2 Many seek the ruler's favour;-but every man's judgment cometh from the LORD.1 An unjust man is an abomination to the just: And he that is upright in the way is abomination to the wicked. PART V. The words of Agur. THE WORDS OF AGUR THE SON OF JAKEH, EVEN THE PROPHECY: THE MAN SPAKE UNTO ITHIEL, EVEN UNTO ITHIEL AND UCAL.2 Surely I am more brutish than any man, 3 And have not the understanding of a man. 3 I neither learned wisdom,- nor have the knowledge of the holy. 4 5 Who hath bound the waters in a garment? Who hath established all the ends of the earth? What is his name, and what is his son's name, if thou canst tell? 5 "Every word of God is pure: He is a shield unto them that put their trust in him. 6 Add thou not unto his words,-lest he reprove thee, and thou be found a liar. 7 8 9 Lest I be full, and deny thee,—and say, Who is the LORD? Or lest I be poor, and steal,- and take the name of my God in vain.8 10 Accuse not a servant unto his master, 11 Lest he curse thee, and thou be found guilty." m see ch. 19. 6; P. 20. 9. n ch. 24. 9; Ps. 139. 21. ch. 31. 1. P Ps. 73. 22; Is. 6. 5; Jer. 1. 6; Amos 7. 14, 15. 9 Job 11. 7-9; Ro. 11. 33. Is. 6. 3; 57. 15. s Deu. 30. 12; John 3. 13. Job 38. 4-11; Ps 104. 3, etc.; Is. 40. 12, etc. u see refs. Ps. 12. 6; Ro. 7. 12. Ps. 12. 6; 119. 140. y Ps. 3. 3; M. 30; 84. 11; 115. 9-11. # Deu. 4. 2; 12. 32; Rev. 21. 18, 19. a ch. 23. 5; Ps. 119. 29, 37. Ge. 28. 20; Mt. 6. 11, 33. e Deu. 6. 10-12; 8. 12, 14. 17; 31. 20; 32.15; Ne. 9. 25, 26; Job 31. 24, 25, 28; Hos. 13. 6. d ch. 6. 30. e Ex. 20. 7. There is a generation 10 that curseth their father, and doth not bless their mother. Deu. 23. 15; 1 Sam. 12 There is a generation that are pure in their own eyes, 14 There is a generation, whose teeth are as swords,-and their jaw teeth as knives, 15 To devour the poor from off the earth,-and the needy from among men. The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, Yea, four things say not, It is enough: 16 The grave; and the barren womb;-the earth that is not filled with water; 17 The eye that mocketh 12 at his father, and despiseth to obey his mother, 18 19 The way of an eagle in the air; the way of a 1 Real success depends more upon the favour of God than upon that of the ruler. 2 Nothing is known respecting the persons here named. The most probable supposition is, that Agur was a public teacher, and that Ithiel and Ucal were two of his disciples. A few commentators make slight changes in the Hebrew points, and render the verse thus: "The words of Agur, the son of her who was obeyed in Massa. Thus spake the man: I have toiled for God (i. e. to comprehend God), I have toiled for God, and have ceased. For I am' (ver. 2), etc. As Massa is found connected with Dumah in Gen. xxv. 14 and 1 Chron. i. 30, and as, in the time of Hezekiah, this part of Arabia was colonized by Simeonites (1 Chron. iv. 41-43), Agur is, according to this rendering of the words, supposed to have been connected with them. 3 Agur speaks thus lowly of his own acquisitions, in contrast with the word of God' (ver. 5). 4 Either, the Most Holy;' or, holy things: i. e. the deep things of God; his purposes and his providence. 5 He alone who has done these things can comprehend God. Can you point out such a man, or even one of his family? This is an emphatic negative. But there is One of whom it could be answered affirmatively. See John iii. 13, where our Lord refers to this passage. serpent upon a rock; 22.9, 10: Ro. 14. 4. 6 ch. 21. 2; Ps. 36. 2; Is. 65. 5; Lk. 11. 39; 18. 11. A Ps. 51. 2, 7; Jer. 4. 14; 1 Cor. 6. 11. i Ps. 36. 2. & ch 6. 17; 21. 4; Ps. 131. 1. ch. 12. 18; Job 29. 17; Ps. 52. 2: 57. 4. Ps. 14. 4; Am. 8. 4. n ch. 27. 20; Hab. 2. 5. ch. 20. 20; 23. 22; Ge. 9. 22. Le. 20. 9. p 1 Sam. 17.44; 2 Sam. 21. 10. 9 Job 39. 27. 6 These are inward purity and outward competence. 7 Literally, the bread of my portion,' as in Gen. xlvii. 22; or, 'my due,' Lev. x. 13, 14; i. e. what is sufficient for me. 8 Wealth often produces self-sufficiency, and thus leads to forgetfulness of God; while poverty frequently leads to dishonesty and murmuring against Him. 9 The curse which such false accusation would provoke would not be causeless, and would therefore take effect. Comp. ch. xxvi. 2. 10 Or, 'class of men.' Vers. 11-14 point out four hateful and sadly prevalent vices; filial ingratitude, hypocrisy, pride, and oppression or extortion. 11 Vers. 15, 16 may be an illustration of the insatiableness of the oppressors just mentioned. The progress from two to three, and then to four things, makes the comparison the more impressive. 12 By the law of Moses, an obstinately disobedient son was to be punished with death. It was a great aggravation of the punishment, if the body were left exposed to birds of prey. 13 Vers. 18-20 contain four things which it is hard to trace; three of which are meant to illustrate a fourthsecret criminal intercourse; and this again resembles a fifth-the treachery of the adulteress. The way of a ship in the midst of the sea;-and the way of a man with a maid. 20 Such is the way of an adulterous woman; 21 She eateth, and wipeth her mouth,—and saith, I have done no wickedness. For three things the earth is disquieted, and for four which it cannot bear : 22 For a servant when he reigneth;-and a fool when he is filled with meat; 23 For an odious woman 3 when she is married; And au handmaid that is heir to her mistress. 4 24 There be four things which are little upon the earth, 5 But they are exceeding wise: 25 The ants are a people not strong,-yet they prepare their meat in the summer; 29 There be three things which go well, 8-yea, four are comely in going: 30 A lion, which is strongest among beasts,-and turneth not away for any; 31 A greyhound; an he-goat 10 also;—and a king, against whom there is no rising up.11 If thou hast done foolishly in lifting up thyself,-or if thou hast thought evil, Lay thine hand upon thy mouth. 32 33 Surely the churning of milk bringeth forth butter, And the wringing of the nose bringeth forth blood: Instructions to king Lemuel from his mother. 31 THE WORDS OF KING LEMUEL, 13 2 THE PROPHECY THAT HIS MOTHER TAUGHT HIM. What,14 my son?-and what, the son of my womb? And what, the son of my vows? 3 Give not thy strength unto women, Nor thy ways to that 15 which destroyeth kings. 'It is not for kings, O Lemuel,-it is not for kings to drink wine; 4 Nor for princes strong drink: 16 5 Lest they drink, and forget the law, And pervert the judgment of any of the afflicted. 6 "Give strong drink unto him that is ready to perish, And wine unto those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more. Open thy mouth for the dumb, 8 In the cause of all such as are appointed to destruction. 17 T 9 Open thy mouth, judge righteously,—and plead the cause of the poor and needy. ref La B.I. 10 The excellent wife described and commended. WHO 18 can find a virtuous woman? 19-for her price is far above rubies. 11 The heart of her husband doth safely trust in her, So that he shall have no need of spoil. 20 1 Vers. 21-23 contain four intolerable things. 2 Prosperous, and therefore proud. 3 That is, an ill-natured woman, who, after marriage, displays all those bad tempers which she formerly took pains to conceal. One who supplants her mistress in the affections of her husband. This is the most intolerable of all. 3 These four creatures may be adduced to teach us not to judge by the outward appearance; for wisdom and industry can make up what is wanting in strength. 6 Rather, 'wabbers.' See note on Lev. xi. 5. 7 Or, 'the lizard;' perhaps the house lizard, which is very common in Palestine; and is tolerated in palaces, because it helps to clear them of insects. 8 Or, which are stately in their step.' 9 Literally, compressed of loins:' an epithet which some apply to the war-horse; others (particularly the ancient versions) to the cock; others to the greyhound; and others to a human warrior girt for fight. 10 The large Oriental he-goats at the head of a flock march along with much stateliness. 11 Or, perhaps, 'a king in the midst of his people.' 12 Rather, For the pressing of milk brings forth cheese, and the pressing of the nose brings forth blood; so the pressing of anger brings forth strife.' Therefore 698 Den. 1. 16. 1 Sam. 196.22. Est. 16: 7.1: refk Job 19. 17; à 1. 17. ch. 12 4, 182; 1 14 (see preceding verse) do not open your mouth when you are angry, for otherwise strife will follow. See ch. xvii. 14. 13 Who Lemuel was is unknown. Some render the passage thus: 'Lemuel, king of Massa' (see note on ch. xxx. 1), and suppose him to be the brother of Agur. 14 That is, 'What shall I say unto thee? These are the passionate exclamations of a mother addressed to a beloved son, for whom she had prayed and vowed (se) 1 Sam. i. 11), and for whose future welfare she is most anxious. All her instructions tend to produce not only personal virtue, but especially kingly excellence. 15 The love of women, in which Eastern kings indulge. 16 Or, Nor for princes to desire strong drink.' 17 Or, For the cause of the sons of bereavement; i. e. orphans. 18 This is a perfectly alphabetical poem, probably by different writer, delineating the excellencies of a Hebrew matron. It is interesting also as exhibiting the domestit customs and economy of that age, and still more as show. ing the elevated social position of woman among the Hebrews, as compared with that which she held among other ancient nations, or with that which she enjoys among any Eastern people at present. 19 Heb., 'woman of strength.' 12 She will do him good and not evil all the days of her life. 13 She seeketh wool, and flax,-and worketh willingly with her hands. 1 14 She is like the merchants' ships;-she bringeth her food from afar. 15 'She riseth also while it is yet night,2 And giveth meat to her household,—and a portion3 to her maidens. 16 She considereth a field, and buyeth it: With the fruit of her hands she planteth a vineyard. 4 17 She girdeth her loins with strength,-and strengtheneth her arms. 18 She perceiveth that her merchandise is good:-her candle goeth not out by night. 19 She layeth her hands to the spindle,-and her hands hold the distaff. 20 She stretcheth out her hand to the poor; Yea, she reacheth forth her hands to the needy. 5 21 She is not afraid of the snow for her household: For all her household are clothed with scarlet.6 22 She maketh herself coverings of tapestry; her clothing is silk and purple. 23 Her husband is known in the gates, 9 a When he sitteth among the elders of the land. 24 She maketh fine linen, and selleth it; and delivereth girdles 10 unto the merchant. 25 Strength and honour are her clothing; 11-and she shall rejoice in time to come. 26 She openeth her mouth with wisdom;-and in 12 her tongue is the law of kindness. 27 She looketh well to the ways of her household, Aud eateth not the bread of idleness. 28 Her children arise up, and call her blessed; Her husband also, and he praiseth her. 29 Many daughters have done virtuously, 13-but thou excellest them all. d 30 Favour 14 is deceitful, and beauty is vain: But a woman that feareth the LORD, she shall be praised.15 31 Give her of the fruit of her hands;-and let her own works praise her in the gates. 1 Women of rank among the Greeks and Romans, as well as among the Hebrews, were engaged in such manufactures; by which they not only supplied their own households with clothing, but also obtained other commodities (ver. 14). 2 The Orientals retire to rest and arise very early; and the women commonly rise sooner than the men, often a long while before day. 3 This probably means that she allots to each of them the day's work. 4 Her industry and economy not only provide for the household, but even add to her husband's possessions. 5 Her energetic industry is combined with generosity to the poor. In the New Testament, the possession of the means of doing good is adduced as a motive to industry. See Eph. iv. 28. 6 She adds elegance to comfort. 7 Rather, 'coverlets for beds.' See ch. vii. 16 8 Rather, muslin.' See Gen. xli. 42. Ro. 12. 11. u Mt. 24. 45; Lk. 12. 42. r see refs. 1 Ki. 18. 46. y Ex. 35. 25, 26. ■ Eph. 4. 28; Heb. 13. 16. a ch. 12. 4. Job 29. 14. 8. Song 6. 9. d Ge. 12. 11; 20. 2-11. Ru. 2. 5-12; Ac. 9. 36-39; 2 Tim. 1. 5: Heb. 11. 11, 23; 2 John 9 Her thrift gives him leisure for public duties. 10 Girdles, richly wrought by women, are of high price in the East. 11 Her chief ornaments are her strong mind and good name, which enable her to look without anxiety to the future. 12 Or, 'on.' Her activity is not made (as diligence too often is) an excuse for a harsh and bustling manner. 13 Or, Many women act well; but thou excellest them all.' These are probably her husband's praises. 14 Or, 'gracefulness,' i. e. of person. This often disappoints expectation. 15 Godliness is at once the source and the crowning grace of all her excellences. Thus this beautiful delineation of female virtue is connected with the main subject of the book; and the fear of the Lord is again shown to be the beginning' of all wisdom and goodness. THE PREACHER. ECCLESIASTES; OR, THE 'ECCLESIASTES' is the word by which the translators of the Septuagint version have rendered into Greek the Hebrew title Coheleth,' signifying the Preacher.' It is the name which is given throughout this book to Solomon, the son of David,' who was king over Israel, in Jerusalem' (ch. i. 1, 12). This illustrious prince, though so richly endowed with knowledge and wisdom, turned away from God, and sought happiness in worldly and sinful pursuits (1 Kings xi. 1-13). Having seen much of the world; having possessed its wealth and luxuries, and enjoyed its pleasures to the full; having sought in every direction to obtain satisfaction from earthly things, with greater advantages probably than any other man ever had, he is here brought before us to describe his long and painful inquiry, with the various states of thought and feeling through which he had passed, and to announce the result of the whole. And this he does in these most emphatic words, which are the text of his whole discourse: 'Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.' The subject of this book is the utter insufficiency of earthly objects of desire and pursuit to confer real happi ness. It has not to do directly either with man's duty to God or man, or with his immortal nature and future destiny; and it is therefore not surprising that these should be referred to but seldom, and only when the main subject requires that they should be introduced. The question under discussion is not so much what is right, or what is most conducive to eternal happiness, as 'what profit a man hath of all his labour under the sun.' And this subject is plainly not unworthy of the pen of inspiration. Diverted, as men generally are, from attention to the claims of God and to the realities of eternity by the specious attractions of worldly things, it was highly desirable that the hollowness and worthlessness of these objects of pursuit should be fully exposed; so that men might be freed from these illusions, and be prepared to learn the necessary lesson, that the service of God, not selfish gratification, is the great business of life; and that, all through its occupations and enjoyments, the great final results-the future judgment and eternal retribution-must be steadily kept in view (ch. xii. 13, 14). The main argument of this book also gives occasion to the introduction of other topics of great importance. Divine Providence is placed before us in some of its most impressive aspects. It is represented as being absolute and universal in its control, unchangeable and inscrutable in its arrangements, and requiring the light of eternity for its perfect elucidation. Here also are found new illustrations of man's depravity, and his consequent dissatisfaction and unhappiness. On the other hand, valuable counsels are given, tending to lighten the pressure of earthly sorrow, and to increase the amount of earthly joys. Men are taught not to count too certainly upon their possessions, or to expect too much from them; and to unite forethought with contentment -the prudent anticipation of the future with the thankful enjoyment of the present. But this book will not be viewed aright, unless it is regarded as being only a part of the great volume of Revelation. The office of the Royal Preacher is not to announce the gospel, but rather to show the need of it. Solomon does but express man's eager and boundless desires, and his bitter and constant disappointments: it is Jesus who bids the weary and heavy laden' to come to him, that they may find rest to their souls' (Matt. xi. 28-30). The Hebrew philosopher has maxims of prudence to mitigate our sufferings, and stern lessons of duty to fortify our souls; but the apostles of Christ learned themselves, and taught for others, to glory even in tribulations (Matt. v. 10-12; Rom. v. 3-5). Solomon points to a future judgment, which shall rectify all that appears now to be wrong; but Jesus is 'the Resurrection and the Life,' who has abolished death, and brought life and immortality [fully] to light' (John xi. 25; 2 Tim. 1. 10). The manner in which these subjects are treated is characteristic of the author and his time, and yet adapted to convey conviction and instruction to men of every age. The form and structure of the book are peculiarly Oriental, whilst its reasoning is legitimately inductive, being founded upon an extensive accumulation and a careful scrutiny of facts. These facts, too, are interesting, because they are partly the experience of one individual whose character and position invest with peculiar importance all that befalls him; and partly that of many others whom he had the best opportunities of observing -persons of such various circumstances and pursuits, that every reader may feel a close sympathy with one or other of them. The book, however, is not an essay or treatise constructed according to the mode of moral or philosophical writing prevalent in Europe; but it is a reflective and discursive address, similar to those by which Eastern wise men have been in the habit of instructing their listening disciples (see ch. xii. 9, 10). The experimental character of this discourse makes it not surprising that it should exhibit very different and often very improper views and feelings, just as they arose in the Preacher's mind amidst the various circumstances of his life, and before they had been corrected by mature reflection and by Divine teaching. Indeed, the too rapid generalizations and hasty inferences, the impetuous eagerness and repining discontent, which are here displayed, form of themselves one important class of facts, which help to prove most convincingly that 'all is vanity and vexation of spirit.' Bearing in mind the nature of the book as the familiar discourse of a Teacher, we shall find less difficulty in accounting for another peculiarity. Its style varies from the most colloquial prose to the most finished apophthegmatic or descriptive poetry, according to the varying moods of the speaker's mind; a progressive elevation on the whole being observable up to ch. xii. 7, after which a simple practical conclusion completes the book. The voice of antiquity unanimously pronounces Solomon to be the author of Ecclesiastes. This, however, has of late been disputed by many. The objections are chury three-1. The way in which Solomon speaks of himself, is said to indicate that the real author is only personating that prince, and does not even design entirely to contral the fact. 2. The state of things referred to is alleged to be different from that which existed in the orderly, peaceful, and prosperous reign of Solomon; and the feelings expressed towards kings and governors are said to be rather those of a discontented subject than those of an arbitrary monarch. Both these objections, however, are allowed by their assertors to be capable of explan tion, and to be only of weight when combined with the third. 3. A great diversity is observable in style and language between the books of Ecclesiastes and Proverbs. This difference, however, may in great masure be accounted for by the difference in the nature the two books. The maxims in the book of Proverbs might well be in a more elevated poetic style than suitable for a familiar colloquial discourse. Besides, the ! book of Ecclesiastes was probably composed many years after the Proverbs were written; so that the author's style might, during the interval, have changed consider ably. The use of Chaldee words in this book only show that the writer was accustomed to the Chaldee as well as the Hebrew dialect; and this would naturally be the case with one whose dominions comprised great part of Syria, whose extensive commercial enterprises brought him into frequent communication with his Eastern neighbours, and whose court became the resort of wise men from other lands: see note on 1 Kings ix. 18; x 1. -25. And some of the very words and phrases which are adduced as marks of a later age occur not only in Ecclesiastes and in the Song of Solomon, but also in such ancient books as Deuteronomy and Judges. These considerations remove the greater part of the difficulty; and, any diversity still remaining to be accounted for may be supposed to result from the employment of one of the prophets of the day to put into a permanent form the oral teachings of the aged monarch. Whilst the great lessons of this book are clearly brought out, it is by no means easy to trace the course of thought The following analysis is given as perhaps, upon the whole, the best. After a general introduction stating his subject and design (ch. i. 1—11), the Preacher reviews his personal experience in his search after happiness, showing that neither luxurious pleasure nor even intellectual attainments can confer it (i. 12—ii. 23); and be concludes that it is best to fall in with the unalterable i arrangements of Divine Providence (ii. 24-iii. 15). Hie | then recounts his observations of the lives of others, especially in their social connections, and here also finds vanity (iii. 16-iv. 16); upon which he founds some striking practical remarks (v. 1-9). He renews his observations, chiefly regarding men as individuals, and exposing the disappointment of the selfish and avaricious (v. 10-vi. 12). He then adduces some maxims of practical wisdom to alleviate these inevitable illsallowing, however, that they are not always successful (vii. 1-ix. 10); and adds some most striking and valuable instructions respecting the application of wisdom to | various circumstances of life, so as to confer the greatest attainable happiness (ix. 11-xi. 6). This leads to its highest use in producing a thoughtful and serene expectation of and preparation for old age, death, and judgment (xi. 7-xii. 7); from which follows the conclusion, declaring as the result of all:-1, that earthly objects cannot possibly make men truly happy (xii. 8); 2, that Divine Wisdom alone can teach them to make the best of this imperfect state (xii. 9-12); and, 3, that the Divine Wisdom enjoins the cultivation of submissive and reverential piety (xii. 13), and the expectation of u future state of perfect adjustment and retribution as the best thing for man on earth (xii. 14). 1 2 e b Subject and design of the book. a ver. 12 ch. 7. 27: beh. 12. 8; Pr. 39. 5, d ch. 2. 22: 3. 9; 5. ƒ Ps. 104. 5: 119.90. g Ps. 19. 4-6; Jer 33 20. A John 3. 8. THE WORDS OF THE PREACHER, THE SON OF DAVID, KING OF JERUSALEM.1 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. 3 What profit hath a man of all his labour which he taketh under the sun? 4 One generation passeth away, and another generation cometh: but the earth 5 abideth for ever. ‹ The sun also ariseth, and the sun goeth down, and hasteth 6 to his place where he arose. The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth 7 again according to his circuits. 3 All the rivers run into the sea; yet the sea is Job 38. 10; Pa. 104. not full; unto the place from whence the rivers come, thither they return again.4 8 All things are full of labour; man cannot utter it: the eye is not satisfied 9 with seeing, nor the ear filled with hearing. The thing that hath been, it is that which shall be; and that which is done is that which shall be done and 10 there is no new thing under the sun. Is there any thing whereof it may be said, 11 See, this is new? it hath been already of old time, which was before us. There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.7 Solomon's personal experience in seeking happiness. 12, 13 I the Preachers was king over Israel in Jerusalem. And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven. This sore travail9 hath God given to the sons of man to be exercised therewith. 14 I have seen all the works that are done under the sun; and, behold, all is 16 I communed with mine own heart, saying, Lo, I am come to great estate, and 2 I said in my heart, Go to now,16 a I will prove thee with mirth, therefore 3 d I sought in mine heart to give myself unto wine [Heb. to draw my flesh with 1 Rather, 'at Jerusalem.' 2 A Hebraism for utter vanity. This is the great subject of the discourse: the utter insufficiency of all earthly things to make man happy. The fruitlessness of human efforts after happiness on earth is illustrated (vers. 3—11) by a reference to the changes in the natural world, where all things are mutable, subject to continual toil and change, constant in nothing but inconstancy, perpetually repeating themselves, producing nothing new, and leading to no rest. So man's most laborious and wearisome efforts in pursuit of happiness upon earth bring him no nearer to the attainment of his object. 3 In Judea and some other parts of the world, the winds are not so variable as they are with us; but are nearly if not altogether periodical. This seems to be what is meant by the circuits of the wind.' 4 By evaporation and rain the waters return to their fountains and streams. 5 Or, All [one's] words are wearisome, so that one cannot utter [them]; [one's] eye is not satisfied,' etc. Man's bodily powers and senses do but weary him by bringing him into connection with this restless change. This 6 It would be some compensation for this incessant change, if some new sources of human happiness were discovered; but towards this there is no progress. is still more strikingly illustrated in the present day, in which the wonderful discoveries of science and inventions of art have greatly multiplied human comforts, but still have failed to give true happiness. 7 It might be some comfort if a man could count upon his works remaining so as to assure him of posthumous fame. But when he sees how little is known of the past, he is deprived of even this poor consolation. 6-9. * Ro. 8. 22. ch. 4. ; 5. 10, 11; Pro. 27. 20. meh. 3. 15. " ch. 2. 16. o ver. 1. p ver. 17; ch. 7. 25. 9 ch. 3. 10; Ge. 3. 19. reh. 2. 11, 17, 26. ⚫ ch. 7. 13. teh. 2.9; 1 Ki. 3. 12, 13; 4. 30; 10. 7, 23. u ver. 13: eh. 2. 3, 12, 7. 23, 25; 1 Thes. 5. 21. ch. 2. 10, 11. y eh. 2. 15; 7. 16; 12. 12; 1 Cor. 3. 18-20. a ver. 15; ch. 1. 16, 17; Lk. 12. 19. a ch. 11. 9. b. I. 50. 11. e ch. 7. 6; Pro. 14. 13. d ch. 1. 17. 9 This sore travail' is understood by some as applying to Solomon's own investigations; but as it is given to the sons of men to be exercised therewith,' it must be something more common than a course of philosophical inquiry, for which few have either ability or leisure. It probably means their restless pursuit of happiness, according to a divinely implanted impulse of their nature. 10 Some render this, and striving after wind.' 12 What is deficient cannot be supplied. 14 That is, to observe senseless and foolish conduct, in order to obtain a thorough discernment of the amount of difference between these things. 15 The wisdom and knowledge here spoken of must be understood as limited to the subject in hand; namely, those which men exercise in seeking earthly happiness. There is a wisdom and knowledge which is infinitely excellent, and is not a source of grief, but the fountain of pure and everlasting joy (John xvii. 3). 16 With the advantages just mentioned, Solomon seeks happiness in sensual pleasure, luxury, and splendour (vers. 1-11); still keeping his philosophical object in view (ver. 3), and he finds it is vanity and madness (vers. 1, 2). |