전도서 1:3 주석

In this chapter we have, I. The inscription, or title of the book (Ecc 1:1). II. The general doctrine of the vanity of the creature laid down (Ecc 1:2) and explained (Ecc 1:3). III. The proof of this doctrine, taken, 1. From the shortness of human life and the multitude of births and burials in this life (Ecc 1:4). 2. From the inconstant nature, and constant revolutions, of all the creatures, and the perpetual flux and reflux they are in, the sun, wind, and water (Ecc 1:5-7). 3. From the abundant toil man has about them and the little satisfaction he has in them (Ecc 1:8). 4. From the return of the same things again, which shows the end of all perfection, and that the stock is exhausted (Ecc 1:9, Ecc 1:10). 5. From the oblivion to which all things are condemned (Ecc 1:11). IV. The first instance of the vanity of man's knowledge, and all the parts of learning, especially natural philosophy and politics. Observe, 1. The trial Solomon made of these (Ecc 1:12, Ecc 1:13, Ecc 1:16, Ecc 1:17). 2. His judgment of them, that all is vanity (Ecc 1:14). For, (1.) There is labour in getting knowledge (Ecc 1:13). (2.) There is little good to be done with it (Ecc 1:15). (3.) There is no satisfaction in it (Ecc 1:18). And, if this is vanity and vexation, all other things in this world, being much inferior to it in dignity and worth, must needs be so too. A great scholar cannot be happy unless he be a true saint.

After the title of the book, which describes the author of it, by his office, as a preacher; by his descent, as the son of David; and by his dignity, king in Jerusalem, Ecc 1:1; the principal doctrine insisted on in it is laid down, that the world, and all things in it, are most vain things, Ecc 1:2. Which is proved in general, by the unprofitableness of all labour to attain them, be they what they will, wisdom, knowledge, riches, honours, and pleasures, Ecc 1:3; by the short continuance of men on earth, though that abides, Ecc 1:4; by the constant revolution, going and returning, of the most useful creatures, the sun, winds, and water, Ecc 1:5; by the unfruitful and unsatisfactory labour all things are full of, Ecc 1:8; by the continual repetition of the same things, and the oblivion of them, Ecc 1:9; and by Solomon's own experience in one particular thing; his search after, and acquisition of, knowledge and wisdom, which he attained a large share of; and which he found attended with labour, difficulty, and little satisfaction; nay, was vanity and vexation of spirit; for, as his knowledge increased, so did his grief and sorrow, Ecc 1:12.

What profit hath a man of all his labour which he taketh under the sun? This is a general proof of the vanity of all things, since there is no profit arises to a man of all his labour; for, though it is put by way of question, it carries in it a strong negative. All things a man enjoys he gets by labour; for man, through sin, is doomed and born unto it, Job 5:7; he gets his bread by the sweat of his brow, which is a part of the curse for sin; and the wealth and riches got by a diligent hand, with a divine blessing, are got by labour; and so all knowledge of natural and civil things is acquired through much labour and weariness of the flesh; and these are things a man labours for "under the sun", which measures out the time of his labour: when the sun riseth, man goeth forth to his labour; and, by the light and comfortable warmth of it, he performs his work with more exactness and cheerfulness; in some climates, and in some seasons, its heat, especially at noon, makes labour burdensome, which is called, bearing "the heat and burden of the day", Mat 20:12; and, when it sets, it closes the time of service and labour, and therefore the servant earnestly desires the evening shadow, Job 7:2. But now, of what profit and advantage is all this labour man takes under the sun, towards his happiness in the world above the sun? that glory and felicity, which lies in super celestial places in Christ Jesus? none at all. Or, "what remains of all his labour?" (p) as it may be rendered; that is, after death: so the Targum, "what is there remains to a man after he is dead, of all his labour which he laboured under the sun in this world?'' nothing at all. He goes naked out of the world as he came into it; he can carry nothing away with him of all his wealth and substance he has acquired; nor any of his worldly glory, and grandeur, and titles of honour; these all die with him, his glory does not descend after him; wherefore it is a clear case that all these things are vanity of vanities; see Job 1:21. And, indeed, works of righteousness done by men, and trusted in, and by which they labour to establish a justifying righteousness, are of no profit and advantage to them in the business of justification and salvation; indeed, when these are done from right principles, and with right views, the labour in them shall not be in vain; God will not forget it; it shall have a reward of grace, though not of debt. (p) "quid habet amplius homo?" V. L. "quid residui?" Vatablus, Piscator, Mercerus, Gejerus, Rambachius; "quantum enim homini reliquum est, post omnem saum laborem?" Tigurine version.

"What profit is there for a man in exchange for all his toil, which he toils under the sun?" After the general opinion that all things are vain Solomon begins to explain with regard to mankind: because men exert themselves in vain in the toil of the world, amassing wealth, teaching children, working their way towards glory, constructing buildings, and then are taken away in the midst of their work by sudden death, they hear the words: "Thou fool, this night your soul shall be required of you, then whose will be those things that you have amassed?" [Luc. 12, 20.] Just as they make nothing for themselves in exchange for all this toil, so they return naked to the earth from whence they were taken.

So this is what the rich should do: not be haughty in their ideas, nor set their hopes on the uncertainty of riches, but on the living God, who bestows all things on us abundantly for our enjoyment; that is what they must do. But what are they to do with what they have? Let me tell you what: “Let them be rich in good works, let them be easy givers.” After all, they have the wherewithal. Poverty is difficult and grim. “Let them be easy givers”; they have the wherewithal. Let them share, that is, take some notice of their fellow mortals. “Let them share, let them store up for themselves a good foundation for the future.” “You see,” he says, “just because I say ‘Let them be easy givers, let them share,’ it doesn’t mean I want them looted, want them stripped naked, want them left empty. I am teaching them how to make a profit, when I point out, ‘Let them store up for themselves.’ I’m not telling them to do this so that they can lose it; I’m showing them where to transfer the account. ‘Let them store up for themselves a good foundation for the future, so that they lay hold of true life.’ ” So this one is a false life; let them lay hold of true life. After all, “Vanity of vanities, and all is vanity. What is this great abundance for man in all his toil, at which he toils under the sun?” So true life is to be laid hold of, our investments are to be transferred to the place of true life, so that we may find there what we give here. The one who transforms us also transforms those investments.

If it is a vain thing to do good works for the sake of human praise, how much more vain for the sake of getting money, or increasing it, or retaining it, and any other temporal advantage, which comes unto us from without? Since “all things are vanity: what is man’s abundance, with all his toil, wherein he labors under the sun?” For our temporal welfare itself finally we ought not to do our good works but rather for the sake of that everlasting welfare which we hope for, where we may enjoy an unchangeable good, which we shall have from God, nay, what God himself is unto us. For if God’s saints were to do good works for the sake of this temporal welfare, never would the martyrs of Christ achieve a good work.

Those who are rich in things that are valued in the realm of the natural do not gain anything. They do not gain longevity. Rich and poor are in the same situation: they go through life quickly and do not stay for a long time. Thus “from all the toil at which they toil under the sun” one does not gain anything, no increase in natural qualities. But the one who toils and strives for things that lead to the eternal and to the invisible gains something: A human being becomes a god, an uncertain human being becomes a strong one, a coward becomes courageous.

the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ecc 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher." of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.

What profit . . . labour--that is, "What profit" as to the chief good (Mat 16:26). Labor is profitable in its proper place (Gen 2:15; Gen 3:19; Pro 14:23). under the sun--that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.

With this verse commences the proof for this exclamation and statement: "What profit hath a man of all his labour which he laboureth in under the sun?!" An interrogative exclamation, which leads to the conclusion that never anything right, i.e., real, enduring, satisfying, comes of it.יתרון, profit, synon. with Mothar, Ecc 3:19, is peculiar to this book (= Aram. יוּתרן). A primary form, יתרון, is unknown. The punctator Simson (Cod. 102a of the Leipzig University Lib.f. 5a) rightly blames those who use ויתּרון, in a liturgical hymn, of the Day of Atonement. The word signifies that which remains over, either, as here, clear gain, profit, or that which has the pre-eminence, i.e., superiority, precedence, or is the foremost. "Under the sun" is the designation of the earth peculiar to this book, - the world of men, which we are wont to call the sublunary world. שׁ has not the force of an accusative of manner, but of the obj. The author uses the expression, "Labour wherein I have laboured," Ecc 2:19-20; Ecc 5:17, as Euripides, similarly, μοχθεῖν μόχθον. He now proceeds to justify the negative contained in the question, "What profit?"