| Barnes' Notes on the Bible By these - i. e., "By the words of wise men." Books - Rather, "Writings." Probably the proverbs current in the Preacher's age, including, though not especially indicating, his own. The Preacher protests against the folly of protracted, unprofitable, meditation.
Clarke's Commentary on the BibleAnd farther, by these, my son, be admonished - Hear such teachers, and receive their admonitions; and do not receive the grace of God in vain. Of making many books there is no end - Two thousand years have elapsed since this was written; and since that time some millions of treatises have been added, on all kinds of subjects, to those which have gone before. The press is still groaning under and teeming with books, books innumerable; and no one subject is yet exhausted, notwithstanding all that has been written on it. And we who live in these latter times are no nearer an end, in the investigation of Nature and its properties; of God, his attributes, his providence, his justice, and his mercy; of Man, his animal life, his mode of nutrition and existence, and his soul and its powers; of Jesus, and the redemption by him; of Eternity, and what it implies as exhibiting to us the pains of the cursed, and the glories of the blessed. Of several of these we know no more than they who have lived five thousand years before us; nor do we know any thing certainly by the endless books that have been published, except what bears the seal of the God of heaven, as published in that word which was declared by his Spirit. And much study is a weariness of the flesh - O how true is this! Let the trembling knees, the palsied hands, the darkened eyes, the aching heart, and the puzzled mind of every real student declare! And should none more worthy of the name of student be within reach to consult, the writer of this work is a proof in point.
Gill's Exposition of the Entire BibleAnd further, by these, my son, be admonished,.... Rehoboam, the son of Solomon, may be intended, for whose sake, more especially, this book might be written; though it may take in every hearer of this divine preacher, every disciple of this teacher, every subject of his kingdom, as well as every reader of this book, whom he thus addresses, and for whom he was affectionately concerned as a father for a son; that they might be enlightened with divine knowledge, warned of that which is evil, and admonished and advised to that which is good; "by these" words and writings of his own, and other wise men; and by these masters of assemblies, who, and their words, are from the one and chief Shepherd; to these they would do well to take heed, and to these only or chiefly. It may be rendered, "and what is the more excellent of these, he admonished" (k); to observe what is mentioned in Ecclesiastes 12:13, and lies in a few words, "Fear God", &c. and especially Jesus Christ, the "Alpha" and "Omega", the sum and substance of the whole Bible; of what had been written in Solomon's time, and has been since: he is the most excellent part of it; or that which concerns him, in his person, offices, and grace: or thus; "and what is above", or "more than these, beware of" (l); do not trouble thyself with any other writings; these are sufficient, all that is useful and valuable is to be found in them; and as for others, if read, read them with care and caution, and only as serving to explain these, and to promote the same ends and designs, or otherwise to be rejected; of making many books there is no end; many books, it seems, were written in Solomon's time; there was the same itch of writing as now, it may be; but what was written was not to be mentioned with the sacred writings, were comparatively useless and worthless. Or the sense is, should Solomon, or any other, write ever so many volumes, it would be quite needless; and there would be no end of writing, for these would not give satisfaction and contentment; and which yet was to be had in the word of God; and therefore that should be closely attended to: though this may be understood, not only of making or composing books, but of getting them, as Aben Ezra; of purchasing them, and so making them a man's own. A man may lay out his money, and fill his library with books, and be very little the better for them; what one writer affirms, another denies; what one seems to have proved clearly, another rises up and points out his errors and mistakes; and this occasions replies and rejoinders, so that there is no end of these things, and scarce any profit by them; which, without so much trouble, may be found in the writings of wise men, inspired by God, and in which we should rest contented; and much study is a weariness of the flesh; the study of languages, and of each of the arts and sciences, and of various subjects in philosophy and divinity, particularly in writing books on any of these subjects; which study is as fatiguing to the body, and brings as much weariness on it, as any manual and mechanic operation; it dries up the moisture of the body, consumes the spirits, and gradually and insensibly impairs health, and brings on weakness, as well as weariness. Some render it, "much reading", as Jarchi, and so Mr. Broughton; and Aben Ezra observes, that the word in the Arabic language so signifies: the Arabic word "lahag" signifies to desire anything greedily, or to be greedily given and addicted to anything (m); and so may denote such kind of reading here, or such a person who is "helluo", a glutton at books, as Cato is said to be. And now reading books with such eagerness, and with constancy, is very wearisome, and is to little advantage; whereas reading the Scripture cheers and refreshes the mind, and is profitable and edifying. Gussetius (n) interprets it of much speaking, long orations, which make weary. (k) "potius inquam ex istis", Junius & Tremellius; "quod potissimum ex istis", Gejerus. (l) "Et amplius his, fili mi, cave", Mercerus. (m) Vid. Castell. Lexic. col. 1874. who gives an instance of the use of this word in, the following sentence; "he that reads with mouth, but his heart is not with it"; and so Kimchi, in Sepher Shotash, fol. 74. fol. 2. explains the word here, "learning without understanding". (n) Ebr. Comment. p. 431.
Keil and Delitzsch Biblical Commentary on the Old TestamentWith veyother mehemmah the postscript takes a new departure, warning against too much reading, and finally pointing once more to the one thing needful: "And besides, my son, be warned: for there is no end of much book-making; and much study is a weariness of the body." With "my son," the teacher of wisdom here, as in the Book of Proverbs, addresses the disciple who places himself under his instruction. Hitzig translates, construing mehemmah with hizzaher: "And for the rest: by these (the 'words of Koheleth,' Ecclesiastes 12:10) be informed." But (1) נזהר, according to usage, does not signify in general to be taught, but to be made wiser, warned; particularly the imper. הזּהר is cogn. with השּׁמר (cf. Targ. Jer. Exo 10:28, אזדּהר לך equals השּׁמר לך), and in fact an object of the warning follows; (2) min after yothēr is naturally to be regarded as connected with it, and not with hizzaher (cf. Esther 6:6, Sota vii. 7; cf. Psalm 19:12). The punctuation of veyother and mehemmah is thus not to be interfered with. Either hēmmah points back to divre (Ecclesiastes 12:11): And as to what goes beyond these (in relation thereto) be warned (Schelling: quidquid ultra haec est, ab iis cave tibi, and thus e.g., Oehler in Herzog's R. E. vii. 248); or, which is more probable, since the divre are without a fixed beginning, and the difference between true and false "wise men" is not here expressed, hemmah refers back to all that has hitherto been said, and veyother mehemmah signifies not the result thereof (Ewald, 285e), but that which remains thereafter: and what is more than that (which has hitherto been said), i.e., what remains to be said after that hitherto said; Lat. et quod superest, quod reliquum est. In Ecclesiastes 12:12, Hitzig also proposes a different interpunction from that which lies before us; but at the same time, in the place of the significant double sentence, he proposes a simple sentence: "to make many books, without end, and much exertion of mind (in making these), is a weariness of the body." The author thus gives the reason for his writing no more. But with Ecclesiastes 12:8 he has certainly brought his theme to a close, and he writes no further; because he does not write for hire and without an aim, but for a high end, according to a fixed plan; and whether he will leave off with this his book or not is a matter of perfect indifference to the readers of this one book; and that the writing of many books without end will exhaust a man's mind and bring down his body, is not that a flat truism? We rather prefer Herzfeld's translation, which harmonizes with Rashbam's: "But more than these (the wise men) can teach thee, my son, teach thyself: to make many books there would be no end; and much preaching is fatiguing to the body." But נזהר cannot mean to "teach oneself," and ēn qētz does not mean non esset finis, but non est finis; and for lahach the meaning "to preach" (which Luther also gives to it) is not at all shown from the Arab. lahjat, which signifies the tongue as that which is eager (to learn, etc.), and then also occurs as a choice name for tongues in general. Thus the idea of a double sentence, which is the most natural, is maintained, as the lxx has already rendered it. The n. actionis עשׂות with its object is the subject of the sentence, of which it is said een qeets, it is without end; Hitzig's opinion, that ēn qēts is a virtual adj., as ēn 'avel, Deuteronomy 33:4, and the like, and as such the pred. of the substantival sentence. Regarding להג, avidum discendi legendique studium. C. A. Bode (1777) renders well: polygraphiae nullus est finis et polymathia corpus delessat. Against this endless making of books and much study the postscript warns, for it says that this exhausts the bodily strength without (for this is the reverse side of the judgment) truly furthering the mind, which rather becomes decentralized by this polupragmosu'nee. The meaning of the warning accords with the phrase coined by Pliny (Ephesians 7.9), multum non multa. One ought to hold by the "words of the wise," to which also the "words of Koheleth," comprehended in the asuppah of the book before us, belong; for all that one can learn by hearing or by reading amounts at last, if we deduct all that is unessential and unenduring, to a unum necessarium:
Geneva Study BibleAnd further, by these, my son, be admonished: of making many {z} books there is no end; and much study is a weariness of the flesh. (z) These things cannot be comprehended in books or learned by study, but God must instruct your heart that you may only know that wisdom is the true happiness and the way to it is to fear God.
Wesley's Notes 12:12 By these - By these wise men, and their writings.
King James Translators' Notesstudy: or, reading
Jamieson-Fausset-Brown Bible Commentary12. (See on [671]Ec 1:18). many books-of mere human composition, opposed to "by these"; these inspired writings are the only sure source of "admonition." (over much) study-in mere human books, wearies the body, without solidly profiting the soul.
Matthew Henry's Concise Commentary12:8-14 Solomon repeats his text, VANITY OF VANITIES, ALL IS VANITY. These are the words of one that could speak by dear-bought experience of the vanity of the world, which can do nothing to ease men of the burden of sin. As he considered the worth of souls, he gave good heed to what he spake and wrote; words of truth will always be acceptable words. The truths of God are as goads to such as are dull and draw back, and nails to such as are wandering and draw aside; means to establish the heart, that we may never sit loose to our duty, nor be taken from it. The Shepherd of Israel is the Giver of inspired wisdom. Teachers and guides all receive their communications from him. The title is applied in Scripture to the Lord Jesus Christ, the Son of God. The prophets sought diligently, what, or what manner of time, the Spirit of Christ in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. To write many books was not suited to the shortness of human life, and would be weariness to the writer, and to the reader; and then was much more so to both than it is now. All things would be vanity and vexation, except they led to this conclusion, That to fear God, and keep his commandments, is the whole of man. The fear of God includes in it all the affections of the soul towards him, which are produced by the Holy Spirit. There may be terror where there is no love, nay, where there is hatred. But this is different from the gracious fear of God, as the feelings of an affectionate child. The fear of God, is often put for the whole of true religion in the heart, and includes its practical results in the life. Let us attend to the one thing needful, and now come to him as a merciful Saviour, who will soon come as an almighty Judge, when he will bring to light the things of darkness, and manifest the counsels of all hearts. Why does God record in his word, that ALL IS VANITY, but to keep us from deceiving ourselves to our ruin? He makes our duty to be our interest. May it be graven in all our hearts. Fear God, and keep his commandments, for this is all that concerns man.
Matthew Henry's Whole Bible CommentaryVerses 8-12 Solomon is here drawing towards a close, and is loth to part till he has gained his point, and prevailed with his hearers, with his readers, to seek for that satisfaction in God only and in their duty to him which they can never find in the creature. I. He repeats his text (v. 8), 1. As that which he had fully demonstrated the truth of, and so made good his undertaking in this sermon, wherein he had kept closely to his text, and both his reasons and his application were to the purpose. 2. As that which he desired to inculcate both upon others and upon himself, to have it ready, and to make use of it upon all occasions. We see it daily proved; let it therefore be daily improved: Vanity of vanities, all is vanity. II. He recommends what he had written upon this subject by divine direction and inspiration to our serious consideration. The words of this book are faithful, and well worthy our acceptance, for, 1. They are the words of one that was a convert, a penitent, that could speak by dear-bought experience of the vanity of the world and the folly of expecting great things from it. He was Coheleth, one gathered in from his wanderings and gathered home to that God from whom he had revolted. Vanity of vanities, saith the penitent. All true penitents are convinced of the vanity of the world, for they find it can do nothing to ease them of the burden of sin, which they complain of. 2. They are the words of one that was wise, wiser than any, endued with extraordinary measures of wisdom, famous for it among his neighbours, who all sought unto him to hear his wisdom, and therefore a competent judge of this matter, not only wise as a prince, but wise as a preacher-and preachers have need of wisdom to win souls. 3. He was one that made it his business to do good, and to use wisdom aright. Because he was himself wise, but knew he had not his wisdom for himself, any more than he had it from himself, he still taught the people that knowledge which he had found useful to himself, and hoped might be so to them too. It is the interest of princes to have their people well taught in religion, and no disparagement to them to teach them themselves the good knowledge of the Lord, but their duty to encourage those whose office it is to teach them and to speak comfortably to them, 2 Chr. 30:22. Let not the people, the common people, be despised, no, not by the wisest and greatest, as either unworthy or incapable of good knowledge: even those that are well taught have need to be still taught, that they may grow in knowledge. 4. He took a great deal of pains and care to do good, designing to teach the people knowledge. He did not put them off with any thing that came next to hand, because they were inferior people, and he a very wise man, but considering the worth of the souls he preached to and the weight of the subject he preached on, he gave good heed to what he read and heard from others, that, having stocked himself well, he might bring out of his treasury things new and old. He gave good heed to what he spoke and wrote himself, and was choice and exact in it; all he did was elaborate. (1.) He chose the most profitable way of preaching, by proverbs or short sentences, which would be more easily apprehended and remembered than long and laboured periods. (2.) He did not content himself with a few parables, or wise sayings, and repeat them again and again, but he furnished himself with many proverbs, a great variety of grave discourses, that he might have something to say on every occasion. (3.) He did not only give them such observations as were obvious and trite, but he sought out such as were surprising and uncommon; he dug into the mines of knowledge, and did not merely pick up what lay on the surface. (4.) He did not deliver his heads and observations at random, as they came to mind, but methodized them, and set them in order that they might appear in more strength and lustre. 5. He put what he had to say in such a dress as he thought would be most pleasing: He sought to find out acceptable words, words of delight (v. 10); he took care that good matter might not be spoiled by a bad style, and by the ungratefulness and incongruity of the expression. Ministers should study, not for the big words, nor the fine words, but acceptable words, such as are likely to please men for their good, to edification, 1 Co. 10:33. Those that would win souls must contrive how to win upon them with words fitly spoken. 6. That which he wrote for our instruction is of unquestionable certainty, and what we may rely upon: That which was written was upright and sincere, according to the real sentiments of the penman, even words of truth, the exact representation of the thing as it is. Those are sure not to miss their way who are guided by these words. What good will acceptable words do us if they be not upright and words of truth? Most are for smooth things, that flatter them, rather than right things, that direct them (Isa. 30:10), but to those that understand themselves, and their own interest, words of truth will always be acceptable words. 7. That which he and other holy men wrote will be of great use and advantage to us, especially being inculcated upon us by the exposition of it, v. 11. Here observe, (1.) A double benefit accruing to us from divine truths if duly applied and improved; they are profitable for doctrine, for reproof, for correction, and instruction in righteousness. They are of use, [1.] To excite us to our duty. They are as goads to the ox that draws the plough, putting him forward when he is dull and quickening him, to amend his pace. The truths of God prick men to the heart (Acts 2:37) and put them upon bethinking themselves, when they trifle and grow remiss, and exerting themselves with more vigour in their work. While our good affections are so apt as they are to grow flat and cool, we have need of these goads. [2.] To engage us to persevere in our duty. They are as nails to those that are wavering and inconstant, to fix them to that which is good. They are as goads to such as are dull and draw back, and nails to such as are desultory and draw aside, means to establish the heart and confirm good resolutions, that we may not sit loose to our duty, nor even be taken off from it, but that what good there is in us may be as a nail fastened in a sure place, Ezra 9:8. (2.) A double way of communicating divine truths, in order to those benefits:-[1.] By the scriptures, as the standing rule, the words of the wise, that is, of the prophets, who are called wise men, Mt. 23:34. These we have in black and white, and may have recourse to them at any time, and make use of them as goads and as nails. By them we may teach ourselves; let them but come with pungency and power to the soul, let the impressions of them be deep and durable, and the will make us wise to salvation. [2.] By the ministry. To make the words of the wise more profitable to us, it is appointed that they should be impressed and fastened by the masters of assemblies. Solemn assemblies for religious worship are an ancient divine institution, intended for the honour of God and the edification of his church, and are not only serviceable, but necessary, to those ends. There must be masters of these assemblies, who are Christ's ministers, and as such are to preside in them, to be God's mouth to the people and theirs to God. Their business is to fasten the words of the wise, and drive them as nails to the head, in order to which the word of God is likewise as a hammer, Jer. 23:29. 8. That which is written, and thus recommended to us, is of divine origin. Though it comes to us through various hands (many wise men, and many masters of assemblies), yet it is given by one and the same shepherd, the great shepherd of Israel, that leads Joseph like a flock, Ps. 80:1. God is that one Shepherd, whose good Spirit indited the scriptures, and assists the masters of the assemblies in opening and applying the scriptures. These words of the wise are the true sayings of God, on which we may rest our souls. From that one Shepherd all ministers must receive what they deliver, and speak according to the light of the written word. 9. The sacred inspired writings, if we will but make use of them, are sufficient to guide us in the way of true happiness, and we need not, in the pursuit of that, to fatigue ourselves with the search of other writings (v. 12): "And further, nothing now remains but to tell thee that that of making many books there is no end," that is, (1.) Of writing many books. "If what I have written, serve not to convince thee of the vanity of the world, and the necessity of being religious, neither wouldst thou be convinced if I should write ever so much." If the end be not attained in the use of those books of scripture which God has blessed us with, neither should we obtain the end, if we had twice as many more; nay, if we had so many that the whole world could not contain them (Jn. 21:25), and much study of them would but confound us, and would rather be a weariness to the flesh than any advantage to the soul. We have as much as God saw fit to give us, saw fit for us, and saw us fit for. Much less can it be expected that those who will not by these be admonished should be wrought upon by other writings. Let men write ever so many books for the conduct of human life, write till they have tired themselves with much study, they cannot give better instructions than those we have from the word of God. Or, (2.) Of buying many books, making ourselves master of them, and masters of what is in them, by much study; still the desire of learning would be unsatisfied. It will give a man indeed the best entertainment and the best accomplishment this world can afford him; but if we be not by these admonished of the vanity of the world, and human learning, among other things, and its insufficiency to make us happy without true piety, alas! there is no end of it, nor real benefit by it; it will weary the body, but never give the soul any true satisfaction. The great Mr. Selden subscribed to this when he owned that in all the books he had read he never found that on which he could rest his soul, but in the holy scripture, especially Tit. 2:11, 12. By these therefore let us be admonished. |
