Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 11
CHAP. XI.
Verſ 1. CAſt thy bread, &c.] Some Expoſitors give this account of the dependance of that which is here ſaid upon that which went before, That Solomon having often formerly preſcribed this, as a cure of the vanities of all things here below, that men ſhould quietly and comfortably enjoy the good bleſſings, which God hath afforded them, for the refreſhing of themſelves; here now he ſheweth, how they ought likewiſe to make uſe of them for the relieving and refreſhing of others: But then again others conceive of it thus, that having in the former Chapter ſhown, how available true wiſdom is towards mens living with much comfort and tranquillity of mind, in the midſt of all the vanities of this life, in that it teacheth men how to avoid the diſpleaſure of Princes; here he ſheweth how available charity is to the ſame end; or, having there ſhewn how wiſdome directs men to carry themſelves towards ſuperiors, here he ſheweth likewiſe how it directs men to carry themſelves▪ as they ought to do, towards their inferiors, as namely to thoſe that are in want; Caſt thy bread upon the waters. By bread may be meant mens proviſion for food, and under that may be comprehended all other neceſſaries fot the ſupport of mens lives; & then by mens caſting their bread, is meant their giving freely of that which they have for the relief of the poor; See the Note, Pro. 22.9. Or, by bread may be meant ſeed, and then caſt thy bread, is, ſow thy ſeed. Either therefore in theſe words, Caſt thy bread upon the waters, Solomon intends that men ſhould liberally give alms to the poor, becauſe that which is ſo given, will be as ſeed that is ſown in fruitful grounds, lands that have been lately moiſtened with abundance of rain from heaven, or grounds that lie cloſe upon rivers, which do uſually yield a great increaſe; and then according the following words, are to be underſtood; for thou ſhalt find it after many dayes, to wit, that the ſeed of alms thus ſown, ſhall at laſt yield them a plentiful harveſt, becauſe God will certainly ſooner or later abundantly reward them: Or elſe rather his aim is, ſo to enjoyn the giving of alms, as withall covertly to anſwer an objection, which mens corrupt hearts are wont to make againſt it, Caſt thy bread upon the waters, that is, Do good to thoſe, from whom thou haſt not the leaſt hope of receiving any recompence; Though the alms thou giveſt may ſeem to be as clearly loſt and caſt away, as if they were caſt into the ſea: Though it may ſeem as unlikely to yield thee any profit, as if a husbandman ſhould caſt his ſeed into a river, in hope of reaping from thence a plentiful harveſt, and that becauſe thoſe to whom thou giveſt are no way able to requite thee, or becauſe they are unthankful, ſuch as will never remember the good thou haſt done them, or vile wretches altogether unworthy of relief; yet withhold not thy hand from giving; for thou ſhalt find it after many dayes, that is, thine alms ſhall be returned with encreaſe to thee; Though the reward do not come preſently, yet waite for it, it will certainly come at laſt; As that which the ebbing waters carry away, will be brought back again; Or, as the ſeed which being ſown ſeems to be loſt, doth after many dayes bring in a plentiful harveſt; So that which thou giveſt in this kind thou ſhalt unexpectedly ſooner or later find recompenced to thee; God may make thoſe very men able and willing to requite thee; Or how ever, he will be ſure to recompence it, if not to thee, yet it may be to thy children or childrens children; At leaſt in heaven thou ſhalt be ſure of an abundant reward.
Verſ. 2. Give a portion to ſeven and alſo to eight: &c.] That is, As God hath inabled thee, give of thy proviſion and eſtate to many and many, diſtributing to every one according to their neceſſities, and according to the rules of right judgement. Be not weary of well doing, be ſtill giving, when thou haſt given to ſeven, give alſo to eight more, which is that our Saviour ſaith, Luke 6.30. give to every one that asketh of thee. In this expreſſion, Give a portion, he ſeems to allude to the manner of their feaſts in ancient times, where every gueſt had their ſeveral portions aſſigned them, and certain portions alſo were ſent to the poor. See the Note, Gen. 43.34· and ſee alſo Neh. 8.10, 12. & Eſth. 9.22. and in the following words, to ſeven and alſo to eight, there is a definite number put for an indefinite, as in Mic. 5.5. when the Aſſyrian ſhall come into our land, and when he ſhall tread in our palaces, then ſhall we raiſe againſt him, ſeven ſhepheards and eight principal men. See the Note alſo, 1 Sam. 2.5. for thou knoweſt not what evil ſhall be upon the earth, that is, men know not what ſad times may come, from the evil whereof they may be in a great meaſure ſecured by their bounty to the poor, according to that, Dan. 4.27. break off thy ſins by righteouſneſſe, and thine iniquities by ſhewing mercy to the poor, if it may be a lengthening of thy tranquility, and leaſt any evil ſhould therein befall them or their eſtate, therefore it were wiſdome for them to embrace the preſent opportunity, and to do good whilſt they may. Men know not how ſoon they may die, and after death there will be no time for doing good, and their eſtates muſt then be left, (the thought whereof may haply grieve them when they are dying) it may be to unthrifty heirs that may waſte all, or to unworthy perſons, that may ſhut up their bowels of compaſſion againſt the poor. And again men may many ſeveral wayes loſe their eſtates and be ſtripped of all that they have, they know not how ſoon, and then beſides the trouble it may be to them, that they did ſo little good with their eſtates formerly, (for which they may think Gods hand is then upon them) even they themſelves will ſtand in need of the charity of others; & therefore whilſt they have to give, it is fit that they ſhould do to others, as they would deſire others ſhould do to them; And indeed uſually the ſame meaſure, that men mete to others, is meaſured to them again; they that have been bountiful to others, find others bountiful to them; thoſe that they have relieved do many times help and relieve them; and on the other ſide they that have been hard-hearted to others, find others averſe from relieving them. And thus the covetous mans excuſe is retorted againſt himſelf; ſuch men are wont to plead, that they dare not give, becauſe they know not what may hereafter befall them, Nay but, ſaith Solomon, therefore give and give bountifully, becauſe thou knoweſt not what evil ſhall be upon the earth.
Verſ. 3. If the clouds be full of raine, &c.] By ſeveral elegant ſimilitudes the wiſe man doth here anſwer the objections, which carnal men are wont to alledge, by way of excuſing themſelves for giving to the poor; If the clouds be full of rain, they empty themſelves upon the earth; the meaning is, that as ſuch clouds do not retain their waters to themſelves but ſhowre them down plentifully upon the earth, and that not on certain mens grounds onelyonly, but on every place whether the wind carrieth them, and do therewith refreſh and make fruitful the dry parched and thirſty earth, ſo rich men that have full eſtates, muſt not keep all to themſelves, (as indeed covetous men are wont to pretend, that they muſt have reſpect to their own ſupplies) but they muſt give liberally to the relieving and refreſhing of the hungry and thirſty poor, and that not to ſome only, but to all as they have oppottunity and ability; And indeed when rich men do not thus make uſe of their wealth, they are no way uſeful in their places, but are like clouds without water, that do onelyonly darken the face of the skie, but yield no moiſture at all to the earth, and do alwayes deceive the hopes of the poor that expect ſuccour from them. Some I know do preſſe this ſimilitude farther, namely, to ſhew that bountiful men looſe nothing by their bounty, becauſe as the clouds do regain the waters which they pour forth upon the earth in the vapours, which after the rain, do again aſcend up into the air, ſo the almes which is given to the poor is retained with encreaſe unto thoſe that give them, according to that Pro. 11.25. The liberal ſoul ſhall be made fat, and he that watereth ſhall be watered alſo himſelfe: And ſo likewiſe for the next clauſe, And if the tree fall toward the South, or toward the North; in the place where the tree falleth, there it ſhall be; the meaning thereof likewiſe is, either, 1. that it becomes men to do good whilſt they may, becauſe as when a tree falls, there it lyes where it falls, fall it Southward or Northward, there is no ſetting it up again to bear fruit any more; ſo when men are once cut down by death, there will be no more time, for the doing of that good which they ſhould have done before; but in that condition wherein they dye, whether as mercifull, or unmercifull men, in that they muſt for ever continue; they ſhall be ſet at the right or left hand of the Judge, according as they have carried themſelves towards Chriſts poor members, Matth. 25. Or rather, 2. that men muſt not withhold their hands from giving, under a pretence that the perſons will be unthankfull, or are in any other regard unworthy of reliefe, and that becauſe, as when a tree falls, it is all one to the owner, whether it falls Southward or Northward, where it falleth, there it reſts, and there the owner ſhall find it to make his uſe and benefit of it; ſo whether they be good or bad, thankfull or unthankfull to whom a man gives, ſo he gives it with a good intention of glorifying God, and relieving the wants of his poor brother, his almes ſhall not be loſt, he ſhall have his reward; where he diſpoſeth his charity, there it ſhall be found againe, kept and laid up by God, and ſhall redound to the good and benefit of the charitable donor.
Verſ. 4. He that obſerveth the wind, ſhall not ſow; and he that regardeth the clouds, ſhall not reap.] That is, As the husbandman ſhall overſlip ſeed time, if he do overſcrupulouſly obſerve the wind, as fearing to ſow in the wind, leſt the wind ſhould blow away his ſeed, or as waiting for ſuch a wind as ſhould bring fair and warm weather, or ſhould bring rain before or after he hath ſown his ſeed, thereby to further the well-growing of his ſeed; and ſo likewiſe he ſhall looſe his harveſt, and never reap his corne, if upon every riſing of a cloud in the sky, he feares there will be rain; ſo that man ſhall never doe good to the poor, and ſo never obtain the reward which God hath promiſed to thoſe that doe liberally ſow this ſeed, that is, ſtill out of covetouſneſſe or diſtruſt, pretending, that it is not yet a fit ſeaſon to give, and ſuggeſting to himſelfe many needleſſe feares of what may be hereafter, thereby to juſtifie himſelfe herein, as that he may come to have many children, that in old age, or in long and tedious ſickneſſe, or times of trouble, he and his may want what they now give. Wind and clouds are uncertain ſignes of what weather will be, and may blow over, and ſo are the feares of covetous men.
Verſ. 5. As thou knoweſt not what is the way of the Spirit, &c.] That is, ſay ſome Expoſitors, the way of the wind, to wit, whence it cometh, and whether it goeth, Joh. 3.8. when, and from what point of the heavens it will blow, and whether with a violent or a gentle gale; Or rather, the way how the ſoul doth at firſt enter into the body of every child in its firſt conception; which indeed is the more probable, becauſe the next clauſe that is joyned with it doth clearly agree hereto, nor how the bones doe grow in the womb of her that is with child; that is, how the body of a child is made and growes up in the womb of the mother (for the bones are only mentioned figuratively in ſtead of the whole body, becauſe the figure and frame of the whole body is chiefely from them,) how all the ſeverall kinds of ſubſtance in the body, skin, and fleſh, and ſinewes, and bones, ſhould be made of the ſame ſeed, and how ſo many, and ſo many ſeveral ſorts of bones ſhould be formed, and hardened and knit together in the womb; even ſo thou knoweſt not the works of God, who maketh all; that is, thou knoweſt not what God will do in future times, who as he is the maker of all things, ſo accordingly he doth with all things whatſoever he pleaſeth. Some Expoſitors doe comprehend other incomprehenſible things in that which is ſaid here of the way of the Spirit, as namely, how the Spirit, that is, the ſoul doth faſhion the ſeveral organs of the childs firſt conception; according to that old ſaying, that anima eſt ſui domicilij architectrix, how the child breathes and is not ſtifled in the mothers womb, or how it lives, if it breathes not; and which way the ſoul goeth out of the body, when a man dyeth. But howſoever the meaning is cleare, that if we know not theſe ordinary things, that are dayly done amongſt us, much leſſe can we know the future works of Gods providence; ſo that as the husbandman muſt not forbeare ſowing or reaping for fear of this or that, becauſe they know not how God may order the wind or the weather, and how he may turn it to good; ſo neither ought men to forbear or delay relieving the poor, out of vain and idle pretences and feares, becauſe they know not what God may do to them or theirs, or others in time to come; Though men know not how their bounty ſhould tend to their advantage, yet God can bring it about many ſeveral wayes; And againe becauſe they know not how ſoone God may cut them off by death, or ſtrip them of their eſtates, and therefore it is not good to put off their charity, leſt they ſhould be ſurprized.
Verſ. 6. In the morning ſow thy ſeed, and in the evening withhold not thine hand, &c.] Some conceive this to be an exhortation, inferred from that which is ſaid in the foregoing verſe, concerning the uncertainty of future events, preſſing men to an aſſiduous diligence in all things in general, which in their ſeveral callings God requires at their hands. And indeed all works of righteouſneſſe, whereto men are bound by their general or particular calling, are in the Scripture ſometimes compared to ſeed ſown, as in Pro. 11.18. To him that ſoweth righteouſneſs, ſhall be a ſure reward, for which ſee the Note there: ſo that if we thus underſtand the words here, then by mens ſowing their own ſeed is meant, that they ſhould intend their own calling, without intermedling with other mens buſineſſe. But becauſe Solomon hath been all this Chapter hitherto preſſing men to be charitable to the poor, comparing almes to the ſowing of ſeed, I conceive it to be unqueſtionable that theſe words likewiſe intend the ſame thing: In the morning ſow thy ſeed, and in the evening withhold not thine hand; that is, Be alwayes doing good, begin betimes and never give over; be not weary of well-doing; begin in the morning of thy youth, and hold on to the evening of thine old age, or, as ſoone as thou beginneſt to have an eſtate, begin preſently to give, and ſo hold out unto thine end; whileſt the day of mans life continues, there will be ſeaſons for good works, but when the night of death once comes, there will be no more time of working then: For thou knowest not whether ſhall proſper, either this or that, or whether they both ſhall be alike good; that is, As the husbandman knoweth not whether the ſeed he ſoweth in the morning, or in the evening, ſhall ſpring up beſt, and yield the faireſt crop; ſo neither knoweſt thou which of thine almes ſhall be beſt beſtowed, whether of them will be moſt advantageous and welcome to the poore, and received with moſt thankfulneſſe, nor whether of them will be moſt acceptable to God, and procure from him the greateſt reward; nay thou knoweſt not but that both may in theſe reſpects be alike good for thee.
Verſ. 7. Truly the light is ſweet, and a pleaſant thing it is for the eyes to behold the Sun.] That is, It is a ſweet and delightfull thing to live in this world, and to enjoy the benefits and comforts of this life, eſpecially to live in the Sun-ſhine of proſperity; ſee the Notes, Chap. 7.11. & Pſal. 49.19. & Eſth. 8.16. There is herein a tranſition to a new direction or advice, which he proſecutes in the remainder of this book. Hitherto Solomon hath ſet forth the vanity of all things here in this world, and withall hath given many excellent Directions, to teach men how they may in a great meaſure remedy theſe vanities, and live with as much comfort, peace and tranquility of mind, as here in this world men are capable of. But now becauſe men muſt dye, and after this life is ended muſt paſſe into an eternall condition, either of bliſſe or miſery, and ſo the happineſſe of man, after which he hath all this while made enquiry, cannot be compleat and perfect, unleſſe he can aſſure to himſelfe a ſhare in the bliſſe of that eternall condition, therefore in the next place he directs men how they may, after a life ſpent contentedly and comfortably here, attain to this eternall bliſſe in the life that is to come; which is indeed that happineſſe that can only fully ſatisfie mens immortal ſouls, and perfectly free them from the feare of death, and all other miſeries they are liable to, & that is by fearing God and keeping his commandments, and (to the end they may be very ſerious herein,) by thinking often of death and judgement. This is that, I ſay, to which Solomon in the next place paſſeth; And accordingly, firſt to make way thereto in this verſe he premiſeth, that it is indeed a very comfortable and delightful thing, to enjoy the benefits of this preſent life, eſpecially when men have learnt to free themſelves from the vanities here below, according to the directions formerly given; And then in the next he proceeds to ſhew that though life be thus ſweet, yet they muſt remember that this life will have an end, and death and judgement will follow, and that therefore they cannot be compleatly happy, unleſſe by the due conſideration of this, they provide to ſecure unto themſelves that happineſſe which is to follow after this life is ended.
Verſ. 8. But if a man live many yeares, and rejoyce in them all, &c.] As if he ſhould have ſaid, Suppoſe this ſhould be ſo, which is indeed very unlikely; yet let him remember the dayes of darkneſs; that is, of death and the grave (for it is oppoſed to the light and the beholding of the Sun, mentioned in the foregoing verſe) for they ſhall be many; that is, truly many indeed, many more then the dayes of the man that liveth longeſt can be, becauſe in the grave, the houſe of darkneſſe, the dead muſt continue till the day of the generall reſurrection; and if men dye in their ſinnes they muſt continue in outer darkneſſe unto all eternity. All that cometh is vanity; that is, This ſheweth that all men that come into the world, and all that befalls men here in this world, is no better then meer vanity, becauſe they muſt all paſſe away; man muſt dye, and no man knoweth how little a while his life and proſperity ſhall continue. So that the drift of the whole verſe is to ſhew, that though men live never ſo long, and in never ſo great proſperity, yet it is meer folly over much to delight herein, becauſe theſe things will not laſt alwayes, the dayes of darkneſſe will come, and when they come, then it will be ſeen how vaine and tranſitory this life, and the pleaſures thereof were; yea if men would ſeriouſly think of thoſe dayes, comparing them with the ſhort time of mans abode here, they muſt needs yield that this life and the delights thereof, are meer vanity, and even as nothing.
Verſ. 9. Rejoyce, O young man, in thy youth, and let thy heart cheare thee in the dayes of thy youth, &c.] Becauſe young men are moſt apt only to mind the pleaſures of this preſent life, and to put off the thoughts of death unto old age, therefore Solomon gives this warning particularly to them. Some conceive that this is ſpoken by way of ſerious advice, Rejoyce, O young man, &c. As if he had ſaid, I would not reſtraine thee from the lawfull delights and comforts of thy youth; Be joyfull, and live chearfully, ſo thou doeſt it with moderation and ſobriety, as ſtill remembring thy latter end, and the judgement that will follow. But rather this is ſpoken ironically by way of ſcorne and deriſion (as indeed many expreſſions of that kind we find elſwhere in the Scripture, as 1 Kings 18.27. & 22.15. & Matth. 26.45.) As if he had ſaid, Thou haſt heard that the dayes of mans living here are nothing in compariſon of the dayes of darkneſſe that will follow; Now if thou wilt not be admoniſhed hereby, but hereupon reſolveſt, that becauſe thou muſt dye, therefore thou wilt take thy fill of pleaſure, whilſt thou liveſt, Doe ſo, take thy courſe, live as young men uſe to doe in all jollity and pleaſure, and walk in the wayes of thy heart, and in the ſight of thine eyes; that is, Doe what ever thou haſt a mind and deſire to doe, follow after every thing thou ſeeſt and is pleaſing in thine eyes; deny not thy ſelfe any thing, which thine heart can deſire, or thine eyes look after; ſee the Note, Chap. 2.10. but know thou, that is, be thou unqueſtionably aſſured of this, that for all theſe things, that is, for thy miſ-ſpent youth, and all thoſe vaine and ſinfull courſes, wherein now thou takeſt ſuch content and delight, God will bring thee into judgement; that is, Dye thou muſt, thou knoweſt not how ſoon, and after death God will bring thee, whether thou wilt or no, to ſtand before his tribunall at the laſt & great day of judgement there to anſwer for all that thou haſt done, and to receive the juſt reward of all thine evill wayes, and there will be no avoyding it.
Verſ. 10. Therefore remove ſorrow from thy heart, &c.] Or, as it is in the margin of our Bibles, remove anger from thy heart; and then the warning is, that young men ſhould beware of raſh and unadviſed anger, (becauſe young men are naturally thorough heate of blood prone to be furious herein and violent upon revenge) and eſpecially of being enraged againſt thoſe that reprove them, and would take them off from their ſinfull pleaſures; yea and under this all other ſinfull paſſions and perturbations of mind may be comprehended. But if we reade it, as it is in our Tranſlation, Therefore remove ſorrow from thy heart, then the advice is, that young men ſhould avoyd all ſinnes and ſinfull pleaſures, which though they may be pleaſing for a time, yet they will ſtirre up Gods indignation againſt them, and ſo will at laſt overwhelm their hearts with ſorrow; And put away evill from thy fleſh; that is, abandon all fleſhly luſts, and pleaſures, let not the members of thy body be imployed as weapons of unrighteouſneſſe in the ſervice of ſin, (And ſo as in the former clauſe the inward diſtempers of the heart, ſo here likewiſe the ſinnes of the outward man are forbidden) Or, avoyd thoſe ſinfull pleaſures which will at laſt waſt thy ſtrength, and ruine thy body, or bring the wrath of God upon thee. For childhood and youth are vanity; that is, fooliſh, violently carried after pleaſures that end in deſtruction, and ſubject to many corruptions; and beſides, that age doth ſoone vaniſh and paſſe away.