Ecclesiastes 2:12
Then I turned to consider wisdom and madness and folly; for what more can the king's successor do than what has already been accomplished?
Sermons
A Strange ExperimentC. L. Thompson, D. D.Ecclesiastes 2:1-26
The Pleasures of Sin and the Pleasures of Christ's Service ContrastedJ. M. Sherwood, D. D.Ecclesiastes 2:1-26
The Threefold View of Human LifeW. L. Watkinson.Ecclesiastes 2:1-26
Sagacity and StupidityW. Clarkson Ecclesiastes 2:12-14
The Comparison Between Wisdom and FollyD. Thomas Ecclesiastes 2:12-17
The Value and the Futility of WisdomJ. Willcock Ecclesiastes 2:12-17














To the ordinary observer the contrast between men's condition and circumstances is more expressive than that 'between their character. The senses are attracted, the imagination is excited, by the spectacle of wealth side by side with squalid poverty, of grandeur and power side by side with obscurity and helplessness. But to the reflecting and reasonable there is far more interest and instruction in the distinction between the nature and life of the fool, impelled by his passions or by the influence of his associations; and the nature and life of the man who considers, deliberates, and judges, and, as becomes a rational being, acts in accordance with nature and well-weighed convictions. Very noble are the words which the poet puts into the lips of Philip van Artevelde -

"All my life long
Have I beheld with most respect the man
Who knew himself, and knew the ways before him;
And from amongst them chose deliberately,
And with clear foresight, not with blindfold courage;
And having chosen, with a steadfast mind
Pursued his purposes."

I. THE NATURAL CONTRAST BETWEEN WISDOM AND FOLLY.

1. The distinction is one founded in the very nature of things, and is similar to that which, in the physical world, exists between light and darkness. This is as much as to say that God himself is the All-wise, and that reasonable beings, in so far as they participate in his nature and character, are distinguished by true wisdom; whilst, on the other hand, departure from God is the same thing as abandonment to folly.

2. The distinction is brought out by the just exercise or the culpable misuse of human faculty. "The wise man's eyes are in his head," which is a proverbial and figurative way of saying that the wise man uses the powers of observation and judgment with which he is endowed. The position and the endowments of the organs of vision is a plain indication that they were intended to guide the steps; the man who looks before him will not miss his way or fall into danger. Similarly, the faculties of the understanding and reason which are bestowed upon man are intended for the purpose of directing the voluntary actions, which, becoming habitual, constitute man's moral life. The wise man is he who not only possesses such powers, but makes a right use of them, and orders his way aright. The fool, on the contrary, "walketh in darkness;" i.e. he is as one who, having eyes, makes no use of them - shuts his eyes, or walks blindfold. The natural consequence is that he wanders from the path, and probably falls into perils and into destruction.

II. THE APPARENT EQUALITY OF THE LOT OF THE WISE MAN AND THAT OF THE FOOL. The writer of this Book of Ecclesiastes was impressed with the fact that in this world men do not meet with their deserts; that, if there is retribution, it is of a very incomplete character; that the fortune of men is not determined by their moral character. This is a mystery which has oppressed the minds of observant and reflecting men in every age, and has been to some the occasion of falling into skepticism and even atheism.

1. The wise man and the fool in many cases meet with the same fortune here upon earth: "One event happeneth to them all." Wisdom does not always meet with its reward in earthly prosperity, nor does folly always bring down upon the fool the penalty of poverty, suffering, and shame. A man may be ignorant, unthinking, and wicked; yet by the exercise of shrewdness and cunning he may advance himself. A wise man may be indifferent to worldly ends, and may neglect the means by which prosperity may be secured. Moral means secure moral ends; but there may be spiritual prosperity which is not crowned by worldly greatness and wealth.

2. The wise man and the fool are alike forgotten after death. "All shall be forgotten;" "There is no remembrance of the wise more than of the fool for ever." All men have some sensitiveness to the reputation which shall survive them: the writer of this book seems to have been particularly sensitive upon this point. He was impressed by the fact that no sooner has a wise and good man departed this life than straightway men proceed to forget him. A few years past, and the memory of the dead itself dies, and good and bad alike are forgotten by a generation interested only in its own affairs. A common oblivion overtakes us all such considerations led the author of this book into distress and disheartenment. He was tempted to hate life; it was grievous unto him, and all was vanity and vexation of spirit. A voice within, plausible and seductive, urges - Why trouble as to the moral principles by which you are guided? Whether you are wise or foolish, will it not soon be all the same? Nay, is it not all the same even now?

III. THE REAL SUPERIORITY OF WISDOM OVER POLLY, If we were to look at some verses of this book only, we might infer that the author's mind was quite unhinged by the spectacle of human-life; that he really doubted the superintendence of Divine providence; that he did not care to make aright for truth, righteousness, and goodness. But although he had doubts, and difficulties, though he passed through moods of a pessimistic character, it appears plain that when he came to state his deliberate and reasoned convictions, he showed himself to be a believer in God, and not in fate; in resolute and self-denying virtue, and not in self-indulgence and cynicism. In this passage are brought together facts which occasion most men perplexity, which bring some men into skepticism. Yet the deliberate conclusion to which the author comes is this: "I saw that wisdom excelleth folly." He had, as we all should have, a better and higher standard of judgment, and a better and higher law of conduct, than the phenomena of this world can supply. It is not by temporal and earthly results that we are to form our judgments upon morality and religion; we have a nobler and a truer standard, even our own reason and conscience, the voice of Heaven to which to listen, the candle of the Lord by which to guide our steps. Judged as God judges, judged by the Law and the Word of God, "wisdom excelleth folly." Let the wise and good man be afflicted in his body, let him be plunged into adversity, let him be deserted by his friends, let him be calumniated or forgotten; still he has chosen the better part, and need not envy the good fortune of the fool. Even the ancient Stoics maintained this. How much more the followers of Christ, who himself incurred the malice and derision of men; who was despised and rejected and crucified, but who, nevertheless, was approved and accepted of God the All-wise, and was exalted to everlasting dominion! Wisdom is justified of her children." The wise man is not to be shaken either by the storms of adversity or by the taunts of the foolish. His is the right path, and ha will persevere in it; and he is not only sustained by the approbation of his conscience, he is satisfied with the fellowship of his Master, Christ. - T.

I looked on all the works that my hands had wrought, and on the labour that I had laboured to do.
Our Lord pronounced the children of this world "wise in their generation": and who can doubt that thousands who are lost would, with God's blessing, be saved, did they bring the same prudence, and diligence, and energy to their eternal, as they do to their temporal interests? Some years ago a man was called to decide between preserving his life, and parting with the gains of his lifetime. A gold-digger, he stood on the deck of a ship that, coming from Australian shores, had — as some all but reach heaven — all but reached her harbour in safety. But, as the proverb runs, there is much between the cup and the lip. Night came lowering down; and with the night a storm that wrecked ship, and hopes, and fortunes, all together. The dawning light but revealed a scene of horror — death staring them in the face. The sea, lashed into fury, ran mountains high; no boat could live in her. One chance still remained. Pale women, weeping children, feeble and timid men, must die; but a stout, brave swimmer, with trust in God, and disencumbered of all impediment, s, might reach the shore, where hundreds stood ready to dash into the boiling surf, and, seizing, save him. One man was observed to go below. He bound around his waist a heavy belt, filled with gold, the hard gains of his life; and returned to the deck. One after another, he saw his fellow-passengers leap overboard. After a brief but terrible struggle, head after head went down — sunk by the gold they had fought hard to gain, and were loath to lose. Slowly he was seen to unbuckle his belt. If he parts with it, he is a beggar; but then if he keeps it, he dies. He poised it in his hand; balanced it for a while; took a long, sad look at it; and then with one strong, desperate effort, flung it far out into the roaring sea. Wise man! It sinks with a sullen plunge; and now he follows it — not to sink, but, disencumbered of its weight, to swim; to beat the billows manfully; and, riding on the foaming surge, to reach the shore. Well done, brave gold-digger! Aye, well done, and well chosen; but if "a man will give all that he hath for his life," how much more should he give all he hath for his soul! Better to part with gold than with God; to bear the heaviest cross than miss a heavenly crown.

I. INQUIRE WHAT WE HAVE DONE FOR GOD. We have had many, daily, innumerable, opportunities of serving Him, speaking for Him, working for Him, not sparing ourselves for Him who spared not His own Son for us. Yet, how little have we attempted; and how much less have we done in the spirit of our Saviour's words, "Wist ye not that I must be about my Father's business?" There is no moor in our country so barren as our hearts. They drink up God's blessings as the sands of the Sahara heaven's rain.

II. INQUIRE WHAT WE HAVE DONE FOR OURSELVES. No profit? Do you reply, I have made large profits — my business has paid me, and yielded large returns — I have added acres to my lands. But, let me say that that, perhaps, is not all you have added. What if by every day you have lived without God and for the world, you have added difficulties to your salvation; shackles to your limbs; bars to your prison; guilt to your soul; sins to your debt; thorns to your dying pillow? Let no man be cast down; give way to despair! Years are lost; but the soul is not yet lost. There is still time to be saved. Haste, then, and away.

III. INQUIRE WHAT WE HAVE DONE FOR OTHERS. Suppose that our blessed Lord, sitting down on Olivet to review the years of His busy life, had looked on all the works which His hands had wrought, — what a crowd, a long procession of miracles and mercies had passed before Him! I believe there were more good works crowded into one single day of Christ's life than you will find spread over the lifelong history of any Christian. Trying our piety by this test, what testimony does our past life bear to its character? The tree is known by its fruits. In conclusion —

1. This review, God's Spirit blessing it, should awaken careless sinners.

2. This review should stir up God's people.

( T. Guthrie, D. D.)

I. THE HABIT OF MEN IN PURSUING WORLDLY OBJECTS.

1. By worldly objects we mean those which terminate entirely on the earth, and which occupy human thought and pursuit without any connection with spiritual and eternal things.

2. The cause to which the pursuit of worldly objects is to be ascribed it is of course of immense importance to assign and to remember; and that cause is to be found only in the moral corruption or depravity of human nature.(1) Men from their depravity are prone to indulge in inordinate attachment to immediate and visible things.(2) Men from their depravity are apt to indulge an entire and practical disbelief in the existence of eternal realities.

II. THE EVILS BY WHICH THE PURSUIT OF WORLDLY OBJECTS IS INVARIABLY ATTENDED.

1. The pursuit of worldly objects is associated with much disappointment and sorrow in the present state.(1) Notice the dissatisfaction and sorrow connected with the attainment of worldly objects. When the imagined good is grasped, it leaves "an aching void," a still unsatiated craving, revealing itself at the last but as a detected imposture, which only excited that it might exhaust, which only promised that it might betray, and which only attracted that it might sting.(2) Observe the disappointment and sorrow connected with the actual or threatened loss of worldly objects. How often has it been, that what man has painfully and laboriously acquired, has been torn suddenly and rapidly away! The fountains of pleasure, honour, and power are dried up and exhaled, like the dew-drop before the sunbeam; and those who have had them are left at last in disgrace, beggary, and penury emphatically as being the very bankrupts and paupers of the world. And then, while worldly objects are actually held within the grasp, how much of anxiety arises from the thought that they may be lost, from the complicated contingency to which human affairs are liable; and especially from the reflection that they must at last be lost, by the arrival of death!(3) Again: we remind you of the disappointment and sorrow connected with the remembrance of sins committed for the sake of worldly objects. Take especially the cases which have occurred in the pursuit, for instance, of wealth, pleasure, or power. There has been the flagrant violation of moral principle, the perpetration of fraud in the pursuit of wealth, the perpetration of lewdness in the pursuit of pleasure, the perpetration of oppression and cruelty in the pursuit of power.

2. The pursuit of worldly objects places in jeopardy the final and immortal happiness of the soul.

III. THE VAST IMPORTANCE OF TURNING OUR ATTENTION FROM WORLDLY OBJECTS, AND OF SEEKING THE ATTAINMENT OF FAR HIGHER BLESSINGS.

1. As we are devoted to religion, in the present world we obtain solid satisfaction and peace. There is no disappointment in religion; all that it confers is solid and lasting; nor is there one who under Divine grace has been led to yield his heart to its power, who does not at once, according to its legitimate operation, find the storms and tempests of the spirit subside into one placid and beautiful calm.

2. As we are devoted to religion, we secure, beyond the present state, the salvation and immortal happiness of the soul.

(J. Parsons.)

I. THE PLEASURES OF GREAT AND GOOD MEN MAY BE VANITY AND VEXATION OF SPIRIT. Solomon was great, and he was good. This is the inspired judgment of him (Nehemiah 13:26). But he had for the time declined from greatness, swerved from goodness, and it was in this search for pleasure. Here we see how degraded a man of high rank, splendid genius, rich character, may become. Truly "the pinnacle overhangs the precipice."

II. THE PLEASURES OF SKILL AND TOIL MAY BECOME VANITY AND VEXATION OF SPIRIT. Those that Solomon found so utterly dissatisfying were not alone pleasures of appetite and of indulgence. There were thought, contrivance, taste, effort involved. So pleasures along the lines even of art, and science, and literature may, as Dundas, and David Scott, and Chesterfield all prove, become vanity and vexation of spirit.

III. PLEASURES IN THEMSELVES FITTED TO DELIGHT MAY BECOME VANITY AND VEXATION OF SPIRIT. The abundance of life, the hues of the flowers, the fragrance and melodies and shade, all make "gardens" sources of exquisite delight, and it may be of innocent and high delight, for God planted a garden for unfallen man. Yet these gardens gave no satisfaction to Solomon; and similarly many real pleasures give no joy to men. So it has with many become an adage, that "Life would be very tolerable if it were not for its amusements."

IV. IN ALL THESE CASES THE SELFISH SEARCH FOR PLEASURE HAS MADE IT VANITY AND VEXATION OF SPIRIT. It was thus with Solomon: it will be thus with all. Selfishness is the cankerworm in the flower of such pleasures, the alloy that the laboratory of such experiences as Solomon discovers in such would-be delights.

(R. Thomas.)

There is no man living can ever expect to be in more happy outward circumstances than Solomon was, or to enjoy more of this world's good than Solomon did. And if he, after all, found nothing but labour and trouble, and dissatisfaction and emptiness, no real profit, no advantage in any worldly thing, what must we expect to find? Certainly no better fortune than he did. And if this be the case of mankind, how unaccountable is it that any of us should fix our thoughts and designs, our comforts and expectancies upon anything under the sun. It is just the same folly that those men are guilty of, that being tossed up and down at sea, yet nevertheless desire to be still there, and cannot endure to think of coming to a port. It is the madness of those, that being condemned to dig in the mines, are so much in love with toil and labour, with chains and darkness, that they despise a life above ground, a life of light and liberty. In a word, it is the fantastic punishment of Tantalus in the poets that these men wish for themselves: they desire to spend their time for ever in gaping after those lovely pleasant fruits which (they fancy) seem almost to touch their mouths. Yet all their labour is in vain; and as they never did, so they never shall be able to come at them.

1. Let us consider the continual toil and labour that mankind in this world are exposed to. The despatching of one business is but the making room for some other, and possibly more troublesome one, that is presently to follow after. We toil till we are weary, and have exhausted our strength and spirits, and then we think to refresh and recruit ourselves; but, alas! that refreshment is only to prepare and enable us for the bearing the next hour's burthen, which will inevitably come upon us.

2. But this is not all: we might, possibly, find some comfort in that pains and labour we take in this world, at least they would be much more supportable if we were sure our designs would always succeed; if we were sure to attain that which we labour for; but, alas! it is oftentimes quite otherwise. We meet with frequent disappointments in our endeavours; nay, we cannot say beforehand of anything we undertake that it shall certainly come to pass as we would have it. And this is a matter that renders the world a place of still more restlessness and disquiet.

3. Supposing, after several disappointments, and with much difficulty, we do attain our ends, and get what our souls desired, yet doth the thing answer our expectation? Do we find that it is fit, and good, and convenient for us? If so, then we seem to have laboured to some purpose. But if not, then we are but still where we were; nay, we had better never have troubled our heads about it. In all our labours we either hit, or miss; we either succeed, or are disappointed. If we be disappointed, we are certainly troubled; and if we do succeed, for anything we know, that very success may prove our greatest unhappiness.

4. But let us suppose that we have brought no inconvenience upon ourselves by our choice. Let us suppose our designs were reasonable, and they rightly succeeded, and the circumstances of our condition are every way fit and proper for us; yet, is this sufficient to procure us content? Alas! there is too much reason to fear the contrary; for such is the constitution of this world, that let us be in what circumstances we will, yet we shall meet with many troubles and inconveniencies that do necessarily flow from the nature of that condition which we are in, though otherwise it may be the fittest for us of all others. There is no sincere unmingled good to be met with. Every state of life, as it hath something of good in it, so the best hath some evil displeasing appendages inseparable adhering to it. Nay, perhaps, in true speaking, the worldly happiness of any man's condition is not to be measured by the multitude of goods he enjoyeth in it, but rather by the fewness of the evils it brings upon him.

5. But let us suppose we find no inconvenience in the circumstances of our lives: we will suppose we are possessed of many goods from the enjoyment of which we may promise to ourselves solid contentment and satisfaction. These are our present thoughts. But are we sure we shall always continue in the same mind? Are we sure that that which is now very grateful and agreeable, and affects us with a sensible pleasure and delight, will continue always to do so? On the contrary, have we not much reason to fear, that, in a little time, it will grow dull and unaffecting; nay, possibly, very irksome and displeasing?

6. To all these things let us add the numberless daily troubles and discomposures of mind, not peculiar to any condition, as those I spoke of before, but common to all, arising from men's minds and tempers, and the things and persons they converse with in the world. It is a melancholy consideration; but I believe the experience of mankind will make it good, that there is scarce a day in our lives that we pass in perfect uninterrupted peace and content, but something or other every day happens that gives us trouble, and makes us uneasy to ourselves.

7. But what must we say of the many sad accidents and more grievous and weighty afflictions that do frequently exercise the patience of mankind? If in the best condition of human life men are not happy, but everything is able to ruffle and disorder them; O how miserable are they in the worst! So long as we have mortal bodies exposed to sickness and diseases, to sad accidents and casualties; so long as we have a frail nature that betrays us to a thousand follies and sins; so long as we have dear friends and relations, or children, that we may be deprived of; so long as we may prove unfortunate in our marriage, or in our posterity, or in the condition of life we have chosen; so long as there are men to slander us, or to rob us, or to undermine us; so long as there are storms at sea, or fire upon land; so long as there are enemies abroad, or tumults, seditions, and turns of state at home: I say, so long as we are exposed to these things, we must, every one of us, expect, in some degree or other, to bear a share in the miseries of the world. And now, all these things considered, judge ye whether this world doth look like a place of rest; whether it is not rather a stage of calamities and sad events. Judge ye whether the best of human things be not "vanity": but the worst of them intolerable "vexation of spirit."

8. Which will still appear the more evident if we add this, that though all we have hitherto said did go for nothing; though we could be supposed to be exempted from all those inconveniencies and mischiefs I have mentioned; though we could be supposed to be capable of an uninterrupted enjoyment of the good things of this life as long as we live; yet even this would not satisfy much to the making our state in this world easy and happy; for there is one thing still would spoil all such hopes and pretences, and that is, the fear of death, which hath made mankind all their lifetime subject to bondage (Hebrews 2:15). O what a dismal reflection must this needs be to a man who bath set up his rest in this world, and dreams of no other happiness but what he hath here! To think that in a few years at the farthest, but possibly in a few months or days, he shall lie down in the dust, and then all that he hath here possessed and enjoyed is lost and gone, irrecoverably gone! O that we would seriously think upon these things! We should certainly have this advantage by it, that we should not any longer be cheated with the gaudy appearances of this world, but look after something more solid, more substantial, than anything we find here to live for, to set our hearts and affections upon.

(Abp. Sharp.)

Consider the vanity of the present state of being, considered as our only state. Suppose, first, that a decree were to go forth perpetuating your present condition — pronouncing that you should remain eternally just as you are now. How would you receive such a decree? Is there one of you who would be willing to stop the wheel of fortune now and for ever? If you will look into your own hearts you will find that you are living more in the future than in the present, more in your plans than in your possessions,. — that you depend more on what you think that you are laying up for time to come than on any means of enjoyment actually in hand. But what will this future on which you are building bring to you? Incompleteness, vexation, disappointment, bereavement, sorrow. Few of your blossoms will ripen into fruit; few of your plans will be realized; very little of what you now clearly see in the future will shape itself as you see it. The farther you go on in life, the more blighted hopes will lie behind you, the more vacant places will there be in the circle of your kindred and friendship, the more will there be in your outward condition to make you feel that there is no rest or home for you on this side of the grave. Again, if you would look into your hearts, in the gayest and most gladsome moments of earthly enjoyment, you will perceive much of this same emptiness and vanity. Who has not at such times been conscious, as it were, of a double self, of an uneasiness in the midst of gratification, of a restless feeling in the very fulness of seeming joy, of a voice that whispers, "Up and be doing," while many voices bid us stay, and drown all other thoughts in the scene before ha? But though at these seasons such thoughts will come over us, we crowd them out. There are, however, times when they are forced upon us, and we cannot expel them. There are times of sudden and overwhelming grief, when calamity breaks in upon us like a swift flood, and seems to wash away the very ground on which we stand — that earth's fairest mansions are but whited sepulchres, her choicest fruit but dust and ashes. We are then conscious of the frailty of what remains to us, no less than of what has been taken from us, and can say from the heart that there is nothing here below on which we can place the least dependence, — nothing which we dare to love as we have loved, or to trust as we have trusted. Then, were it not for the words of eternal life, we could say in intense anguish, — "All is vanity and vexation of spirit, and there is no profit under the sun." But after all, though we walk in a vain show, there is enjoyment in life, — in our mere earthly life. Yet from what does it flow? Not from the ever-changing scene, not from the winter-frozen and summer-dried fountains around us, but from the unchanging love of God, the bow of whose promise remains fixed over the stream of time and the waves of unceasing vicissitude. He who gives the ravens their food feeds also His human children, and by filling all things with His love makes us happy. And, blessed be God, there is that in life which is not vanity or vexation. The outer man may perish, the desire of eyes and the pride of life may fail; but the signature of God's spirit on the inner man time cannot efface, or the waves of death wash away. The soul, character, virtue, piety, remain, amidst the reverses of fortune, the desolation of our households, the wasting of disease, and the thunder-blast of death.

(A. P. Peabody.)

People
Argob, Solomon
Places
Jerusalem
Topics
Ago, Already, Behold, Consider, Except, Folly, Foolish, King's, Madness, Myself, Search, Successor, Wisdom
Outline
1. the vanity of human courses is the work of pleasure
12. Though the wise be better than the fool, yet both have one event
18. The vanity of human labor, in leaving it they know not to whom
24. Nothing better than joy in our labor but that is God's gift

Dictionary of Bible Themes
Ecclesiastes 2:12

     5401   madness
     8674   study

Ecclesiastes 2:10-23

     5864   futility

Ecclesiastes 2:12-23

     5916   pessimism

Library
Of Spiritual Aridity
Of Spiritual Aridity Though God hath no other desire than to impart Himself to the loving soul that seeks Him, yet He frequently conceals Himself that the soul may be roused from sloth, and impelled to seek Him with fidelity and love. But with what abundant goodness doth He recompense the faithfulness of His beloved? And how sweetly are these apparent withdrawings of Himself succeeded by the consoling caresses of love? At these seasons we are apt to believe, either that it proves our fidelity, and
Madame Guyon—A Short and Easy Method of Prayer

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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