Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 2
CHAP. II.
Verſ. 1. I Said in my heart, &c.] Having found that happineſs was not to be attained by any knowledge of the creature, he reſolved in the next place to make tryall whether it might be attained by the plentifull fruition and enjoyment of the creature; I ſaid in mine heart, Goe to now, I will proove thee with mirth, as if he ſhould have ſaid, I did not do this, as being tranſported by the power of ſuddaine corrupt paſſions, but upon mature adviſing with my ſelf, I deliberately reſolved to give my ſelfe to delights and pleaſures, to wit, by way of tryall, whether that would yield me true content and happineſſe or no; I will prove thee with mirth, ſaith Solomon to himſelf, that is, with a merry and voluptuous life; therefore enjoy pleaſure, as if he ſhould have ſaid, Afflict not thy ſelfe any longer with the toileſome ſtudy and endeavour for learning and knowledge, but take thy fill of all lawfull pleaſure and delight in earthly things. So that for the underſtanding of this we muſt conſider that ſurely Solomon, being ſo wiſe and good man as he was, did not intend hereby that he would give up himſelfe to brutiſh ſenſual pleaſure, without any regard of reaſon, religion or honeſty, but only that he would endeavour to give himſelfe all content in all ſuch delights as might be ſeemly for a man. It cannot indeed be denied but that even theſe might carry him too farre, and make him too much forget both God and himſelfe. But yet by the ſequele of the Chapter it is evident, that he meant to goe no further in theſe things, then might ſtand with wiſdome and piety. And yet we ſee that even upon this courſe of his, he at laſt paſſeth this cenſure, and behold this alſo is vanity, that is, there is no true tranquility nor happineſſe to be found in theſe things, and that becauſe ſuch delights do never ſatisfie men: uſually men are cloyed with them, or at leaſt there is ſome mixture of ſorrow in them; and beſides they are commonly the cauſe of much ſin and miſery, and ſo are of ſhort continuance and end in ſorrow: ſee Pro. 14.13. and then a little miſery and ſorrow makes men forget all their former pleaſures.
Ver. 2. I ſaid of laughter, It is mad, &c.] That is, I ſaid of all exceſſive pleaſure, when a man gives up himſelfe to it, and makes it his buſineſſe to live a merry and voluptuous life, that it made men frantick, or that it is no better then madneſſe, or that it argues a man to be mad; to wit, 1 becauſe in ſuch exceſſe of mirth, men are uſually tranſported beyond all bounds of moderation, even to the doing of thoſe things which are unreaſonable, and which argue much vanity, levity and incompoſedneſſe of judgement in thoſe that do them: 2 becauſe it is no better then madneſſe, for men to ſeeke for happineſſe in ſuch baſe, ſuch light and fooliſh things, as carnal pleaſures are, things of ſuch ſhort continuance, and that do ſo uſually end in ſin and ſorrow: and 3 Becauſe for men to be ſo merry and joviall, conſidering the miſery of all men by nature, and the many dangers they are alwayes ſubject to, may well be deemed madneſſe. And indeed it is likely that the ground of Solomons uſing this expreſſion was, becauſe diſtracted men are oft given to much laughter; yea even then when they are in burning fevers, and other dangerous ſickneſſes. And then for the next clauſe, And of mirth, What doth it? I conceive it is another way of expreſſing the ſame thing, to wit, that ſuch a merry voluptuous life did bring to a man no true profit at all; What doth it? ſaith Solomon, as if he ſhould have ſaid, It doth a man no good in the world; Or, It doth a man hurt rather then any good; they that live ſuch a kind of life, they doe but make fooles of themſelves. But now ſome hold, that the firſt clauſe is meant of immoderate rejoycing, expreſſed outwardly in laughter and ſuch like jollity, and the ſecond of a free and frolick temper of heart and ſpirit.
Ver. 3. I ſought in mine heart to give my ſelfe unto wine, &c.] Some of our beſt Expoſitors, as farre ar I can diſcern their meaning, doe hold that in the two foregoing verſes Solomon related, how at firſt from the ſtudy of wiſdome he betook himſelfe to live wholly in jollity and pleaſure, without minding any thing elſe, and how he found that to be meere vanity, folly, and madneſſe: and that now in this and the following verſes he relates how hereupon he reſolved upon another courſe, which was, that ſeeing neither the alone auſtere ſearch after wiſdome, nor the alone giving up himſelfe to a voluptuous life, would yield him that happineſſe and full contentation in this life which he ſought after; he would now try a middle courſe, prudentially to temper wiſdome and pleaſure together, ſo to mind the ſtudy of wiſdome, as withall to allay the bitterneſs thereof with a free uſe of all worldly delights and pleaſures, and ſo to order himſelfe in the way of his delights and pleaſures, according to the directions of wiſdome, as not to be diſſolute and exceſſive therein, but to keep within the bounds of reaſon and piety: But I conceive that Solomon doth here only farther amplifie what he had begun to ſay ver. 1. concerning the tryall he had reſolved to make, whether that happineſſe which he ſought after might be attained by taking his fill of worldly pleaſures; which he doth, not only by expreſſing how farre he meant to goe in the enjoying of ſuch delights and pleaſures, to wit, no farther then might ſtand with the dictates of wiſdome, but alſo by reckoning up many of thoſe particular delights, wherewith he ſought to pleaſe himſelfe and accordingly he firſt here begins with that of feaſting; I ſought in mine heart, (ſaith he) that is, after long deliberation within my ſelfe about the way of living happily and contentedly in this world, I did at laſt determine, to give my ſelfe unto wine, that is, to all kind of delicacies in eating and drinking, in banqueting and feaſting: It is in the Original, To draw my fleſh with wine, that is, to allure himſelfe to live pleaſantly in regard of eating and drinking liberally and daintily; Or, to draw out, and enlarge his fleſh, to make it more full, and plump, and tender and freſh; (for ſparing diet and courſe food doth contract the fleſh, whereas plentiful and delicate feeding doth looſen and enlarge it) Having contracted leaneneſſe by hard ſtudy, he meant to draw it forth againe into fatneſſe and fullneſſe by faring deliciouſly every day. Or, to draw forth, and carry on himſelfe in a way of continual feaſting day after day, and ſo to ſpend much time in it; as upon the ſame ground, the ſame phraſe is uſed in another buſineſſe, Pſal. 85.5. Wilt thou draw out thine anger unto all generations? As for the following words (yet acquainting mine heart with wiſdome) the drift thereof is to ſhew, that in this reſolution of his to give himſelfe to feaſting and merriment, it was ſtill with this ſetled reſervation of mind, that he meant not wholly to abandon the ſtudy of wiſdome, but to intermix the one with the other, or rather that he would not in his jollity and feaſting ſuffer himſelfe to be tranſported beyond the bounds of wiſdome and piety, nor ſuffer himſelfe to be made a ſlave to his pleaſures, his aime being only to make tryall what happineſſe was to be found therein: And to lay hold on folly, that is, to embrace and uſe thoſe pleaſures, which afterward by experience he found to be no better then folly, Till I might ſee what was that good for the ſonnes of men, which they ſhould doe under the heaven, all the dayes of their life, that is, that he might by experience diſcover what it was that would bring men to live moſt happily and contentedly, and that not for a while only, but all the time of their abode here in this world. This Solomon profeſſeth was his aime in giving of himſelfe up to the pleaſures of this life; He did it not vitiouſly, to drown himſelfe in ſenſuality, but only by way of experiment, to ſee how farre a life ſpent in ſuch pleaſures would yield a man content and comfort here in this world. And yet probable it is that this proved at laſt the occaſion of his Apoſtacy from God in his old age. But however obſervable it is ſtill, that Solomons aime was not to ſearch what was the chiefe happineſſe of man (for that he knew conſiſted in his living for ever with God in heaven) but to try what it was that would bring men to live contentedly all their dayes under heaven, that is, here in this world.
Verſ. 4. I made me great works &c.] That is, magnificent works; and though this may be principally meant of thoſe works that are here immediatly mentioned, his houſes, vineyards, gardens and orchards, &c. yet I ſee not but that under this general expreſſion, all other the ſtately works that were made by him, may be comprehended, ſuch as were his golden targets, and his ivory throne, 1 King. 10.16, 17, 18, &c. and his princely bed, mentioned, Cant. 3.7. I builded me houſes, to wit, not only thoſe expreſſed in the Scripture, his own houſe, his Queens houſe, and the houſe of Lebanon, for which ſee the Notes 1 King. 7.1, 2, 8, &c. & 2 Chron. 8.11. but alſo ſeveral other houſes beſides, as appears by that which is ſaid, 1 King. 9.19. that Solomon built whatever he deſired to build in Jeruſalem, and in Lebanon, and in all the land of his dominion: I planted me vineyards, to wit, of the rareſt and choiceſt vines that could be gotten, one whereof we find mentioned, Cant. 8.11. Solomon had a vineyard at Baal-hamon, &c.
Verſ. 6. I made me pools of water, to water therewith the wood that bringeth forth trees.] Hereby may be meant his parks and groves that yielded him other trees, beſides fruit trees, as Okes and Cedars; or elſe his orchards that were for the ſpatiouſneſſe of them like little woods; or rather nurſeries of trees, whether fruit trees or others, which uſually indeed have moſt need of watering.
Verſ. 7. I got me ſervants and maidens, &c.] That is, a great number of both ſorts, as became ſo great a King. See the Note 1 King. 10.1. & 1 King. 4.22, 23. and had ſervants born in my houſe; or, as it is in the Original, Sons of my houſe, that is, ſuch as were the children of my bond-ſervants. As for the ſervants of Solomon mentioned, Ezra 2.55. See the Note there: And then for the laſt clauſe, alſo I had great poſſeſſions of great and ſmall cattel, &c. there by great cattell may be meant, not oxen only, but alſo deer and camels, and horſes, and mules; for of horſes particularly we find that he had great abundance. See the Note 1 King 4.26.
Verſ. 8. I gathered me alſo ſilver and gold, &c.] To wit, in great abundance; partly by the revenues of the Crown, and the taxes he impoſed upon his own people; See the Note 1 King. 12.4. partly by the tributes he received from other Nations round about him, that were become tributary to him, 1 King. 10.25. partly by the preſents that were ſent him by other Princes farre and near, by way of honouring him for his wiſdom and greatneſſe, 2 Chron. 9.9, 14. and partly by the return of his navies, which he ſent forth into remote countries. See the Notes 1 King. 9.28. & 10.14, 22. by means whereof the King made ſilver to be in Jeruſalem as ſtones, ver. 27. and the peculiar treaſure of Kings and of the Provinces, that is, the choiceſt rarities which the Kingdoms and Countries about him did afford, and whatever thoſe Kings and the Governours of thoſe Provinces had, which they did moſt highly eſteem, and lay up moſt charily amongſt their treaſures, for theſe they ſent to me for preſents; as haply curious pieces of plate, chains and bracelets, jewels and precious ſtones, precious oyntments, and ſpices, and perfumes, &c. I gat me men-ſingers and women-ſingers, and the delights of the ſons of men, that is, ſay ſome Expoſitors, whatever elſe can be named, wherein men are wont to delight. But I rather conceive it is meant particularly of that which follows, as namely muſicall inſtruments, and that of all ſorts; which is farre more probable, then that which others ſay, that it is meant of the fair women that were taken captives in the warre, which in thoſe times all ſorts of men did much delight in, according to that, Judg. 5.30. Have they not ſped? Have they not divided the prey, to every man a damſell or two?
Verſ. 9. So I was great, &c.] To wit, in wealth, power, glory, and renown; and accordingly lived in great plenty and magnificent pomp and ſtate; and increaſed more then then all that were before me in Jeruſalem, to wit, not only private men, but Kings alſo; not only the Canaanitiſh kings, but alſo thoſe that formerly reigned over Iſrael, to wit, Saul and David: yea 1 King. 10.23. it is ſaid, that King Solomon exceeded all the Kings of the earth for riches, and for wiſdom; And then it follows, alſo my wiſdom remained with me, that is, I loſt not that wiſdom which God had beſtowed upon me in natural things, nor did I either in the getting or uſing of theſe things tranſgreſſe the Rules of wiſdom, that ſo I might without check of conſcience take full delight in them: So that I failed not of doing what I propounded to my ſelfe; (for which ſee the Note above, verſ. 3.) Now this he mentions, not only as a rare and unuſual thing, (becauſe pleaſures doe uſually beſot men) but alſo hereby to manifeſt, that whilſt he gave himſelfe thus to the pleaſures of this life, he did notwithſtanding ſeriouſly mind the end which therein he propounded to himſelfe, namely, by wiſdome to obſerve, what real good and ſatisfaction theſe things would yield to the heart of man, and that therefore the judgement that he paſſeth here concerning ſuch things was worthy of all credit.
Verſ. 10. And whatſoever mine eyes deſired, I kept not from them, &c.] That is, So farre as might ſtand with wiſdome and piety, he laboured to give himſelfe ful content in whatever might delight his eyes (and under the eyes, as the ſenſe which men chiefely deſire to ſatisfie; ſee Chap. 11.9. & 1 John 2.16. all the other ſenſes are comprehended) he ſpared for no coſt nor labour herein; I withheld not my heart from any joy: The meaning is, that whereas his heart was eagerly bent upon jollity and pleaſure, he did not reſtraine it from any delight, that he might lawfully take, no not ſo much as by delaying to ſatisfie its deſires; For my heart rejoyced in all my labour, that is, he was really and inwardly delighted and pleaſed with the workes that with much labour he had cauſed to be made (as indeed men doe uſually take moſt content in thoſe things which they have gotten by their own labour, or which themſelves have cauſed to be made) and the rather becauſe he was not hindered by warre, ſickneſſe, or any other notable affliction or ſorrow; And this was my portion of all my labour; that is, the uſe of theſe things, or the delight I took in them, I reſolved was the only fruit I was to reape of my labours, becauſe when I came to dye, I was ſure to leave them; and accordingly I ſet my ſelfe to enjoy them, which many covetous wretches never do; And thus a little tranſitory enjoyment of them was all the fruit I had of theſe painful pleaſures. That which Solomon ſaith here of his not denying himſelfe any pleaſure he deſired, ſome underſtand of his ſinful exceſſes beyond his firſt intentions. But this doth not agree with that which he ſaid in the foregoing verſe, that his wiſdome remained with him.
Verſ. 11. Then I looked on all the works, that my hands had wrought, and on the labour that I had laboured to doe, &c.] That is, I took an impartial ſurvey of all the workes which by my labour I had made, and of all the labour undergone in the making of them; And behold, all was vanity and vexation of ſpirit, that is, the pleaſure that was taken in the enjoying of them, was not anſwerable to the toile that was undergone about them, but all was meere vanity and vexation of ſpirit, not only becauſe the things themſelves wherein men take pleaſure, have no permanency in them, but are vaine in every regard, ſee the Note, Chap. 1.2. but alſo becauſe ſuch joyes are not attained without much labour and anguiſh of ſpirit, and in the enjoying of them there is ſtill a mixture of ſorrow, by reaſon of many feares, jealouſies, interruptions, and diſcontentments. Neither is there any permanency in them (even o… age it ſelfe will make the moſt delightful things weariſome) nor can they quiet or ſatisfie the mind of man; yea and if there be ſin in the enjoying them, the ſting of conſcience will certainly follow. And there was no profit under the Sunne; ſee the Note, Chap. 1.3.
Verſ. 12. And I turned my ſelfe to behold wiſdome, and madneſſe, and folly, &c.] That is, Having thus diſcovered the vanity of pleaſures, I turned my ſelf back to take a review of that wiſdom, and madneſſe, and folly, whereinto I had before made enquiry, (See the Note, chap. 1.17.) as determining upon this review yet once more to conſider and ſee, whether in this wiſdom happineſſe might be attained or no; and that becauſe ſecond thoughts are many times the wiſeſt, and upon a ſerious review of things men do often diſcover that which they ſaw not before. As for the following words, for what can the man do that cometh after the King? even that which hath been already done, therein there is a reaſon given why Solomon gave over the purſuit of pleaſures, and betook himſelf again to make enquiry, whether happineſſe might be attained by wiſdom or no, namely becauſe he had made ſuch a full and exact trial of all the good that could be found in pleaſures, that no man that ſhould after him attempt to ſearch what content could be found in pleaſures, would ever be able to do more then he had done in that time: What can the man do, that is, any man whatſoever, that cometh after the King? The meaning is, that whoſoever ſhould try to find any more happineſſe in pleaſures then Solomon had done, that was a King, and ſo glorious a King in every regard, he would but loſe his labour; he could try nothing, but what Solomon had tried before him, he could do nothing, but even that which hath been already done, to wit, by him and others. The laſt clauſe may be read as it is in the margin, What can the man do that cometh after the King, in thoſe things which have been already done? But then alſo the ſenſe is almoſt fully the ſame, to wit, that when any man ſhould after Solomon attempt to finde happineſſe in pleaſure, as he would be able to do nothing but what had been done before him, ſo neither would he be able, in doing over thoſe things which had been done before, to diſcover any new thing tending to mans happineſſe, that had not been diſcovered before.
Verſ. 13. Then I ſaw that wiſdom excelleth folly, as farre as light excelleth darkneſſe.] As if he ſhould have ſaid, Though I found wiſdom and knowledge to be vanity, as to the making of a man happy, yet I do not thence conclude that wiſdom is no more to be regarded then folly; for this I found withall, that wiſdom doth farre ſurpaſſe folly, even as farre as light ſurpaſſeth darkneſſe. And indeed well is wiſdom and knowledge compared to light, and folly and ignorance to darkneſſe; becauſe, 1. As light diſcovers things to men, (Eph. 5.13. All things are made manifeſt by the light) and inables men to diſtinguiſh one thing from another, whereas in the dark all things are hidden from men, and therefore there can no difference appear of one thing from another, ſo doth wiſdom make men underſtand things, and diſcern betwixt good and evil, truth and errour; whereas folly makes men to be as blind men that ſee nothing. 2. As light is very comfortable, chap. 11.7. Truly the light is ſweet, and a pleaſant thing is it for the eyes to behold the Sun; whereas darkneſſe is dreadfull and full of terror, ſo is knowledge very delightfull, chap. 8.1. A mans wiſdom maketh his face to ſhine, but folly yields a man no comfort at all. 3. Wiſdom, as light, directs men in their way, and ſhewes them dangers that they may avoid them; whereas folly and ignorance miſleade men, and expoſe them continually to manifold dangers. And 4. As light wakens men, whereas darkneſſe lulls men aſleep, ſo wiſdome and knowledge wakens thoſe that ſleep ſecurely in a ſenſual eſtate, and makes them think of their danger; whereas ignorance makes men in ſuch an eſtate to ſleep ſecurely without any feare.
Verſ. 14. The wiſe mans eyes are in his head, &c.] As if he ſhould have ſaid, He is not blind; Or rather; As men by t…eir eyes, being placed as watchmen in the watch-tower of the head, do diſcerne things a farre off, and round about them, ſo the wiſe man by his wiſdome is circumſpect and provident, judicious and wary in all his undertakings, he marketh all circumſtances for the right ordering of all his undertakings, he forecaſts what the iſſue of things will be a long time after, and ſo foreſeeth things to come, and minds not only preſent things, yea he compares things paſt, preſent, and to come, and ſo is the better able to judge of things; and by this meanes he ordereth his wayes aright, he keeps himſelfe from wandring or ſtumbling, avoydeth that which is evil, and followeth that which is good, ſee the Note, Pro. 4.25. But the foole walketh in darkneſſe; that is, He is blind, or, He ſeeth no more then a man that is in the dark, or, His eyes are in his heeles, he minds only things preſent, and ſeeth not any evill till it is upon him. The meaning is, that the foole is ignorant, raſh, inconſiderate, inobſervant of circumſtances, that he foreſeeth not either conveniences or miſchiefes, and ſo he goeth ſtumbling on in a confuſed blind manner in all that he doth, not knowing which way to chooſe, and which to refuſe, and ſo doth uſually fall into many miſchiefes. Some Expoſitors doe adde, that theſe expreſſions of a wiſe mans eyes being in his head, and a fooles walking in darkneſſe, do alſo imply, 1. That as the ſight is an ornament to the body, and blindneſſe a great deformity, making the body to be to the ſoule as a dungeon that hath no windows in it, ſo is wiſdome a very great ornament to the ſoule, and folly a ſore blemiſh. And 2. That as a man by his eye-ſight can diſcerne light, which a blind man cannot doe, ſo by wiſdome a man is enabled to diſcerne the power of reaſon propounded to him, whereas folly renders men uncapable of receiving counſel. But that which is before given for the meaning of the words was I conceive chiefely intended. And then that which followeth, And I my ſelfe perceived alſo, that one event happeneth to them all, is as if he had ſaid, As I perceived the excellency of wiſdome above folly, ſo I perceived alſo that notwithſtanding the wiſeſt of men are ſubject to the ſame event in regard of their outward eſtate here in this world that fooles are, to wit, that which is afterwards expreſſed, ver. 16. that both dye, and both are at laſt forgotten, or more generally, the ſame calamities and ſorrowes.
Verſ. 15. Then ſaid I in my heart, As it happeneth to the foole, ſo it happeneth even to me; and why was I then more wiſe? &c.] That is, why did I labour to get more wiſdome then the foole hath? Or, What advantage have I of being wiſe above the foole? Then I ſaid in my heart, that this alſo is vanity; that is, I determined that in regard the ſame events befall the wiſe man that befall the foole, for the making of a man happy here in this world, and for the giving of full content to the ſoule, even wiſdome it ſelfe is no better then vanity. I know that many take this laſt clauſe to be a cenſure paſſed upon that haſty & angry inference of his in the foregoing words, And why was I then more wiſe? namely, that it was vanity in him, and ſo would be in any other thus to determine, thus to undervalue wiſdome, becauſe the wiſe man and the foole are ſubject to the ſame outward events. But the firſt expoſition ſeemes to me the beſt.
Verſ. 16. For there is no remembrance of the wiſe more then of the foole for ever, &c.] That is, The remembrance of the wiſe man ſhall no more remaine for ever, then the remembrance of the foole; though they may be remembred by ſome few, yet not by others, though for a time, yet not for ever, ſeeing that which now is, in the dayes to come ſhall be forgotten, that is, both the men themſelves and all their wiſdome and glorious works will be forgotten and buried in eternal oblivion; New wiſe men that ariſe will eclipſe the glory of thoſe that were before them, and time will devoure all the monuments which they leave of themſelves behind them; And how dyeth the wiſe man? as the foole. This may be taken as the reaſon, why there is no more remembrance of the one then of the other, namely, becauſe they are both at laſt cut off by death: Or rather it is another inſtance, wherein Solomon ſheweth how the ſame event happeneth to them all, as he had ſaid before, ver. 14. to wit, becauſe they fare alike here in this world in regard of death. And this is expreſſed by an interrogation, to intimate that it is in reaſon a matter of wonder, griefe and indignation, that it ſhould be ſo, and how dyeth the wiſe man? as the foole. But ſtill we muſt remember that Solomon did not queſtion but that a different event would befall the good and the bad after death, God (ſaith he, Chap. 12.14.) ſhall bring every work into judgement, with every ſecret thing, whether it be good, or whether it be evill.
Verſ. 17. Therefore I hated life, &c.] That is, though I lived in peace and honour, and in great abundance of all things that are deſirable in this world, yet I was weary of my life, and looked upon it as having no lovelineſſe nor deſireableneſſe in it; and judged thus not in a way of murmuring, out of ſome private diſcontent, but judiciouſly; Becauſe the work that is wrought under the Sunne, that is, all that is done by men, or that befalls men here in this world, is grievous unto me, that is, full of griefe and diſquiet, and that eſpecially becauſe of this vanity that the wiſeſt doe alwayes dye at laſt as well as the baſeſt of men; and naturally every man would rather not be, then be alwayes miſerable; For all is vanity and vexation of ſpirit; ſee the Note, Chap. 1.14.
Verſ. 18. Yea, I hated all my labour which I had taken under the Sunne, &c.] That is, Here in this life, or in theſe ſublunary things; As if he had ſaid, I began to be wholly out of love with thoſe glorious and magnificent works, which with ſo much labour I had made, even thoſe things, which I had formerly loved & given my ſelf to delight in them, I then began not to regard, yea to repent that ever I had taken ſo much paines for them; Becauſe I ſhould leave it unto the man that ſhould be after me; As if he ſhould have ſaid, Not only for the reaſons before mentioned, but alſo becauſe, 1. I muſt at laſt part with them all, and all the comfort I had taken in them, and leave that to another about which I had taken ſo much paines, Pſal. 49.10, 17. (and indeed naturally men are loatheſt to part with thoſe things which are their own work) and 2. I cannot know who that man is to whom I ſhall leave them; ſee Pſal. 39.6. Becauſe it might be objected, that though there could be no ſolid comfort gotten in earthly things by the wiſeſt of men, in regard that the wiſe man muſt dye and part with all he hath as well as the fool, yet there would be much content in this, that he ſhould have plenty to leave to his child after him, this objection is covertly prevented, in that Solomon intimates, that no man can tell whether his eſtate ſhall be enjoyed by his child or no: Some man after him ſhal enjoy it, but who that man ſhal be no man can tell.
Verſ. 19. And who knoweth whether he ſhall be a wiſe man or a fool? &c.] As if he had ſaid, Be it a ſtranger, or be it a mans own Child, that ſhall come to enjoy what he leaves behind him, no man can tell but that he may be a fool, that may not be able to judge of the wiſdom of his works, nor know how to uſe what falls into his hands, but may profuſely waſt and ſquander all away, or by neglect, or ſome other way of folly, bring all to nothing that is left him. And ſome conceive that Solomon might ſpeak this out of ſome jealouſie that he began to have, that thus it would be with his ſon Rehoboam, who was indeed one and fourty years old when his Father died; Yet (ſaith he) ſhall he have rule over all my labour, wherein I have laboured, and wherein I have ſhewed my ſelf wiſe under the Sun, That is, All the eſtate I had gotten, and the works that I had made with ſo much labour and wiſdom; He ſhal enjoy and diſpoſe of it as he pleaſeth, and Lord it as he liſts in ſcattering that eſtate, which I had as it were made my ſelf a ſervant to gather, this is alſo vanity, to wit, that a man hath not power …o leave his goods to thoſe to whom he would deſire to leave them, by means whereof many times a wiſe man makes himſelf a drudge to a fool, and a fool becomes matter of that which was gotten with much labour and wiſdom, and it may be ſoon brings it all to nothing.
Verſ. 20. Therefore I went about to cauſe my heart to deſpair of all the labour which I took under the Sun.] That is, after many deliberations, and ſeveral wayes taken to ſeek for content here in the things of this world, I came about at laſt to this reſolution, to which I did ſet my ſelf with all my power, and with all poſſible diligence, even that I would endeavour to caſt off all hope of attaining happineſs by any ſuch wayes wherein I had hitherto laboured to attain it, and ſo to give over that anxious toyl wherewith I had ſo long afflicted my ſelf in ſeeking to make my ſelf happy in thoſe outward Comforts, which are ſo uncertain and unſatisfactory.
Verſ. 21. For there is a man whoſe labour is in wiſdom, and in knowledge, and in equity, &c.] That is, that hath taken pains to get an eſtate by wiſe and skilful and juſt courſes, (though he managed his buſineſſe with all poſſible providence and induſtry, yet was he withal careful not to hazard his eſtate by getting any thing in any unjuſt wayes:) yet to a man that hath not laboured therein, ſhall he leave it for his portion, that is, to one that never took the leaſt pains in the getting of it; an idle Drone that never knew what belonged to the managing of his buſineſſe in any ſuch prudent or conſcionable way. This alſo is vanity, and a great evill, that is, a ſore miſery and vexation not to be avoided by any care or circumſpection, to wit, that a man ſhould thus toyl himſelf to purchaſe reſt and idleneſſe for another man; or that one man by ſitting ſtill and doing nothing, ſhall get as much, and enjoy as much content, as another by all his skil, providence, and lawful labours.
Verſ. 22. For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the Sun?] This may be referred to all that hath been here ſaid in the foregoing verſes; as 1. That when a man is dead (as dye every man muſt) he hath then no profit at all of all his labour and vexing cares, both for the getting and preſerving his eſtate; and 2. That a man hath no profit by ſuch labour, the benefit whereof goeth to others he ſhal leave behinde him. But I rather take it more generally, That no man can take true contentment in any thing he can get by his labours, according to that Chap. 1.3. For which ſee the Note there.
Verſ. 23. For all his dayes are ſorrowes, &c.] That is, ful of vanity, of bitter ſorrowes, both in body and minde, nothing in a manner but ſorrow, and his travell, grief, that is, he meets with much diſcontent and vexation many wayes in all his labours. Now this Solomon here alledgeth, becauſe if this be generally true of all mens labours, it muſt needs be more eminently true of carnal and worldly covetous men, that toyl themſelves exceſſively to get wealth, and are continually unſatisfied with what they have, and diſquieted with the fear of parting with it; yea his heart taketh not reſt in the night, that is, either he cannot ſleep, or he is perplexed with unquiet thoughts and cares in his ſleep, and in his dreams: For the heart of a man may wake when his body ſleeps. See Cant. 5.2.
Verſ. 24. There is nothing better for a man, then that he ſhould eat and drink, &c.] In this and that which followeth to the end of the Chapter, Solomon undertakes to ſhew that which is the main drift of this whole Book, namely, wherein the happineſſe of man in this life doth conſiſt, and how far onelyonly the enjoyment of the things below can yield a man full ſatisfaction and content, to wit, when a man being good in Gods ſight, as it is expreſſed, verſe 26. (which they onelyonly are that fear God and walk in his wayes) can thereupon with freedom, quietly, contentedly, and chearfully enjoy and uſe that portion of outward bleſſings, which God hath afforded him, without that anxiety and vexation of ſpirit, wherewith the moſt of men do perplex themſelves. There is nothing better for a man, then that he ſhould eat and drink; As if he ſhould have ſaid, Seeing there is in all things, and in all the labours and endeavours of men, ſo much vanity and vexation of ſpirit, whereby it is evident, that from theſe things happineſſe and full contentment cannot be attained, the beſt remedy therefore that can be preſcribed againſt this vanity, and the beſt way that can be taken to become maſter of the utmoſt comfort that worldly things can afford, is for a man contentedly to enjoy the portion which God hath allotted him, and liberally to make uſe of what he hath, not only for the ſupport of his life, but alſo for his pleaſure and delight; and not to afflict himſelf as many do, not daring to enjoy what they have gotten, though withall they know not to whom they ſhall leave it: Even theſe outward things might thus be uſed, as conducing to mens comfortable living here in this world, if they would expect no more from them, then that for which they were created, and for which they were conferred upon them, (which is not that they ſhould depend upon them for happineſſe, and ſeek for full content in ſuch uncertain things, which makes ſome exceſſive in taking delight in them, and others to afflict themſelves with toiling exceſſively to get them, and covetous locking them up, when they have them) but would only, with thankfulneſſe to God, betake themſelves to live freely and comfortably upon thoſe good things which God hath given them. And that he ſhould make his ſoul enjoy good of his labour; that is, that he ſhould take as much comfort and content in what he hath gotten by his honeſt labours, as ſuch outward bleſſings can afford him. This alſo I ſaw that it was from the hand of God, that is, I plainly perceived that thus to be able to uſe and enjoy what God hath given men, and to enjoy them contentedly and chearfully without any ſuch ſuperfluous and vexing cares as many doe afflict themſelves with, is the gift of God, and a ſpecial favour it is from God; though it may ſeeme a very eaſie …ing for a man to make uſe of what he hath in his power, to eate the fruit of his own labour, yet this no man is able to doe without Gods bleſſing; (through covetouſneſſe men may not have hearts to doe it, and through ſickneſſe, griefe, and many other wayes they may be hindred from doing it) and much leſſe is any man able of himſelfe to enjoy what he hath with a contented chearful mind; becauſe this cannot be unleſſe God plants his feare in mens hearts, and takes off their love from earthly things, and pitcheth it upon himſelfe.
Verſ. 25. For who can eat? &c.] This may be added, as a proof from his own experience, Either 1. of that which he had ſaid in the firſt clauſe of the foregoing verſe, to wit, that there was no better courſe could be taken for theſe outward things, then for a man contentedly and chearfully, and liberally to make uſe of what God hath given him for his portion; for, ſaith he, who can eat? or who elſe can hasten hereunto more then I? As if he ſhould have ſaid, I have learnt by full proof from mine own experience, how deſirable a thing it is thus to enjoy theſe outward things: No man could more freely, nor with more chearfulneſſe and readineſſe of mind make uſe of theſe outward things, than I did, becauſe I enjoyed ſo great abundance, and might ſpeedily command whatever I deſired; and as I knew that no man was fitter to take the comfort of my eſtate, than I my ſelf that had laboured for it, ſo I was alſo moſt forward and willing to do it, and therefore did enjoy what God had beſtowed upon me in as liberal and magnificent a manner as might be. Or 2. of the laſt clauſe of the foregoing verſe, This alſo I ſaw that it was from the hand of God; for accordingly the meaning of theſe words, for who can eat, &c. may be, that if it had depended upon mens own will to eat and to drink, and to enjoy good of his labour, Solomon had the means to do this more then any other, as being ſo wiſe and ſo wealthy a Prince, and ſo ſhould have been the happieſt of men; But ſeeing he could not do it, hereby it is manifeſt, that it is meerly from the hand of God.
Verſ. 26. For God giveth to a man that is good in his ſight, &c.] That is, that is ſincerely good, the man with whom God is well pleaſed, and who is acceptable in his ſight: wiſdom and knowledge, that is, ſuch natural gifts of underſtanding, whereby he is enabled well to manage his affairs, and both to get a competent and comfortable eſtate, and to uſe it when he hath it, as likewiſe ſuch ſpiritual gifts and graces of the mind, whereby he is enabled to ſeek happineſſe only in God, and in the knowledge and ſervice of God, and taught to be contented with what God allots him for his portion: and joy; as if he ſhould have ſaid, And by this means he lives joyfully and comfortably in the cheerfull uſe of the outward bleſſings which God in his love hath conferred upon him; according to that, He gave us rain from heaven, and fruitfull ſeaſons, filling our hearts with food and gladneſſe, Act. 14.17. But to the ſinner he giveth travell, to gather and to heap, that is, As for wicked men he gives them over, or leaves them to their inſatiable deſires, and ſo like fools they vex and toil themſelves with immoderate cares and reſtleſſe labours in heaping up wealth together, eſteeming that their happineſſe, which God layeth upon them for their puniſhment and vexation: that he may give to him that is good before God, that is, that God may diſpoſe of it, not to thoſe for whom the wicked intended it, but to the man to whom God is pleaſed to afford it, or to ſome good righteous man. See Job 27.16. Prov. 13.22. & 28.8. This alſo is vanity and vexation of spirit, to wit, for men to toil, and cark and care for others they never thought of, it may be thoſe they hated, to whom they were farre from intending the leaſt good. Now the drift of all this is, hereby either to prove, that this power, thus freely, and contentedly, and comfortably to uſe the good bleſſings of God, is the gift of God; or elſe, to ſet forth the excellency of this gift, becauſe he gives it to thoſe he loves, and laies the contrary as a puniſhment upon wicked, ungodly men.