, namely, self-gratification; \"the man\" thus gets no \"good\" out of his wealth (Ecc 6:3).\n\n"]},{"type":"verse","number":8,"content":["For--\"However\" [MAURER]. The \"for\" means (in contrast to the insatiability of the miser), For what else is the advantage which the wise man hath above the fool?\" \n\nWhat--advantage, that is, superiority, above him who knows not how to walk uprightly \n\nhath the poor who knoweth to walk before the living?--that is, to use and enjoy life aright (Ecc 5:18-19), a cheerful, thankful, godly \"walk\" (Psa 116:9).\n\n"]},{"type":"verse","number":9,"content":["Answer to the question in Ecc 6:8. This is the advantage: \n\nBetter is the sight of the eyes--the wise man's godly enjoyment of present seen blessings \n\nthan the (fool's) wandering--literally, walking (Psa 73:9), of the desire, that is, vague, insatiable desires for what he has not (Ecc 6:7; Heb 13:5). \n\nthis--restless wandering of desire, and not enjoying contentedly the present (Ti1 6:6, Ti1 6:8).\n\n"]},{"type":"verse","number":10,"content":["Part II begins here. Since man's toils are vain, what is the chief good? (Ecc 6:12). The answer is contained in the rest of the book. \n\nThat which hath been--man's various circumstances \n\nis named already--not only has existed, Ecc 1:9; Ecc 3:15, but has received its just name, \"vanity,\" long ago, \n\nand it is known that it--vanity \n\nis man--Hebrew, \"Adam,\" equivalent to man \"of red dust,\" as his Creator appropriately named him from his frailty. \n\nneither may he contend, &c.-- (Rom 9:20).\n\n"]},{"type":"verse","number":11,"content":["\"Seeing\" that man cannot escape from the \"vanity,\" which by God's \"mighty\" will is inherent in earthly things, and cannot call in question God's wisdom in these dispensations (equivalent to \"contend,\" &c.), \n\nwhat is man the better--of these vain things as regards the chief good? None whatever.\n\n"]},{"type":"verse","number":12,"content":["For who knoweth, &c.--The ungodly know not what is really \"good\" during life, nor \"what shall be after them,\" that is, what will be the event of their undertakings (Ecc 3:22; Ecc 8:7). The godly might be tempted to \"contend with God\" (Ecc 6:10) as to His dispensations; but they cannot fully know the wise purposes served by them now and hereafter. Their sufferings from the oppressors are more really good for them than cloudless prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In Ecc. 7:1-29, he states what is good, in answer to this verse.\n\n\n\n\nNext: Ecclesiastes Chapter 7\n\n"]}],"introduction":"(Ecc 6:1-12)\n\ncommon--or else more literally,--\"great upon man,\" falls heavily upon man.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ECC/6.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":6},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/7.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":7},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ECC/5.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ECC","chapter":5},"numberOfVerses":11}