The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Annotations 8
ANNOTATIONS.
[a] V. 1.] To the advices he had given in the foregoing Chapter, he now adds ſome new ones; the firſt of which is this; that the Wiſdom which will make us happy in this World, muſt not make us moroſe and ſupercilious, ſevere and rigorous; but kind and benign, gentle and eaſie. And the more we know, the more humble we ought to be: and, by the very cheerfulneſs and pleaſantneſs of our countenance, invite others to us; and not by our frowning, forbid them, or make them afraid to approach us.
This I take to be the meaning of the firſt Verſe; in my Paraphraſe upon which, I have had reſpect to ſeveral acceptations of the ſeveral Words, which it will be too long here to give an account of. They that will conſult Interpreters will find how they vary; and therefore I ſhall only mention the Expoſition of Melancthon upon the latter part of the Verſe (which is not commonly known) which following the LXX, he thus tranſlates: Wiſdom is the light of a mans countenance; but a pertinacious (or impudent, obſtinate) perſon is worthy of hatred. Which he explains in this manner, that Wiſdom which can judge aright, when ſeverity is profitable, or when lenity will do beſt, when it is fit to make War, when to be quiet; brings a man great gladneſs; but a pertinacious perſon, who is ſtiff and obſtinate in his Opinion; and will not hearken to thoſe that give him good counſel, but follows the motions of his own anger and obeys his paſſions, deſtroys himſelf and others. As the pertinacious humour, for inſtance, of Pericles and Demonſthenes was moſt pernicious unto all Greece.
[b] V. 2.] This pertinacious humour ſhows it ſelf ofttimes, in oppoſing the Sovereign Authority: whereby men create to themſelves and others, great troubles in this World. And therefore Solomon adviſes men in the next place (deſiring them not to diſlike the counſel becauſe a King gives it) to live in dutiful ſubjection to their Prince; as a ſingular means of leading a happy life. For it is hard to ſay, whether the Prudence and Juſtice of a Sovereign, in ruling well; or the humble and peaceable ſpirit of the people in complying with the eſtabliſhed Orders; contribute most to the publick Welfare. Certain it is, that it is much ſafer and eaſier (as well as more honest) to ſubmit and be quiet, than to contend and unſettle the peace of Kingdoms; though Princes do not govern as they ought.
Melancthon makes this Verſe to contain two Precepts (as the LXX alſo ſeems to do) in this manner: Obſerve the Commandment of the King; and the word of the Oath of God. A Sentence, ſaith he, exceeding worthy of conſideration and remembrance: in which he commands us to obſerve the Command of the King; but with this reſtriction, that we obſerve the Law of God, and do nothing contrary unto that. For he calls the Law the Oath of God; becauſe God made the Sanction of it, in promiſes and threatnings with an Oath. But this Interpretation wholly neglects one word in the Hebrew, viz. al: and it draws both dibrath and ſhebuath Elohim from their ordinary and uſual ſenſe, to a meaning that is forced and strained. For which reaſon another Expoſition is not natural; which makes this indeed one Precept; but instead of taking the latter part of it for an obligation to obſerve it, turns it into a reſtriction of it; in this manner: Keep the Kings Commandment, but according to the Oath of God; that is, as far as Religion and the Faith we owe to the great Lord of all will ſuffer.
This is true, but not the true ſenſe of the Hebrew word for Oath; which ſome would have relate to the Covenant made with God in Circumciſion; which is still further off from the buſineſs than the Notion which Melancthon had of it. Our Tranſlation is the plainest and most literal; be obedient to the King, and that in regard (or becauſe of the matter) of the Oath, to which God is a Witneſs, and a ſevere Revenger of the breach of it. From which a modern Interpreter doth not much vary: whoſe words it will not be unprofitable to ſet down in this place; which run thus in Engliſh. Regard the Kings mouth, i. e. Do whatſoever comes out of his mouth; whatſoever he commandeth and appointeth, out of that Authority which he hath by Divine Ordinance: and chiefly the intention of the Oath of God (ſo he tranſlates the latter part of the Verſe) "that is the Oath whereby every one citeth God as his Witneſs and Judge, that with a good Conſcience he will obey the King; becauſe God hath ſo commanded. Thus Joh. Coch. Which Oath is either tacit the very being in the condition of a Subject, carrying with it (as the late Primate of Armagh ſpeaks) by implication, a ſilent Oath of Fidelity and due Obedience) or expreſs, in the direct Form of an Oath, which Princes have, for their better ſecurity, been wont to exact of their Subjects. There is an ancient Form, ſtill remaining in Vegetius, of the Oath wherein the Souldiery bound themſelves to the Chriſtian Emperours: By God, and by Chriſt, and by the holy Ghoſt, and by the Majeſty of the Emperour; which, next after God, was to be loved, and honoured. L. 2. Cap. 5. Where he adds this remarkable reaſon for it; becauſe to him, when he hath remarkable the Name of Auguſtus, faithful Devotion is to be performed, and all vigilant ſervice paid, as unto a preſent and corporeal God. The violation of which Oath, though made to an Heathen Prince, how heinouſly God takes; even as a deſpiſing of an Oath made to himſelf, and a breach of his own Covenant, thoſe terrible threats do ſufficiently demonſtrate (XVII. Ezek. 12, 13, 14, &c. eſpecially v. 19.20.) Which are denounced againſt Zedekiah, who rebelled againſt the King of Babylon; who had made him ſwear by God, 2 Chron. XXXVI. 13.
Some of the Phariſees were the firſt that we read of, who would not take this Oath of Allegiance: but (as Joſephus tells us, L. XVII. Antiq. Cap. 3.) boaſting themſelves to be the moſt exact Obſervers of the Law of God, and therefore the moſt in his favour (while they were full of inward pride, arrogance and fraud) dared openly to oppoſe Kings, and preſumed by their motions to raiſe War againſt them, and annoy them: refuſing, ſaith he, to take the Oath, when all the Jews had ſworn to be faithful to Caeſar. Of this Sect, he adds, there were above ſix thouſand: who were ſo far from leſſening their crime by this refuſal, and making what they did againſt his Authority to be no Rebellion: that it heightned it very much, and was in it ſelf a piece of Rebellion: they having a natural Allegiance unto him, by being born his Subjects.
There are ſome who from the beginning of this Verſe, argue this Book not to be Solomon's: becauſe he ſaith of himſelf, I obſerve the mouth (i. e. Commandment) of the King. So they tranſlate the firſt words: which the LXX tranſlate as we do; and ſo do the Chaldee, the Syriack, and Arabick Interpreters. For though the Hebrew word be foreign Ego I; it ſignifies nothing to this purpoſe; becauſe he doth not ſay I obſerve, but ſimply I; do thou obſerve. There being a diſtinctive Note between foreign I and what follows: ſhowing that it is a ſhort Form of Speech, to be ſupplied by ſome ſuch word as this, I ſay, or I command, or counſel; or rather charge thee. And the reaſon perhaps why the principal Verb was omitted, might be as the learned Primate of Ireland, Uſher, conjectures) becauſe no word could be found ſignificative enough to expreſs the deepneſs of the Charge.
Some may think that I have dilated too much upon this Verſe: but they may be pleaſed to conſider how uſeful, if not neceſſary it is, at this time, when men begin again to plead the lawfulneſs of reſiſtance. Which is ſo plainly condemned in this Place, that the moſt learned Aſſertors of the Old Cauſe, were extremely puzzled to make it agree with their Principles in the late times of Rebellion. There is one who (in his Book called Natures Dowrie Chap. 21.) calls in the aſſiſtance of a great many Hebrew Doctors to help him to another Tranſlation of the words; and yet after all is forced to acknowledge that our Engliſh is right enough: and is content to admit it, with this Proviſo, that the King manage well the affairs of the Commonwealth. As much as to ſay, do what they would have him.
[c] V. 3.] The firſt word in this Verſe is capable of ſeveral ſenſes, which I have endeavoured to expreſs in the Paraphraſe. For it originally ſignifies ſuch a paſſion and perturbation (particularly that of anger and terror) as makes a man precipitant in his motions: being tranſlated ſometimes by foreign, and ſometimes by foreign in the LXX: And the meaning of the Wiſe man is, that in purſuance of the foregoing counſel (v. 2.) we muſt take care, if we deſire to live happily, to ſuppreſs our paſſions; and not to ſhow the leaſt diſcontent with the Government: eſpecially not haſtily and raſhly to fling our ſelves (as we ſpeak) in a fume, out of the Kings preſence, on any occaſion: much leſs receive his Commands with impatience; or, which is worſt of all, incur his just diſpleaſure by ſullen diſobedience. For though we may think to eſcape the effects of it, we ſhall find our ſelves deceived: Princes having long arms (as the Phraſe is) to reach thoſe that offend them; though they flee never ſo far from them. This is the ſenſe of v. 3.
[d] V. 4.] And it is further enlarged in this Verſe: where Symmachus tranſlates the first words thus, foreign, for the Command of the King is authoritative; carries ſuch authority with it, that it will be executed. For the word Shilton (from whence learned men have not unfitly derived the Titles of Sultan and Soldan) denotes ſuch a power as over-powers, and cannot be reſisted: like that of Death (v. 8.) to which all must ſubmit.
And ſo it follows, in the end of this Verſe, Who may ſay unto him, What doeſt thou? i. e. firſt, Who hath any authority to call him to an account? as much as to ſay, none hath, but God alone. According to that of an eminent Rabbi (quoted by the forenamed Primate in the entrance of his Book about Obedience) No Creature may judge the King, but the Holy and Bleſſed God alone. To allow the people (either collective, or repreſentative) to have power to do it, is to make them Accuſers, Judges and Executioners alſo, in their own cauſe; and that against their Sovereign. Nor ſecondly, Can any man ſafely attempt it; but he ſhall meet with puniſhment either here or hereafter. Which is no new Doctrine, but the ſame with that of St. Paul (as Luther here honestly notes) they that reſiſt, ſhall receive to themſelves damnation; which none ſhall be able to avoid. Therefore it is ſafeſt ſimply to obey Magiſtrates. Which he repeats again upon v. 7. A man cannot do better than ſimply to obey. So Preachers, ſaith he, ſhould exhort the tumultuous and ſeditious. For judgment, vengeance, or puniſhment, is ordained and decreed by God, to all the diſobedient: which none ſhall eſcape. And thus much the Author of Natures Dowry is forced to acknowledge from the evident light he ſaw in this place; that the ſcope of the words is, that as we tender our own ſafety, we ought not to withſtand the Magiſtrate in his Edicts, which are conſonant to the Word of God. And it is Wiſdom, ſaith he (out of Eliſha Gallico an Hebrew Interpreter) in a private man, when the Magiſtrate enjoins what is repugnant to God's Will, to remove out of his Dominions, rather than conteſt with him. Which ſome conceive to be imported by the word telec (go out, or go away) in the foregoing Verſe.
[e] V. 5.] From whence he again concludes it is the moſt prudent courſe, as well as moſt honeſt, to comply with thoſe that have authority over us, in a dutiful obedience, or humble ſubmiſſion. So I have expounded the word Commandment, for the Commandment of the King before mentioned. Which if we do not oppoſe, it is the way to preſerve us from knowing ſorrow; as we ſpeak, very agreeably to the Hebrew Phraſe in this place; if by evil thing we understand the evil of Puniſhment, rather than of ſin Many indeed by Commandment underſtand the Precepts of God; which if we keep we ſhall not fall into any Evil practices; particularly, not into Rebellion. Which is a good ſenſe, and the Reader may follow which he pleaſes: for the latter part of the Verſe will agree with either. Wherein he ſuggests that the wiſest thing we can do, when Princes require any thing grievous unto us; is not to rebel; but, to watch the fitteſt opportunities to petition for redreſs: and that after ſuch a manner as may not give offence: So I have expounded time, and judgment, in this, and in the next Verſe.
[f] V. 6.] For the truth is, a great part of the happineſs of our life, depends upon our diſcretion in obſerving and chuſing, the fittest opportunity for every thing, and the right manner of doing it. Eſpecially when we have to do with Kings, and Great Perſons: concerning whom the Wiſe man may ſtill be thought to ſpeak; both in this, and in the following Verſes.
[g] V. 7.] If the Hebrew reading would bear it, the Vulgar Tranſlation (which the Syriack follows) of this Verſe, hath given an excellent reaſon, why a man is at ſuch a loſs to diſcern what is fit for him to do upon all occaſions (eſpecially how to direct his behaviour towards Kings) Becauſe he knows little of what is paſt; and leſs, or rather nothing, of what is future. For Prudence conſiſts in the remembrance of things paſt, conſideration of things preſent, and foreſight of things likely to come hereafter.
Luther refers it wholly to the miſerable condition of a Rebell, in this manner, He deſires various things and hopes for mighty matters by his diſobedience, but is lamentably deceived. For of the very impunity which he promiſed himſelf, he cannot be ſecure; but in an hour when he thinks not of it, Judgment overtakes him and he periſhes in his diſobedience. In ſhort, the wicked contemns preſent obedience; and minds not future puniſhment. The Wiſe man acts quite otherways; and remembring what miſchiefs attend upon the rebellious, is ſtudious therefore to be obedient.
[h] V. 8.] Hence he takes occaſion to give ſome good Advice to Princes themſelves (which ſeems to me the plainest ſenſe of this Verſe) not to abuſe their Power, becauſe none can withstand them, or ſo much as question them: but to remember how weak they are upon many accounts; and therefore ought to be moderate in their Government, if they intend to live happily. For otherwiſe they must expect their peoples hatred; which they cannot hinder, no more than they can Death, which is not in their power to reſist And if they be engaged in. War, they will find their Subjects aſſist them ſo coldly, that it may endanger the loſs of their Crown. So that Clauſe may be understood, which we tranſlate, there is no diſcharge in War (the word that being not in the Original) that is, it will be too late then to diſcharge their Subjects from the heavy burdens, whereby they have oppreſſed them; when they have need of their ſervice against an Enemy. Or, as I have expreſſed it in the Paraphraſe, they cannot command what ſucceſs they pleaſe in War; but the event will be dubious: taking the word Miſlachat for a Dart, a Javelin, or ſuch like Weapon; which we cannot direct and guide in that confuſion, ſo as certainly to hit the Mark at which it is thrown. So the Targum tranſlates it, Nor do the Inſtruments of Arms profit. Or we may take it for a Commiſſion to raiſe Forces (it being but once more uſed in the Bible, LXXVIII. Pſal. 49. and there the Miſlachat of evil Angels, ſeems to be a Company of Angels, ſent with a Commiſſion to do the Execution there mentioned) which is too late to iſſue in the day of Battel, if he be beaten: or, if he be not, yet let him not flatter himſelf (which is the ſenſe of the laſt Clauſe of the Verſe) as if he ſhould alway eſcape; for the Divine Justice will one day lay hold on him, and puniſh him.
Thus, with reference to Princes, the LXX ſeem to understand this Verſe: who having ſaid v. 4. foreign, the King commands with Authority, thus tranſlate the firſt words of this, foreign, but no man (no not the King himſelf) hath authority in all things; for example, not over the ſpirit of a man. But this Verſe alſo may be expounded (as ſome Interpreters underſtand it) to be a continuance of the foregoing Diſcourſe; in this manner; that no man can bridle the wrath of the Prince (by ſpirit underſtanding anger) or hinder the irruption of it. And it is in vain alſo for men to ſeek to ſave themſelves from the Sentence of Death which he hath pronounced againſt them: for if they ſhould wage War with him, it is not likely they would overcome or eſcape in the day of battle; or, if they did, they would meet ſome time or other with a juſt puniſhment for their Rebellion. Which is the meaning of the laſt Clauſe (if the words be thus taken) Wickedneſs that is, Rebellion) ſhall not deliver thoſe that are the Authors of it.
[i] V. 9.] This, and the following Verſe, agree very well with that Expoſition which refers v 8. to Princes: who ſometimes are advanced to rule over others, to their own hurt. So we tranſlate the laſt words of this Verſe; which Luther (who is not alone in that Opinion) will have ſtill to belong to Subjects, over whom a Prince is ſometimes placed to be a Scourge unto them. Notwithſtanding which, ſaith he, the Kings Commandment is to be obſerved, and Sedition not to be moved. Which he repeats again (ſo full he was of this Doctrine) The Wiſe man here grants that there may be evil Governours, to puniſh their Subjects; and yet theſe alſo are to be tolerated.
[k] V. 10.] This Verſe I have taken wholly to belong to wicked Rulers; becauſe all the ancient Tranſlations do ſo, as well as our Engliſh. Though moſt of the modern Interpreters will have the firſt part of the Verſe to refer unto wicked Governours, and the latter part unto good; whoſe memory is aboliſhed, when the other (ſo bad is mankind) are extolled and honoured: For which I ſee no reaſon, but look upon it as contrary to the deſign of the Wiſe man, in this place; and therefore I have rejected it.
The place of the Holy] may be expounded divers ways; but it ſeems to me moſt natural, to take it for a Periphraſe of the Place of Judgment (mentioned III. 16.) in which the Judges ſuſtained the Perſon of God: who was in their Aſſembly, and judged in the midſt of them, LXXXI. Pſal. 1. Whence the Judgment-Seat was called the place of the holy, i. e. of God the Holy one of Iſrael: whom the Jews now conſtantly call by the Name of the Holy, that moſt Bleſſed one. St. Hierom underſtands it of the Temple (but then it muſt be tranſlated, not the place of the holy, but the holy place, which is not agreeable to the Hebrew) and expounds the words thus, The wicked buried, who were eſteemed Saints in the Earth; and while they lived were thought worthy, Princes in the Church, and in the Temple of God. I have ſometimes thought that the words might, according to this ſenſe of the holy place, be thus word for word rendred out of the Hebrew (if the Grammarians will permit Holy here not to be a Subſtantive) I ſaw the wicked buried, and they (that is, ſuch as attended their Funeral) came, and even out of the holy place followed. That is, the very Prieſts waited on the Herſe, to do them the greater honour. Or thus, The Funeral Pomp reached from the very Temple, to the Place of Burial.
[l] V. 11.] From hence he takes occaſion to ſhow what is the very root of mens malicious and incurable wickedneſs. And the firſt thing to which he aſcribes it is, their thriving a long time in evil courſes; which makes them hope this proſperity will continue to the end of their days. And if they can but live ſplendidly; they care not what becomes of them when they die. Now though there be a pithgam a Decree, a definitive Sentence (as the word ſignifies) paſſed againſt them; yet nothing being done upon it, ſo ſoon as we expect; it both hardens the heart of thoſe Sinners, and mightily diſcourages better men: who hereupon grow angry, or flag in their Duty: to both which Luther would have what follows referred.
But it properly belongs to the Evil-doers, who upon the ſuſpence of the Judgment paſſed upon them, ſin on with great confidence; and have nothing elſe in their thoughts but malicious contrivances. Both which may be denoted by this Phraſe, their heart is filled in them to do evil.
[m] V. 12, 13.] Yet this is not to be understood, he here ſhows, without exception; but ſometimes the Divine Juſtice proceeds to quick execution. Which is a thing noted by Heathens themſelves, that God cuts Tyrants ſhort; and ſuffers them not to ravage ſo long, as they hope to do. And thence they exhort them to moderation; according to that of Steſichorus, quoted by Ariſtotle in his Rhetoricks (as Melancthon here obſerves) Do not injure any man, for the very Graſhoppers will chirp it in the Fields. That is, the Poor, who are oppreſſed, ſend out their Complaints, and move God to puniſh ſuch Tyrants.
[n] V. 14.] Here he diſcovers the other root of mens incurable wickedneſs, viz. the examples they ſee of, thoſe who live vertuouſly, and yet live miſerably. Which proves a great ſcandal to thoſe who admire worldly things too much: and makes them angry, at least, to behold how all was given heretofore, for instance, to wicked Prieſts, and now godly ones have ſcarce bread to put into their mouths. They are the words of Luther, who obſerves that Souldiers have better Pay, than many of Christ's Ministers; who are to lead his People, and conduct them unto Heaven.
[o] V. 15.] Notwithstanding which, the Wiſe man adviſes him that would live as happily, as the state of things here will permit, not to grow ſullen at this (v. 15.) much leſs to doubt of God's good Providence; nor to be disturbed, though we are not able to give a reaſon, why vertuous men ſuffer very much, when the wicked at the ſame time eſcape. Which I take to be the meaning of the two laſt Verſes; which I have referred to our ignorance of this particular matter; as St. Hierom alſo doth, whoſe words are theſe: He that ſeeks the cauſes, and reaſons of things, why this or that is done, and why the World is governed by various events; why one man is blind and lame, and another is born with eyes and ſound; one is poor, and another is rich; this man is noble, that inglorious; he gets nothing by his enquiry but only this, to be tormented in his own Queſtions, and to have his Diſputations inſtead of a Rack; and yet not find what he ſought.
That word in the Hebrew which we tranſlate becauſe though, is found only in this place; but from the I. Joſhua 7. (where it is found in compoſition) the Doctors conclude it ſignifies, for that, or becauſe of; and ſo the meaning here is, that a man ſhall not be able by all the labour and pains he can take; no though he be a Wiſe man that is thus laborious, to diſcover the reaſons of things, and give an account of the difference which he obſerves, in the Divine Diſpenſations.