means nothing but to get possession; or to possess what one has obtained. Thus either version, created or possessed, is opposed to the proper relation of the second person in the Trinity to the first. The verb born explains created, and also disagrees with the reference of wisdom to the eternal Logos; for how could a divine nature be born? If it be said that it expresses his "divine and eternal generation," the explanation is utterly unintelligible.

The whole passage has no relation to the doctrine of the Trinity. It contains nothing more than a bold personification of the antiquity, excellence, and dignity of wisdom. An allegorical personage is presented to the reader. The feminine gender would not be employed to set forth the second person in the Trinity; for the matter is more than one of mere grammatical form. Wisdom is represented as a female, SHE: shewing a simple personification. In short it may be confidently asserted, that the passage contains nothing about the internal relations of the godhead. It does not allude either to the development of the divine οὐσία or ὑπόστασις.

We leave the advocates of the ultra-orthodox view, now obsolete among scholars, to vindicate the description, understood in their way, from the charge of bitheism. "When wisdom," says Holden, "is represented as rejoicing in his sight, does it not naturally lead us to think of a distinct person ?" A distinct person violates the divine unity. We allow of a distinction in the divine nature, but not of distinct persons, one rejoicing in the presence of the other from eternity. But such as cannot separate names from things will still adhere to current phraseology, and continue to gather their precarious proofs of distinct persons from this paragraph and others, to the manifest detriment of their cause among all who have either the ability or courage to think. We submit that eternal relations would be less objectionable than distinct persons.

VIII. CANONICAL AUTHORITY. -The canonical authority of the book is attested by quotations in the New Testament, of which the following is a list:

352

THE BOOK OF ECCLESIASTES.

I. CONTENTS.-Chap. i.-iv. 16. After the title of the book (ver. 1) and its leading design to shew that all is vanity (ver. 2) are given, the writer proceeds at once to illustrate his theme. The ceaseless course of things is repeated, so that nothing new is presented-nothing that does not revolve in a circle, proving the vanity of every thing earthly (i. 3-11). Out of his own experience the writer points out the vanity of endeavouring to obtain enduring and satisfying good by mentioning three ways he had taken to arrive at peace, viz., devoting himself to the philosophy of history so to speak, or a search into everything that takes place under the sun (12-18); by descending from the height of spiritual contemplation into the waves of sensual pleasures (ii. 1, 2); and lastly, by connecting wisdom and folly, or in other words, reason and sensuality, the latter being placed under the guidance of the former. This last is the way of prudence (ii. 3-11). The preacher now looks back at the two leading experiments he had made. Here he finds that wisdom is better than folly; yet he is still grieved to find that both are alike subject to forgetfulness; and that his successor's folly may reverse his wisdom (12-16). Since then wisdom has the same issue as folly, he determines to enjoy the present. Eating, drinking, and such like, are the best things one can do-the gift of God to man (17-26). The third chapter represents human actions and affairs as happening at appointed times; and all their vicissitudes being regulated by certain fixed laws which man cannot change; therefore the enjoyment of life is the best thing (iii. 1-15). Injustice and oppression prevail among men ; yet they endure only for a time, and are amenable to the divine judgment in this life. From such evils men may see their end to be like that of the beasts; and consequently present enjoyment is still to be followed (iii. 16-22). At the beginning of the fourth chapter, the writer resumes the idea of iii. 16, praising the dead above the living because of the injustice practised

on earth, and preferring him that is not born to both. While toiling and striving after wealth men are often envied by one another; idleness is self-destructive; quietness is better; and a social life highly advantageous (iv. 4-12). The vanity of kingly dignity is touched upon (iv. 13-16).

Chap. iv. 17-xii. 8.-Coheleth now instructs the reader in what way he may best worship God in such circumstances (iv. 17-v. 6). This piece is very loosely connected with what precedes and follows, though Umbreit vainly tries to shew its congruity with the context. The preacher uses new arguments to calm the mind of him who is agitated by witnessing injustice and oppression (v. 7, 8). He now returns to the consideration of the vanity attaching to the pursuit of riches, shewing that the covetous can have no satisfaction; nor such tranquillity as the industrious poor. To enjoy the fruits of labour is the best thing, for riches are vanity (v. 9-vi. 9). The author reverts to the question respecting man's real good, repeating that there is an established order of things beyond human control. It is the duty of a wise man to exhibit patience in adversity (vi. 10-12). The beginning of the seventh chapter has but a loose connexion with what precedes, as Knobel has well observed; though Umbreit tries to shew its sequence in idea. The preacher gives utterance to a number of general observations drawn from common life and experience. He recommends a good name, mortification, patience (vii. 1-14). A due regard for divine providence is also recommended. If the good perish and the wicked enjoy prosperity, man should not be unduly moved nor too severe in judging others, because none is free from faults. The method of wisdom is moderation, which gives strength and power to the wise man. If others speak rashly and in malediction, they should not be heeded, because one may be conscious that he is not innocent himself (vii. 15-22). The writer relates what he found by a repeated pursuit of wisdom (vii. 23-29).

In the eighth chapter obedience to rulers is inculcated, while the oppressed are referred to the unavoidable judgment of God which shall come even upon the transgressor on the throne; only they must patiently wait for the right time. Yet it is always a stumbling block that both to the good and bad a lot happens contrary to their character. Hence a man should enjoy the good things of the present life (viii. 1-15). When Coheleth found that man could not understand or explore the method of divine providence in regulating human affairs, he perceived that he was bound by necessary and immutable laws. The only thing certain for all was death. The troubles of life are increased by wickedness and folly. Yet inasmuch

VOL. II.

23

as the dead are without hope of resuming life, a very wretched existence on earth is preferable to death. Hence he exhorts man to enjoy the good things of this world, which are his portion (viii. 16-ix. 10). Wisdom alone is not sufficient to procure happiness; for it often happens that the wise are hindered from acting wisely. Then folly opposes wisdom, whose excellence is not always acknowledged. As to folly even a little of it ruins many good things. Yet folly, though more influential, is not to be commended. Rather should one act wisely in all circumstances; for example if a ruler should chance to be angry with one, the latter should yield. It is of no use to take it ill that mean men are exalted to high places, and princes brought down low. To strive against this is vain. Foolish and rash words are particularly hurtful to him who employs them. Though gluttonous and slothful rulers cause great evil, care should be taken to say nothing against them (ix. 11-x. 20). One should be prepared for all things which come in the order of providence. He who is ever searching and hesitating about doing, will never prosper; wherefore man should be active in what is useful, enjoying the present as knowing that days of sorrow will come. This leads Coheleth to exhort young men to rejoice in the participation of present delights, remembering however their judge, before the sorrows of old age come upon them (xi. 1-xii. 8).

The epilogue gives a brief account of Coheleth, and concludes with an exhortation to the reader to attend to his instructions without perusing other books, repeating the precept before inculcated, viz., that a man should fear God and keep his commandments (xii. 9-14).

II. MEANING OF COHELETH.-The word rip designates Solomon, as is evident from i. 1-12. But why was it applied to him? What is its meaning? Here opinions are greatly divided. Gesenius adopts the signification given by the earliest versions such as the Septuagint and Vulgate, a preacher, one addressing a public assembly and discoursing of human things (Septuagint 'Ekkλnoiaστýs, Vulgate, Ecclesiastes). The feminine termination is not infrequent in words denoting office, station, etc., as,, also in later Hebrew proper names such as

(Neh. vii. 57) ♬ (Ezra ii. 57). From being an abstract designation of office it is thus transferred to the person who fills the office. This explanation appears to us philologically and exegetically untenable. cannot mean preaching as an abstract noun; nor can it be converted into the concrete preacher. Hence we differ from Gesenius, Knobel, and Keil.

The word is a feminine participle with an active sense, viz.,