Verse-by-Verse Bible Commentary
Ecclesiastes 6:10

Clarke's Commentary

Verse Ecclesiastes 6:10. That which hath been is named already — The Hebrew of this verse might be translated, "Who is he who is? His name has been already called. And it is known that he is Adam; and that he cannot contend in judgment with him who is stronger than he."

"What is more excellent than man; yet can he not, in the lawe, get the victory of him that is mightier than he." - COVERDALE.

ADAM is his name; and it at once points out,

1. His dignity; he was made in the image of God.

2. His fall; he sinned against his Maker and was cast out of Paradise. And

3. His recovery by Christ; the second man (Adam) was the Lord from heaven, and a quickening Spirit.

Bridgeway Bible Commentary

Advice about money (5:8-6:12)

Greed for money is a common social evil and the cause of much suffering. Because of such greed, government officials exploit poor farmers. Each official makes sure he takes as much money as he can, so that after he has passed some of it on to those above him who protect him, he has enough left for himself. As for the farmers, besides losing their profits to corrupt officials, they must also give some of their harvest as a tax to the king (8-9).
Prosperity does not satisfy, because the more people have, the more they want. The rich may lie awake at night worrying about their money, while labourers sleep soundly (10-12). Another frustration for the rich is that they may lose all their money in an unsuccessful business deal. In the end they have nothing to pass on to their children in spite of a lifetime of hard work (13-17). Life is short, and people should use the possessions and the work God has given them to bring themselves enjoyment, not trouble. This is God’s will (18-20).
Two further examples illustrate the deceitfulness of riches. People may have wealth but not be able to enjoy it. Then, when they die, the benefits of their wealth are enjoyed by others, who may not even be relatives (6:1-3). Others may have everything that enables them to enjoy their wealth but they refuse to. They might live to a great age, but die in misery and are forgotten. A baby born dead, never having seen the world’s light, is better off than such people (4-6).
No matter how much people have, they are never satisfied. Why, then, do they waste time and effort trying to improve themselves? They would do better to find enjoyment in what they have than always to want something else (7-9). After all, they cannot change what God has determined. Neither can they argue with God. They do not know what is best for them in this short life, nor do they know what will happen after they die (10-12).

Coffman's Commentaries on the Bible

SOLOMON'S CHARGE THAT LIFE ITSELF IS VAIN

"Whatsoever hath been, the name thereof was given long ago; and it is known what man is; neither can he contend with him that is mightier than he. Seeing there are many things that increase vanity, what is man the better? For who knoweth what is good for man in his life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?"

The dark and pessimistic tone of these passages might be merely a presentation of what many evil men of his generation were saying, and that Solomon would renounce all of this pessimism in his glorious conclusion (Ecclesiastes 12:13-14); and, for Solomon's sake, we may pray that this is the true explanation of this constant parade of the words `vanity and a striving after the wind,' words which occur dozens of times in this book. However, in the light of Solomon's Gargantuan wickedness, we also fear that these passages reveal the secrets of his evil life.

The Anchor Bible entitled these last two verses thus:

MAN'S LIFE IS BOTH FATED AND INCOMPREHENSIBLE.The Anchor Bible Commentary (Garden City, New York: Doubleday and Company, 1972), Vol. 18, p. 233.

As the words stand in our version, this writer finds the full meaning of this chapter somewhat illusive, in spite of the fact that the radical pessimism is clear enough. Barton supposed that, "Ecclesiastes 6:11 is a reference to a dispute between the Pharisees and Sadducees with reference to how far fate influenced the actions of men."International Critical Commentary, Vol. 18. p. 137. The same scholar affirmed that Ecclesiastes 6:12 should be understood as an assertion that, "No one knows what is good for man; because power, possessions, sensual enjoyment and wisdom have been shown to be vanity."Ibid. Scott interpreted all three verses as a declaration that, "Everything that is, is predetermined and foreknown. Man cannot alter his fate, or comprehend the meaning of his brief and fleeting life."The Anchor Bible Commentary, op. cit., p. 233. Samuel Cox's comment on Ecclesiastes 6:12 is that, "It is impossible for you to know what is good for you to have. That on which you set your heart may prove to be an evil rather than a good when at last you get it."The Expositor's Bible, Vol. 19, p. 192.

Kidner understood the meaning thus: "These verses remind us that we shall not alter the way in which we and our world were made. Those things are already named and known (Ecclesiastes 6:10); and that is only another way of saying that the Creation owes its being to the command of God; and that command includes the sentence passed upon Adam and his posterity after the Fall in Eden."The Bible Speaks Today, p. 62. There is utterly no use for man to spend his time complaining about the way things are in this present evil world. We are getting exactly what our progenitors ordered when they elected the devil to be the authority which they chose to obey.

God promised Adam and Eve that in the day they disobeyed God they would surely die. That "day" was the seventh day of Creation (a day that is still in progress. See Hebrews 4.); and not a mere 24-hour period; and man is totally insane if he thinks he shall escape that sentence. It shall yet be executed upon Adam and Eve in the person of their total posterity when the probation of the human race is ended. And at that time, all mankind shall perish, the sole exceptions being those who have been redeemed through the blood of Christ. Read it, Sir! That is what the Bible teaches.

One may inquire, `why does not God end it all at once'? To this it may be replied that, it has been God's purpose, from the beginning, to redeem a certain number from the Adamic creation unto eternal life and glory. That will be accomplished in God's appointed time; and then the end will come, but not before then.

Barnes' Notes on the Whole Bible

Or, “That which has been named - i. e., events past or current, either Ecclesiastes 1:9 as they present themselves to man, or Ecclesiastes 3:15 as they are ordered by God - was long ago (i. e., was decreed, its nature and place were defined by the Almighty), and was known that it is man;” i. e., the course of events shapes the conduct and character of man, so that what he does and suffers is said to be or constitute the man. God from the beginning definitely ordained the course of events external to man, and constituted man in such a way that events materially affect his conduct and his destiny. Hence, God, by withholding from certain people the gift of contentment, and thus subjecting them to vanity, is acting according to the predetermined course of His Providence which man cannot alter (compare Romans 8:20). Others translate, “What there is, its name is named long ago and known, that it is man;” i. e., “What hath been and is, not only came into existence long ago Ecclesiastes 1:9; Ecclesiastes 3:15, but also has been known and named, and is acknowledged that it, besides other things, is specially man; that man always remains the same, and cannot go beyond his appointed bounds.”

Him that is mightier - i. e., God; compare Ecclesiastes 9:1; 1 Corinthians 10:22, and marginal references.

Smith's Bible Commentary

Chapter 6

Now there is an evil which I have seen under the sun, and it's common among men: A man to whom God hath given riches, wealth, and honor, so that he wants nothing for his soul of all that he desires ( Ecclesiastes 6:1-2 ),

The guy doesn't want anything for his soul. Everything he desires he has.

yet God gives him not power to eat thereof, but a stranger eats it: this is vanity, and an evil disease ( Ecclesiastes 6:2 ).

The guy who has everything but can't partake of it.

If a man begets a hundred children, and he lives many years, so that the days of his years be many, and his soul be not filled with good, and also that he has no burial; I say, that an untimely birth is better than he ( Ecclesiastes 6:3 ).

The guy is better off if he was, if he was really aborted, rather than to live and have a hundred children and to live a long life.

For he comes in with vanity, and he departs in darkness, and his name shall be covered with darkness. Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other. Even though he lives to be a thousand years twice [or two thousand years old], yet he has seen no good: do not all go to one place? All of the labor of man is for his mouth, and yet his appetite is not filled ( Ecclesiastes 6:4-7 ).

All you do, all your labor just to feed yourself, but yet you're always hungry. All of the labor of a man for his mouth, yet he's not full.

For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? Better is the sight of the eyes than the wandering of the desire: this also though is vanity and vexation of spirit. That which hath been is named already ( Ecclesiastes 6:8-10 ),

Nothing new.

and it is known that it is man: now neither may he contend with him that is mightier than he ( Ecclesiastes 6:10 ).

Yet we find so many men seeking to contend with God. The prophet said, "Woe unto him who strives with his Maker!" ( Isaiah 45:9 ) And yet people are striving with God. Our striving with God usually results from a tragic experience in life where we do not understand why God allowed a certain tragedy or grief to befall our lives. And because I cannot understand why God allowed this to happen, I become bitter against God.

There are a lot of people today who are fighting with God. They're angry with God. They're bitter against God. It's because their lives have not worked out to their desire. It's because God hasn't given to them all that they want or all that they feel. Or that God has allowed something to happen to them which seems to be tragic.

Now somehow I think that God should only allow good things to happen to me. Somehow I feel that God ought to keep me healthy all the time. Never sick. I believe that God ought to make me a very prosperous person. I believe that God ought to make me very beautiful. And if I am flawed in any of these areas, then I blame God. "God, why did You make me so ugly? God, why did You allow this to happen to me? God, why?" And I am blaming God and finding fault with God because He hasn't followed what I feel to be the ideal pattern for my life. So a man contends with God.

But, verse Ecclesiastes 6:12 :

Who really knows what is good for man in this life ( Ecclesiastes 6:12 ),

Who really knows whether it's better that you be rich or poor? You really know what's best for you? Now you think it would be best for you to be rich. But is that so? If you are rich, will that take your heart and mind away from God? Will it cause you to trust in your riches? Will it diminish your trust in Him and your love for Him? Will you be drawn away by the divers lusts that they that are rich fall into? Will your heart be turned from God to your possessions? Who knows? Do you know what riches would do for you? And yet you're striving with God. You're contending with God because you're not rich. Because you have these financial woes.

But God may know. I don't know. Maybe God has to keep me poor so that I'll continue to trust in Him. I'll continue to rely upon Him day by day for my provisions. Who knows what is good for man? Is it better for me that I be healthy or I be sick? Evidently for Paul the apostle it was better that he be sick. When he asked God to remove his infirmity, God said, "Hey, Paul, My grace is sufficient for you. My strength will be made perfect in your weakness." So Paul said, "I glory in my weakness, that the power of God might be revealed in me" ( 2 Corinthians 12:9 ).

Is it better for me that I be weak so that I have to trust in God; that I don't have the reliance in myself, but I've learned to just trust in God completely, and thus I know the strength of God? Or is it better that I feel strong and self-sufficient and then get wiped out because I'm really very weak when it comes to my flesh and things of my flesh?

What is better for me? Who really knows? I don't know my own heart. It's deceitful and desperately wicked. God knows. God knows what is best for me. That is why it is so wrong for me to contend with God when He doesn't do for me what I think He ought to be doing. When He doesn't give to me those things that I feel I need and desire. And so I begin to contend with God, because, "God, You know how I desire a little Porsche. It's not fair, God, that You don't give it to me. Oh, I think that would be so good for me." And God knows that it would wipe me out. It would swell me up in pride. It would make me think that I was really something. That goes cornering and everything else, to show and probably get in a fatal accident trying to show off in the thing, you know. And God knows what's best for me. "But I would desire this, God," and oh, I'm angry with God. I'm contending with God because He doesn't do for me the little goodies that I want Him to do.

But He knows what's best for me. I don't. I don't. Who knows what is good for man in this life?

all the days of his vain life which he spends as a shadow? ( Ecclesiastes 6:12 )

Life is short. Days measured by days. Life apart from Christ is empty. Life apart from Christ lacks real meaning or substance. It's a shadow. All of the days of his vain shadow.

and who can tell a man what shall be after him under the sun? ( Ecclesiastes 6:12 )

Who knows what's going to be after you? Who knows what's going to follow? Who knows what tomorrow is going to bring? Who knows what the future holds? Who knows what the result of it is going to be in your life? Only God knows. Therefore, rather than contending with God I need to submit myself to God who knows all things.

And rather than fighting and contending because He's not doing things my way, I need to just submit and yield my life into His hand, into His wisdom, for He knows what is best for me. And even the sorrow or the tragedy that I might be experiencing today God is using for my good. Even the sickness or the suffering that I might be experiencing now God is working His eternal purpose through it.

The day will come when I will bless God for this hardship rather than cursing Him as I am prone to do when things don't go right. The day comes when you bless God and thank God for the disappointments because you see how God was working out a plan that you couldn't understand. Best that I just yield. And here is my life, God, as You see fit. You know what's best. Work in me Your perfect plan.

Shall we pray.

Father, we thank You that we have Thy Word as a lamp unto our feet and a light unto our path, and may we walk in its light, Lord. That we might be instructed in the ways of righteousness and truth. And that we might come into Thy fullness. Lord, hide now Thy Word in our hearts. As we see life under the sun, the emptiness of it, the futility of it, may we seek to experience life in the Son, that eternity that You have put into our heart. May we find its fulfillment in Jesus Christ as we drink of the water of life. In His name we pray. Amen. "

Dr. Constable's Expository Notes

A. God’s Sovereign Foreordination of All Things 6:10-12

In Ecclesiastes 6:10-12, Solomon returned to his theme of the immutability and inscrutability of divine providence (i.e., why God allows things to happen as they do; cf. Ecclesiastes 1:15; Ecclesiastes 3:11; Ecclesiastes 3:14; Ecclesiastes 3:22). "Named" (Ecclesiastes 6:10) refers to the practice of expressing the nature of something by giving it an appropriate name. In the ancient world people recognized that the person who named someone or something was sovereign over it. Thus God "called" what he had created day, heaven, man, etc.; and Adam named the woman, the animals, etc. Solomon’s point in Ecclesiastes 6:10 is that God has sovereignly decreed the nature and essence of everything that exists. Consequently it is foolish for man to argue with God about what He has foreordained (Ecclesiastes 6:10 b). More arguing only results in more futility for man (Ecclesiastes 6:11). Man does not know what is best for him or what his future holds completely (Ecclesiastes 6:12). Solomon pointed out that we are ignorant of our place in God’s all-inclusive plan. Even though we have more revelation of God’s plans and purposes than Solomon did, we still are very ignorant of these things.

"The Latin saying Solvitur ambulando (’It is solved by walking’) suggests that some problems are elucidated only as one goes forward in practical action (cf. Isaiah 30:21; as we go, the Lord guides)." [Note: J. S. Wright, "Ecclesiastes," p. 1173.]

Gill's Exposition of the Whole Bible

That which hath been is named already, and it is known that it [is] man,.... Which may be understood of the first man Adam, who has been, has existed, was produced by the immediate power of God, creating and forming him out of the dust of the earth; was made after the image, and in the likeness of God, a wise and knowing creature, a rich and powerful one, the figure of him that was to come, being the head and representative of all his posterity; and he has been named already, he had his name from the Lord himself, suitable to his nature and formation; he called his name Adam, from "Adamah", the earth, from whence he was taken; and though he was so wise and great, and even affected deity, which was the snare laid for him by his enemy, it is well known he was but a man, of the earth, earthly, and returned to it again. Some have applied this to the second man, the Lord from heaven, as the ordinary gloss, and Jerom; and render it, "that which shall be", so the Vulgate Latin version; as yet he was not man, though he had agreed to be and was prophesied of that he should; however be was named already the seed of the woman, Shiloh, Ithiel, the Messiah, or Anointed; hence by Solomon, in allusion to this name, his "name is [said to be] as ointment poured forth", Song of Solomon 1:3; and as it was known that he should be man, so it is now known that he is really and truly man; though not merely so, but God as well as man; yet as to his human nature his Father is greater and mightier than he; but this sense some interpreters despise and laugh at: and indeed though the whole of it is truth, it does not seem to be the truth of the text, nor suitable to the context: rather the words are to be understood of mankind in general, of all men, not only that have been, but that are or shall be; these were all appointed to come into being by the Lord; they have been in his eternal purposes and decrees, and their names are written or not written in the Lamb's book of life; and they have all one common name, that of "man", weak, frail, mortal, wretched man; they are, as is said of the Egyptians, men and not God, Isaiah 31:3; particularly this is true of persons the most famous that have been in the world; such who have been in ages past, and their names have been called, or they have obtained a name among men, men of renown, that are on the list of fame; such who have been the most famous for wisdom, for riches, for strength, or for power and authority, and have even had deity ascribed to them, and divine worship given them; yet it has been notorious that they were but men, and not God, so Jarchi; and died as such; see Psalms 9:20. Moreover, this may be understood of all things relating to men; that all that has been, is, or shall be, has been already named of God, determined and appointed by him; so the Targum renders it,

"all is the decree of the Word of the Lord;''

all things relating to the temporal affairs of men, as to their birth and place of abode, their callings and stations of life; so to their circumstances of poverty or riches, which with all their craving desires and carking cares it is impossible for them to alter, or make them otherwise than they are; which is observed, to check the wandering and insatiable desires of men after worldly things;

neither may he contend with him that is mightier than he; the Lord of the world, as the Targum; not the angel of death, as Jarchi; the devil, which had the power of death, and is stronger than men; nor death itself, as others, against which there is no standing, Ecclesiastes 8:8

Isaiah 28:15; but God himself, who is mightier than men, and with whom a creature should not strive or contend; either about his being and the make of it, or concerning his circumstances in the world, that they are not, greater and better than they be; or about God's decrees concerning these or other things; but quietly submit to his will, and be content in whatsoever circumstances they are, considering that he is the Creator, and a sovereign Being, they are creatures, and dependent on him; and let their circumstances be what they will, wise or unwise, rich or poor, they are but men, and can never rise higher; see Job 9:3. It is observed by the Masorites that this is just the middle of the book.

Henry's Complete Commentary on the Bible

      7 All the labour of man is for his mouth, and yet the appetite is not filled.   8 For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?   9 Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit.   10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.

      The preacher here further shows the vanity and folly of heaping up worldly wealth and expecting happiness in it.

      I. How much soever we toil about the world, and get out of it, we can have for ourselves no more than a maintenance (Ecclesiastes 6:7; Ecclesiastes 6:7): All the labour of man is for his mouth, which craves it of him (Proverbs 16:26); it is but food and raiment; what is more others have, not we; it is all for the mouth. Meats are but for the belly and the belly for meats; there is nothing for the head and heart, nothing to nourish or enrich the soul. A little will serve to sustain us comfortably and a great deal can do no more.

      II. Those that have ever so much are still craving; let a man labour ever so much for his mouth, yet the appetite is not filled. 1. Natural desires are still returning, still pressing; a man may be feasted to-day and yet hungry to-morrow. 2. Worldly sinful desires are insatiable, Ecclesiastes 5:10; Ecclesiastes 5:10. Wealth to a worldling is like drink to one in a dropsy, which does but increase the thirst. Some read the whole verse thus: Though all a man's labour fall out to his own mind (ori ejus obveniat--so as to correspond with his views, Juv.), just as himself would have it, yet his desire is not satisfied, still he has a mind to something more. 3. The desires of the soul find nothing in the wealth of the world to give them any satisfaction. The soul is not filled, so the word is. When God gave Israel their request he sent leanness into their souls,Psalms 106:15. He was a fool who, when his barns were full, said, Soul, take thine ease.

      III. A fool may have as much worldly wealth, and may enjoy as much of the pleasure of it, as a wise man; nay, and perhaps not be so sensible of the vexation of it: What has the wise more than the fool?Ecclesiastes 6:8; Ecclesiastes 6:8. Perhaps he has not so good an estate, so good a trade, nor such good preferment as the fool has. Nay, suppose them to be equal in their possessions, what can a wise man, a scholar, a wit, a politician, squeeze out of his estate more than needful supplies? and a half-witted man may do this. A fool can fare as well and relish it, can dress as well, and make as good a figure in any public appearance, as a wise man; so that if there were not pleasures and honour peculiar to the mind, which the wise man has more than the fool, as to this world they would be upon a level.

      IV. Even a poor man, who has business, and is discreet, diligent, and dexterous, in the management of it, may get as comfortably through this world as he that is loaded with an overgrown estate. Consider what the poor has less than the rich, if he but knows to walk before the living, knows how to conduct himself decently, and do his duty to all, how to get an honest livelihood by his labour, how to spend his time well and improve his opportunities. What has he? Why, he is better beloved and more respected among his neighbours, and has a better interest than many a rich man that is griping and haughty. What has he? Why he has as much of the comfort of this life, has food and raiment, and is therewith content, and so is as truly rich as he that has abundance.

      V. The enjoyment of what we have cannot but be acknowledged more rational than a greedy grasping at more (Ecclesiastes 6:9; Ecclesiastes 6:9): Better is the sight of the eyes, making the best of that which is present, than the wandering of the desire, the uneasy walking of the soul after things at a distance, and the affecting of a variety of imaginary satisfactions. He is much happier that is always content, though he has ever so little, than he that is always coveting, though he has ever so much. We cannot say, Better is the sight of the eyes than the fixing of the desire upon God, and the resting of the soul in him; it is better to live by faith in things to come than to live by sense, which dwells only upon present things; but better is the sight of the eyes than the roving of the desire after the world, and the things of it, than which nothing is more uncertain nor more unsatisfying at the best. This wandering of the desire is vanity and vexation of spirit. It is vanity at the best; if what is desired, be obtained, it proves not what we promised ourselves from it, but commonly the wandering desire is crossed and disappointed, and then it turns to vexation of spirit.

      VI. Our lot, whatever it is, is that which is appointed us by the counsel of God, which cannot be altered, and it is therefore our wisdom to reconcile ourselves to it and cheerfully to acquiesce in it (Ecclesiastes 6:10; Ecclesiastes 6:10): That which has been, or (as some read it) that which is, and so likewise that which shall be, is named already; it is already determined in the divine foreknowledge, and all our care and pains cannot make it otherwise than as it is fixed. Jacta est alea--The die is cast. It is therefore folly to quarrel with that which will be as it is, and wisdom to make a virtue of necessity. We shall have what pleases God, and let that please us.

      VII. Whatever we attain to in this world, still we are but men, and the greatest possessions and preferments cannot set us above the common accidents of human life: That which has been, and is, that busy animal that makes such a stir and such a noise in the world, is named already. He that made him gave him his name, and it is known that it is man; that is his name by which he must know himself, and it is a humbling name, Genesis 5:2. He called their name Adam; and all theirs have the same character, red earth. Though a man could make himself master of all the treasures of kings and provinces, yet he is a man still, mean, mutable, and mortal, and may at any time be involved in the calamities that are common to men. It is good for rich and great men to know and consider that they are but men,Psalms 9:20. It is known that they are but men; let them put what face they will upon it, and, like the king of Tyre, set their heart as the heart of God, yet the Egyptians are men, and not gods, and it is known that they are so.

      VIII. How far soever our desires wander, and how closely soever our endeavours keep pace with them, we cannot strive with the divine Providence, but must submit to the disposals of it, whether we will or no. If it is man, he may not contend with him that is mightier than he. It is presumption to arraign God's proceedings, and to charge him with folly or iniquity; nor is it to any purpose to complain of him, for he is in one mind and who can turn him? Elihu pacifies Job with this incontest able principle, That God is greater than man (Job 33:12) and therefore man may not contend with him, nor resist his judgments, when they come with commission. A man cannot with the greatest riches make his part good against the arrests of sickness or death, but must yield to his fate.