A Brief Exposition of the Book of Ecclesiastes, Commentary on Ecclesiastes · Verses 13
Eccleſ. 2.12. to 17.
12. And I turned my ſelf to behold wiſdom, and madneſſe and folly: for what can the man do that cometh after the king? even that which hath been already done.
13. Then I ſaw that wiſdome excelleth folly as far as light excelleth darkneſſe.
14. The wiſe mans eyes are in his head, but the foole walketh in darkneſſe; and I my ſelfe perceived alſo that one event hapneth to them all.
15. Then ſaid I in my heart, as it hapneth to the foole, ſo it hapneth even to me: and why was I then more wiſe? then I ſaid in my heart, that this alſo is vanity.
16. For there is no remembrance of the wiſe more then of the fool for ever, ſeeing that which now is, in the daies to come ſhall be forgotten: and how dieth the wiſe man? as the fool.
17. Therefore I hated life, becauſe the work that is wrought under the ſun is grievous unto me: for all is vanity and vexation of ſpirit.
SOlomon having conſidered the vanity of wiſdome and folly ſeverally and in part, now commeth to conſider of them joyntly, in compariſon one with another, whereof he rendreth the reaſon, verſ. 12. becauſe no man had better experience of both of them, then himſelfe. His ſingular experience, though but of one man, may ſtand for a generall obſervation, as if it had been proved by the experience of all men. He that ſhould try theſe things after him, ſhould find no more in them, then he had done.
Now upon comparing of them together, he firſt preferreth wiſdom above folly, by a compariſon,
1. Of light-excelling darkneſs, verſ. 13.
2. Of ſight excelling blindneſſe: Or of him whoſe eyes are in his head, above him who walketh in darkneſs. verſ. 14.
Secondly, He equalleth wiſdome and folly by the events happening to the fool and wiſe alike. Whence he falleth
1. Into an expoſtulation with himſelf why he ſhould then be more wiſe.
2. Into a reſolution or acknowledgment of this vanity, beſalling wiſdome and wiſe men, which is to finde the like event befalling themſelves as fools, v. 15.
3. He expreſſeth in particular what theſe events be which fall equally upon both; to wit,
1. Both to be forgotten alike.
2. Both to dye alike, v. 16.
The effect of which in himſelf, he ſheweth to be, hatred of his life, ariſing from the ſenſe of the grievouſneſſe of this paſſage of Gods worke, together with the vanity and vexation of ſpirit, which each thing yeildeth to him, v. 17.
Doct. 1. He that will judge wiſely and fully of things, muſt conſider of them, not only in themſelves apart, but joyntly alſo in compariſon one with another.
Thus wiſe Solomon to give the more right ſentence of wiſdome and folly, doth not only conſider them in their own worth and uſe apart, (which in caſe of placing happineſſe in either of them, he findeth to be vanity) but alſo he turneth his heart to conſider them joyntly, in compariſon one with another.
Reaſ. 1. It is the nature of a compariſon to yeild much illuſtration and light to the things compared, which much helpeth the judgment to diſcerne of both of them aright.
Reaſ. 2. In comparing our good things with our betters, it helpeth to abate our pride.
Reaſ. 3. In comparing the evils lying upon us, with the greater evils lying upon others, it helpeth our contentment.
Ʋſe 1. To teach us to doe the like in all ſuch things whereof we would take a juſt eſtimate: as in conceiving aright of our wiſdome, wealth, poverty, liberty, reſtraint, credit, diſcredit, husbands, wives, children, friends, neighbours, &c. comparing them with the eſtates of others worſe then our own, it will make us the better contented with our own portion: Comparing them with the eſtates of others better then our own, will abate our pride.
Doct. 2. It is for men of Solomons worth to make Solomons compariſons.
He knew by Gods own voyce to him, that none ſhould ſucceed him in wiſdome and wealth, 1 Kings 3.12, 13. and therefore he might ſafely compare his own ſingular experience of the worth of wiſdome and wealth, honour and pleaſure, with the experience of all that ſhould come after him.
Reaſ. 1. Unleſſe a man do know his own eminency above all others in the things whereof he maketh compariſons, he will appeare no better then vaine-glorious, if not ridiculous. Campian challenging both the Univerſities, though his cauſe had been as good as he preſumed it to be, yet comming ſhort of ſundry learned men in the knowledge of the Greek Tongue, expoſed himſelfe to juſt diſgrace.
Goliah defying the whole Hoaſt of Iſrael, and yet not knowing the eminency of the ſtrength of faith, above that of Spheare and Sheild, made himſelfe a ſcorne and a prey.
Ʋſe 1. To reprove the inſolency of boaſting ſpirits, comparing and challenging many times their equals, if not betters, to their own ſhame in the end. Peter preferring himſelfe before all men, fell worſe then any of his fellowes; Solomon excelling all, yet maketh compariſons but of equals here, Uſe 12, and 25.
Doct. 3. It is not for any to hope to finde more benefit by the uſe of wiſdome, wealth, honour, pleaſure, then Solomon did, v. 12.
By folly Solomon meanes the enjoying of all ſenſual comforts, (whereof he ſpake, v. 1, to 11.) ſuch as wealth, honour, pleaſure.
Reaſ. à majore. If he excelled all others in all theſe things, ſo far as any of them might be employed to any comfortable, or profitable, or honourable uſe: It is not for his inferiours in all or any of theſe, to finde more good by them then he had done.
Ʋſe 1. To teach all men to content themſelves with Solomons experience, and not look for more benefit in theſe things then he found. If he ſeeking the chiefe good in them, found them all vanity and bitterneſſe, we in following his example, ſhall finde no better ſucceſſe.
But the world will not herein believe Solomon, though he ſhould ariſe from the dead, and report no leſſe to them.
Doct. 4. There is as much difference in wiſdome above wealth, and ſuch other ſenſual delights, as is in light above darkneſſe, or in ſight above blindneſſe, v. 13.14.
Light excelleth darkneſſe in ſundry points.
Light is comfortable, ſtirring up to cheerfulneſſe and boldneſſe, Eccleſ. 11, 7. But darkneſſe breedeth ſadneſſe and timerouſneſſe.
So wiſdome maketh the face of a man to ſhine, Eccleſ, 8.1. But ſenſual delights leave a man ſad and timerous.
1. Light manifeſteth things as they be, Eph. 13. Darkneſſe hideth them.
2. Light diſtinguiſheth one thing from another: Darkneſſe confoundeth all alike.
So wiſdome diſcovereth clearly to us the …e diſcernment of things: But voluptuouſneſſe overwhelmeth men with ſtupidity.
3. Light directeth a man in his way, but darkneſſe miſleadeth. So is it with wiſdome, it ſheweth a man his way, voluptuouſneſſe leadeth aſide.
4, Light awakeneth us: but darkneſſe lulleth aſleep.
So doth wiſdome ſtir up a man to his buſineſſe, but voluptuouſneſſe lulleth a man aſleep in lazineſſe and ſecurity.
Light excelleth blindneſſ, as in all the things wherin light excelleth darkneſſe (for the light of the body is the eye.) So in theſe things beſides.
1. Sight is an Ornament to the body: blindneſſe a deformity; By it the body is (as it were) a living dungeon to the ſoul without windowes.
So is wiſdome an Ornament to the ſoul; but the voluptuous perſon burieth himſelfe quick in obſcurity and deformity, 1 Tim. 25.6.
2. Sight can diſcerne light, if it be ſhewed to a man: but blindneſſe maketh a man uncapable of ſeeing light offered.
So wiſdome apprehendeth counſel and inſtruction, but the voluptuous perſon is uncapable of either, Hoſea 4.11.
By the voluptuous perſon, I meane a man ſeeking happineſſe in ſenſual pleaſure, whether ariſing from profit, honour, eaſe, or paſtime, &c.
So Solomon himſelfe underſtandeth himſelfe, for he ſaith to himſelfe; I will try thee with pleaſure, c. 2. v. 1. he thereupon ſheweth what tryal he took of pleaſure in great and honourable workes, profitable treaſures, muſical paſtimes, &c.
Ʋſe 1. To teach us that men do not ſtreightway condemn all ſuch things, wherein yet they do not place happineſſe. Solomon will not admit happineſſe to be found in wiſdome (he meaneth natural or civil wiſdome) and yet he acknowledgeth much excellency, and worth, and uſe of it.
Ʋſe 2. To ſtir up men to be ſtudious of getting wiſdome above wealth, profit pleaſure.
Ʋſe 3. To teach wiſe men and learned, more contentment in knowledge, then other men take in wealth.
Doct. 5. The ſame events, to dye, and to be forgotten after death, befal both to the wiſe man, and to the voluptuous Epicure alike, Eccleſ. 9.15.
Reaſ. 1 The curſe of God upon mankinde is more powerful to kill and blaſt men, then wiſdome, much leſſe ſenſuality can be to preſerve their lives and memories,
Ʋ e. 1. To ſtir up both wiſe men and voluptuous to prepare for death, and another life after this: Neither wealth nor wiſdome can ſecure for death.
Doct. 6. Such as employ themſelves in getting wiſdome and wealth, and other ſenſual comforts, to the intent to finde happineſſe therein, ſhall in the end be weary of their wiſdome and wealth, yea even of their lives. Solomon here having ſo employed his life, in the end commeth to this, why am I more wiſe? v. 15. And therefore I hated life, v. 17.
Reaſ. 1. Theſe things not yeilding happineſſe, ſheweth us their vanity and our vanity in ſeeking it in them.
Againe hope diſappointed vexeth the ſpirit, Prov. 13.12. (à minori.)
Reaſ. 2. God inflicteth a more ſpecial curſe upon earthly bleſſings, when they are ſet up (as Summum Bonum) in his ſtead. God never more powerfully and diſdainfully overthroweth Dagon, then when he is exalted with the ſpoyles of his Arke, 1 Sam. 5.2, 3, 4. So doth God then eſpecially blaſt worldly comforts, when our heart is carried captive unto them.
Queſt. But whether did Solomon well to be weary of his life for this cauſe?
Anſw. No: He ſhould rather have been weary of his ſin in ſeeking happineſſe in theſe things.
Life we are not to hate, but for Chriſt, Luke 14.26.
Ʋſe 1, To weane men from placing their happineſſe (as the world generally doth) in theſe outward bleſſings. Certainly as it was with Solomon, ſo it ſhall be with all ſuch; They ſhall in the end be weary of all theſe things and of themſelves alſo.