The Pulpit Commentary — Ecclesiastes — Section 57

This and the Authorized Version, which are have to de[I\ subsequently (see on oh. iii. more or less apprornd by most critics, make 12; vi. 2). And th[lt he should make hie the writer cnuuoiute II kind of mortified soul enjoy good in his labour ; i.e. t[lste the Epicureanism, quotations in confirmation of enjoyment of his labour, get pleasme as the which will be found set forth by Plumptre. reward of all his exertions, or find it in the It is not pretended that the present Hebrew actual pursuit. This also I saw, that it wns text admits this exposition, and critics have from the hand of God. This is the point- agreed to modify the original in order to the power of enjoyment depends on the will express the souse which they give to the of God. The next verse substantiates this passage. As it stands, the sentence runs, IU!Bertion. •• It is not good in(~) man that he should Ver. 25.-For who oan eat, or who else eat," etc. This is supposed to clash with oan hasten hereunto, more than I 1 This is later statements; e.g. eh. iii. 12, 13; viii. 15; the translation of the received text. "Eat" und to condemn all bodily pleasure even in means enjoy one's self, as in the preceding it;s simplest form. Hence commentators in- verse; "hasten hereunto" implies eager sert z:i ('' than") before ~:;,~•~, supposing pursuit of pleasure ; ancl Koheleth asks- that the initial mem has dropped out after Who had better opportunity than he for the terminal of the preceding word, adam verifying the principle that all depends (comp. eh. iii. 22). This solution of a diffi- upon the gift of God? Vulgate, Quis ita culty might be allowed w;,re the Hebrew devorabit, et deliciis ajfluet ut ego 1 The otherwise incapable of explanation without Septuagint had a different reading, which doing violence to the sentiments elsewhere obtains also in tlie Syliac and Arabic ver- expressed.. But this is not tlie case. As sioos, and has been adopted by many Motais has seen, the great point lies in the modern critics. Instead of •~7;:)i;:>, they rend preposition ::i, and what is stated is tliat it 1~7,11,;i, '' without him," i.e. except from God. does not depend on man, it is not in his "For who shall eat or who shall drink with, power, lie is not at liberty to eat and drink out him (1rape~ abroii)?" This merely re- nnd enjoy himself simply at his own will; peats tlie thought of the last ve1·se, in agree- bis power and ability proceed wholly from ment with the saying of St. Jo.mes (i. 17), God. A higher authority than bis deci,les '' Every good gift and every perfect boon is the matter. The phrare, "to eat and drink," from above, coming down from the Father is merely a periphrasis for living in comfort, of lights." But the received reading, if it peace, aud affluence. St. Gregory, who holds admits the rendering of the Authorized that here and in other places Koheleth seems Version (which is somewhat doubtful), stands to contradict himself, makes a remark which in close connection with the peraonnl remark is of general application," He who looks to just preceding, "This also I saw," etc., and the text, and does not acquaint himself with is a more sensible confirmation the1·eof thnn the srnse of the Holy Word, is not so much a tautological observation can be. The next furnishing himself with instruction as be- verse carries on the thought tho.t substantial wildering liimself in uncertainty, in that the enjoyment is entirely the gift of Gou, o.ud literal wor<ls sometimes contradict them- granted by him ns the moral Governor of selves; but whilst by their oppositeness they tlie world. stand at variance with themselves, they direct Ver. 26.-For God giveth to a man tho.t the reader to a truth that is to be under- is good in his sight. 'l'he subject" God" is stood" (' Moral.,' iv. 1). They who read not, in the Hebrew, e.n omission which is sup- Epicureanism into the text fa.ll into the error posed to justify its virtual insertion in ver. 25. here denounced. '.!.'hey take the expression, The Vulgate boldly supplies it here, Homini "eat nnd drink," in the narrowest sense of bono in conspectii suo dedit Deus. To tlio bodily pleasure, whereas it was by no means man tliat finds favour in God's sight (1 Saw. so confined in the miud of a Hebrew. To xxix. 6; Neh. ii. 5),.i.e. who pleases him, he eat bread iu tbe kingdom of God, to take a. gives blessings, while be withholus them or place at the heavenly banquet, represents takes them away from the man who dis- the l,ighest bliss of glorified man (Luke xiv. pleases him. The blessings specified are 15; Rev. xix. 9, etc.). In a lower degree it wisdom, and knowledge, and joy. 'l'he only t<ignilies ea.iibly prosperity, as in Jer. x.xii. true wisdom which is not gl'ief, the only l;,, "Did not tby father eat and drink, and true knowledge which is not sorrow (eh. i. do judgmcnt and justice? then it wa.s well I 8), and the only joy in life, a.re the gifts of with him." So in our passage we find only God to those whom he regards IU! goo,!. the humiliating truth that man in himself But to the sinner he giveth travail, to gather is powerless !o mo.ke his life happy or his and to heap up. '.l.'he sinner takes great labours successful. There is no Bpicurean- po.ins, expends continuoue labour, that he ism, cvcu in a modified form, in the Hebrew may amass wealth, but it passes into other text ns it has come down to m. With otl:er (more worthy) hands. Ho1·,lce, 'Cann.,' ii. 1mpposcd traces of thls philosophy we sliall 14.25- on, n. 1-26.] ECCLESI.ASTE}S'; OR, THE PREACHER. 3()