Preacher S Completehomileticalcommentary- Ecclesiastes (Various Authors)
《Preacher’s CompleteHomileticalCommentary- Ecclesiastes》(Various Authors)
Commentator
The Preacher's Complete Homiletical Commentary, by Joseph Exell, William Jones, George Barlow, W. Frank Scott, and others, was published in 37 volumes as a sermon preparation and study resource. It is a commentary "written by preachers for preachers" and offers thousands of pages of:
- Detailed illustrations suitable for devotional study and preaching
- Extensive helps in application of Scripture for the listener and reader
- Suggestive and explanatory comments on verses
- Theological outlines of passages
- Expository notes
- Sketches and relevant quotes
- Brief critical notes on chapters
Although originally purposed as a minister's preparation tool, the Preacher's Complete Homiletical Commentary is also a fine personal study supplement.
00 Introduction
The Preacher's Complete Homiletic
COMMENTARY
ON THE BOOK OF
Ecclesiastes
By the REV. THOMAS H. LEALE, A.K.C.
Author of the Commentaries on Genesis and Ezekiel
New York
FUNK & WAGNALLS COMPANY
LONDON AND TORONTO
1892
THE PREACHER'S
COMPLETE HOMILETIC
COMMENTARY
ON THE BOOKS OF THE BIBLE
WITH CRITICAL AND EXPLANATORY NOTES, INDEXES, ETC., BY VARIOUS AUTHORS
HOMILETIC COMMENTARY
ON
ECCLESIASTES.
Introduction and Preface
ECCLESIASTES is the Greek name given to this Book by the SEVENTY, as the interpretation of the title Koheleth, which it bears in the Hebrew Canon. The meaning of this designation is, on the whole, well represented by the equivalent term, "The Preacher," which our Translators have supplied. The Authorship is generally ascribed to Solomon. But the adventurous spirit of modern criticism has sought for reasons of dissent from this view. These are founded chiefly upon some peculiarities in the Author's language—such as the employment of so many Aramaic words—and upon its representation of Jewish national life, which, it is alleged, is not a fitting description of the joyous times of Israel's most prosperous and magnificent king. It is, therefore, suggested that the Book was written by some Jew of a later age, who, in order to invest it with importance, assumed the name and style of Solomon. But such literary expedients, though employed by other nations, were not the usual practice of the Jews, and whenever resorted to, were discouraged. To us, the excess of evidence weighs in favour of the view that Solomon was the writer. The Jews have always regarded this Book as his production, as such it was received by the early Christians, nor did any one dispute this opinion before Grotius. In the Superscription "The Preacher" proclaims who he is, and the illustrations, evidently drawn from scenes of life in which he was the chief actor, correspond with all that we know of the manner of his life. His restless activity in building and planting, his severe strictures upon women, his unwearied pursuit of knowledge and wisdom, and his endeavours to instruct the Church by means of short and pointed sayings, clearly identify the writer with Solomon. This Book bears internal evidence that it was written after his repentance. Such a nature as his would fall an easy prey to the seductive influence of the talents and riches of other nations. Solomon imitated their splendour, adopted their social customs, and even their idolatrous rites; or—as we think more strictly—became indifferent, regarding all religion as equally true. We have here the history of the struggles of his soul through perplexity, doubt, and trial, till he found true peace at last in the ways of duty, quiet submission to the Divine will, and in waiting for the Judgment, wherein Eternal Justice will be asserted. The record of the closing years of Solomon's life is not assuring. But when 600 years had passed away, and history could calmly survey his life without the prejudice and complication of near events, Nehemiah speaks of him as of one who was safe in the infinite charity of his God. Chiding his people for seeking alliances with heathen nations, he asks, "Did not Solomon, King of Israel, sin by these things? yet among many nations was there no king like him, who was beloved of his God" (Neh ). The prophecy uttered by Nathan before his birth gives strength to this pleasing hope—"I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men. But my mercy shall not depart away from him, as I took it from Saul" (2Sa 7:14-15). All carelessness in the voyage of life does not end in complete wreck.
"For I have seen a ship in haven fall,
After the storm had broke both mast and shroud."
The great lessons of this book are obvious—The insufficiency of earthly things to confer solid happiness. Riches, talent, and genius, cannot put us in possession of the Supreme good. We are to enjoy the bounties of Providence with thankfulness; and though it be difficult to preserve a calm mind in the present disjointed condition of the world, we must patiently submit to the fixed order of things, and wait for the end. We are to serve God from our youth, and be guided in our opinions and conduct by "the words of the wise"—i.e., by the inspired writers The chief difficulty is to reconcile some statements in this Book with the teaching of Scripture, and indeed with itself. Thus, the immortality of the spirit of man is both asserted and denied. The righteous and the wicked are represented as sharing an equal fate, and yet as having different portions in the Judgment Some of these conflicting statements can be brought into harmony by supposing that the Author changes his point of observation. As seen by man, wisdom, goodness, and all our glory end with the grave. But, observed from the standpoint of the Divine idea and purpose, man has a nobler destiny. Some expositors say, that here we are taught the vanity of all things apart from Godliness, and, on this principle, regard each separate statement as true. Others represent it as a discussion between Solomon and several opponents. But, in our judgment, the plan and structure of this Book are most clearly seen if we consider it as a dramatic biography, where Solomon depicts in fervid words the scenes of his own life; and is, for the time, what he describes. He is sceptic, voluptuary, and philosopher by turns. He indulges his capricious temper in the most diverse ways, as if he quitted every entertainment upon the first sensations of disgust. All these were but different experiences of the same mind—human life as observed in the changing moods of a soul of intense feeling and power. A book constructed on this principle must contain some statements not true in themselves, and at variance with its main conclusion. In the relation of his experience and long observation, the writer shows a power for deep reflection upon the saddest truths of life, and the solemn mysteries by which we are bounded on every side. It is eminently a book for practical men; teaching how to use life wisely and well. In a sacred writer, whose chief theme is the miseries of human life, and the evil and folly of sin, we naturally look for some reference to Christ, the fount of consolation; and to the glory of that world where the sufferings of the righteous will be swallowed up in a sea of infinite pleasure. But we have to keep in mind that the Scriptures are not a collection of detached parts, having no relations of dependence; but an organic whole, consisting of different members. We cannot therefore expect to find the same things everywhere; for the higher the organism, the less we have of the repetition of parts; as we see by a comparison of vegetable and animal structures. The Bible does not increase by deposit—one layer mechanically placed upon another—but it is unfolded as a principle of life by an inner law of organic growth. Resignation is the chief remedy here proposed to relieve the distress of contemplation, or the present disorder. And do not the writers of an advanced revelation exhort us to walk by faith, and not by what is seen? The Gospel itself does not completely dispel the darkness which surrounds us here, and we must await the solution of all painful mystery in the disclosures of eternity. In the meantime, only the mind in harmony with the Divine mind can have true peace, and enjoy the Supreme good.
In accordance with these views of the inspired writer's plan and purpose, we have given our interpretation in a style adapted to homiletics. We have aimed to be brief and suggestive, to trace the principal lines of thought, leaving to others the last strokes and finishing touches. We have consulted the best expositors, and by illustrations and extracts from many able writers, have endeavoured to make this work answerable to its design.
01 Chapter 1
Verse 1
CRITICAL NOTES.—
Ecc . The Preacher.] The word properly signifies "The Assembler." Solomon collected the people together for the purpose of addressing them as a public speaker. A difficulty has been felt in applying this term to him, because in Hebrew this word has a feminine form; but we may regard Solomon as an impersonation of Wisdom, the word for which in Hebrew is also feminine.
MAIN HOMILETICS OF THE PARAGRAPH.—Ecc
THE NECESSARY QUALITIES OF THE TRUE PREACHER
I. He has the True Public Spirit. Solomon gave his invitation to all, as in Prov: "Unto you, O men, I call." The words of the Sacred writer of Israel have a popular character, as distinguished from the writings of heathen nations, which were addressed only to minds capable of lofty speculation. The wisdom of the world despises and spurns away the ignorant. It is addressed to classes—the heritage of the favoured few. But, the true preacher is a public benefactor in the widest sense. He who seeks the highest and most lasting good for man is the genuine lover of the race. His benevolent designs are not circumscribed by sect, country, social position, or mental culture—they are wide as the wants of the soul, which are seen beneath all appearances and disguises.
1. This public spirit is opposed to all selfish ends. The true preacher does not seek wealth—his own glory—has no desire of display. His aim is to proclaim the only remedy for the world's disease. He is lost in the supreme glory of his theme.
2. It is opposed to all lesser forms of benevolence. Solomon had acquired skill to increase the nation's wealth, to adorn and beautify cities, palaces, etc. Yet he does not exhort men to attain this power, but rather to seek the Chief Good. The work of the true preacher promotes man's temporal welfare, sharpens the spur of progress, spreads civilization, purifies and elevates literature. The collateral effects of Christianity are not to be despised. But the great end of the preacher is to convey lasting spiritual good. The good, of which he is the channel, has the stamp of immortality.
II. He has the impulse to utter the Great Verities of Religion. Solomon could not keep his knowledge of Divine truth and fervour of piety in the seclusion of his own mind and heart. He must let it forth for the good of all. The true preacher has an irresistible impulse to utter the message God has given him. Why?
1. Because he has true views of man—his position before God, and his destiny. He has his eye on the four last things. This gives him earnestness, and singleness of purpose.
2. Because he has a Divine call. No mere culture or training can fit a man to be a successful messenger of Divine truth. The true preacher is the creation of the grace of God. The Divine fire, hot within him, will be resplendent without. Every true preacher will be both a burning and a shining light.
3. Because the nature of his message must fill him with compassion, and this has the property of loving to spend itself. The messenger of mercy must catch the inspiration of true charity.
III. He has a Soul-History. Solomon had an eventful history of spiritual conflict with sin, sorrow, doubt, and disappointment. He had attained to peace through a terrible struggle. Woe to that man who has nothing but an outward history—no stirrings of an inner life. It may not be necessary for the true preacher to fight over again all the soul-battles of Solomon, but he must know what moral conflict is—the crisis of victory must have taken place in his life. Without such a history,
1. The symbols of Divine truth will be mere words, having no life or spirit.
2. His utterance of truth will be only professional.
3. He, at best, can only promote the religion of habit, taste, or culture, instead of true spiritual feeling.
IV. He has True Regal Power. Solomon was a Royal Preacher, and every preacher can be royal in his influence over souls. As mental power is superior to physical, so is spiritual to either. The men of literature are monarchs of the empire of mind. But the men who place spiritual principles deep in the heart of humanity have attained the greatest sovereignty beneath the Supreme Majesty. To gain a soul is to enhance the glory of our royal diadem. He who bears witness to the truth is a king. To possess Divine wisdom, and the power to utter it, invests a man with true kinghood. The Apostles still rule the Church by their words.
SUGGESTIVE COMMENTS ON THE VERSE
Ecc . The methods God employs in the conveyance of His truth to man are not peculiar to religion. Men seek by spoken and written words to impress their thoughts on other minds. All who would affect public assemblies by speech must use the expedient of preaching. The great masters of knowledge, in every age, were, in their several ways, preachers.
Solomon was the inspired teacher of the people. His words of wisdom were not only uttered by the voice, but they were also made permanent in sacred literature, and so their influence is perpetual. But though the Christian preacher may not commit his words to the immortal custody of the press, they are engraven on human minds and hearts. That which is written on the soul lasts longer than inscriptions on brass or marble, than the still more enduring works of genius, or even than the Bible itself. The writing which God's truth traces upon the spirit of man will outlast all the imperfect appliances of human learning. If a preacher is inspired by the Spirit, he can write books which will furnish the library of heaven.
Words become ennobled when they are used to convey spiritual ideas. The cross was once suggestive of disgrace and contempt; it now brings to our mind the dear remembrance of the deed of infinite love.
The common expressions of our daily life have deep spiritual significations. Hunger, thirst, truth, freedom, life, death—these words, as the preacher uses them, have meanings of sublime importance. The Holy Ghost can turn the common elements of human language into a celestial dialect. There is a better and a more enduring substance in language than the literature of the world can express.
The words of the true preacher.
1. Instruct.
2. Persuade.
3. Gain the affections.
4. Unite true souls here.
5. Prepare souls for the great assembly on high.
Solomon taught the people knowledge. Paul was "preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ" (Act ). The preaching that does not teach is worthless.
Talent, logic, learning, words, manner, voice, action, all are required for the perfection of the preacher: but "one thing is necessary,"—an intense perception and appreciation of the end for which he preaches, and that is, to be the minister of some definite spiritual good to those who hear him [J. H. Newman].
Words are the garments with which thoughts clothe themselves. The mind cannot rest in what is vague or diffused: it can only apprehend ideas which have a definite expression. This law of our mental constitution makes the superior revelation of the Gospel a necessity. God has given us an expression of Himself.
1. By the Incarnate Word. Thought itself is invisible. We cannot follow the silent excursions of another's mind. But speech is thought enbodied. The Invisible God has been manifested forth in His Son—the Divine Word. Logos signifies in Greek, both the word which expresses the thought outwardly, and also the inward thought, or the reason itself. The Eternal Word reveals the Eternal Reason. Christ is the power of God, and the Wisdom of God.
2. By His works. These are the thoughts of God as manifested by material things. Physical science is but the intelligent reading of those ideas of God which have taken form and shape in the universe of matter. Here are the Divine thoughts on beauty, force, mechanism, and contrivance to compass special ends for the welfare of His great family. Nature is a volume whose meaning is ever unfolding, and enhancing our conceptions of the Infinite Mind. "The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made."