Ecclesiastes 6
DortIn this Chapter the Preacher relateth the misery of niggardly and covetous men, to whom God giveth not an heart to use their goods, judging that riches are no ways advantageous or beneficial unto them, to help them to the attainment of temporal felicity; but on the contrary that they hinder et are hurtfull unto them.
1. There is an evil which I have seen under the Sun, and it is much among them.
2. Amen, to whom God hath given riches, and goods and honour, and he wanteth nothing for his soul, of all that he desireth: [that is, of all that his heart desireth] and God giveth him not power to eat thereof, but that a strange man [whether he be an Enemy, that taketh them violently away from him, or a far remote kinsman: or some body else, that is no kin to at all] eateth it up: [that is, his riches or his estates. The meaning is, God granted him not, that he may freely and peaceably enjoy his wealth, because he taketh him out of this world, before he hath gotten that contentment and satisfaction to himself, which he imagined he should have: Or because while his eyes yet alive, he is thrust out of possession of his own goods or estates, and is constrained to see a stranger to be in possession of them: Or though he lived long, and keepeth his wealth or riches, yet he hath not an heart to use them with joy and delight. Compare above chapter 5.18.] This is (also) vanity, and evil pain.
3. If a man beget an hundred (children), [that is, many children. A certain number of uncertain] and lived many years, so that the dayes of his years are many, but his soul were not satisfied with good, [see Job 21. On v.13.] and he also had no brutal: [that is, if the case were so with him, that he might have no honourable or decent burial bestowed upon him: but that he (who formerly lived in great state and dignity) was now thrown away unburied upon some dung-hill, or into some other filthy noisome place, as Saul, Jezebel, 2 Kings 9:35. Jojakim, Jerem. 22.19. and others more besides] I say that an untimely birth is better he, [to wit, in the judgment of flesh, and in respect of outward accidents. Because an untimely birth, or a mischance (as we call him) is free from all those miseries, which such a man is liable unto, See Job 3:16.]
4. For it [To wit, the mischance, or the untimely birth] cometh (in) [to wit, into this world out of his mothers womb] with vanity, [that is, in vain; for he enjoyeth not this life, nor this world] and he departeth in darkness, [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] and his name is covered with darkness. [to wit, in the grave, under the Earth. The meaning is, he is no more remembered or thought of.]
5. Likewise he hath not seen, nor known the Sun: [And consequently it is not grievous to him to want the light of the Sun] he hath more rest then he. [to wit, that covetous worldling, of whom mention is made, v.2,3.]
6. Yea though he lived [To wit, the covetous worldling] twice as thousand years, and saw [that is, enjoyed] no good: do they not all go one place? [to wit, into the gave, or under the Earth, where they again are turned into Earth, as much as concerneth body. As if he had said, what shall this long life profit him? For he must at length be put under the ground, as well as the untimely birth, that hath not lived one day in the world: Or as well as other men, that have lived but a small time.]
7. All the labour of man is of his mouth; [That is, therefore, and for that end, that the mouth might have something to eat] and yet the appetite is not filled. [the meaning is, though a man have enough for his mouth, as concerning necessity, yet notwithstanding he is never fully satisfied; she always coveting and desiring still more.]
8. For what hath the wise more then the fool? [That is, a further confirmation of that which was said, v.7. to wit, that all the labour of man is for his mouth: Herein saith the Preacher, all men are like one another, no man enjoyeth more then what is necessary for the body. Otherwise he acknowledge above chap.2.v.13,14. That there is a great and wide difference between a wise man and a fool] what hath the poor (more) , [oth. What (advantage) hath the poor, etc. As if he had said, one man hath no more advantage then another, no man enjoyeth more his necessary food. The word rendered here poor, is like wise so taken, Exod.22.25. Lev.19.10. Deut.24.12. otherwise it signifieth properly miserable, or afflicted] that knoweth to walk before the living. [that is, that is wise and skilful to converse among men, and earn his own living. The Preacher concludes from thence, that likewise true happiness doth not consist therein, that any one is diligent and nimble earner of his own bread, seeing that a foolish man maketh a shift to live as well as he.]
9. Better is the beholding of the eyes, then the desire of the appetite? [As if he had said, it is better to be contented with a little that a man hath for the present, then 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 that which the wise man had uttered of delivered against covetous misers; as if he had said, yet it is better to have some thing then nothing at all: Therefore some do render the words thus, the beholding of the eyes (say they) is better then the walking of the appetite] This (to wit, this unsatiable and greedy desire] is also vanity and vexation of Spirit.
10. Whatever also any man is, [That is, of what state or condition soever man is, be he high or low, rich or poor] his name is already named, [to wit, man, as is expressed in the following words: and that which he should be, is already before ordained and declared by God in his most wise and secret counsel: Therefore it is in vain for any man of strive to be rich, and of an high estate, whom God will have to be poor and of lower estate: And therefore it is vanity to be careful and troubled about future things] and it is known, that he is man: [that is, a weak and frail creature; to wit, made of dust and earth, as Hebrew word Adam (here mentioned and exprest in the text) signifieth] and that he cannot plead with him, that is stronger then he, [to wit, with or against God, as complaining of him, because he hath place him in this, or in that condition. How I pray should dust and ashes dare to contend, or be able to enter into judgment with the Judges of all the Earth. See Job 4:17, etc. And 9.2,3, and 14.1. and chap.25. and 34.23.]
11. Verily there are many things that increase vanity: what hath man more (of them) [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. Oth. When a man hath many vanities, that is, possesseth much goods, and many great places or offices] then he increaseth vanity.
12. For who knoweth [To wit of himself] what is good for a many in this life, (curing) the number of the days of the life of his vanity, [understand this so, namely, what is truely and really good for him, such as might be able to bring him true rest and contentment] which he spendeth as a shadow? [oth. Which he, [to wit, God) hath made (or appointed) as a shadow. Compare Psa.144.4. Jerem.4.13.] for who can tell [or certify, shew, make known] a man what shall be after him under the Sun? [compare below chap.8.7.]