Yea, though he live a thousand years twice told, yet hath he seen no good. What has been said would still be true even if the man lived two thousand years. The second clause is not the apodosis (as the Authorized Version makes it), but the continuation of the protasis: if he lived the longest life, "and saw not good;" the conclusion is given in the form of a question. The "good" is the enjoyment of life spoken of in Ecclesiastes 6:3 (see on Ecclesiastes 2:1). The specified time seems to refer to the age of the patriarchs, none of whom, from Adam to Noah, reached half the limit assigned. Do not all go to one place? viz. to Sheol, the grave (Ecclesiastes 3:20). If a long life were spent in calm enjoyment, it might be preferable to a short one; but when it is passed amid care and annoyance and discontent, it is no better than that which begins and ends in nothingness. The grave receives both, and there is nothing to choose between them, at least in this point of view. Of life as in itself a blessing, a discipline, a school, Koheleth says nothing here; he puts himself in the place of the discontented rich man, and appraises life with his eyes. On the common destiny that awaits peer and peasant, rich and poor, happy and sorrow-laden, we can all remember utterances old and new. Thus Horace, 'Carm.,' 2.3. 20—
"Divesne prisco natus ab Inacho,
Nil interest, an pauper et infima
De gente sub dive moreris,
Victima nil miserantis Orci.
"Omnes eodem cogimur."
Ovid, 'Met.,' 10.33—
"Omnia debentur vobis, paullumque morati
Serius aut citius sedem properamus ad unam.
Tendimus huc omnes, haec est domus ultima."
"Fate is the lord of all things; soon or late
To one abode we speed, thither we all
Pursue our way, this is our final home."