Ecclesiastes 2:4 Komentář

Solomon having pronounced all vanity, and particularly knowledge and learning, which he was so far from giving himself joy of that he found the increase of it did but increase his sorrow, in this chapter he goes on to show what reason he has to be tired of this world, and with what little reason most men are fond of it. I. He shows that there is no true happiness and satisfaction to be had in mirth and pleasure, and the delights of sense (Ecc 2:1-11). II. He reconsiders the pretensions of wisdom, and allows it to be excellent and useful, and yet sees it clogged with such diminutions of its worth that it proves insufficient to make a man happy (Ecc 2:12-16). III. He enquires how far the business and wealth of this world will go towards making men happy, and concludes, from his own experience, that, to those who set their hearts upon it, "it is vanity and vexation of spirit," (Ecc 2:17-23), and that, if there be any good in it, it is only to those that sit loose to it (Ecc 2:24-26).

INTRODUCTION TO ECCLESIASTES 2 Solomon, having made trial of natural wisdom and knowledge in its utmost extent, and found it to be vanity, proceeds to the experiment of pleasure, and tries whether any happiness was in that, Ecc 2:1. As for that which at first sight was vain, frothy, and frolicsome, he dispatches at once, and condemns it as mad and unprofitable, Ecc 2:2; but as for those pleasures which were more manly, rational, and lawful, he dwells upon them, and gives a particular enumeration of them, as what he had made full trial of; as good eating and drinking, in a moderate way, without abuse; fine and spacious buildings; delightful vineyards, gardens, and orchards; parks, forests, and enclosures; fish pools, and fountains of water; a large retinue, and equipage of servants; great possessions, immense riches and treasure; a collection of the greatest rarities, and curiosities in nature; all kinds of music, vocal and instrumental, Ecc 2:3; in all which he exceeded any that went before him; nor did he deny himself of any pleasure, in a lawful way, that could possibly be enjoyed, Ecc 2:9. And yet on a survey of the whole, and after a thorough experience of what could be found herein, he pronounces all vanity and vexation of spirit, Ecc 2:11; and returns again to his former subject, wisdom; and looks that over again, to see if he could find real happiness in it, being sadly disappointed in that of pleasure, Ecc 2:12. He indeed commends wisdom, and prefers it to folly, and a wise man to a fool; Ecc 2:13; and yet observes some things which lessen its value; and shows there is no happiness in it, the same events befalling a wise man and a fool; both alike forgotten, and die in like manner, Ecc 2:15. And then he takes into consideration business of life, and a laborious industry to obtain wealth; and this he condemns as grievous, hateful, and vexatious, because, after all a man's acquisitions, he knows not to whom he shall leave them, whether to a wise man or a fool, Ecc 2:17. And because a man himself has no rest all his days, nothing but sorrow and grief, Ecc 2:22; wherefore he concludes it is best for a man to enjoy the good things of this life himself; which he confirms by his own experience, and by an, antithesis between a good man and a wicked one, Ecc 2:24.

I made me great works,.... He did not spend his time in trifling things, as Domitian (a), in catching and killing flies; but in devising, designing, directing, and superintending great works of art and skill, becoming the grandeur of his state, and the greatness of his mind: the Midrash restrains it to his great throne of ivory, overlaid with gold, Kg1 10:18, but it is a general expression, including all the great things he did, of which the following is a particular enumeration; I builded me houses; among which must not be reckoned the house of God, though that was built by him, and in the first place; yet this was built, not for his own pleasure and grandeur, but for the worship and glory of God: but his own house and palace is chiefly meant, which was thirteen years in building; and the house of the forest in Lebanon, which perhaps was his country seat; with all other houses and offices, for his stores, for his servants, his horsemen, and chariots; see Kg1 7:1; and in fine spacious buildings men take a great deal of pleasure, and promise themselves much happiness in dwelling in them, and in perpetuating their names to posterity by them; see Psa 49:11. The Targum is, "I multiplied good works in Jerusalem; I builded me houses; the house of the sanctuary, to make atonement for Israel; the king's house of refreshment, and the conclave and porch; and the house of judgment, of hewn stones, where the wise men sit and do judgment; I made a throne of ivory for the royal seat;'' I planted me vineyards; perhaps those at Engedi were of his planting; however, he had one at Baalhamon, and no doubt in other places, Sol 1:14; the Targum makes mention of one at Jabne, planted by him; these also add to the pleasure of human life; it is delightful to walk in them, to gather the fruit and drink of the wine of them; see Sol 7:12. (a) Sueton. Vit. Domitian. c. 3. Aurel. Victor. De. Caesar. & Epitome.

The confession about planting vines encompasses a great catalogue of effects on the person. The text includes in its meaning the full extent and nature of the effects caused by wine. Who in the world does not know that once wine immoderately exceeds what is necessary, it is tinder for licentiousness, the means to selfindulgence, injury to youth, deformity to age, dishonor for women, a poison inducing madness, sustenance for insanity, destruction to the soul, death to the understanding, estrangement from virtue? From it comes unjustified mirth, lamentation without reason, senseless tears, unfounded boasting, shameless lying, craving for the unreal, expectation of the impracticable, monstrous threats, groundless fear, unawareness of what is really to be feared, unreasonable jealousy, excessive bonhomie, the promise of impossible things—not to mention the unseemly nodding of the head, the shaky, topheavy gait, the indecency due to immoderate intake, uncontrolled movement of the limbs, the bending of the neck which can no longer support itself on the shoulders, when the flabbiness brought about by the wine relaxes the neck muscles. What caused the unlawful heinous act of incest with daughters? What distracted Lot’s mind from what was happening, when he both committed the heinous act and was ignorant of what he committed? Who invented, like a riddle, the weird names of those children? How did the mothers of the accursed progeny become the sisters of their own children? How did the boys have the same man both as father and grandfather? Who was it who muddled their identity by breaking the law? Was it not wine, exceeding moderation, which caused this unbelievable tragedy? Was it not drunkenness that shaped such a myth into history, one which surpasses real myths in its monstrosity? Homilies on Ecclesiastes

Whether [Solomon] really did these things or made the story up for our benefit, so that the argument might reach its logical conclusion, I cannot say precisely. Nevertheless he does speak of things with which nobody who was aiming at virtue would willingly be associated. However, whether it is by benevolent design that he discusses things that had not happened as if they had, and condemns them as though he had experienced them, in order that we might turn away from desire for what is condemned before the experience, or whether he deliberately lowered himself to the enjoyment of such things, so as to train his senses rigorously by using alien things, it is for each to decide freely for himself, whichever conjecture he likes to pursue. If however anyone were to say that Solomon really was involved in the practical experience of pleasures, I would agree.

But if from personal experience Ecclesiastes condemns the apparent existence [of vanity] to make us avoid a similar situation, or if he freely rejects the enjoyment coming from pleasure in order to diligently train his senses through unpleasant experiences, let us willingly pay attention to his words and draw our own conclusions. We will now respond to anyone who claims that Ecclesiastes’ experience results in pleasure. Persons who traverse the sea and explore its depths in the hope of finding pearls exert themselves in profitable labor, not in pleasure. If Solomon resembles these men and devotes himself to fishing, he becomes submerged in pleasure; he is not filled with sea salt which to me represents pleasure but seeks that which is profitable for his mind in these depths.

We correctly assume that the text [Ecclesiastes] offers further elucidation to what we have just read, that is, mental incoherence and the indignity of drunkenness. “I enlarged my work, built my houses” to which Ecclesiastes adds “I planted my vineyards.” The words “I enlarged” and what follows commonly mean abundance. The text does not mean the expansion of personal needs by the planting of vines. “I planted my vineyards,” that is, I have provided material to burn fuel through the increase of pleasures because my mind sank low just as strong drink covers the mind with earth. “I planted my vines.” I have not exercised self-control, Ecclesiastes says, like the drunken Noah because this lovely plant is both an object of pity and ridicule after it is stripped. The more well-disposed sons of Noah pitied their father’s indecency while others laughed and ridiculed him. Vineyards contain an entire list of passions which are aggravated by wine, for who does not know that an immoderate use of wine fuels undiscipline? It includes a multitude of pleasures, youthful outrage, unbecoming old age, disgrace for women, a drug for madness, insanity, obnoxiousness for the soul, death to the mind and alienation from virtue. Drunkenness produces unreasonable laughter and crying, spontaneous tears, hollow boasting, irrational fear, indifference to fear, no reason for arrogance, thoughtless generosity and the promise of unfulfilled work. We may omit further unbecoming behavior such as indecent drowsiness, drunken stupor, unsteady feet and the twisting of one’s neck which cannot remain steady. What kind of abomination makes a person commit incest with one’s daughter? How was Lot deceived to perpetrate a deed of which he was unaware? What new names were mysteriously given to those children? How did the mothers of such a polluted birth become sisters of their own children? How did a son have both a father and grandfather? Did not wine, which makes the mind irrational, cause this tragedy of disobedience? Did not inebriation form the subject of this story and its excesses contribute to the invention of fables?

“Vanity of vanities, all things are vanity.” Hear also what the prophet says, “He heaps up riches and knows not who shall gather them.” Such is “vanity of vanities,” your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts and your ostentation. For all these are vain; they came not from the hand of God but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are “dispersed and given to the needy.”

Hear what Solomon says, who knew the present world by actual experience. “I built houses, I planted vineyards, I made gardens, and orchards and pools of water. I gathered also silver and gold. I got myself men singers and women singers, and flocks and herds.” There was no one who lived in greater luxury or higher glory. There was no one so wise or so powerful, no one who saw all things so succeeding to his heart’s desire. What then? He had no enjoyment from all these things. What after all does he say of it himself? “Vanity of vanities, all is vanity.” Vanity not simply but superlatively. Let us believe him, and lay hold on that in which there is no vanity, in which there is truth; and what is based upon a solid rock, where there is no old age or decline but all things bloom and flourish, without decay, or waxing old, or approaching dissolution. Let us, I beseech you, love God with genuine affection, not from fear of hell but from desire of the kingdom. For what is comparable to seeing Christ? Surely nothing! What to the enjoyment of those good things? Surely nothing! Well may there be nothing [comparable]; for “eye has not seen, nor ear heard, neither have entered into the heart of man the things which God has prepared for them that love him.”

Serve God with tears, that you may be able to wash away your sins. I know that many mock us, saying, “Shed tears.” Therefore it is a time for tears. I know also that they are disgusted, who say, “Let us eat and drink, for tomorrow we die.” “Vanity of vanities, all is vanity.” It is not I that say it, but he who had had the experience of all things says thus: “I built for me houses, I planted vineyards, I made me pools of water, [I had] men servants and women servants.” And what then after all these things? “Vanity of vanities, all is vanity.”Let us mourn therefore, beloved, let us mourn in order that we may laugh indeed, that we may rejoice indeed in the time of unmixed joy. For with this joy [here] grief is altogether mingled, and never is it possible to find it pure. But that is simple and undeceiving joy: it has nothing treacherous, nor any admixture.

"I acted in grand style: I built myself houses, I planted vineyards; "and others such until the point where he says: "The wise man has his eyes in his head, whereas the fool walks in darkness. "Before I discuss each of these in turn it seems useful to me to encompass all of them in a short paragraph, and to reduce their meanings to just one explanation, so that it is easier to understand what is being said. I had all things that have been considered good through the ages. I built myself a palace on high, and covered the hills and mountains with vines. And lest anything be lacking from my excess I planted gardens and orchards of different kinds of trees, which were watered from above by water stored in pools, so that the growth was fed for longer periods with continual moisture. I also had an uncountable number of slaves, buyers and natives, and many flocks of animals, cows of course, and sheep- no king before me in Jerusalem had such a number. I also amassed a huge number of treasure houses of gold and of silver, which I obtained as gifts from various kings and as tributes from conquered races. And because of this it happened that I was prompted by having too much wealth to even more pleasures, and they called to me in choirs of music, flutes, lyres and in songs, and each sex served in entertainment. Those temptations grew in such quantity as I was lacking in wisdom. For desire had dragged me to each and every pleasure and I was being carried along unbridled and headlong, and I thought that that was the fruit of my labours, if I myself was consumed with lust and luxury. Having then at last returned to my senses, and as if waking from a deep sleep, I looked at my hands and saw that my work was full of vanity, full of squalor, and full of the character of my folly. For I found nothing to be good that was considered good in the world. Considering therefore those things which were good for wisdom and which were bad for foolishness I rushed to praise any man, who then refrained from his sins and was able to pursue true virtues. Certainly there is a great diversity between wisdom and foolishness, and virtues are as much separated from vices as day differs from night. It seems to me then that he that follows that path of wisdom always lifts his eyes to heaven and raises his face aloft, and considers those things which are above his head; but he that gives in to foolishness and vices fumbles in the darkness and flounders in his ignorance of the world. "I acted in grand style: I built houses for myself, I planted vineyards. " He, who is raised up equal to the face of God in the heavens, makes his work great; and he builds houses so that the Father and the Son will come, and will live in them. And he plants vineyards to which Jesus will tie up his ass.

If one wants to understand houses as good deeds, then every good deed is the house of its owner. Those who “hear the words of Jesus and do them” … build their foundation on a rock. Since virtue as a whole is one, one who strives after it builds one house, establishing it upon the rock, upon God’s unbreakable Word, that is, upon Christ.

(Ecc. 2:1-26) I said . . . heart-- (Luk 12:19). thee--my heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Isa 50:11).

(Kg1 7:1-8; Kg1 9:1, Kg1 9:19; Kg1 10:18, &c.). vineyards-- (Sol 8:11).

"I undertook great works, built me houses, planted me vineyards. I made me gardens and parks, and planted therein all kinds of fruit-trees. I made me water-pools to water therewith a forest bringing forth trees." The expression, "I made great my works," is like Ecc 1:16; the verb contains the adj. as its obj. The love of wisdom, a sense of the beautiful in nature and art, a striving after splendour and dignity, are fundamental traits in Solomon's character. His reign was a period of undisturbed and assured peace. The nations far and near stood in manifold friendly relations with him. Solomon was "the man of rest," Ch1 22:9; his whole appearance was as it were the embodied glory itself that had blossomed from out of the evils and wars of the reign of David. The Israelitish commonwealth hovered on a pinnacle of worldly glory till then unattained, but with the danger of falling and being lost in the world. The whole tendency of the time followed, as it were, a secular course, and it was Solomon first of all whom the danger of the love of the world, and of worldly conformity to which he was exposed, brought to ruin, and who, like so many of the O.T. worthies, began in the spirit and ended in the flesh. Regarding his buildings, - the house of the forest of Lebanon, the pillared hall (porch), the hall of judgment, the palace intended for himself and the daughter of Pharaoh, - vid. the description in Kg1 7:1-12, gathered from the annals of the kingdom; Kg1 9:15-22 = Ch2 8:3-6, gives an account of Solomon's separate buildings (to which also the city of Millo belongs), and of the cities which he built; the temple, store-cities, treasure-cities, etc., are naturally not in view in the passage before us, where it is not so much useful buildings, as rather buildings for pleasure (Kg1 9:19), that are referred to. Vineyards, according to Ch1 27:27, belonged to David's royal domain; a vineyard in Baal-hamon which Solomon possessed, but appears at a later period to have given up, is mentioned at the close of the Song. That he was fond of gardening, appears from manifold expressions in the Song; delight in the life and movements of the natural world, and particularly in plants, is a prominent feature in Solomon's character, in which he agrees with Shulamith. The Song; Sol 6:2, represents him in the garden at the palace. We have spoken under the Song; Sol 6:11., of the gardens and parks at Etam, on the south-west of Bethlehem. Regarding the originally Persian word pardēs (plur. pardesim, Mishnic pardesoth), vid., under Sol 4:13; regarding the primary meaning of berēchah (plur. const. berēchoth, in contradistinction to birchoth, blessings), the necessary information is found under Sol 7:5. These Solomonic pools are at the present day to be seen near old Etam, and the clause here denoting a purpose, "to water from them a forest which sprouted trees, i.e., brought forth sprouting trees," is suitable to these; for verbs of flowing and swarming, also verbs of growing, thought of transitively, may be connected with obj. - accus., Ewald, 281b; cf. under Isa 5:6. Thus, as he gave himself to the building of houses, the care of gardens, and the erection of pools, so also to the cultivation of forests, with the raising of new trees. Another means, wisely considered as productive of happiness, was a large household and great flocks of cattle, which he procured for himself.