Teks -- Ecclesiastes 2:12 (NET)

Wisdom is Better than Folly

2:12 Next, I decided to consider wisdom, as well as foolish behavior and ideas. For what more can the king’s successor do than what the king has already done?

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Ecc 2:12 - I turned

Being frustrated of my hopes in pleasure, I returned to a second consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than I discovered at my first view.

Wesley: Ecc 2:12 - Done

As by others, so especially by myself. They can make no new discoveries as to this point. They can make no more of the pleasures of sense than I have done. Let me then try once more, whether wisdom can give happiness.

JFB: Ecc 2:12

He had tried (worldly) wisdom (Ecc 1:12-18) and folly (foolish pleasure) (Ecc 2:1-11); he now compares them (Ecc 2:12) and finds that while (worldly)

wisdom excelleth folly (Ecc 2:13-14), yet the one event, death, befalls both (Ecc 2:14-16), and that thus the wealth acquired by the wise man's "labor" may descend to a "fool" that hath not labored (Ecc 2:18-19, Ecc 2:21); therefore all his labor is vanity (Ecc 2:22-23).

JFB: Ecc 2:12 - what can the man do . . . already done

(Ecc 1:9). Parenthetical. A future investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing "wisdom and madness." HOLDEN, with less ellipsis, translates, "What, O man, shall come after the king?" &c. Better, GROTIUS, "What man can come after (compete with) the king in the things which are done?" None ever can have the same means of testing what all earthly things can do towards satisfying the soul; namely, worldly wisdom, science, riches, power, longevity, all combined.

Clarke: Ecc 2:12 - For what can the man do that cometh after the king?

For what can the man do that cometh after the king? - I have examined every thing proposed by science, by maddening pleasure, and by more refined and regulated mirth. I seized on the whole, and used them to the uttermost; and so far, that none ever shall be able to exceed me; as none can, in the course of things, ever have such power and means of gratification.

TSK: Ecc 2:12 - I turned

I turned : Ecc 1:17, Ecc 7:25, even that which hath already been done, or, in those things which have been already done, Ecc 2:25

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Ecc 2:12 - I turned myself to behold wisdom, and madness, and folly // What can the man do // king

I turned myself to behold wisdom, and madness, and folly of which see Ecc 1:7 . Being frustrated of my hopes in pleasure, I returned to a second and more serious consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than what I discovered at my first view.

What can the man do to find out the truth in this matter, to discover the utmost satisfaction which was possibly to be found in pleasures? So this is added as a reason why he gave over the thoughts of pleasures, and directed them to another object, and why he so confidently asserted their vanity from his own particular experience, because he had made the best of them, and it was a vain thing for any private man to expect that from them which could not be found by a king, and such a king, who had so much wisdom to invent, and such vast riches to pursue and enjoy, all imaginary delights, and who had made it his design and business to search this to the bottom. That cometh after the

king that succeeds me in this inquiry. That which hath been already done; as by others in former times, so especially by myself. They can make no new discoveries as to this point.

Haydock: Ecc 2:12 - What

What. Hebrew, "For what man shall come after the king?" Septuagint, "after counsel?" Many other versions may be given of this obscure text. Solomon stopt at human wisdom, without consulting the divine; or he asks who shall have greater facility to acquire knowledge than himself, or equal his works? (Calmet) ---

Man's wisdom compared with God's is contemptible; though it be preferable to folly. (Menochius)

Gill: Ecc 2:12 - 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

And I turned myself to behold wisdom, and madness, and folly,.... Being disappointed in his pursuit of pleasure, and not finding satisfaction and happiness in that, he turns from it, and reassumes his study of natural wisdom and knowledge, to make a fresh trial, and see whether there might be some things he had overlooked in his former inquiries; and whether upon a revise of what he had looked into he might not find more satisfaction than before; being convinced however that the pursuit of pleasure was less satisfying than the study of wisdom, and therefore relinquished the one for the sake of the other: and in order, if possible, to gain more satisfaction in this point, he determined to look more narrowly, and penetrate into the secrets of wisdom, and find out the nature of it, and examine its contraries; that by setting them in a contrast, and comparing them together, he might be the better able to form a judgment of them. Jarchi interprets "wisdom" of the law, and "madness" and "folly" of the punishment of transgression. Alshech also by "wisdom" understands the wisdom of the law, and by madness external wisdom, or the knowledge of outward things. But Aben Ezra understands by "madness" wine, with which men being intoxicated become mad; and by "folly" building houses, and getting riches;

for what can the man do that cometh after the king? meaning himself; what can a man do that comes after such a king as he was, who had such natural parts to search into and acquire all sorts of knowledge; who was possessed of such immense riches, that he could procure everything that was necessary to assist him in his pursuit of knowledge; and who wanted not industry, diligence, and application, and who succeeded above any before or after him? wherefore what can any common man do, or anyone that comes after such a person, and succeeds him in his studies, and treads in his steps, and follows his example and plan, what can he do more than is done already? or can he expect to outdo such a prince, or find out that which he could not? nay, it is as if he should say, it is not only a vain thing for another man to come after me in the search of knowledge, in hopes of finding more than I have done; but it is a fruitless attempt in me to take up this affair again; for, after all that I have done, what can I do more? so that these words are not a reason for his pursuit of wisdom, but a correction of himself for it; I think the words may be rendered, "but what can that man do that comes after the king?" so the particle is sometimes used ^t; meaning himself, or his successor, or any other person; since it was only going over the same thing again, running round the circle of knowledge again, without any new improvement, or fresh satisfaction, according to the following answer;

even that which hath been already done; it is only doing the same thing over again. The Targum and Jarchi interpret it of the vain attempt of a man to supplicate a king after a decree is passed and executed. The Midrash by the king understands God himself, and interprets it of the folly of men not being content with their condition, or as made by him. So Gussetius renders it, "who made him" ^u; that is, the king; even God, the three divine Persons, Father, Son, and Spirit; the word being plural.