“The words of the Preacher, the son of David, king in Jerusalem.”
Jerusalem. This clearly designates Solomon. See ver. 12., and chap. xii. 8.
“Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.”
Vanities. Most vain and despicable, (Calmet) and frustrating the expectations of men. (Menochius) — St. Augustine reads vanitantium, and infers that this vanity of sublunary things is an effect of man’s sin. Yet he afterwards discovered that he had read incorrectly. (Retractions i. 7.)
“What profit hath a man of all his labour which he taketh under the sun?”
Labour. People fight for a mere point; for such is the earth compared with the universe. (Seneca, q. Nat.) Hoc est punctum, &c., Matthew xvi. 26.
“One generation passeth away, and another generation cometh : but the earth abideth for ever.”
Ever. Its substance remains, though the form be changed. (Calmet) — At the end of time, it will be purified to continue for ever. (Worthington)
“The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. hasteth: Heb. panteth”
Place daily. Its annual motion is then mentioned. (Calmet)
“The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.”
Spirit. The sun, (St. Jerome) which is like the soul of the world, and which some have falsely asserted to be animated; or rather (Calmet) the wind is meant, as one rises in different parts of the world when another falls. (Pliny, [Natural History?] ii. 27.) (Menochius)
“All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again. return: Heb. return to go”
Again. The sea furnishes vapours, &c. Homer (Iliad Ph.) expresses himself in the same manner.
“All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.”
Hearing. In all sciences there are many difficulties. If a man had arrived at perfect knowledge, his researches would cease.
“Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.”
New. Such vicissitudes have occurred before, though we must not infer that the world is eternal; or that there have been many others before this, as Origen would suppose. (Prin. iii. 5., &c.) (Calmet) — Men’s souls, which are created daily, are nevertheless of the same sort as Adam’s was; and creatures proceed from others of the same species, which have been from the beginning. (St. Thomas Aquinas p. 1. q. 73.) (Worthington) — Natural and moral things continue much the same. (Menochius)
“There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.”
Things. Otherwise we should read of similar events to those which we behold. The same cause naturally produces the same effect.
“I the Preacher was king over Israel in Jerusalem.”
Israel. This was the case with none of Solomon’s descendants. (Calmet)
“I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.”
Vexation. Hebrew also, “food of wind;” (Symmachus) or “choice of the spirit.” (Septuagint) People are eager to become learned, and yet find no satisfaction. (Haydock) — All natural things are insufficient to procure felicity. (Worthington)
“That which is crooked cannot be made straight: and that which is wanting cannot be numbered. that which is wanting: Heb. defect”
Perverse. Habitual and obstinate sinners. (Calmet) — Fools, who follow the broad road. (Haydock) — Hebrew and Septuagint, “the defect cannot be numbered.” We know not to what a height the soul of man might have risen, if he had continued faithful.
“I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge. had: Heb. had seen much”
Learned. Solomon was blessed both with a natural genius, which he improved by study, and also he had the gift of supernatural wisdom. Yet he declares that all is vanity and pain.
“And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.”
Errors. Septuagint, “parables and science.” But to discern the mistakes of men is a part of wisdom, (Calmet) and Grabe substitutes “wanderings,” instead of “parables,” after Theodotion, as Hebrew ealluth (Haydock) means “errors,” (Calmet) or “follies.” (Montanus)
“For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.”
Labour. He is bound to do more for heaven, as he is convinced of his own defects, and of the strict judgments of God. Wisdom is not true happiness, but the means to obtain it. (Worthington) — The more a person knows, the more he is convinced of his own ignorance, (Calmet) and filled with grief, that wisdom should be so much concealed. (St. Jerome) — Those who are learned, feel indignant that their disciples should be so dull. (Menochius)