We have scanned somewhat briefly this wonderful book, and have seen the conclusion of the matter, that apart

from the blessed hope of resurrection both Paul and Solomon agree that we are of all men most miserable. We now

return to the opening section of the book to look more closely at the method which is adopted, the materials that are

used, and the result that is achieved.

The thesis with which Koheleth opens chapter 1:2 and closes chapter 12:8 is that which he probes and proves

throughout the twelve chapters. All is vanity, such is the statement. Now for the proof. The preacher puts forth a

`What profit hath a man of all his labour which he taketh under the sun?' (Eccles. 1:3).

It is most important, in order to arrive at a true answer, that we should have a true understanding of the question,

which is one concerning profit. The Hebrew word is yithron, and signifies literally `What is over and above', that is,

the true commercial everyday idea of profit. Labour, which earns enough to supply tomorrow's strength to labour

again, is but an endless circle to be described in the verses that follow, and is profitless however much it may seem

to produce. The reader may prove this meaning by the usage of the cognate yother which occurs in Ecclesiastes

seven times, viz.:

`Why was I then more wise?' (2:15).

`What hath the wise more than the fool?' (6:8).

`What is man the better?' (6:11).

`By it there is profit to them' (7:11).

`Neither make thyself over wise' (7:16).

`And moreover' (12:9).

`And further' (12:12).

The only positive statement is the central reference. In this book of superlative vanity something is profitable.

What is it?

`Wisdom is good, like an inheritance, and by it there is profit to them that see the sun ... the PROFIT (yithron) of

knowledge, is that wisdom giveth LIFE to them that have it' (7:11,12 Author's translation).

Here we are plunged at once into the very heart of the matter. All labour is profitless which does not yield

treasure in heaven. Merely to moil and toil for the meat that perisheth, for the clothes that wear out, for the gold that

fades, for riches that take wings, is to live the life of a bankrupt though we die wealthier than a Croesus. So to

dispose of one's time, so to arrange one's labour that some of the seed sown shall be harvested `in that day', that

some of the treasure shall be laid up as a good foundation for the life that is life indeed, even though some of our

crops down here are sparse and our bank account low - such labour is not without its `moreover'. From the verse

which asks the question concerning the profitableness of labour (1:3) until chapter 2:26, the great subject of

investigation is this one of works, sore travail and labour. After the enumeration of the times and seasons (3:1-8),

which in effect summarizes the whole round of human activity, the question of 1:3 abruptly reappears: `What profit

hath he that worketh in that wherein he laboureth?' The insane idolatry of mere accumulation is exposed in the next

reference to `profit' (5:9-12):

`Moreover the profit of the earth is for all (or consists in the whole): the king himself is served by the field'.

The verses which follow speak both of the failure of silver and of increase to satisfy. The occupant of the

humble cottage, were he taught by this book would never envy the owner of the mansion which overlooks his roof.

Can that wealthy man eat more than one meal at a time? wear more than one suit at a time?

`What advantage to the owners thereof, saving the

with their eyes?' (5:11 Author's

LOOKING AT THEM

translation).

In contrast with all the vexations and taxations of the wealthy is the poor man: