If a man live many years, so that the days of his years be many, and his soul be not filled with good, I say that an untimely birth is better than he . Ecclesiastes 6:3, 4 The sorrows of old age S. H. Tyng, D. D. The wise Preacher supposes a man to have seen the utmost possible limit of human existence. And then he estimates the worth of the whole of this proud and protracted life, if it has passed without the acquisition of that object which the Word of God proposes for the attainment of man. I. What is the great object of human life? It is that "the soul may be filled with good." It was to gain this that each one has been placed in his period of earthly education. It is for this alone that Divine forbearance lengthens out to grey hairs the life of man who has not yet secured it, to give to men the full opportunity to be wise, and to think of the things which belong to their peace. How, then, shall this soul be filled with good? Is there anything within the limits of the gifts of this world, which can thus fill it? When he can sow grace in the furrows of his field, or fill his barns with glory, when he can plough up heaven from" the earth, and extract God from perishing creatures, the world may fill his soul with good and furnish an adequate exchange for its loss. But who does not see the utter disproportion between the desires of the soul and all the fruits which earth produces? The sinner is descending where his earthly glory cannot descend after him, and where, for a soul unredeemed, all redemption ceaseth for ever. II. THE SORROWS OF THE MAN WHO HAS LIVED LONG WITHOUT ATTAINING THIS GREAT OBJECT OF LIFE, whose soul is not "filled with good." 1. He has passed through a life, a reflection upon which gives him no comfort. Every hour rises up as the accuser of a guilty conscience. The remembrance of youth is a remembrance of convictions smothered, the Holy Spirit resisted, and a Saviour's love despised. The thoughts upon manhood present the awful picture of the self-immolation of the sinner's soul to the enemy of God and man upon the altar of worldly gain. All the resolutions and plans which were made for life have gone by unfulfilled. Every opportunity has been lost. Every mercy has been abused. Oh, what sorrow for the aged sinner does such a life produce! 2. He is pressing onward to a near eternity, for which he has no preparation. How truly is that old age which has no such provision for eternity, and to which "hope comes not, that comes to all" besides, an evil day, in which man finds no pleasure! 3. He has experienced the vanity of the world, and has nothing which can supply its place. They are thus left without a single source of comfort; and while they are struggling thus with unconquerable despair, they feel that the man who has not an interest in the Saviour, and a sure acceptance in His redemption, has no hope, though he has gained, when God bakes away his soul. ( S. H. Tyng, D. D. ) Sorrows of old age without religion J. M. Sherwood, D. D. Even with all the comforts and hopes of Christianity, old age is not a desirable condition of being. We naturally desire to live; we shrink instinctively from death — and yet many an aged one longs to lay down the oppressive burden of life before the appointed time. If this be true, with all the consolations and supports which true religion affords, how unutterably sad and sorrowful must old age be to the aged pilgrim who has no home in the skies to look forward to — no God and Saviour to light up the dark valley and welcome him to an eternity of bliss! But why are the sorrows of an irreligious old age so many and poignant? 1. A portion of them is natural and common alike to all. Nature will decay; the system wear out. The organs of the body and the faculties of the mind become impaired. We are out of touch with the life around us. Our children, our friends, our neighbours, are gone from us. We are solitary, desolate. 2. The retrospect of a godless life from the period of old age must necessarily be a painful one, at least one destitute of rational comfort and satisfaction. The day of activity, of passion, of recklessness, has gone by. With old age come reflection, introspection, seriousness, and the monitions of a coming judgment. O the bitterness of the retrospect of a life devoted to the world — a life without God and without a serious purpose! 3. If such the bitterness of the retrospect, what shall we say of the anticipation? Very few repent in old age. What a prospect! A misspent probation, a hopeless death, a lost eternity! ( J. M. Sherwood, D. D. ) Do not all go to one place? &&& Ecclesiastes 6:6 All men's place Do you know what the wise man means when he offers this question to your consideration, "Do not all go to one place?" The thing, no doubt, here spoken of is death; the place here spoken of, no doubt, is the grave. An amazing consideration! part of the first sentence that the great and holy God ever denounced against fallen man, to one and all, "Dust thou art, and unto dust thou shalt return." But in another case we may venture to contradict even Solomon: for ii we consider the words of our text in another view, all do not go to one place; it is true, all are buried in the grave either of earth or water, but then after death comes judgment; death gives the decisive, the separating blow. Suppose, then, in our enlarging on the text, we should confine the word "all" to the unregenerate; these, indeed, die when they will, all go to one place. O awful thought I and yet it is n certain truth, all on earth must go to one place; if we live like devils here, we must go to, and be with them, when we die, for ever! A blessed minister of Christ, in Scotland, told me a story he knew for truth, of a dreadful answer a poor creature gave on her deathbed. This person when dying was asked by a minister, "Where do you hope to go when you die?" Says she, "I do not care where I go." "What," says he, '"do not you care whether you go to heaven or hell? No," says she; "I do not care whither I go." "But," says he, "if you were put to your choice, where would you go?" Says she, "To hell." To that he replied, "Are you mad — will you go to hell?" "Yes," says she, "I will." "Why so?" says he. "Why," says she, "all my relations are there." But I have another place to tell you of, and another sort of people to speak of, who shall all, as well as those I have spoken of, go to one place; blessed is it to live in God. When death closes the eyes, an actual separation is made, and instead of hearing "Depart, ye cursed," they will hear, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." If you ask where that place is? I answer, to heaven; if you ask to whom they shall go? I answer, to the spirits of just men made perfect; and, what will be best of all, to Jesus Christ, the heavenly inheritance. If we were not to go to Him, what would heaven be? If we were not to see Him, what would glory be? ( G. Whitefield , M. A. ) That which hath been is named already, and it is known that it is man. Ecclesiastes 6:10-12 Solomon's dark ideas of life J. Hamilton, D. D. He says in effect — I. FATE IS FIXED. "That which hath been." Everything is fate. Most men feel this at times. Do .you ever say, I must obey my destiny? It is no use contending with fate. Mine m an unlucky star. There is some truth in this idea. Christ taught a preordination in all events. But His fate was moral, not mechanical; not a blind destiny, but a wise decree. II. MAN IS FEEBLE. "Neither may he contend with Him that is mightier than he." And Christless humanity is a very feeble thing. His bodily frame is feeble. An insect's sting has been known to consign it to dissolution. Man's intellect is feeble; still the human intellect can do something great in connection with Christ. III. JOY IS FUTILE (ver. 11). What the better is man for all he has? What the better for his wealth, his reputation, his philosophy? IV. LIFE IS FLEETING. It "is a vain life," and all its days are a shadow. A shadow is the nearest thing to anility. A cloud may catch the eye, and its changing views and figures may give amusement for a few minutes — a shadow, who notes it or records it? V. THE FUTURE IS ENIGMATIC. "Who can tell what shall be after him under the sun?" ( J. Hamilton, D. D. ) Seeing there be many things that increase vanity, what is man the better? — How is the adherent vanity of every condition most effectually abated by serious godliness S. Annesley, LL. D. ? — I. EVERY CONDITION IS CLOGGED WITH VANITY. 1. God never made the world, nor any condition in it, to be a place of rest and satisfaction. And since sin hath so far marred the beauty of the universe, there is a judicial vanity upon the whole creation ( Romans 8:20 ). 2. We know but very little of the true nature of things, nor of ourselves, nor of our temptations, nor of our interests ( Job 8:9 ). 3. That little that we do know of anything, we come so droppingly to the knowledge of it that, ere we can lay things together, so as to compare them, and separate them, and sort them, and compound them, so as if to make a judgment, either things them. selves or our circumstances are altered, or upon alteration. II. ALL THINGS ON THIS SIDE RELIGION, WHEREBY MEN ENDEAVOUR TO GET ABOVE VANITY, INCREASE IT. The multiplication of cyphers amounts to less than nothing. Can anything of the world supply the soul with grace, satisfy the desires in so much as any one thing, or fill any one faculty of the soul to satisfaction? Can the world fill the mind with heavenly light, or the will with heavenly love, or the conscience with that "peace that passeth understanding"? III. IT IS ONLY SERIOUS GODLINESS THAT CAN ANY WHIT REALLY ABATE THE VANITY THAT CLEAVES TO EVERY CONDITION. To hate sin and love holiness; to live a life of faith, in dependence upon God and resignation to Him; to live above the transports of hopes and fears about things temporal; in short, to be blessings to the world while we live, and to be blessed with God when we die: this is the business and fruit of serious godliness; and this alone is that which at present can effectually abate the vexatious vanities which every condition swarms with. 1. Serious godliness will make your present condition good for you, be it what it will. 2. Serious godliness will make every change of condition good for us, though the change shock both nature and grace. 3. Serious godliness will make relative afflictions (which of all outward afflictions are the most grievous) good for us; and nothing else can do it. 4. Serious godliness will make horror of conscience and Divine desertions good for us. 5. Serious godliness will force something good out of the evil of sin. The rising ground of a dunghill may help to raise thy flight towards heaven. 6. Though to your own apprehension you have no faith at all to believe any one word of all this, nor any skill at all to know what to do; yet serious godliness will make all this good to thee.Uses: — 1. Set your hears upon serious godliness. 2. Learn to be more than barely contented with your present condition. 3. Make conscience of both sorts of duties, — religious and worldly; and allot fit and distinct times for heavenly and worldly business. But with this difference, let religion mix itself with worldly business, and spare not; but let not the world break in upon religion, lest it spoil it. 4. Whatever you do for the bettering of your condition, follow God, but do not go before Him. ( S. Annesley, LL. D. ) For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun? Ecclesiastes 6:12 The known and the unknown I. OUR LIFE WHICH WE DO KNOW. 1. We do know something about our present life, and what we do know about it should humble us in the presence Of God, for, first, it is very short. Solomon here says nothing about the "years" of our life, he only counts it by "days." The older a man grows, the shorter his life seems to be; and it was because Jacob was so old, and had seen so many days, that he called them "few and evil." Children and youths appear to have lived a long while; men seem to have lived only a short time; older men an even shorter period; but the oldest man reckons his days the shortest of all. The calculations about time are very singular, for length seems to turn to shortness. Well, then, since I am such an ephemeral creature, the insect of an hour, an aphis creeping on the bay leaf of existence, how dare I think of contending with Thee, my God, who wast long before the mountains were brought forth, and who wilt be when mountains are gone for ever? 2. Our life, besides being very short, is singularly uncertain. Do not let us forget this fact, for if the thought be unpleasant to us, it is because there is something wrong within. The child of God, when he is right with his Father, forgets the uncertainty, and remembers that all things are certain in the eternal purpose of God, and that all changes are wisely ordained, and therefore the uncertainty causes him no distress. Yet should this truth make us live with much caution, and tenderness, and watchfulness. 3. Yet again, our life is not only short and uncertain, but, while we have it, it is singularly unsubstantial. Many things which we gain for ourselves with much care are very unsatisfying. Have you never heard the rich man confess that it is so? Have you never heard the scholar, who has won many degrees, and stood at the head of his profession, declare that the more he knew the less he felt that he knew? "Verily, every man at his best state is altogether vanity." Now, look ye; it ill becomes us, whose lives are so uncertain, and whose lives at the best are so unsubstantial, to begin to contend with Him in whose hand our breath is, and whose are all our ways. It were better far for us at once to submit ourselves to Him, and to learn that in Him we live, and move, and have our being. It were well for us also to give the Lord all this poor life, be it what it may, to be used in His service, and to be spent for His glory. II. WHAT IS BEST FOR US IS NOT KNOWN TO US. Suppose we ask the question, "Which is the better for a man in this life — wealth or poverty?" — what will be the answer? Wealth — the eye is dazzled with it; it brings many comforts and luxuries; yet there is a passage of Scripture as true now as when the Master first uttered it, "How hard is it for them that trust in riches to enter into the kingdom of God." Who knows, then, that wealth is a good thing? Do any choose poverty? There is as much to be said concerning the evils and the disadvantages of poverty as there is to be said on the other side. He that lacks bread is often tempted to envy, and to many other sins which he might not have committed if he had not been in that state. It is not for you or for me to be able to balance the answer to this question, "Who knoweth what is good for man in this life, — wealth or poverty?" There was a wise man who said, "Give me neither poverty nor riches," and he seemed to have hit the golden mean. Now, take another question, — that of health or sickness: "What is good for man in this life?" It seems at first that it must be good for a man to enjoy the best of health, and the most sprightly vigour, does it not? We all wish for it, and we are allowed to do so. Nobody thinks that sickness and disease can really be in themselves a blessing. Yet have I seen some gentle, holy, devout, matured spirits that could not have come from any garden but that which was walled around with disease, and grief, and woe. The graver's best art has been spent upon them, the graving tool has been very sharp, and the hammer has smitten them very terribly. They had never been such marvels of the Master's grace if it had not been for their sorrows. Yet I doubt not that there are other spirits who have been brought nearer to God in their gladsomeness, saints who, for very gratitude to God for their overflowing delights, and the mercies of this life, and the health of their bodies, have been drawn and bound more closely to their God. So is it with regard to publicity or obscurity. There are some persons whose graces are best seen in public, and they minister for the good of others; they have to be thankful that God has placed them in a position where they are seen, for it has led them to watchfulness and carefulness. The vows of God have been upon them, and they have been helped in their way to heaven by the very responsibilities of their public position. But, sometimes, I have wished that I might be a violet, that I might shed my perfume in some lowly spot hidden by leaves. Yet I do not doubt that obscurity has its ills as well, and that many a man would fain escape from it. "Who knoweth what is good for man in this life?" All depends upon your being where God puts you. Any man is safe if he is where God would have him to be, and if he trembles for his own safety, and clings to the Strong for strength; but those who think that their position gives them immunity from danger are in peril already from their fancied security. I believe that the same question might be asked concerning Christian experience: "Who knoweth what is good for man in this life?" It must be good to be full of high joys, — to rise to the loftiest heights of holiness and blessedness, must it not? Yes, yes, but it may be good to go down into the very deeps, and to know the plague of your own heart, and to feel the scourging of your Father's rod. "Who knoweth what is good for man in this life?" A mixed experience may be better than one uniform level either of height or depth. III. The text mentions another form of our ignorance, and it is this, WHAT SHALL BE AFTER US IS NOT KNOWN TO US: "for who can tell a man what shall be after him under the sun?" 1. The question may mean, "Who can tell a man what he will yet go through in this life?" He is now well-to-do, he is prosperous, he is healthy; but who can tell him what is yet to come to him? No one; therefore, let not the rich man glory in the wealth which may take to itself wings and fly away. Let not the man who is honoured by his fellows reckon that the applause of men is any more substantial than a vapour. 2. But I think that the text has its main bearing on what will happen after death. That we must leave in the Lord's hands; it is not for us to know what will be done when we are called away from the earth. ( C. H. Spurgeon . ) The secret of a happy life F. W. Brown. The question of the text has been repeated many a time since the days of Solomon, and various replies have been given by teachers who have claimed to be the leaders of men. The Stoic has replied, — "The chief good for man in this life is to take everything just as it comes, and maintain stolid indifference, — be like a cold, unmoved statue amid the storms or amid the sunshine of life." The Epicure replies, — "Eat and drink and be merry; indulge your senses, and banish all thought and care about the future." The Miser replies, — "Get all you can, and give as little as you can; heap up riches, and treasure up the choicest thing earth can yield — gold." The Ascetic says, — "Treat the world with disdain and scorn, retreat from it, and trample upon all its associations and joys." Let us answer the question of the text in the light of the New Testament, and we shall see that it is good for man in this life — I. To EXPERIENCE RECONCILIATION TO GOD. The prodigal could not be happy while away from his father, while at variance with him; and man cannot be happy away from God, while at variance with Him. Enmity in the heart is a disturber of joy; and for a man to have enmity in his heart against God cannot be good, cannot conduce to joy. It is good for a man to surrender himself, and be on the Lord's side; then, instead of discord, there will be harmony in his heart; instead of conflict, there will be peace in his mind. II. TO EXERCISE RESIGNATION TO GOD. A man cannot have a happy life who denies God, or who harbours doubt about His goodness and wisdom, whose will runs counter to the Divine will. This is the mind that was in Christ; He surrendered to the will of His Father constantly and entirely. III. TO EXPECT RESTITUTION FROM GOD. We shall only find rest and joy by believing in the final triumph of goodness, in the ultimate reconciliation of all the apparent discrepancies of the now. These things comprise the good for man in this life, and will make human existence not only tolerable, but happy. ( F. W. Brown. ) On our ignorance of good and evil in this life H. Blair, D. D. Let us inquire what account can be given of our present ignorance, respecting what is good for us in this life; whether nothing be left, but only to wander in uncertainty amidst this darkness, and to lament it as the sad consequence of our fallen state; or whether such instructions may not be derived from it, as give ground for acknowledging that by this, as by all its other appointments, the wisdom of Providence brings real good out of seeming evil. I. ILLUSTRATE THE DOCTRINE OF THE TEXT. When we review the course of human affairs, one of the first objects which everywhere attracts our notice is the mistaken judgment of men concerning their own interest. The sore evil which Solomon long ago remarked with respect to riches, of their being kept by the owners thereof to their hurt, takes place equally with respect to dominion and power, and all the splendid objects and high stations of life. We every day behold men climbing, by painful steps, to that dangerous height which, in the end, renders their fall more severe, and their ruin more conspicuous. But it is not to high stations that the doctrine of the text is limited. Around us, we everywhere behold a busy multitude. Restless and uneasy in their present situation, they are incessantly employed in accomplishing a change of it; and as soon as their wish is fulfilled, we discern, by their behaviour, that they are as dissatisfied as they were before. Where they expected to have found a paradise, they find a desert. The man of business pines for leisure. The leisure for which he had longed proves an irksome gloom; and, through want of employment, he languishes, sickens, and dies. The man of retirement fancies no state to be so happy as that of active life. But he has not engaged long in the tumults and contests of the world, until he finds cause to look back with regret on the calm hours of his former privacy and retreat. Beauty, wit, eloquence, and fame, are eagerly desired by persons in every rank of life. They are the parent's fondest wish for his child; the ambition of the young, and the admiration of the old. And yet in what numberless instances have they proved, to those who possessed them, no other than shining snares; seductions to vice, instigations to folly, and, in the end, sources of misery? II. The fact then being undoubtedly certain that it is common for men to be deceived in their prospects of happiness, let us next INQUIRE INTO THE CAUSES OF THAT DECEPTION. Let us attend to those peculiar circumstances in our state, which render us such incompetent judges of future good or evil in this life. 1. We are not sufficiently acquainted with ourselves to foresee our future feelings. Our minds, like our bodies, undergo great alteration, from the situations into which they are thrown, and the progressive stages of life through which they pass. Hence, concerning any condition which is yet untried, we conjecture with much uncertainty. 2. But next, supposing our knowledge of ourselves sufficient to direct us in the choice of happiness, yet still we are liable to err, from our ignorance of the connections which subsist between our own condition and that of others. 3. Farther, as we are ignorant of the events which will arise from the combination of our circumstances with those of others, so we are equally ignorant of the influence which the present transactions of our life may have upon those which are future. 4. Supposing every other incapacity to be removed, our ignorance of the dangers to which our spiritual state is exposed would disqualify us for judging soundly concerning our true happiness. Can you esteem him prosperous who is raised to a situation which flatters his passions, but which corrupts his principles, disorders his temper, and, finally, oversets his virtue? In the ardour of pursuit, how little are these effects foreseen! And yet how often are they accomplished by a change of condition! Latent corruptions are called forth; seeds of guilt are quickened into life; a growth of crimes arises, which, had it not been for the fatal culture of prosperity, would never have seen the light. III. Instead of only lamenting this ignorance, let us CONSIDER HOW IT OUGHT TO BE IMPROVED; what duties it suggests, and what wise ends it was intended by Providence to promote. 1. Let this doctrine teach us to proceed with caution and circumspection through a world where evil so frequently lurks under the form of good. 2. Let our ignorance of what is good or evil correct anxiety about worldly success. 3. Let our ignorance of good and evil determine us to follow Providence, and to resign ourselves to God. Study to acquire an interest in the Divine favour; and you may safely surrender yourselves to the Divine administration. 4. Let our ignorance of what is good for us in this life prevent our taking any unlawful step in order to compass our most favourite designs. 5. Let our imperfect knowledge of what is good or evil attach us the more to those few things concerning which there can be no doubt of their being truly good. 6. Let our ignorance of what is good or evil here below lead our thoughts and desires to a better world. ( H. Blair, D. D. ) Object of human life G A. Bartol. What is the use, the meaning of my life? For what purpose was it given? To what end shall it aim? Is life an instrument ministering to some solid purpose, or a fleeting phantasmagoria, that leaves no lasting result? Such, substantially, was the inquiry of the Preacher three thousand years ago, and which demands an answer still from every new generation and living man. Have any of you been willing to go on, without settling, or even starting, this great query; willing to sail in this frail boat of our mortality down the stream of years, without knowing whither, or desiring any port? If you reflect, you cannot proceed in this ignorant and accidental way. "Commune with your own heart," and you will not be satisfied till some object rise broad as the horizon before you, embracing all lesser occupations and pursuits in its glorious compass, and enabling you, by clear and continual reference, to shape every daily trifle and detail, otherwise worthless or perhaps unmeaning, towards its accomplishment. To this single point I would hold your attention, to decide whether such an object be yours; for in the want of it lies, if anywhere, man's great fault, fatal error, unpardonable sin. The principle may be put into various forms of statement. You may recur to the old Preacher's language, or you may say with the modern catechism, that the "chief end of man is to glorify God, and enjoy Him for ever." You may speak in the phrase, rightly understood, of the philosophy of our time, "Self-culture": or in the phrase, profoundly interpreted of the philanthropy of our time, "Reform." All these mean essentially the same thing, requiring in the analysis the same elements. This solution of our problem carries us into no fanatical austerity, does not abolish the minor callings and aims of activity, of study, or traffic, or mechanical skill, in this world. It but leavens them with a higher spirit, and turns them to a nobler influence. It polarizes the wandering and aimless affairs of time and sense, makes all our dealings not only serve temporary purposes, but, in their effects on our hearts, point to permanent results. It puts a new question into our mouth, which the changeling slave of temporal expedients and little ends does not think to ask, — a question that rightly comes up with every transaction we engage in, every conversation we hold, every plan we form, every measure we execute, — Are we promoting here in this very thing, however great or trifling it may look, the object of life? If not promoting, but defeating this object, it bide us beware and abstain. It does not shut us up in a narrow place of hermit stiffness and seclusion, but goes with us over the broad ocean of worldly business, only asking that it may stand a Divine pilot at the helm. It lays no bar upon pleasure, tasted with an innocent moderation, but it converts pleasure itself from the foe into the friend and servant, as it well may be the true friend and faithful servant, of virtue. It does not condemn the acquisition of wealth as a means which may accomplish the very ends of religion; but it inquires with a searching whisper at the very confessional of man's spirit, and which, beside God, only the man himself can hear, whether the heart is given to wealth, delighting in it, with supreme habitual desire; or, on the contrary, as a steward regarding it as God's loan, as a worshipper proffering it for his sacrifice; while, on the wings of its chief and ardent aspiration, itself ever rises to him as the Infinite Good, takes the breath of His Spirit in return for the incense of its praise, and, from the elevation of its prayer, brings down the counsels of His majestic law upon its mortal conduct. ( G A. Bartol. ).

Benson Commentary Ecclesiastes 6:1 There is an evil which I have seen under the sun, and it is common among men: Ecclesiastes 6:1-2 . There is an evil which I have seen, &c. — A most wretched, miserable disposition reigning among mankind: A man to whom God hath given riches, &c. — When a man is blessed by God with all sorts of riches, as gold and silver, cattle and lands, &c. So that he wanteth nothing that he desireth — Which he does or can reasonably desire; yet God giveth him not power to eat thereof — Either because his riches are unexpectedly taken away from him by the hand of God, or rather, because, as a punishment of his ingratitude to God, and uncharitableness to men, or of his inattention to, and neglect of, spiritual and eternal things, God gives him up to a base and covetous mind; but a stranger eateth it — Not his children, not any relation, however distant; not a friend, nor even an acquaintance; but, it may be, an entire stranger enjoys all the good things which he has saved: this is vanity, and an evil disease — For surely what we possess we possess in vain, if we do not use it; and that temper of mind is certainly a most wretched distemper which prevents our using it. Ecclesiastes 6:2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease. Ecclesiastes 6:3 If a man beget an hundred children , and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he. Ecclesiastes 6:3-6 . If a man beget a hundred children — Very many, to whom he intends to leave his estate; and live many years — Which is the chief thing that he desires, and which gives him opportunity of increasing his estate vastly; and his soul be not filled with good — If he have not a contented mind, and a comfortable enjoyment of his estate; and also have no burial — And if, after his death, he have either none, or a mean and dishonourable burial, because his sordid and covetous conduct made him hateful and contemptible to all persons, his children and heirs not excepted, so that he was by all sorts of men thought unworthy of any testimonies of honour, either in his life, or after his death: I say, an untimely birth is better than he — Which, as it never enjoyed the comforts, so it never felt the calamities of life. For, or rather, although, he — The abortive; of whom alone that clause, He hath not seen the sun, ( Ecclesiastes 6:5 ,) is true; cometh in with vanity — Cometh into the world to no purpose, without any comfort or benefit by it, which is also, in a great measure, the case with the covetous person here mentioned; and departeth in darkness — Dieth in obscurity, without any observation or regard of men; and his name shall be covered with darkness — Shall be speedily and utterly forgotten. Moreover he hath not known any thing — Hath had no knowledge, sense, or experience of any thing, whether good or evil; this, namely, the untimely birth, hath more rest than the other — Because it is free from all those incumbrances and vexations to which the covetous man is long exposed. Yea, though he live a thousand years — Wherein he seems to have a privilege above an untimely birth; yet hath he seen no good — He hath enjoyed little or no comfort in it, and, therefore, long life is rather a curse than a blessing to him. Do not all — Whether born before their time or in due time, whether their lives be long or short; go to one place — To the grave! And so, after a little time, all are alike, as to this life, of which only he here speaks: and as to the other life, the condition of the covetous man, if he die impenitent, and therefore unpardoned and unrenewed, is infinitely worse than that of an untimely birth. Ecclesiastes 6:4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. Ecclesiastes 6:5 Moreover he hath not seen the sun, nor known any thing : this hath more rest than the other. Ecclesiastes 6:6 Yea, though he live a thousand years twice told , yet hath he seen no good: do not all go to one place? Ecclesiastes 6:7 All the labour of man is for his mouth, and yet the appetite is not filled. Ecclesiastes 6:7-8 . All the labour of man is for his mouth — For meat and other necessary provisions of this life; and yet the appetite is not filled — Although all that a man can obtain by his labours is but a provision for his bodily wants, which the meanest sort of men commonly enjoy, yet such is the vanity of the world, and the folly of mankind, that men are insatiable in their desires, and restless in their endeavours after more and more, and never say they have enough. What hath the wise more than the fool — Namely, in these matters? Both are subject to the same calamities, and partakers of the same comforts of this life. What hath the poor — Especially? What advantage in this respect? That knoweth — Even though he knoweth; to walk before the living? — Though he be ingenious and industrious; that is, fit for service and business, and knows how to conduct himself toward his superiors so as to deserve and gain their favour, and to procure a livelihood; what more hath he than the poor that do not know this? The verse is obscure, and some think it should be rendered, For what hath the wise more than the fool? And what than the poor, who knoweth how to walk before the living? That is, who knows how to act prudently: and they think the meaning is, that the wise and the fool, and even the poor, if they be industrious, and know how to behave themselves properly, all enjoy the necessaries of life, food and raiment. The only objection to this interpretation is, that though it seems to improve the sense, it is not consistent with the Hebrew text, ?? ???? , signifying literally, not than the poor, but, What is there to the poor? or, what hath the poor? The Hebrew, however, may be rendered, What excellence hath the wise man more than the fool? What excellence, especially, hath the poor that knoweth, that is, although he knoweth, &c. Ecclesiastes 6:8 For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? Ecclesiastes 6:9 Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit. Ecclesiastes 6:9 . Better is the sight of the eyes — That is, The comfortable enjoyment of what a man hath, seeing being often put for enjoying; than the wandering of the desire — Than restless and insatiable desires of what a man hath not. This is also vanity — This wandering of the desire, wherein many indulge themselves; and vexation of spirit — It is not the way to satisfaction, as they imagine, but to vexation. Ecclesiastes 6:10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he. Ecclesiastes 6:10 . That which hath been — Or, that which is, for the Hebrew ?? ????? , may be rendered either way; namely, Man, considered with all his endowments and enjoyments, whether he be wise or foolish, rich or poor; man, who is the chief of all visible and sublunary beings, for whom they all were made, is named already, namely, by God, who immediately after his creation called him Adam, ( Genesis 5:2 ,) to signify what his nature and condition were or would be. This verse seems to be added as a further instance of the vanity of all things in this life. And it is known that it is man — This is certain and manifest, that that being, which makes all this noise in the world, however magnified by himself, and almost adored by flatterers; and however differenced from, or advanced above others, by wisdom or riches, or such like things, is but a mean, earthly, mortal, and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain and miserable estate in this world, and therefore never expect satisfaction or happiness from it. Neither may he contend with him that is mightier than he — That is, with Almighty God, with whom men are very apt to contend upon every slight occasion; and against whom they are ready to murmur on account of this their vanity, and mortality, and misery, although they brought it upon themselves by their sins. Bishop Patrick’s interpretation of this obscure verse is very nearly to the same purpose, thus: “What if a man have already arrived at great renown, as well as riches, still it is notorious that he is but a man, made out of the dust, and therefore weak and frail, and subject to many disasters; which it is not possible for him, by his most anxious cares, to prevent, or by his power and wealth to throw off when he pleases.” “This sense,” adds he, in a note, “seems to me the most simple, and most agreeable to the whole discourse, and it is that which Melancthon hath expressed in these words, ‘Although a man grow famous, yet it is known that he is but a man; and he cannot contend with that which is stronger than himself;’ that is, he cannot govern events.” Ecclesiastes 6:11 Seeing there be many things that increase vanity, what is man the better? Ecclesiastes 6:11-12 . Seeing there be many things which increase vanity — This seems to be added as a conclusion from all the foregoing chapters; seeing not only man is a vain creature in himself, but there are also many other things, which, instead of diminishing, do but increase this vanity, as wisdom, pleasure, power, wealth; seeing even the good things of this life bring so much toil, and cares, and fears with them; what is man the better — By all that he can either desire or enjoy here? For who knoweth what is good for a man — No man certainly knows what is best for him here, whether to be high or low, rich or poor, because those things which men generally desire and pursue, are very frequently the occasions of their utter ruin, as has been observed again and again in this book; all the days of his vain life — Life itself, which is the foundation of all men’s comforts and enjoyments here, is a vain, uncertain, and transitory thing, and therefore all things that depend upon it must needs be so too; which he spendeth as a shadow — Which, while it abides, hath nothing solid or substantial in it, and which speedily passes away, and leaves no sign behind it; for who can tell a man, &c. — And as no man can be happy with these things while he lives, so he can have no satisfaction in leaving them to others, because he knows not either who shall possess them, or how the future owners will use or abuse them, or what mischief they may do by them, either to others, or even to themselves. Ecclesiastes 6:12 For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun? Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Ecclesiastes 6:1 There is an evil which I have seen under the sun, and it is common among men: THIRD SECTION The Quest Of The Chief Good In Wealth, And In The Golden Mean Ecclesiastes 6:1-12 ; Ecclesiastes 7:1-29 , and Ecclesiastes 8:1-15 IN the foregoing Section Coheleth has shown that the Chief Good is not to be found in that Devotion to the affairs of Business which was, and still is, characteristic of the Hebrew race. This devotion is commonly inspired either by the desire to amass great wealth, for the sake of the status, influence, and means of lavish enjoyment it is assumed to confer; or by the more modest desire to secure a competence, to stand in that golden mean of comfort which is darkened by no harassing fears of future penury or need. By a logical sequence of thought, therefore, he advances from his discussion on Devotion to Business, to consider the leading motives by which it is inspired. The questions he now asks and answers are, in effect, (1) Will Wealth confer the good, the tranquil, and enduring satisfaction which men seek? And if not, (2) Will that moderate provision for the present and for the future to which the more prudent restrict their aim? The Quest in Wealth. Ecclesiastes 6:1-12 His discussion of the first of these questions, although very matterful, is comparatively brief; in part, perhaps, because in the previous Section he has already dwelt on many of the drawbacks which accompany wealth; and still more, probably, because, while there are few men in any age to whom great wealth is possible, there would be unusually few in the company of poor men for whose instruction he wrote. Brief and simple as the discussion is, however, we shall misapprehend it unless we bear in mind that Coheleth is arguing, not against wealth, but against mistaking wealth for the Chief Good. The Man who makes Riches his Chief Good is haunted by Fears and Perplexities: Ecclesiastes 6:1-6 Let us observe, then, that throughout this sixth chapter the Preacher is dealing with the lover of riches, not with the rich man; that he is speaking, not against wealth, but against mistaking wealth for the Chief Good. The man who trusts in riches is placed before us; and, that we may see him at his best, he has the riches in which he trusts. God has given him "his good things," given him them to the full. He lacks nothing that he desireth-nothing at least that wealth can command. Yet, because he does not accept his abundance as the gift of God, and hold the Giver better than the gift, he cannot enjoy it. But how do we know that he has suffered his riches to take an undue place in his regard? We know it by this sure token-that he cannot leave God to take care of them, and of him. He frets about them, and about what will become of them when he is gone. He has no son, perchance, to inherit them, no child, only some "stranger" whom he has adopted ( Ecclesiastes 6:2 )-and almost all childless Orientals adopt strangers to this day, as we have found, to our cost, in India. A profound horror at the thought of being dead to name and fame and use through lack of heirs was, and is, very prevalent in the East. Even faithful Abraham, when God had promised him the supreme good, broke out with the remonstrance, "What canst Thou give me when I am going off childless, and have no heir but my body servant, Eliezer of Damascus?" Because this feeling lay close to the Oriental heart, the Preacher is at some pains to show what a "vanity" it is. He argues: "Even if you should beget a hundred children, instead of being childless; even though you should live a thousand years, and the grave did not wait for you instead of lying close before you: yet, so long as you were not content to leave your riches in the hands of God, you would fret and perplex yourself with fears. An abortion would be better off than you, although it cometh in nothingness and goeth in darkness; for it would know a rest denied to you, and sink without apprehension into the ‘place’ from which all your apprehensions cannot save you ( Ecclesiastes 6:3-6 ). Foolish man! it is not because you lack an heir that you are perturbed in spirit. If you had one, you would find some other cause for care; you would be none the less fretted and perturbed; for you would still be thinking of your riches rather than of the God who gave them, and still dread the moment in which you must part with them, in order to return to Him." The Quest in Wealth. Ecclesiastes 6:1-12 He depicts a man who trusts in riches, but honestly believes that wealth is the chief Good, or, at lowest, the way to it. This man has laboured diligently and dexterously to acquire affluence, and he has acquired it. Like the rich man of the Parable, he has much goods, and barns that grow fuller as they grow bigger. "God has given him riches and wealth and abundance, so that his soul"-not having learned how to look for anything higher-"lacks nothing of all that it desireth." The Man who makes Riches his Chief Good is haunted by Fears and Perplexities. Ecclesiastes 6:1-6 He has reached his aim, then, acquired what he holds to be good. Can he not be content with it? No; for though he bids his soul make merry and be glad, it obstinately refuses to obey. It is darkened with perplexities, haunted by vague longings, fretted and stung with perpetual care. Now that he has his riches, he goes in dread lest he should lose them: he is unable to decide how he may best employ them, or how to dispose of them when he must leave them behind him. God has given them to him; but he is not at all sure that God will show an equal wisdom in giving them to some one else when he is gone. And so the poor rich man sits steeped in wealth up to his chin-up to his chin, but not up to his lips, for he has no "power to enjoy" it. Burdened with jealous care, he grudges that others should share what he cannot enjoy, grudges above all that, when he is dead, another should possess what has been of so little comfort to him. "If thou art rich," says Shakespeare, "thou art poor: For like an ass whose back with ingots bows, Thou bearest thy heavy riches but a journey, And Death unloads thee." But our rich man is not only like an ass; he is even more stupid: for the ass would not have his back bent even with golden ingots if he could help it, and is only too thankful when the burden is lifted from his back; while the rich man not only will plod on beneath his heavy load, but, in his dread of being unladen at his journey’s end, imposes on himself a burden heavier than all his ingots, and will bear that as well as his gold. He creeps along beneath his double load, and brays quite pitifully if you so much as put out a hand to ease him. For God has put Eternity into his Heart; Ecclesiastes 6:7-10 From this plain practical argument Coheleth passes to an argument of more philosophic reach. "All the labour of this man is for his mouth": that is to say, his wealth, with all that it commands, appeals only to sense and appetite; it feeds "the lust of the eye, or the lust of the flesh, or the pride of life, and therefore his soul cannot be satisfied therewith" ( Ecclesiastes 6:7 ). That craves a higher nutriment, a more enduring good. God has put eternity into it: and how can that which is immortal be contented with the lucky haps and comfortable conditions of time? Unless some immortal provision be made for the immortal spirit, it will pine, and protest, and crave, till all power of happily enjoying outward good be lost. Nay, if the spirit in man be craving and unfed, whatever his outward conditions, or his faculty for enjoying them, he cannot be at rest. The wise man may be able to extract from the gains of time a pleasure denied to the fool; and the poor man, his penury preventing him from indulging passion and appetite to satiety, may have a keener enjoyment of them than the magnate who has tried them to the full and has grown weary of them. In a certain sense, as compared the one with the other, the poor man may have an "advantage" over the rich, and the wise man over the fool; for "it is better to enjoy the good we have than to crave a good beyond our reach"; and this much the wise man, or even the poor man, may achieve. Yet, after all, what advantage have they? The thirst of the soul is still unslaked; no sensual or sensuous enjoyment can satisfy that. All human action and enjoyment is under law to God. No one is so wise, or so strong, as to contend successfully against Him or his ordinances. And it is He who has given men an immortal nature, with cravings that wander through eternity; it is He who has ordained that they shall know no rest until they rest in Him ( Ecclesiastes 6:8-10 ). And because God has put Eternity into his heart, He cannot be content with Temporal Good. Ecclesiastes 6:7-10 But the Hebrew Preacher is not content to paint a picture of the Rich Man and his perplexities-a picture as true to the life now as it was then. He also points out how it is that the lover of riches came to be the man he is, and why he can never lay hold on the supreme Good. "All the labour of this man is for his mouth," for the senses and whatever gratifies sense; and therefore, however prosperous he may be, "yet his soul cannot be satisfied." For the soul is not fed by that which feeds the senses. God has "put eternity" into it. It craves an eternal sustenance. It cannot rest till it gains access to "the living water," and "the meat which endureth," and the good "wine of the kingdom." A beast-if indeed beasts have no souls, which I neither deny nor admit-may be content if only he be placed in comfortable outward conditions: but a man, simply because he is a man, must have a wholesome and happy inward life before he can be content. His hunger and thirst after righteousness must be satisfied. He must know that, when flesh and heart fail him, he will be received into an eternal habitation. He must have a treasure which the moth cannot corrupt, nor the thief filch from him. We cannot escape our nature any more than we can jump off our shadow; and our very nature cries out for an immortal good. Hence it is that the rich man who trusts in his riches, and not in the God who gave them to him, carries within him a hungry craving soul. Hence it is that all who trust in riches, and hold them to be the Chief Good, are restless and unsatisfied. For, as the Preacher reminds us, it is very true both that the rich man may not be a fool, and that the poor man may trust in the riches he has not won. By virtue of his wisdom, the wise rich man may so vary and combine the good things of this life as to win from them a gratification denied to the sot whose sordid heart is set on gold; and the poor man, because he has so few of the enjoyments which wealth can buy, may snatch at the few that come his way with the violent delight which has violent ends. Both may "enjoy the good they have" rather than "crave a good beyond their (present) reach": but if they mistake that good for the Supreme Good. neither their poverty nor their wisdom will save them from the misery of a fatal mistake. For they too have souls, are souls; and the soul is not to be satisfied with that which goes in at the mouth. Wise or foolish, rich or poor, whosoever trusts in riches is either like the ass whose back is bent with a weight of gold, or he is worse than the ass, and longs to take a burden on his back of which only Death can unlade him. And much that he gains only feeds Vanity; Ecclesiastes 6:11 Look once more at your means and possessions. Multiply them as you will. Still there are many reasons why if you seek your chief good in them, they should prove vanity and breed vexation of spirit. One is, that beyond a certain point you can neither use nor enjoy them. They add to your pomp. They enable you to fill a larger place in the world’s eye. They swell and magnify the vain show in which you walk. But, after all, they add to your discomfort rather than your comfort. You have so much the more to manage, and look after, and take care of: but you yourself, instead of being better off than you were, have only taken a heavier task on your hands. And what advantage is there in that? Much that he gains only Vanity. Ecclesiastes 6:11 It is not of much use, perhaps, to argue with one so besotted; but lest we should slip into his degraded estate, the Preacher points out for our instruction the source of his disquiet, and shows why it is impossible in the very nature of things that he should know content. Among other sources of disquiet he notes these three. (1) That "there are many things which increase vanity": that is to say many of the acquisitions of the rich man only augment his outward pomp and state. Beyond a certain point he cannot possibly enjoy the good things he possesses; he cannot, for instance, live in all his costly mansions at once, nor eat and drink all the sumptuous fare set on his table, nor carry his whole wardrobe on his back. He is hampered with superfluities which breed care, but yield him no comfort. And, as he grudges that others should enjoy them, all this abundance, all that goes beyond his personal gratification, so far from being an "advantage" to him, is only a burden and a torment. (2) And other source of disquiet is, that no man, not even he, "can tell what is good for man in life," what will be really helpful and pleasant to him. Neither can he tell what it will be good for him to have, Ecclesiastes 6:12 Another reason is, that it is hard, so hard as to be impossible, for you to know "what it is good" for you to have. That on which you have set your heart may prove to be an evil rather than a good when at last you get it. The fair fruit, so pleasant and desirable to the eye that, to possess it, you were content to labour and deny yourself for years, may turn to an apple of Sodom in your mouth, and yield you, in place of sweet pulp and juice, only the bitter ashes of disappointment. Nor foresee what will become of his Gains. Ecclesiastes 6:12 And a third reason is, that the more you acquire the more you must dispose of when you are called away from this life: and who can tell what shall be after him? How are you so to dispose of your gains as to be sure that they will do good and not harm, and carry comfort to the hearts of those whom you love, and not breed envy, alienation, and strife? These are the Preacher’s arguments against an undue love of riches, against making them so dear a good that we can neither enjoy them while we have them, nor trust them to the disposal of God when we must leave them behind us. Are they not sound arguments? Should we be saddened by them, or comforted? We can only be saddened by them if we love wealth, or long for it, with an inordinate desire. If we can trust in God to give us all that it will be really good for us to have in return for our honest toil, the arguments of the Preacher are full of comfort and hope for us, whether we be rich or whether we be poor. He cannot tell what it will be good for him to have: Ecclesiastes 6:12 Many things which attract desire pall upon the taste. And as "the day of our vain life is brief," gone "like a shadow," he may flit away before he has had a chance of using much that he has laboriously acquired. Nor foresee what will become of his Gains: Ecclesiastes 6:12 (3) And a third source of disquiet is, that the more a man has the more he must leave: and this is a fact which cuts him two ways, with a keen double edge. For the more he has the less he likes leaving it; and the more he has the more is he puzzled how to leave it. He cannot tell "what shall be after him," and so he makes one will today and another tomorrow, and very likely dies intestate after all. Is not that a true picture, a picture true to life? Bulwer Lytton tells us how one of our wealthiest peers once complained to him that he was never so happy and well-served as when he was a bachelor in chambers; that his splendid mansion was a dreary solitude to him, and the long train of domestics his masters rather than his servants. And more than once he depicts, as in "The Caxtons," a man of immense fortune and estate as so occupied in learning and discharging the heavy duties, of property, so tied and hampered by the thought of what was expected of him, as to fret under a constant weight of care and to lose all the sweet uses of life. And have not we ourselves known men who have grown more penurious as they have grown richer, men unable to decide what it would be really good or even pleasant for them to do, more and more anxious as to how they should devise their abundance? "I am a poor rich man, burdened with money; but I have nothing else," was the saying of a notorious millionaire, who died while he was signing a cheque for £10,000, some twenty years ago. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.