Then I turned to consider wisdom and madness and folly; for what more can the king's successor do than what has already been accomplished? Sermons
"All my life long I. THE NATURAL CONTRAST BETWEEN WISDOM AND FOLLY. 1. The distinction is one founded in the very nature of things, and is similar to that which, in the physical world, exists between light and darkness. This is as much as to say that God himself is the All-wise, and that reasonable beings, in so far as they participate in his nature and character, are distinguished by true wisdom; whilst, on the other hand, departure from God is the same thing as abandonment to folly. 2. The distinction is brought out by the just exercise or the culpable misuse of human faculty. "The wise man's eyes are in his head," which is a proverbial and figurative way of saying that the wise man uses the powers of observation and judgment with which he is endowed. The position and the endowments of the organs of vision is a plain indication that they were intended to guide the steps; the man who looks before him will not miss his way or fall into danger. Similarly, the faculties of the understanding and reason which are bestowed upon man are intended for the purpose of directing the voluntary actions, which, becoming habitual, constitute man's moral life. The wise man is he who not only possesses such powers, but makes a right use of them, and orders his way aright. The fool, on the contrary, "walketh in darkness;" i.e. he is as one who, having eyes, makes no use of them - shuts his eyes, or walks blindfold. The natural consequence is that he wanders from the path, and probably falls into perils and into destruction. II. THE APPARENT EQUALITY OF THE LOT OF THE WISE MAN AND THAT OF THE FOOL. The writer of this Book of Ecclesiastes was impressed with the fact that in this world men do not meet with their deserts; that, if there is retribution, it is of a very incomplete character; that the fortune of men is not determined by their moral character. This is a mystery which has oppressed the minds of observant and reflecting men in every age, and has been to some the occasion of falling into skepticism and even atheism. 1. The wise man and the fool in many cases meet with the same fortune here upon earth: "One event happeneth to them all." Wisdom does not always meet with its reward in earthly prosperity, nor does folly always bring down upon the fool the penalty of poverty, suffering, and shame. A man may be ignorant, unthinking, and wicked; yet by the exercise of shrewdness and cunning he may advance himself. A wise man may be indifferent to worldly ends, and may neglect the means by which prosperity may be secured. Moral means secure moral ends; but there may be spiritual prosperity which is not crowned by worldly greatness and wealth. 2. The wise man and the fool are alike forgotten after death. "All shall be forgotten;" "There is no remembrance of the wise more than of the fool for ever." All men have some sensitiveness to the reputation which shall survive them: the writer of this book seems to have been particularly sensitive upon this point. He was impressed by the fact that no sooner has a wise and good man departed this life than straightway men proceed to forget him. A few years past, and the memory of the dead itself dies, and good and bad alike are forgotten by a generation interested only in its own affairs. A common oblivion overtakes us all such considerations led the author of this book into distress and disheartenment. He was tempted to hate life; it was grievous unto him, and all was vanity and vexation of spirit. A voice within, plausible and seductive, urges - Why trouble as to the moral principles by which you are guided? Whether you are wise or foolish, will it not soon be all the same? Nay, is it not all the same even now? III. THE REAL SUPERIORITY OF WISDOM OVER POLLY, If we were to look at some verses of this book only, we might infer that the author's mind was quite unhinged by the spectacle of human-life; that he really doubted the superintendence of Divine providence; that he did not care to make aright for truth, righteousness, and goodness. But although he had doubts, and difficulties, though he passed through moods of a pessimistic character, it appears plain that when he came to state his deliberate and reasoned convictions, he showed himself to be a believer in God, and not in fate; in resolute and self-denying virtue, and not in self-indulgence and cynicism. In this passage are brought together facts which occasion most men perplexity, which bring some men into skepticism. Yet the deliberate conclusion to which the author comes is this: "I saw that wisdom excelleth folly." He had, as we all should have, a better and higher standard of judgment, and a better and higher law of conduct, than the phenomena of this world can supply. It is not by temporal and earthly results that we are to form our judgments upon morality and religion; we have a nobler and a truer standard, even our own reason and conscience, the voice of Heaven to which to listen, the candle of the Lord by which to guide our steps. Judged as God judges, judged by the Law and the Word of God, "wisdom excelleth folly." Let the wise and good man be afflicted in his body, let him be plunged into adversity, let him be deserted by his friends, let him be calumniated or forgotten; still he has chosen the better part, and need not envy the good fortune of the fool. Even the ancient Stoics maintained this. How much more the followers of Christ, who himself incurred the malice and derision of men; who was despised and rejected and crucified, but who, nevertheless, was approved and accepted of God the All-wise, and was exalted to everlasting dominion! Wisdom is justified of her children." The wise man is not to be shaken either by the storms of adversity or by the taunts of the foolish. His is the right path, and ha will persevere in it; and he is not only sustained by the approbation of his conscience, he is satisfied with the fellowship of his Master, Christ. - T. I. INQUIRE WHAT WE HAVE DONE FOR GOD. We have had many, daily, innumerable, opportunities of serving Him, speaking for Him, working for Him, not sparing ourselves for Him who spared not His own Son for us. Yet, how little have we attempted; and how much less have we done in the spirit of our Saviour's words, "Wist ye not that I must be about my Father's business?" There is no moor in our country so barren as our hearts. They drink up God's blessings as the sands of the Sahara heaven's rain. II. INQUIRE WHAT WE HAVE DONE FOR OURSELVES. No profit? Do you reply, I have made large profits — my business has paid me, and yielded large returns — I have added acres to my lands. But, let me say that that, perhaps, is not all you have added. What if by every day you have lived without God and for the world, you have added difficulties to your salvation; shackles to your limbs; bars to your prison; guilt to your soul; sins to your debt; thorns to your dying pillow? Let no man be cast down; give way to despair! Years are lost; but the soul is not yet lost. There is still time to be saved. Haste, then, and away. III. INQUIRE WHAT WE HAVE DONE FOR OTHERS. Suppose that our blessed Lord, sitting down on Olivet to review the years of His busy life, had looked on all the works which His hands had wrought, — what a crowd, a long procession of miracles and mercies had passed before Him! I believe there were more good works crowded into one single day of Christ's life than you will find spread over the lifelong history of any Christian. Trying our piety by this test, what testimony does our past life bear to its character? The tree is known by its fruits. In conclusion — 1. This review, God's Spirit blessing it, should awaken careless sinners. 2. This review should stir up God's people. ( T. Guthrie, D. D.) 1. By worldly objects we mean those which terminate entirely on the earth, and which occupy human thought and pursuit without any connection with spiritual and eternal things. 2. The cause to which the pursuit of worldly objects is to be ascribed it is of course of immense importance to assign and to remember; and that cause is to be found only in the moral corruption or depravity of human nature.(1) Men from their depravity are prone to indulge in inordinate attachment to immediate and visible things.(2) Men from their depravity are apt to indulge an entire and practical disbelief in the existence of eternal realities. II. THE EVILS BY WHICH THE PURSUIT OF WORLDLY OBJECTS IS INVARIABLY ATTENDED. 1. The pursuit of worldly objects is associated with much disappointment and sorrow in the present state.(1) Notice the dissatisfaction and sorrow connected with the attainment of worldly objects. When the imagined good is grasped, it leaves "an aching void," a still unsatiated craving, revealing itself at the last but as a detected imposture, which only excited that it might exhaust, which only promised that it might betray, and which only attracted that it might sting.(2) Observe the disappointment and sorrow connected with the actual or threatened loss of worldly objects. How often has it been, that what man has painfully and laboriously acquired, has been torn suddenly and rapidly away! The fountains of pleasure, honour, and power are dried up and exhaled, like the dew-drop before the sunbeam; and those who have had them are left at last in disgrace, beggary, and penury emphatically as being the very bankrupts and paupers of the world. And then, while worldly objects are actually held within the grasp, how much of anxiety arises from the thought that they may be lost, from the complicated contingency to which human affairs are liable; and especially from the reflection that they must at last be lost, by the arrival of death!(3) Again: we remind you of the disappointment and sorrow connected with the remembrance of sins committed for the sake of worldly objects. Take especially the cases which have occurred in the pursuit, for instance, of wealth, pleasure, or power. There has been the flagrant violation of moral principle, the perpetration of fraud in the pursuit of wealth, the perpetration of lewdness in the pursuit of pleasure, the perpetration of oppression and cruelty in the pursuit of power. 2. The pursuit of worldly objects places in jeopardy the final and immortal happiness of the soul. III. THE VAST IMPORTANCE OF TURNING OUR ATTENTION FROM WORLDLY OBJECTS, AND OF SEEKING THE ATTAINMENT OF FAR HIGHER BLESSINGS. 1. As we are devoted to religion, in the present world we obtain solid satisfaction and peace. There is no disappointment in religion; all that it confers is solid and lasting; nor is there one who under Divine grace has been led to yield his heart to its power, who does not at once, according to its legitimate operation, find the storms and tempests of the spirit subside into one placid and beautiful calm. 2. As we are devoted to religion, we secure, beyond the present state, the salvation and immortal happiness of the soul. (J. Parsons.) II. THE PLEASURES OF SKILL AND TOIL MAY BECOME VANITY AND VEXATION OF SPIRIT. Those that Solomon found so utterly dissatisfying were not alone pleasures of appetite and of indulgence. There were thought, contrivance, taste, effort involved. So pleasures along the lines even of art, and science, and literature may, as Dundas, and David Scott, and Chesterfield all prove, become vanity and vexation of spirit. III. PLEASURES IN THEMSELVES FITTED TO DELIGHT MAY BECOME VANITY AND VEXATION OF SPIRIT. The abundance of life, the hues of the flowers, the fragrance and melodies and shade, all make "gardens" sources of exquisite delight, and it may be of innocent and high delight, for God planted a garden for unfallen man. Yet these gardens gave no satisfaction to Solomon; and similarly many real pleasures give no joy to men. So it has with many become an adage, that "Life would be very tolerable if it were not for its amusements." IV. IN ALL THESE CASES THE SELFISH SEARCH FOR PLEASURE HAS MADE IT VANITY AND VEXATION OF SPIRIT. It was thus with Solomon: it will be thus with all. Selfishness is the cankerworm in the flower of such pleasures, the alloy that the laboratory of such experiences as Solomon discovers in such would-be delights. (R. Thomas.) There is no man living can ever expect to be in more happy outward circumstances than Solomon was, or to enjoy more of this world's good than Solomon did. And if he, after all, found nothing but labour and trouble, and dissatisfaction and emptiness, no real profit, no advantage in any worldly thing, what must we expect to find? Certainly no better fortune than he did. And if this be the case of mankind, how unaccountable is it that any of us should fix our thoughts and designs, our comforts and expectancies upon anything under the sun. It is just the same folly that those men are guilty of, that being tossed up and down at sea, yet nevertheless desire to be still there, and cannot endure to think of coming to a port. It is the madness of those, that being condemned to dig in the mines, are so much in love with toil and labour, with chains and darkness, that they despise a life above ground, a life of light and liberty. In a word, it is the fantastic punishment of Tantalus in the poets that these men wish for themselves: they desire to spend their time for ever in gaping after those lovely pleasant fruits which (they fancy) seem almost to touch their mouths. Yet all their labour is in vain; and as they never did, so they never shall be able to come at them.1. Let us consider the continual toil and labour that mankind in this world are exposed to. The despatching of one business is but the making room for some other, and possibly more troublesome one, that is presently to follow after. We toil till we are weary, and have exhausted our strength and spirits, and then we think to refresh and recruit ourselves; but, alas! that refreshment is only to prepare and enable us for the bearing the next hour's burthen, which will inevitably come upon us. 2. But this is not all: we might, possibly, find some comfort in that pains and labour we take in this world, at least they would be much more supportable if we were sure our designs would always succeed; if we were sure to attain that which we labour for; but, alas! it is oftentimes quite otherwise. We meet with frequent disappointments in our endeavours; nay, we cannot say beforehand of anything we undertake that it shall certainly come to pass as we would have it. And this is a matter that renders the world a place of still more restlessness and disquiet. 3. Supposing, after several disappointments, and with much difficulty, we do attain our ends, and get what our souls desired, yet doth the thing answer our expectation? Do we find that it is fit, and good, and convenient for us? If so, then we seem to have laboured to some purpose. But if not, then we are but still where we were; nay, we had better never have troubled our heads about it. In all our labours we either hit, or miss; we either succeed, or are disappointed. If we be disappointed, we are certainly troubled; and if we do succeed, for anything we know, that very success may prove our greatest unhappiness. 4. But let us suppose that we have brought no inconvenience upon ourselves by our choice. Let us suppose our designs were reasonable, and they rightly succeeded, and the circumstances of our condition are every way fit and proper for us; yet, is this sufficient to procure us content? Alas! there is too much reason to fear the contrary; for such is the constitution of this world, that let us be in what circumstances we will, yet we shall meet with many troubles and inconveniencies that do necessarily flow from the nature of that condition which we are in, though otherwise it may be the fittest for us of all others. There is no sincere unmingled good to be met with. Every state of life, as it hath something of good in it, so the best hath some evil displeasing appendages inseparable adhering to it. Nay, perhaps, in true speaking, the worldly happiness of any man's condition is not to be measured by the multitude of goods he enjoyeth in it, but rather by the fewness of the evils it brings upon him. 5. But let us suppose we find no inconvenience in the circumstances of our lives: we will suppose we are possessed of many goods from the enjoyment of which we may promise to ourselves solid contentment and satisfaction. These are our present thoughts. But are we sure we shall always continue in the same mind? Are we sure that that which is now very grateful and agreeable, and affects us with a sensible pleasure and delight, will continue always to do so? On the contrary, have we not much reason to fear, that, in a little time, it will grow dull and unaffecting; nay, possibly, very irksome and displeasing? 6. To all these things let us add the numberless daily troubles and discomposures of mind, not peculiar to any condition, as those I spoke of before, but common to all, arising from men's minds and tempers, and the things and persons they converse with in the world. It is a melancholy consideration; but I believe the experience of mankind will make it good, that there is scarce a day in our lives that we pass in perfect uninterrupted peace and content, but something or other every day happens that gives us trouble, and makes us uneasy to ourselves. 7. But what must we say of the many sad accidents and more grievous and weighty afflictions that do frequently exercise the patience of mankind? If in the best condition of human life men are not happy, but everything is able to ruffle and disorder them; O how miserable are they in the worst! So long as we have mortal bodies exposed to sickness and diseases, to sad accidents and casualties; so long as we have a frail nature that betrays us to a thousand follies and sins; so long as we have dear friends and relations, or children, that we may be deprived of; so long as we may prove unfortunate in our marriage, or in our posterity, or in the condition of life we have chosen; so long as there are men to slander us, or to rob us, or to undermine us; so long as there are storms at sea, or fire upon land; so long as there are enemies abroad, or tumults, seditions, and turns of state at home: I say, so long as we are exposed to these things, we must, every one of us, expect, in some degree or other, to bear a share in the miseries of the world. And now, all these things considered, judge ye whether this world doth look like a place of rest; whether it is not rather a stage of calamities and sad events. Judge ye whether the best of human things be not "vanity": but the worst of them intolerable "vexation of spirit." 8. Which will still appear the more evident if we add this, that though all we have hitherto said did go for nothing; though we could be supposed to be exempted from all those inconveniencies and mischiefs I have mentioned; though we could be supposed to be capable of an uninterrupted enjoyment of the good things of this life as long as we live; yet even this would not satisfy much to the making our state in this world easy and happy; for there is one thing still would spoil all such hopes and pretences, and that is, the fear of death, which hath made mankind all their lifetime subject to bondage (Hebrews 2:15). O what a dismal reflection must this needs be to a man who bath set up his rest in this world, and dreams of no other happiness but what he hath here! To think that in a few years at the farthest, but possibly in a few months or days, he shall lie down in the dust, and then all that he hath here possessed and enjoyed is lost and gone, irrecoverably gone! O that we would seriously think upon these things! We should certainly have this advantage by it, that we should not any longer be cheated with the gaudy appearances of this world, but look after something more solid, more substantial, than anything we find here to live for, to set our hearts and affections upon. (Abp. Sharp.) Consider the vanity of the present state of being, considered as our only state. Suppose, first, that a decree were to go forth perpetuating your present condition — pronouncing that you should remain eternally just as you are now. How would you receive such a decree? Is there one of you who would be willing to stop the wheel of fortune now and for ever? If you will look into your own hearts you will find that you are living more in the future than in the present, more in your plans than in your possessions,. — that you depend more on what you think that you are laying up for time to come than on any means of enjoyment actually in hand. But what will this future on which you are building bring to you? Incompleteness, vexation, disappointment, bereavement, sorrow. Few of your blossoms will ripen into fruit; few of your plans will be realized; very little of what you now clearly see in the future will shape itself as you see it. The farther you go on in life, the more blighted hopes will lie behind you, the more vacant places will there be in the circle of your kindred and friendship, the more will there be in your outward condition to make you feel that there is no rest or home for you on this side of the grave. Again, if you would look into your hearts, in the gayest and most gladsome moments of earthly enjoyment, you will perceive much of this same emptiness and vanity. Who has not at such times been conscious, as it were, of a double self, of an uneasiness in the midst of gratification, of a restless feeling in the very fulness of seeming joy, of a voice that whispers, "Up and be doing," while many voices bid us stay, and drown all other thoughts in the scene before ha? But though at these seasons such thoughts will come over us, we crowd them out. There are, however, times when they are forced upon us, and we cannot expel them. There are times of sudden and overwhelming grief, when calamity breaks in upon us like a swift flood, and seems to wash away the very ground on which we stand — that earth's fairest mansions are but whited sepulchres, her choicest fruit but dust and ashes. We are then conscious of the frailty of what remains to us, no less than of what has been taken from us, and can say from the heart that there is nothing here below on which we can place the least dependence, — nothing which we dare to love as we have loved, or to trust as we have trusted. Then, were it not for the words of eternal life, we could say in intense anguish, — "All is vanity and vexation of spirit, and there is no profit under the sun." But after all, though we walk in a vain show, there is enjoyment in life, — in our mere earthly life. Yet from what does it flow? Not from the ever-changing scene, not from the winter-frozen and summer-dried fountains around us, but from the unchanging love of God, the bow of whose promise remains fixed over the stream of time and the waves of unceasing vicissitude. He who gives the ravens their food feeds also His human children, and by filling all things with His love makes us happy. And, blessed be God, there is that in life which is not vanity or vexation. The outer man may perish, the desire of eyes and the pride of life may fail; but the signature of God's spirit on the inner man time cannot efface, or the waves of death wash away. The soul, character, virtue, piety, remain, amidst the reverses of fortune, the desolation of our households, the wasting of disease, and the thunder-blast of death.(A. P. Peabody.) People Argob, SolomonPlaces JerusalemTopics Ago, Already, Behold, Consider, Except, Folly, Foolish, King's, Madness, Myself, Search, Successor, WisdomOutline 1. the vanity of human courses is the work of pleasure12. Though the wise be better than the fool, yet both have one event 18. The vanity of human labor, in leaving it they know not to whom 24. Nothing better than joy in our labor but that is God's gift Dictionary of Bible Themes Ecclesiastes 2:12Library Of Spiritual AridityOf Spiritual Aridity Though God hath no other desire than to impart Himself to the loving soul that seeks Him, yet He frequently conceals Himself that the soul may be roused from sloth, and impelled to seek Him with fidelity and love. But with what abundant goodness doth He recompense the faithfulness of His beloved? And how sweetly are these apparent withdrawings of Himself succeeded by the consoling caresses of love? At these seasons we are apt to believe, either that it proves our fidelity, and … Madame Guyon—A Short and Easy Method of Prayer A Prayer for Cleansing of the Heart and for Heavenly Wisdom Chronology of the Life of Ephraim. Introduction to the "Theological" Orations. But Now I Will Proceed with what I have Begun... Whether the Church Observes a Suitable Rite in Baptizing? A Discourse of the House and Forest of Lebanon The Eternity of Heaven's Happiness. The Outbreak of the Arian Controversy. The Attitude of Eusebius. Paul's Missionary Labors. James the Brother of the Lord. "And These Things Write we unto You, that Your Joy May be Full. " The Life, as Amplified by Mediaeval Biographers. "For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. " Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion. Messiah's Easy Yoke There is a Blessedness in Reversion The Hindrances to Mourning Exhortations to those who are Called Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan Christ's Prophetic Office The Comforts Belonging to Mourners Ecclesiastes Links Ecclesiastes 2:12 NIVEcclesiastes 2:12 NLT Ecclesiastes 2:12 ESV Ecclesiastes 2:12 NASB Ecclesiastes 2:12 KJV Ecclesiastes 2:12 Bible Apps Ecclesiastes 2:12 Parallel Ecclesiastes 2:12 Biblia Paralela Ecclesiastes 2:12 Chinese Bible Ecclesiastes 2:12 French Bible Ecclesiastes 2:12 German Bible Ecclesiastes 2:12 Commentaries Bible Hub |
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