Ecclesiastes 2:2














There is certainly a strange reversal here of the order of experience which is usual and expected. Men, disappointed with earthly possessions and satiated with sensual pleasures, sometimes turn to the pursuit of some engrossing study, to the cultivation of intellectual tastes, But the case described in the text is different. Here we have a man, convinced by experience of the futility and disappointing character of scientific and literary pursuits, applying himself to the world, and seeking satisfaction in its pleasures and distractions. Such experience as is here described is possible only to one in a station of eminence; and if Solomon is depicted as disappointed with the result of his experiment, there is no great encouragement for others, less favorably situated, to hope for better results from similar endeavors.

I. THE WORLDLY MAN'S AIM. This is to learn what the human heart and life can derive from the gifts and enjoyments of this world. Man's nature is impulsive, acquisitive, yearning, aspiring. He is ever seeking satisfaction for his wants and desires. He turns now hither and now thither, seeking in every direction that which he never finds in anything earthly, in anything termed "real."

II. THE WORLDLY MAN'S MEANS TO THIS END. How shall satisfaction be found? The world presents itself in answer to this question, and invites its votary to acquisition and appropriation of its gifts. This passage in Ecclesiastes offers a remarkable and exhaustive catalogue of the emoluments and pleasures, the interests and occupations, with which the world pretends to satisfy the yearning spirit of man. There are enumerated:

1. Bodily pleasure, especially the pleasure of abundance of choice wine.

2. Feminine society,

3. Riches, consisting of silver and gold, of flocks and herds.

4. Great works, as palaces, parks, etc.

5. Household magnificence.

6. Treasures of art, and especially musical entertainments.

7. Study and wisdom, associated with all diversions and distractions of every kind.

It seems scarcely credible that one man could be the possessor of so many means of enjoyment, and it is not to be wondered at that "Solomon in all his glory" should be mentioned as the most amazing example of this world's greatness and delights. It needed a many-sided nature to appreciate so vast a variety of possessions and occupations; the largeness of heart which is ascribed to the Hebrew monarch must have found abundant scope in the palaces of Jerusalem. It is instructive that Holy Writ, which presents so just a view of human nature, should record a position so exalted and opulent and a career so splendid as those of Solomon.

III. THE WORLDLY MAN'S FAILURE TO SECURE THE END BY THE USE OF THE MEANS DESCRIBED.

1. All such gratifications as are here enumerated are in themselves insufficient to satisfy man's spiritual nature. There is a disproportion between the soul of man and the pleasures of sense and the gifts of fortune. Even could the wealth and luxury, the delights and splendor, of an Oriental monarch be enjoyed, the result would not be the satisfaction expected. There would still be "the aching void the world can never fill."

2. It must also be remembered that, by a law of our constitution, even pleasure is not best obtained when consciously and deliberately sought. To seek pleasure is to miss it, whilst it often comes unsought in the path of ordinary duty.

3. When regarded as the supreme good, worldly possessions and enjoyments may hide God from the soul. They obscure the shining of the Divine countenance, as the clouds conceal the sun that shines behind them. The works of God's hand sometimes absorb the interest and attention which are due to their Creator; the bounty and beneficence of the Giver are sometimes lost sight of by those who partake of his gifts.

4. The good things of earth may legitimately be accepted and enjoyed when received as God's gifts, and held submissively and gratefully "with a light hand."

5. Earth's enjoyments may be a true blessing if, failing to satisfy the soul, they induce the soul to turn from them to God, in whose favor is life.

I said of laughter, It is mad.
If you were asked who had sat for the portrait of a madman, you would be disposed to look out for some monster, some scourge of our race, in whom vast powers had been at the disposal of ungoverned passions, and who had covered a country with weeping and with desolate families; and at first we might be readily tempted to conclude that Solomon employed somewhat exaggerated terms when he identified laughter with madness. Neither need we suppose that all laughter is indiscriminately condemned; as though gloom marked a sane person, and cheerfulness an insane. "Rejoice evermore" is a scriptural direction, and blithe-heartedness ought to be both felt and displayed by those who know that they have God for their Guardian, and Christ for their Surety. But it is the laughter of the world which the wise man calls madness; and there will be no difficulty in showing you, in two or three instances, how close is the parallel between the maniac and the man by whom this laughter is excited. We would first point out to you how that conflict, of which this creation is the scene, and the leading antagonists in which are Satan and God, is a conflict between falsehood and truth. The entrance of evil was effected through a lie; and when Christ promised the descent of the Holy Ghost, whose special office it was to be to regenerate human kind, to restore their lost purity, and therewith their lost happiness, He promised it under the character of the Spirit of truth; as though truth were all that was needed to the making of this earth once more a paradise. And it is in accordance with this representation of that great struggle, which fixes the regards of higher orders of intelligence, as being a struggle between falsehood and truth, that so much criminality is everywhere in Scripture attached to a lie, and that those on whom a lie may be charged, are represented as thereby more especially obnoxious to the anger of God. "A lying tongue," says the wise man, "is but for a moment": as though sudden vengeance might be expected to descend upon the liar, and sweep him away ere he could reiterate the falsehood. And if there be thus, as it were, a kind of awful majesty in truth, so that the swerving from it is emphatically treason against God and the soul, it follows that whatever is calculated to diminish reverence for truth, or to palliate falsehood, is likely to work as wide mischief as may well be imagined. You are all ready without hesitation to admit that nothing would go further towards loosening the bonds of society than the destroying the shame which now attaches to a lie; and accordingly you would rise up as by one common impulse to withstand any man or any authority which should propose to shield the liar, or to make his offence comparatively unimportant. But whilst the bold and direct falsehood thus gains for itself the general execration, mainly perhaps because felt to militate against the general interest, there is a ready indulgence in the more sportive falsehood, which is rather the playing with truth than the making a lie. Here it is that we shall find laughter which is madness, and identify with a madman him by whom the laughter is raised. There is very frequently a departure from truth in that mirthful discourse to which Solomon refers. In amusing a table, and causing light-heartedness and gaiety to go round the company, men may be teaching others to view with less abhorrence a lie, or diminishing in them that sanctity of truth which is at once an admirable virtue and essential to the existence of any other. I do not fear the influence of one whom the world denounces as a liar; but I do of one whom it applauds as a wit. I fear it in regard of reverence for truth — a reverence which, if it do not of itself make a great character, must be strong wheresoever the character is great. The man who passes off a clever fiction, or amusingly distorts an occurrence, or dextrously misrepresents a fact, may say that he only means to be amusing, and that nothing is further from his thoughts than the doing an injury; but nevertheless, forasmuch as it can hardly fail but that he will lower the majesty of truth in the eyes of his neighbour, there may be equally ample reason for assenting to the wise man's decision — "I said of laughter, It is mad: and of mirth, What doeth it?" But we have not yet given the worst case of that laughter which may be identified with madness. It is very true, that whatever tends to diminish men's abhorrence of a lie, tends equally to the spreading confusion and wretchedness, and may therefore be justly classed amongst things which resemble the actings of a maniac. It is also true that this tendency exists in much of that admired conversation whose excellence virtually lies in its falseness; so that the correspondence is clear between the wit and the madman. But it is not perhaps till the laughter is turned upon sacred things that we have before us the madness in all its wildness and in all its injuriousness. The man who in any way exercises his wit upon the Bible conveys undoubtedly an impression, whether he intend it or not, that he is not a believer in the inspiration of the Bible; for it is altogether insupposable that a man who really recognized in the Bible the Word of the living God, who felt that its pages had been traced by the very hand which spread out the firmament, should select from it passages to parody, or expressions which might be thrown into a ludicrous form. It may be true that he does this only in joke, and with no evil design; he never meant, he may tell you, when he introduced Scripture ridiculously, or amused his companions by sarcastic allusions to the peculiarities of the pious — he never meant to recommend a contempt for religion, or to insinuate a disbelief in the Bible, and perhaps he never did; but nevertheless, even if you acquit him of harmful intention, and suppose him utterly unconscious that he is working a moral injury, he who frames jokes on sacred things, or points his wit with scriptural allusions, may do far more mischief to the souls of his fellow-men than if he engaged openly in assaulting the great truths of Christianity. If you have heard a text quoted in a ridiculous sense, or applied to some laughable occurrence, you will hardly be able to separate the text from that occurrence; the association will be permanent; and when you hear the text again, though it may be in the house of God, or under circumstances which make you wish for the most thorough concentration of thought on the most awful things, yet will there come back upon you- all the joke and all the parody, so that the mind will be dissipated and the very sanctuary profaned. And hence the justice of identifying with madness the laughter excited by reference to sacred things. Now, the upshot of the whole matter is, that we ought to set a watch upon our tongues, to pray God to keep the door of our lips. "Death and life are in the power of the tongue." Of all the gifts with which we have been entrusted, the gift of speech is perhaps that through which we may work most of evil or of good, and nevertheless it is that of whose right exercise we seem to make least account. It appears to us a hard saying, that for every idle word which they speak men shall give an account at the last, and we scarcely discern any proportion between a few syllables uttered without thought and those retributive judgments which must be looked for hereafter; but if you observe how we have been able to vindicate the correctness of the assertion of our text, though it be only the idle talker whose laughter is declared to be madness, effecting the same results, and producing the same evils as the fury of the uncontrolled maniac, you will see that a word may be no insignificant thing — that its consequences may be widely disastrous, and certainly the speaker is answerable for the consequences which may possibly ensue, however God may prevent their actual occurrence. The fiction may not make a liar, and the jest may not make an infidel, but since it is the tendency of the fiction to make liars, and the tendency of the jest to make infidels, he who invents the one, or utters the other, is as criminal as though the result had been the same as the tendency.

(H. Melvill, B. D.)

People
Argob, Solomon
Places
Jerusalem
Topics
Accomplish, Availeth, Foolish, Foolishness, Joy, Laughing, Laughter, Mad, Madness, Mirth, Pleasure
Outline
1. the vanity of human courses is the work of pleasure
12. 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 2:2

     5900   laughter

Ecclesiastes 2:1-2

     5918   pleasure

Ecclesiastes 2:1-3

     5845   emptiness

Ecclesiastes 2:1-8

     5716   middle age
     5853   experience, of life

Ecclesiastes 2:1-11

     5940   searching

Library
Of Spiritual Aridity
Of 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
4. Strengthen me, O God, by the grace of Thy Holy Spirit. Give me virtue to be strengthened with might in the inner man, and to free my heart from all fruitless care and trouble, and that I be not drawn away by various desires after any things whatsoever, whether of little value or great, but that I may look upon all as passing away, and myself as passing away with them; because there is no profit under the sun, and all is vanity and vexation of spirit.(1) Oh how wise is he that considereth thus!
Thomas A Kempis—Imitation of Christ

Chronology of the Life of Ephraim.
Thus the fixed points for determining the chronology of Ephraim's life are: 1. The death of his patron, St. Jacob, Bishop of Nisibis, in 338, after the first siege of that city. 2. The third siege, in which he was among the defenders of the city, in 350. 3. The surrender of Nisibis by Jovian, and its abandonment by its Christian inhabitants, 363; followed by Ephraim's removal to Edessa. 4. The consecration of Basil to the see of Cæsarea, late in 370, followed by Ephraim's visit to him there.
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

Introduction to the "Theological" Orations.
"It has been said with truth," says the writer of the Article on Gregory of Nazianzus in the Dictionary of Christian Biography, "that these discourses would lose their chief charm in a translation....Critics have rivalled each other in the praises they have heaped upon them, but no praise is so high as that of the many Theologians who have found in them their own best thoughts. A Critic who cannot be accused of partiality towards Gregory has given in a few words perhaps the truest estimate of them:
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

But Now I Will Proceed with what I have Begun...
14. But now I will proceed with what I have begun, if I can, and I will so treat with you, as not in the mean while to lay open the Catholic Faith, but, in order that they may search out its great mysteries, to show to those who have a care for their souls, hope of divine fruit, and of the discerning of truth. No one doubts of him who seeks true religion, either that he already believes that there is an immortal soul for that religion to profit, or that he also wishes to find that very thing in this
St. Augustine—On the Profit of Believing.

Whether the Church Observes a Suitable Rite in Baptizing?
Objection 1: It seems that the Church observes an unsuitable rite in baptizing. For as Chrysostom (Chromatius, in Matth. 3:15) says: "The waters of Baptism would never avail to purge the sins of them that believe, had they not been hallowed by the touch of our Lord's body." Now this took place at Christ's Baptism, which is commemorated in the Feast of the Epiphany. Therefore solemn Baptism should be celebrated at the Feast of the Epiphany rather than on the eves of Easter and Whitsunday. Objection
Saint Thomas Aquinas—Summa Theologica

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep
John Bunyan—The Works of John Bunyan Volumes 1-3

The Eternity of Heaven's Happiness.
Having endeavored, in the foregoing pages, to form to ourselves some idea of the glorious happiness reserved for us in heaven, there still remains to say something of its crowning glory--the eternity of its duration. This is not only its crowning glory, but it is, moreover, an essential constituent of that unspeakable joy which now inebriates the souls of the blessed. A moment's reflection will make this evident. Let us suppose, for the sake of illustration, that on the last day, God should thus
F. J. Boudreaux—The Happiness of Heaven

The Outbreak of the Arian Controversy. The Attitude of Eusebius.
About the year 318, while Alexander was bishop of Alexandria, the Arian controversy broke out in that city, and the whole Eastern Church was soon involved in the strife. We cannot enter here into a discussion of Arius' views; but in order to understand the rapidity with which the Arian party grew, and the strong hold which it possessed from the very start in Syria and Asia Minor, we must remember that Arius was not himself the author of that system which we know as Arianism, but that he learned the
Eusebius Pamphilius—Church History

Paul's Missionary Labors.
The public life of Paul, from the third year after his conversion to his martyrdom, a.d. 40-64, embraces a quarter of a century, three great missionary campaigns with minor expeditions, five visits to Jerusalem, and at least four years of captivity in Caesarea and Rome. Some extend it to a.d. 67 or 68. It may be divided into five or six periods, as follows: 1. a.d. 40-44. The period of preparatory labors in Syria and his native Cilicia, partly alone, partly in connection with Barnabas, his senior
Philip Schaff—History of the Christian Church, Volume I

James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia
Philip Schaff—History of the Christian Church, Volume I

"And These Things Write we unto You, that Your Joy May be Full. "
1 John i. 4.--"And these things write we unto you, that your joy may be full." All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul
Hugh Binning—The Works of the Rev. Hugh Binning

The Life, as Amplified by Mediaeval Biographers.
1. His Early Years.--Ephraim, according to this biography, was a Syrian of Mesopotamia, by birth, and by parentage on both sides. His mother was of Amid (now Diarbekr) a central city of that region; his father belonged to the older and more famous City of Nisibis, not far from Amid but near the Persian frontier, where he was priest of an idol named Abnil (or Abizal) in the days of Constantine the Great (306-337). This idol was afterwards destroyed by Jovian (who became Emperor in 363 after the
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

"For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. "
Rom. viii. 6.--"For to be carnally minded is death; but to be spiritually minded is life and peace." It is true, this time is short, and so short that scarce can similitudes or comparisons be had to shadow it out unto us. It is a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and therefore it is not in itself very considerable, yet in another respect it is of all things the most precious, and worthy of the deepest attention and most serious consideration;
Hugh Binning—The Works of the Rev. Hugh Binning

Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
(Galilee.) ^C Luke XII. 1-59. ^c 1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear] , he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding
J. W. McGarvey—The Four-Fold Gospel

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Exhortations to those who are Called
IF, after searching you find that you are effectually called, I have three exhortations to you. 1. Admire and adore God's free grace in calling you -- that God should pass over so many, that He should pass by the wise and noble, and that the lot of free grace should fall upon you! That He should take you out of a state of vassalage, from grinding the devil's mill, and should set you above the princes of the earth, and call you to inherit the throne of glory! Fall upon your knees, break forth into
Thomas Watson—A Divine Cordial

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
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone].
Thomas Watson—A Body of Divinity

The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more
John Edgar McFadyen—Introduction to the Old Testament

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