Ecclesiastes 6

1. And it is common among men. Rather, “And it is great (or, heavy) upon man.”

2 an evil disease. Or, “a sore evil.”

3 good. Lit., “the good”: meaning not enjoying the good in his possessions.

that he have no burial. Or, “even though the grave did not wait for him” (Dr. Samuel Cox).

4 he cometh in. i.e., the untimely-born, that has neither name nor remembrance.

5. This hath more rest than the other. The untimely-born sees less, indeed nothing, of the troubles of life.

6. Yet hath he seen no good. Rather, “And yet enjoy no good” (R.V.). If it be objected that a life greatly prolonged is better than untimely birth, because life itself is a blessing, the Preacher replies that such a life, without enjoyment, is protracted misery, and, after all, ends in death.

7. All the labour, etc. Perhaps the meaning of these difficult verses (7-11) may be as follows: All man’s toil is to supply his wants, yet his desire is not satisfied. For in this respect what advantage over the fool has the wise man, or the humble man who knows how to conduct himself among his fellow men? It is true that what the eye sees (as a present possession) is better than what the desire goes out for (9); yet even this is vanity and windy effort. “Whatever is, long ago its name has been called (i.e., its nature and condition settled); and it is known (i.e., determined) what man himself is, and he cannot contend with Him that is mightier than he. Since there are many things which [promise satisfaction but] increase vanity, what is profitable to man?”

1. Whither is thy beloved gone? This inquiry by the bride’s companions leads towards the scene of re-union.

4 beautiful . . . as Tirzah. Solomon now sees the bride approaching, and repeats his words of admiration and love, heightening the picture by new details. Tirzah (see note 1 Kings xiv. 17) and Jerusalem are mentioned as the fairest cities in the land.

Terrible as an army with banners. This figure, which is carried out in the next verse, represents the bride as irresistible in captivating those who behold her. The praises which follow are the same as in iv. 1-3, where see notes.

8. There are threescore queens. Not one of them can compare with the bride: even they unite in extolling her as unique (10).

9 the only one of her mother. Not her only child, but her “choice one” or “darling.”

11. To see the fruits of the valley. Rather, “To look at the verdure of the valley, to see the vine sprout, and the pomegranates blossom.”

12 the chariots of Ammi-nadib. “The war-charic of my noble people.” The spiritual interpretation is that of “the soul carried away directly, irresistibly, rapidly toward her bridegroom and her king” (Moody Stuart).

13. Return, return. She is on the point of retiring, when her attendants entreat her to come back.

0. Shulamite. Or, “Shulamith.” The Septuagint reads Shunamite, or “native of Shunem.”

we. That is, the daughters of Jerusalem, desirous still to contemplate and praise her beauty.

What will ye see in the Shulamite? etc. “See” is the same word as “look” in the appeal of the maidens. “Why will ye look upon the Shulamite, as upon the dance of Mahanaim?” R.V. “Company” in A.V., should be rendered “dance”; and “Mahanaim” (two armies) seems to be a proper name, designating the place where the angel-host met Jacob on his return to Canaan (Gen. xxxii. 1-3).