A Brief Exposition of the Book of Ecclesiastes, Commentary on Ecclesiastes · Verses 39
Eccleſ. 7.11, 12.
11. Wiſdome is good with an inheritance: and by it there is profit to them that ſee the Sun.
12. For wiſdome is a defence, and money is a defence: but the excellency of knowledge is, that wiſdome giveth life to them that have it.
SOlomon in the former verſe, having judged it to ſpring from want of wiſdome, to conceive the former times to be alwayes better then the latter, and to enquire (as men ordinarily doe) of the reaſon thereof: He giveth in theſe and the following uſes, three ſeveral obſervations, touching the better and worſe eſtate of one age above another, as at any time, ſo for his own time. Firſt, For his own time, wherein wiſedome and wealth abounded; he telleth us not that it was better then other times, but that it was (ſo far forth) a good time; wiſdom ſaith he is good with an inheritance, and profitable for men, v. 11. And this he proveth, 1. From the benefit which either of them yeild apart: wiſdome is a defence, or rather a protection or refreſhing, and money is the like, v. 12. Secondly, From the more excellent benefit of wiſdom, but the excellency of wiſdom is, it giveth life to the owners of it, v. 12. Secondly, He calleth us to conſider the work of God in the eſtate of the times; as in his own age, ſo in every age: and the inſufficiency of any man to make ſtraight that which God hath made crooked, verſe 13. and therefore to make a good uſe of the viciſſitude of changes from age to age, verſe 14. Thirdly, He declareth that in the beſt times, at leaſt in his own time, he hath ſeen much evil, which he ſpecifyeth, verſe 15. to the end of the Chapter; and ſome good, verſe 19.28.
Doct. 1. Wiſdome and wealth are then moſt profitable (or doe then moſt good) when they are enjoyed together, (or when they are met together.) It is then beſt for any perſon in whom they are ſo met, and beſt for any age, when the ſame age enjoyeth both. Thus much God implyeth in his bleſſing of Solomon, 1 Kings 3.10, to 13. For he preferreth Solomon above all former and preſent Kings in reſpect of the concurrences of both theſe.
Reaſon 1. From the defect that is found in either wiſdome or wealth alone. Of wiſdom alone, Firſt, It is not heard nor regarded, Eccleſ. 9.16. Secondly, It ſeldome getteth up to ſuch places of authority, where it may put forth it ſelfe, Prov. 19.7. He wants friends to ſpeake and make way for him. Of wealth alone, Firſt, it lyeth unprofitably by us, neither doing our ſelves or others that good it might, Prov. 17.16. Luke 8.14. Secondly, It maketh men worſe, Eccleſ. 5.13. Proud, 1 Tim. 6.17. Covetous, Hab. 2.5. and Churliſh, 1 Sam. 25.10, 11. Thirdly, It expoſeth us to contempt, 1 Sam. 25.25,
Reaſon 2. From ſome benefit in either of them alone. Wiſdome is a defence, the word is a ſhadow in the Text. Which is, Firſt, For defence, Pſal. 17.8. Secondly, For refreſhing, Iſay 25.4, 5. Wealth is a defence and refreſhing, 1. Againſt hunger, thirſt, cold, nakedneſſe, and injuries of Suits. 2. Procuring us many friends, Prov. 14, 20. and many other outward comforts, Eccleſ, 10, 19. Wiſdome is a defence and refreſhing, Firſt, As conveighing us under the wings of Chriſt, Matth. 7.24, 25. and ſo, 1. Giving life to us, and direction to our way; 2. Defending us from ſin, hell, wrath, Job. 28.28. and afflictions and evils, Prov. 22.35. Secondly, Connſelling others for their good, Eccleſ. 10.10.
Reaſ. 3. From the compleat profit of both wiſdome and wealth together. For, 1. Wiſdome employeth wealth to the beſt advantage, both for another world, Luke 16.8, 9. and for this world. Firſt, For our ſelves and others in the education of children. Secondly, In peace and warre, Prov. 24.5, 6. 2. Wealth employeth wiſdome to the beſt advantage. it is a Crown to the wiſe, Prov. 14.24. A Crown for Honour and Authority, Hoſ. 13.1. Iob having loſt his wealth, loſt his honour and authority, Iob 29. throughout, compared with Chap. 30, 1, 9, to 13.
Ʋſe 1. To refute the Popiſh opinion of the perfection of the eſtate of voluntary poverty.
Ʋſe 2. To ſhew us the feeble and comfortleſſe eſtate of ſuch as want both wiſdome and wealth.
Ʋſe 3. To teach wiſe men to ſeek for wealth, and wealthy men for wiſdome. And all that want both to ſeek both. If either alone be ſo helpful, how much more both together? If either al one be defective, not ſo both together.
Ʋſe 4. To teach ſuch as would marry, to ſeek both theſe together, if they may be had. But let the wealthy men rather ſeek a wiſe wife, as David did Abigal, then a wealthy.
Ʋſe 5. To teach us what uſe to make of them both together, for a defence refreſhing.
Ʋſe 6. To preferre wiſdome above wealth; wiſdome is the more excellent as giving life; Text. If we truſt in the ſhaddow of wealth, we ſhall finde it (like Jonahs gourd) failing us when we have moſt need. Prov. 11.4. Therefore crack not the conſcience for wealth, Prov. 10.2.