"It is all one--therefore will I say it, The guilty and the guiltless He treateth alike; The deceiver and the deceived both are his;"
or we say with the Preacher,--
"This is the greatest evil of all that is done under the sun That there is one fate for all; 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 is the good so is the sinner, And he that sweareth as he that feareth an oath."
And it is well for us if, like the Hebrew poet, we can resist this cruel temptation, and hold fast the integrity of our faith; if we can rest in the assurance that, after all and when all is done, "the little that a righteous man hath is better than the riches of many wicked;" that God has something better than wealth and lucky haps for the good, and merciful correctives of a more sovereign potency than penury and mishaps for the wicked. If we have this faith, our study of Ecclesiastes can hardly fail to deepen and confirm it; if we are not so happy as to have it, Coheleth will give us sound reasons for embracing it.
If we may now assume the Book Ecclesiastes to have been written, not in the time of Solomon, but during, or soon after, the Babylonian Captivity, our next duty is to learn what we can of the social, political, and religious conditions of the two races among whom the Jews were thrown when they were carried away from the land of their fathers. That they learned much, as well as suffered much, while they sat by the waters of Babylon; that they emerged from their long exile with a profound attachment to the Word of God, such as their fathers had never known, and with many precious additions to that Word, is beyond a doubt. As plants grow fastest by night, so men make their most rapid growth in knowledge and in faith when times are dark and troubled. And all students of this period are at one in affirming that during the Captivity a radical and most happy change passed upon the Hebrew mind. They came out of it with a hatred of idolatry, a faith in the life beyond the grave, a pride in their national Law, a hope in the advent of the great Deliverer and Redeemer, with which the elder Psalmists and Prophets had failed to inspire them, but which henceforth they never wholly relinquished. With the religious there was blended an intellectual advance. Books and teachers were sought and honoured as never heretofore. Schools and synagogues grew up in every town and village in which they dwelt. "Of making of many books there was no end." Education was compulsory. Study was regarded as more meritorious than sacrifice, a scholar as greater than a prophet, a teacher as greater than a king, if at least we may trust proverbs which were current among them. Before the Captivity one of the least literate of nations--noble as their national literature was, at its close the Jews were distinguished by their zeal for culture and education.
To trace the progress of this marvellous revival of letters and religion--a renaissance and a reformation in one--would be a most welcome task, had we the materials for it and the skill to use them. But even the scanty materials that exist lie scattered through the historical and literary remains of many different races--in the cylinders, sculptures, paintings, inscriptions, tombs, shrines of Nineveh, Babylon, Behistun, and Persepolis, in the Zendavesta, in the pages of Herodotus and the earlier Greek historians, in Josephus, in the Apocrypha, in the Talmud, and in at least a dozen of the Old Testament books; and some of these "sources" are very far as yet from having been explored and mastered. Hence the history of this period still remains to be written, and will probably be largely conjectural whenever, if ever, it is written. Yet what period is of graver interest to the student of the Bible? If we could recover its history, it would throw a new and most welcome light on well-nigh one-half of the Old Testament Scriptures, if not on all.