The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Annotations 5
ANNOTATIONS.
[a] V. 1.] To prevent, or cure that folly mentioned in the Argument of the Chapter) he adviſes three things about the Worſhip of God. The firſt of them is in this Verſe; to look to the diſpoſition of their mind, when they go to Gods Houſe. And this pious diſpoſition of mind, conſiſts alſo in three things: Firſt, in frequenting the Houſe of God, the place where He is worſhipped: Secondly, in a reverent behaviour there; ſuitable to the great thoughts we have of God, and to the humble ſenſe we have of our own meanneſs: expreſſed, by keeping or obſerving the feet, i. e. taking care to put off their Shooes, or Sandals, as the manner was in thoſe Countries; and to go barefoot into the holy places; anſwerable to which now is, uncovering the head in our Churches, &c. as Mr. Mede well diſcourſes, in more places than one, Book II. p. 441, 546. and then, laſtly, in a readineſs of the Will to obey all the Divine Precepts as the beſt of Sacrifices. For this is the Sacrifice of wiſe and good men; and all other Sacrifices without this, are but the Sacrifices of Fools and wicked people: who are able, many times, to furniſh the Altar with more Burnt-offerings, than the beſt of men. But they are ſuch Fools as not to conſider, that this very thing encreaſes their guilt; that they imagine God will be pleaſed with the Sacrifice of Beaſts▪ without the Sacrifice of themſelves; in intire obedience to his Will. So our Tranſlation ſeems to underſtand the laſt Clauſe of this Verſe: which may be thus alſo tranſlated, For they make no conſcience to do evil. It is no part of their Religion to abſtain from wickedneſs: but fanſying by their Sacrifices they ſhall atone for that, they do not fear to commit it. To this purpoſe Maldonate expounds it, more plainly than any that I have read.
[b] V. 2.] Here he gives the ſecond Advice; which is about Prayer, and about Vows to God, or (as St. Hierom ſeems to take it, and to which Melancthon wholly confines it) about the Doctrines we deliver concerning God: which ſhould be very well conſidered, before we affirm any thing of Him. The two first are moſt proper to the place, eſpecially the latter of them: both which I have comprehended in the Paraphraſe of this Verſe.
[c] V. 3.] The reaſon for the foregoing Precept (of not uſing many words) taken from the conſideration of God's Greatneſs and our meanneſs (v. 2.) together with the inforcement of it in this Verſe, is thus explained by St. Hierom. He requires us, that whether we ſpeak or think of God, we ſhould not venture beyond our ability; but remember our imbecillity; and that, as far as the Heaven is diſtant from the Earth, ſo much do our thoughts fall ſhort of the excellence of his Nature. And therefore our words ought to be very moderate: for as a man▪ that is full of thoughts, commonly dreams of thoſe things, whereof his head is full: ſo he that attempts to diſcourſe much of the Divinity, falls into folly. Or rather thus, Our words ought therefore to be few; becauſe even thoſe things, which we think we know, we ſee through a Glaſs, and in aenigmate; and we do but dream of that, which we fanſie we comprehend. So that when we have ſaid a great deal (and to the purpoſe, as it ſeems to us) the Concluſion of our Diſputation is mere folly.
And ſo much, we may be certain, he ſuggeſts unto us, that in a multitude of words ſpoken unto God (as I rather underſtand it) there muſt needs be many of them, as idle as mens thoughts are in a Dream. For the third Verſe ſounds thus in the Hebrew, For a Dream proceeds from (or by) a multitude of toilſome buſineſs; and the voice of a Fool from (or by) the multitude of words. That is, if a man have a multitude of cares in his mind, all the day, they will produce ſtrange, extravagant, or diſtracted Dreams in the Night: and, in like manner, if a man utter abundance of words, without conſideration and due weighing what he ſaith to God, many of them muſt needs be fooliſh; whether they be Vows, or whether they be Prayers unto him (or whether they be Diſcourſes concerning Him; for we may refer it, if we pleaſe, to all.) And the ſenſe will not much differ, if that Prepoſition, which we tranſlate from, be tranſlated with; in this manner, As Dreams come with a multitude of buſineſs (i. e. bring before the mind, in a confuſed manner, what we have been doing, or thinking of, all day) ſo a Fools voice comes with a multitude of words, i. e. he utters a great deal of incoherent, confuſed ſtuff, &c. Or thus, the voice of a Fool comes in a multitude of words. And then the ſenſe will run thus: As a multitude of buſineſs tires a man, and makes him but dream at laſt about it (and therefore he had better leave off, before he be unfit to attend it) ſo when a man enlarges himſelf too far in his Prayers or Diſcourſes of God) he doth but babble in a Concluſion; and therefore had better be ſhorter.
[d] V. 4.] And now follows the third Advice, about the performing of Vows that have been made. Which is double; firſt, not to delay the performance, nor put it off from time to time (which is the Subject of this Verſe) leſt we be tempted, at laſt, not to perform our Vow at all; which is the ſecond thing: of which he ſpeaks in the next words, ver. 5. and 6. where he cautions againſt excuſes, which men are apt to make for not being as good as their intentions. Greg. Thaumaturgus hath expreſſed both excellently, in a few words (alluding to the Hebrew word foreign which ſignifies to complete) foreign. A promiſe being made by a Vow, let it receive its perfection (or completion) by performance: and that with all ſpeed, as ſoon as it is due. For a Vow is an imperfect ſort of thing till it be made good: it hath only the beginning of a good thing, and wants its finiſhing; which if it have not, it becomes ugly and odious. For God loves not (that is, hates) to be ſo dealt withall, as if He did either not underſtand, or not mind what we ſay to Him: or would put up that affront which the pooreſt man cannot but reſent. Who looks upon himſelf, as, not only abuſed but, deſpiſed; when men give him fair words, which either have no meaning, or deceive him when he depends upon them. This Solomon repreſents in the 5th. Verſe, as far worſe, than promiſing nothing at all; in which men may be unkind, but in this they are unjuſt.
[e] V. 6.] And he preſſeth it further in this Verſe; where by Malach Angel, there are thoſe that underſtand that particular Angel, which is ſuppoſed by ſome (but cannot be certainly proved) to attend upon every particular perſon; others underſtand the Prieſt, who is God's Miniſter: but I have followed Mr. Mede (Book II. p. 438.) who takes Angel here collectively, for more than one (as Tree is put for Trees, Leaf for Leaves, III. Gen. 2, 7.) which attended upon the Divine Majeſty in his houſe, where the Vow, he is here ſpeaking of, was made (ver. 1.) Which Angelical Miniſtry in God's houſe was repreſented to the Jews, by filling all the Curtains of the Tabernacle with the Pictures of Cherubims, XXVI. Exod. 36, 37; and by carving the inſide of the Walls of Solomon's Temple, with the ſame, 1. King. VI; and by the Ark of the Teſtimony, being overſpread with two mighty Cherubims (having their Wings lifted up, and their Faces looking down towards it, and toward the Mercy-Seat) called the Cherubims of Glory, i. e. of the Divine preſence, IX. Heb. 5. And all to ſignifie, that where God's ſacred Memorial is, there the Bleſſed Angels, out of Duty, give their attendance. And therefore the LXX. I obſerve, in this place, inſtead of before the Angel, have foreign, before the face, or preſence of God: whoſe Miniſters the Angels were, and before whom the Vows men engaged themſelves in, being made; they were Witneſſes alſo and Avengers of their excuſes, or of their delays, to make them good.
As for the Vulgar Tranſlation of thoſe words [it is an errour;] which is this, there is no Providence; I have taken no notice of it; becauſe it doth not ſeem to be the genuine meaning: for why ſhould a man make any Vows; who believes no Providence over him? Unleſs we will ſay, that he might alter his Opinion afterwards; and ſo we may put both ſenſes together, thus: I was in an errour, there is no Providence; and therefore I need not trouble my ſelf about my Vows.
[f] V. 7.] In theſe words he concludes his Diſcourſe about Religion, with a repetition (as ſome take it) of the third Verſe: a little varied and enlarged. Which may be thus paraphraſed, according to our Tranſlation: To ſumm up all that concerns this matter; Since in a multitude of words, as well as Dreams, there muſt needs be much vanity; therefore have a greater reverence of God, than to ſpeak any thing raſhly, or to make larger promiſes to Him, than thou art truly willing to make good.
In the Hebrew the words run thus: But from a multitude of Dreams (or when Dreams are multiplied) both vanity and words are multiplied; therefore fear thou God. Which may have this meaning; they do but merely dream of God, and are not awakened to a lively ſenſe of Him; who make either thoſe vain excuſes, or thoſe idle promiſes: of which thou mayeſt not be guilty, poſſeſs thy ſoul with an awful dread of his Majeſty. This is exactly agreeable to the Hebrew; if we take vanities to relate unto the excuſes of ignorance or error before mentioned; and Words unto Promiſes: and by multitude of Dreams underſtand, a great many conceptions concerning God; more like Dreams, than waking thoughts of Him.
Interpreters explain the words many other ways; whom the learned Reader may conſult: I have followed my own conjectures: And ſhall alſo propound another Tranſlation of the words, which ſeems to me very natural and eaſie; which is this: When, in abundance, Dreams, and vanities, and words, are multiplied; then fear thou God. That is, have a great care of thy ſelf, and let the dread of God overawe thee leſt thou offend, when thy head is hot and full of Dreams, and vain imaginations; which diſpoſe thee to ſpeak abundantly.
[g] V. 8.] As the foregoing Verſe concluded his Diſcourſe about Religion; ſo this concludes the Third General Head, whereby he demonſtrates the vanity of all things; begun III. 16. Which he here admoniſhes us, ſhould not too much diſturb, much leſs quite aſtoniſh us: becauſe God will ſet all right, in his due time. So he began it, III. 17. and ſo he here ends it, in this Verſe. Which hath ſome difficulty in the laſt part of it; which we tranſlate, He that is higher than the higheſt, &c. Word for word, High above the high obſerveth. But foreign in Hebrew, never ſignifies ſimply above; but always from above, or from on high: and therefore ſo ſhould be tranſlated here, He that is high, from on high obſerveth. And then the only Queſtion is, who is meant by the high; whether God or his Vicegerent; the King here on Earth. I have expounded it of the latter; becauſe otherways the ſame thing muſt be ſaid over again immediately. Which is not unuſual indeed in Scripture; but where there is no neceſſity of it, and where the words will better bear another ſenſe, they are not to be ſo conſtrued. And the laſt word of the Verſe, will no way be ſo plain; as by referring it, both to the high perſon mentioned before, and to all his inferior Potentates and Judges; whom he obſerves from on high; that is, from his Throne, or from his Seat of Judgment. Where he ought to call them to an account, and examine any complaints that are made againſt them: or if he do not both he and they are obſerved by the ſupreme Judge of all; and ſhall be accountable to Him, whether they will or no.
[h] V. 9.] And now he ſeems in this next Verſe, to make a tranſition to the IVth. General Head (mentioned in the beginning) concerning the Vanity of thoſe; who place their happineſs, in getting and heaping up a great deal of money.
It is an obſcure Verſe, both in its connection, and in ſome of its Phraſes: and therefore is diverſly expounded by Interpreters. To help out the connection, I have made bold to preface a little, and alſo to add ſuch a Concluſion, in my Paraphraſe upon it, as I took to be moſt agreeable to what follows, and to what went before. I have expreſſed alſo both ſenſes of the laſt Clauſe, which we render, the King is ſerved by the Field; but may more literally be tranſlated, the King is a Servant (or is, addicted) to the Field. For anciently the greateſt perſons did not think it below them to follow Husbandry (whoſe juſt praiſes Cicero hath given in his Offices, but eſpecially in his Book de Senectute) as we are taught by the Examples of Hiero, Philometor, Attalus, Archelaus, Cyrus the younger in prophane Story; and by the Example of King Uzziah in Scripture, 2 Chron. XXII. 10. Which did not at all abate their courage, or dull their Wits; but only made the one more patient of toil and labour, and the other more ſolid and more ſerious. Whence it is that we find the greateſt Captains among the Romans, ſuch as Camillus, Regulus, Fabius, Cato, Cincinnatus, were fetcht from the Plough: as Gideon among the Iſraelites was from the Threſhing-floor; and Eliſha called to the high Office of a Prophet, as he was driving one of the twelve Ploughs, his Father had going in the Field.
And therefore Maldonate's Tranſlation of theſe words is not to be deſpiſed; who (and he alone, as far as I can find) thinks they are capable of being rendred thus: By following Husbandry diligently, a man may grow ſo rich as to become a King. Melancthon alone tranſlates the whole Verſe thus, The King in the Earth, is above all for the Tillage of the Field. Where Solomon, ſaith he, diſtinguiſhes a King from a Tyrant. A Tyrant depopulates his Country, and lays all waſte; a good King cheriſhes his people, eſpecially honeſt Husbandmen and Farmers: and loves to ſee them thrive, together with all good Arts. The Vulgar Latine, I ſuppoſe, aimed at ſomething of this; though it be taken otherwiſe by thoſe that follow it. Agreeable to which is this memorable Paſſage in a Perſian Writer quoted by Mr. Pocock (in his Notes upon Abul Faragii p. 202, 203.) that in that Country they kept a ſolemn Feaſt every Year; wherein the King deſcended from his Throne, laid aſide his Royal Apparel, threw the Veil from his Face, and converſed with the moſt ordinary people, even with Country Swains and Husbandmen: with whom he ate, ſaying; I am one of you; nor can the World ſubſiſt without Tillage, which is performed by your pains; and that Tillage ſubſiſts, it is owing to the King; ſo that neither of us, being able to ſubſiſt without the other, we are, as it were, individual Brethren.
There are thoſe that comprehend Paſtorage, as well as Tillage, under theſe words; becauſe the antient Patriarchs were Shepherds. But there is no need of this; and Husbandry or Gardening was far more ancient: even as old as Adam; and after the Floud we find Noah thus employed; as Iſaac alſo was in ſucceeding times.
[i] V. 10.] The latter end of this Verſe, runs thus in the Hebrew Text: Who ſo loveth (viz. Silver) reaps no fruit of his abundance: i. e. doth not enjoy it, as St. Hierom expounds it; which is very often the miſerable condition of worldly-minded men.
[k] V. 11.] The latter end of this Verſe alſo, is capable of contrary ſenſes; which I have expreſſed in the Paraphraſe; but ſhall not give an account of here, becauſe I ſee theſe Annotations already grow too large. For which cauſe I will not note particularly every thing that is obſervable in the following Verſes; but only touch upon ſome of them, under this Obſervation, That he ſeems to demonſtrate the vanity of that ſort of happineſs, which men place in Riches, from Ten Conſiderations. The two firſt are contained in the tenth Verſe, That the deſires of ſuch men are unſatiable; and the more unſatiable they are, the leſs they enjoy of what they have.
The third and fourth in the 11th. Verſe, that if they will enjoy it, the more they have, the more others muſt alſo have of it; and the pleaſure of this is very ſmall; being no more, than to behold a great many people eat and drink at their Coſt.
[l] The fifth, v. 12th, That their Servants commonly ſleep more ſweetly than they. For ſo Haofed (which we tranſlate labouring man) ſignifies one that ſerves; that undertakes work for another; or any way miniſters unto him.
[m] The ſixth, That their Riches expoſe them to the danger even of their life; by poyſon, or by open violence, v. 13. Where the firſt words Ráa chole, ſore evil, import ſuch an evil as makes one ſick, when he thinks of it; eſpecially when he fears it. For the Hebrew word Chalah always carries in it the Notion of ſickneſs and weakneſs; and that ſometimes accompanied with pain and torment (as in the caſe of Hezekiah, XXXVIII. Iſai. 1.) and proceeding from a deadly wound; as in the caſe of Ahab, 1 King. XXII. 34. It may therefore be tranſlated here a tormenting or a deadly evil, or an evil that diſables a man, and makes him ſo feeble and languiſhing, that he is unfit for any thing. For the LXX. frequently render the Noun that comes from hence, foreign: See v. 17. of this Chapter.
[n] And ſeventhly, Though they eſcape theſe dangers, there are many other ways whereby their Riches may be loſt; which ſeem to be included in that Phraſe. v. 14. injan ra, an evil buſineſs, or matter. Which may ſignifie, as well the way of their periſhing; as that they periſh with the great grief and affliction of him that loſeth them. Whether that way be, by their very merchandice in the way of their trade; or by their own frauds and ſubtilties in traffick, whereby they over-reach themſelves; or laſtly, by other accidents, as we call them; ſuch as Fire, Storms, &c.
And then follows the 8th, That he leaves his Son a Beggar; which is no ſmall trouble to them both, he having bred his Son in expectation of an Eſtate, which never comes to him; or if it do, neither Father nor Son can enjoy it longer than their lives, v. 14, 15. Which is the ninth thing: if their Riches do not leave them, they muſt leave their Riches, ver. 16.
[o] And whilſt they live (which is the laſt, v. 17.) they ſpend their time, perhaps, either in filthy luſts (as Gregory Thaumaturgus underſtands thoſe words, eateth in darkneſs) with vile Harlots; or in wretched niggardice, and ſuch ſordid penuriouſneſs that the Miſer even eats up himſelf; taking no joy, no comfort in any thing that he poſſeſſeth. So darkneſs ſignifies, being oppoſed to light and Scripture: which denotes joy and gladneſs; and thus the LXX. here explain it by adding a word, in darkneſs, and in mourning. It may refer alſo to his diſmal habitation (to which I have had reſpect in the Paraphraſe) in ſome bye place, where he hopes no body can find him; or in a Room, whoſe Windows are ſhut up and barred for fear of Thieves.
The laſt Clauſe of this Verſe, runs thus word for word in the Hebrew: Sorrow is multiplied (or there is much ſorrow) and ſickneſs, and wrath: the force of which I hope I have expreſſed in the Paraphraſe: and ſhall only note, that the first word ſorrow (as was obſerved Chap. I.) includes in it indignation, together with heavineſs: and the next word ſickneſs, includes in it pain and anguiſh, as was obſerved before: and the laſt word (ketzeph) wrath, denotes the higheſt commotion of that ſort. For being applied to the Sea, it ſignifies ſuch a boiling rage, as makes it foam. There is another word indeed which we render hot diſpleaſure: but this is joined with it (XXXVIII. Pſal. 1.) as equivalent to it, or the effect of it.
[p] From all which he concludes this Chapter, as he had done his Diſcourſe upon the foregoing Subjects, with this Meditation (which ſome call ſententia intercalaris) that the greateſt Bleſſing a man can enjoy in this life: is, to have an heart to uſe what God hath given him, for his own honeſt pleaſure; with due acknowledgments to God, and charity to others, v. 18, 19.20. Where (v. 19.) there are two words to expreſs abundance of worldly goods, as I have paraphraſed them. The laſt of them nekaſim is larger than the former, comprehending all manner of Goods (Cattel and all) which a man gathers together. For it ſeems, by a tranſpoſition of Letters, to be derived from kanas to collect or gather (Chap. II. 8.) from which comes the Latin word cenſus; the revenues, which a man is eſteemed to have, and accordingly is rated and pays Subſidies.