1The vanity and misery of riches to one that wanteth an heart to use them; 3to whom, although he hath many children and long life, an untimely birth is preferable. 7The vanity of insatiable desires. 10From the past, which is known, the vanity of man is seen; the future is unknown.
1THERE is an evil which I have seen under the sun, and it is common among men:
2A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing 1for his soul of all that he desireth, yet 2God giveth him not power to eat thereof, but 3a stranger eateth 4it: this is vanity, and it is an evil disease.
1 That is, of all that his heart desires.
2 That is, God does not grant him that he may freely and peaceably enjoy his wealth, because He takes him out of this world before he has gotten that contentment and satisfaction to himself, which he had imagined. Or, because, while he is yet alive, he is thrust out of possession of his own goods or estate, and is constrained to see a stranger to be in possession of them; or, though he live long and keep his wealth or riches, yet he has not an heart to use them with joy and delight. Compare Eccl. 5:18.
3 Whether he be an enemy that takes them violently away from him, or a far distant kinsman, or somebody else who is no kin to him at all.
4 Namely, riches.
3¶If a man beget an 5hundred children, and live many years, so that the days of his years be many, and his soul be not filled with 6good, and also that 7he have no burial; 8I say, that an untimely birth is better than he.
5 That is, many, a certain number for an uncertain.
6 See Job 21 on verse 13.
7 That is, if the case were so with him that he might have no honorable or decent burial bestowed upon him, but that he (who formerly lived in great state and dignity) was now thrown away unburied, as Saul, 1 Sam. 31:8, 9, 10; Jezebel, 2 Kings 9:35; Jehoiakim, Jer. 22:19, and others more besides.
8 Namely, according to the judgment of the flesh and in respect of outward accidents; since an untimely birth or a miscarriage is free from all those miseries, to which such a person is subjected. See Job 3:16.
4For 9he 10cometh in 11with vanity, and departeth in 12darkness, and his name shall be covered 13with darkness.
9 Namely, the miscarriage.
10 Namely, into this world out of his mother’s womb.
11 That is, in vain, for he does not enjoy this life and this world.
12 That is, without being talked of, or without any notice being taken of him, as that which is done in darkness, is not seen or regarded by men.
13 Namely, in the grave, under the earth. The meaning is: He is no more remembered.
5Moreovera he 14hath not seen the sun, nor known any thing: this hath more rest than 15the other.
a Job 3:16; Psalm 58:8.
14 And consequently it is not grievous to him to be without the light of the sun.
15 Namely, that miser, of whom mention is made in verses 2, 3.
6¶Yea, though 16he live a thousand years twice told, yet hath he 17seen no good: 18do not all go 19to one place?
16 Namely, that miser.
17 That is, enjoyed.
18 As if he said: What shall his long life then profit him? For he must at length be put under the ground as the miscarriage that has not lived one day in the world; or, as others who have lived but a short time.
19 Namely, into the grave, or under the earth, where they again are turned into earth as much as concerns the body.
7All the labour of man 20is for his mouth, and 21yet the appetite is not filled.
20 That is, therefore and for that end, that the mouth might have something to eat.
21 The meaning is: Though a man has enough for his mouth, as concerning necessity, yet notwithstanding he is never fully satisfied; he is always coveting and desiring more still.
8For 22what hath the wise more than the fool? 23what hath 24the poor, 25that knoweth to walk before the living?
22 This is a further confirmation of what was said in verse 7, namely, that all the labor of man is for his mouth. Herein, says the Preacher, all men are alike to one another, no man enjoys more than what is necessary for the body. He acknowledges otherwise in Eccl. 2:13, 14 that there is a great and wide difference between a wise man and a fool.
23 Other, What advantage hath the poor, etc. As if he said: One man has no more advantage than another, no man enjoys more than his necessary food.
24 Such is this word taken in Exod. 22:25; Lev. 19:10; Deut. 24:12. Otherwise it properly signifies miserable or afflicted.
25 That is, who is wise and skilful to dwell among men, and to earn his own living. The Preacher concludes from this that true happiness does not consist therein, that someone is a diligent and nimble earner of his own bread, while a foolish man lives as well as he.
9 ¶ 26Better is the sight of the eyes than the wandering of the desire: 27this is also vanity and vexation of spirit.
26 As if he said: It is better to be content with a little that one has for the present, than always with an insatiable desire to rake for more, and still to be greedy and coveting after more. Others understand it thus: that in these words is an objection of the flesh against what the wise man had uttered or delivered against covetous misers; as if he said: Yet it is better to have something than nothing at all. Therefore some do render the words thus: the beholding of the eyes, say they, is better than the walking of the appetite.
27 Namely, this insatiable desire.
1028That which hath been is 29named already, and it is known 30that it is man: neither may he contend 31with him that is mightier than he.
28 That is, of what state or condition so ever any man is, be he high or low, rich or poor.
29 Namely, man; as is expressed in the following words; and that, which he is to be, is already ordained and decreed before by God in His most wise counsel. Therefore it is in vain for any man to strive to be rich and of an high estate, whom God will have to be poor and of a low estate. And therefore it is vanity to be careful and troubled about future things.
30 That is, a weak and frail creature, namely, made of the dust and earth, as the Hebrew word adam (here mentioned in the text) signifies.
31 Namely, with or against God, as complaining about Him, because He has placed him in this or in that condition. How would dust and ashes dare to contend, or be able to enter into judgment with the Judge of all the earth? See Job 4:17, etc.; 9:2, 3; 14:1, etc.; Job 25; 34:23.
11¶Seeing 32there be many things that increase vanity, what is man the better?
32 The meaning is: It ought to suffice a man that he himself is vanity, though he did not add unto vanity many other things that increase vanity. Other, when a man hath many vanities (that is, possesses many goods and respectful offices), than he increaseth vanity.
12For 33who knoweth 34what is good for man in this life, all the days of his vain life 35which he spendeth asb a shadow? for whoc can 36tell a man what shall be after him under the sun?
33 Namely, from or out of himself.
34 Understand this as such: namely, what is truly and really good for him, such as might be able to bring him true rest and contentment.
35 Other, which he (namely, God) hath made (or, appointed) as a shadow.
b Psalm 144:4; James 4:13, 14.
c Eccl. 8:7.
36 Or, certify, show, make known.