Ecclesiastes 2:24

There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. (THERE IS) NOTHING BETTER FOR A MAN, (THAN) THAT HE SHOULD EAT. The Hebrew literally is 'It is not good for man that he should eat,' etc., 'and should make his soul see good.' According to Holden and Weiss, ; , differ from this verse in the text and meaning: here he means, 'It is not good that a man should feast himself, and falsely make as though, his soul were happy:' he thus refers to a false pretending of happiness acquired by and for one's self: in ;...

18-26 Our hearts are very loth to quit their expectations of great things from the creature; but Solomon came to this at length. The world is a vale of tears, even to those that have much of it. See what fools they are, who make themselves drudges to the world, which affords a man nothing better than subsistence for the body. And the utmost he can attain in this respect is to allow himself a sober, cheerful use thereof, according to his rank and condition. But we must enjoy good in our labour; we must use those things to make us diligent and cheerful in worldly business. And this is the gift of God. Riches are a blessing or a curse to a man, according as he has, or has not, a heart to make a good use of them. To those that are accepted of the Lord, he gives joy and satisfaction in the knowledge and love of him. But to the sinner he allots labour, sorrow, vanity, and vexation, in seeking...

Verse 24. THERE IS _NOTHING BETTER FOR A MAN_] The sense of this passage is well expressed in the following lines: - "For these disorders wouldst thou find a cure, Such cure as human frailty would admit? Drive from thee anxious cares; let reason curb Thy passions; and with cheerful heart enjoy That little which the world affords; for here, Though vain the hopes of perfect happiness, Yet still the road of life, rugged at best, Is not without its comforts.--------- Wouldst thou their sweetness taste, look up to heaven, And praise the all-bount

Solomon having found that wisdom and folly agree in being subject to vanity, now contrasts one with the other Ecclesiastes 2:13. Both are brought under vanity by events Ecclesiastes 2:14 which come on the wise man and the feel alike from without - death and oblivion Ecclesiastes 2:16, uncertainty Ecclesiastes 2:19, disappointment Ecclesiastes 2:21 - all happening by an external law beyond human control. Amidst this vanity, the good (see...

EXPOSITION ECCLESIASTES 2:1 Section 2. _Vanity of striving after pleasure and wealth._ ECCLESIASTES 2:1 Dissatisfied with the result of the pursuit of wisdom, Koheleth embarks on a course of sensual pleasure, if so be this may yield some effect more substantial and permanent. I SAID IN MINE HEART, GO TO NOW, I WILL PROVE THEE WITH MIRTH. The heart is addressed as the seat of the emotions and affections. The Vulgate misses the direct address to the heart, which the words, rightly interpreted, imply, translating, _Vadam et offluam delieiis_._ _The Septuagint correctly gives, Δεῦρο δὴ πειράσω σε ἐν εὐφροσύνῃ._ _It is like the rich fool's language in Christ's parable, "I will sa

[THERE IS] NOTHING BETTER FOR A MAN [THAN] THAT HE SHOULD EAT AND DRINK,.... Not in an immoderate and voluptuous manner, like the epicure and the atheist, that disbelieve a future state and the resurrection of the dead, and give up themselves to all sinful and sensual gratifications; but in a moderate way, enjoying in a cheerful and comfortable manner the good creatures of God, which he has given; being contented with them, thankful for them, and looking upon them as the blessings of divine goodness, and as flowing from the love of God to him; and thus freely using, and yet not abusing them. Some render it, "it is not good for a man to eat" a, c. immoderately and to excess, and to place his happiness in it: or, "there is no good with man" b it is not in the power of man to use the creatures aright. Jarchi renders it by way of interrogation, "is it not good?" which comes to the same sense...

CHAPTER 2THE RESULTS OF THE SEARCH AND DIFFERENT VANITIES _ 1. His personal experience (Ecclesiastes 2:1)_ 2. Various vanities and a conclusion (Ecclesiastes 2:12) Ecclesiastes 2:1. Here we find first of all the king's personal experience. He experimented, so to speak, with that which is the possession of the natural man, a fallen nature. In that nature are found three things: the lust of the flesh, the lust of the eyes and the pride of life. We can trace these three things in the opening verses. The lust of the flesh in verses 1-3; the lust of the eyes in Ecclesiastes 2:4, and

ECCLESIASTES 1:12 TO ECCLESIASTES 2:26. QOHELETH'S INVESTIGATIONS. Assuming the character of Solomon the writer tells of his search for happiness under many forms. The pursuit of wisdom (Ecclesiastes 1:12), absorption in pleasure (Ecclesiastes 2:1), the study of human nature (Ecclesiastes 2:12), the acquisition of wealth (Ecclesiastes 2:18), alike fail to yield satisfaction. After all his experience the only

NOTHING BETTER. no goodness. BETTER. Occurs in Ecclesiastes 2:24; Ecclesiastes 3:22; Ecclesiastes 4:3; Ecclesiastes 4:6; Ecclesiastes 4:9; Ecclesiastes 4:13, &c. THAN. Ginsburg thinks this "than" should be in the text. HIS SOUL. himself. Hebrew. _nephesh._ App-13. IT: i.e. true enjoyment. Omit the preceding italics. GOD. Hebrew. _h_ a- 'Elohim

_There is nothing better for a man_ The Hebrew, as it stands, gives a meaning which is partly represented by the LXX., "There is no good for a man which he shall eat and drink," as though the simplest form of bodily pleasure were condemned. Almost all interpreters however are agreed in adopting a conjectural emendation, which again in its turn has given rise to two different renderings: (1) "Is it not better (or "Is it not good") for a man to eat and drink …?" or (2) "there is nothing good for a man but to eat and drink.…" The two last are of course substantially the same in their teaching, and both express what we may call the higher type of Epicureanism which forms one element of the book. The pursuit of riches, state, luxury, is abandoned for the simple joys that lie within every man's reach, the "_fallentis semita vitae_" of one who has learnt the lesson of regulating his desires. Th...