Westminster Annotations, Ecclesiastes
ANNOTATIONS On the Book of ECCLESIASTES.
The ARGUMENT.
HEre the wisest and the greatest of all the Kings of Israel, takes on him the office of a Preacher. He gives us an experimentall Sermon of the vanitie of all worldly comforts, profits and honours. He sets his own example before us, who had attained to the highest degree of all these, Chap. 2. 9. And wanted not wisdom to improve all these to the height, in the fullest use of them, Chap. 1. 16. Neither was he failing in seeking to content his spirit with all manner of varietie of worldly delights, Chap. 2. 1. yet he concludes, That they give no satisfaction to the soul, but rather matter of vexation. And then exhorts us to turn to God betimes, to fear him, and keep his Commandments, that we may stand with comfort before him at the day of judgement: To which it becomes us to say, Amen.
CHAP. I.
Vers. 1. OF the Preacher] Solomon is here called a Preacher, or one that assembleth the people, because he teacheth the true knowledge of God, and how men ought to passe their life in this transitory world.
V. 2. Vanitie of vanities, saith …he preacher, vanitie of vanities, all is vanitie.] Psal. 39. 5, 6. and 62. 9. and 144. 4. chap. 12. 8.
Vanitie] He condemneth the opinion of all men that set felicity in any thing but in God alone, seeing that in this world all things are as vanitie, and nothing.
of vanities] That is, most vain, having no solidity of being, continuance of condition, true profit to us, nor means to bring us to happinesse, but containing matter of unprofitable travell, and false deceit for us.
all is vanitie] All these creatures and courses under the sun, verse 3.
V. 3. What profit hath a man of all his labour which he taketh under the sun?] Chap. 2. 22. and 3. 9.
What] He had pronounced all vanity, verse 2. Now he convinceth the readers by the testimony of their own consciences: Tell ye what profit is in them, if ye can.
profit] What fruit remains to you of your labours You may lose all before ye die; if not, ye must leave all to the generation following, verse 4▪ He doth not forbid us to labour, but to look for felicity from our labours.
which he taketh under the sun] Here below. Also he shews the benefit of the light, for most works are done in the day.
V. 4. but the earth abideth for ever] Psal. 104. 5. and 119. 90. The earth remaineth to the last day, & then it shall be changed.
V. 5. The sun also ariseth] It remains, and runs his course, when we are gone.
and hasteth to his place] Heb. panteth. Like one that runs himself out of breath, to come to his journies end.
V. 6. The winde goeth] Or, It goeth.
The winde goeth toward the south] Or, It goeth: that is, the sun. For such is the suns course.
V. 7. All the rivers run into the sea, yet the sea is not full] Job 38. 10. Psal. 104. 8, 9.
thither they return again] So that as the sea is not full, so the rivers are never empty.
return again] Heb. return to go.
V. 8. the eye is not satisfied with seeing] The eye may be wearied with looking on divers objects, but it still desires new ones, and the ear likewise novelties, Acts 17. 21.
V. 9. The thing that hath been, it is that which shall be] Chap. 3. 15.
it is that which shall be] There is no new invention to bring happinesse. The kindes of things are the same, though the particulars differ. Shew any new thing if ye can. Some former age hath had the like, verse 10. onelyonly ye think things new, because former things are forgotten, as yours will be to them that come after, verse 11.
V. 11. that are to come, with those] Or, that are, with those men.
V. 12. I the preacher was king over Israel] He proveth, That if any could attain to felicity in this world, by labour and study, he should have obtained it, because he had gifts and aids thereunto, above all others.
V. 13. this sore travel hath God given to the sons of man] Man by nature hath a desire to know, and yet is not able to come to the perfection of knowledge, which is the punishment of sin to humble man, and to teach him to depend onelyonly upon God, and breeds disquiet and discontent.
to be exercised therewith] Or, to afflict them.
V. 14. and vexation of spirit] They not onelyonly do not sati…fie the minde, as verse 2. but also torment it, because it cannot comprehend them.
V. 15. That which is crooked cannot be made straight] Chap. 7. 13. Man is not able by all his diligence to cause things to go otherwise then they do.
that which is wanting] Heb. defect.
that which is wanting, cannot be numbred] Found full in number.
V. 16. I am come to great estate, and have gotten more] Or, I have magnified and gotten: or, I have gotten greater and more.
more wisdom then all they that have been before me in Jerusalem] 1 Kings 4. 30. and 10. 7, 23.
had great experience] Heb. had seen much.
V. 17. And I gave my heart to know wisdom, and to know madnesse and folly] Chap. 2. 12. and 7. 25.
to know madnesse and folly] Vain things which men of the world run most madly and foolishly after.
madnesse] Heb. madnesses: That is, all kindes of madnesse.
V. 18. For in much wisdom is much grief] Wisdom cannot be obtained without great pain of body and minde, for when a man hath attained to the highest, yet is his minde never fully content: therefore, in this world is no true felicity.
CHAP. II.
Vers. 1. I Will prove thee with mirth] Solomon maketh this discourse with himself, purposing to try whether there were full contentment in ease and pleasures.
V. 3. I sought in mine heart to give my self unto wine] Chap. 1. 17.
to give my self unto wine] Heb. to draw my flesh with wine.
yet acquainting mine heart with wisdom] Albeit I gave my self outwardly to pleasures, yet I thought to keep wisdom, and the fear of God in mine heart, and govern mine affairs by the same.
all the dayes of their life] Heb. the number of the dayes of their life.
V. 6. to water therewith the wood that bringeth forth tree▪] It seems his orchard was very large, more like a wood, then an orchard.
V. 7. I got me servants and maidens] Or, I bought. That is, some I bought for money, and some I had born of them in the house.
servants born in my house] Heb. sons of my house.
V. 8. I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces] 1 Kin. 9. 28. and 10. 10, 14, 21, &c.
the peculiar treasure of kings] The choise things, that each kingdom and province could afford.
musicall instruments] Heb. musicall instrument and instruments.
V. 9. also my wisdom remained with me] I kept my self upright still, verse 3.
V. 10. this was my portion of all my labour] All that I had of my labours, was a little pleasure in eating and drinking: and this also was vanity, verse 11.
V. 11. vanitie and vexation of spirit, and there was no profit under the sun] Chap. 1. 3.
V. 12. And I turned my self to behold wisdom] I considered with my self, whether it were better to follow wisdom still, or to turn aside to what mine own affections and pleasures might lead me to.
and madnesse and folly] Chap. 1. 17. and 7. 25.
for what can the man do, that cometh after the king?] I despaired, that either I, or any man after me, should finde felicity in outward things, for who can do more to attain to i…, then I did, and yet I missed it.
even that which hath been already done] Or, in those things which have been already done.
V. 13. that wisdom excelleth folly] Heb. that there is an excellency in wisdom more then in folly, &c.
V. 14. The wise mans eyes are in his head] Prov. 17. 24. Chap. 8. 1. He foreseeth things which the fool cannot for lack of wisdom.
and I my self perceived also] Or, yet I perceived. I saw indeed worldly wisdom might help a man in guiding his affairs, but yet they that have it must die, and be forgotten, verse 16. and leave their goods to another, yea, to one, he knows not whom, verse 19. and this also is vanitie.
V. 15. happeneth even to me] Heb. happeneth to me, even to me.
why was I then more wise?] What good will my wisdom do me? It cannot keep from death: or, why do I labour to get more wisdom in things naturall, and politicall?
V. 16. For there is no remembrance of the wise more then of the fool for ever] In this world wise men are forgotten, when they are dead, as well as fools.
seeing that which now is, in the dayes to come shall all be forgotten] Or, seeing that which hath been before, the dayes are come that it is all forgotten. That is, seeing our successours will forget us, as well as we have forgotten our predecessours.
V. 17. Therefore I hated life] Which others count so sweet and pleasant.
is] Or, was.
V. 18. taken] Heb. laboured.
because I should leave it unto the man that shall be after me] Psal. 49. 10. Because I cannot enjoy it all, nor alwayes, nor be sure to leave it to one that will use it well, when I am gone.
V. 20. to despair of all the labour] Of attaining felicity by worldly labour, and so to give it over.
V. 21. and in equitie] That is, hath dealt justly, and not gotten riches by deceit.
yet to a man that hath not laboured therein] Among other griefs, this is not the least, That another shall without pains enjoy that which we have laboured for, and so we are drudges for others, Job 14. 21. Psal. 39. 6.
leave] Heb. give.
V. 22. For what hath man of all his labour] Chap. 1. 3. and 3. 9. When he dies.
V. 23. all his dayes are sorrows, and his travel grief] Psal. 90. 10. Job 14. 1.
V. 24. There is nothing better for a man, then that he should eat and drink] Chap. 3. 12, 13, 22. and 5. 18. and 8. 15.
that he should make his soul enjoy good in his labour] When man hath laboured all he can, he can get no more then food and refreshing: yet he confesseth also, That this cometh of Gods blessing, as chap. 3. 13.
should make his soul enjoy good] Or, delight his senses.
V. 25. For who can eat] I speak it by experience, for God gave me outward things to take pleasure in, and a heart to take comfort of them.
V. 26. For God giveth to a man that is good in his sight, wisdom] For God useth to deal so with his servants, Psal. 127. 2.
in his sight] Heb. before him.
he may give to him that is good before God] Job 27. 17.
This also is vanitie and vexation of spirit] For a wicked man to labour for others.
CHAP. III.
Vers. 1. TO every thing there is a season] Appointed by God. He speaketh of this diversity of times, for two causes: First to declare, That there is nothing in this world perpetuall: next, to teach us not to be grieved, if we have not all things at once, according to our desires, neither enjoy them so long as we would wish.
a time to every purpose under the heaven] Things voluntary are determined, as well as things naturall.
V. 2. to be born] Heb. to bear.
V. 5. to refrain from] Heb. to be far from.
V. 6. get] Or, seek.
V. 9. What profit hath he that worketh, in that wherein he laboureth?] Chap. 1. 3.
V. 10. to be exercised in it] Chap. 1. 13.
V. 11. He hath made every thing beautifull in his time] Though there be profit to man in regard of felicity, to know naturall things, verse 9. but much trouble, verse 10. yet the beauty of them makes man desire to know them, and God hath enclined their heart to look after them, but not given them the power fully to understand Gods works.
so that] Or, yet, so that.
no man can finde out the work that God maketh from the beginning to the end] Chap. 8. 17.
V. 12. I know that there is no good in them] Therefore it is better for man to take his part of them, then curiously to search into the nature of them.
to do good in his life] To rejoyce inwardly in them, and use them outwardly for his comfort.
V. 13. And also that every man should eat] Or, And also every man that eateth, and drinketh, and enjoyeth. For every man doth not so, but he that doth, may thank God for it.
enjoy] Enjoy, Psal. 34. 12.
it is the gift of God] Chap. 2. 24. We must therefore use Gods gifts with sobriety, and in the fear of God, forasmuch as he giveth not his gifts to the intent they should be abused.
V. 14. it shall be for ever] Man shall never be able to let or alter Gods work, but as he hath determined, so it shall come to passe.
V. 15. That which hath been, is now] Chap. 1. 9. Or, What is that which hath been already? Even that which is to be, hath been already, for God requireth that which is past. That is, God brings every yeer such kinde of fruits, and things as were the yeer before: and so also in every age.
that which is past] Heb. that which is driven away.
V. 17. for there is a time there, for every purpose] Verse 1. Meaning with God, though man neglect his duty.
V. 18. that God might manifest them, and that they might see] Or, that they might clear God, and see, &c.
that God might manifest them] Rather, that God will manifest, &c. and, that they shall see. It will be so, for these wicked men that oppresse others, shall die like beasts, verse 19.
V. 19. For that which befalleth the sons of men, &c.] Psal. 49. 10. chap. 2. 16.
befalleth beasts] The bodies of these corrupt Judges shall die like beasts. This they forget, else would they not oppresse others.
V. 21. Who knoweth the spirit of man, &c.] Or, Who knoweth the breath of the sons of man, that it goeth upward: and the breath of the beast, that it goeth downward to the earth: That is, they both breathe out the same way, and die.
of man] Heb. of the sons of man.
goeth] Heb. is ascending.
V. 22. Wherefore I perceive that there is nothing better, then that a man should rejoyce in his own works] Chap. 2. 24. and 5. 18.
who shall bring him to see what shall be after him?] Who enjoyes his goods, and how he useth it? Therefore let him take his comfort of them himself, before he die.
CHAP. IIII.
Vers. 1. SO I returned] He maketh here another discourse with himself, concerning the tyranny of them that oppresse the poor.
oppressions that are done under the sun] Chap. 5. 8, &c.
the tears of such as were oppressed] Their hard usage brought forth not onelyonly sighs, but tears also.
on … side of their oppressours there was power] Their adversaries had power to hurt them, but none had pity to relieve them.
side] Heb. hand.
V. 2. Wherefore I praised the dead which are already dead, more then the living which are yet alive] Job 3. 17, &c.
V. 3. Yea, better is he then both they, which hath not yet been, who hath not seen the evil work that is done under the sun] Job 3. 11, 16, 21.
better is he then both they, which hath not yet been] For he hath not felt that that the living do, and dead have felt.
V. 4. and every right work] Heb. all the rightnesse of work. The more a man thrives by honest labour, the more he is envied.
for this a man is envied of his neighbour] Heb. this is the envy of a man from his neighbour.
V. 5. The fool foldeth his hands together] Prov. 6. 10. and 24. 33.
and eateth his own flesh] His idlenesse even consumes and eats him out.
V. 6. Better is an handfull with quietnesse, &c.] Prov. 15. 16, 17. and 16. 8. He abuseth a good ground. Seeing there is vexation in all labour, therefore he will rather starve, then work.
V. 8. neither is his eye satisfied with riches] For he can but see it, he cannot use all his wealth, and yet he is vexed that he sees no more, chap. 1. 8. Covetousnesse is the lust of the eye, 1 Joh. 2. 16.
V. 9. Two are letter then one] Forasmuch, as when a man is alone, he can neither help himself nor others, he sheweth, That it is better to live in mutuall society, to the intent, that men may be helpfull mutually one to another, and that their goods may encrease: which is so illustrated by the instances following, as that they are to be understood with their due qualification.
V. 13. who will no more be admonished] Heb. who knoweth not to be admonished. That neither knows how to rule well, nor will not be advised by any counsell.
V. 14. out of prison he cometh to reign] That is, from a poor and base estate: or, out of trouble and prison, as Joseph did, Gen. 41. 14.
he that is born in his kingdom becometh poor] Meaning, that is born a king.
V. 15. I considered all the living] Either in generall he means, that he had considered that the heirs, many times, fared never the better for their fathers labours; or else in particular, that many, being weary of the government of an old king, joyn with his son that must succeed him; and afterwards, finding as little content in him, wish for another. Thus it hath been in all ages, and will be still.
CHAP. V.
Vers. 1. KEep thy foot when thou goest to the house of God] With what affection thou comest to serve God, as men take heed of sliding in slippery ways, psal. 39. 1.
Keep] Or, Observe, or, Look 10.
when] Or, as.
then to give the sacrifice of fools] 1 Sam. 15. 22. Psal. 50. 8. Prov. 15. 8. and 21. 27. Meaning, of the wicked, which think to please God with outward worship, without faith or repentance.
for they consider not that they do evil] Because they know not how to worship God aright; or, think not well of what they go about.
V. 2. Be not rash with thy mouth] Either in vowing, or in praying: meaning, that we should reverently and advisedly go about either, psal. 2. 11. Heb. 12. 28.
thing] Or, word.
for God is in heaven] An heavenly King: and subjects must be brief and discreet in their petitions.
in heaven] Matth. 6. 9.
therefore let thy words be few] He heareth thee not for thy many words sake, or often repetitions, but considereth thy faith, and fervent minde. And also vow no more then thou mayest comfortably perform.
be few] Prov. 10. 19. Matth. 6. 7.
V. 3. For a dream cometh through the multitude of businesse] Speak little, because many words are a signe of folly, or like dreams.
V. 4. When] Or, Assoon as.
When thou vowest a vow unto God, defer not to pay it] Deut. 23. 21.
for he hath no pleasure in fools] Such as vow rashly, are accounted fools with God.
pay that which thou hast vowed] Psal. 16. 13, 14. and 76. 11. He speaketh of things vowed sutable to Gods word, and serving to his glory.
V. 6. Suffer not thy mouth to cause thy flesh to sin] Cause not thy self to sin by vowing rashly, as they do which make a vow to live unmarried, and such like.
before the angel] That is, before Gods messenger or minister, when he shall examine thy doing: as though thy ignorance should be a just excuse, Job 33. 23.
V. 8. at the matter] Heb. at the will, or purpose.
for he that is higher then the highest, regardeth] Meaning, that God will redresse these things, and therefore we must depend upon him.
there be higher then they] Either he means the holy Trinitie, or the angels.
V. 9. the profit of the earth is for all] The revenues of the earth are better then riches, which will not feed us, v. 10.
the king himself is served by the field] Kings and princes caunot maintain their estate, if there be no tillage. This commends husbandry.
V. 11. When goods encrease, they are encreased that eat them] A man must spend his riches on many servants, and they must be fed by it as well as he: so that he gets onelyonly the sight of his money more then they do, chap. 4. 8.
V. 12. the abundance of the rich will not suffer him to sleep] Yea, his care to keep his riches, or surfetting, hinders his sleep, when poor men sleep quietly: so that he is not the better, but the worse for his riches.
V. 13. riches kept for the owners thereof to their hurt] Many men lose their lives for their riches, Prov. 1. 19. 1 King. 21.
V. 14. But] Or, Or.
But those riches perish by evil travel, &c.] Or, those riches getten by evil travel perish, so that he bath nothing to leave his son.
V. 15. As he came forth of his mothers womb, naked shall he return to go as he came] Job 1. 21. Psal. 49. 17. 1 Tim. 6. 7.
V. 16. what profit hath he that laboured for the winde?] Chap. 1. 3. Meaning, in vain, and without profit; for he leaves all behinde him when he dies, Hos. 12. 1.
for the winde?] Hos. 12. 1.
V. 17. All his days also he eateth in darknesse] He hath had much affliction and grief of minde, to get what he cannot keep: it had been better then that he had taken his part of them with comfort, v. 18.
V. 18. it is good and comely for one to eat and drink] Chap. 2. 24. and 3. 12, 13. Heb. there is a good which is comely, &c.
all the days] Heb. the number of the days.
V. 19. and hath given him power to eat thereof] Heb. and hath made him ruler of it. So that God may give a man riches, to whom he hath not given power over it: and covetous men are slaves to their wealth, at least; have no power over it.
V. 20. For he shall not much remember] Or, though he give not much, yet he remembreth, &c.
For he shall not much remember the days of his life] He will take no great thought for the pains he hath taken in time past, because in his old days he comfortably eats the fruit thereof with ease.
CHAP. VI.
Vers. 2. YEt God giveth him not power] He sheweth, that it is a judgement of God, when the rich man hath not a liberall heart to rule his riches.
to eat thereof] Not any part of it, but others eat it all up.
but a stranger eateth it] An enemy, while he lives, or one no way allied to him, when he is dead.
and it is an evil disease] It is not onelyonly a fruitlesse vanity, but also a troublesome evil.
V. 3. and his soul be not filled with good] If he can never have enough, chap. 5. 10.
and also that he have no buriall] As we see, oftentimes, that the covetous man falleth either into crimes that deserve death, or is murthered, or drowned, or hangeth himself, and so lacketh the honour of buriall, which is the last office of humanity: or, his wealth makes those whom it is left unto neglect the decent performance of that office.
V. 4. For he cometh in with vanity] Meaning, the untimely fruit, whose life did neither profit not hurt any.
V. 5. he hath not seen the sun] He hath not known the troubles of the world: or, if he have not had the comforts of this life, yet he hath been free from the troubles of it also.
V. 6. though he live a thousand yeers twice told] … covetous man live long, yet seeing he sees no good, … sorrow, and must go to the grave in the end, he is worse … one still-born.
V. 7. appetite] Heb. soul.
V. 8. what hath the poor, that knoweth to walk before the l…ving?] Lesse th…n the rich? for he lives, and the rich doth …o more: or, more then the poor man that is foolish.
V. 9. Better is the sight of the eyes] To be content with to …t which God hath given, is better then to follow the wandring desires that never can be satisfied: for such a desire, v. 7. is vanitie, &c.
then the wandring of the desire] Heb. then the walking soul.
V. 10. with him that is mightier then he] Meaning God, who will make him to feel that he is mortall, psal. 9. 20.
V. 11. Seeing there be ma… things, &c.] Or, When there are many things, they encrease vanitie: what is a man the better? That is, the more goods, the more vanitie: they do a man no good.
V. 12. who knoweth what is good for man] There is no state wherein a man can live, to have perfect quietnesse in this life … for if he be not troubled at the present carriage of things, he will be disquieted with fear of worser times after.
all the days of his vain life] Heb. the number of the days of the life of his vanity.
a shadow] Psal. 144. 4.
CHAP. VII.
Vers. 1. A Good name is better then precious ointment] Prov. 15. 30. and 22. 1. Which is both pleasant and profitable.
the day of death, then the day of ones birth] Because a mans birth brings him into a miserable life, which death brings him out of.
V. 2. It is better to go to the house of mow ning] Where we may see the …and of God, and learn to examine our lives.
V. 3. Sorrow] Or, anger.
V. 5. It is better to hear the rebuke of the wise, then for a man to hear the song of fools] Prov. 13. 18. and 15. 31, 32.
V. 6. For as the crackling of thorns under a pot] Which crackle for a while, and profit nothing, psal. 58. 9.
crackling] Heb. sound.
V. 7. oppression maketh a wise man mad] A man that is esteemed wise, when he seeth riches come in apace by oppression, is transported with fury to get more: or, over-much oppression makes even wise men to be as besides themselves.
and a gift destroyeth the heart] Deut. 16. 19.
V. 8. Better is the end of a thing] He taxeth their lightnesse, which enterprise a thing, and suddenly leave it off again: or, then a thing is better, when it is brought to issue by a man that hath patiently waited for the accomplishment of it, then when it is first imagined by him that glories in his conceit, as if he had done it, 1 Kings 20. 11.
V. 9. Be not hastie in thy spirit to be angry] Prov. 14. 17. and 16. 32.
V. 10. thou doest not enquire wisely concerning this] Murmure not against God, when he sends adversitie for mans sins, for it is folly so to do. This is just the complaint of ignorant papists; Former times were better, therefore their religion was better. This complaint comes not from wisedom, Jerem. 44. 17, 18.
wisely] Heb. out of wisedom.
V. 11. Wisedom is good with an inheritance] An inheritance will do a man no good, unlesse he have wisedom to guide his affairs.
is good with an inheritance] Or, as good as an inheritance, yea better too.
V. 11. defence] Heb. shadow, or for a shadow.
wisedom giveth life to them that have it] Wisedom will free a man from deadly dangers, when riches cannot.
V. 13. who can make that straight which he hath made cro…ked?] Chap. 1. 15.
V. 14. but in the day of adversity consider▪] Consider what was said, v. 13, That thou canst not alter thy condition, though it please thee not.
set] Heb. made.
to the end that man should finde nothing after him] That man should not know what may befall him, whether he shall continue in the same state or no, and so may not be proud in weal, nor out of heart in wo.
after him] Or, after it.
V. 16. Be not righteous overmuch] Censure not good men, because God suffers them to be afflicted, v. 15. nor presume not to be wicked, v. 17. because wicked men prosper, v. 15. Keep both these instructions, so shalt thou shew that thou fearest God indeed, by avoiding both extremes of censoriousnesse, and profanenesse, v. 18. Psal. 37. and 73. Job 21. Jer. 12. 1, 2.
destroy thy self] Heb. be desolate.
V. 17. before thy time?] Heb. not in thy time.
V. 18. shall] Or, will.
V. 19. Wisedom strengtheneth the wise] Prov. 21. 22. and 24. 5. Chap. 9. 16.
V. 20. For there is not a just man upon earth] 1 Kings 8. 46. Prov. 20. 9. 1 John 1. 8. Or, Surely: For this verse seems to have no relation to that which went before, nor to that which follows after.
V. 21. take no heed] Heb. give not thine heart.
unto all word… ] Take not to heart every thing that men speak of thee, no, though thou shouldest over-hear thy servant sometimes speak evil of thee, Prov. 19. 11.
V. 22. thou thy self likewise hast cursed others] Considering that thou thy self mayest have been faulty in the like kinde towards others.
V. 23. I will be wise] I will understand all other things, as I do this.
V. 24. That which is far off] Things far off, or deep in the ground, are hardly gotten; so is wisedom: or, some things are so far off, or so deep in the earth, that they cannot be attained to: no more can the knowledge of all things by man, Job 28. 1, 11.
V. 25. I applied mine heart] Heb. I and my heart compassed.
even of foolishnesse and madnesse] Heb. madnesses: that is, all sort of, or the maddest pranks of wicked men.
V. 26. And I finde more bitter then death, the woman whose heart is snares, &c.] Prov. 22. 14.
whoso pleaseth God] Heb. he that is good before God.
whoso pleaseth God, shall escape from her] It is a great favour of God, for a man to escape the subtill allurements of an harlot.
V. 27. saith the preacher] Or, say I.
counting one by one, to finde out the account] Or, weighing one thing after another, to finde out the reason.
to finde out the account] That is, to come to a conclusion.
V. 28. one man among a thousand have I found] I have found out the depth of the policie of some one man among many, but never of a crafty woman, v. 29. Or, I have seen one man among many seduced by harlots, repent, but never any of those seducing strumpets.
among all those] Or, with all these qualities.
V. 29. this onelyonly have I found] OnelyOnly I know, that their wicked craft comes not by creation, but by their own manifold devices.
that God hath made man upright] Gen. 1. 27.
CHAP. VIII.
Vers. 1. WHo knoweth the interpretation of a thing?] Who besides the wise man? that is, none else.
a mans wisedom maketh his face to shine] Prov. 17. 24. That is, doth get him favour and prosperity.
the boldnesse] Heb. the strength.
the boldnesse of his face shall be changed] Whereas before he was proud and arrogant, he shall become humble and meek▪ or, his strength shall be renewed and doubled, Isa. 40. 31.
changed] Or, doubled.
V. 2. I counsel thee to keep the kings commandment] That thou obey the king, and keep the oath that thou hast made for the performance thereof.
commandment] Heb. mouth.
V. 3. Be not hastie to go out of his sight] Go not away discontented, when he commands thee any thing thou likest not, neither stand in rebellion against him; for he will punish thee, and can do it.
V. 4. who may say unto him, What doest thou?] Who dare say so, because of the kings power? or, who may, in regard of his authority? Prov. 30. 31.
V. 5. shall feel] Heb. shall know.
a wise mans heart discerneth both time and judgement] That is, when it is time to obey the king, and how far.
V. 6. therefore] Or, but.
therefore the misery of man is great upon him] Other men are miserable, because they know not this time and judgement, verse 7.
V. 7. when it shall be] Or, how it shall be.
V. 8. There is no man that hath power over the spirit] The subject hath no power to save his own life, when the king gives order for his death, nor no crafty wicked tricks can help him; and therefore he must not rashly cast himself into danger, by disobeying authority.
over the spirit, to retain the spirit] Job 14. 5.
discharge] Or, casting off weapons.
V. 9. one man ruleth over another to his hurt] Tyrants and wicked rulers have, by their tyrannie and oppression, brought mischief upon themselves.
V. 10. who had come and gone from the place of the holy, and they were forgotten in the citie where they had so done] Or, and they who had come and gone from the place of the holy, were forgotten in the city where they had done right.
this is also vanitie] Their great pomp came to nothing, psal. 49. 17. or, as well good men, that had served God diligently, as bad men, were forgotten of them, among whom they had lived well, which grieved me to behold.
V. 11. Because sentence against an evil work is not executed] Where justice is delayed, there sin reigneth: or, impunity makes sinners the more obstinate.
V. 12. it shall be well with them that fear God] Psal. 37. 11, 18, 19. Isa. 3. 10, 11.
which fear before him] Or, because they fear before him. So it answers to the end of the next verse.
V. 14. happeneth according to the work of the wicked] Psal. 73. 14. Eccles. 7. 15.
according to the work of the wicked] Which are punished, as though they were wicked.
V. 15. Then I commended mirth, &c.] Chap. 3. 22.
V. 16. for also there is that neither day nor night seeth sleep with his eyes] Worldly men enjoy no rest night nor day from their worldly cares and distractions, psal. 127. 2.
sleep with his eyes] Chap. 5. 12.
CHAP. IX.
Vers. 1. I Considered in my heart] Heb. I gave, or set to my heart.
by all that is before them] Man knoweth not by prosperity or adversity whom God doth favour or hate, for he sendeth them as well to the wicked as to the godly, chap. 8. 14.
V. 2. All things come alike to all] Psal. 73. 3, 12, 13. Mal. 3. 15.
V. 3. among] Or, above.
there is one event unto all] In outward things, as riches and poverty, sicknesse and health, there is no difference between the godly and the wicked.
yea, also] Or, that also.
madnesse] Heb. madnesses: that is, all kinde of madnesse.
after that they go to the dead] They die like other men.
V. 4. For to him that is joyned to all the living, there is hope] Or, Surely. See Notes on chap. 7. 20.
V. 6. now] Heb. already.
for ever] Or, of the world.
V. 7. eat thy bread with joy] Eat of the fruit of thy labours with comfort, chap. 3. 22.
for] Or, when.
now accepteth] Heb. hath already accepted.
V. 8. Let thy garments be always white] Rejoyce constantly; as, pray without ceasing, 1 Thess. 5. 17. This excludes not humiliation in times of affliction.
ointment] Matth. 6. 17.
V. 9. Live joyfully] Heb. see or enjoy life.
Live joyfully with the wife whom thou lovest] Hereby it appears, that Solomon gives counsell to take lawfull content in outward things; and not in the person of an Epicure, exhorting others to unlawfull pleasures; for then would …e not have said, Rejoyce with thy wife; but, as elsewhere, Stollen waters are sweet, Prov. 9. 17. See Prov. 5. 18.
for that is thy portion in this life] Chap. 2. 24. and 3. 13. and 5. 18.
V. 11. the race is not to the swift] Wisedom and strength cannot always procure worldly comforts: but sometimes they are so disposed by God, as we can give no reason of it: neither can they enable us to foresee or prevent evil, v. 12.
V. 12. snare] Luke 21. 35.
snared in an evil time] Prov. 29. 6.
V. 13. This wisedom have I seen also under the sun] As wisedom sometimes cannot produce good effects in outward things, so, at other times, it works above all humane apprehension and power.
V. 15. there was found in it a poor wise man] An instance of wisedom, in a poor man, prevailing against power, yet not respected by those that received benefit by it.
V. 16. Then said I, Wisedom is better then strength] Prov. 21. 22. Chap. 7. 19.
V. 17. more then the cry of him that ruleth among fools] Wise men hearken more quietly to the counsell of a poor man that is understanding, then fools that clamour hearken to a king.
CHAP. X.
Vers. 1. DEad flyes] Heb. Flyes of death.
Dead flyes cause the ointment of the apothecary to send forth a stinking savour] Heb. Dead flyes doth cause: that is, any one will do it: for it is opposed to a little folly.
V. 2. A wise mans heart is at his right hand] He doth all things well, as a man doth with his right hand: but a fools works are aukward and lefthanded.
V. 3. his wisedom] Heb. his heart.
and he saith to every one, that he is a fool] By his gate, words, gestures and actions he bewrayeth his folly.
V. 4. If the spirit of the ruler rise up against thee] If the prince be angry with thee, leave not thy office about him, nor subjection to him, but intreat his favour: this will take away his anger, and keep punishment from thee.
leave not thy place] Chap. 8. 3.
V. 5. as an errour which proceedeth from the ruler] It is an evil thing for princes to prefer unworthy men.
from] Heb. from before.
V. 6. in great dignity] Heb. in great heights.
the rich sit in lowe place] Rich in wisedom, as well as in wealth.
V. 7. upon horses] Prov. 30. 22.
V. 8. He that diggeth a pit, shall fall into it] Psal. 7. 15. Prov. 26. 27. He sheweth, by divers similitudes, what hurt comes unto men by rash and indiscreet actions, v. 8, 9. and what little good, v. 10.
V. 11. Surely, the serpent will bite without enchantment] Or, when the serpent hath bit before charming, then the cunning charmer profiteth nothing.
the serpent will bite without enchantment] Another instance of things done rashly, without any profit.
a babler] Heb. the master of the tongue.
V. 12. The words of a wise mans mouth are gracious] Prov. 10. 32. and 12. 13.
gracious] Heb. grace.
V. 13. the end of his talk is mischievous madnesse] He begins foolishly, but grows stark naught before he have done speaking.
his talk] Heb. his mouth.
V. 14. A fool also is full of words] Prov. 15. 2.
full of words] Heb. multiplieth words.
a man] Or, but the man.
a man cannot tell what shall be] He brags what he will do, Jam. 4. 13, &c. but he knows not what will be the issue.
what shall be after him, who can tell him?] Chap. 3. 22. and 6. 12.
V. 15. he knoweth not how to go to the city] As a man that knows not the way, wearies himself before he can come to the city: so a fool tires himself, and can bring his businesse to no good passe, because he knows not how to effect it.
V. 16. Wo to thee, O land, when thy king is a childe, &c.] Isai. 3. 3, 4.
when thy king is a childe] Such as want wisedom are counted children, Heb. 5. 13.
thy princes eat in the morning] Are given to their lusts and pleasures.
V. 17. when thy king is the son of nobles] Is born of good parentage, and vertuously brought up.
for drunkennesse] Prov. 31. 4.
V. 18. By much slothfulnesse the building decayeth] By the slothfulnesse of both hands, when they will not mend the house, but hang down remisly, the house decays.
the building] Or, the roof.
the house droppeth thorow] Or, it drops into the house.
V. 19. wine maketh merry] Psal. 104. 15.
maketh merry] Heb. maketh glad the life.
answereth] Or, makes to answer: that is, procures.
V. 20. Curse not the king] Exod. 22. 28.
thought] Or, conscience.
curse not the rich in thy bed-chamber] Heb. in the chambers of thy bed: that is, in the most secret place.
for a bird of the air shall carry the voice] It shall be revealed by some unexpected means suddenly, either by Gods especiall providence, who hates ill thoughts against kings, or by the policie of princes, who have spies in all places.
CHAP. XI.
Vers. 1. BRead] Or, bread-corn (or grain.)
upon the waters] Heb. upon the face of the waters, or beside, as Isa. 32. 10. That is, be liberall to the poor, and though it be as a thing ventured at sea, or cast into the water, yet it shall bring thee profit: or, be diligent in husbanding thy grounds, in sowing in those places which are most fertile.
thou shalt finde it after many days] As seed, though not presently, yet after some time it will encrease. Worldly men think laying up the way to be rich, but God thinks laying out to be the way.
many days] Deut. 15. 10. Prov. 19. 17. Matth. 10. 42.
V. 2. Give a portion to seven] To many, according to thy ability: or, have dealing with many, that, though thy trading with some fail, yet it may hold with others.
for thou knowest not what evil shall be upon the earth] Because thou mayest lose all, and then canst do no good to others, but wilt need the help of others.
V. 3. If the clouds be full of rain, they empty themselves upon the earth] As the clouds that are full pour out rain to refresh the earth: so the rich, that have abundance, must distribute it liberally.
in the place where the tree falleth, there it shall be▪ He exhorteth to be liberall while we live; for after death there is no power, chap. 9. 10. Gal. 6. 10. Or, which way soever the tree falls, it will be beneficiall to one or other.
V. 4. He that observeth the winde, shall not sowe] He that feareth inconveniences, or future want, when other mens necessity requires relief, shall never do his duty, nor receive the reward of liberality.
V. 5. even so thou knowest not the works of God who maketh all] God may take thee away secretly and suddenly, and then thou canst not give.
V. 6. In the morning sowe thy seed] When thou beginnest to prosper, give, and so continue.
shall prosper] Heb. shall be right.
either this or that] Which shall please God most, and receive the greatest reward; for God doth recompense some good works in an especiall manner, Matth. 10. 41. Heb. 13. 2. Or, continue diligent in employment, though thou be not certain of a continuall successe.
V. 8. But if a man live many yeers] Though life be pleasant in it self, yea, if a man have a long and cheerfull life here also, yet the remembrance of the shortnesse of it, in comparison of the time he must lie in the grave, will make worldly comforts seem vain to him, and his estate here far from true felicity.
let him] Or, if he.
for they shall be many. All] Or, that they shall be many. Then all.
V. 9. Rejoyce, O young man, in thy youth] He derideth them that settle their delight on worldly pleasures, as though God would never call them to an account.
know thou, that for all these things God will bring thee into judgement] For following thy pleasures, and so neglecting Gods service, chap. 12. 1.
V. 10. Therefore remove sorrow from thy heart] Take heed of evil thoughts, which may bring grief upon thine heart, and of evil actions, which may bring pain upon thy body. Or, storm not against those that advise thee for thy good, but leave evil courses, which will be bitter in the end.
sorrow] Or, anger.
childhood and youth are vanitie] Soon gone, as the morning quickly comes to noon, and noon to night. So much the word childhood intimates, according to the derivation.
CHAP. XII.
Vers. 1. REmember now thy Creatour, &c.] Prov. 22. 6. Heb. Creatours. It may be spoken in respect of the Trinitie, Isai. 54. 5.
while the evil days come not] The days of old age.
V. 2. While the sun] While thy life is full of comfort, like a summer, and not full of troubles, like a dark winter full of storms. An elegant description of old age in generall: the particular discommodities of it follow.
V. 3. In the day when the keepers of the house shall tremble] The hands, which keep the body, wherein the soul dwells.
the strong men shall bow themselves] The legs, which uphold the body.
the grinders cease] The teeth, that chew or grinde the meat.
the grinders cease, because they are few] Or, the grinders fail, because they grinde little.
those that look out of the windows be darkened] The eyes, that look out of their holes.
V. 4. the doors shall be shut] The two lips, that stand outward.
when the sound of the grinding is lowe] When the ears cannot hear well.
he shall rise up at the voice of the bird] When sleep departs from us.
all the daughters of musick shall be brought lowe] When the winde-pipe, and other instruments of singing, fail: or, when the ears take no pleasure in musick, 2 Sam. 19. 35.
V. 5. afraid of that which is high] To climb high, because of their weaknesse: or, they stoop down, as though they were afraid that something should fall upon them.
fears shall be in the way] They shall tremble as they go, as if they were afraid of stumbling or falling.
the almond-tree shall flourish] Their head shall be as white as the blossomes of an almond-tree.
the grashopper shall be a burden] They shall be able to bear nothing.
desire shall fail] Appetite to meat, and drink, and marriage.
man goeth to his long home] To the grave, where he must lie long.
the mourners go about the streets] Friends and kinred, and others that mourn for his death, Jer. 9. 17.
V. 6. Or ever the silver cord be loosed] The pith of the backbone, which is white, like silver.
the golden bowl be broken] The little skin that covereth the brain, which is in colour like gold.
the pitcher be broken at the fountain] The veins, which draw blood from the liver.
the wheel broken at the cistern] The head, which draws the powers of life out of the heart: or, the lungs, which breathe in and out, as a wheel draws water up and down in a cistern.
V. 7. Then shall the dust return to the earth] Gen. 3. 19. Death is the night, wherein we cannot work at all; and old age the evening, wherein we can do little: and therefore it is good to serve God in the morning of youth, or, if that be neglected, in the noon of manly yeers.
Then shall the dust] Or, And the dust.
the spirit shall return unto God] Returns to God, to be disposed of in eternall weal or wo, in another world.
spirit shall return] Or, spirit return.
V. 8. Vanity of vanities, saith the preacher, &c.] Chap. 1. 2.
all is vanity] Seeing man hath so much trouble in his life, and yet must lose it in the end also, he concludes, That all worldly comforts are vain, and cannot make a man happie.
V. 9. moreover, because the preacher was wise] Or, the more wise the preacher was, &c.
he gave good heed] He learned of others, and studied himself, to finde matter to teach the people.
set in order many proverbs] 1 Kings 4. 32.
V. 10. to finde out acceptable words] His words were pleasing and profitable for the men of that age, and written down to instruct after-ages.
acceptable words] Heb. words of delight.
V. 11. The words of the wise are as g…ads] To prick us forward to our dutie.
and as nails] To keep us within our compasse, as a nailed fence.
fastened by the masters of assemblies] Well applied by the ministers, whom he calleth masters.
which are given from one shepherd] Which is God; and therefore they must be heard as his word, Joh. 10. 16.
V. 12. And further, by these, my son, be admonished] Or, And of other beside these, my son, take heed.
and much studie is a wearinesse of the flesh] It would weary me to write many books, and you to read them; therefore heed this book, and specially mark the sum of all: Forbear worldly vanities, and fear God, who will judge thee.
studie] Or, reading.
V. 13. Let us hear the conclusion of the whole matter] Or, the end of the matter, even all that hath been heard, is.
the conclusion of the whole matter] Teaching us how to get true happinesse, which is not to be gotten by worldly comforts.
the whole duty of man] Or, the duty of all men.
V. 14. God shall bring every work into judgement] Rom. 2. 16. and 14. 10. 2 Cor. 5. 10.
whether it be good, or whether it be evil] Good works kept secret by the doers, shall have their reward, and evil ones their punishment.