V. 1. For I have taken all these things to heart, to search out all these things, that the righteous and the wise are, and their subjects in the hand of God. But no man knoweth neither the love nor the hatred of any that he hath before him.
Here one must be carefully mindful of what this book is about, lest we listen to those who have drawn this text on whether one is worthy of God's hatred or love, and teach in an ungodly manner that no one is certain of grace, etc. while Solomon speaks only of the works that are done under the sun, that is, among men, in the government of worldly (politica) life. Behold," he says, "how crooked it is.
I also find that there are people who rule justly and wisely, whose servants and subjects are in God's hands and are blessed and protected by Him, like Solomon and David. And yet man recognizes neither love nor hatred (both of which I take to be active), that is, men are so depraved that they do not recognize even these righteous and wise ones, whose servants, as they see, are ruled by God and prosper, as benefactors, or do not see their love or even their hatred. For nothing is forgotten more quickly than benevolence. Solomon ruled wisely, in peace, in great prosperity; when Solomon died, people immediately lamented
1532 L. LXI. I8S-1S2. Interpretation of Eccl. Solomon, Cap. 9:1-3. W. V, 22S4-22S7. 1533
over the hard yoke of Solomon; there was no remembrance of his good deeds. No matter how it has been in the world, it has always been unbearable to the world. Italy can serve as an example for us: whether it has war or peace, it cannot bear it; in time of peace they seek war, in time of war they seek peace. With the present things the world cannot stand still, it always tortures itself with future ones. So Germany is always looking for something new. When the gospel came, everyone ran to it eagerly; but now that the gospel has penetrated, we are tired of it and have forgotten such great benefits. Now people run to the sacramentaries. But when they grow old, people will soon tire of them and desire something else. In short, the world cannot stand it, whether it is governed well or badly. A man who is not assisted by the Lord in the office of government could not live even one day without danger.
Therefore, whoever wants to serve the world with wisdom, righteousness, or any other good, expects nothing but the worst. Thus David and Solomon, the best of kings, loved the good and hated the evil, but the people did not recognize love and were unaware of all good deeds and goodness. Therefore John [1 Ep. 5, 19] rightly wrote that the world is in trouble, because there is only unrest and the highest wickedness. Who should therefore like this life, in which one lives in the highest danger and unrest as long as one lives?
V. 2, 3: It is the same for the righteous and for the wicked, for the good and the clean and for the unclean, for the one who sacrifices and for the one who does not. As it is with the good, so it is with the sinner. As it is with the perjurer, so it is with him who fears the oath. This is an evil thing of all that is done under the sun, that it befalls one as it befalls another; therefore also the heart of men is filled with evil, and folly is in their heart, while they live; after that they must die.
Again, a Solomonic fullness of speech, as if to say: The world is all full of
Unrest and ingratitude; it remembers as little the good as the bad. Now this is to be understood again as it stands before the world, not before God. The living righteous are despised by the world and in the world, but with God it will be well with them, as he said above [Cap. 7, 19.]: "Whoever fears God, it will be well with him." But the world gives the same reward to good and evil. Everything is unpleasant to it; it is considered nothing that you have done good deeds. 1)
This is an evil thing among everything that happens under the sun.
That is, the human heart is too weak to suffer this perversity of the world. Those who do not have the fear of God cannot patiently suffer this ingratitude, nor that no distinction is made between the good and the bad, and the same happens to all.
Therefore, the heart of man also becomes full of evil.
That is, full of unwillingness, "displeasure", because they do not understand it, and can not be so disposed that they imitate God, who rains on the good and the evil. But I believe that here the philosophers and the monks are punished, who did not suffer this, and left the world, and did not want to serve the ungrateful world. Solomon wants us to remain active among the people (in rebus) and to learn to recognize the world, and not to be deterred from our actions by its ingratitude, but to follow our heavenly Father, who makes his sun rise daily over the good and over the evil, Matth. 5, 45.
And foolishness is in their heart while they live; after that they must die.
That is, they die without any work, as if they had never lived. They are shadows in this life, of no use to anyone, no one has a share in their services nor in their goods, and what they hope for in the future is not theirs.
1) Omnia inArLta, niliil tseisss VsrÜLNS [st. This is described in the Wittenberg edition as edr saying of Catullus.
1534 L. xxi, 192-191. interpretations on Ecclesiastes. W. v, 2297-2299. 1535
is cut off by death. Therefore, their end is nothing but death. They leave nothing good for others; but you use life in such a way that you may both be happy and benefit others.
V. 4: For with all living things there is hope; for a living dog is better than a dead lion.
From this passage Solomon begins an exhortation that we should do good as much as we can. We are not to be moved by the ingratitude of the world, but to continue in our duty and hold fast to hope, because there is still hope in all men; as if he wanted to say: Do not despise life so that you either despair or shun intercourse with men. For "hope" is "that which is desired," that is, the best thing with men is hope or confidence. For with those who are alive among men one can still have hope. Therefore you must do what you can, because because of a small remnant you must serve the whole multitude.
Thus, a good servant of the word of God preaches the word of God for the sake of a few good citizens, however many may reproach him. In the same way, if a teacher has two good students, he should work for their sake, even if he has twenty others who have bad qualities and from whom nothing can be hoped. The authorities should also act in this way; even if they cannot keep the whole city in their duty, they will still find one or two citizens with whom they can do something etc. Now Solomon says this so that we may not be wearied by despair, but also not be presumptuous. For one should not despair of the living as much as of the dead, in regard to whom one can have no hope. One must suffer the unworthy nature of people and not despair of all, even if many are shameful people.
Because a living dog is better, neither a dead lion.
He inserts a proverb, and wants to say: It is enough, if one only has a part in the
The world is better than a living dog, even though it is a despised animal, than the great corpse of an extremely strong lion. We express it like this: A sparrow in the hand is better than a crane still far away (sub dubio). Likewise in German: "One should not pour out the child with the bath."
V. 5, 6: For the living know that they shall die; but the dead know nothing, neither do they deserve anything any more; for their memory is forgotten, that they are no more loved, nor hated, nor envied; and have no more part in the world in anything that is done under the sun.
"The living", he says, "know that they will die", therefore they use this hope in life. Therefore, they should not postpone from day to day to work or to do good, as the foolish and the foolish do, who always look at the example of others and do not want to do right until they see others do right.
But the dead know nothing, they also earn nothing more.
Jerome has twisted this passage in an inconsistent way, and drawn on the reward of the dead in purgatory. For Solomon seems to think that the dead sleep in such a way that they know nothing at all. And I am completely of the opinion that there is no passage in Scripture that more strongly testifies to the fact that the dead sleep and know nothing of our affairs, and is more strongly opposed to the invocation of the saints and the invention of purgatory. But it is a Hebrew expression, "They deserve nothing," which we render in German thus, "It is in vain with them that are dead." All theirs is nothing, they no longer direct anything that could be of use there, as we read elsewhere: Your labor gets its reward [2 Cor. 3, 8.], and Paul says 1 Cor. 15, 58. "Your labor is not in vain."
That one no longer loves them, nor hates them (amor quoque et odium).
Understand everything [namely amor quoque et odium] in an active way, as above.
that is, the good deeds that they have done with loving, obeying, etc., are consigned to oblivion. But what Jerome argues in a subtle way: Although the dead know nothing of what goes on in the world, they know other things that happen in heaven; this is erroneous and foolish.
And have no more part on the bet.
That is, they have no intercourse with us. He describes the dead as corpses without feeling. Therefore, he wants us to use life as much as it is allowed and to work as much as we are able. For we must leave the greatest part of the world to Satan; we can hardly obtain the thousandth part for God. Therefore, if the lion dies for you, the dog does not have to be killed as well.
V. 7. Go therefore and eat your bread with gladness, drink your wine with good courage; for your work pleases God.
As Solomon, after mentioning vanity in the world, is wont to add a consolation and exhortation that we should have a merry and quiet heart, so does he here, as if to say: Since we must live in such a perverse nature, it is best that we be cheerful and calm. For we cannot change these things, and will do nothing, however much we consume ourselves with sorrow. But he says: "Your bread" and "your wine", that is, which you have acquired through your work under God's blessing. Thus it is said in Isa. 4:1, "We will feed ourselves," and Paul writes to the Thessalonians [2 Ep. 3:12], "Each one eat his own bread."
For your work pleases God.
This exhortation is to the godly who fear God, as if to say: You who are godly, do what you are able, because you know that your works please God. This is the highest wisdom of the spirit, to know that we have a gracious God and one who likes our works and actions. Thus it is also said in Rom. 8:16: "His Spirit bears witness to our spirit that we are children of God." For
If our heart does not sink into God's will and good pleasure, it can never sweeten its bitterness; it always remains bitter if the heart is not filled with the divine good pleasure. But already this One saying could have served for the refutation of those which from the words set above [v. 1.], but which are badly translated [in the Vulgate]: "Man does not know whether he is worthy of love," etc., have wanted to make men uncertain about the will of God toward us.
V. 8. Let your garments always be white, and let your head not lack ointment.
Solomon speaks according to the use of that country. The Romans and the Greeks praise the purple robe, the Orientals and especially the Jews the white robe, for the sake of ablutions and cleanliness, which they observed with great care, just as the Turk uses linen robes as the most delicious, and we have used them at the highest festivals under the pabstacy of the alb. Therefore he says: Always be cheerful, use these clothes, which you used to use at the time of banquets and feasts.
And let not thy head lack ointment.
That is, use also the ointments that God has given. Again, he speaks according to the custom of that people, among whom the ointments were counted among the highest pleasures. He therefore says: You live in the midst of vanity, therefore enjoy life, and do not corrupt yourself with indignation; take away sorrow from your heart. Thou canst not mock the world better than to laugh when it is angry; that be enough for thee, that thou hast a gracious God. For what is the wickedness of the world compared to the sweetness of God? But here he does not advise a life of pleasure and indulgence for those who do not feel this vanity (for that would be pouring oil on the fire), but he speaks of the godly who feel the drudgery and troubles of the world. He wants to lift up their depressed hearts. He advises them to be cheerful, not the stubborn and godless people, who otherwise are already absorbed in pleasures and pleasures. He does the same when he says:
V. 9. Use life with your wife, whom you love, as long as you have the vain life that God has given you under the sun, as long as your vain life lasts; for this is your portion in life and in your work that you do under the sun.
As if to say, "Surely thou bringest no more of it," as Paul says 1 Tim. 6:8: "If we have food and raiment, let us be content." But those who, not content with this, desire other things besides, and torment themselves with indignation over unpleasant and burdensome things, heap heartache upon heartache, vanity upon vanity, and at the same time deprive themselves of all goods.
V. 10. Whatever comes to your hand to do, do it freshly; for in hell, where you are going, there is no work, art, reason or wisdom.
This is the second part of the exhortation by which he confronts the idle who, because they see that the world is ungrateful and feel the hardship, do not want to work or do anything good. He therefore commands both, namely that we should be cheerful, but in such a way that we are not idle, but work according to the commandment of God, Gen. 3:19. Work should be there, the gnawing and distressing worries should be far away; the body should be made tired by work, but the heart should be free from worries and be satisfied with the present. In addition, take the third thing, that you do not weigh down and afflict your heart, because you see that the world is certainly ungrateful. But what is to be noted is that he says: "What comes before you", that is, do not direct your advice, but what is presently there, what God has commanded and offered, unconcerned about the future. But that he says, "Do this freshly," in this he demands diligence and care.
For in hell there is neither work etc.
Another passage, which shows that the dead feel nothing, because (so he says) there is no thought, no art, no knowledge, no wisdom. Solomon has thus considered that the dead are completely asleep and are not able to feel anything.
from feeling anything. They lie there dead, counting neither days nor years, but will think, when they are raised, that they had hardly slept a moment. Hell, however, means the pit, the grave, but actually, as I believe, it means the hidden resting place (recessum) in which the dead sleep apart from this life, from where the soul goes to its place (whatever it may be, for it cannot be a bodily place), so that you must understand that hell is called here that where the souls are kept, and as it were a kind of grave for the soul outside this bodily world, as the earth is the grave of the body; But what it is, that is unknown to us. 1) Thus it is said in Gen. 42:38 [Vulg.], "I will go to hell with sorrow of heart." Likewise Gen. 44:29 [Vulg.], "You will take my gray hairs to hell with sorrow." For the true saints do not go to hell to suffer anything there. Therefore, the dead are outside of space (extra locum), because everything that is outside of this life has no place, just as we will not be bound to place and time after the resurrection. So also Christ is outside of space, [which I say] against those who put Christ captive in one place, while He is everywhere. For the Word of God cannot be separated from the flesh; where God is, there is also the flesh of Christ; but God is everywhere, therefore Christ is also everywhere.
V. 11. I turned and saw how it is under the sun, that to run is not to be swift, to fight is not to be strong, to eat is not to be skillful, to be rich is not to be wise; that a man may be pleasant is not that he may do a thing well; but all depends on time and fortune.
This is, as it were, the summa and conclusion of his register, as if he wanted to say: "It is not 2) up to what one can do." Do not, therefore, direct your counsels or your plans, but what your hand finds, that is, remain in the particular work that you are to do.
1) Erlanger: in ineogniturn instead of: inco^nitum.
2) Erlanger: nothing.
is laid down and commanded by God, and let go of the things that want to hinder you, as Samuel says to Saul [1 Sam. 10, 6. 7.]: "You will become a different man, and what comes under your hands, do that" etc. He did not prescribe any law for him; but whatever matter comes up, you should take it and work on it. So Solomon also teaches here: Always stop with what you have in hand and what your profession entails. If you are a preacher or a minister of the word of God, keep reading the Scriptures and teaching, and do not turn to anything else until the Lord takes you away from it. For everything that the Lord has not said or commanded will be of no avail. He proves this by his experience, saying, "I have seen swift men who could not run the race, and many strong men who yet were not given the victory. Likewise, I have seen many admirably wise people who have not succeeded, many who have managed their affairs well and have been active, and yet have accomplished nothing. "It is not in the person, let him be as skilful as he will."
Often the strong are defeated in war by the weak, and great armies have often been defeated by lesser ones, because it is not because of strength. Thus the city of Troy was exceedingly strong and did not lack men and strength, and yet it was taken and destroyed. In the same way, a few years ago, the King of France was defeated and captured by Emperor Carl, while he was far stronger in crew and armor. That he says: "To run does not help to be fast" is a Hebrew way of speaking. For with them "to run" means to administer some office, as Paul says in the first letter to the Corinthians [Cap. 9, 26.]: "But I run thus, not as into the unknown." Likewise [2 Tim. 4, 7.]: "I have finished running" etc.
That one is pleasant does not help that he is skillful.
That is, many understand excellent arts, are knowledgeable in good sciences, and yet remain despised. Nobody cares about
they, no one runs after them. So we also have enough of the word, enough of the gifted people, yet we cannot convert everyone to the faith. Nevertheless, we do not have to abandon the gospel. For the Lord reigns even in weakness, he himself will direct it, he himself will bring it about. The Lord is able to kindle a great fire and a flame, if we keep only a spark. We are also moved and plagued by many thoughts as to how we should acquire our food. One becomes a printer in order to become rich, and behold, he loses all his possessions. Therefore it is not enough for someone to be astute or wise. For many excellent minds and the best masters (artifices) are utterly despised. This is what he says:
But everything is due to time and luck.
That means: I cannot determine anything about the outcome or success, however much I may struggle. You only do what is your duty, God will find in his hour that he wants to use your work. We cannot judge these things; we should work, but not predetermine the end and the outcome.
V. 12. Neither knoweth man his time: but as the fish are taken with a noisome snare, and as the fowl are caught with a snare; so shall men be taken in the evil time, when it suddenly cometh upon them.
By "time" here understand not only the end of life itself, but every hour and the outcome, as if he wanted to say: You shall work, even though you do not know what will happen. Therefore, study; if God wills, He will give you prosperity and fruit through your study. Similarly, in all other actions and undertakings of life, we must work, but command God the outcome, for the hour of success is hidden from us.
And like the fish.
By two beautiful parables he proves that things are generally contrary to our advice.
1542 L. XXI, 202-204. interpretations on Ecclesiastes. W. V, 2308-2311. 1543
and expectation. The fish desires the food and devours the seed; likewise the birds go safely into the net and eat, thinking of nothing less than the rope, and behold, suddenly they are caught. Thus we are deceived when we have chosen and hoped for good things; where evils seem to threaten us, good things are in store for us. And we plunge into things from which we cannot find our way out again afterwards, completely in such a way that we do not know how we got into them. But all this because the hour is unknown to us. Hence experience teaches us that things do not go according to our advice, but generally against our advice, for hence comes the word of those who have not been well advised: "I did not mean that!
V.13-16. I also saw this wisdom under the sun, which seemed great to me, that there was a small city, and few people in it; and a great king came and occupied it, and built great fortresses about it; and there was found in it a poor wise man, who was able to save that city by his wisdom; and no man remembered that poor man. Then I said, "Wisdom is better than strength. The poor man's wisdom was still despised, and his words were not obeyed.
I believe that this is set after the conclusion as an example by which he generally explains everything he has said before.
But it is a general example, the like of which is found in many histories. For so saved. Judg. 9, 53, a woman saved the city by killing King Abimelech by throwing a piece of a millstone on his head. He calls the wisdom a great one, because it is indeed a very great worldly wisdom to be able to protect a small city with few men from powerful enemies. By the way, that this wisdom and so great good deeds are forgotten, which happens most of the time, is an exceedingly great ingratitude. Thus Themistocles did much good to his fellow citizens, but experienced the highest ingratitude; thus David did good to all Israel, thus Solomon. After that, the ten tribes fell away from the house of David, unaware of the great good deeds they had done. Therefore to do good to the world is nothing else than to lose one's good deeds, or to throw gold into the dunghill, and pearls before swine. The best thing, therefore, is to be cheerful and work for the present, but cast away cares for the future. For it is better that my good deeds be lost than that I also perish with my good deeds, as Phaedria says in the Eunuchus [of Terence].
And no man remembered the same poor man etc.
The words of the wise man have been heard, because he gave good advice, but afterwards they have forgotten his immediately.