The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 1 · Annotations 9
ANNOTATIONS.
[a] Verſe 1. Though Solomon had often, and thoroughly conſidered that Queſtion, mentioned in the Argument of this Chapter; yet he could come to no reſolution about it, but this: That it ought not to ſhake our belief of God's love to vertuous men (which is expreſſed in that Phraſe, in the hand of God; wherein are included all the effects of his kindneſs and care) and that we muſt not judge men to be good or bad, by what befals them in their outward eſtates. So thoſe words are moſt naturally interpreted, A man knoweth not love or hatred, &c. Which ſome indeed refer unto men, not unto God, in this ſenſe: No man knows certainly what is beſt for him, in this World; and conſequently cannot tell what he ſhould deſire, and what deprecate, of all the things that are before him. For thoſe things, which he hates and is averſe unto, may be as good for him as thoſe which he loves, and wiſhes to enjoy. To this purpoſe Maldonate. Or thus, No man knows whether that which he loves, or that which he hates ſhall befal him; but all things are before them: that is are appointed how they ſhall be, antecedent to the will of men. Thus Eben Ezra. And there are thoſe who interpret that Phraſe before them, in this manner: They ſee the good and evil which befals them, but cannot foreſee it till it come upon them. And ſome joyn both together thus, Neither the favour nor disfavour of men, neither their approving or oppoſing what we do, is any certain mark that we are good or bad.
But I have followed that ſenſe which ſeemed to me moſt ſimple and moſt coherent with the reſt of the words. As for that Doctrine which many great Writers in the Roman Church have built upon this Text, that no man can be certain whether he be in the favour of God or no, while he is in this life; Melancthon truly calls it, Interpretatio Monachorum; the Interpretation of the Monks; who diſtorted the words of Solomon, and wreathed them to their own dotages. For it is madneſs, ſaith he in another place (in his Treatiſe of Good Works) to ſay, that we know not whether Murderers and Adulterers are worthy of God's hatred,
[b] V. 2.] For this next Verſe plainly ſhows, that he ſpeaks of ſuch notes of God's favour or hatred, as men are very deſirous he would make; by putting a difference between good and bad men, in external things. Which he is not pleaſed to do; but they are ſick, or loſe their Goods, their Children or Friends, all alike. Which is more particularly true in publick calamities as St. Cyprian excellently diſcourſes, both in his Book to Demetrian, and in his Book de Mortalitate. In the former of which he acknowledges, that good and bad men being in this World, as in one and the ſame houſe; whatſoever befals the houſe muſt neceſſarily befal the Inhabitants; who cannot be well, when the common Air wherein they all breathe is infected; nor have a good Crop, when there wants Rain to make the Earth fruitful. "Only herein (ſaith he to the Pagans) we are not compares & aequales vobis, alike and undiſtinguiſh'd from you: that we do not grieve as you do, in theſe common calamities; we are not ſo impatient; nor make ſuch outcries, and complaints: but a couragious and religious patience quiets our mind, and makes us thankful to God. Viget apud nos ſpeirobur, &c. the ſtrength of Faith is vigorous among us; and the firmneſs of hope: and a mind erect in the midſt of the ruines of a decaying World: together with an immoveable Vertue; a conſtantly joyful patience; and a Soul always ſecure of her God. So that ſhe may ſay with the Prophet (III. Habakk. 17, 18.) Although the fig-tree ſhould not bloſſom, neither ſhould fruit be in the vine, &c. yet will I rejoyce in the Lord, I will joy in the God of my ſalvation.
The difference of the ſeveral expreſſions uſed here in this Verſe, for good men and bad, I have explained, as well as I could, in the Paraphraſe. And they that would ſee Examples of the ſame event to every one of the oppoſite perſons, may look into the Hebrew Commentators, or into Mercer, and there find them.
[c] V. 3.] In this and the following Verſes, he ſhows the ill uſe men make of the foregoing Obſervation; and their folly therein. For, imagining God loves all men alike, becauſe they find the ſame things happen to them all, they run into ſuch an exceſs of wickedneſs, with ſuch a frantick liberty, as brings them ſpeedily to their Graves: whereby they loſe what they would have kept, and what they deſired and hoped ſtill to get. Thus I have interpreted v. 4. in which there is exceeding great difficulty; both becauſe of the various reading of one word, which we tranſlate joyned to; and the uncertainty whether Solomon here deliver his own Opinion or the Opinion of the Epicures: whom ſome think he here introduces, and making a Speech which reaches to v. 11. which is the ſenſe of Greg. Thaumaturgus among the Greeks; and of ſeveral Latin Writers, who herein follow ſome of the Hebrews: whoſe Wiſe men ſay (as we read in Maimonides his More Nevochim, part. II. Cap. 28.) that ſome ſought to ſmother the Book of Eccleſiaſtes, becauſe its words ſavour of Hereſie. From which imputation that they might free it, they took ſuch words as they thought lookt that way, to be the Sayings of carnal men. But there is no need to have recourſe to this way of Expoſition (as St. Hierom acknowledges) which I have not followed: becauſe there ſeems to me to be an eaſie and plain ſenſe of the words, in coherence with the foregoing. And in the expreſſing of that ſenſe I have neglected neither the Writing, nor the Reading, as▪ the Hebrews ſpeak: but taken notice of the ſenſe of the word we tranſlate joyned to, as it is in the Text, and as it is in the Margin of the Hebrew Bibles.
There are many other ways of explaining it, and the whole Verſe; but I ſhall not trouble the Reader with any of them, ſave only with Melancthon's (which I do not find taken notice of by any of the latter Interpreters) who tranſlates the words thus: What therefore is to be choſen? in one that is alive there is hope; and a living Dog, &c. In anſwer, ſaith he, to thoſe who being diſturbed at the confuſion of things, asked, Muſt we then chuſe to labour, when we meet with no rewards? Solomon replies, By all means follow your Calling, and commend events to God: there is hope while a man lives that he may come to ſomething; and although thou canſt not be a Lion, yet be content to be a meaner Creature, though it be but a little Dog. Thou art not able to be ſuch a Captain as Scipio; yet thou mayſt be like to Fabius. Why do we ſeek for Lions, ſuch Heroical Captains, and Governours, a Gideon, Samſon, and David? Let us uſe ſuch as we have, who though they be not like thoſe Lions, yet may be like ſmall Dogs. And let them do ſomething in their places; and pray to God they may be Veſſels of mercy. In which conſideration, ſaith he, Solomon ſtays long; ſaying in the following Verſes, that the dead are gone from the Government of this World; and therefore we muſt uſe thoſe that are preſent, follow our Calling, reſt in God by Faith and a good Conſcience, whatſoever the events be.
As for thoſe that fanſie the Wiſe man would here contradict himſelf in what he ſaid Chap. IV. 2, 3. unleſs we take theſe words for the Opinion of other men, they may be eaſily anſwered; that both are true in different reſpects. There he ſpeaks with reſpect to the troubles of life; and here with reſpect to the advantages of it: The chief of which is, hope of bettering our condition, when it is never ſo miſerable. Which may be extended to the mind, as well as our outward concerns: there is hope men may live to ſee their follies, correct their miſtakes, amend their lives, and recover the favour of God: which is irrecoverably loſt when they are gone from hence. In ſhort, he ſeems to ſay the ſame that the Heathen meant, in the Fable of Pandora's Box: in which Hope alone remained, after every thing elſe that was good, was flown away. And there are the like Sayings in Theocritus and Euripides: which may be found in Eraſmus's Adages, Chil. 2. Cent. 4. Adag. 12.
[d] There is little difficulty in the following Verſes; where there are ſeveral paſſages which ſhow, that Solomon is not repreſenting the ſenſe of thoſe who believe nothing after this life; but hath reſpect only to the ſtate of men here in this World, as he ſaith expreſly in the concluſion of v. 6. And in the Seventh verſe plainly ſuppoſes the man to whom he directs his Diſcourſe to be religiouſly affected, and to govern himſelf in his pleaſures, with a regard to God, and the cenſure that He will paſs upon his actions in another place: and thereupon adviſes him to a cheerful uſe of all manner of good things in this life.
[e] For I take white garments do not to denote a magnificent and ſpendid way of living; but only a neat, clean and pleaſant (both white garments, and anointing the head, being oppoſite to the habit of Mourners, which was ſad and ſordid) in which there can be no danger, if it do not hinder ſerious buſineſs; but rather be a refreſhment after it, and a preparation to renew it, as it follows, v. 10.
The Eſſenes (as Joſephus tells, L. II. foreign. Cap. 7.) went in white; though they would not uſe any Ointments, which ſeemed to them too voluptuous. The pleaſure indeed of them was great (as I ſhall ſhow upon I. Cant. 2.) and was by many abuſed, and made too expenſive and coſtly: but not therefore to be refrained altogether by ſober people; who forbare them in times of mourning (2 Sam. XIV. 2.) and faſting (VI. Matth. 17.) but uſed them in Feaſts and in times of joy, XLV. Pſal. 7. XCII. 10. VII. Luke 37, &c.
[f] V. 9.] Here is a new Proof, that this is not the Speech of Voluptuaries; for they love not to be confined to a Wife; as Solomon here adviſes his happy man to be: making her his Partner in all the joys and comforts he hath; as ſhe will be in his grief and ſorrows.
The Hebrew Phraſe ſee life, or lives, in the Plural Number, is well tranſlated by us live joyfully (or very joyfully) for chajim includes in it all the conveniences and pleaſures of life, XXXIV. Pſal. 13. and to ſee is to enjoy, as was noted before.
[g] V. 10.] Here Gregory Thaumaturgus imagines the Speech of the Prophane, Atheiſtical Crew concludes; and gloſſes in this manner upon it: foreign, &c. Thus vain men talk, but I ſay unto you, &c. (as it follows in the reſt of the Chapter) Which is not at all agreeable, in my opinion, to the words of this Verſe: wherein there is a very ſerious advice to be diligent in all that we have to do in this World: which is not the way of ſenſual men, who love not to think of work, contrivance (or thought) knowledge, and wiſdom. The difference between which words, I have expreſſed in the Paraphraſe; and ſhall only add, that they ſeem to comprehend our whole buſineſs here in this World. For action is employed in ſome work or other; to which we muſt bend our thought, and deviſe how to do it; and for that end learn Sciences, but eſpecially ſtudy Wiſdom (unto which Sciences are an entrance) that we may both accompliſh what we deſign, and know how to uſe the fruit of our labour.
[h] V. 11.] But after all that we can do, he adviſes to a faithful dependance upon God and his good Providence: and not upon our own ſtrength or Wiſdom. By which Advice he reproves that old Saying, Faber quiſque Fortunae ſuae; Every man makes his own Fortune: "Which (as the Lord Bacon ſpeaks in a Diſcourſe, touching helps to the intellectual Powers: we ought to look upon as an inſolent and unlucky Saying: except it be uttered as an hortative or ſpur to correct ſloth; and (I may add) to excite us to watchfulneſs, in laying hold-of all opportunities, and neglecting no occaſions of doing our ſelves good. For otherwiſe, if it be believed as it ſounds, and a man enters into an high imagination that he can compaſs and fathom all accidents, and aſcribes all ſucceſſes to his own drift and reaches, and the contrary to his errours and ſleepings, it is a prophane Speech, and it is commonly ſeen that the Evening-Fortune of that man is not ſo proſperous, as of him that, without ſlacking his induſtry, attributeth much to Felicity and Providence above him.
Yet this is not the ſame Doctrine with that neither, which ſaith, Vitam Fortuna regit, non Sapientia; Fortune, not Wiſdom, governs the life of man. For, as Melancthon obſerves upon the concluſion of this Book, there is much difference between Philoſophical, and Eccleſiaſtical Sayings. The Church, in ſuch Sayings as this, confirms Providence, and admoniſhes us to have God in our thoughts; whether events be anſwerable to our deſires, or not. But prophane Writers, in ſuch Sayings as that now mentioned, leave out Divine Providence, and take no notice of it; but only of a blind Power, which troubles all things that are wiſely deſigned.
It is no impertinent inference which Corranus makes from theſe words, That all the things which the ſwift, the valiant, and the reſt of the perſons here mentioned ſeek, being their end, of which they frequently miſs; it is an Argument that the happineſs of man conſiſts not either in Fame, or Victory, or eating and drinking, or riches, or the favour of others; but in contentment with ſuch things as we have, and God ſhall think good for us, in his wiſe Providence.
[i] V. 12.] Which hath given us many Examples of men, who incited by falſe perſwaſions, and fooliſh hopes, dreamt of good events; when in the midſt of their courſe, they were oppreſſed with great calamities. Thus Melancthon gloſſes upon theſe words in ver. 12. and inſtances in Marius, Pompeius, and Julius Caeſar. Which he explains more largely, in his Review of the firſt Chapter of this Book, a little before he died. Where he obſerves how Cato, and Marcellus were diſappointed when they hoped for Victory in a good Cauſe: and Brutus and Caſſius, when they hoped by the treacherous ſlaughter of Caeſar, to have reſtored the Form of the old Republick: and Antony, when he thought by oppreſſing Auguſtus, to make himſelf Monarch of the World. All which verifies the old Saying (which he remembers in his Notes upon the Proverbs) foreign. Vain men are abuſed by their own deſires, which lead them to make falſe accounts, and fills them with vain expectations. And it teaches us the truth of thoſe Divine Sayings, The way of man is not in himſelf. Except the Lord build the houſe, they labour in vain that build it, &c. Examples of which we have in Saul, who hoped to have left the Kingdom to his Poſteritys and in David himſelf, who thought once of having Abſolom for his Succeſſor. But Solomon here teaches us to conſider, how infinitely the wiſe Providence of God excels our greateſt wit and cunning, and can more eaſily over-reach all our Counſels, and overturn our well-laid deſigns, than we can out-wit the ſilly Birds and Fiſhes.
[k] V. 13, &c.] Which ſhould not diſcourage wiſe and regular Proceedings; but only make us refer our ſelves unto God: who, as He thus diſappoints the moſt probable hopes, ſo, at other times makes men ſucceſsful, when they have no hope at all. As Solomon here ſhows in the following Obſervation, v. 13, 14. Upon which St. Hierom gloſſes in this manner: It hath been often ſeen, that a ſmall City and few Inhabitants, being beſet by an Army of innumerable Enemies, and beſieged ſo ſtraitly, that they were in danger, if not otherways, to periſh by Famine; were, on a ſudden, contrary to all mens-expectation, delivered by a mean perſon, who having more Wiſdom than all the wealthy, great, powerful and proud Citizens, thought of a way to ſave them, when they gave themſelves for loſt; and effected that alſo, of which they utterly deſpaired. And yet, O the ungrateful forgetfulneſs of Mankind! after the Seige was raiſed, after the liberty of their Country was reſtored, there was no body thought of this poor man, no body gave him thanks for their ſafety: but all honoured the rich, who in their danger could do them no ſervice.
[l] V. 15.] Which ſets forth, as the Lord Bacon obſerves upon this Verſe (L. 8. de Aug. Scient. C. 2. Parab. 21.) the depraved and malignant Nature of Mankind. Who in extremities and ſtraits, commonly flee to men of wiſdom and courage; whom before they deſpiſed: but ſo ſoon as the Storm is over, they become unthankful Wretches to their Preſervers. Machiavel, not without reaſon, propounds the Queſtion, Whether ſhould be moſt grateful to well-deſerving perſons, the Prince or the People? but in the mean time he taxeth them both of ingratitude. Though this doth not ariſe merely from the ingratitude of the Prince, or the people alone; but there is added too oft to this the envy of the Nobility: who in ſecret repine at the event, though happy and proſperous, becauſe it proceeded not from themſelves. For which cauſe they extenuate the merit of the act, and depreſs the Author.
Thus Themiſtocles was ſerved (as Luther here obſerves) who having performed great things for his Citizens, was baſely requited by them. Nay, David himſelf was ſoon forgotten, who had been the greateſt Benefactor to Iſrael: ten of whoſe Tribes ſoon renounced all dependance on his houſe, and fell off quite from their ſubjection to it. So that to do good to the World, ſaith he, is to throw away the benefits we beſtow; or to caſt Gold into Dung, and Pearls before Swine. And therefore it is beſt to enjoy what we have, and to mind our preſent buſineſs; caſting away care of the future. For as Phaedria ſaith in Terence, It is better my benefits ſhould be loſt, than I ſhould be loſt together with them. And not to be moved from our Duty by the Worlds ingratitude, is an Advice he oft repeats, very profitably, in this Chapter: that we may be like to our heavenly Father, who doth good to the evil and to the unthankful.
[m] V. 16.] The beginning of this Verſe may be illuſtrated out of Dion Pruſaeus (Orat. 2. de Regno) who obſerves that Agamemnon wiſht rather for ten ſuch grave Counſellors as Neſtor, than ſo many valiant Youths as Ajax and Achilles, foreign Where he ſhows alſo how great the power of Oratory is to ſubdue mens minds.
[n] V. 17.] Yet it muſt be added, that the beſt and ſafeſt Counſels, cannot be ſo much as heard or regarded, though never ſo wiſe, till peoples ſtraits have made them humble, ſad and ſerious; as Aben Ezra expounds this 17th. Verſe: The words of the Wiſe are deſpiſed by the people, when they are in proſperity, but when they are in diſtreſs (almoſt famiſhed by ſuch a Seige as is before-mentioned) and ſilenced by fear and grief; then they liſten greedily and diligently. Which Melancthon expreſſes better; The words of the Wiſe are heard by the ſilent: i. e. by ſuch as do not rage with any deſire; but ſeek the truth, and what is wholeſome for them. This, and another obvious ſenſe of the Words, I have expreſſed in the Paraphraſe; but have taken little notice of this, which ſeems not ſo near the meaning: that it is better to hearken to wiſe men, who perſwade to peace, than to tumultuous ſpirits, who incite ſilly people unto War.
He that rules among Fools, is an Hebraiſm for a great Fool: or we may understand it of one whoſe authority ſways much among Fools, or of a fooliſh Commander. And St. Hierom expounds it of a bawling Orator or Preacher. Whatſoever Declaimer, ſaith he, thou ſeest in the Church, by the inticement and Elegance of words exciting applauſes, moving laughter, or stirring up the people to affections of joy; know that it is a ſign of folly both in him that ſpeaks, and in them that bear him: for the words of the wiſe are heard in quiet and moderate ſilence, &c.
[o] V. 18.] All Authors furniſh us with abundance of Examples of the truth of the laſt Clauſe of the laſt Verſe: but I ſhall only briefly mention a little of Melancthon's Gloſs upon the place. There are Veſſels of wrath, and Veſſels of mercy. The Veſſels of wrath are unhappy men, who bring deſtruction upon themſelves and others, though ſometimes they be great and wiſe perſons: According to that of Solon, Commonwealths are overturned by great and excellent Wits. Such were Ahaz, Zedekiah, Cataline, Anthony and others. And in the Church, Samoſatenus, Arius, Manichaeus, and many other pernicious Doctors. Of all which Solomon ſays, One Sinner deſtroys much good, foreign. The Veſſels of mercy are ſuch men, whoſe courſe is ſalutary to themſelves and others; ſuch a poor man in the City was Jeremiah; by whoſe counſels, if they had been followed, Jeruſalem might have been ſaved from deſtruction. Let us therefore pray to God, with continual groans, that we may be Veſſels of mercy; and that He would preſerve us from being the Peſts and Furies (foreign) of mankind: driving a violent courſe to our own and others ruine.