Part 6

VER. 6. _Before the Angel._ That is, before the Angel who, as the Hebrews thought, presided over the altar of worship, and who was present even when only two or three met for the study of the Law: to study the Law being in itself an act of worship.

7 For in many words, as in many dreams, there is vanity: But fear thou God.

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[Sidenote: _And a more helpful and consolatory Trust in the Divine Providence._ Ch. v., vv. 8-17.]

8 If thou seest the oppression of the poor, And the perversion of justice in the State, Be not dismayed thereat; For superior watcheth superior, And superiors again watch over them:

9 And the advantage for the people is, that it extendeth to all, For even the king is servant to the field.

VER. 9. Some commentators prefer another possible reading of this difficult verse: _But the profit of a land is every way a king devoted to the field, i.e._ a lover and promoter of good husbandry. This reading, however, does not, I think, harmonise so well with the context as that given above.

10 He that loveth silver is never satisfied with silver, Nor he that clingeth to riches with what they yield: This too is vanity;

11 For when riches increase they increase that consume them: What advantage then hath the owner thereof, Save the looking thereupon with his eyes?

12 Sweet is the sleep of the husbandman, Whether he eat little or much; While abundance suffereth not the rich to sleep.

13 There is a great evil which I have seen under the sun-- Riches hoarded up by the rich To the hurt of the owner thereof:

14 For the riches perish in some unlucky adventure, And he begetteth a son when he hath nothing in his hand:

15 As he cometh forth from the womb of his mother, Even as he cometh naked, So also he returneth again, And taketh nothing from his labour Which he may carry away in his hand.

16 This also is a great evil, That just as he came so he must go. For what profit hath he who laboureth for the wind?

17 Yet all his days he eateth in darkness, And is much perturbed, and hath vexation and grief.

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[Sidenote: _The Conclusion._ Ch. v., vv. 18-20.]

18 Behold, that which I have said holds good,-- That it is well for man to eat and to drink And to enjoy the good of all his labour wherein he laboureth under the sun, Through the brief day of his life which God hath given him: For this is his portion.

19 And I have also said, That a man to whom God hath given riches and wealth, If He hath also enabled him to eat thereof, And to take his portion and to rejoice in his labour;-- This is a gift of God:

20 He doth not fret because the days of his life are not many, For God hath sanctioned the joy of his heart.

THIRD SECTION.

_THE QUEST IN WEALTH AND IN THE GOLDEN MEAN._

CHAPS. VI., VER. 1, TO VIII., VER. 15.

[Sidenote: _The Quest in Wealth. He who makes Riches his Chief Good is haunted by Fears and Perplexities_: Ch. vi., vv. 1-6.]

1 There is another evil which I have seen under the sun, And it weigheth heavily upon men:

2 Here is a man to whom God hath given riches and wealth and abundance, So that his soul lacketh nothing of all that it desireth; And God hath not given him the power to enjoy it, But a stranger enjoyeth it: This is vanity and a great evil.

3 Though one beget a hundred children, And live many years, Yea, however many the days of his years, Yet if his soul be not satisfied with good, Even though the grave did not wait for him, Better is an abortion than he:

4 For this cometh in nothingness and goeth in darkness, And its memory is shrouded in darkness;

5 It doth not even see and know the sun: It hath more rest than he.

6 And if he live twice a thousand years and see no good:-- Do not both go to the same place?

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[Sidenote: _For God has put Eternity into his Heart_; Ch. vi., vv. 7-10.]

7 All the labour of this man is for his mouth; Therefore his soul cannot be satisfied:

8 For what advantage hath the wise man over the fool, Or what the poor man over the stately magnate?

VER. 8. _The magnate._ Literally, "he who knoweth to walk before the living;" some "great person," some man of eminent station, who is much in the eye of the public.

9 It is better, indeed, to enjoy the good we have Than to crave a good beyond our reach: Yet even this is vanity and vexation of spirit.

VER. 9. _To enjoy the good we have_, etc. Literally, "Better is that which is seen by the eyes (the present good) than that which is pursued by the soul (the distant and uncertain good)."

10 That which hath been was long since ordained; And it is very certain that even the greatest is but a man, And cannot contend with Him who is mightier than he.

[Sidenote: _And much that he gains only feeds Vanity;_]

11 Moreover there are many things which increase vanity: What advantage then hath man?

[Sidenote: _Nor can he tell what will become of his Gains._]

12 And who knoweth what is good for man in life, The brief day of his vain life which he spendeth as a shadow? And who can tell what shall be after him under the sun?

* * * * *

[Sidenote: _The Quest in the Golden Mean. The Method of the Man who pursues it._ Ch. vii., vv. 1-14.]

1 A good name is better than good nard, And the day of death better than the day of one's birth:

2 It is better to go to the house of mourning Than to the house of feasting, Because this is the end of every man, And the living should lay it to heart:

VER. 2. "Because _this_ is the end;" _i.e._ the death bewailed in the house of mourning.

3 Better is serious thought than wanton mirth, For by a sad countenance the heart is bettered:

4 The heart of the wise therefore is in the house of mourning, But in the house of mirth is the heart of fools.

5 It is better for a man to listen to the reproof of the wise Than to listen to the song of fools;

6 For the laughter of fools is like the crackling of thorns under a pot: This also is vanity.

VER. 6. _The laughter of fools_, etc. There is a play on words in the original which cannot be reproduced in English. Dean Plumptre, following the lead of Delitzsch, proposes as the nearest equivalents, "As crackling nettles under kettles," or "As crackling stubble makes the pot bubble."

7 Wrong-doing maketh the wise man mad, As a bribe corrupteth the heart.

8 The end of a reproof is better than its beginning, And patience is better than pride;

9 Therefore hurry not on thy spirit to be angry: For anger is nursed in the bosom of fools.

10 Say not, "How is it that former days were better than these?" For that is not the part of wisdom.

11 Wisdom is as good as wealth, And hath an advantage over it for those who lead an active life:

VER. 11. _Those who lead an active life._ Literally, "those who see the sun," _i.e._ those who are much in the sun, who lead a busy active life, are much occupied with traffic or public affairs.

12 For wisdom is a shelter, And wealth is a shelter; But the advantage of wisdom is That it fortifieth the heart of them that have it.

VER. 12. _Fortifieth the heart; i.e._ quickens life, a new life, a life which keeps the heart tranquil and serene under all chances and changes.

13 Consider moreover the work of God, Since no man can straighten that which He hath made crooked.

14 In the day of prosperity be thou content; And in the day of adversity Consider that God hath made this as well as that, In order that man should not be able to foresee that which is to come.

VER. 14.: _In the day of prosperity_, etc. Literally, "in the day of good be in good." It may be rendered "in the good day be of good cheer." _This as well as that; i.e._ adversity as well as prosperity. God sends both in order that, not foreseeing what will come to pass, we may live in a constant and humble dependence on Him.

* * * * *

[Sidenote: _The Perils to which it exposes him._ (1) _He is likely to compromise Conscience_: Ch. vii., vv. 15-20.]

15 In my fleeting days I have seen Both the righteous die in his righteousness, And the wicked live long in his wickedness:

16 Be not too righteous therefore, Nor make thyself too wise lest thou be abandoned;

17 Be not very wicked, nor yet very foolish, Lest thou die before thy time:

18 It is better that thou shouldest lay hold of this And also not let go of that; For whoso feareth God will take hold on both.

VER. 18. _This ... and that._ _This__ refers to the folly and wickedness of ver. 17, and _that_ to the wisdom and righteousness of ver. 16. _Take hold on both._ Literally, "go along with both."

19 This wisdom alone is greater strength to the wise Than an army to a beleaguered city;

VER. 19. _This wisdom_: viz. the moderate common-sense view of life which has just been described. _Than an army_, etc. Literally, "Than _ten_ (_i.e._ many) mighty men in a city."

20 For there is not a righteous man on earth Who doeth good and sinneth not.

* * * * *

[Sidenote: (2) _To be indifferent to Censure_: Ch. vii., vv. 21, 22.]

21 Moreover seek not to know all that is said of thee, Lest thou hear thy servant speak evil of thee;

VER. 21. _Seek not to know_, etc. Literally, "Give not thy _heart_ (even if thy ears) to all words that are uttered."

22 For thou knowest in thine heart That thou also hast many times spoken evil of others.

23 All this wisdom have I tried; I desired a higher wisdom, but it was far from me;

24 That which was far off remaineth far off, And deep remaineth deep: Who can find it out?

[Sidenote: (3) _To despise Women_; Ch. vii., vv. 25-29.]

25 Then I and my heart turned to know this wisdom And diligently examine it-- To discover the cause of wickedness, vice, And that folly which is madness:

26 And I found woman more bitter than death; She is a net; Her heart is a snare, and her hands are chains: Whoso is good before God shall escape her, But the sinner shall be taken by her.

27 Behold, what I have found, saith the Preacher-- Taking things one by one to reach the result--

28 I have found one man among a thousand, But in all that number a woman have I not found:

29 Lo, this only have I found, That God made man upright, But that they seek out many devices.

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[Sidenote: (4) _And to be indifferent to Public Wrongs._ Ch. viii., vv. 1-13.]

1 Who is like the wise man? And who like him that understandeth the interpretation of this saying? The wisdom of this man maketh his face bright, And his rude features are refined.

VER. 1. _This saying_: _i.e._ that which follows. _And his rude features_, etc. Culture lends an air of refinement to the face, carriage, manners.

2 I say then, Obey the king's commandment, And the rather because of the oath of fealty: 8?

VER. 2. _The oath of fealty._ Literally, "the oath by God." The Babylonian and Persian despots exacted an oath of loyalty from conquered races. Each had to swear by the god he worshipped.

3 Do not throw off thine allegiance, Nor resent an evil word, For he can do whatsoever he please;

VER. 3. _Do not throw off_, etc. Literally, "Do not hurry from his presence, or even stand up because of an evil word." To stand up in the divan of an Eastern despot is a sign of resentment; to rush from it a sign of disloyalty and rebellion.

4 For the word of a king is mighty; And who shall say to him, "What doest thou?"

5 Whoso keepeth his commandment will know no evil. Moreover the heart of the wise man foreseeth a time of retribution--

6 For there is a time of retribution for all things-- When the tyranny of man is heavy upon him:

7 Because he knoweth not what will be, And because no one can tell him when it will be.

VER. 7. _Because he knoweth not_; _i.e._ the tyrant does not know. The sense seems to be: Retribution is all the more certain because, in his infatuation, the despot does not foresee the disastrous results of his tyranny, and because no one can tell him when or how they will disclose themselves.

8 No man is ruler over his own spirit, To retain the spirit, Nor has he any power over the day of his death; And there is no furlough in this war, And no craft will save the wicked.

9 All this have I seen, Having applied my heart to all that is done under the sun.

VER. 9.: _All this have I seen; i.e._ all this retribution on tyrants and the consequent deliverance of the oppressed.

10 But there is a time when a man ruleth over men to their hurt. Thus I have seen wicked men buried, And come again; And those who did right depart from the place of the holy, And be forgotten in the city: This also is vanity.

VER. 10.: But the Preacher has also seen times when retributive justice did _not_ overtake the oppressors, when they _came again_ in the persons of children as wicked and tyrannical as themselves.

11 Because sentence against an evil deed is not executed forthwith, The heart of the sons of men is set in them to do evil.

VER. 11.: _Because sentence_, etc. "God does not always pay on Saturdays," says an old Italian proverb.

12 Though a sinner do evil a hundred years, And groweth old therein, Yet I know that it shall be well with those who fear God, Who truly fear before Him;

13 And it shall not be well with the wicked, But, like a shadow, he shall not prolong his days, Because he doth not fear before God.

[Sidenote: _Therefore the Preacher condemns this View of Human Life._]

14 Nevertheless, this vanity doth happen on the earth, That there are righteous men who have a wage like that of the wicked, And there are wicked men who have a wage like that of the righteous: This too, I said, is vanity.

15 And I commended mirth, Because there is nothing better for man under the sun Than to eat, and to drink, and to be merry; For this will go with him to his work Through the days of his life, Which God giveth him under the sun.

VER. 15.: "And _this_ will go with him:" viz. this clear enjoying temper, than which, as yet, the Preacher has found "nothing better."

FOURTH SECTION.

_THE QUEST OF THE CHIEF GOOD ACHIEVED._

CHAP. VIII., VER. 16, TO CHAP. XII., VER. 7.

[Sidenote: _The Chief Good not to be found in Wisdom_:

Ch. viii., v. 16.-Ch. ix., v. 6.]

16 As then I applied my heart to acquire wisdom, And to see the work which is done under the sun-- And such a one seeth no sleep with his eyes by day or by night:

17 I saw that man cannot find out all the work of God Which is done under the sun; Though man labour to discover it, He cannot find it out; And though the wise may say he understandeth it Nevertheless he hath not found it out.

VER. 17.: To illustrate this verse Dean Plumptre happily quotes Hooker's noble and familiar words: "Dangerous it were for the feeble brain of man to wade far into the doings of the Most High; whom although to know be life, and joy to make mention of His name, yet our soundest knowledge is to know that we know Him not as indeed He is, neither can know Him, and our safest eloquence concerning Him is our silence, when we confess without confession that His glory is inexplicable, his greatness above our capacity and reach."

[Sidenote: ix.]

1 For all this have I taken to heart and explored, That the righteous, and the wise, and their labours are in the hand of God: They know not whether they shall meet love or hatred; All lies before them. All are treated alike;

VER. 1.: _They know not whether they shall meet love or hatred_ may mean that even the wisest cannot tell whether they shall meet (1) the love or the enmity of God, as shown in adverse or favourable providences; or (2) the things which they love or hate; or (3) the love or the hatred of their fellows. The last of the three seems the most likely.

_All lies before them; i.e._ all possible chances, changes, events. Only God can determine or foresee what is coming to meet them.

2 The same fate befalleth to the righteous and to the wicked, To the good and pure and to the impure, To him that sacrificeth and to him that sacrificeth not; As with the good so is it with the sinner, With him that sweareth as with him who feareth an oath.

3 This is the greatest evil of all that is done under the sun, That there is one fate for all: And that, although the heart of the sons of men is full of evil, And madness is in their hearts through life, Yet, after it, they go to the dead;

VER. 3.: The words of this verse do not, as they stand, seem to carry on the logical sequence of thought. The Preacher's complaint is that even the wise and the good are not exempted from the common fate, not that the foolish and reckless are exposed to it. The text may be corrupt; but Ginsburg is content with it. A good reading of it, however, is still wanting.

4 For who is exempted? To all the living there is hope, For a living dog is better than a dead lion;

5 For the living know that they shall die, But the dead know not anything; And there is no more any compensation to them, For the very memory of them is gone:

6 Their love, too, no less than their hatred and rivalry, hath perished; And there is no part for them in ought that is done under the sun.

* * * * *

[Sidenote: _Nor in Pleasure:_ Ch. ix., vv. 7-12.]

7 Go, then, eat thy bread with gladness, And drink thy wine with a merry heart, Since God hath accepted thy works:

8 Let thy garments be always white; Let no perfume be lacking to thy head:

9 And enjoy thyself with any woman whom thou lovest All the days of thy life Which He giveth thee under the sun, All thy fleeting days: For this is thy portion in life, And in the labour which thou labourest under the sun.

VER. 9.: "Enjoy thyself with _any_ woman." The word here rendered "woman" does not mean "wife." And as the Hebrew Preacher is here speaking under the mask of the lover of pleasure, this immoral maxim is at least consistent with the part he plays. More than one good critic, however, read "a wife" for "any woman."

10 Whatsoever thine hand findeth to do, Do it whilst thou art able; For there is no work, nor device, nor knowledge, nor wisdom in Hades, Whither thou goest.

11 Then I turned and saw under the sun, That the race is not to the swift, Nor the battle to the strong; Nor yet bread to the wise, Nor riches to the intelligent, Nor favour to the learned;

12 But time and chance happen to all, And that man doth not even know his time: Like fish taken in a fatal net, And like birds caught in a snare, So are the sons of men entrapped in the time of their calamity, When it falleth suddenly upon them.

* * * * *

[Sidenote: _Nor in Devotion to Public Affairs and its Rewards_: Ch. ix., v. 13-Ch. x. v. 20.]

13 This wisdom also have I seen under the sun, And it seemed great to me--

14 There was a little city, And few men in it, And a great king came against it and besieged it, And threw up a military causeway against it:

15 Now there was found in it a poor wise man, And he saved that city by his wisdom; Yet no one remembered this same poor man.

16 Therefore say I, Though wisdom is better than strength, Yet the wisdom of the poor is despised, And his words are not listened to:

17 Though the quiet words of the wise have much advantage Over the vociferations of a fool of fools, And wisdom is better than weapons of war, Yet one fool destroyeth much good:

[Sidenote: x.]

1 As a dead fly maketh sweet ointment to stink, So a little folly overpowereth (much) wisdom and honour.

2 Nevertheless the mind of the wise man turns toward his right hand, But the mind of the fool to his left;

3 For so soon as the fool setteth his foot in the street He betrayeth his lack of understanding; Yet he saith of every one (he meeteth), "He is a fool!"

VER. 3.: _Setteth his foot in the street._ Literally, "walketh in the road." The sentence seems to be a proverb used to denote the extreme stupidity of the fool who, the very moment he leaves his house, is bewildered, cannot even find his way from one familiar spot to another, and sees his own folly in every face he meets.

4 If the anger of thy ruler be kindled against thee, Resent it not: Patience will avert a graver wrong.

VER. 4.: _Resent it not._ Literally, "Quit not thy place."--See note on chapter viii., ver. 3.

5 There is an evil which I have seen under the sun, An outrage which only a ruler can commit:

6 A great fool is lifted to high place, While the noble sit degraded:

7 I have seen servants upon horses, And masters walking like servants on the ground.

VER. 7.: To ride upon a horse is still a mark of distinction in many Eastern States. In Turkish cities, till of late, no Christian was permitted to ride any nobler beast than an ass or a mule: so neither were the Jews, in the Middle Ages, in any Christian city.

8 Yet he that diggeth a pit shall fall into it; And whoso breaketh down a wall a serpent shall bite him;

9 He who pulleth down stones shall be hurt therewith; And whoso cleaveth logs shall be cut.

10 If the axe be blunt, and he do not whet the edge, He must put on more strength; But wisdom should teach him to sharpen it.

VER. 10.: Ginsburg renders this difficult and much-disputed passage thus: "If the axe be blunt, and he do not sharpen it beforehand, he shall only increase the army; the advantage of repairing hath wisdom," and explains it as meaning: "If any insulted subject lift a blunt axe against the trunk of despotism, he will only make the tyrant increase his army, and thereby augment his own sufferings; but it is the prerogative of wisdom to repair the mischief which such precipitate folly occasions." I have offered what seems a simpler explanation in the comment on this passage, and have tried to give a simpler, yet not less accurate, rendering in the text. But there are almost as many readings of this difficult verse as there are critics; and it is impossible to do more than make a hesitating choice among them.

11 If the serpent bite because it is not charmed, There is no advantage to the charmer.

VER. 11.: _The charmer._ Literally, "the master of the tongue." The allusion of the phrase is of course to the subtle cantillations by which the charmer drew, or was thought to draw, serpents from their "lurk," and to render them harmless.

12 The words of the wise man's mouth win him grace; But the lips of a fool swallow him up,

13 For the words of his mouth are folly at the beginning, And end in malignant madness.

14 The fool is full of words, Though no man knoweth what shall be, Either here or hereafter: And who can tell him?

15 The work of a fool wearieth him, For he cannot even find his way to the city.