Exposition of Ecclesiastes, Chapter 12
The xii. Chapiter.
Be meary therfore O young man in thine youth, and let thine hart be glad in thine young daies.
AFter that he hath deſcribed a rare kinde of byrde,He exhorteth youth, to enioy their goods mearyly & in the feare of God. namely ſuch a man as hath lyued all his life with a meary harte, and hath laughed at the troubles & malice of the world, then he ioyneth to a kinde of exhortation: Thou young man therefore (ſayth he) that haſt litle experience of the world, if thou wilt lyue mearely, harken what I write for the, and teach thée, that thou paſſe not thy boūdes. Liue ſo as thou mayſt contemne ye world and ouercome the naughtines thereof. And here maiſt thou ſée what Salomon calleth contempt of the world, not to forſake our ſelues, or other men, but to be conuerſaunt in the worlde, in the myddle of the broyles thereof, but ſo as we muſt kéepe, a quyet and peaceable harte in all maner of aduerſities. This it is therefore that he ſaith: If thou wilt attaine to this gole or marke to hauehave a quiet hart, in the myddle of all troubles, enure thy ſelfe with troubles, & that from thy childhode: For ſo ſhalt thou ſafelie ſtand al ſtormes and daungers.
Let thyne hart be glad.
How youth ſhould be brought vp.THat is, take proſperitie mearyly when it commeth, and be not ouercommed of aduerſitie, when God ſendeth it. Thus ſhould youth be brought vp and inſtructed. And vnles youth follow ſuch an admoniſher, he ſhall neuer doe lyke a man. For youth is ledde altogether with affections, & is vnſkilfull, which vnſkilfulnes is cauſe yt it cā not beare nor yelde hereafter to the naughtines and ingratefulnes of the world. Salomon therefore is an excellent inſtructer of youth. He forbiddeth not ioyes and pleaſauntnes, as the fooliſhe maſters the Monkes hauehave done. For this is nothing els but of yoūg men to make blockes. And as Anſelme the veryeſt Monke of all other ſayd: to ſet a great tree in a litle pot. Thus theſe Monkes ſhut vp their youth in a coupe, and forbid them the ſight and communication of men, becauſe they ſhould learne nor perceaue nothing, where as nothing is more daungerous for youth, then ſolytarines.
The mynde muſt be well infourmed wyth good vnderſtanding and opinions,The mindes of youth muſt be well inſtructed. that it be not corrupted wyth the company and familiaritie of naughty men, but the body muſt be conuerſaunt in eueryevery thing. We muſt beholde the world, and heare it, onelyonly ſée that we hauehave a good maiſter and teacher. Therefore we muſt beware that youth be not in ſorrow and ſolitarines. For myrth is as neceſſary for youth as meate and drinke. For the body doth battel through mirth of minde. And we muſt not beginne with the education of the body, but with the mynde that it be not corrupted. Whē the minde is well taught and enfourmed, there the body is ſoone well gouerned. We muſt therfore beare with youth to be meary, and to doe all thinges with gladſomnes of hart: onelyonly we muſt take héede that they be not corrupted with the pleaſures of the fleſhe. For theſe quaffinges, ſurfetting, and amourouſnes, are not the myrth of the mynde that Salomon here ſpeaketh of, but rather the ſorrow of the ſame.
Walke in the wayes of thyne hart,
We muſt enioy the goods that God geueth vsus, with feare of ye Lord.THys place cauſed me to thinke that all this Chapiter from the beginning was but a kynde of deriſion and ſcorne, becauſe if a man walke after the wayes of his owne hart, it is commōly taken in euill part. But we muſt ſticke to the argument and conſequēce of the text. This it is then that he ſayth: when thine hart is well taught and enſtructed, no ioy or myrth ſhall be able to hurt it, ſo that it be lawfull ioye, and no ſuch naughty and wofull myrth, as I ſpake of before.
And walk in the ſight of thine eyes
THat is to ſay, enioy that, that cōmeth to thy ſight. Vexe not thy ſelfe about thinges to come, leaſt thou doe as the Monkes doe, of whom there were ſome, namely, Syluanus the Monke, which taught men they ſhoulde not looke vponupon the Sunne. They would bereue youth of their ſight, of hearing, of taulking, & all their ſenſes, and ſhut them vp lyke Capons into a coupe, being in déede vngodly, and ye true Miſanthropi, that is, haters of men. Therefore if thou ſee or heare any pleaſaunt matter, enioy it, ſo thou offend not agaynſt God. Appoint or preſcribe thy ſelfe no rules in this behalfe, but enioy eueryevery thing, in the feare of God. Sée thou follow not the peruerſe pleaſures of the worlde, which will corrupt thy mynde. Thus far, for one part.
Put away greefe out of thyne hart, and cauſe euill to depart from thy fleſhe: for childehode and youth are vanitie.
IT is as much as if he ſhould ſay:Fret not againſt god, though aduerſitie fall, and be not ouercōmed with voluptuouſnes. euen as I would hauehave thée ſtayed by ye feare of God from following filthy & noyſome pleaſures: ſo woulde I keepe thee from being ouercommed with ſorrowes and aduerſitie. Put ſorrow therefore out of thy mynde, that is, vſe not to be angry, nor to conceaue indignation, whē things goe not as thou deſireſt. If any ſad or ſorowfull matter fall, know that it is the ſtate of this world. Let other enuy, hate, and fret at it, but doe not thou. For ſuch doinges marre the pleaſaunt lyfe, according to the prouerbe: Enuie is the rotting of the bones. For enuye is a fretting and a conſuming ſicknes. Let thine hart alwayes be one, neyther doe thou corrupt it with ouermuch worldly pleaſures, ne yet wyth too many worldly griefes. &c.
Put away euill from thy fleſhe.
Sorow muſt be put away.THat is, whatſoeuer may vexe or trouble thée, put from thee, not that he forbiddeth man to chaſten his fleſhe, but in vayne (ſaith he) dooſt thou vexe thy ſelfe, while yu letteſt ſuch thinges trouble thee. Frowne not at theſe matters therefore, but be of meary cheare: OnelyOnly ſee yt thou feare God. For a meary countenaunce declareth a meary hart. And euen as I will hauehave thée to be meary in mynde, ſo will I thou be alſo cherefull of body.
For childehode and youth. &c.
Tēperance & modeſtie muſt be obſerued.THat is, remember thou art young, and ſet all together in the way of vanitie. For youth of it ſelfe is a vayne thing, and led with ſundry and diuers paſſions. Be thou wiſe therfore, and put not oyle into the fier, as the prouerbe ſayth: Be thou neyther in louelove, ne yet in ſadnes, be meary and enioy thy goods. And vſe thy ſelfe hereto in thy youth, that thou mayſt know how to doe in thine age. For they that liue quietly and pleaſauntly in their youth, ſhall come alſo vntounto a pleaſaunt age.
¶ Remember thy Creator now in thine youth, before the euell dayes come, & the yeares approch: where in thou ſhalt ſay, I hauehave no pleaſure in them.
ALl theſe thinges ſay I vntounto thée,He exhorteth youth to feare God. becauſe I would hauehave thée free from all youthly affections, that thou mayſt feare God, and vſe thoſe thinges which he geueth thée, Before the euell dayes come, that is, before thou waxe olde. For age of it ſelfe is a ſicknes, although it hauehave none other dyſeaſe beſyde. For olde men loſe the ſtrength of mynde and body both. He deſcribeth age by many wordes and fygures, and how age hath nothing but euell dayes, and is vnprofitable to be entangled with buſynes.
Whiles the ſonne is not darke, nor the light, nor the Moone, nor the Starres, nor the Cloudes, returne after the rayne.
A deſcription of age.LYght ſignifieth felicitie, darkenes, affliction, and miſerye, as where it is ſayd, A light is riſen vp in darknes, to them that be true of harte. This he meaneth: Before the infelicitie and miſfortune of age come, when neyther the ſunne ſhall be pleaſaunt to thée, nor the light delighteth thée. There the cloudes returne after the rayne, that is to ſaye there is a continual entercourſe of tribulation and ſadnes. In other ages, as in youth and myddle age &c. there is a kinde of enterchaungeable myrth, and after a tempeſt cometh cleare weather, & after ſadnes myrth. But in olde men, after cloudes come rayne. One miſchaunce vponupon another, one foule weather vpō an other. And thus the Poetes called age, ſad, or heauye.
¶ When the Reapers of the houſe ſhall tremble.
THeſe are deſcriptions and very pictures of age. This he meaneth.The hand… the garde of the body. Acquaint thy ſelfe to beare aduerſitie, liue in the feare of God, before the keepers of the houſe tremble or ſhake, that is, before thine handes tremble. For the handes are the Protectours of the body, as Ariſtotle calleth the hand the inſtrument of inſtruments. Becauſe it ſerueth ſo many vſes, namely, all the members, wherein all other membres hauehave their diſtinct and ſeuerall offices and duetyes. For our body is lyke as it were an houſe, wherein a man may beholde a preſident both of publicke and priuate gouernment, the kinge of which publicke gouerment is the hed, and the hands are ye kéepers, or garde. &c.
❀And the ſtrong men ſhall bowe them ſelues.
THat is, when the legges and knées ſhall waxe faint, and yelde.The legs. For vntounto the bones and legges is attributed the ſtrength of man, as in the Pſalme. The Lord hath no pleaſure in the ſtrength of a mans legges.
When the Grinders ſhall ceaſe, becauſe they are fewe.
The teeth.OLde age is toothles. The téethe are the grinders of the meate, and the mouth is as the Myll. There is euell grinding where the teeth be fallē out.
¶ And they waxe darke that looke out at the wyndowes.
The eyes.THat is, whē ye eyes waxe to be dimme of ſight. For age hath no cleare ſight, by reaſon that the ſtrength of all ſenſes in olde men is diminiſhed.
And the ſtreat dores be ſhut without, & the baſe ſounde of the grinding waxe weake.
The mouth and lippes.THat is, when the mouth and chawes hang downe, and are not faſt. For the mouth is the dore of the hart. Math. 17. Out of the hart procede. &c. The throte ſhutteth in the voyce making it ſmall. Thus the doores are ſhutt. For the twoo lippes are the doores or gate, out of the which our hart commeth forth, euen as by a doore into the ſtreate.The voyce. This doore in olde men is ſhutt, becauſe they can not ſinge, hallowe, and ſpeake out, yea they can ſcarſe drawe their breath.
When they ſhall ryſe at the peping of the byrde, and all the daughters of ſinging ſhall waxe fainte.
THat is,Sleepe. they ſhall not onelyonly ſpeake with much paine, but hardely catch any ſleape. For by reaſon of the dryneſſe of humors in olde men, ye roote and cauſe of ſleape is taken away. For ſleape hath his feeding of the humors in man. Olde men therefore are awaked with eueryevery litle chirping of a byrde: where younge men ſleape lyke hogges, and though the Cockes do crowe, the Dogges doe barke or it thunder, they ſleape ſtill:
The daughters of ſinging.
ARe bothe the eares.The eares. It is an hebrewe phraſe, as the Sonne of helpe, of light of darkenes, as hath beene declared heretofore. So the eares are called, the daughters of ſinging, that is, they that are buſied in hearing of ſonges. Theſe daughters of ſinging waxe fainte or weake: They become weake and feble. &c. that is, Olde mens eares waxe deaf, they delight not in muſicke.
When the height ſhalbe afrayed, & feare in the waye.
The head-ſhaking or trembling.THat is, the olde man ſhall goe ſtowping with ſhoulders and head. For the head and ſhoulders are the heigth of the body. This heigth feareth, that it waxeth crooked. This he meaneth, olde men go fearefully in eueryevery place becauſe they goe hanging downe their head and ſhoulders, as they vſe that are afrayed.
¶ When the Almonde Tree ſhall floriſh.
White head.THat is, when the head waxeth white. For the Almond tree of all others beareth whiteſt flowers. Of this floriſhing Almond trée, he boroweth his metaphor of hoary Age.
❀ When the Graſhopper ſhall be a burthen.
Leanneſſeand bones ſticking out.THat is, ſuch an olde man is lyke to a graſhopper. The whole bodie is nothing but ſkinne, and bone. For his bones ſticke out, and his body is worne away. And ſo he is become a very Image and Counterfet of death.
When pleaſure and delight abateth
FOr thus had I lieffer to enterpretate the hebrewe worde:Lothſomnes of meat and drinke. for he vnderſtandeth not the venerous pleaſure, which chiefly in olde men is ceaſed, but alſo all other kinde of lawfull & honeſt pleaſure, as if he ſhould ſaye: An olde man taketh delight in nothing, but is vnfitt to all ſuch purpoſes. There is no pleaſaunt taulke or familiaritye with him, but he is euen a liuing corps. Thou ſéeſt therefore that he ſpeaketh here of decrepite Age, good for nothing, not of ſuch age as is able yet to be occupied in ſuch buſineſſes.
For man ſhall goe into the houſe of his age, and the mourners ſhall goe about in the ſtreat.
HE entermedleth a place which enforceth me to vnderſtand this chapter of age. This he meaneth:The buryall & graue. It remayneth ye man muſt goe to the houſe of his eternitie, that is, to his graue. For the graue is the houſe of his eternitie or worlde, becauſe he goeth thyther and returneth not againe: yet we mourne and bewaile him thus going to his graue, With houling, and mourning is he brought to his graue. Serue God therfore before thou waxe olde, for then there remayneth nothing, but that thou muſt be carryed to the graue.
Before the ſiluer corde be taken away, and the golden Ewer broken.
Nutrimēt, or foode.THat is before thine eating and drinking ſlake, which is cōpared to a ſiluer corde, and to a rundlet of golde, or whéele, or ringe of golde. For as a whéele or circle runneth about and commeth to his circle againe: So meate and drinke alwaies returne, and are in déede lyke to a ſiluer ſtring, becauſe our lyfe hangeth, and dependeth on them.
Before the Pytcher be broken at the well, and the wheele at the Ceſterne
Breath and lyfe.THat is before thy breath and lyfe faile thée. Our body is lyke to a pitcher, which hath alwayes néede of reparation. The whele vponupon the ceſterne, is the ſtomacke and other members, which giuegive inſtrument to the body.
And the duſt returne to the earth, as it was in the beginning.
SAlomon hath a reſpect to the place of Geneſis. 2. Chapiter: as if he ſhould ſay,The body returneth to duſt. After death duſt returneth to earth as it was before. We were all duſt, therefore when we dye, we returne to duſt, as we were before.
And the ſpirit returne to God that gaue it.
ANd here alſo he hath reſpect to an other place of Gene. in the ſame chapter.The ſpirit returneth to God. The Lorde God breathed into the face of man, breath of lyfe. He appointeth not whether the ſpirit goeth, but ſaith it returneth to God from whence it came. For as we know not whereof God made the ſpirit: euen ſo we know not whether it goeth.
Vanitie of vanities ſayth the Preacher, and all is but vanitie.
HE concludeth hys booke with the ſame ſaying,A greuous compalynt of the miſerie of mans lyfe. wherewith he begonne it, and addeth a cōmendation to his doctrine, and an exhortation, that we ſhould not be led about with ſtraunge and diuers learninges, but abide in that, that hath béene taught vsus. For this is a great miſery that when God hath ſett vp his worde and good teachers, by and by ſtart vp heretikes and wicked teachers, which through emulatiō draw the people after thē. Thus all the Apoſtles care was to keepe vsus in holſome doctrine. But thys peruerſenes is the holſome doctrine and worde of God compelled to beare: when God rayſeth vp his worde, in come heretikes, and Apes, that will counterfet hys word. Moſes appointed a ſeruice for god and certeine Ceremonies, and forthwith certeine Apes erected Idols. Thus in all Artes and Sciences it commeth to paſſe: If there be a good Poet, he wanteth not his zoili: If there be a good Artificer, there will be counterfets to follow hym. Thus all Artes hauehave their imitators, that is, their deſtroyers. But this of all other is the worſt, that the multitude foloweth theſe fooles, and preferre them before the true Artificers, as Chriſt ſayd of them: They ſhall deceaue many. This is it that Salomon in this place complaineth on.
This Preacher was not onelyonly wyſe, but alſo taught the people knowledge: he was very diligent, ſought forth and gathered together many Parables.
THat is, this preacher gaue himſelfe altogither to teach the people truely,The dutie of Preachers. but it ſuccéeded not, nor followed. He was a very diligent man, he ſought how to ſet all thinges in good order, he was diligent in teaching. He appointed & ordered many thinges in excellent wyſe, but where are they that liſten to hym, and receaue his learning? There foloweth no more fruite but wordes. For eyther he hath no hearers, or els wicked teachers and peruerters ſuccéede.
He ſought to finde out pleaſaunt wordes, and vprightly to write the worde of trueth.
THat is, he laboured to profit mē with holeſome and worthy wordes, or as Paule ſpeaketh it, with wordes worthy of all acceptation, and he truly wrote the wordes of trueth. He did not wrappe or folde them vp in darknes, as theſe imitators doe, who by reaſon they vnderſtoode not thinges rightly, can not teach rightly. For Ariſtotle ſayth, it is a tokē that a man hath knowledge, that can teach well. And Demoſthenes being demaunded how a man ſhould teach well, aunſwered, if he ſpake nothing, but that he knew and vnderſtoode well. For he that hath good vnderſtāding, is able well to teach. And this is a commendation of the author, as if he ſhould ſay: he taught very well and plainely, in ſo much that by his booke, a man may vnderſtand, what to thinke, what to take in hand, what to doe, or to leaue vndone.
The wordes of the wyſe are lyke goades, and like nayles faſtened by the maſters of the Aſſemblies, and geuen by one Paſtour.
He exhorteth vsus to abyde in the true and holeſome doctrine of the church.HEre he exhorteth vsus that we be not led about with diuers and ſtraunge doctrines, as if he ſhould ſay: you hauehave a notable maſter and teacher, beware therfore of new teachers. For the wordes of this maſter, are goades and nayles, that is, they are planted and ſet faſt. They be faſtened. Such are the words of Dauid and of the Prophets: The words of the inconſtant wauering mē be as skūme vponupon the water. And of this place I coniecture there were certeine bookes and hiſtories, and to digeſte them into certeine annalles and Chronicles of the Hebrewes, and to compacte all other bookes in order, thereby to purchaſe authoritie vntounto the bookes, and to ratifie and allow thoſe that were worthy to be read.We muſt keepe to the bookes receaued, and allowed by God.
So there are many authors that hauehave written Bibles: But of them all thoſe onelyonly are receaued and allowed, which at this day we call ye Bible. This it is therfore that he would ſay: Take héede my ſonne, that thou ſtick faſt to thoſe bookes that are receaued, as for other, ſet them at naught, becauſe theſe wyſe men hauehave ſet them at naught. For it commeth to paſſe, that when one good booke is ſet forth, ten other euil be ſet forth again, as may be ſéen in our dayes. But ye words of ye wyſe are firme & true, which a man may take holde on. For they are nailes faſtened, they hauehave their authoritie of the men of the congregation. Other bookes are not lyke them.
But are geuen by one Paſtour.
THat is to ſay, one kyng being Paſtour,The ſonne of God the onelyonly ſhepeheard of the Church. hath appointed wiſemen to peruſe and allow bookes. Theſe men in this booke hauehave acknowledged the holy ghoſt, and allowed it to be had of the people. Thus were the Goſpelles receaued and allowed of the Fathers, that is, the Fathers acknowledged the holy Ghoſt to be in them. Now we muſt not hereof inferre, therefore the Church or Fathers are aboue the Goſpelles:The church is the piller and witnes of ye trueth. As it followeth not, I know God to be the true and lyuing God, and his worde, Ergo I am aboue God and his worde. As he is not aboue the Prince that acknowledgeth the Prince, nor aboue his father that acknowledgeth his father: euen ſo in this. Theſe men teach not this Paſtour, but receaue of our Paſtour. So I make a difference among bookes, and ſay, this Epiſtle is Apoſtolike, and this is not. Now, this is nothing els but to beare witnes vntounto the trueth. Now followeth the exhortation.
¶ Of other bookes beſide theſe my ſonne take thou heede.
THat is, followe thoſe bookes, which are allowed of them that hauehave the holy ghoſte, and hauehave acknowledged them to be geuen, of one maſter and Paſtour.
¶ For there is none ende in making of bookes.
HEre he toucheth the infelicitie of mās nature,The inconuenience of many bookes writing. ſeeming to imitate and followe theſe good men and wryters, but full vntowardly & vnhandſomely. This he meaneth. Thou haſt to doe in ye world where thou ſhalt happē on innumerable bookes, ſet out to edifie the people, but abyde thou within a certen numbre of thē preſcribed: And hold thy ſelfe vponupon the ſcripture.
Much ſtudy and reading, is a wearines of the fleſhe.
THis he ſaith not of the wearynes of the perſon that wryteth but of his diſciples or hearers, as if he would ſaye. Theſe men with their many wrytinges and bookes doe nothing but cauſe men to weary themſelues, whō yet they would ſéeme to benefit, alwayes learning, and neuer attayning vntounto the truth. This I ſay is the fruite of theſe bookes▪ to trouble mens conſciences, and to weary yt people Therefore we muſt perſiſt and abyde in the opinion of one Teacher.One maiſter to be folowed. We muſt cleaue either to one, or to a fewe which hauehave the trewe forme of doctrine. Other we muſt beware of, which go about onelyonly to ſéeme to bring ſome newe deuyſe, and to ſéeme better learned then others, as nowe many Sectaryes, and their likes doo. Well therefore doth S. Iames ſaye: Be ye not many maiſters.
Let vsus heare the ende of all, feare God, and keepe his commaundementes.
The ſūme of the doctrine of this booke, comprehending all worſhyp and feare of God, fayth, and good workes.THat is, this is the ſūme of all, feare God and worſhipp him, and ſet hym alwayes before thine eyes: and ſo ſhalt thou perfourme all I hauehave written in this booke. For vnleſſe a man feare God, he can accompliſhe none of theſe thinges. He hath ſet forth the examples of them which hauehave lyued wiſely and notablye without feare, who when aduerſitie and diſtreſſe commeth, waxe inſolent and trouble themſelues. But they that feare the Lorde can contemne and ſet light all aduerſityes & troubles, when they come, & giuegive God thankes whē they come not.
¶ For this is the dutie of all men.
THat is, belongeth to all men and is profitable for all mē. By other trades and kindes of lyfe, men ſeeke for gayne, by this for godlyneſſe. The ſame Paule affirmeth in this wiſe: Theſe thinges be proffitable for men. As for vaine talke auoyde.
For God wil bring eueryevery worke vntounto iudgement, with eueryevery ſecreat thing, whether it be good or euell.
THat is, all thinges at length ſhall come vntounto iudgement. Be they good, or be they euil, vaine talkers, backbiters, fooles at length ſhall be confounded, and their opinions ſhall no lenger endure. Thus zoilus at length was throwen downe aliue from ye topp of a mountaine. But Homer abydeth the Prince of all Poetes ſtill in deſpight of all the zoili, or of whoſoeuer is more wicked then they. Thus all other good authors, eſpecially of the ſacred Scriptures, by Gods power and appoyntment, are likewyſe hetherto preſerued.
¶ With eueryevery ſecret thinge.
THat is to ſaye, hypocriſie. Becauſe theſe Apes counterfet a ſhewe of lyfe and good doctrine. So in the 25. Pſalme alſo it is ſayd. I will not keepe companye with diſſemblers, that is, ſuch as Chriſt calleth hipocrites. Paule ſayth: They hauehave a ſhewe of Godlines. Therefore God ſhall Iudge eueryevery worke, that that may remayne and abyde, that is perfect and ſincere, all coulor & fainednes being taken away wherewith they hid and cloked their workes. He ſpeaketh not of the latter iudgment, but after the maner of ye Scripture in generall of all iudgments, eyther ſuch as heretikes be iudged and put to death by, or what ſo euer ſorte of wicked perſons. All theſe thinges hauehave their iudgment and time appointed them of God which they muſt abyde. Thus the Pope euen at this day is brought to iudgement, & is almoſt condēned. Thus was Arius and diuerſe other heretikes, brought to this iudgment, and the Lorde reueled their ſhamefullnes as Peter ſaith: In the time of his viſitation and inquirie.
FINIS.
End of the text · Martin Luther, Exposition of Ecclesiastes (1573)