Chapter 1

(Verse 1) The words of the Preacher, the son of David, king in Jerusalem.

Thus the writer identifies himself. And, since the only person fitting this description is Solomon, we know that he is the author of this writing.

(Verses 2 through 4) Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labor, which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth forever.

Notice that Solomon gives his conclusion for this before he even asks his question, or answers it. He declares that everything is "vanity of vanities." This is an expression he often uses throughout this writing. In his manner of using it, it seems to mean that everything a man may do in this world, "under the sun," is worthless, has no substance, and is a waste of time and energy. One must keep in mind that his focus throughout this writing is, for the greater part, on man's work and its effect, or lack thereof on the world and its continuation. Rarely does he deal with man's relationship with God, until he comes to his conclusion. So, in this light, he asks, "What profit hath a man of all his labor, which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth forever." Although a man may spend his entire life working, planning, worrying, and doing everything he can to accomplish something, and sometimes even be successful in his endeavor, he and his generation will surely pass away, and be followed by another. But the world goes on as it has, with nothing changed. So all his labor has been in vain, so far as he is concerned. There is no profit to him from all his labor. Sometimes a man is able to accomplish something that benefits following generations. But he will not know anything about it. So it is all vanity.

(Verses 5 through 7) The sun also ariseth, and the sun goeth down, and hasteth 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 again according to his circuits. All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.

As Solomon speaks of the elements of nature, we see that all of man's labor has made no difference in their operation. He wrote this almost three thousand years ago. Since that time every generation of man has put forth much valiant effort: and he has been permitted to accomplish many things. Some of them have been long lasting, and many have been beneficial to man. But the generation that produced these things passed away, to be followed by another. And the entire accumulation of these things has had no effect upon the world order. The sun still rises and sets where it always has. The winds change from one point of the compass to another as they have from the beginning. And all the rivers still run into the sea; but they do not raise the level of the water thereof. Moreover the water that goes to the sea is also returned to the source of the river to repeat the journey. All of man's labor has made no change in that order.

(Verse 8) All things are full of labor; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

Whatever man attempts to accomplish is filled with, or requires, effort to bring it about. It would be beyond the ability of man to tell how much effort, and even suffering, has been required in all the things man has done. Still we have never reached the point at which man says, "I never want to see anything else." Neither have we arrived at the end of our desire to hear something. We may, at times tire of seeing and hearing the same old things we have seen and heard; but we still have the desire to see and hear something new. We commonly consider that if a man reaches a certain level of fortune or fame, or both, he is successful. But the only true measure of success is satisfaction; and few indeed ever reach it in this world. If they did, they would cease from striving for something more than they have.

(Verses 9 through 11) The thing which hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, 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.

Many will immediately take issue with what Solomon has said here. They will begin to name various modern inventions, and declare that they are new, and have never been before. While, indeed, each of them may be a new assembly, every particle of every one of them is made from something that has been here since the creation of the world. And the principles of operation for every one of them have also been here since the beginning. Had they only known how to design and assemble all the proper components, they could have had television. The materials for all the components and the principles for its operation have been here all the time. The only thing lacking was the "know how." That only came by the gradual accumulation of knowledge through the ages. The man, who invented the television, only built upon knowledge already discovered by former generations. However, I believe a little different approach to this matter will be useful. In verse 8, Solomon introduced another matter, the quest for satisfaction of seeing and hearing. So the question arises: since man will never be satisfied until he sees and hears everything there is in the world, how can he achieve this? Of course this can be applied to any other field also; but since Solomon has introduced this, we shall consider it as an example. The seeing of things in this world until recent decades, except by pictures, which were not always too clear, has depended upon our going to the site. This brings us to the logistics of the matter, the getting from point "A" to point "B." During my span of life, I have seen this progress from walking, riding a horse, or riding in a wagon, to traveling by automobile, by airplane, or, in the case of our astronauts, by rocket ships. Yet that makes no change in what we are trying to do. We want to get from here to there. Man will never be satisfied until he can simply think where he wants to be, and immediately be there. This is clearly shown in all the fairy tales, which children have read through the ages. This, of course, he will never achieve. Nevertheless his purpose and quest is the same it has always been. There is nothing new. He still wants what he has always wanted. Although he puts together what seems to him a new means of obtaining his desires, he has to make them from existing materials; and they work on existing principles, to accomplish the same old purposes. He thinks he has a new toy, but it is only a different arrangement of that which has been from the beginning. "It hath been already of old time, which was before us." So far as Solomon's declaration in verse 11 is concerned, some may argue that we have remembrance of former things because we keep records of them. What we read from the record, while it may be true, is not our remembrance of the thing, or the event. About the best illustration of this that I can give is this. Several years ago I was talking with a friend, who had been in a certain battle in Italy, during World War II. He described, in clear detail, that battle. From the details he gave of it, I am sure he had remembrance of it as long as he lived; but I have no remembrance of it at all. I can only remember what he told me about it. And I am sure that he told the truth. Yet I have no remembrance of it because I was not there to see it or experience it. Whatever is done in, or by, this generation, when this generation is gone, there will be no remembrance of it. There may, indeed, be records thereof, but that is all there will be. And it may be safely said that following generations will not learn from these records; for they will repeat the mistakes of those gone before.

(Verses 12 through 14) I the Preacher was king over Israel in Jerusalem. And I gave my heart to seek out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of men, to be exercised therewith. I have seen all the works that are done under the sun; and behold, all is vanity and vexation of spirit.

This appears to be a slightly boastful declaration, amounting to about what we often hear someone say today: "I've seen it all." Yet when we consider that God had given to Solomon greater wisdom than to any other man in the world, and had also given him great wealth, so that he was able to go where he would to observe all the works in which men engage, we find it only a declaration of fact. He does not claim to have an all-seeing eye, as does God, but that he has taken notice of all the various kinds of activities in which man expends so much of his energy. Having done this, he comes up with one conclusion concerning the whole: "All is vanity and vexation of spirit." That is, in all these activities, man only wears himself out, and accomplishes nothing. He still finds no satisfaction, but continues to reach for something more until the moment of his death. He never has the success of being satisfied.

(Verse 15) That which is crooked cannot be made straight: and that which is wanting cannot be numbered.

When he says, "That which is crooked cannot be made straight," he has no reference to such things as a piece of steel, which has been bent. We have machines today, and they had smiths in Solomon's day capable of taking care of that. His reference is to the path that is before us, or the path we have already traversed. Since we do not know all that lies before us in life, we cannot chart, and follow, a perfectly straight course. Many of the obstacles in life are not even imagined until we come face to face with them. Some of them we may be able to pass through, and continue on in the straight course we have planned. However, there are sure to be some that are such that our only way to get by them is to change our course. Whether that change is a right angle bend, or a very slight turn, the way has been made crooked. And there is no way to make it straight. Every time we look back at it we will see that crook. As he uses it, "crooked" does not mean evil, or dishonest, but simply a crook in our path. And once made it cannot be changed, no matter how much we may wish we could have gone on in the way we planned. When we consider his statement, "And that which is wanting cannot be numbered," we see that he does not mean that, if we know how much of anything we have, and  how much it will take for whatever project we are planning, we cannot compute how much we lack. Rather, his meaning is that we cannot count, or depend upon that which we do not have. Just as a general, who goes into battle, cannot depend upon the soldiers he does not have, so we, without sufficient resources, cannot depend upon what we do not have. We are all acquainted with the saying, "Don't count your chicks until the eggs hatch." That is the essence of what Solomon has said.

(Verses 16 through 18) I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: And I gave my heart to know wisdom, and to know madness, and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.

Here we find Solomon musing in his own heart concerning his situation. God promised him such wisdom that in it he would be above any mortal man who had ever lived, or would ever live. And this He has fulfilled. Now consider the result. He has experienced wisdom, examined madness and folly, and come to a remarkable conclusion. They are all "vexation of spirit." Not one of them will bring happiness; but all vex, or irritate the spirit. He is speaking of the spirit of man, not the Spirit of God. We might readily agree that madness and folly would vex the spirit of man, but wisdom? Would it not calm the spirit of man? He says, "No. For in much wisdom there is much grief: and he that increaseth knowledge increaseth sorrow." So, it seems that in direct proportion to the increase of our wisdom and knowledge is the increase of our grief and sorrow. It is surely no wonder that he declares all endeavors and achievements of man to be vanity, or emptiness.

(Verses 1 and 2) I said in my heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and behold, this also is vanity. I said of laughter, It is madness: and of mirth, What doeth it?

As we continue through this book, we shall find that Solomon tried to study and experiment with many different things. Here he tests mirth, which, in this case is not to be considered simply as being happy, but rather as pleasurable excitement. So he said to his heart, "Take part in anything that will cause pleasurable excitement." His conclusion from this experiment is: "Behold, this also is vanity." There is no profit in it, but it is completely worthless. A very popular saying of the modern day is, "Laughter is the best medicine:" but he says, "I said of laughter, 'It is mad:' and of mirth, 'What doeth it?'" None can deny that he was an exceedingly wise man. Yet, in spite of our modern ideas, he declared mirth to be insane, ("mad,") and laughter to accomplish nothing. Many people today spend their money for pleasurable excitement or mirth; and when it is over, what do they have to show for it? Only a little thinner wallet. Likewise, laughter never accomplishes anything of value. Many will argue that mirth and laughter are worthwhile, because they may lower the tension of one's nerves. Even this is very hard to prove. And both are addictive, and produce no lasting benefit for those who follow after them.

(Verses 3 through 10) I sought in my heart to give myself unto wine, yet acquainting my heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees: I got me servants and maidens, and I had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered me also silver and gold, and the peculiar treasure of kings and of provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labor: and this was my portion in all my labor.

This is a rather long list of activities and projects done by Solomon. The most outstanding point of it all is shown in an expression he several times uses in this list. He either says, "I made me_ _ _," or "I got me _ _ _." This shows clearly that his interest in all of it was mostly selfish, and for self aggrandizement and personal pleasure. Not once does he say anything about doing anything for the glory of God, or for the benefit of his fellow man. In everything he did it seems that his motto was one that has become very popular in recent years: "Show me the money," Or "Show me where is the profit in this." If he thought he could find any pleasure in a thing, he tried it, whether it was something as great as a big building project, or as small as experimenting with wine. In spite of these activities, his wisdom remained with him. So he was able to evaluate all these activities; and he took great pleasure in the things he had done.

(Verse 11) Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do; and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.

In spite of the great pleasure he took in doing all these things, Solomon, as he looked upon all these activities in which he had been engaged, could find nothing worthwhile in any of it. "All was vanity and vexation of spirit, and there was no profit under the sun." This seems to very strongly reinforce what our Lord said about the rich man in Luke 12:21. "So is he that layeth up treasure for himself, and is not rich toward God." Everything that rich man had, he considered only for himself: and that is exactly Solomon's attitude toward everything he had and every thing he had done. So, as he evaluated all these activities and accomplishments by the wisdom that remained with him in spite of them, he saw that they were all complete emptiness and vexation of the spirit. They were good for nothing. In them was no profit.

(Verse 12) And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? Even that which hath been already done.

Having found all his endeavors and activities to be of no profit, but only worthlessness and worry, he turns to examine three things, wisdom, madness, (insanity,) and folly (foolishness). He does not give us his conclusion concerning madness, or insanity, possibly, because he realized that it is not an exercise of the mind, but a mental condition beyond the control of man. He does, however, take up both wisdom and folly, the two extremes of the spectrum. Since God had given him such great wisdom, he was better qualified than others to make this study. His reason for turning to the consideration of these was that, since he had done everything there was to do, whoever might come after him could do nothing new, He could only repeat that which had already been done.

(Verses 13 through 17) Then I saw that wisdom excelleth folly, as far as light excelleth darkness. The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. For there is no remembrance of the wise man more than the fool forever; seeing that which now is in the days to come shall all be forgotten. And how doeth the wise man? As the fool. Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.

The first thing Solomon concluded from this study is that wisdom is as much better than folly as the light is better than darkness. He illustrates this by saying that "a wise man's eyes are in his head; but the fool walketh in darkness." That is, the wise man has the ability to see what lies around him, just as when a light shines on the path he is traveling, enabling him to see the obstacles in the way, and thus avoid them. At the same time, the fool does not have such light, and is therefore subject to stumbling over unseen objects that are in his way. All this seems very comforting to one who feels that he has wisdom. But Solomon then comes to a very disturbing point in his observations. He observes the end of both the wise man and the fool. That is, their end, so far as this life is concerned.  "And I myself perceived that one event happeneth to them all. He explains that both the wise man and the fool die, and are forgotten. The wise man is no more remembered than is the fool. It is to be kept in mind that this discussion is in regard to man's relation to this world, not his relation to God. From this perspective, the same thing happens to the wise and the fool: both die. This caused Solomon to question, "Why was I then more wise?" So he declares this also to be vanity, or worthlessness. In this he, with all the wisdom God had given him, was no better off than the fool. Since what is being done today will, in days to come, all be forgotten, the wise will be no more remembered than the fool. While it is true that the scriptures tell us that God made Solomon the wisest of men, few of the exercises of that wisdom are recorded. Everyone remembers that the record declares him to have been an exceedingly wise man; but almost no one can tell us any of his great acts of wisdom. So he asks the question: "And how dieth the wise man?" His answer is, "As the fool." For this reason he hated life, and considered it all to be only, as we often hear said, "an exercise in futility."

(Verses 18 through 20) Yea, I hated all my labor which I had taken under the sun: because I should leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool? Yet shall he have rule over all my labor wherein I have labored, and wherein I have shewed myself wise under the sun. This is also vanity. Therefore I went about to cause my heart to despair of all the labor which I took under the sun.

I certainly have not had the experience Solomon had. That is, I have not been an exceedingly wise man, who has built up a great fortune by his wisdom, but I believe I can, to some extent, understand his frustration as he takes stock of all the effort and worry he has invested in all his works, and is faced with the knowledge that he must die and leave it all to someone else. What makes it especially frustrating is the realization that no one can tell him whether the man who shall follow him will be a wise man or a fool. If he is a wise man, he can build upon what Solomon has already done. If he is a fool, he can quickly destroy it all. (The record shows that the latter was the case.) This is the same question faced today, by men, who have spent their lives trying to build up wealth, and as they approach the time of their departure realize that no one can tell them whether their heirs will be wise enough to be good stewards of their estates or foolish enough to waste everything. This very question has sometimes led men, who have accumulated great fortunes to cut off the inheritance from their children, and leave it to some charity. Because of this question Solomon was in despair concerning all the effort and worry he had expended on the things he had done.

(Verses 21 through 23) For there is a man whose labor is in wisdom, and in knowledge, and in equity; yet to a man that hath not labored therein shall he leave it for his portion. This also is vanity and a great evil. For what hath man of all his labor, and of the vexation of his heart, wherein he hath labored under the sun? For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.

How often this very thing occurs! A man, in some sort of business, will have sufficient wisdom that, by making use of it and spending his life in working, worrying, and planning, will build up a profitable business. Then, as he either retires, or dies, the business is left to another, who does not have the wisdom of the first man. Within a few years that business is both destroyed and forgotten. Thus it often is with humanity. This, Solomon says, is both vanity and a great evil. He then asks, "For what hath man of all his labor, and of the vexation of his heart, wherein he hath labored under the sun?" That is, What lasting profit is there in the end of this matter? All that the wise man had worked for is gone. All his life he had spent in working and worrying, both of which only bring sorrow and grief. He had even denied himself proper sleep and rest so that he might achieve his goal: and now all is destroyed. Surely this is emptiness.

(Verses 24 and 25) There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labor. This also I saw, that it was from the hand of God. For who can eat, or who else can hasten hereunto, more than I?

His conclusion in this is that, since the fruits of our labors are gifts from the hand of God, we should never deny ourselves the necessities of life in order to heap up wealth to leave to someone else. We have labored, and God has given us the fruits thereof. Therefore we should enjoy the fruits of that labor as His gift to us. His question in verse 25 simply means that, if God has given these blessings to one, who can have a better right to them, than he to whom they are given?

(Verse 26) For God giveth to a man that is good in His sight wisdom, and knowledge, and joy: but to the sinner He giveth travail to gather and heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.

All the way through this chapter, Solomon has dealt with the man, who has devoted his life to the gathering and heaping up of wealth, only to have to leave it to another. Here he says that God gives wisdom, knowledge, and joy, to the man who is good in His sight, that is, the one to whom it pleases Him to give them. At the same time, the sinner, (and, in this case, "the sinner" is he who is only concerned with worldly wealth,) is given "travail," or a great burning desire to gather and heap up riches. Although this man is not aware of it, he is only heaping them up to give them to "him that is good in the sight of God," that is, the man to whom God sees fit to give them. Therefore all that he who gathers them gets out of it is the labor and travail of gathering them together. So Solomon says, "This also is vanity and vexation of spirit." This is the portion of the man who is striving to accumulate the wealth.

(Verses 1 through 8) To every thing there is a season, and a time to every purpose under the heaven: a time to be born and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to get, and a time to lose; a time to keep, and a time to cast away; a time to rend, and a time to sew; a time to love, and a time to hate; a time of war, and a time of peace.

Verse 1 holds the key to the proper understanding of all of this text. "To every thing there is a season, and a time to every purpose under the sun." Some seem to think that this text teaches that God has appointed a specific moment for each of these things to be done, and that each shall take place at the appointed time, and none can change or hinder their doing so. While I am well aware that God is Omniscient, Omnipotent, and totally Sovereign in all His works and appointments, this text has nothing to do with that doctrine. As verse 1 declares there is a season or time to not only these things mentioned in the text, but to every thing, and "every purpose under the heaven." And the inference of it all is that the proper exercise of wisdom is necessary that we may recognize the time or season for each. While it is true that, in being born, and in dying, we are passive so far as being able to consider the situation and make a choice of the time, every one of the others involves the recognition of the proper season for each. "A time to plant, and a time to pluck up that which is planted." Surely we would not go to the field while it is covered with snow to plant something that requires warm weather to come up and grow. Today many have taken up investing in the stock market, which is a form of planting. If all indications are that the stock in which one is interested is about to make a big gain, wisdom says that it is time to buy it, that is, "to plant." On the other hand, if all pertinent factors indicate that it about to crash, it is time to sell, that is "to pluck up that which is planted." We could go through all the items Solomon has here mentioned, as well as multitudes he left off, and the same principle will hold without fail. Thus his message is that it takes wisdom to know when is the season for any activity. This same writer tells us in Proverbs 9:10, "The fear of the Lord is the beginning of wisdom: and the knowledge of the Holy is understanding." So those who fear Him are given the necessary wisdom to direct them in the proper use of the times and the seasons.

(Verses 9 through 13) What profit hath he that worketh in that wherein he laboreth? I have seen the travail, which God hath given to the sons of men to be exercised in it. He hath made everything beautiful in his time: also He hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. I know that there is no good in them, but for a man to rejoice, and to do good in his life. And also that every man should eat and drink, and enjoy the good of all his labor, it is the gift of God.

Solomon's question here is the same that he has asked several times before. "What profit hath he in that wherein he laboreth?" If he is looking for profit, or gain, at the end of the way, What is it? Or where is it? He must leave it all after giving his life in pursuit of it. He has been so busy and preoccupied with the pursuit of wealth, that he has not taken time to enjoy the fruits of his labors; and now he must leave it all to another. Where is his profit, or gain? Then Solomon says, "I have seen the travail, (suffering, or burning desire,) which God hath given to the sons of men to be exercised in it." His often used phrase, "the sons of men," simply means the human family. And its usual reference is to them as they are in nature, with no reference to anything spiritual. To these God has given a great desire to excel in the gathering up of wealth, so much so that it even becomes a travail, or an obsession. In it they are continually exercised. They have no other goal. God has so made the world that every thing in it is beautiful "in his (its) time."  That is, at sometime it appeals to, or is beautiful to someone, because these sons of men have the world set in their hearts. There is no man who can find out, or search out God's whole work from beginning to end. Only that which He reveals will ever be known by men. But Solomon says that he knows something. And, apparently, it is something that these sons of men do not know. It is that, the only good in all these things, after which men seek, is "for a man to rejoice, and do good in this life. And also that every man should eat and drink, and enjoy the good of all his labor, it is the gift of God." He is not saying that a man should be a glutton, nor that he should engage in drinking binges, but that, since God's gift to man is that he should enjoy the fruits of his labor while he lives, he is not to be so obsessed with getting rich, that he denies himself or his dependents the necessities of life, for the sake of wealth. Instead, let him "enjoy the good of all his labor, it is the gift of God."

(Verses 14 and 15) I know that, whatsoever God doeth, it shall be done forever: nothing can be put to it, nor anything taken from it: and God doeth it, that men should fear before Him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past.

We do well to carefully consider, not only what Solomon says here, but also the sequence in which it is said. First, and most important, he sets forth a truth that will forever stand the same. He tells us that it is something that he knows; not something about which he guesses, or something he thinks. That truth is: "Whatsoever God doeth, it shall be forever: nothing can be added to it, nor anything taken from it." This we all ought to keep always in mind. There is no stronger declaration of the sovereignty of God. Not only is whatsoever He does everlasting, but neither can it be changed. It can neither be augmented, nor diminished. In addition to this, all of His works are to one end, or to one purpose, "That men should fear before Him." The next verse is not a change of direction, but a follow-up of these two declarations. Therefore the reference is not to machines, gadgets, and other things that man has been enabled to discover, or assemble, as time has progressed, but to the works of God, which He has done that men might fear before Him. "That which hath been is now." God, in the beginning, created the heaven, the earth, and all the fullness thereof. Therefore they have been, even from the beginning; and are they not still here? Certainly they are. They have already been from the beginning, and He has declared that they shall be to the end. So "that which is to be hath already been." This is not to say that He cannot, or will not, also do other works, but only to declare that "Whatsoever God doeth, it shall be forever." "And God requireth that which is past." In chapter 2, verse 16, Solomon said, concerning men, "For there is no remembrance of the wise, more than the fool forever; seeing that which now is in the days to come shall all be forgotten," This is the way it is with the works of man. They are soon forgotten, But it is not so with the works of God. He requires, or brings forth, the past. That is, He causes His works that are past to be held in memory, that men may fear before Him. He requires the past, and will not suffer it to be forgotten.

(Verses 16 and 17) And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.

This is a sad truth, and one that not only was seen in Solomon's day, but is alive and well in ours also. The place of judgment is, of course, the courts of the land; and the place of righteousness, in his day, was the temple, and today the church. Often in our courts today wickedness and corruption are found, and unjust verdicts are rendered and unjust sentences applied. Also the churches, which should be the place of righteousness, sometimes harbor iniquity. Everyone has not turned away from the Lord, but many have. Yet we can be sure of one thing: "God shall judge the righteous and the wicked: for there is there a time for every purpose and for every work." So God is fully aware of these things, and will, at His time, bring all to judgment. And it will not be perverted judgment, but will be righteous in every way.

(Verses 18 through 20) I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. For that which befalleth the sons of men befalleth the beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and shall turn to dust again.

In studying this, one must realize that this entire text is dealing with the natural body, and natural life only. In fact, it does not even embrace the natural spirit, or mind, of either man or beast. So, from this perspective, man and beast are alike. In speaking thus of men, Solomon says, "that they might see that they themselves are beasts." He then declares that man and beast die in exactly the same manner. When their breath is taken away they are dead. So man is no better than a beast. (He has "no preeminence above a beast.”) He says this whole study is vanity, or emptiness. Man and beast both go to the same place, the earth. So, in that respect they are all alike.

(Verses 21 and 22) Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? Wherefore I perceive that there is nothing  better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

Having concluded that, so far as the body is concerned, man and beast are alike, and come to the same end in this world, Solomon asks, "Who knoweth the spirit of man that goeth upward; and the spirit of the beast that goeth downward to the earth?" This is not asked as an attempt to find someone who knows these spirits. Rather, it the strongest manner of declaring that no one does know them. That is, no one has seen either the spirit of man as it goes up to God Who gave it, or the spirit of the beast as it goes down to the earth. The only difference Solomon has shown between man and beast is that the spirit of man goes up to God, and the spirit of the beast goes down to the earth. Since these spirits are beyond the ability of man to know, he concludes that, "there is nothing better than, that a man should rejoice in his own works; for that is his portion.” Again, we emphasize that this entire discussion has been of man in his natural state. Even to him God has given the ability to rejoice in his own works; and, since no one can bring him to see what shall be after him, the best he can do is to rejoice in the present fruits of his labor.

(Verses 1 through 3) So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter. Wherefore I praised the dead which are already dead more than the living which are yet alive. Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.

Having considered the emptiness of man's constant scramble to heap up riches, which he can only leave to someone else, Solomon turns his attention to another problem, which has been with man as long as he has been on earth. That problem is the oppression of the poor, or the weak, by those who are stronger, or richer than they. The oppressors have all the power on their side. So, no matter how many tears the oppressed may shed, they have no one to comfort them, or deliver them from the oppressor. Someone will surely ask, "Will not God deliver the oppressed?" He has indeed promised that He will deliver them: but He did not say when, nor how He would do this. He might choose to deliver them through death and the resurrection, as He did His only begotten Son. However, Solomon is not here considering God's hand in this matter, but only the dealing of man with man. Since, as he considered this matter he saw no man who would deliver the oppressed, or even comfort them, he concluded that, those who were already dead were better off than those still living under this oppression, and even better off than those not yet born. The one who is already dead is free from the oppressor, while the one still living is still suffering. And the one not yet born, will have to face this same abuse when he is born. Those not yet born have not seen the evil work that is done in the world, "under the sun," but they will. There may be varying degrees of this oppression, but it still continues today.

(Verse 4) Again, I considered all travail, and every right work, that for this a man is envied of his neighbor. This also is vanity and vexation of spirit.

He turns his attention to all the travail (suffering, or hardship) that accompanies the doing of things that are good, "every right work." Even for this, for doing right, a man is envied of his neighbor. The most outstanding example of this we can find is our Lord Jesus. In speaking of Pilate when Jesus stood before him in that mock trial, Mark says, "For he knew that the chief priests had delivered Him for envy." (Mark 15:10) Every work He had done was a "right work." Yet for the envy the chief priests had against Him, they had Him tried and crucified. Surely this is vanity and vexation of spirit.

(Verses 5 and 6) The fool foldeth his hands together, and eateth his own flesh. Better is an handful with quietness, than both the hands full with travail and vexation of spirit.

Solomon here speaks of both ends of the spectrum, so far as the drive for amassing wealth is concerned. First, he says that the fool has no interest in doing anything. He just folds his hands together and does nothing that is at all beneficial, even to himself. As a result thereof he has nothing to eat. "He eateth his own flesh." This, of course, is not to be taken literally; but simply to mean that his lack of effort leaves him with nothing. He will not even put forth enough effort to provide food for himself. He has not even accumulated the handful, of which Solomon next speaks. "Better is an handful with quietness, than both hands full with travail and vexation of spirit." That is, it is better to have only the necessities of life without all the worry and vexation of constantly driving for wealth, than to obtain that wealth at the expense of being so worried and driven by ambition that one cannot enjoy that which he does have. In the next two verses, he will give further insight into this matter.

(Verses 7 and 8) Then I returned, and saw vanity under the sun. There is one alone, and there is not a second; he hath neither child nor brother: yet is there no end of his labor; neither is his eye satisfied with riches; neither saith he, For whom do I labor and bereave my soul of good? This is also vanity, yea, it is sore travail.

As Solomon's attention returned to the general condition of humanity, he saw a situation, which he considered noteworthy. He saw a man, who was alone. No one was with him, or dependent upon him. "He hath neither child nor brother." This man was so driven by the desire for riches, that, no matter how much wealth he accumulated, he could not be satisfied with it. He even denied himself the enjoyment of the good things of life, only that he might heap up more wealth, never considering for whom he made such sacrifices. Since he has no family, and the inference of what has been said is that he never will have. Who will be the beneficiary of all his effort and sacrifice? It might be someone for whom he cares nothing at all. Solomon's conclusion of this matter is, "This is also vanity, yea, it is a sore travail." It only amounts to needless suffering for no benefit.

(Verses 9 through 12) Two are better than one; because they have a good reward for their labor. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat: but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not easily broken.

Certainly, these observations will stand of themselves, with no need for explanation. But the lesson Solomon is setting forth is the same as that which David has declared in Psalms 133:1. "Behold, how good and how pleasant it is for brethren to dwell together in unity!" The apostle Paul also tells us the same thing, in slightly different words, in Ephesians 4:1-3. "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye have been called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace." Surely, the more there are who are in "the unity of the Spirit in the bond of peace," the more readily and successfully they can face the enemy.

(Verses 13 and 14) Better is a poor and a wise child than an old and foolish king, who will no longer be admonished. For out of prison he cometh to reign; whereas also he that is born in the kingdom becometh poor.

The "old and foolish king, who will no longer be admonished," or will no longer listen to his advisors, will certainly bring his kingdom, including everyone in it, to ruin. He is like a man, who, having been shut up in prison, is now released, and because he was formerly restrained, is now determined to do exactly as he pleases, with no regard for the consequences of his actions. Certainly, even a poor child, if wise, would be a far better ruler than would he, for he would listen to the advice of his counselors. Also under the rule of the old and foolish king who will not listen to advice, those born in his kingdom are brought to ruin. Neither the kingdom nor any of its citizens can prosper.

(Verses 15 and 16) I considered all the living which walk under the sun, with the second child that shall stand up in his stead. There is no end of all the people, even all that have come before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

Solomon considers a "second child," who comes up (becomes king) after the old and foolish king, together with all his subjects, "all the living which walk under the sun, with the second child." There have been so many before them that they cannot be counted, "there is no end of" them. But the noteworthy thing about this is that, "they also that come after shall not rejoice in him." Just a little reading of history will convince one that far more of the evil done by a bad ruler is remembered, than of the good works done by a good ruler. A quotation from Shakespeare's "Julius Caesar" expresses that truth very clearly. "The evil men do lives after them. The good is oft interred with the bones." This is the same principle expressed here. His conclusion is the same as he has often expressed. "Surely this also is vanity and vexation of spirit."

(Verses 1 through 3) Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth: therefore let thy words be few. For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.

Verses 1 and 2 are extremely good advice for us even today, and should always be kept in mind. When we go to the house of God, let us go desiring and seeking to learn of Him, instead of going for the purpose of telling something we think is great because it is our "brain child." And let us do everything we can to make sure that our conduct shows the proper fear and respect for God. Just as dreams are often brought about by, and are evidence of too much worry and striving about worldly things, so the multitude of words, and continual talking of one shows him to be a fool. We have all seen the one who always has to get his "two cents worth" in on every subject. Usually what he says is not worth two cents. In fact, it is often detrimental instead of being valuable. This is "the sacrifice of fools" of which Solomon speaks. Let us guard our tongues so that we make no rash statements before God. We might also keep in mind that we are continuously before Him, whether we are at His house, or over on "the back forty." We cannot win in a confrontation with Him: for He is in heaven, and we are on earth. So let our words be few, and well selected.

(Verses 4 and 5) When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow, and not pay.

We are to carefully select our words before God, and be sure that we make no rash vows that we cannot, or will not pay. Judges 11:30-40 tells the story of a man who made a very rash vow to the LORD. He, indeed paid that vow, but at what a terrible price! It is better not to vow, than to make a vow that we cannot, or will not pay. Not only must we pay whatever vow we make to Him, but we are not to defer it. That is, we are not to put it off, but pay it on time. Only fools try to get by without making payment, or without making it at the due time. And God has no pleasure in fools.

(Verses 6 and 7) Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? For in the multitude of dreams and many words there are also divers vanities: but fear thou God.

We should always be careful about what we say, and what we vow, or promise, even in the presence of men; but when making a vow to God, this becomes doubly important. If we make a vow to God, and follow through on it, all is well. But if we make a vow to Him, and fail to keep it, the vow may have been all right; but the flesh sinned, in that we did not pay it. Thus our mouth has caused our flesh to sin: and be not deceived, God will require it of us. Let us not be foolish enough to say to the "angel," God's messenger for the collection of that vow, that we made the vow in error, or that we did not realize what we said, or that we forgot, or any other excuse we might think up. Remember that we are dealing not with man but with God. And His anger can "destroy the work of our hands." He is able to collect, not only that which we have vowed, but also everything else that we have. The more excuses we try to devise, the more worthless they are. "For in the multitude of dreams and many words there are also divers vanities." So the only course left us, if we do make a false vow, is to fear God, confess before Him that we have sinned, and beg for His mercy.

(Verses 8 and 9) If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for He that is higher than the highest regardeth; and there be higher than they. Moreover the profit of the earth is for all: the king himself is served by the field.

Without question, it disturbs us to see, or hear reports of, the oppression of the poor, which is going on in the world. Nevertheless we should not marvel, or be surprised, at such. It has been going on as long as man has been on earth, and, most likely, will continue until he is removed from the earth. Yet in all ages "He that is higher than the highest regardeth." He may not bring immediate judgment upon such, but at His appointed time it shall be judged. Those who are actually carrying out the "oppression of the poor, and violent perverting of judgment and justice in the province" may not alone be responsible for this. For "there be higher than they." The responsibility goes right on up the chain of command, even to the king himself. Yet "He that is higher than the highest regardeth." God is greater than the highest in the chain of command; and He is watching the whole matter. "The profit of the earth is for all: the king himself is served by the field." It is not so stated, but there is here the implied threat, that if He deems it necessary to His purpose, God will cut off the profit or increase of the earth, so that even the king will be made to suffer. Remember that God has power over all things. He is fully able to bring down the oppressor, whether he is a low ranked local official, or the king himself. They may fancy themselves above the law. But they are not above God.

(Verses 10 and 11) He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?

The natural greed of man is such that, no matter how much wealth, such as silver and gold he may accumulate, he will never be satisfied with it. He always wants more. Yet, the more he gains the more "friends" he will have to help him spend it, or, as Solomon says, "When goods increase, they are increased that eat them." This brings us to his question: "What good is there to the owners thereof, saving the beholding of them with their eyes?" All they gain from these goods is that they see them as they are gathered up. But their problem is that they immediately see them go out again. This seems to be in keeping with what the Apostle Paul said to Timothy. (I Timothy 6:6-10) "But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."

(Verses 12 through 17) The sleep of a laboring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. There is a sore evil, which I have seen under the sun, namely, riches kept by the owners thereof to their hurt. But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. As he came forth from his mother's womb, naked shall he return to go as he came, and shall take nothing of his labor, which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath labored for the wind? All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.

This is like much of the rest of this book, in that, Solomon is looking at the man in nature, and assessing his profit, or lack thereof, in his effort to obtain material gain. In this view, he sees a man, who has not yet gained enough wealth to be affected by it, but is primarily dependent upon his daily labor for his subsistence. This man is not yet so engrossed in the pursuit of wealth, but is so exhausted by his labor that he has sound and restful sleep at night. His sleep is sufficiently sweet that as he is tired out by his labor during the day, he looks forward to the night for sleep and rest. At the same time the man, who has grown rich, is so worried about holding what he has, and gaining more that he cannot sleep soundly. This causes Solomon to conclude that this is a sore evil. He says that this keeping of riches has gone so far that it works evil to the owner instead of good. Then those riches "perish by evil travail." That is, through bad management, or some other means the owner loses this wealth. Then, he has a son born to him; but his fortune is all gone. He has nothing in his hand. With all the wealth he once had, now he has nothing with which to support the son that is born to him. And as he passes on through life, and finally comes to the end thereof, he still has no wealth, and if he did, he could not take it with him in death. He must return to the earth as he was born, with nothing in his hand. And he leaves nothing for the son that was born to him. "And what profit hath he that hath labored for the wind? All his days also he eateth in darkness, and he hath much sorrow and wrath in his sickness." Not only was there no profit to him in all this labor "for the wind," but his whole life was full of darkness and sorrow; the earlier part was too much entangled with his schemes to get rich, while his later days were filled with sorrow for having lost it all. So he did "eat in darkness," and he had much sorrow and wrath with his sickness.

(Verses 18 through 20) Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labor that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor, this is the gift of God. For he shall not much remember the days of his life; because God answereth him in the joy of his heart

This seems to be a conclusion based upon what Solomon has already said in this chapter, and is to be considered from the same perspective. In the light of this he concludes that a man should not deny himself the enjoyment of the wealth God has given him, be it much or little. He should eat and drink, and enjoy the good of his labor. This does not mean that he should go to excess with his eating or drinking, but that he should not deny himself these for the sake of gaining more wealth. For this is God's gift to him. It is his portion. There is no profit in hoarding wealth for wealth's sake; because when death has come, he will have "not much" memory of the days of his life. In fact, he will have none. God only gives him the present in which to enjoy the good things of life, which He has given him.

Chapter 6

(Verses 1 and 2) There is an evil which I have seen under the sun, and it is common among men: a man to whom God has given wisdom, wealth, and honor, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.

The first thing we wish to notice is, that Solomon uses the word, "evil," not to mean that God has done something wrong, but only that men look upon it as something they think is unfair. As we often hear the question asked, "Who said, 'Life is fair?'" This situation is that God has given a man wisdom, and has let him gain wealth and honor, but has permitted a situation to develop, under which that man is not able to enjoy that which he has gained. Of course, there could be many ways in which he could be deprived of this ability; but the result would be the same. Someone else is permitted to enjoy that for which the first man had labored. To men, this seems to be unfair. So Solomon concludes, "This is vanity, and it is an evil disease."

(Verses 3 through 6) If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he. For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. Moreover he hath not seen the sun, nor known anything: this hath more rest than the other. Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?

In this modern age, with its emphasis on what it calls "Family Planning," and reduction of the population growth, it may be hard for some to understand the importance of having many children. Besides the obvious advantage of having more children to work in the business of making a living, there would also be, when they were old enough to go to war, more to fight for the defense of the home, the community, and the nation. So the prevailing attitude was that every man should father as many children as possible. This is the basic reason that polygamy was accepted as a normal way of life. So a man who fathered a hundred children and lived many years would be for that reason considered great. But this alone is not enough to be worthwhile. If during this long life, his soul is not filled with good, and when he dies, there is no burial with its attending mourning and lamentations for him, he is, according to Solomon's conclusion, worse off that an untimely birth, one who is stillborn. When Solomon says, "and his soul not be filled with good," he has no reference to the man's moral character, but his meaning is, "If he cannot enjoy his life." This is in keeping with what he has said in verse 2. Although this man has lived many years and has a big family, he gets no joy out of life, and when death overtakes him, there is no honor, not even that of a burial, bestowed upon him. Although he has had a long life, it has been without joy. So it must have been one of suffering and sorrow; and this is something all men would prefer to avoid. Therefore, with his life so miserable, the stillborn has the advantage over him. The stillborn comes into the world with nothing, departs in darkness, and his name is covered with darkness. Indeed often he is not even given a name. He never sees the sun, and never knows anything. Yet, since he has not known anything, he has never been disturbed by the suffering and sorrow endured by the man already discussed. If that man had lived two thousand years, and all his life was without any joy, it would only have amounted to more suffering. So his situation is less desirable than that of the stillborn. "Do not all go to the same place?" When considered only from the natural perspective, surely they all do go to the same place, the dust.

(Verses 7 through 10) All the labor of man is for his mouth, and yet the appetite is not filled. For what hath the wise more than the fool? What hath the poor that knoweth to walk before the living? Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit. That which hath been is named already, and it is known that it is man: neither may he contend with Him that is mightier than he.

Some might consider verse 7 as an over simplification of the matter. But if we consider all Solomon has said before it, we will find it a reasonable conclusion. Indeed some may be striving to lay up riches instead of only laboring to obtain food. Yet their efforts are for the appetite of their greed; and it is never satisfied. The fact that a man is wise does not, necessarily, make him rich, while sometimes the fool becomes rich. So, in this respect, "What has "the wise man more than the fool?" If that wise man is poor, though he has sufficient wisdom to "walk before the living," that is, to lead them, what advantage does this give him? He is still poor. Obviously, Solomon is still considering these things from the viewpoint of natural man. He declares, "Better is the sight of the eyes than the wandering of the desire." That is, that which is actually before us, "the sight of the eyes," is better, because it is really present, than the "wandering of the desire," that for which we are constantly wishing, but cannot obtain. The wandering of the desire will never be satisfied. This is also emptiness and worry. Certainly, there may also be things other than man that "have been," and have also "been named already," but the one he has been discussing from the beginning of this book is man. And he has come to a very profound conclusion concerning him. "neither may he contend with Him that is mightier than he." From the beginning of man's time on earth, he has tried to contend with God, "Him that is mightier than he," only to lose every skirmish. Yet he, apparently, has never learned this truth. In fact, none ever learn it, except those to whom God reveals it. Then, and then only, can man see his true relation to God. Nothing else will stop his vain contentions against God.

(Verses 11 and 12) Seeing there be many things that increase vanity, what is man the better? For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? For who can tell a man what shall be after him under the sun?

As will be seen, after this chapter Solomon begins to turn slightly away from a purely materialistic view of man and his efforts, to a consideration of some things God has done, and will do for man. So this is an ideal conclusion for the first half of this book, which deals almost exclusively with the materialistic. He questions, "Since all these many and various things for which man strives, become such a burden, or such an obsession, to him that he deprives himself of the enjoyment of that which God has given him, what profit, or benefit does he have from them?" His next two questions concern man only, not God. For, surely, God can answer both. He can tell man what is good for him in this vain life which he spends as a shadow, and what shall be after him under the sun. But both are beyond the knowledge of man. So, from the perspective from which Solomon asks the questions, there is only one answer to both, "No one." Let man search as he may, he can never by his own wisdom find the answer to either.

(Verses 1 through 3) A good name is better than precious ointment; and the day of death than the day of one's birth. It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.

Here we see a slight turning from materialistic consideration to those of more nearly spiritual value. First, Solomon says, "A good name is better than precious ointment." Even today we use ointments, sometimes for healing abrasions and wounds, and sometimes for overcoming offensive odors. Some of these ointments might even be considered precious, or valuable. And that was especially true in Solomon's day. So this statement can be readily understood. But the next declaration may be a little difficult to accept. "And the day of death (is better) than the day of one's birth." When a child is born, to look at it from the viewpoint of that day, this is potential strength to that family, the community, the tribe, and the nation, as we have earlier pointed out. Almost always there is rejoicing that another member is added to the human race, with none considering how much toil, worry, pain, sorrow, and suffering, may await that child. When one dies, there is usually great sorrow for the loss of a loved one. We claim that we are mourning that person, but we are not. Our grief is selfish. We are mourning our loss, not his. Yet this mourning should cause us to consider the brevity of human life, and because of this make better use of our lives while we have them. It should also cause us to remember another truth God has had recorded for us. "The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come.: (Isaiah 57:1) Especially when a young person dies, someone is sure to say, "What a pity! He had his whole life ahead of him." The truth is, that no matter how short it has been that person's whole life in this world is behind, not ahead, of him. Not only so, but if he had continued to live, who can tell us how much sorrow and suffering he would have had to endure? So, in spite of our aversion to the thought, "The day of death is better than the day of one's birth." As we go to the house of feasting, we get caught up in the revelry, and lose sight of the serious and important things of life. But when we go to the house of mourning, we are reminded that death awaits each and every one of us, because it is the common end of all mankind. And it may come upon us at any time, without warning. Then we will lay it to heart. We may prefer laughter above sorrow; but sorrow is more worthwhile to us, because sorrow, "the sadness of the countenance," will make us consider in our heart the more important things of life, thus making our heart better.

(Verses 4 through 6) The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth. It is better to hear the rebuke of the wise, than for a man to hear the song of fools. For as the crackling of thorns under a pot, so is the laughter of the fool: This also is vanity.

The wise man does not, enjoy being in the house of mourning, nor does he, necessarily, go there by preference. But because he understands that sorrow, affliction, and even death, are a part of our lot in this world, he has no reservations about going where they are. At the same time, the fool only wants to be entertained. So he goes to the house of mirth, not realizing that, although he will not go to the house of mourning, the mourning is sure to come to him. When it does, he knows not how to deal with it. It is certainly more profitable to "hear," or pay heed to, the rebuke of a wise man, that to hear the song of fools. The rebuke of a wise man may sting a little. But if we pay heed to it, it will surely help us; whereas the song of fools is worthless, and can teach us nothing of any value. "For as the crackling of thorns under a pot, so is the laughter of fools." In the dry areas of Israel there were many places where thorn bushes were about all that would grow. In order to curb their spread, they were often cut down and left to dry. Then they were used as fuel around a pot in which water was heated. As they burned, they would crackle loudly. But the fire would be short lived, and leave little ash, because the thorns had little substance. So it is with the mirth and laughter of the fool. It has no more lasting substance than do the thorns. Solomon says, "This also is vanity." It is completely without substance.

(Verses 7 through 10) Surely oppression maketh a wise man mad; and a gift destroyeth the heart. Better is the end of a thing than the beginning thereof; and the patient in spirit is better than the proud in spirit. Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Say not thou, What is the cause that former days were better than these? For thou dost not inquire wisely concerning this.

When a wise man sees, or is subjected to oppression, it makes him mad. That is, it so upsets him that he cannot reason with the same wisdom that he could use in thinking objectively about the matter. As long as a wise man is only observing the plight of one who is oppressed, he may be able to reason wisely concerning that person's problem. But when it becomes his own problem, he can no longer reason objectively concerning it. Also a gift, or, more properly, a bribe, destroys the heart, or especially the integrity of the heart. A judge may have his heart set on rendering justice to all who come before him, until someone presents him with a bribe. He may even resist it for a while; and some, indeed, will not let themselves be thus corrupted. But most members of the human race, in spite of their good intentions, can finally be corrupted. So the gift destroys the heart. The end of any matter is better than its beginning, because at its beginning, no one knows what will be the outcome, while at the end thereof all doubt is removed. Most people can much better endure something very bad, once they know the full truth of it, than they can while it is, as we often say, "in limbo." Certainly Solomon's next statement is clear enough without explanation. "And the patient in spirit is better than the proud in spirit." Oh, how often it is that we allow ourselves to quickly become angry! Then we will invariably do, or say, something that will be hurtful to ourselves, or to someone else. So, "Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools." We certainly would not like to be called, "fools," but when we permit our anger to rise up quickly, we prove ourselves to be such. In verse 10, he gives us a caution, which, perhaps, none of us takes as seriously as we ought. It is certainly not unusual for us, or someone else to fondly remember former days, and, perhaps, even ask, "Why were they so much better than the present?" Solomon says this is not a wise question for us to ask. Those days are gone forever; and inquiring about them will not bring them back. In addition to this, our memories are not always accurate; and those things we remember so fondly, may not be exactly as our memory portrays them. So our best course is simply to be thankful for present blessings. And though we may remember the past, let us not dwell upon it, and thus build it up in our minds to be better than it was.

(Verses 11 through 14) Wisdom is good with an inheritance; and by it there is profit to them that see the sun. For wisdom is a defense, and money is a defense: but the excellency of knowledge is that wisdom giveth life to them that have it. Consider the work of God: for who can make that straight which He hath made crooked? In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

No matter what one might inherit, it will do him little good if he has not the wisdom to take care of it. One of the big troubles with man is that he is more concerned about getting material wealth, by inheritance, or otherwise, than about learning how to wisely take care of it, if, and when, he does get it. Thus it may do him little good; and it could even do him harm. So wisdom is profitable "to them that see the sun" (all living). For wisdom is a defense, and money is a defense." This might lead one to believe that, if he can just obtain money, or wealth, he will be hedged in, or protected, whether or not he has wisdom. So Solomon tells us the difference between the value of wisdom and that of money. Although both are a defense, wisdom is greater, because knowledge gives life to them that have it. Here, he uses "wisdom" and "knowledge" as interchangeable, although we sometimes consider them to have a technical difference between them. Certainly he is not saying that people without life have wisdom or knowledge, and it makes them alive. He is only saying that wisdom will teach those who have it how to survive through the troubles of life. This, money without wisdom will not do. Therefore wisdom is the more excellent of the two. Solomon then tells us to "consider the work of God." That is, pay special attention to the course of things as they take place through the days and years. How often the whole course of one's life is changed by events, which he neither planned, nor could foresee. These are the work of God, which he says we are to consider. Review your life, and see how often such has caused your path to turn in a different direction from that which you had planned. Thus the work of God has made crooks in your path; and you cannot change a single one of them. When he says, "Who can make that straight, which he hath made crooked?" he is not using "crooked" to mean evil, or dishonest, as we often use it, but he is only speaking of a crook, or turn, which has been made in your path as you travel through life. Sometimes that crook has made things more pleasant, in the long run, for you; and sometimes it may have been more unpleasant than you think life would have been in the way you planned. But in either case, there is nothing you, or anyone else can do about it. The crook cannot be straightened. So give close consideration to this work of God, and you will come to this result: "In the day of prosperity be joyful, but in the day of adversity consider." When things are going well for us, and our path seems to be straight ahead, let us be joyful, or happy. And when there is adversity, do not become angry, and, especially, do not become angry against God, as some seem to sometimes do. Instead, consider the matter soberly and wisely. Although it may even put a crook in your path, that may prove of value to you later. "God also hath set the one over against the other, to the end that man should find nothing after him." God has so balanced "prosperity," or, in particular, the achieving of our goals, with "adversity," our falling short of them, that no man is able to study their sequence, and determine what shall be next. God will still work events to suit Himself, and not according to any schedule man may think he can set up by his studies.

(Verses 15 through 18) All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness. Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? It is good that thou shouldest take hold of this; yea, from this withdraw not thine hand: for he that feareth God shall come forth of them all.

In spite of the fact that God will, at His time, justify the righteous and punish the wicked, He sometimes, for reasons of His own, permits variation from this in this life. Solomon declares that in his lifetime, "the days of my vanity," he has seen both extremes of this variation. He has seen a righteous man perish in his righteousness, and a wicked man grow old in his wickedness. He makes no effort to give a reason for this. He only reports it as a fact. So if, and when, we see such, we are not to become discouraged, and think that God has abandoned the righteous and exalted the wicked. Although He does not always reveal His purpose to man, He has a purpose in everything He does, or permits to be done. Verses 16 and 17 are never to be taken out of context for consideration. The answer to them is in verse 18. In verse 16 Solomon says, "Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?" This seems to mean, "Do not be such a stickler for the righteousness of the letter that you cannot have compassion on one who makes a mistake. And do not give yourself to such a study of wisdom that you forget how to be practical. In either case you will incur the hatred of those around you, and destroy yourself so far as any influence for good is concerned." Then he says, Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time." Although they have not always been enforced, since man has tried to have any form of government, he has made laws against wickedness. In most cases the penalty for extreme wickedness has been death. Thus to be over much wicked is to court death. Also to be "foolish" (without understanding) can lead to the same end. Why then should one do such? As said earlier, verse 18 gives the definitive answer to both of these situations. "It is good that thou shouldest take hold of this, yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all." It is good, or to our benefit, to take hold of this answer and not let it go. It will sustain us through all things. It will prevent our going to either of the extremes set forth above. The principal wisdom anyone needs is to fear God. Those who do will be found striving to do His commandments. And they, when reduced to their simplest form are: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and greatest commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself." (Matt. 23:37-39) What a wonderful life we would have if we constantly adhered to these two commandments. We would, indeed, "come forth of them all."

(Verses 19 through 22) Wisdom strengtheneth the wise more than ten mighty men which are in the city. For there is not a just man upon the earth that doeth good, and sinneth not. Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: for oftentimes also thine own heart knoweth that thou thyself hast cursed others.

Although man has always wanted to rely upon the strength of brave men for protection in time of danger, wisdom makes one wise man stronger than ten who have only their physical strength upon which to rely. In the whole world there is no man so righteous that everything he does is always right. He is certain to make a mistake at one time or another. In addition to these observations, Solomon tells us to pay no attention to everything we may happen to overhear. For in so doing, we might hear our servant, or someone we think to be a friend, bring forth some criticism against us. This could, possibly, infuriate us. But we should remember that we have many times criticized others, and that, perhaps, without cause.

(Verses 23 and 24) All this have I proved by wisdom: I said, I will be wise; but it was far from me. That which is far off, and exceeding deep, who can find it out?

By the wisdom God had given him, Solomon has proved all these various observations. His next statement seems to indicate that he had decided to acquire wisdom by his own efforts: and when he attempted this, he could not reach it. So he concludes, "That which is far off, and exceeding deep, who can find it out?" Indeed, he found that there are things too far off, and too deep for man to understand. He must try to content himself with the understanding that some things are, and always will be beyond the reach or understanding of man.

(Verses 25 and 26) I applied my heart to know, and to search out, and to seek wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness: and I find more bitter than death the woman whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.

As he set his heart to seek out wisdom, Solomon discovered some truths, which he presents. He learned that folly is actually wickedness, and to act like a fool is madness, or insanity. He also saw that the wiles of a woman who is set to snare a man, are stronger, "more bitter," than death itself. Those to whom God grants favor shall escape her, but those without His mercy will be snared.