Ecclesiastes 6:12
Verse
Context
Sermons
Chuck Smith
W.J. ErdmanW.J. ErdmanSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Man ought to fear God, and also, without dispute and murmuring, submit to His sway: "For who knoweth what is good for man in life during the number of the days of his vain life, and which he spendeth like a shadow? No one can certainly show a man what shall be after him under the sun." We translate אשׁר only by "ja" ("certainly"), because in Germ. no interrogative can follow "dieweil" ("because"). The clause with asher (as at Ecc 4:9; Ecc 8:11; Ecc 10:15; cf. Song, under Sol 5:2), according to its meaning not different from ki, is related in the way of proof to that beginning with ki. Man is placed in our presence. To be able to say to him what is good for him, - i.e., what position he must take in life, what direction he must give to his activity, what decision he must adopt in difficult and important cases, - we ought not only to be able to penetrate his future, but, generally, the future; but, as Tropfen drops in the stream of history, we are poor Trpfe simpletons, who are hedged up within the present. Regarding the accus. of duration, וגו מספּר, pointing to the brevity of human life, vid., at Ecc 2:3. With הבלו, the attribute of breath-like transitiveness is assigned to life (as at Ecc 7:15; Ecc 9:9) (as already in the name given to Abel, the second son of Adam), which is continued by כּ ויע with the force of a relative clause, which is frequently the case after preceding part. attrib., e.g., Isa 5:23. We translate: which he spendeth like the (1) shadow [in the nom.] (after Ecc 8:13; Job 14:2); not: like a shadow [in the accus.]; for although the days of life are also likened to a shadow, Psa 144:4, etc., yet this use of עשׂה does not accord therewith, which, without being a Graecism (Zirkel, Grtz), harmonises with the Greek phrase, ποιεῖν χρόνον, Act 15:33; cf. Pro 13:23, lxx (also with the Lat. facere dies of Cicero, etc.). Thus also in the Syr. and Palest.-Aram. lacad is used of time, in the sense of transigere. Aharav does not mean: after his present condition (Zckl.); but, as at Ecc 3:22; Ecc 7:14 : after he has passed away from this scene. Luzz. explains it correctly: Whether his children will remain in life? Whether the wealth he has wearied himself in acquiring will remain and be useful to them? But these are only illustrations. The author means to say, that a man can say, neither to himself nor to another, what in definite cases is the real advantage; because, in order to say this, he must be able to look far into the future beyond the limits of the individual life of man, which is only a small member of a great whole.
Jamieson-Fausset-Brown Bible Commentary
For who knoweth, &c.--The ungodly know not what is really "good" during life, nor "what shall be after them," that is, what will be the event of their undertakings (Ecc 3:22; Ecc 8:7). The godly might be tempted to "contend with God" (Ecc 6:10) as to His dispensations; but they cannot fully know the wise purposes served by them now and hereafter. Their sufferings from the oppressors are more really good for them than cloudless prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In Ecc. 7:1-29, he states what is good, in answer to this verse. Next: Ecclesiastes Chapter 7
John Gill Bible Commentary
For who knoweth what is good for man in this life?.... To be in a higher or lower station of life, to live in grandeur or meanness, to be rich or poor, learned or unlearned; since that which seems most agreeable to human nature is at, ended with so much vanity, the occasion of so much sin, and often issues in ruin and misery, that no man knows what is best for him; and therefore it is the wisest way to be content with what a man has, and enjoy it in the most comfortable manner, and use it to the best ends and purposes he can. The Targum is, "for who is he that knows what is good for a man in this world, but to study in the law, which is the life of the world?'' so the Midrash, all the days of his vain life, which he spendeth as a shadow? or "the number of the days of vain life, which he makes as a shadow" (d); that is, which God makes as a "shadow", as Cocceius observes; makes to pass away swiftly: this is a description of the vanity, brevity, and uncertainty of human life; it consists of days, rather than of months and years; and those such as are easily numbered, and which pass away suddenly and swiftly, like a shadow that has no substance and reality in it, and leaves nothing behind it; or like a bird that flies away, as Jarchi, and is seen no more; such is the life of man, a most vain life, vanity itself; so it may be rendered, "the number of the days of the life of his vanity" (e); since therefore he has so short a time to enjoy anything in, it is hard to say what is best for him to have, and the rather since he is quite ignorant of what is to come; for who can tell a man what shall be after him under the sun? he does not know himself, nor can any man inform him, what will become of his wealth and riches after his death, which he has got together; who shall enjoy them, and how long and what use will be made of them, either to their own good, or the good of others. (d) "et facit eos at umbram", Cocceius. (e) "numero dierum vitae", ("vitarum", Montanus), "vanitatis suae", Pagninus, Rambachius. Next: Ecclesiastes Chapter 7
Tyndale Open Study Notes
6:12 who knows? Who can tell? These questions have already been answered. Our days can best be spent in wise living and in enjoying our work and God’s gifts (2:13-14, 24; 3:22; 5:18). What will happen on this earth is what has already happened (1:9, 10; 3:15). • like a shadow: Cp. Pss 39:4-6; 90:3-6, 10-12; 109:23; 144:4.
Ecclesiastes 6:12
The Futility of Life
11For the more words, the more futility—and how does that profit anyone?12For who knows what is good for a man during the few days in which he passes through his fleeting life like a shadow? Who can tell a man what will come after him under the sun?
- Scripture
- Sermons
- Commentary
A Series of Proverbs Part 2
By Chuck Smith88125:05ProverbsPSA 22:2PSA 39:4ECC 6:12MAT 6:33ROM 3:23In this sermon, Pastor Chuck Smith explores the book of Ecclesiastes, specifically focusing on chapter 6, verse 12. He emphasizes the uncertainty and brevity of life, highlighting the fact that we do not know what is truly good for us in this earthly existence. Pastor Chuck also discusses the concept of memory and how our recollections can be a mixture of fact and fiction. He concludes by addressing the issues of oppression and bribery, noting that they can have a detrimental effect on our judgment and well-being.
The Adam
By W.J. Erdman0ECC 3:10ECC 6:12ECC 7:29ECC 12:13In this sermon by W.J. Erdman, the focus is on the book of Ecclesiastes, emphasizing the ultimate duty of man to fear God and keep His commandments. The term 'the Adam' is used to represent the entire human race, highlighting the imperfection and failure of humanity in fulfilling this duty. Despite the ideal of man being to fear God and obey His commands, the reality of judgment for both good and evil deeds reveals the inadequacy of man's efforts to earn acceptance before God. The book of Ecclesiastes is portrayed as a reflection on the struggles and uncertainties faced by humanity, rather than the experiences of a wise and unfallen Adam.
The Great Contradiction and Failure. 6:1-12
By W.J. Erdman0ECC 2:11ECC 3:11ECC 6:2ECC 6:12ECC 12:8In this sermon by W.J. Erdman, the Preacher reflects on the futility and emptiness of pursuing worldly riches, honor, and pleasures, ultimately finding them to be vanity and a chasing after the wind. Despite seeking fulfillment in material success and longevity, he concludes that true satisfaction cannot be found in earthly pursuits alone. The Preacher acknowledges the limitations of human wisdom and the insatiable nature of human desires, leading to a sense of hopelessness and despair in the face of life's mysteries and uncertainties.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Man ought to fear God, and also, without dispute and murmuring, submit to His sway: "For who knoweth what is good for man in life during the number of the days of his vain life, and which he spendeth like a shadow? No one can certainly show a man what shall be after him under the sun." We translate אשׁר only by "ja" ("certainly"), because in Germ. no interrogative can follow "dieweil" ("because"). The clause with asher (as at Ecc 4:9; Ecc 8:11; Ecc 10:15; cf. Song, under Sol 5:2), according to its meaning not different from ki, is related in the way of proof to that beginning with ki. Man is placed in our presence. To be able to say to him what is good for him, - i.e., what position he must take in life, what direction he must give to his activity, what decision he must adopt in difficult and important cases, - we ought not only to be able to penetrate his future, but, generally, the future; but, as Tropfen drops in the stream of history, we are poor Trpfe simpletons, who are hedged up within the present. Regarding the accus. of duration, וגו מספּר, pointing to the brevity of human life, vid., at Ecc 2:3. With הבלו, the attribute of breath-like transitiveness is assigned to life (as at Ecc 7:15; Ecc 9:9) (as already in the name given to Abel, the second son of Adam), which is continued by כּ ויע with the force of a relative clause, which is frequently the case after preceding part. attrib., e.g., Isa 5:23. We translate: which he spendeth like the (1) shadow [in the nom.] (after Ecc 8:13; Job 14:2); not: like a shadow [in the accus.]; for although the days of life are also likened to a shadow, Psa 144:4, etc., yet this use of עשׂה does not accord therewith, which, without being a Graecism (Zirkel, Grtz), harmonises with the Greek phrase, ποιεῖν χρόνον, Act 15:33; cf. Pro 13:23, lxx (also with the Lat. facere dies of Cicero, etc.). Thus also in the Syr. and Palest.-Aram. lacad is used of time, in the sense of transigere. Aharav does not mean: after his present condition (Zckl.); but, as at Ecc 3:22; Ecc 7:14 : after he has passed away from this scene. Luzz. explains it correctly: Whether his children will remain in life? Whether the wealth he has wearied himself in acquiring will remain and be useful to them? But these are only illustrations. The author means to say, that a man can say, neither to himself nor to another, what in definite cases is the real advantage; because, in order to say this, he must be able to look far into the future beyond the limits of the individual life of man, which is only a small member of a great whole.
Jamieson-Fausset-Brown Bible Commentary
For who knoweth, &c.--The ungodly know not what is really "good" during life, nor "what shall be after them," that is, what will be the event of their undertakings (Ecc 3:22; Ecc 8:7). The godly might be tempted to "contend with God" (Ecc 6:10) as to His dispensations; but they cannot fully know the wise purposes served by them now and hereafter. Their sufferings from the oppressors are more really good for them than cloudless prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In Ecc. 7:1-29, he states what is good, in answer to this verse. Next: Ecclesiastes Chapter 7
John Gill Bible Commentary
For who knoweth what is good for man in this life?.... To be in a higher or lower station of life, to live in grandeur or meanness, to be rich or poor, learned or unlearned; since that which seems most agreeable to human nature is at, ended with so much vanity, the occasion of so much sin, and often issues in ruin and misery, that no man knows what is best for him; and therefore it is the wisest way to be content with what a man has, and enjoy it in the most comfortable manner, and use it to the best ends and purposes he can. The Targum is, "for who is he that knows what is good for a man in this world, but to study in the law, which is the life of the world?'' so the Midrash, all the days of his vain life, which he spendeth as a shadow? or "the number of the days of vain life, which he makes as a shadow" (d); that is, which God makes as a "shadow", as Cocceius observes; makes to pass away swiftly: this is a description of the vanity, brevity, and uncertainty of human life; it consists of days, rather than of months and years; and those such as are easily numbered, and which pass away suddenly and swiftly, like a shadow that has no substance and reality in it, and leaves nothing behind it; or like a bird that flies away, as Jarchi, and is seen no more; such is the life of man, a most vain life, vanity itself; so it may be rendered, "the number of the days of the life of his vanity" (e); since therefore he has so short a time to enjoy anything in, it is hard to say what is best for him to have, and the rather since he is quite ignorant of what is to come; for who can tell a man what shall be after him under the sun? he does not know himself, nor can any man inform him, what will become of his wealth and riches after his death, which he has got together; who shall enjoy them, and how long and what use will be made of them, either to their own good, or the good of others. (d) "et facit eos at umbram", Cocceius. (e) "numero dierum vitae", ("vitarum", Montanus), "vanitatis suae", Pagninus, Rambachius. Next: Ecclesiastes Chapter 7
Tyndale Open Study Notes
6:12 who knows? Who can tell? These questions have already been answered. Our days can best be spent in wise living and in enjoying our work and God’s gifts (2:13-14, 24; 3:22; 5:18). What will happen on this earth is what has already happened (1:9, 10; 3:15). • like a shadow: Cp. Pss 39:4-6; 90:3-6, 10-12; 109:23; 144:4.