Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 1
CHAP. 1.
Verſ. 1. THe words of the Preacher, the ſon of David, King in Jeruſalem] That is, Of Solomon. He was therefore not only the Author, but alſo the Pen-man of this book, as is alſo ſomewhat more clearly hinted, Chap. 12.10. The Preacher ſought to find out acceptable words, and that which was written was upright: And hence it is that he uſually ſpeaks of himſelf in the firſt perſon, as ver. 12. I the Preacher was King over Iſrael, &c. and ſo in many other places. The reaſon why he terms himſelf the Preacher, (or, as the word in the Original ſignifieth, the Penitent convert, the ſoul or perſon congregated or gathered to the Church upon his repentance, from whence he was fallen off by his great ſinnes) was not haply becauſe he was wont to do the work of a Preacher in the aſſemblies of Gods people (though we find that ſometimes Kings upon extraordinary occaſions have ſpoken to the people gathered together in their Church-aſſemblies concerning matters of Religion, yea and that Solomon in particular did ſo, 1 King. 8.1, 12.) but rather, becauſe he doth in this book, as a Preacher, or reconciled penitent, teach the whole Church of God the only way of true bleſſedneſſe, and makes known publickly to all Gods people, what by his own experience he had learnt concerning the vanity and folly of ſeeking content and happineſſe in any thing, ſave only in the knowledge and fear and ſervice of God. I know it is queſtioned by many, whether ever Solomon repented after that his groſſe fall by means of his Idolatrous wives, 1 King. 11.4. and that becauſe it was in his old age that he fell, and becauſe he never pulled down thoſe Idolatrous Temples, which he had built for his wives, which if he had repented, ſay they, he would ſurely have done. But I conceive theſe reaſons are too weak to prove that Solomon died in an impenitent condition, for he might repent towards his latter end, and though he ſincerely repented, yet might he not immediatly pull down the high places he had built, no more then other good Kings afterwards did; and that as being over-awed with fear of diſpleaſing his wives and the people: and ſee alſo the Note 2 King. 23.13. Much more may be ſaid for his Repentance, for which ſee the Note 1 King. 11.41. God called him Jedidiah, that is, beloved of the Lord; And whom the Lord loveth, he loveth to the end, Joh. 13.1. Now if Solomon did repent, it cannot be well queſtioned but that he wrote this Book as his publick Recantation of his former folly and madneſſe, and that purpoſely that he might hereby teſtifie his Repentance to the whole people of God, and might recover thoſe by his returning to the Church whom he had ſcandalized by his fall: and that hence it is that he doth ſo often call himſelf The Preacher, as counting this his ſolemn publiſhing of his repentance a greater honour to him then his regal dignity, or the moſt glorious works that ever he did, even his building of the Temple. As for thoſe laſt words, the ſonne of David, King in Jeruſalem, beſides what is noted Pro. 1.1. where he gave himſelf the ſame Titles, we may well conceive that here he mentions them as aggravations of his former ſinnes, to wit, that he that was the ſonne of ſo pious a father, and ſo tenderly carefull of his education, and that had been exalted by Gods ſpecial appointment to ſo high an honour, as to be King of Iſrael Gods peculiar people, ſhould yet notwithſtanding fall into ſuch groſſe ſinnes as he had done.
Verſ. 2. Vanity of vanities, ſaith the Preacher, vanity of vanities, all is vanity.] The drift of Solomon in this Book being to ſhew, that true happineſſe here in this life cannot be attained by the enjoyment of any thing in the world, or of all that is deſirable in the world joyntly together, but only by the enjoyment of Gods love and favour, and conſequently by the knowledge and fear and ſervice of God, which leade thereunto, accordingly, he firſt here undertakes to prove the Negative part, to wit, that no worldly thing, nor no endeavour about worldly things, can render a man truly happy, and that becauſe they are all extreamly vain, and therefore altogether ineffectuall to make a man happy, which is laid down in this Propoſition, Vanity of vanities, ſaith the Preacher, vanity of vanities, all is vanity, that is, they are all moſt vain, vanity it ſelf in the abſtract; yea extream vanity, (for thus the ſuperlative degree in the Hebrew is uſually expreſſed, as where the baſeſt of ſervants is called a ſervant of ſervants, Gen. 9.25. and the higheſt heaven, the heaven of heavens, 1 King 8.27. and the moſt excellent Song, The Song of Songs, Cant. 1.1, &c.) Now all the creatures, though very good in themſelves, and in their kind, are ſaid to be thus extreamly vain, either comparatively in regard of God, or elſe in order unto happineſſe, in that neither the poſſeſſion nor fruition of them can ever make men truly bleſſed, and that becauſe, 1. there is no ſtability nor permanency in them, they are ſubject to change and corruption; if thoſe that ſeek after them do obtain them, they cannot long enjoy them; 2. they can never yield full ſatisfaction to the ſouls of thoſe that do enjoy them, and in that regard may well be deemed empty, worthleſſe things, imperfect, and from which no ſolid profit can be gotten: and 3. they are deceitfull and lying vanities, they ſeem to promiſe much content and happineſſe to men, but are ſo farre from yielding them that content and good which they expect from them, that often they bring upon them much grief and trouble, yea are the occaſion of their eternall deſtruction; And this truth concerning the vanity of all earthly things is here repeated again and again, not only to imply the unqueſtionable certainty and the great importance of it, but alſo becauſe men are prone naturally to dote ſo exceedingly on the things here below, and are ſo hardly wonne either to beleeve or to mind the vanity of them, and becauſe Solomon, being upon his repentance wondrouſly affected with this truth, was the more earneſt to preſſe it upon others, and to take them off from reſting in any thing but in God only.
Verſ. 3. What profit hath a man of all his labour which he taketh under the ſun?] That is, here below; or under the heaven? Only the Sun is mentioned, 1. Becauſe it is by the light of the ſunne principally that we are inabled to follow our labours; as the Pſalmiſt ſaith, Pſal. 104.22, 23 The ſun ariſeth —man goeth forth unto his work and to his labour untill the evening, and comfortaby to enjoy the fruit of our labours, Chap. 11.7. And ſecondly, Becauſe it is of all the heavenly lights the moſt conſpleuous and beſt knowne, and ſeemes to be in the eye of common people the higheſt of all viſible things. And the meaning of this queſtion here propounded is, that when men have toyled and moyled themſelves for any worldly thing, they get nothing thereby which truly deſerves the name of profit; that they have their labour for their paines, or that they weary themſelves for very vanity, as the Prophet ſpeakes, Hab. 2.13. All worldly things being no better; as was ſaid in the foregoing verſe; It is true indeed that in regard of worldly advantages, as Solomon himſelfe tells us elſwhere, Pro. 14.23. In all labour there is profit. But now becauſe all ſuch profit is wholy unprofitable in order unto happineſſe, (which is the only thing worth the minding) in regard amongſt other reaſons they do a man no good after he is dead, (and dye all men muſt, as it followeth in the next verſe, One generation paſſeth away and another cometh,) neither can they quiet and ſatisfie the ſoules of men whilſt they do enjoy them, therefore Solomon concludes that there is no true profit to be gotten by them. When men labour for thoſe things that are above the Sunne, to wit, the favour of God, and life eternall in Gods kingdome of glory, there's true profit to be gotten thereby: But it is not ſo in that labour which is ſpent about worldly things.
Verſe 4. One generation paſſeth away, and another generation cometh, &c.] Some conceive that Solomon in theſe words begins to prove that, which in the ſequel of the Chapter is more fully expreſſed, to wit, that all the labour of mens minds in the ſtudy of naturall things is vanity, and can never make a man happy, and that becauſe by reaſon of the brevity of mans life; firſt, it is but a very ſmall meaſure of knowledge in theſe things that any man can attaine; and ſecondly, that knowledge, which he doth attaine muſt within a while periſh together with himſelfe. But the drift of theſe words is rather to ſhew, either that as all other things are meere vanity, ſo is man alſo, in that he is mortal, yea is alwayes flitting and paſſing away, and thereupon alſo in continuall feare and danger of death; or elſe that all earthly things and all mens labour about them muſt needs be vanity, becauſe let a man get never ſo much of theſe things, being mortall, he cannot hope long to enjoy them: Neither can any earthly thing lengthen out a mans dayes beyond one generation, and conſequently, eternity being the inſeparable adjunct of happineſſe, it is not poſſible that ſuch things ſhould make any man happy. But why is that next clauſe added, But the earth abideth for ever, that is, till the end of all things, as long as the world continueth? I anſwer; It is added the more to ſet forth the vanity of man in regard of his mortality, by ſhewing that man is ſo farre from being made happy by any of his enjoyments here in this world, that his condition here is worſe and more vaine then is the condition of other creatures, that were made for his uſe: he is more vaine then the earth that he treads upon, which is as the ſtage, whereon every man in his generation acteth his part, and then paſſeth away never to be ſeen again, whilſt that continueth ſtill unto the end of the world; yea he is more vain then thoſe creatures that ſeeme moſt inconſtant, as is ſhown in the three following verſes.
Verſ. 5. The Sun alſo ariſeth, and the Sun goeth down, and haſteth to the place where he aroſe.] It is in the original, and panteth to the place where he aroſe, that is, it maketh haſt, as if it panted with running. See the Notes Pſalm 19.5, 6. The opinions of Expoſitors concerning Solomons aim in adding this which he ſaith here concerning the Sun, as likewiſe that which followeth in the two next verſes concerning the Wind and the Rivers, do ſomewhat differ: 1. Some conceive that Solomon mentions theſe things onelyonly as pictures and reſemblances, which do repreſent and ſet forth unto men, the changeableneſs of their own condition, to wit, that look as theſe things have their continuall revolutions, and are ever in continuall motion, ſo is it with men and their affairs: or particularly that the getting of wiſdome makes men labour and toyl continually, and ſo to be in as reſtleſs a condition as the Sun, and Wind, and Waters are: yea, and that the mutability and mortality of man, being as naturall to man as theſe perpetuall motions are to theſe Creatures, that can no more be avoided in man to make him happy, than the conſtant motions of theſe creatures can be hindered or changed. Again 2. Others hold, that the drift of theſe paſſages is by ſhewing the inſtable condition of the creatures to prove their vanity, eſpecially in regard of making men happy. And hereupon it is, that having ſaid, That all things under the Sun are vanity, he firſt begins here with the Sun it ſelf, the rather becauſe if the Sun, which is under God the firſt cauſe of the generation and corruption of things below, be ſubject to vanity, it is no marvel though other things be ſo too. Now by the Sunnes continuall wheeling about the earth, Solomon proves the vanity thereof, eſpecially in regard of making man happy, and that becauſe, 1. If it could bring any happineſs to man in its riſing, when it ſets at night it would be loſt again. And 2. notwithſtanding any benefit that it yeelds to men by its heat and light, moving thus year after year in one conſtant way, no man can expect any further advantage by it, than others have had in their generation, who have onelyonly enjoyed it for a time, and never received any durable happineſſe from it. But thirdly, others ſay (and that to me ſeems the moſt probable) that the drift of Solomon in this place, is further to ſhew, That man is more vain than other creatures, that ſeem to be in the moſt reſtleſs condition, and that becauſe they keep ſtedfaſtly their ſet courſe according to the Law of their creation, whereas men one generation after another, do continually paſſe away. And this he firſt ſheweth in the Sun, which obſerveth its conſtant courſe in its riſing and ſetting, and being ſet doth ſtill riſe again in equal glory, whereas man dieth, and is gone, and never returneth again, which is juſt what the Heathen Poet ſaid,
Soles occidere & redire poſſunt;
Nobis, cum ſemel occidit brevis lux,
Nox eſt perpetua una dormienda.
Verſ. 6. The Wind goeth toward the South, and turneth about unto the North, &c.] Becauſe in the originall the Wind is not expreſſed in the beginning of this verſe, therefore ſome tranſlate it, He goeth toward the South, &c. and ſo underſtand it, as with reference to the foregoing verſe, of the Sun, to wit, that one halfe of the year, namely in Summer and Autumn, it goeth toward the South, and the other half of the year, namely in the Winter & Spring, it turneth about into the North. But now our Tranſlators take it as ſpoken with reſpect to the laſt clauſe of the verſe, where the Wind is mentioned, and accordingly do underſtand this alſo of the Wind, that it ſometimes bloweth from the South, and then it goeth about into the oppoſite part of the heaven, and bloweth from the North; It whirleth about continually that is, it ſuddenly paſſeth about the heavens, ſometimes being in one point of the heaven, and preſently again in another; and the Wind returneth again according to his circuits, that is, it whirls about from one quarter of the heaven to another again and again, as it hath formerly done. As for the drift of Solomon in theſe words, it is the ſame as before in the foregoing verſe; for which ſee the Note there.
Verſ. 7. All the Rivers run into the Sea, yet the Sea is not full, &c.] That is, ſo as to ſwell above the earth, and to over-flow the Banks and Bounds which God hath ſet to it: Ʋnto the place from whence the rivers come, thither they return again. Where I conceive the order of Solomons words makes it clear, that the Fountains and Springs from whence the waters of the Rivers do flow, are ſaid here to be the place whither they return again. For firſt he ſpeaks of the Rivers running down from thence into the Sea, and notes this as obſervable, that notwithſtanding, the Sea is not full: and then to ſhew the reaſon why the Sea doth not over-flow its banks by this means, he adds, that unto the place from whence the Rivers come, thither they return again, to wit, becauſe from the Sea they go through certain pores and veins and ſecret paſſages of the earth (by which means alſo being ſtrained, they loſe the ſaltneſſe they had contracted in the Sea, and become ſweet and freſh again) and ſo return back to the fountains from whence they came. As for the drift and ſcope of theſe words, it is the ſame with that which is ſaid before concerning the revolutions of the Sun, verſ. 5. for which ſee the Note there. OnelyOnly the vanity of the creatures in their not ſatisfying the deſires of men, either in point of knowledge, or otherwiſe, is here more fully ſet forth by the Seas not being full, notwithſtanding ſo many Rivers do continually flow into it.
Verſ. 8. All things are full of labour, &c.] Some Expoſitors underſtand this, as that which went before, of the reſtleſs motions of the Creatures; as if Solomon had ſaid, As theſe particulars before mentioned, ſo indeed all things in this world generally, do as it were weary themſelves with continual reſtleſſe labours, never abiding long in one ſetled condition, but being all in their kinds ſome way or other inconſtant, tranſitory and fleeting; and accordingly they conceive the drift of theſe words is likewiſe, either 1. To ſhew, that therefore all things here below are repreſentations of mans vanity and inconſtancy, ſo that where ever we turn our eyes, we may behold our own vanity, or, 2. to prove that men can never enjoy any ſtable happineſſe by things that are ſo mutable and unſtable. But the generality of Expoſitors do otherwiſe underſtand theſe words, to wit, that all things are ſaid to be full of labour, becauſe mens endeavours about them, either in ſeeking to attain them, or in the enjoying and making uſe of them, or in ſearching to find out the nature, the cauſes and reaſons of them (which ſome think is principally here intended) do weary them with continuall toyl and labour: ſo that this may be taken as another argument whereby Solomon proves the vanity of all worldly things, to wit, becauſe all things here below, yea even thoſe things wherein men take moſt delight, do weary them with continuall toil and labour, and that which bringeth ſo much trouble to men, and is ſo far from yeelding them perpetuall contentment, that they become weary of it, can never make a man happy, and therefore muſt needs be vain as to ſuch a purpoſe. As for the following words, Man cannot utter it, (That is, no man whatſoever, no not the wiſeſt of men, the tongue of man is not able to expreſs it) that muſt needs be meant, either of the continuall reſtleſneſſe & changeableneſſe of the creatures, (of which ſome underſtand the foregoing words,) that this cannot by any words be ſet forth, or elſe rather of the toil and labour wherewith all earthly things do weary men, to wit, that this is ſo great, that it is unutterable; both becauſe the creatures are ſo innumerable about which they are exerciſed, and becauſe there are ſo many ſeveral wayes whereby men are wearied with them. And ſo this may imply alſo why in the next words he inſtanceth onelyonly in mens ſeeing and hearing, becauſe it is not poſſible to ſpeak of all things particularly, The eye is not ſatisfied with ſeeing, nor the ear filled with hearing, whereby may be meant either, 1. That they can never hear or ſee enough of thoſe things wherewith they are delighted, but that ſtill they would ſee and hear them more and more, and are vexed when it cannot be: Or elſe 2. that when they have ſeen or heard ſome things even to wearineſſe, yet then they are not ſatisfied, but would ſee or hear ſomething more to give them further content. And hereby Solomon would imply that it is thus alſo in all other things; men are continually wearying themſelves about them, as having an unwearied deſire to enjoy them, and yet when they have them, they are not ſatisfied neither with their enjoying of them: So that the only way for men to be happy, is to look after ſpiritual bleſſings in heavenly places, thoſe things that eye hath not ſeen, nor ear heard, which though they yield true and full contentment to men, yet they are never weary of them, but ſtill deſire to partake of them more and more.
Verſ. 9. The thing that hath been, it is that which ſhall be, &c.] As if he ſhould have ſaid, As no man hitherto could attain happineſſe in any earthly things, ſo neither ſhall any man attain it in time to come, and that becauſe all naturall things continue ſtill the ſame that they have formerly been, (according to that unqueſtionable axiome in Philoſophy, Natura nihil molitur novi, Nature produceth no other but the ſame effects it hath formerly done) and ſo likewiſe it is for all humane and voluntary actions, they are ſtill the ſame for ſubſtance, as formerly, as it followeth in the next words, and that which is done is that which ſhall be done; and thereupon he concludes, and there is no new thing under the ſunne. Now the drift of theſe word is to prove the vanity of all things, in regard of making men happy, from the perpetuall impoſſibility there is, that ever any man ſhould attain to a better condition of worldly felicity, then others in former times have attained, and that becauſe all things and all the actions and endeavours of men have been, are and ſhall alwaies be the ſame for ſubſtance; former ages have gone as farre for the ſearching after, and attaining of happineſſe, in the things of this world, as the later can do; nor ſhall the generations following find more, then others have done before them. It is not therefore to be queſtioned but that many things have been done, and may be done in the world, in regard of particular individuall circumſtances, which have not been done formerly: We reade that Lamech's ſons found out ſeveral inventions, that had not been known in former daies, Gen. 4.21, 32. And we know that in later times ſome diſcoveries of new things have been made, as of the Mariners card, the Art of Printing, Gun powder, &c. To be ſure the works of God have been many times ſtrange and new, ſuch as never were done before, as when the earth ſwallowed up Korah, Dathan and Abiram, that was a new thing, Numb. 16.30. and when the only begotten Son of God was incarnate and made man, The Lord, ſaith the Prophet Jer. 31.22 hath created a new thing, A woman ſhall compaſſe a man. But, I ſay, this is not that which the Prophet here intends; His meaning is that there is no new thing to be found or diſcovered, ſo farre exceeding the diſcoveries of former times, as that the knowledge of it, or the enjoyment of it can ſatisfie the heart of man, and make him truly bleſſed. As in order to happineſſe there is no more content to be found in the creature then formerly there hath been; the whole ſtate of the world and all things therein are as ſubject to changes and revolutions as formerly they have been; And ſo the condition of mans life, his affections and endeavours are ſtill the ſame, they yield no more ſatisfaction, but full as much vexation to men as formerly they have done. And therefore no new foundation or means of happineſſe can ever be found in the things here below. If we deſire to find out thoſe new things, which will make us happy, we muſt ſeek them in the Word of God, where new and wonderfull things are ſtill and ſtill to be found, Pſa. 119.18. 1 Cor. 2.9. and where God hath diſcovered to us that new and living way, Heb. 10.20. which can only bring us into the new Jeruſalem, where there will be ſtill new delights, and that without the leaſt wearineſſe unto all eternity.
Verſ. 11. There is no remembrance of former things, &c.] That is, we know little or nothing to ſpeak of concerning thoſe things that have been done in former times, neither ſhall there be any remembrance of things that are to come, with thoſe that ſhall come after, that is, of thoſe things that ſhall be done hereafter, the ſucceeding poſterity will know as little as we do of thoſe things, that were done in the ages before us. Now this is here added, either 1. To imply that the knowledge which men have of things doth periſh with them, and that it is at the beſt but weak, and imperfect, and therefore cannot make them happy; If ſome new things be found out, as many old things are forgotten, and ſo through the brevity of mans life, and the narrowneſſe of his experience, the ſtock of his knowledge muſt needs be very defective: Or 2. to intimate one reaſon amongſt many others, why men do earneſtly ſeek for happineſſe in earthly things, namely becauſe we know not the things of old, and ſo do not take notice how they of former ages have been deceived in ſeeking happineſſe in thoſe things; which if we did, it would caution us, and we would not ſuffer the flattering vanity of earthly things to deceive us, as it hath done ſo many before us. Or rather 3. with reference to the foregoing verſe, to give a reaſon why many men think thoſe things new, which indeed are not ſo, and ſo will think hereafter, to wit, becauſe men do not know what hath been done in former times, which if they did exactly know, they would find that there is nothing done which hath not had its pattern and parallell, at leaſt ſomething as excellent as it in foregoing ages.
Verſ. 12. I the preacher was king over Iſrael in Jeruſalem.] See the Note above, ver. 1. Having ſpoken concerning the vanity of all things in generall, here Solomon addreſſes himſelfe to ſhew the vanity of ſome ſpeciall and principall things, wherein moſt men do ſeek felicity, and that from his own experience. And to ſhew that his teſtimony herein was worthy of all credit, he prefixeth this which he ſaith here concerning himſelfe, to wit, that as for the preſent he was a true convert, and deſirous to make known the right way of happineſſe to the people of God, ſo alſo before, when he made that ſearch and enquiry into things, whereof he ſpeakes in the following verſe, he lived not a private life in his fathers houſe, but was actually king, and that over Iſrael, who were a wiſe and underſtanding people, Deut. 4.6. Amongſt whom were many holy men, Prophets and teachers of the Law; and in Jeruſalem, Gods dwelling place, and which was in thoſe times farre and neere eſteemed the great Oracle of wiſdome and truth; from whence it muſt needs follow, that he could not want any help requiſite for the attaining of that which he ſought after: for in regard of his great power and authority, and withall that great meaſure of wiſdome and riches, which he had at that time obteined from God above all that were before him, he might have what books, and records money or men could bring him in, and what help could be had by conference with others, and in a word, what ever could be deſired to promote his endeavours herein: as himſelfe afterwards acknowledgeth, Chap. 2.12. And therefore his teſtimony in this buſineſſe muſt needs be of great importance.
Verſ. 13. And I gave my heart, &c.] Here Solomon begins with ſhewing the vanity he had found in all humane knowledge. Nothing ſeemes more likely to make a man happy and to yeeld him full content then this doth, not only becauſe it often makes way to great riches and honours, but alſo eſpecially becauſe knowledge in it ſelfe is ſuch an excellent endowment, and yeelds ſo great delight. And therefore in the firſt place he undertakes from his own experience to ſhew the vanity thereof. I gave my heart (ſaith he) that is, I did cheerfully and reſolvedly ſet my mind upon this, and determined to make it my only great buſineſſe, to ſeek and ſearch out by wiſdome, concerning all things that are done under heaven, that is, wiſely, and with all the skill I had, according to that extraordinary meaſure of wiſdome that God had given me, to ſearch out by ſtudy obſervation and tryall, the knowledge of all things that are, and are done in the world by God or the creature, all the ſecrets of nature, the principles, and properties, the cauſes and effects, the uſes and reaſons of all naturall things, as likewiſe of all humane endeavours and events. As I wanted not all requiſite means and helps for the effecting of ſuch a deſigne, ſo neither was I wanting in my deſires and endeavours after it; and therefore even in this regard alſo what I teſtifie, after ſuch a diligent and eager enquiry, deſerves to be received with all credit. And then for the following words, This ſore labour hath God given to the ſons of man, to be exerciſed therewith; The drift thereof is to ſhew that it was agreeable to the will of God that he ſhould ſeek thus to know things, and that becauſe God hath decreed that all the children of Adam ſhould take paines herein, as is evident in that he hath given them the creatures that they may ſtudy them, and in that he hath implanted in mens hearts a deſire to know them, and hath enjoyned us in his word to ſtudy them, and to meditate on them, and to ſeek by all lawfull means to increaſe our knowledge as much as we may, and that to the end that men may be exerciſed therewith, that is, that herein they might have continual imployment, and might not live idly. And whereas this cannot be attained without ſore labour, even this alſo God hath impoſed upon men, as a puniſhment for their firſt Apoſtacy from God; for had it not been for that, there would have been no need of any ſuch toil for the getting of knowledge: Only now God hath laid this ſore labour upon all men in their ſeeking after knowledge, to be exerciſed therewith, or, as it is in the margin of our Bibles, to afflict them, to wit, that hereby they may ſee the miſery that man hath brought upon himſelf, and that by diſcovering their own weakneſſe, they may be kept humble, and in a conſtant dependance upon God. However, by calling the labour that is undergone in ſeeking after knowledge, ſore labour, Solomon doth at preſent imply, what in the following verſe is more fully expreſſed, namely, that natural knowledge being accompanied with ſo much toil and labour, can never make a man happy.
Verſ. 14. I have ſeen all the works that are done under the ſun, &c.] As if he ſhould have ſaid, By this mine exact ſearch into all natural and humane things, I obſerved what was to be obſerved, and obtained the knowledge I ſought after, even as much underſtanding in theſe things, as by humane induſtry could be attained, and behold, as if he ſhould have ſaid, Mark what I ſay, for it is a wonderfull thing, and almoſt incredible to be ſpoken, and that which I never expected, all is vanity and vexation of ſpirit; that is, I found that the knowledge of all theſe things, as well as the things themſelves, was not only vain, unable to make me happy, or to yield me full contentation and reſt, (I had my labour for my travell, and that was all) but alſo the means of much vexation of ſpirit to me, and that becauſe 1 It cannot be gotten without much afflicting toil: 2. Men are vexed with fear of loſing what they have gotten: 3. The knowledge men get, the more ignorance ſtill they diſcover in themſelves; and 4. Impoſſible it is ever to gain perfection of knowledge, or fully to ſatisfie the deſite men have of it.
Verſ. 15. That which is crooked, cannot be made ſtrait, and that which is wanting, cannot be numbred, &c.] This is added to prove the vanity of all natural knowledge, to wit, becauſe men cannot thereby rectifie that which is amiſſe in any regard: that which is naturally naught, or contrary to what we deſire, cannot be amended, but by the mighty power of God; and that which is wanting to make a man happy, cannot be ſupplied: See the Note, chap. 7.13. But for the through and clear underſtanding hereof, it will conduce much to take notice of the truth of this in the ſeveral heads of things that are comprehended herein: For 1. It is true in point of knowledge it ſelf; for let men attain never ſo great an excellency in all humane learning, there are many things, even in the great book the Creatures, as well as in the book of the Scriptures, which are as the Apoſtle ſpeaks, 2 Pet 3.16. hard to be underſtood; ſo that the wiſeſt men that are, can never make ſuch a clear diſcovery of them, as ſhall clearly and fully ſatisfie the minds of men therein. And then again, the defects that are in the knowledge of the moſt learned men, are innumerable; and if they cannot be numbred, much leſſe can they be remedied: there are many thouſand things in nature, which are ſtill unknown, to them that know moſt; yea, the things which men know not, are infinitely more then thoſe are which they know. 2. It is true alſo in regard of the diſpoſition and manners of men; The nature and life of man is, as long as he continues in that corrupt eſtate wherein he is born, wholly ſinfull, perverſe and crooked, Pſal. 125.5. And ſo likewiſe, the ſinfull defects of mens lives are innumerable, Wh… can underſtand his errors? ſaith David, Pſal. 19.12. Yea the very nature of man is many waies defective, both for principles and power to do well, We are not ſufficient of our ſelves to think any thing as of our ſelves, 2 Cor. 3.5. See alſo Rom. 3.9, 10, 22. Now all the knowledge in natural things, that can poſſibly be attained, can never rectifie theſe things that are thus perverſe and out of frame, in the nature and lives of men, and ſo remove the cauſes of their infelicity, and make them happy; it can neither reſtore man to his original integrity, nor ſupply his manifold defects; as is moſt evident, in that the greateſt Philoſophers, and the moſt eminent Schollers that ever were amongſt the Heathens, have been as vitious as other men, profeſſing themſelves wiſe, they became fools, Rom. 1.22. yea ſuch have been found moſt averſe from learning that true ſaving knowledge that is taught in the Goſpel. See 1 Cor. 1.20.26. Indeed by and through Chriſt all this may be remedied; it was that which the Baptiſt foretold concerning him, Luk. 3.5. Every valley ſhall be filled, and the crooked ſhall be made ſtreight; he will by degrees perfectly reform all the crookedneſſe of our nature and lives, Eph. 4.13. and out of his fulneſſe all our wants ſhall be ſupplied, Pſal. 84.11. But no natural or acquired knowledge can ever do it. 3. It is true alſo in regard of mans outward eſtate, and of all the buſineſſes and actions of men, their ſucceſſe and events; mens bodies are ſubject to manifold diſeaſes; and if an eye or a toe be wanting in a child that is born, it cannot be ſupplied: there are many miſcarriages, caſualties, croſſe and crooked events in the beſt waies that the wiſeſt of men take in any thing that they ſet themſelves to do; ſome thing or other they ſhall find was wanting of what they ſhould have done, and in many things they ſtill come ſhort of what they hoped and laboured for; all which likewiſe no natural knowledge of men can poſſibly prevent: and 4. It is true in regard of all the creatures, for though God made them all very good, and they are all ſtrait and right and perfect in themſelves, yet the ſin of man hath brought much vanity, confuſion, corruption and diſorder upon the whole creation, Rom. 8.20. the creatures are frail and changeable, there is an enmity amongſt them, and they are ſubject to many caſualties; and theſe crookedneſſes and defects in them, man with all his knowledge, is no way able to help, but ſo they will continue, untill the times of reſtitution of all things, Act 3.21. when God hath promiſed to make a new heaven and a new earth, 2 Pet. 2.13. and to deliver the creature from the bondage of corruption, into a glorious liberty, Rom. 8.21.
Verſ. 16. I communed with mine own heart, &c.] Leſt it ſhould be objected that happineſſe might be attained by knowledge, though Solomon had not attained it, here he profeſſeth, that upon an impartial conferring with his own heart about this, he found that he had attained an incomparable meaſure of knowledge, farre above all others that had been before him, ſo that if any man could have attained happineſſe by knowledge, he ſhould certainly have done it: I communed with mine own heart, ſaying, Lo, I am come to great eſtate, and have gotten more wiſdom, than all they that have been before me in Jeruſalem, that is, by my ſtudies and endeavours I have much increaſed that ſtock of wiſdom, which was at firſt given me of God; See the Note 1 King. 3.12. Yea my heart had great experience, (or, had ſeen much, as it is in the Hebrew) of wiſdom and knowledge, that is, I had got a cleer inſight into all kind of knowledge and learning: Or by wiſdom may be meant ſpeculative knowledge, and by knowledge, what he had found by practical experience; or by wiſdom, the ability of men to underſtand things; and by knowledge, the acquired inſight into things that is gotten thereby.
Verſ. 17. And I gave my heart, &c.] See the Note above, ver. 13. To know wiſdome, and to know madneſs and folly, that is, ſay ſome Expoſitors, to know the worth of wiſdome by experience, and experimentally alſo to know the worth and benefit of ſenſual things, which indeed to do, in a way of ſeeking happineſs thereby, is no better than madneſs and folly. But becauſe in the following verſe Solomon concludes with a cenſure concerning the vanity and vexation of wiſdome and knowledge, I do not think that as yet he is ſpeaking of his ſeeking content in ſenſual things. And again ſome underſtand this as well as that which went before, of Solomons ſeeking to attaine all kind of knowledge, even that of natural Philoſophy; and ſo accordingly as by wiſdome they underſtand truth, ſo by madneſs and folly they underſtand the mad erroneous opinions of men, the manifold jarring and repugnant tenets of contentious men, who proudly affecting to be admired, do intrude themſelves into things above their reach, and will however oppoſe others, that they may ſeeme to know more then others, and ſo thereby diſcover great ignorance, folly and madneſs. But the moſt and beſt Expoſitors hold that having before ſpoken of the vanity of the knowledge of natural Philoſophy, and how this was altogether ineffectual for the reforming of mens lives, here he ſheweth how he betook himſelfe to the ſtudy of moral Philoſophy; And I gave my heart to know wiſdome, that is, the wiſdome of moral, political, and practical knowledge, or the wiſdome of vertue; And (becauſe every thing is beſt known by knowing its contrary) to know madneſs and folly, that is, to know what vice is, and to obſerve and underſtand the wayes of thoſe that lived wickedly, fooliſhly and madly; I perceived that this alſo is vexation of ſpirit, to wit, becauſe he found that all men come ſhort of this wiſdome, neither can the greateſt perfection of moral wiſdome, ſo farre as it is attainable by humane endeavours, ever yield any full reſt or ſatisfaction to men; and becauſe he found on the other ſide, how generally men gave themſelves up to ſinfull, mad and fooliſh courſes, the pleaſures and delights whereof did rather encreaſe mens miſery, than any way tend to their happineſs. And indeed the ſame cenſure may be paſſed concerning all kind of natural knowledge, as appears by that general concluſion wherewith Solomon ſhuts up this diſcourſe in the next verſe.
Verſ. 18. For in much wiſdome is much griefe, &c.] To wit, 1 Becauſe it cannot be attained without much labour and toile, both of body and mind; which often impaires ſuch mens health, and waſts their ſpirits, and endangers their lives; and makes them melancholy, and of a ſowre and peeviſh temper. 2. Becauſe their knowledge will ſtill be found to be imperfect and uncertain, the more they know, the more they will diſcover their own ignorance, and how little that is they know in compariſon of that which they know not, and ſo ſtill they will be the more eager to ſearch into hidden things, and ſo put themſelves upon more and more toile and labour. 3. Becauſe the more knowledge a man hath, the more he will diſcover the corruption of mans nature, his own and other mens vanity, folly, madneſs, and miſery. 4. Becauſe he will find that with no knowledge he hath attained, he can reforme this folly and perverſneſs of his own or other mens nature and wayes. 5. Becauſe the more knowing men are, the more toilſome buſineſſes in the way of teaching and government they ſhall be put upon. 6. Becauſe they ſhall find that the moſt learned men are moſt envied, and many times moſt injuriouſly dealt with, the ſillieſt fooles being uſually preferred before them. 7. Becauſe the moſt able men for wiſdome and learning, do many times erre when they think to do beſt, and are uſually diſappointed in thoſe deſigns they have beſt contrived. 8. Becauſe all ſuch learning and knowledge is of a periſhing nature; when old age comes it uſually decayes, and to be ſure when death ſeiſeth upon men, it paſſeth away, is loſt and comes to nothing: and laſtly, and eſpecially, becauſe he ſhall certainly find at length that true happineſs hereby can never be attained.