Ecclesiastes 2:18,19

Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.

The dirge of the dead hand

Solomon’s life was complete from the naturalistic standpoint. He sought pleasure with a zest we should condemn as licence nowadays, but which the spirit of those times was accustomed to count lawful, at least for kings. And more than that, he gave himself to great and imposing enterprises, diligently seeking the welfare of his people as well as his own personal and family aggrandizement. And yet work upon an unspiritual plane of ideas could not altogether satisfy him. He had an unhappy forecast of pending changes, for Rehoboam was not an ideal youth. He already seems to be hearing the cry, “The king is dead: long live the king!” And how sick at heart he feels as all the signs seem to show that the new king will be an iconoclast, a reactionary, a fool, or at least a man who does not think in the same groove as his predecessor! But this heartsick pessimism, like the same temper everywhere, was misjudging. That which was ignoble in his work perished, and deserved to perish. His heart-ache, as he thought of how much in the schemes he had tried to carry out would be altered by his successors, was relevant only to the lower ranges of his work. But the royal preacher was thinking not so much of his work as of himself. He wanted to invest his own dead hand with perpetual power; but that is not permitted to the best of the children of men in this lament we can find traces of self-idolatry, and self-idolatry is allied with contempt of our fellows and disbelief of the living God.

I. This temper represents the mood of one who is doing much of his work under the unwholesome stimulus of pride and ambition. Why should even Solomon flatter himself that all his works were so perfect that they were beyond the need of modification and readjustment? There were wise men before him, and wise men were destined to come after him, and he had contemporaries who, if not equalling him in the range of his knowledge, had at least kept themselves from plunging into the same abysses of folly and self-indulgence; and yet the great king was under the impression that he was probably the last of the sages, and that the distinguished race would vanish at his own funeral. We know now how groundless his assumption was; for in every age the world has had in it men whose gifts, acquisitions, and practical sagacity have far outmatched those of this much-bepraised king, who was sybarite as well as sage, and who, through untempered success, over-deep draughts of intoxicating flattery, and polygamistic animalism, was spoiled into an ignoble old age. The man who looks upon life from Solomon’s standpoint has obviously set his heart upon achieving what will be an enduring monument of his own reputation, and, like the Pyramids, which defend nothing, shelter nothing, protect nothing, teach nothing, will immortalize, in an indestructible edifice of colossal barrenness, the faded empire of a royal mummy. The vain man wants to do something that will be sacred from the hands of the would-be reformer, or it will be no true tribute to his infallibility. Why should posterity, out of mere respect for us, refrain from trying to improve upon our work? Men are sent into the world in ever fresh tides of young hope and vitality to help the common good of the race, and not to be our minions and satellites. Others may succeed in cultivating finer blooms to put into our gardens, trees of nobler stature to adorn our parks, herbs of more medicinal virtue to plant in our fields: in substituting rarer and more translucent stones for the crude add unwrought material with which we reared temples and palaces.

II. This utterance implied an ungracious disdain of the men who were shortly to step into power. Of all men in the world Solomon ought not to have been hard upon the fools. He had not uniformly set the wisest example in his own person, and the luxurious harems he had acclimatized upon Jewish soil were not likely to be schools of the sublimest philosophy and breeding-places of the most stalwart virtue. And in a lukewarm and unspiritual state of society an evil prophecy of this sort always tends to fulfil itself. Not to trust those who are around us, and who expect to take up our work, is just the way to corrupt and demoralize them. The effect is the same as that produced by the suspicious head of a household who keeps every cheap trifle under lock and key. The mistrust of posterity is, perhaps, a meaner and a more wicked thing than the mistrust of our contemporaries, for posterity cannot speak for itself and lift up its voice in protest against this unjust and wholesale condemnation. We do our utmost to imperil our own work, when we assume that no one will be fit to carry it on after the sceptre has fallen from our lifeless grasp.

III. This temper of soul implies a gloomy view of the future of the human race. The wise man lacked faith in humanity and its unknown possibilities, lacked that faith which it was the specific intention of the promise made to his forefathers to produce. To his own complacent estimate it seemed that the race had touched the high-water mark of intelligence and character in himself, and that now the inevitable decline must begin. How lure, riot in faith to Samuel, and Elijah, and Elisha, who nurtured schools for the future prophets, and who, in spite of the stern work they had to do, turned an undespairing outlook upon the future. Jesus and His apostles expected unbroken files of sowers and reapers to co-operate with each other and to carry on the victorious work of the kingdom to the end of time. The Church could not fail, although the gates of hell might send forth red-hot torrents of rage and opposition; and the lineage of godly and discerning workers would never be cut off root and branch, like the house of Eli. If we think, and speak, and act as though future workers would spring up and worthily carry on our modest beginnings, unborn and ungrown generations will respond to our confidence, and we shall not lack men to stand before the Lord in our room for ever. The man is both an atheist and a hater of his kind who asserts that the world is moving backward into the abyss of barbarism and folly.

IV. This temper indicates a deep and ominous lack of religious faith. He who speaks in any such strain has for the time being lost faith in the providential sovereignty of God. There is a touch of Manichaeism in this heartsick pessimism. It sees a mere Puck installed over the universe and clothed with infinite attributes, satisfying his soul with mischief, and encouraging the fools who make havoc with the achievements of the wise. All such vapourings show that there is a heathen or an infidel half in our personalities, sadly needing to be exorcised so that we may become sane, and useful, and happy men. Faith in God is one with the gift of prophecy; and if this royal preacher had always stirred up the gift which was in him, he would have felt how all that was best in his work would be preserved through apparent decline and reaction, till at last one wiser and greater than Solomon had appeared, to gather up into His plans all the true and unselfish work of the past, and to fulfil the fair and holy dreams of the world’s ardent youth.

V. This unhappy, corrosive temper may eat into our hearts, not so much because we repudiate the doctrine of God’s providential sovereignty, but because we are not living and working in high harmony with His counsels. In catering so lavishly for his own lusts and luxuries, this king was doing his own will and work, rather than God’s, and it may have been the appointed penalty of his ornate selfishness that fools should make havoc of his accomplished dreams just as soon as he had passed away. He speaks of parks, pleasure gardens, fountains, artificial lakes, palace orchestras, fortune making, personal enrichment, material aggression. It is true there was a point at which he became patriotic, and sought his people’s prosperity; but that seems to have been his second thought rather than his first. And this policy of self-aggrandize-ment was identified with foreign marriages and heathen coalitions, which had such a demoralizing effect upon his own successors and the nation at large, and which prepared the way for the schisms and tragic apostasies of the coming times. If we cherish no higher views of life, we cannot fairly count upon the good offices of Divine Providence in protecting our enterprise from the pranks of fools. What right has that man to look for the enduring blessing of God who chooses his tasks in selfishness and pride? Let our work be holy, unselfish, spiritual, and God will accept it as a sacrifice for Himself, and preserve it in the unknown future from violation; for the sons of light, seen by the seer of Patmos, who compass the divine altar in heaven, hover in their strong ministries about every altar upon earth where lies the accepted oblation of unselfish toil. (Thomas G. Selby.)