I. Solomon's first resource was philosophy. He studied man's position in this world. His appetite for knowledge was omnivorous; and whilst hungering for the harvest, he was thankful for crumbs. The result was satiety with satisfaction, or rather it was the sober certainty of "sorrow." The very pursuit of knowledge is penal. The search after happiness is itself a sore punishment. Unless it include the knowledge of God, there is sorrow in much science; that is, the more a man knows unless he knows the Saviour, the sadder may we expect him to become.
II. It would indeed give melancholy force to the saying, "Much wisdom is much grief," if much wisdom were fatal to the Christian faith, and if he who increased his general knowledge must forfeit his religious hopes. But whilst science is fatal to superstition, it is fortification to a Scriptural faith. The Bible is the bravest of books. Coming from God and conscious of nothing but God's truth, it awaits the progress of knowledge with calm security. It is not light, but darkness, which the Bible deprecates; and if men of piety were also men of science, and if men of science would "search the Scriptures," there would be more faith in the earth, and also more philosophy.
III. In the region of revealed truth, increasing knowledge will not always be increasing conviction unless that knowledge be progressively reduced to practice. If knowledge be merely speculative, in extending it a man may only "increase sorrow," for it is with the heart that man believeth unto righteousness, and it is to the doers of His Father's will that the Saviour promises an assuring knowledge of His own doctrine.
J. Hamilton, The Royal Preacher,Lecture V.
References: Ecclesiastes 1:12-18. R. Buchanan, Ecclesiastes: its Meaning and Lessons,p. 36; J. J. S. Perowne, Expositor,1st series, vol. x., p. 61. 1:12-2:11. G. G. Bradley, Lectures on Ecclesiastes,p. 40.
I. As was natural in so wise a man, the Preacher turns first to wisdom. It is the wisdom that is born of wide and varied experience, not of abstract study. He acquaints himself with the facts of human life, with the circumstances, thoughts, feelings, hopes, and aims of all sorts and conditions of men. He will look with his own eyes and learn for himself what their lives are like, how they conceive of the human lot, and what, if any, are the mysteries which sadden and perplex them. This also he finds a heavy and disappointing task. The sense of vanity bred by his contemplation of the steadfast order of nature only grows more profound as he reflects on the numberless and manifold disorders which afflict humanity. Apart from the special wrongs and oppressions of the time, it is inevitable in all times that the thoughtful student of men and manners should become a sadder as he becomes a wiser man. To multiply knowledge, at least of this kind, is to multiply sorrow. We need only go through the world with open, observant eyes in order to learn that "in much wisdom is much sadness."
II. But if we cannot reach the object of our quest in wisdom, we may perchance find it in pleasure. Wisdom failing to satisfy the large desires of his soul, the Preacher turns to mirth. Once more, as he forthwith announces, he is disappointed in the result. He pronounces mirth a brief madness; in itself, like wisdom, a good, it is not the chief good: to make it supreme is to rob it of its natural charm.
III. It is characteristic of the philosophic temper of our author that, after pronouncing wisdom and mirth vanities in which the true good is not to be found, he does not at once proceed to try a new experiment, but pauses to compare these two vanities and to reason out his preference of one over the other. Hisvanity is wisdom. It is because wisdom is a light and enables men to see that he accords it his preference. It is by the light of wisdom that he has learned the vanity of mirth, nay the insufficiency of wisdom itself. Therefore wisdom is better than mirth. Nevertheless it is not best, nor can it remove the dejection of a thoughtful heart. Somewhere there is, there must be, that which is better still.
S. Cox, The Quest of the Chief Good,p. 126.
Koheleth now mentions the unusual advantages which he had possessed for enjoying life and making the best of it. His opportunities could not have been greater, he considers, had he been Solomon himself. He henceforth speaks therefore under the personated character of the wise son of David. He speaks as one who represented the wisdom and prosperity of his age.
I. "I have set myself," he says, "to the task of investigating scientifically the value of all human pursuits." This, he assures us, is no pleasant task. It is a sore travail that God has allotted to the sons of men, which they cannot altogether escape. Koheleth thought and thought till he was forced to the conclusion that all human pursuits were vanity and vexation of spirit, or, according to the literal Hebrew, were but vapour and striving after the wind. There was no solidity, nothing permanent, nothing enduring, about human possessions or achievements. For man was doomed to pass away into nothingness.
II. Having stated his position in these general terms, he now enters into the subject a little more in detail. He reminds himself how at one time he had tried to find his happiness in pleasure and amusement; but pleasure had palled upon him, and appeared good for nothing: and as for amusements, Koheleth thinks that life might, perhaps, be tolerable without them. Having discovered the unsatisfactoriness of pleasure, Koheleth proceeds to inquire if there is anything else that could take its place. What of wisdom? Can that make life a desirable possession? He proceeds to institute a comparison between wisdom and pleasure. Pleasure is but momentary; wisdom may last for a lifetime. Pleasure is but a shadow; wisdom is comparatively substantial and real. The lover of wisdom will follow her till he dies. Ay, there's the rub till he dies. One event happeneth to them all. What then is the good of wisdom? This, too, is vanity.
III. In the third chapter Koheleth points out how anything like success in life must depend upon our doing the right thing at the right time. Wisdom lies in opportuneness. Inopportuneness is the bane of life. What we have to do is to watch for our opportunity and embrace it.
IV. In Ecclesiastes 3:14, Koheleth seems to rise for a moment into a religious mood. But his religion is by no means of an exalted type. Times, seasons, and opportunities, he says, are of Divine appointment; and, like nature's phases, they happen in recurring cycles. God doeth it that men should fear before Him. The existence of so much unrequited wisdom in the world might seem to suggest that there is no higher power. But there is. God will rule the righteous and the wicked, and reward them according to their works. There is a time for every purpose and for every work, and therefore for the purpose of retribution among the rest.
A. W. Momerie, Agnosticism,p. 190.
References: Ecclesiastes 1:13. J. Bennet, The Wisdom of the King, p.14.Ecclesiastes 1:14. Ibid.,pp. 28, 38; Spurgeon, Evening by Evening,p. 339; W. G. Jordan, Christian World Pulpit,vol. xvii., p. 136.