ปัญญาจารย์ 2:10 วิจารณ์

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.

And whatsoever mine eyes desired I kept not from them,.... Though this sense is only mentioned, all are designed; he denied himself of nothing that was agreeable to him, that was pleasing to the eye, to the ear, to the taste, or any other sense; he indulged himself in everything, observing a proper decorum, and keeping himself within the due bounds of sobriety and good sense; I withheld not my heart from any joy: the Targum says, "from all joy of the law"; but it is to be understood of natural pleasure, and of the gratifications of the senses in a wise and moderate manner; for my heart rejoiced in all my labours; he took all the pleasure that could be taken in the works he wrought for that purpose before enumerated; and this was my portion of all my labour; pleasure was what he aimed at, and that he enjoyed; this was the fruit and issue of all his laborious works; the part allotted him, the inheritance he possessed, and the thing he sought after.

"Whatever my eyes desired I did not deny them; I did not deprive myself of any joy. Indeed my heart drew joy from all my activities, and this was my reward for all my endeavours. "The eyes of the heart and the sight of the mind desire to gaze on spiritual matters, which the sinner does not see, so forbids his heart from true happiness. Therefore Ecclesiastes gave himself completely over to this cause and balanced eternal glory lightly in an world of discord. This is our lot, and our continual reward if we work for our virtues.

In the literal sense the following is meant: If I desired something among the things in the visible world, I did not keep my eyes from them. I got everything that I longed for. John says in his letter: “The desire of the flesh, the desire of the eyes, the pride in riches comes not from the Father but from the world.” Even if they do “not come from the Father” as the gifts of grace and of the Spirit, they are nevertheless from God. Desire for visible things, however, should not be consuming but should instead be appropriate to that which is desired.

“Heart” does not here signify the organ but reason. In a different passage [we read]: “Blessed are the pure in heart.” This means with regard to reason. And: “Listen to me, you stubborn of heart.” The heart thus understood does not need to be “kept from pleasure.” It derives pleasure from appropriate views and meditations based on knowledge. By knowledge I mean knowledge that is in accordance with God.

As is well known, the person who toils for something in his heart suffers if he does not succeed with it. Ecclesiastes thus wants to say: I did not fail in any of the things I hoped for in my toil. Further: The person who strives for knowledge and pursues virtue “toils.” … The person who toils for the things that are useful for the soul and that adorn the inner person says about himself: “I found pleasure in all my toil.”

They nourish their hearts in self-indulgence who, according to the word of Ecclesiastes, do not prevent their heart from enjoying every wish and from delighting itself in the things which they have prepared. And they count it their due if they themselves make use of their own labors, having no care for the support and solace of the poor.

(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).

my labour--in procuring pleasures. this--evanescent "joy" was my only "portion out of all my labor" (Ecc 3:22; Ecc 5:18; Ecc 9:9; Kg1 10:5).