Prediger 6:9

"Better is the sight of the eyes than the wandering of the soul: also this is vain and windy effort." We see from the fin. הל־ן interchanging with מר that the latter is not meant of the object (Ecc 11:9), but of the action, viz., the "rejoicing in that which one has" (Targ.); but this does not signify grassatio,-i.e., impetus animae appetentis, ὁρμὴ τῆς ψυχῆς (cf. Marcus Aurelius, iii. 16), which Knobel, Heiligst., and Ginsburg compare (for הלך means grassari only with certain subjects, as fire, contagion, and the life; and in certain forms, as יהלך for ילך, to which הלך = לכת does not belong), - but erratio, a going out in extent, roving to a distance (cf. הלך, wanderer), ῥεμβασμὸς ἐπιθυμίας, Wisd. 4:12. - Going is the contrast of rest; the soul which does not become full or satisfied goes out, and seeks and reaches not its aim. This insatiableness, characteristic of the soul, this endless unrest, belongs also to the miseries of this present life; for to have and to enjoy is better than this constant Hungern und Lungern hungering and longing. More must not be put into 9a than already lies in it, as Elster does: "the only enduring enjoyment of life consists in the quiet contemplation of that which, as pleasant and beautiful, it affords, without this mental joy mingling with the desire for the possession of sensual enjoyment." The conception of "the sight of the eyes" is certainly very beautifully idealized, but in opposition to the text. If 9a must be a moral proverb, then Luther's rendering is the best: "It is better to enjoy the present good, than to think about other good."

In this chapter, I. The royal preacher goes on further to show the vanity of worldly wealth, when men place their happiness in it and are eager and inordinate in laying it up. Riches, in the hands of a man that is wise and generous, and good for something, but in the hands of a sordid, sneaking, covetous miser, they are good for nothing. 1. He takes an account of the possessions and enjoyments which such a man may have. He has wealth (Ecc 6:2), he has children to inherit it (Ecc 6:3), and lives long (Ecc 6:3, Ecc 6:6). 2. He describes his folly in not taking the comfort of it; he has no power to eat of it, lets strangers devour it, is never filled with good, and at last has no burial (Ecc 6:2, Ecc 6:3). 3. He condemns it as an evil, a common evil, vanity, and a disease (Ecc 6:1, Ecc 6:2). 4. He prefers the condition of a still-born child before the condition of such a one (Ecc 6:3). The still-born child's infelicity is only negative (Ecc 6:4, Ecc 6:5), but that of the covetous worldling is positive; he lives a great while to see himself miserable (Ecc 6:6). 5. He shows the vanity of riches as pertaining only to the body, and giving no satisfaction to the mind (Ecc 6:7, Ecc 6:8), and of those boundless desires with which covetous people vex themselves (Ecc 6:9), which, if they be gratified ever so fully, leave a man but a man still (Ecc 6:10). II. He concludes this discourse of the vanity of the creature with this plain inference from the whole, That it is folly to think of making up a happiness for ourselves in the things of this world (Ecc 6:11, Ecc 6:12). Our satisfaction must be in another life, not in this.