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Solomon having pronounced all vanity, and particularly knowledge and learning, which he was so far from giving himself joy of that he found the increase of it did but increase his sorrow, in this chapter he goes on to show what reason he has to be tired of this world, and with what little reason most men are fond of it. I. He shows that there is no true happiness and satisfaction to be had in mirth and pleasure, and the delights of sense, Ec 2:11-11. II. He reconsiders the pretensions of wisdom, and allows it to be excellent and useful, and yet sees it clogged with such diminutions of its worth that it proves insufficient to make a man happy, Ec 2:12-16. III. He enquires how far the business and wealth of this world will go towards making men happy, and concludes, from his own experience, that, to those who set their hearts upon it, "it is vanity and vexation of spirit," (Ec 2:17-23), and that, if there be any good in it, it is only to those that sit loose to it, Ec 2:24-26.
1-11
Vanity of Worldly Pleasure
世俗享樂的虛空
¹ 我心裏說：來吧，我以喜樂試試你，你好享福。誰知，這也是虛空。
² 我指嬉笑說：這是狂妄；論喜樂說：它有何功效呢？
³ 我心裏察究，如何用酒使我肉體舒暢，我心卻仍以智慧引導我；又如何持住愚昧，等我看明世人一生在天下當行何事為美。
⁴ 我為自己動大工程，為自己建造房屋，為自己栽種葡萄園；
⁵ 我為自己修造園囿，在其中栽種各樣果木樹；
⁶ 我為自己挖造水池，用以澆灌嫩小的樹木。
⁷ 我買了僕婢，也有生在家中的僕婢；又有許多牛群羊群，勝過以前在耶路撒冷眾人所有的；
⁸ 我又為自己積蓄金銀，並君王的珍寶和各省的財寶；又得唱歌的男女，和世人所喜愛的物，並許多樂器。
⁹ 這樣，我就日見昌盛，勝過以前在耶路撒冷的眾人；我的智慧仍然存留。
¹⁰ 凡我眼所求的，我沒有不給它的；我心所樂的，我沒有禁止不享受的；因我的心為我一切所勞碌的快樂，這就是我從勞碌中所得的分。
¹¹ 後來我察看我手所經營的一切事，和我勞碌所成的功，誰知都是虛空，都是捕風，在日光之下毫無益處。
所羅門在此為追尋人的「至善」——人的幸福，從他的書房、圖書館、實驗室、議事廳——他曾在那些地方徒然尋找幸福——轉到他的園囿與戲院、花園與避暑別墅；他把哲學家和莊重的議員的交往，換成了宮廷中那些風雅之士、名流與才子的陪伴，要試試看能否在他們中間找到真正的滿足與幸福。在此他邁出了重大的一步——從智識的高尚樂趣，下墜到感官的獸性享樂；然而，他若決心要徹底試驗，就必須叩這扇門，因為大多數人都以為自己在這裏找到了他所追尋的東西。
I. 他決心試試歡笑和機智的樂趣能帶來甚麼，看看自己若不斷以有趣的故事和笑話、戲謔和滑稽來娛樂自己和他人，是否就能幸福；他是否要為自己搜羅一切能想出或拾得的巧妙轉折和機智對答，可供人捧腹大笑，以及一切能聽到的荒唐事、失言和愚蠢之事，可供人譏誚嘲弄，好使自己常保歡快的心情。1. 這試驗已經做過（Ec 2:1）：「發現『多有智慧，就多有愁煩』，又發現嚴肅的人容易憂鬱，我便心裏說」（對自己的心說），「『來吧，我以喜樂試試你』，我要試試看它能不能給你滿足。」無論是他的心性還是外在環境，都沒有任何攔阻使他不能歡樂，反倒兩者都與其他一切有利條件一樣，有助於增進歡樂；「因此」他決定從這方面下手，說：「『你好享福』，盡情享受吧；拋開煩惱，決心歡樂。」一個人可以如此行，卻不必擁有他在此為娛樂自己所搜羅的這些精美之物；許多貧窮的人十分歡樂；穀倉裏的乞丐歡樂，這已成了諺語。歡笑是幻想的消遣，它雖及不上理性能力的實在樂趣，卻仍勝過純屬肉體和感官的享受。有人將人與禽獸區別開來，不僅因人是「理性的動物」，也因人是「會笑的動物」；因此那對自己靈魂說「只管安安逸逸地吃喝」的人，還加上「快樂吧」，因為吃喝正是為了這個目的。「因此，」所羅門說，「試試笑口常開、心寬體胖，試試在歡笑中得幸福吧。」2. 他對這試驗所下的判語：「誰知，這也是虛空」，與其餘一切一樣；它不能帶來真正的滿足，Ec 2:2。「我指嬉笑說：這是狂妄」，或說「你是狂妄的」，因此我與你無干；「論喜樂」（論一切運動、消遣，以及一切自稱能使人開懷的事物），「它有何功效呢？」或「你做的是甚麼？」無辜的歡笑，若用得節制、合時、適度，乃是美事，能預備人投入工作，並有助於減輕人生的勞苦與煩惱；但當它過分、無度時，便是愚昧而無益的。（1）它毫無益處：「它有何功效呢？有甚麼用處呢？」它不能安撫有罪的良心，甚至也不能紓解憂傷的心靈；「對傷心的人唱歌」，沒有比這更令人厭煩的了。它不能滿足靈魂，也永不能使靈魂得到真正的知足。它不過是現今這世代諸般苦楚的一劑緩解之藥。大笑通常以嘆息告終。（2）它造成極大的損害：「這是狂妄」，就是說，它使人發狂，使人陷入種種有損理智與信仰體面的失態之中。沉溺其中的人是瘋狂的，因它使人心遠離神和屬神的事，並在不知不覺中侵蝕信仰的能力。那些喜愛歡樂的人忘記了嚴肅，當他們拿著鼓瑟時，就「對全能者說：離開我們吧」，伯21:12,14。我們可以像所羅門那樣「以喜樂試驗」自己，並藉此判斷自己靈魂的光景：我們對它持甚麼態度？我們能否既歡樂又明智？能否把它當作調味品而非主食？但我們不必像所羅門那樣去試驗它能否為我們造就幸福，因為我們可以信他的話：「這是狂妄」，「它有何功效呢？」笑聲與享樂（威廉·坦普爾爵士說）源自心智截然不同的情感；因為人對自己最喜愛的事物毫無發笑的傾向，而對許多引人發笑的事物卻幾乎毫無喜愛。
II. 他發現自己在取悅幻想的事物中得不著幸福，便決定接下來試試取悅口腹的事物，Ec 2:3。既然認識受造之物不能使人滿足，他便要看看慷慨享用它能帶來甚麼：「我心裏察究，如何用酒使肉體舒暢」，也就是享用美酒佳餚。許多人沉溺於此，根本不經心思，只顧滿足感官的食慾；但所羅門卻是理智地、作為一個人去行，帶著批判的眼光，純粹為作試驗。請注意：1. 他並未在因嚴肅的學習而疲憊之前，放縱自己享受感官之樂。直到知識「加增」了他的「憂愁」，他才想到要「用酒使肉體舒暢」。當我們在行善上耗盡了自己，那時才最能舒適地以神所賜的恩物來 Refresh 自己。「那時」感官之樂才算用得其所——正如我們使用提神劑，只在需要的時候；如提摩太為健康的緣故稍微用點酒，提前5:23。「我心裏想用酒牽引肉體」（旁註如此譯），或「用酒牽引肉體」。那些沉溺於飲酒的人，起初都是勉強自己；是他們把肉體牽向酒，又用酒牽引肉體；但他們當記住，自己藉此把何等的災禍牽到了身上。2. 他當時看之為愚妄，是帶著不情願才屈就的；正如保羅稱許自己時，稱之為「愚妄」，並求人包容他的「愚妄」，林後11:1。他想要「持住愚妄」，看看那愚妄究竟能在多大程度上使人幸福；但他幾乎把玩笑開得過了頭（如人所言）。他定意不讓愚妄抓住他、不讓它轄制他，而是他要抓住它、與它保持距離；然而他發現它實在太難對付。3. 他同時留意「仍以智慧」引導自己，在享用享樂時審慎自持，使享樂不致損害他，也不致使他喪失作合格判斷者的資格。當他「用酒牽引肉體」時，他「以智慧引導心」（原文如此），繼續追求知識，既不使自己淪為酒徒，也不作自己享樂的奴隸；他的學習與他的宴席互為襯托，他要試試兩者調和能否給予他在任何一方單獨使用時都找不到的滿足。所羅門為自己立定了這目標，卻發現這是「虛空」；因為那些想一面沉溺於酒、一面仍以智慧引導己心的人，或許會像那些想同時事奉神又事奉瑪門的人一樣自欺。「酒是個冒失人」；它是個大騙子；任何人都無法說：我只到此為止，不再越分。4. 他的目標不在滿足食慾，而在尋找人的幸福；這件事既然自稱是幸福，就必須與其餘的一同試驗。請注意他對人之幸福的描述——「就是世人一生在天下當行何事為美」。（1）我們當追尋的，與其說是我們必須擁有的善（這可以交託給神），不如說是我們必須行的善；這才是我們當關注的。「良善的夫子，我當做甚麼善事？」我們的幸福不在於閒懶，而在於行得正、在於善加運用。我們若「行善」，無疑必從其中得著安慰與「稱讚」。（2）這善是「在天下」當行的，當我們還在這世上、當白晝尚存、當我們還有行動的時日時去行。這是我們做工與服事的狀態；在另一個世界，我們才指望得著報償。我們的行為將隨我們而去。（3）這是「我們一生」當行的。我們當行的善，必須堅持行到末了，趁著我們還有行動的時日，「就是我們一生的年日」（旁註如此）；我們一生的日子已被那掌管我們時機的主數算定了，這一切日子都當照祂的指示來度過。然而，竟有人想藉著沉溺於酒來尋找在這世上最好的生活方式，這是何等荒謬；所羅門在此回顧時為此自責。這難道可能是世人當行的善嗎？不，這顯然是非常邪惡的。
III. 他很快察覺沉溺於酒乃是愚妄，便接著試驗君王和偉人們最為奢華的宴樂與消遣。他的收入極其豐厚，王室的歲收非常龐大，他便將之花用在最能取悅自己心意、使自己顯得氣派的事上。
1. 他大興土木，無論在城中還是在鄉間；他既然在登基之初為神建造了聖殿而耗費巨資，那麼之後為自己建造取悅己心之所，便更加情有可原；他是從對的一端開始他的工作（Mt 6:33），不像那班百姓（該1:4），任憑神的殿「荒涼」，自己卻「住在天花板的房屋裏」，結果他所行的也相應地蒙了福。在建築上，他既樂於僱用窮人，又造福後世。我們讀到所羅門的建造工程（王上9:15-19），那都是「大工程」，與他的財力、氣度和崇高地位相稱。請看他的錯誤：他追尋自己當行的「善」事（Ec 2:3），在追尋的過程中卻投身於「大」工程。「善」工誠然才是真正的偉大，但許多被稱為大工程的，離善甚遠，是奇事而非恩典的事，Mt 7:22。
2. 他愛上了園藝，這對某些人而言如同建築一樣令人著迷。他「為自己栽種葡萄園」，迦南地的土壤與氣候正適合；他「為自己修造」精美的「園囿」（Ec 2:5），或許當時的園藝技藝一點也不遜於今日。他不但有林木成林，更有「各樣果木樹」，都是他親手栽種的；若說有任何世俗事業能帶給人幸福，那必定是亞當在無辜之時所從事的工作了。
3. 他在水利工程、池塘與溝渠上投入了大量金錢，不是為了運動消遣，而是為了實用，「用以澆灌那滋生樹木的」園囿（Ec 2:6）；他不僅栽種，還澆灌，然後將使之生長的事交託給神。「水泉」是極大的「福氣」（書15:19）；但自然所供應的，還需技巧加以引導，才能為人所用，箴21:1。
4. 他擴充了自己的家業。當他定意要行「大工程」時，必須僱用大量人手，因此購置了「僕婢」，這些是用金錢買來的，此外還有「生在家中的僕婢」，Ec 2:7。如此他的隨從日增，朝廷更顯氣派。參見拉2:58。
5. 他並未疏忽鄉間的產業，反倒以此自娛致富，既未因學習而分心，也未因享樂而耽擱。他「有許多牛群羊群」，與他父親從前所有的一樣（代上27:29,31），也沒有忘記他的先祖起初也是牧羊的。願那些從事畜牧的人既不輕看自己的職業，也不厭煩，當記念所羅門將「擁有牲畜」列為他的「大工程」與享樂之一。
6. 他變得極其富有，並未因建造和園藝而致貧乏——許多人正因此而後悔，稱之為「虛空與煩惱」。所羅門慷慨施捨，卻愈加增多。他以「金銀」充滿庫房，然而這些並非滯留在那裏，而是在國中流通，以致他使「耶路撒冷的銀子多如石頭」（王上10:27）；他甚至擁有「君王和各省的珍寶」，論其豐富與稀有，比「金銀」更受看重。鄰近的列王和他帝國遠方各省，都將最豐盛的禮物送給他，以求取他的恩寵和他智慧的指教。
7. 他擁有一切迷人和消遣的事物，各樣的旋律與音樂，包括聲樂與器樂，「唱歌的男女」，是他所能物色到的最佳嗓音，以及當時所用的一切管樂與樂隊樂器。他的父親在音樂上極有天賦，但看來父親更多是用音樂來服事敬拜，而兒子則更多用以消遣。這些被稱為「世人所喜愛的物」；因為感官的滿足正是大多數人所鍾愛、並從中得著最大快慰的事物。神兒女們的喜樂卻截然不同——是純全、屬靈、屬天的，是天使的喜樂。
8. 他比以往任何人都更為充分地同時享受了理性與感官兩種樂趣的結合。在這方面，他「日見昌盛，勝過以前……眾人」，因為他在無數屬世的享受中仍保持智慧。這是奇特的，前所未見的：（1）他的享樂未曾敗壞他的判斷與良心。在這一切宴樂之中，「我的智慧仍然存留」，Ec 2:9。在這一切幼稚的歡娛之中，他仍保持剛強的心志，保守自己的靈魂，維持理智對感官情慾的管轄；他的智慧存量如此之大，以致沒有像任何其他人那樣被這種生活方式所消耗和損毀。但不要有人因此壯膽，放縱自己情慾的韁繩，自以為可以那樣行卻仍保留智慧，因為他們沒有所羅門那樣強大的智慧；不，連所羅門自己也被騙了——當他因遷就外邦妃嬪而為外邦神築壇、以致在信仰上敗落時，他的智慧又怎能說是「仍然存留」呢？但就這一意義而言，「他的智慧仍然存留」——他作了自己享樂的主人，而非奴隸，並保持了自己對享樂加以判斷的能力。他深入敵境，不是作逃兵，而是作「偵探，要窺探那地的虛實」。（2）然而他的判斷與良心並未阻止他的享樂，也沒有妨礙他榨取感官之樂的精華，Ec 2:10。有人可能反駁他在這事上的判斷：若「他的智慧仍然存留」，他便不能採取那種徹底親身體驗所必需的自由。他說：「是的，我取了任何人所能取的最大自由，因為『凡我眼所求的，我沒有不給它的』——只要能以正當途徑辦到，無論多麼艱難或昂貴；我『沒有禁止我的心』享受它所想望的任何喜樂，我『也沒有禁止我的心』去追求任何喜樂，而是帶著『非阻礙』——帶著智慧的充分運用——去極力品味享樂，像任何伊壁鳩魯派的人那樣細細品嘗和享受；而且他的環境或心性中，都沒有任何事物能使這些享樂變酸或變苦，或加以攙雜。簡言之，[1] 他在事業中所得的快樂不亞於任何人：「我的心為我一切所勞碌的快樂」，因此其中的勞苦與疲乏並未澆熄他的樂趣。[2] 他從事業中所獲的利益也不少。他未曾遭遇任何使其煩擾的挫折：「這就是我從一切勞碌中所得的分」；在一切享樂之外，他還增添了這一樣——在其中他不僅看見，更是享用自己雙手勞碌的成果；這就是他從勞碌中所得的全部，事實上也是他能從勞碌中期望的全部。他享受事業的成功使他的工作增添甘甜，而享樂是工作的產出又使他的享受增添甘甜；因此總括而言，他無疑已是這世界所能給予的最幸福的人。
9. 我們終於看到他經過深思後對這一切所下的判語，Ec 2:11。當造物主完成了祂的創造大工，祂加以審視，「看著一切所造的都甚好」；樣樣都使祂喜悅。但所羅門審視「他手所經營的一切事」，以及他為使自己安逸幸福而「勞碌所成的功」時，沒有一樣符合他的期望；「誰知都是虛空，都是捕風」；他在其中得不著滿足，也得不著益處；「在日光之下毫無益處」——無論是這世界的工作還是享受，都不能帶來任何益處。
英文原文
Vanity of Worldly Pleasure
¹ I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.
² I said of laughter, It is mad: and of mirth, What doeth it?
³ I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.
⁴ I made me great works; I builded me houses; I planted me vineyards:
⁵ I made me gardens and orchards, and I planted trees in them of all kind of fruits:
⁶ I made me pools of water, to water therewith the wood that bringeth forth trees:
⁷ I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:
⁸ I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.
⁹ So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
¹⁰ And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.
¹¹ Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.
Solomon here, in pursuit of the summum bonum—the felicity of man, adjourns out of his study, his library, his elaboratory, his council-chamber, where he had in vain sought for it, into the park and the playhouse, his garden and his summer-house; he exchanges the company of the philosophers and grave senators for that of the wits and gallants, and the beaux-esprits, of his court, to try if he could find true satisfaction and happiness among them. Here he takes a great step downward, from the noble pleasures of the intellect to the brutal ones of sense; yet, if he resolve to make a thorough trial, he must knock at this door, because here a great part of mankind imagine they have found that which he was in quest of.
I. He resolved to try what mirth would do and the pleasures of wit, whether he should be happy if he constantly entertained himself and others with merry stories and jests, banter and drollery; if he should furnish himself with all the pretty ingenious turns and repartees he could invent or pick up, fit to be laughed over, and all the bulls, and blunders, and foolish things, he could hear of, fit to be ridiculed and laughed at, so that he might be always in a merry humour. 1. This experiment made (Ec 2:1): "Finding that in much wisdom is much grief, and that those who are serious are apt to be melancholy, I said in my heart" (to my heart), "Go to now, I will prove thee with mirth; I will try if that will give thee satisfaction." Neither the temper of his mind nor his outward condition had any thing in them to keep him from being merry, but both agreed, as did all other advantages, to further it; therefore he resolved to take a lease this way, and said, "Enjoy pleasure, and take thy fill of it; cast away care, and resolve to be merry." So a man may be, and yet have none of these fine things which he here got to entertain himself with; many that are poor are very merry; beggars in a barn are so to a proverb. Mirth is the entertainment of the fancy, and, though it comes short of the solid delights of the rational powers, yet it is to be preferred before those that are merely carnal and sensual. Some distinguish man from the brutes, not only as animal rationale—a rational animal, but as animal risibile—a laughing animal; therefore he that said to his soul, Take thy ease, eat and drink, added, And be merry, for it was in order to that that he would eat and drink. "Try therefore," says Solomon, "to laugh and be fat, to laugh and be happy." 2. The judgment he passed upon this experiment: Behold, this also is vanity, like all the rest; it yields no true satisfaction, Ec 2:2. I said of laughter, It is mad, or, Thou art mad, and therefore I will have nothing to do with thee; and of mirth (of all sports and recreations, and whatever pretends to be diverting), What doeth it? or, What doest thou? Innocent mirth, soberly, seasonable, and moderately used, is a good thing, fits for business, and helps to soften the toils and chagrins of human life; but, when it is excessive and immoderate, it is foolish and fruitless. (1.) It does no good: What doeth it? Cui bono—of what use is it? It will not avail to quiet a guilty conscience; no, nor to ease a sorrowful spirit; nothing is more ungrateful than singing songs to a heavy heart. It will not satisfy the soul, nor ever yield it true content. It is but a palliative cure to the grievances of this present time. Great laughter commonly ends in a sigh. (2.) It does a great deal of hurt: It is mad, that is, it makes men mad, it transports men into many indecencies, which are a reproach to their reason and religion. They are mad that indulge themselves in it, for it estranges the heart from God and divine things, and insensibly eats out the power of religion. Those that love to be merry forget to be serious, and, while they take the timbrel and harp, they say to the Almighty, Depart from us, Job 21:12,14. We may, as Solomon, prove ourselves, with mirth, and judge of the state of our souls by this: How do we stand affected to it? Can we be merry and wise? Can we use it as sauce, and not as food? But we need not try, as Solomon did, whether it will make a happiness for us, for we may take his word for it, It is mad; and What does it? Laughter and pleasure (says Sir William Temple) come from very different affections of the mind; for, as men have no disposition to laugh at things they are most pleased with, so they are very little pleased with many things they laugh at.
II. Finding himself not happy in that which pleased his fancy, he resolved next to try that which would please the palate, Ec 2:3. Since the knowledge of the creature would not satisfy, he would see what the liberal use of it would do: I sought in my heart to give myself unto wine, that is, to good meat and good drink. Many give themselves to these without consulting their hearts at all, not looking any further than merely the gratification of the sensual appetite; but Solomon applied himself to it rationally, and as a man, critically, and only to make an experiment. Observe, 1. He did not allow himself any liberty in the use of the delights of sense till he had tired himself with his severe studies. Till his increase of sorrow, he never thought of giving himself to wine. When we have spent ourselves in doing good we may then most comfortably refresh ourselves with the gifts of God's bounty. Then the delights of sense are rightly used when they are used as we use cordials, only when we need them; as Timothy drank wine for his health's sake, 1Ti 5:23. I thought to draw my flesh with wine (so the margin reads it) or to wine. Those that have addicted themselves to drinking did at first put a force upon themselves; they drew their flesh to it, and with it; but they should remember to what miseries they hereby draw themselves. 2. He then looked upon it as folly, and it was with reluctance that he gave himself to it; as St. Paul, when he commended himself, called it a weakness, and desired to be borne with in his foolishness, 2Co 11:1. He sought to lay hold on folly, to see the utmost that that folly would do towards making men happy; but he had like to have carried the jest (as we say) too far. He resolved that the folly should not take hold of him, not get the mastery of him, but he would lay hold on it, and keep it at a distance; yet he found it too hard for him. 3. He took care at the same time to acquaint himself with wisdom, to manage himself wisely in the use of his pleasures, so that they should not do him any prejudice nor disfit him to be a competent judge of them. When he drew his flesh with wine he led his heart with wisdom (so the word is), kept up his pursuits after knowledge, did not make a sot of himself, nor become a slave to his pleasures, but his studies and his feasts were foils to each other, and he tried whether both mixed together would give him that satisfaction which he could not find in either separately. This Solomon proposed to himself, but he found it vanity; for those that think to give themselves to wine, and yet to acquaint their hearts with wisdom, will perhaps deceive themselves as much as those do that think to serve both God and mammon. Wine is a mocker; it is a great cheat; and it will be impossible for any man to say that thus far he will give himself to it and no further. 4. That which he aimed at was not to gratify his appetite, but to find out man's happiness, and this, because it pretended to be so, must be tried among the rest. Observe the description he gives of man's happiness—it is that good for the sons of men which they should do under the heaven all their days. (1.) That which we are to enquire after is not so much the good we must have (we may leave that to God), but the good we must do; that ought to be our care. Good Master, what good thing shall I do? Our happiness consists not in being idle, but in doing aright, in being well employed. If we do that which is good, no doubt we shall have comfort and praise of the same. (2.) It is good to be done under the heaven, while we are here in this world, while it is day, while our doing time lasts. This is our state of work and service; it is in the other world that we must expect the retribution. Thither our works will follow us. (3.) It is to be done all the days of our life. The good we are to do we must persevere in the doing of to the end, while our doing time lasts, the number of the days of our life (so it is in the margin); the days of our life are numbered to us by him in whose hand our times are and they are all to be spent as he directs. But that any man should give himself to wine, in hopes to find out in that the best way of living in this world, was an absurdity which Solomon here, in the reflection, condemns himself for. Is it possible that this should be the good that men should do? No; it is plainly very bad.
III. Perceiving quickly that it was folly to give himself to wine, he next tried the most costly entertainments and amusements of princes and great men. He had a vast income; the revenue of his crown was very great, and he laid it out so as might most please his own humour and make him look great.
1. He gave himself much to building, both in the city and in the country; and, having been at such vast expense in the beginning of his reign to build a house for God, he was the more excusable if afterwards he pleased his own fancy in building for himself; he began his work at the right end (Mt 6:33), not as the people (Hag 1:4), that ceiled their own houses while God's lay waste, and it prospered accordingly. In building, he had the pleasure of employing the poor and doing good to posterity. We read of Solomon's buildings (1Ki 9:15-19), and they were all great works, such as became his purse, and spirit, and great dignity. See his mistake; he enquired after the good works he should do (Ec 2:3), and, in pursuit of the enquiry, applied himself to great works. Good works indeed are truly great, but many are reputed great works which are far from being good, wondrous works which are not gracious, Mt 7:22.
2. He took to love a garden, which is to some as bewitching as building. He planted himself vineyards, which the soil and climate of the land of Canaan favoured; he made himself fine gardens and orchards (Ec 2:5), and perhaps the art of gardening was no way inferior then to what it is now. He had not only forests of timber-trees, but trees of all kinds of fruit, which he himself had planted; and, if any worldly business would yield a man happiness, surely it must be that which Adam was employed in while he was in innocency.
3. He laid out a great deal of money in water-works, ponds, and canals, not for sport and diversion, but for use, to water the wood that brings forth trees (Ec 2:6); he not only planted, but watered, and then left it to God to give the increase. Springs of water are great blessings (Jos 15:19); but where nature has provided them art must direct them, to make them serviceable, Pr 21:1.
4. He increased his family. When he proposed to himself to do great works he must employ many hands, and therefore procured servants and maidens, which were bought with his money, and of those he had servants born in his house, Ec 2:7. Thus his retinue was enlarged and his court appeared more magnificent. See Ezr 2:58.
5. He did not neglect country business, but both entertained and enriched himself with that, and was not diverted from it either by his studies or by his pleasures. He had large possessions of great and small cattle, herds and flocks, as his father had before him (1Ch 27:29,31), not forgetting that his father, in the beginning, was a keeper of sheep. Let those that deal in cattle neither despise their employment nor be weary of it, remembering that Solomon puts his having possessions of cattle among his great works and his pleasures.
6. He grew very rich, and was not at all impoverished by his building and gardening, as many are, who, for that reason only, repent it, and call it vanity and vexation. Solomon scattered and yet increased. He filled his exchequer with silver and gold, which yet did not stagnate there, but were made to circulate through his kingdom, so that he made silver to be in Jerusalem as stones (1Ki 10:27); nay, he had the segullah, the peculiar treasure of kings and of the provinces, which was, for richness and rarity, more accounted of than silver and gold. The neighbouring kings, and the distant provinces of his own empire, sent him the richest presents they had, to obtain his favour and the instructions of his wisdom.
7. He had every thing that was charming and diverting, all sorts of melody and music, vocal and instrumental, men-singers and women-singers, the best voices he could pick up, and all the wind and band-instruments that were then in use. His father had a genius for music, but it should seem he employed it more to serve his devotion than the son, who made it more for his diversion. These are called the delights of the sons of men; for the gratifications of sense are the things that the generality of people set their affections upon and take the greatest complacency in. The delights of the children of God are of quite another nature, pure, spiritual, and heavenly, and the delights of angels.
8. He enjoyed, more than ever any man did, a composition of rational and sensitive pleasures at the same time. He was, in this respect, great, and increased more than all that were before him, that he was wise amidst a thousand earthly enjoyments. It was strange, and the like was never met with, (1.) That his pleasures did not debauch his judgment and conscience. In the midst of these entertainments his wisdom remained with him, Ec 2:9. In the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, for they have not such a strength of wisdom as Solomon had; nay, and Solomon was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humouring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them. He went over into the enemies' country, not as a deserter, but as a spy, to discover the nakedness of their land. (2.) Yet his judgment and conscience gave no check to his pleasures, nor hindered him from exacting the very quintessence of the delights of sense, Ec 2:10. It might be objected against his judgment in this matter that if his wisdom remained with him he could not take the liberty that was necessary to a full experimental acquaintance with it: "Yea," said he, "I took as great a liberty as any man could take, for whatsoever my eyes desired I kept not from them, if it could be compassed by lawful means, though ever so difficult or costly; and as I withheld not any joy from my heart that I had a mind to, so I withheld not my heart from any joy, but, with a non-obstante—with the full exercise of my wisdom, I had a high gust of my pleasures, relished and enjoyed them as much as ever any Epicure did;" nor was there any thing either in the circumstances of his condition or in the temper of his spirit to sour or embitter them, or give them any alloy. In short, [1.] He had as much pleasure in his business as ever any man had: My heart rejoiced in all my labour; so that the toil and fatigue of that were no damp to his pleasures. [2.] He had no less profit by his business. He met with no disappointment in it to give him any disturbance: This was my portion of all my labour; he had this added to all the rest of his pleasures that in them he did not only see, but eat, the labour of his hands; and this was all he had, for indeed it was all he could expect, from his labours. It sweetened his business that he enjoyed the success of it, and it sweetened his enjoyments that they were the product of his business; so that, upon the whole, he was certainly as happy as the world could make him.
9. We have, at length, the judgment he deliberately gave of all this, Ec 2:11. When the Creator had made his great works he reviewed them, and behold, all was very good; every thing pleased him. But when Solomon reviewed all his works that his hands had wrought with the utmost cost and care, and the labour that he had laboured to do in order to make himself easy and happy, nothing answered his expectation; behold, all was vanity and vexation of spirit; he had no satisfaction in it, no advantage by it; there was no profit under the sun, neither by the employments nor by the enjoyments of this world.
12-16
Superiority of Wisdom to Folly
智慧勝過愚昧
¹² 我轉念觀看智慧、狂妄和愚昧；在王以後而來的人還能做甚麼呢？也不過是早先所做的罷了。
¹³ 我便看出智慧勝過愚昧，如同光明勝過黑暗。
¹⁴ 智慧人的眼目光明；愚昧人在黑暗裏行；我卻看出有一件事，這兩等人都必遇見。
¹⁵ 我就心裏說：愚昧人所遇見的，我也必遇見；我為何更有智慧呢？我心裏就說：這也是虛空。
¹⁶ 因為智慧人和愚昧人一樣，永遠沒有人記念；因為日後必定被忘記。智慧人死亡，與愚昧人無異。
所羅門先是試驗了學問中的滿足，又試驗了感官之樂，又將兩者結合，如今將兩者加以比較並作出判斷。
I. 他定意考量智慧和愚昧兩者。他先前已考量過這些（Ec 1:17）；但為免人以為他當時下判斷過於倉促，他在此再次轉過來觀看，看看在第二次審視和反思後，能否比第一次獲得更多的滿足。他對自己的享樂已經厭倦，如厭惡般從中轉離，好再次投身於思辨；倘若這次重新審理，裁決仍然相同，那判斷便確然是決定性的了；「因為在王以後而來的人還能做甚麼呢？」何況是這樣一位王——他擁有如此多的這世界之物來作試驗，又有如此多的智慧來施行。那失敗的試驗不必重複。沒有人能期望在這世界中找到比所羅門更多的滿足，或對道德原則有更深的洞見；一個人盡其所能之後，所行的仍是「早先所做的」。讓我們學會：1. 不要縱容自己，妄自以為能改善前人已做好的事。讓我們「看別人比自己強」，想一想我們多麼不配嘗試改善那些比我們更聰明的頭腦和雙手所做的，反倒當承認自己多麼受惠於他們，約4:37,38。2. 順服所羅門對這世上事物的判斷，不要想重複這試驗；因為我們永不可能指望擁有他那樣的優勢去作試驗，也不可能以同等的心力投入其中且對自己如此無害。
II. 他將智慧遠置於愚昧之上。不要誤會他，以為當他談論人文學問的虛空時，不過是用一個悖論來娛樂人，或正要寫一篇（如一位大才子曾寫過的）《愚昧頌》。不，他是在維護神聖的真理，因此小心防範被誤解。他說，我很快就「看出」「智慧勝過愚昧」，差距之大如同光明勝過黑暗。智慧的樂趣雖不足以使人幸福，卻遠勝酒的樂趣。智慧以驚人的發現和治理自身的必要指引照亮靈魂；而感官之樂（這似乎特別是此處所指的愚昧）則遮蔽和蒙蔽心智，對它如同黑暗；它弄瞎人的眼，使人在路上絆跌、偏離正路。或者，雖然智慧和知識不能使人幸福（保羅指出了一條比恩賜「更妙的道路」，那就是恩典），但擁有它們仍比沒有它們好得多——論及我們現今的安全、安慰和用處；因為「智慧人的眼目光明」（Ec 2:14）——在它們當在的位置，隨時可以發現當避免的危險和當把握的優勢；智慧人無須臨時尋找自己的理智，而是環顧四周、目光敏銳，知道該在哪裏邁步、該在哪裏止步；而「愚昧人在黑暗裏行」，時不時地或陷入困惑、或陷入泥沼——或迷失方向不知所往，或受阻礙不能前行。一個謹慎審慎的人掌控自己的事業，行事得體而穩妥，如白晝行走的人；而一個魯莽、無知、昏醉的人則不斷犯錯，跌入這個或那個懸崖；他的計劃、他的買賣都是愚昧的，毀壞他的事務。因此，「要得智慧，要得聰明」。
III. 然而他堅持，論及持久的幸福和滿足，這世上的智慧給人的優勢甚少；因為：1. 智慧人與愚昧人遭遇相同。「智慧人在洞察和遠見上確實遠勝愚昧人，然而最大的可能性卻如此常常落空，以致我憑親身經歷『卻看出』，『有一件事這兩等人都必遇見』（Ec 2:14）；那些最謹慎保重身體的人與那些最不介意的人一樣很快生病，最警覺的人也照樣受騙。」大衛曾觀察到「智慧人死亡」，與愚昧人和畜類人一樣陷入同樣普遍的災禍中，詩49:12。參見Ec 9:11。不，自古便有人觀察到「命運偏愛愚人」，半智半愚的人往往最發達，而最偉大的謀劃者卻為自己預測得最糟。同樣的疾病、同樣的刀劍吞噬智慧人和愚昧人。所羅門將這令人謙卑的觀察應用於自己（Ec 2:15），使他雖是智慧人，也不可「因自己的智慧誇口」；當我的心開始驕傲或自恃時，我「就心裏說：愚昧人所遇見的，我也必遇見，我也必遇見」（原文如此強調）；「所以，論到我，這事也臨到我。我富足嗎？許多拿八也是如此，享受的與我一樣豐盛。愚昧人病了、跌倒了嗎？我也一樣，連我也一樣；我的財富和智慧都不能保護我。『我為何更有智慧呢？』為何我要費這麼大力氣去得智慧，因為論到今生，它對我幫助如此之少？『我心裏就說：這也是虛空。』」有人將此視為對先前所說的更正，如詩77:10那樣——「我便說：這是我的懦弱」；以此想來，「認為智慧人與愚昧人同等，是我的愚妄」；但就事件而言，他們確實似乎如此，因此這更可能是對他先前所說的印證——一個人可以是淵博的哲學家和政治家，卻不是一個幸福的人。2. 智慧人與愚昧人同樣被遺忘（Ec 2:16）：「智慧人和愚昧人一樣，永遠沒有人記念。」應許給義人的是他們「必永遠被記念」，「他們的記念必蒙福」，不久必「如星發光」；但沒有應許說這世上的智慧能使人的名字長存，因為唯有那些名字「記錄在天上」的才被長存，否則這世界智慧人的名字便與愚昧人的名字一同寫在塵土中。「日後必定被忘記。」一代人談論甚多的事，在下一代便如同從未有過。新的人物和事物擠出舊的記憶，那些不久便被人以輕蔑看待，至終完全淹沒在遺忘之中。「智慧人在哪裏？這世上的辯士在哪裏？」林前1:20。正因如此，他問：「智慧人死亡，與愚昧人無異。」一個敬虔人和一個惡人的死之間有很大差別，但智慧人和愚昧人的死之間卻沒有；愚昧人被埋葬、被遺忘（Ec 8:10），「也無人記念那個用智慧救了城的窮人」（Ec 9:15）；因此對兩者而言，墳墓都是「遺忘之地」；智慧博學的人在那裏消失了一段時間後便從人心中消失，新一代興起，卻「不認識他們」。
英文原文
Superiority of Wisdom to Folly
¹² And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.
¹³ Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
¹⁴ The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
¹⁵ Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.
¹⁶ For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.
Solomon having tried what satisfaction was to be had in learning first, and then in the pleasures of sense, and having also put both together, here compares them one with another and passes a judgment upon them.
I. He sets himself to consider both wisdom and folly. He had considered these before (Ec 1:17); but lest it should be thought he was then too quick in passing a judgment upon them, he here turns himself again to behold them, to see if, upon a second view and second thoughts, he could gain more satisfaction in the search than he had done upon the first. He was sick of his pleasures, and, as nauseating them, he turned from them, that he might again apply himself to speculation; and if, upon this rehearing of the cause, the verdict be still the same, the judgment will surely be decisive; for what can the man do that comes after the king? especially such a king, who had so much of this world to make the experiment upon and so much wisdom to make it with. The baffled trial needs not be repeated. No man can expect to find more satisfaction in the world than Solomon did, nor to gain a greater insight into the principles of morality; when a man has done what he can still it is that which has been already done. Let us learn, 1. Not to indulge ourselves in a fond conceit that we can mend that which has been well done before us. Let us esteem others better than ourselves, and think how unfit we are to attempt the improvement of the performances of better heads and hands than ours, and rather own how much we are beholden to them, Joh 4:37,38. 2. To acquiesce in Solomon's judgment of the things of this world, and not to think of repeating the trial; for we can never think of having such advantages as he had to make the experiment nor of being able to make it with equal application of mind and so little danger to ourselves.
II. He gives the preference to wisdom far before folly. Let none mistake him, as if, when he speaks of the vanity of human literature, he designed only to amuse men with a paradox, or were about to write (as a great wit once did) Encomium moriæ—A panegyric in praise of folly. No, he is maintaining sacred truths, and therefore is careful to guard against being misunderstood. I soon saw (says he) that there is an excellency in wisdom more than in folly, as much as there is in light above darkness. The pleasures of wisdom, though they suffice not to make men happy, yet vastly transcend the pleasures of wine. Wisdom enlightens the soul with surprising discoveries and necessary directions for the right government of itself; but sensuality (for that seems to be especially the folly here meant) clouds and eclipses the mind, and is as darkness to it; it puts out men's eyes, makes them to stumble in the way and wander out of it. Or, though wisdom and knowledge will not make a man happy (St. Paul shows a more excellent way than gifts, and that is grace), yet it is much better to have them than to be without them, in respect of our present safety, comfort, and usefulness; for the wise man's eyes are in his head (Ec 2:14), where they should be, ready to discover both the dangers that are to be avoided and the advantages that are to be improved; a wise man has not his reason to seek when he should use it, but looks about him and is quick-sighted, knows both where to step and where to stop; whereas the fool walks in darkness, and is ever and anon either at a loss, or at a plunge, either bewildered, that he knows not which way to go, or embarrassed, that he cannot go forward. A man that is discreet and considerate has the command of his business, and acts decently and safely, as those that walk in the day; but he that is rash, and ignorant, and sottish, is continually making blunders, running upon one precipice or other; his projects, his bargains, are all foolish, and ruin his affairs. Therefore get wisdom, get understanding.
III. Yet he maintains that, in respect of lasting happiness and satisfaction, the wisdom of this world gives a man very little advantage; for, 1. Wise men and fools fare alike. "It is true the wise man has very much the advantage of the fool in respect of foresight and insight, and yet the greatest probabilities do so often come short of success that I myself perceived, by my own experience, that one event happens to them all (Ec 2:14); those that are most cautious of their health are as so on sick as those that are most careless of it, and the most suspicious are imposed upon." David had observed that wise men die, and are involved in the same common calamity with the fool and the brutish person, Ps 49:12. See Ec 9:11. Nay, it has of old been observed that Fortune favours fools, and that half-witted men often thrive most, while the greatest projectors forecast worst for themselves. The same sickness, the same sword, devours wise men and fools. Solomon applies this mortifying observation to himself (Ec 2:15), that though he was a wise man, he might not glory in his wisdom; I said to my heart, when it began to be proud or secure, As it happens to the fool, so it happens to me, even to me; for thus emphatically it is expressed in the original: "So, as for me, it happens to me. Am I rich? So is many a Nabal that fares as sumptuously as I do. Is a foolish man sick, does he get a fall? So do I, even I; and neither my wealth nor my wisdom will be my security. And why was I then more wise? Why should I take so much pains to get wisdom, when, as to this life, it will stand me in so little stead? Then I said in my heart that this also is vanity." Some make this a correction of what was said before, like that (Ps 77:10), "I said, This is my infirmity; it is my folly to think that wise men and fools are upon a level;" but really they seem to be so, in respect of the event, and therefore it is rather a confirmation of what he had before said, That a man may be a profound philosopher and politician and yet not be a happy man. 2. Wise men and fools are forgotten alike (Ec 2:16): There is no remembrance of the wise more than of the fool. It is promised to the righteous that they shall be had in everlasting remembrance, and their memory shall be blessed, and they shall shortly shine as the stars; but there is no such promise made concerning the wisdom of this world, that that shall perpetuate men's names, for those names only are perpetuated that are written in heaven, and otherwise the names of this world's wise men are written with those of its fools in the dust. That which now is in the days to come shall all be forgotten. What was much talked of in one generation is, in the next, as if it had never been. New persons and new things jostle out the very remembrance of the old, which in a little time are looked upon with contempt and at length quite buried in oblivion. Where is the wise? Where is the disputer of this world? 1Co 1:20. And it is upon this account that he asks, How dies the wise man? As the fool. Between the death of a godly and a wicked man there is a great difference, but not between the death of a wise man and a fool; the fool is buried and forgotten (Ec 8:10), and no one remembered the poor man that by his wisdom delivered the city (Ec 9:15); so that to both the grave is a land of forgetfulness; and wise and learned men, when they have been awhile there out of sight, grow out of mind, a new generation arises that knew them not.
17-26
Sources of Dissatisfaction; The Cheerful Use of Abundance
不滿的根源；豐富的喜樂使用
¹⁷ 我所以恨惡生命，因為在日光之下所行的 te作我都以為煩惱；因為都是虛空，都是捕風。
¹⁸ 我恨惡一切的勞碌，就是我在日光之下的勞碌，因為我得來的必留給我以後的人。
¹⁹ 那人是智慧是愚昧，誰能知道？他竟要管理我勞碌所得的，就是我在日光之下用智慧所得的；這也是虛空。
²⁰ 故此，我轉想我在日光之下所勞碌的一切工作，心便絕望。
²¹ 因為有人用智慧、知識、靈巧勞碌得來的，卻要留給未曾勞碌的人為分；這也是虛空，也是大患。
²² 人在日光之下勞碌累心，在他一切的勞碌上得着甚麼呢？
²³ 因為他日日憂慮，他的勞苦成為愁煩，連夜間心也不安；這也是虛空。
²⁴ 人莫強如吃喝，且在勞碌中享福；我看這也是出於神的手。
²⁵ 論到吃用、享福，誰能勝過我呢？
²⁶ 神喜悅誰，就給誰智慧、知識和喜樂；惟有罪人，神使他勞苦，叫他收聚、堆積，以致給神所喜悅的人；這也是虛空，也是捕風。
事業是智慧人樂在其中之事。他們在事業中如同在自己的本位，一旦無事可做便抱怨連連。他們有時可能因事業而疲倦，卻不厭倦於它、也不願放下它。因此，人本期望在此找到人當行的善，所羅門也試驗了這一樣；在沉思的生活和縱慾的生活之後，他投身於積極的生活，在其中所獲的滿足不比前二者更多；仍是「虛空，都是捕風」。他在這些經文中予以說明，請注意：
I. 他所試驗的是怎樣的事業；是「日光之下」的事業（Ec 2:17-20），關乎這世界的事物——日光之下的事物，今世的財富、尊榮和快樂；是君王的事業。另有一種「日光之上」的事業，是永恆的事業，也就是永恆的福樂；我們在順應那事業（「遵行神的旨意，如同行在天上」）並追求那福樂上所做的，必結好果實，我們沒有理由恨惡那勞碌，也沒有理由對之絕望。但所羅門在此所說大失所望的，是「日光之下」的勞碌——為「必壞的食物」（約6:27、賽55:2）而作的勞碌。那是較為高尚的事業，不是「砍柴挑水」之類的（人若恨惡那樣的勞碌倒不奇怪），而是「用智慧、知識、靈巧」的事業（Ec 2:21）。那是理性的事業，關乎治理他的國度和增進國度的利益。那是在智慧的指引下、在天然和後天知識的帶領下、在公義的指示下所作的勞碌。那是御前會議和法庭中的勞碌。那是他在其中「顯出」自己「有智慧」的勞碌（Ec 2:19），這樣的事業遠遠超過那些只在其中顯出力氣的人的事業，正如我們藉以與天使聯合的心智稟賦，遠遠超過我們與牲畜共有的身體稟賦。許多人在追求世俗事業時，眼目所注視的勝過一切的事，就是「顯出」自己「有智慧」，博得機敏、有見識、勤奮之人的美名。
II. 他對這事業的厭倦。他很快就厭倦了。1. 他「恨惡一切的勞碌」，因為他在其中找不到所期望的滿足。在他擁有了他的華廈、花園、水利工程一段時間之後，他開始厭膩，以輕蔑的眼光看待它們，如同孩子起初渴望一件玩具、愛不釋手，但玩膩了便厭倦、拋棄，非要另一個不可。這所表達的，不是對這些事物的敬虔恨惡（那是我們的本分——愛它們不及愛神和宗教，路14:26），也不是對它們的犯罪式恨惡（那是我們的愚妄——厭倦神所派給我們的崗位和其中的工作），而是對它們的自然厭惡，源於對它們的飽脹和其中的失望之感。2. 他「使自己的心」對「一切勞碌」「絕望」（Ec 2:20）；他費力使自己的心深深確信世俗事業的虛空——它不會帶來他曾自欺所盼望的好處和滿足。我們的心極不願放棄對受造之物寄予厚望；我們必須迂迴周旋、多方辯論，才能說服它們這世界的事物並不如我們易於自許的那樣。我們既已如此屢次在這地上鑽探，尋找某種豐富的滿足之礦，卻連最微小的跡象也沒有找到，總是撲空，我們豈不該終於使心安息、絕望於永遠找不着它嗎？3. 他終於到了「恨惡生命本身」的地步（Ec 2:17），因為生命受制於如此多的勞苦煩惱和不斷的失望。神賜給所羅門如此寬廣的心和如此巨大的心智容量，使他比別人更深地經歷這今生一切事物的不能令人滿足之性，以及它們之不足以使他幸福。生命本身——在人看為如此寶貴、在好人看為如此蒙福的事物——對一個忙於事業的人可能成為重擔。
III. 他與自己的生命和事業爭執的理由。有兩件事使他厭倦它們：
1. 他的事業對自己是如此大的辛勞：「他在日光之下所做的工作令他煩惱」（Ec 2:17）。他對此的思慮和掛心，以及其中所必需的緊密而持續的心智投入，對他構成重擔和疲勞，尤其是當他年老之時。這是我們所做之事遭受咒詛的結果。我們的事業被稱為「我們雙手中的工作和勞碌，因為耶和華所咒詛的地」（創5:29），也是我們用以工作的才能的衰退，以及那判在我們身上的判決——我們必「汗流滿面才得餬口」。我們的勞碌被稱為「心中的煩惱」（Ec 2:22）；對多數人而言，這是對自己的勉強——愛安逸本是我們的天性。一個事業中人被描述為「出入」都不安寧（Ec 2:23）。（1）他白日被剝奪了快樂，因為他「日日憂慮」——不僅是憂慮的，簡直是憂慮本身，是許多各樣的憂慮；他整日的勞苦就是愁煩。事業中的人不時遇到使他們煩躁、使他們發怒或憂愁的事。那些易於煩躁的人發現，他們在世界上的往來越多，被迫煩躁的時候就越多。這世界是「流淚之谷」，連擁有甚多的人也是如此。那些「勞苦」的人被稱為「擔重擔的」，因此蒙召到基督那裏得安息（太11:28）。（2）他「夜間」不得安息。當他被白日的忙碌所勝，盼望枕頭時能得舒解，卻在那裏也失望了；掛慮「使他眼目不得合眼」，或者即使睡了，他的心卻醒着，「夜間」也「不得安息」。請看那些把自己賣給世界、不以神為安息的人是何等愚昧；他們日夜不得安寧。因此，綜合觀之，這「都是虛空」（Ec 2:17）。這尤其「是虛空」（Ec 2:19,23），不，是「虛空，也是大患」（Ec 2:21）。這是對神的大冒犯，也是對自己的大損害，因此是「大患」；為追求這世上的財物而「清早起來、夜深睡遲」，是虛妄之事——這些財物從來不是為作我們的主要幸福而設計的。
2. 他事業的收益必須全部留給別人。前景的指望是行動的動力和勤奮的鞭策；人「所以」勞碌，是因為盼望從中獲益；若盼望落空，勞碌便懈怠；所羅門「所以」與自己所做的一切——那些大工程——過不去，是因為它們對他自己沒有任何持久的益處。（1）他必須留下它們。他死時不能帶走它們，連一分也不能，也不能再回到它們中間（伯7:10），對它們的記憶對他也無益處（路16:25）。他「必留給以後的人」——留給接續將逝之世代而起的新世代。在我們之前有許多人，建造了我們所住的房屋，我們也進入了他們的購置和勞碌之中；在我們之後也必有許多人，要住在我們所建的房屋中，享用我們購置和勞碌的果實。從不因沒有繼承人而使土地荒廢。對敬虔的靈魂而言，這毫無不安；我們為何吝惜別人在這世上享受他們的時候，而不情願在我們離去之後，後人因我們的智慧和勤奮而過得更好呢？但對一個在世界中尋求自身幸福的世俗之心來說，想到要在這樣的不確定中留下所鍾愛的錢財，實為大煩惱。（2）他必須把它們留給那些從未為之付出如此辛勞的人，而那些人便藉此免去了一切辛勞。建立家業的人是「用智慧、知識、靈巧勞碌」而成的；而享受和揮霍它的人（可能）卻「未曾勞碌」（Ec 2:21），不僅如此，也永不肯勞碌。蜜蜂辛勞以供養雄蜂。不但如此，這對他成為網羅：這被留給他「為分」，他便以此為滿足、以此為足；他可憐，因為被以此為分而打發了。然而，倘若家業不是如此輕易臨到他，誰知道他不會既勤奮又敬虔呢？但我們不必為此自擾，因為也可能不是如此——那以正當方式得來的，可能落入會善用它、以之行善的人手中。（3）他不知要留給誰（因為立嗣的是神），至少不知道他所留之人將成為何等人——是「智慧人」還是「愚昧人」，是使家業增多的智慧人，還是將之敗光的愚昧人；「他竟要管理我勞碌所得的」，愚昧地拆毀他父親智慧所建造的。所羅門寫這話時很可能感觸良深，因他懼怕羅波安將成為何等人。耶柔米在註釋此段時，將此應用於所羅門所寫的好書——他在其中顯出自己是智慧的，卻不知這些書將落入誰手，或許落入愚昧人之手，那人按其心的悖逆，將寫得好好的東西誤用。因此，綜合觀之，他問（Ec 2:22）：「人在一切勞碌上得着甚麼呢？」對他自己、為自己的用途，他得着了甚麼？他有甚麼是可以帶入另一個世界的？
IV. 因此對這世界的財富所能作的最好使用，就是喜樂地使用它——從中得着安慰，並以之行善。他以此結束本章（Ec 2:24-26）。在這些事物中找不到真正的幸福。它們是「虛空」，若期望從中得着幸福，失望便是「捕風」。但他要指引我們一條路，使我們善用它們，並避開他所觀察到的種種不便。我們既不可過度勞碌自己，以至於在追求更多的過程中奪去自己對已有的享受；也不可過度積蓄留待將來，更不可為了留給後人而失去自己對已有的享受——我們當先從中取用。請注意：
1. 此處所推薦給我們的那善是甚麼；這是我們從這世界的事業和收益中所能期望或榨取的至高的快樂和益處，也是我們所能走的最遠一步，以將它從其「虛空」和其中的「煩惱」中拯救出來。（1）我們當在其中盡我們的本分，更關心如何善用家業——為我們受託的目的而用——過於如何增產或擴大家業。這在Ec 2:27有所暗示，那裏惟獨那些在神眼中為「好」的人——再次說，「在神面前好」的人，真正的好人，如挪亞，「神在他眼前看他為義人」——才被說為擁有今生的安慰。我們當常將神擺在面前，在凡事上殷勤，使自己蒙祂悅納。亞蘭文意譯本說：「人當藉着遵守神的誡命、行在祂眼中看為正的路上，使自己的靈魂享受美福」，並（Ec 2:25）「研讀律法的話，並掛慮將要到的大審判之日」。（2）我們當從中得着安慰。這些事物不能為靈魂製造幸福；我們能從中得着的全部好處是為身體的，我們若將之用於身體的舒適支持，使身體適於服事靈魂、能與靈魂一同在事奉神中同行，那麼它們便結了好果實。因此，論到這些事物，「人莫強如」給自己一個清醒喜樂的使用——按其身分和境況，為自己、家人、朋友從中得着飲食，如此悅樂自己的感官，使自己的「靈魂享福」，享受其中一切可得的好處；不可在追求那些不能從中得着的好處時，失去這些可得的好處。但請注意，他不是要我們放下事業、安享其成，好叫我們「吃喝」；不，我們要在「勞碌中享福」；我們要使用這些事物，不是藉以逃避世俗事業，而是使我們在其中更加勤奮喜樂。（3）我們當在此「認識神」；我們當看見這「是出於神的手」，即：[1] 我們所享受的「好東西」本身如此——不僅是祂創造之能的產物，更是祂護理之恩賜給我們的禮物。當我們從神手中領受為父的恩賜，看見祂的智慧賜我們最合宜的、並安於其中，嘗到祂的慈愛和良善、品味並為之感恩，那時它們對我們才是真正甘甜的。[2] 一顆享受它們的心也如此——這是神恩典的恩賜。除非祂賜我們智慧，使我們正確使用祂在護理中所賞賜的，並賜我們無虧的良心，使我們能辨明神在世界笑臉中的恩寵，否則我們不能使自己的靈魂在其中享受甚麼好處。
2. 為何我們在管理自己對待這世界的事上當以此為念，並仰望神。（1）因為所羅門自己以其一切所有，也不能志在更多、求於更好（Ec 2:25）：「誰能比我更加追求這些呢？這正是我所渴慕的：我所願的不過如此；那些與我所有的相比只有少許的人，也能達到這個——以所有的為足，享受其中的好處。」然而所羅門不能憑自己的智慧得着，除非有神特別的恩典；因此他指示我們從神的手中期望它，並向祂祈求。（2）因為財富之於人，是福還是禍，全在乎他有沒有一顆善用它的心。[1] 神使之成為好人的獎賞——若隨同財富賜他「智慧、知識和喜樂」，使他既能喜樂地自享，又能慷慨地分與人。對那些在神眼中「好」的人——心存美善、誠實真摯、敬重他們的神、對一切人懷有溫柔關懷的人——「神必賜他們這世上的智慧知識，並將來與義人同在的世界中的喜樂」（亞蘭文意譯本如此譯）。或者，祂必賜那在自然、道德、政治和屬神之事上的智慧知識，使他們常常喜樂愉悅。[2] 祂使之成為惡人的刑罰——若祂不賜他一顆從中得安慰的心，這些財富不過捉弄他、轄制他：「罪人，神使他勞苦」——任憑他自己和他自己的愚妄計謀——「收聚、堆積」，那些東西對他自己而言，不但如「重泥」（哈2:6）般壓住他，更要「作見證，如火燒他的肉」（雅5:3）；而神藉着主宰一切的護理，定意將之「給那在神面前喜悅的人」；因為「罪人所積存的，是為義人所預備的」，「為那憐憫窮人的所積蓄的」。請注意：第一，敬虔加上知足的心便是大利了；惟獨那些在神眼中為「好」的人、從祂而得、在祂裏面而有的人，才有真正的喜樂。第二，不敬虔通常以不滿和貪得無厭來受罰——這些罪本身就是自己的刑罰。 第三，當神賜豐富給惡人時，是定意迫他們在祂自己的兒女長成、預備好時讓位於他們，如迦南人佔據那美地，直到所定的以色列人進入的時候。 [3] 這歌的負擔仍是同一個：「這也是虛空，也是捕風。」即使對好人而言，它至好不過是虛空——當他擁有罪人所積蓄的一切時，若沒有別的，仍不能使他幸福；而對罪人而言，看見自己所積蓄的為那在神眼中為「好」的人所享受，因此在他眼中為「惡」的，這便是「捕風」。因此，無論你怎樣看，結論都是穩固的：「凡事都是虛空，都是捕風。」
英文原文
Sources of Dissatisfaction; The Cheerful Use of Abundance
¹⁷ Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.
¹⁸ Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
¹⁹ And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.
²⁰ Therefore I went about to cause my heart to despair of all the labour which I took under the sun.
²¹ For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.
²² For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?
²³ For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
²⁴ There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.
²⁵ For who can eat, or who else can hasten hereunto, more than I?
²⁶ For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.
Business is a thing that wise men have pleasure in. They are in their element when they are in their business, and complain if they be out of business. They may sometimes be tired with their business, but they are not weary of it, nor willing to leave it off. Here therefore one would expect to have found the good that men should do, but Solomon tried this too; after a contemplative life and a voluptuous life, he betook himself to an active life, and found no more satisfaction in it than in the other; still it is all vanity and vexation of spirit, of which he gives an account in these verses, where observe,
I. What the business was which he made trial of; it was business under the sun (Ec 2:17-20), about the things of this world, sublunary things, the riches, honours, and pleasures of this present time; it was the business of a king. There is business above the sun, perpetual business, which is perpetual blessedness; what we do in conformity to that business (doing God's will as it is done in heaven) and in pursuance of that blessedness, will turn to a good account; we shall have no reason to hate that labour, nor to despair of it. But it is labour under the sun, labour for the meat that perishes (Joh 6:27, Isa 55:2), that Solomon here speaks of with so little satisfaction. It was the better sort of business, not that of the hewers of wood and drawers of water (it is not so strange if men hate all that labour), but it was in wisdom, and knowledge, and equity, Ec 2:21. It was rational business, which related to the government of his kingdom and the advancement of its interests. It was labour managed by the dictates of wisdom, of natural and acquired knowledge, and the directions of justice. It was labour at the council-board and in the courts of justice. It was labour wherein he showed himself wise (Ec 2:19), which as much excels the labour wherein men only show themselves strong as the endowments of the mind, by which we are allied to angels, do those of the body, which we have in common with the brutes. That which many people have in their eye more than any thing else, in the prosecution of their worldly business, is to show themselves wise, to get the reputation of ingenious men and men of sense and application.
II. His falling out with this business. He soon grew weary of it. 1. He hated all his labour, because he did not meet with that satisfaction in which he expected. After he had had his fine houses, and gardens, and water-works, awhile, he began to nauseate them, and look upon them with contempt, as children, who are eager for a toy and fond of it at first, but, when they have played with it awhile, are weary of it, and throw it away, and must have another. This expresses not a gracious hatred of these things, which is our duty, to love them less than God and religion (Lu 14:26), nor a sinful hatred of them, which is our folly, to be weary of the place God has assigned us and the work of it, but a natural hatred of them, arising from a surfeit upon them and a sense of disappointment in them. 2. He caused his heart to despair of all his labour (Ec 2:20); he took pains to possess himself with a deep sense of the vanity of worldly business, that it would not bring in the advantage and satisfaction he had formerly flattered himself with the hopes of. Our hearts are very loth to quit their expectations of great things from the creature; we must go about, must fetch a compass, in arguing with them, to convince them that there is not that in the things of this world which we are apt to promise ourselves from them. Have we so often bored and sunk into this earth for some rich mine of satisfaction, and found not the least sign or token of it, but been always frustrated in the search, and shall we not at length set our hearts at rest and despair of ever finding it? 3. He came to that, at length, that he hated life itself (Ec 2:17), because it is subject to so many toils and troubles, and a constant series of disappointments. God had given Solomon such largeness of heart, and such vast capacities of mind, that he experienced more than other men of the unsatisfying nature of all the things of this life and their insufficiency to make him happy. Life itself, that is so precious to a man, and such a blessing to a good man, may become a burden to a man of business.
III. The reasons of this quarrel with his life and labours. Two things made him weary of them:—
1. That his business was so great a toil to himself: The work that he had wrought under the sun was grievous unto him, Ec 2:17. His thoughts and cares about it, and that close and constant application of mind which was requisite to it, were a burden and fatigue to him, especially when he grew old. It is the effect of a curse on that we are to work upon. Our business is said to be the work and toil of our hands, because of the ground which the Lord had cursed (Ge 5:29) and of the weakening of the faculties we are to work with, and of the sentence pronounced on us, that in the sweat of our face we must eat bread. Our labour is called the vexation of our heart (Ec 2:22); it is to most a force upon themselves, so natural is it to us to love our ease. A man of business is described to be uneasy both in his going out and his coming in, Ec 2:23. (1.) He is deprived of his pleasure by day, for all his days are sorrow, not only sorrowful, but sorrow itself, nay, many sorrows and various; his travail, or labour, all day, is grief. Men of business ever and anon meet with that which vexes them, and is an occasion of anger or sorrow to them. Those that are apt to fret find that the more dealings they have in the world the oftener they are made to fret. The world is a vale of tears, even to those that have much of it. Those that labour are said to be heavy-laden, and are therefore called to come to Christ for rest, Mt 11:28. (2.) He is disturbed in his repose by night. When he is overcome with the hurries of the day, and hopes to find relief when he lays his head on his pillow, he is disappointed there; cares hold his eyes waking, or, if he sleep, yet his heart wakes, and that takes no rest in the night. See what fools those are that make themselves drudges to the world, and do not make God their rest; night and day they cannot but be uneasy. So that, upon the whole matter, it is all vanity, Ec 2:17. This is vanity in particular (Ec 2:19,23), nay, it is vanity and a great evil, Ec 2:21. It is a great affront to God and a great injury to themselves, therefore a great evil; it is a vain thing to rise up early and sit up late in pursuit of this world's goods, which were never designed to be our chief good.
2. That the gains of his business must all be left to others. Prospect of advantage is the spring of action and the spur of industry; therefore men labour, because they hope to get by it; if the hope fail, the labour flags; and therefore Solomon quarrelled with all the works, the great works, he had made, because they would not be of any lasting advantage to himself. (1.) He must leave them. He could not at death take them away with him, nor any share of them, nor should he return any more to them (Job 7:10), nor would the remembrance of them do him any good, Lu 16:25. But I must leave all to the man that shall be after me, to the generation that comes up in the room of that which is passing away. As there were many before us, who built the houses that we live in, and into whose purchases and labours we have entered, so there shall be many after us, who shall live in the houses that we build, and enjoy the fruit of our purchases and labours. Never was land lost for want of an heir. To a gracious soul this is no uneasiness at all; why should we grudge others their turn in the enjoyments of this world, and not rather be pleased that, when we are gone, those that come after us shall fare the better for our wisdom and industry? But to a worldly mind, that seeks for its own happiness in the creature, it is a great vexation to think of leaving the beloved pelf behind, at this uncertainty. (2.) He must leave them to those that would never have taken so much pains for them, and will there by excuse himself from taking any pains. He that raised the estate did it by labouring in wisdom, and knowledge, and equity; but he that enjoys it and spends it (it may be) has not laboured therein (Ec 2:21), and, more than that, never will. The bee toils to maintain the drone. Nay, it proves a snare to him: it is left him for his portion, which he rests in, and takes up with; and miserable he is in being put off with it for a portion. Whereas, if an estate had not come to him thus easily, who knows but he might have been both industrious and religious? Yet we ought not to perplex ourselves about this, since it may prove otherwise, that what is well got may come to one that will use it well and do good with it. (3.) He knows not whom he must leave it to (for God makes heirs), or at least what he will prove to whom he leaves it, whether a wise man or a fool, a wise man that will make it more or a fool that will bring it to nothing; yet he shall have rule over all my labour, and foolishly undo that which his father wisely did. It is probable that Solomon wrote this very feelingly, being afraid what Rehoboam would prove. St Jerome, in his commentary on this passage, applies this to the good books which Solomon wrote, in which he had shown himself wise, but he knew not into whose hands they would fall, perhaps into the hands of a fool, who, according to the perverseness of his heart, makes a bad use of what was well written. So that, upon the whole matter, he asks (Ec 2:22), What has man of all his labour? What has he to himself and to his own use? What has he that will go with him into another world?
IV. The best use which is therefore to be made of the wealth of this world, and that is to use it cheerfully, to take the comfort of it, and do good with it. With this he concludes the chapter, Ec 2:24-26. There is no true happiness to be found in these things. They are vanity, and, if happiness be expected from them, the disappointment will be vexation of spirit. But he will put us in a way to make the best of them, and to avoid the inconveniences he had observed. We must neither over-toil ourselves, so as, in pursuit of more, to rob ourselves of the comfort of what we have, nor must we over-hoard for hereafter, nor lose our own enjoyment of what we have to lay it up for those that shall come after us, but serve ourselves out of it first. Observe,
1. What that good is which is here recommended to us; and which is the utmost pleasure and profit we can expect or extract from the business and profit of this world, and the furthest we can go to rescue it from its vanity and the vexation that is in it. (1.) We must do our duty with them, and be more in care how to use an estate well, for the ends for which we were entrusted with it, than how to raise or increase an estate. This is intimated Ec 2:26, where those only are said to have the comfort of this life who are good in God's sight, and again, good before God, truly good, as Noah, whom God saw righteous before him. We must set God always before us, and give diligence in every thing to approve ourselves to him. The Chaldee-paraphrase says, A man should make his soul to enjoy good by keeping the commandments of God and walking in the ways that are right before him, and (Ec 2:25) by studying the words of the law, and being in care about the day of the great judgment that is to come. (2.) We must take the comfort of them. These things will not make a happiness for the soul; all the good we can have out of them is for the body, and if we make use of them for the comfortable support of that, so that it may be fit to serve the soul and able to keep pace with it in the service of God, then they turn to a good account. There is therefore nothing better for a man, as to these things, than to allow himself a sober cheerful use of them, according as his rank and condition are, to have meat and drink out of them for himself, his family, his friends, and so delight his senses and make his soul enjoy good, all the good that is to be had out of them; do not lose that, in pursuit of that good which is not to be had out of them. But observe, He would not have us to give up business, and take our ease, that we may eat and drink; no, we must enjoy good in our labour; we must use these things, not to excuse us from, but to make us diligent and cheerful in, our worldly business. (3.) We must herein acknowledge God; we must see that it is from the hand of God, that is, [1.] The good things themselves that we enjoy are so, not only the products of his creating power, but the gifts of his providential bounty to us. And then they are truly pleasant to us when we take them from the hand of God as a Father, when we eye his wisdom giving us that which is fittest for us, and acquiesce in it, and taste his love and goodness, relish them, and are thankful for them. [2.] A heart to enjoy them is so; this is the gift of God's grace. Unless he give us wisdom to make a right use of what he has, in his providence, bestowed upon us, and withal peace of conscience, that we may discern God's favour in the world's smiles, we cannot make our souls enjoy any good in them.
2. Why we should have this in our eye, in the management of ourselves as to this world, and look up to God for it. (1.) Because Solomon himself, with all his possessions, could aim at no more and desire no better (Ec 2:25): "Who can hasten to this more than I? This is that which I was ambitious of: I wished for no more; and those that have but little, in comparison with what I have, may attain to this, to be content with what they have and enjoy the good of it." Yet Solomon could not obtain it by his own wisdom, without the special grace of God, and therefore directs us to expect it from the hand of God and pray to him for it. (2.) Because riches are a blessing or a curse to a man according as he has or has not a heart to make good use of them. [1.] God makes them a reward to a good man, if with them he give him wisdom, and knowledge, and joy, to enjoy them cheerfully himself and to communicate them charitably to others. To those who are good in God's sight, who are of a good spirit, honest and sincere, pay a deference to their God and have a tender concern for all mankind, God will give wisdom and knowledge in this world, and joy with the righteous in the world to come; so the Chaldee. Or he will give that wisdom and knowledge in things natural, moral, political, and divine, which will be a constant joy and pleasure to them. [2.] He makes them a punishment to a bad man if he denies him a heart to take the comfort of them, for they do but tantalize him and tyrannize over him: To the sinner God gives by travail, by leaving him to himself and his own foolish counsels, to gather and to heap up that, which, as to himself, will not only burden him like thick clay (Hab 2:6), but be a witness against him and eat his flesh as it were fire (Jam 5:3); while God designs, by an overruling providence, to give it to him that is good before him; for the wealth of the sinner is laid up for the just, and gathered for him that will pity the poor. Note, First, Godliness, with contentment, is great gain; and those only have true joy that are good in God's sight, and that have it from him and in him. Secondly, Ungodliness is commonly punished with discontent and an insatiable covetousness, which are sins that are their own punishment. Thirdly, When God gives abundance to wicked men it is with design to force them to a resignation in favour of his own children, when they are of age and ready for it, as the Canaanites kept possession of the good land till the time appointed for Israel's entering upon it. [3.] The burden of the song is still the same: This is also vanity and vexation of spirit. It is vanity, at the best, even to the good man; when he has all that the sinner has scraped together it will not make him happy without something else; but it is vexation of spirit to the sinner to see what he had laid up enjoyed by him that is good in God's sight, and therefore evil in his. So that, take it which way you will, the conclusion is firm, All is vanity and vexation of spirit.
所羅門既已宣稱凡事都是虛空，尤其是知識與學問——他非但不以此為樂，反倒發現知識加增，憂愁也隨之加增——在本章他繼續表明，他有充足的理由對這世界感到厭倦，而大多數人卻對這世界戀戀不捨，實在沒有道理。I. 他指出在歡笑、宴樂與感官的愉悅中，得不到真正的幸福與滿足，Ec 2:11-11。II. 他重新審視智慧的聲稱，承認智慧卓越而有用，卻也看見它伴隨著如此削弱其價值的缺陷，以致不足以使人幸福，Ec 2:12-16。III. 他探究這世上的事業與財富能在多大程度上使人幸福，並根據自己的親身經歷斷定：對那些一心追逐的人而言，「這是虛空，也是捕風」（Ec 2:17-23），而其中若有一絲好處，也只歸於那些不為之牽絆的人，Ec 2:24-26。