The Pulpit Commentary — Ecclesiastes — Section 289

to.king fright at the fluctuations of the market will prove only an indifferent merchant. In business, as in love nnd war, the man who hesitates is lost. 4. Diligence aiirl constancy in labour. The person who aims at success in business must be a hard am\ incessant, not a fitful and intermittent, worker. If a farmer, he must sow betimes in the morning, and pause not until hindered by the shades of night. If a merchant, he must trade both early and late. If an artisan, he must toil week in and week out. It is "the hand of the diligent" that "maketh rich" (Prov. x. 4). II. THE MOTIVES TO BE CHERISHED. 1. The exper:tation of a future reward. "Thou 11halt find it [thy bread] after many days." Such enterprises, though attended with risk, will not all fail, but will generally prove successful-not immediately, perhaps, but after an interval of waiting, as the ships of a foreign merchant require months, or even years, before they return with the desired profits. 2. The anticipation of impending calamity. As no man can foresee the future, the prudent merchant lays his account with one or more of -his ventures coming· to grief. Hence, in the customary phrase, he "divides the risk," and does not hazard all in one expedition. 3. The consciousness of inability to forecast the future. Just because of this-illustrated in vers. 3 and 5-the man who aspires to prosper in his undertakings dismisses all over- anxious care, and instead of waiting for opportunities and markets, makes them. 4. The hope of ultimately succeeding. Though he may often fail, he expects he will not always fail; hence he redoubles his energy and diligence. "In the morning he sows his seed, and in the evening withholds not his hand," believing that in the end his labours will be crowned with success. Learn : 1. That 1,msiness is not incompatible with piety. 2. That piety need be no hindrance to business. 3. That each may be helpful to the other. 4. That both should be, and are, a source of blessing to the world. Vers; 7, 8.-0arpe diem: memento mori; or, here and hereafter contrasted. I. HERE, A BOENE OF LIGHT; HEREAFTER, A PLACE OF DARKNESS. under the Old Testament the abode of departed spirits was usually conceived of as a realm from which the light of day was excluded, or only dimly admitted (Job x. 21, 22). II. HERE, A GARDEN OF DELIGHT; HEREAFTER, A WILDERNESS OF VANITY. Life beneath the sun, even to the most miserable, has pleasures which are wanting to the bodiless inhabitants of the underworld (eh. ix. 10). III. H1rnE, A PERIOD OF FEW DAYS; HEREAFTER, A .TERM OF M.Ah'Y. At the loogest, man's duration upon earth is short (Job xiv. 1; Ps. xxxix. 5); in comparisou, his continuance in the narrow house,. or in the unseen world, will be long. LESSONS. 1. Enjoy life heartily, as a good gift of God. 2. Use lifo wisely, in preparation for the world to come. Vers. 9, 10.-.Ad;ice to a young man or woman. I. A GRAND PERMISSION-to enjoy life. "Rejoice, 0 young man, in thy youth," etc. 1. Not a sanctio-n to self- indulgence. The Preacher does not teach that a young man (or, indeed, any man) is at liberty to" make provision for the flesh to fulfil the lusts thereof" (Rom. xiii. 14); to have asserted or suggested that a youth was permitttd by religion to fullow his inclinations wherever they might lead, to plunge into sensunlity, to sow his wild oats (as the phrase is), would hnve been to contradict the Law of God as given by Moses (Numb. xv. 39). 2. Not a protest (ironical) against asceticism. The Prencher docs not say that God will judge men if they despise bis gifts and refuse to enjoy them. Doubtless, in so far as asceticism springs from a contemptuous disregard of God's providential mercies, it is sinful; but this is hardly the case the Preacher has in view. 3. But a warrant for reasonable pleasure. The young man or maiden is informed that he or she maY. enjoy the morciog of lifo to the utipost of his or her boot, "walkiug in the ways of his or her heart, and in the sight of his or her eyes," provided always such pleasures as are sinful are eschewed. Moreover, the Preacher's language appears to hint that such enjoyment as is here allowed is both appropriate to the season, the days of youth, and demanded by the nature of youth, _being the legitimate gratification of the heart and eyes. II. A SOLEMN WARNING-the certainty of judgment. "But know thou that for all these things,'' etc. The judgment of which the Preacher speaks i&: 1. FutHre. Th@  284 ECCLESIAS'iiES; OR, 'rH:~ PREACHER. [cit. xr. 1-16.