Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 4
CHAP. IV.
Verſ. 1. SO I returned and conſidered all the oppreſſions that are done under the Sunne, &c.] Some conceive, that by theſe words, I returned and conſidered, Solomon intended to ſhew, that withdrawing his mind from all other things, he ſet himſelfe ſeriouſly to conſider of thoſe things which are here now added. But I rather conceive, that the drift of this expreſſion is only to ſhew, that having ſpoken before of ſeveral vanities whereto men in this life are ſubject, and having in the cloſe thereof ſhewed how men ſhould remedy this by living comfortably and contentedly in all conditions; he now betook himſelfe to conſider of other vanities; Or, that having ſpoken before of oppreſſion and injuſtice, Chap. 3.16. he now returned againe to conſider of this vanity, yet further thereby to ſhew how hard a thing it is to live contentedly, as was adviſed in the cloſe of the foregoing Chapter: And the difference may be conceived to be this, that before he ſpake only of the oppreſſion that he found in ſeats of Juſtice, but here now he ſpeaks more generally of all the oppreſſions that are done, not only amongſt Magiſtrates, but alſo amongſt all other ſorts of people: And behold the teares of ſuch as were oppreſſed, and they had no comforter, that is, no body that did either afford them any help, or that did ſo much as ſpeak comfort…bly to them, to wit, either becauſe they durſt not doe it, or becauſe through hardheartedneſſe and inhumanity they would not doe it; And on the ſide of their oppreſſors there was power; to wit, in that they were men of might themſelves, and had many potent friends to ſide with them, but they had no comforter, which is againe repeated, thereby to imply how great an aggravation of their miſery this was; or elſe with reference to the foregoing clauſe, to ſhew how ſad their condition was in regard of this circumſtance, that though they were altogether unable to defend themſelves againſt their oppreſſors, yet no body did compaſſionate their condition, and afford them any comfort. But however the drift of Solomon in mentioning this is to ſhew the vanity and miſery that men in this life are ſubject to, not only in regard of ſuch as are thus oppreſſed, but alſo in regard of others, that muſt needs be troubled and afflicted, at leaſt if they be men that love Juſtice and feare God, to ſee ſo much injuſtice and confuſion in the world; as we may more plainly ſee by that which followeth.
Verſ. 2. Wherefore I praiſed the dead which are already dead, more then the living which are yet alive.] Either this muſt be taken as ſpoken by Solomon according to the judgement of fleſh and blood, becauſe great miſeries and oppreſſions make men weary of life, and deſirous to dye; Or elſe as ſpoken with reference only to the ſufferings of this life, to wit, that the dead are in a better condition then the living in this regard, that the dead are out of danger of the miſery and ſorrow, to which thoſe that live here are continually ſubject; for otherwiſe there is no queſtion to be made, but that life, conſidered ſimply in it ſelfe, is better then death, and that to live, though under great oppreſſions and miſeries, may be in many regards better then death, ſeeing ſo living men may both by patient ſuffering, and wel-doing, bring much glory to God and doe much good to their brethren. But what is intended by theſe expreſſions, The dead which are already dead, and the living which are yet alive? I anſwer, that the drift of theſe expreſſions may be only to imply the cauſe of this aſſertion, to wit, that the dead are in a better condition then the living, becauſe they are dead, and ſo are not lyable to ſuch oppreſſions and ſorrowes, and the living are in a worſe eſtate, becauſe living they muſt needs be ſubject to theſe miſeries; Or rather by the dead which are already dead, may be meant thoſe that are quite dead, and are thereby diſtinguiſhed from thoſe, that may be ſaid to be dead men only in regard of mortality, or in regard of their being in any deſperate condition, out of which there ſeems to be no hope of recovery, (whence is that of the Prophet concerning the Jewes in Babylon, Iſa. 26.19. Thy dead men ſhall live, together with my dead body ſhall they ariſe) Or, that are continually dying under the hands of cruel oppreſſors, that are ſtill devouring them, and as it were, eating them alive; according to that, Mic. 3.3. They eate the fleſh of my people, and ſlay their skin from off them, and they break their bones and chop them in pieces, as for the pot, and as fleſh within the Caldron. And by the living which are yet alive, are meant thoſe that by reaſon of their oppreſſors, live in ſuch a languiſhing condition, that all that can be ſaid of them is, that they are yet alive, and are not quite dead. And ſo that which Solomon aimes at in the Emphaſis of theſe expreſſions ſeemes to be this, that thoſe that are quite dead, are happier then thoſe that alwayes live a dying life, becauſe of the cruelty of their oppreſſors.
Verſ. 3. Yea, better is he then both they, which hath not yet been, &c.] To wit, in regard of this, that he neither doth feele, nor ever hath felt any miſery: But this alſo muſt be taken as ſpoken according to the judgement of ſenſe, and meerly with relation to the miſeries, that men in this life are liable to; Doubtleſſe not to have been, cannot ſimply be preferred before a mans being in this life, though herein he undergoe many ſore afflictions and ſorrowes, and that becauſe if men live in the feare of God, their advancing Gods glory hereby, their enjoying Gods favour, and the hope they have of eternall happineſſe, may well overbalance all their miſery. But now if we compare the man yet unborne, with him that lives, meerly with reſpect to a ſuffering condition, then unqueſtionably it is not ſo ill not to be at all, as to live miſerably; eſpecially to be miſerable as wicked men are, ſometimes here, but alwayes when they come to be caſt into hell; which is that our Saviour ſaid of Judas that betrayed him, Matth. 26.24. It had been good for that man, if he had not been borne. As for the following words, Who hath not ſeen the evill work that is done under the Sunne, therein the reaſon is given why the man that never was in the world, is better then both he that lives under oppreſſion and he that is dead, and ſo is freed from all ſuch miſeries, namely, becauſe ſuch a one hath never ſeen the evill work that is done under the Sunne, which may be meant not only of never undergoing the evill of any ſuch oppreſſions (for to ſee evill is often put in the Scripture phraſe for ſuffering evill) but alſo of never being afflicted with ſeeing ſuch confuſion and oppreſſion in the world.
Verſ. 4. Againe I conſidered all travel and every right work, &c.] That is, all that is done by men with much induſtry and labour, and with much exactneſſe of skill and cunning and ingenuous invention, all vertuous and commendable enterprizes, all noble endeavours after eminency in any kind whatſoever, that for this a man is envied of his neighbour; that is, of others whom herein he excells. Now this is mentioned as another piece of vanity which men in this life are liable to, that as men are often oppreſſed by the greater ſort, ſo they are alſo uſually envied by the meaner, yea indeed by all ſorts of people. And ſome conceive that this is added here, as an effect of miſgovernment, becauſe then thoſe that became eminent through any excellency in them, or for any praiſe-worthy enterprizes they undertake, are uſually through the jealouſie of ſuperiors, and the malignant eye of others, expoſed to much danger; and ſo all generous motions are eaſily nipped. But however this is mentioned as another vanity, as is expreſſed in the following words, This is alſo vanity and vexation of ſpirit. And though it is true that envy makes the envious man miſerable (ſee the Notes, Job 5.2. & Pro, 15.30.) yet here queſtionleſſe Solomon intends the vanity and vexation of thoſe that are envied, in that it muſt needs be a great vexation to a man, to find himſelfe envied, and hated, and indangered for that, for which he could not but expect to have been highly praiſed and eſteemed; yea it often beats men off from endeavouring to doe well, becauſe ſuch endeavours prove ſo fruitleſſe and vaine.
Verſ. 5. The foole foldeth his hands together, &c.] To wit, the ſloathfull foole; ſee Pro. 6.10. And eateth his own fleſh; which he may be ſaid to doe by way of an hyperbolicall expreſſion, noting that he is brought to ſuch extremity of want, that he is ready to eate his own fleſh; or elſe becauſe he doth indeed bring himſelfe to be nothing but skin and bones, partly through diſeaſes he falls into for want of ſtirring and exerciſing himſelfe, like ſtanding waters that are wont to corrupt and putrifie for want of motion; but eſpecially through his waſting of his eſtate, he comes at laſt to ſuch extremity of want, that wanting due nouriſhment and other neceſſaries, he pines away; which is increaſed by his inward vexing and fretting to ſee himſelfe brought into ſuch ſtreights and miſeries, and by his envying the plenty and proſperity which he ſeeth others enjoy. Yea it may be ſaid alſo that he eateth his own fleſh, in that he deſtroyeth his own children and family, by his not providing for them, or his waſting that which ſhould maintaine them. Now this Solomon mentions as another vanity, and that as it were oppoſite to the former; As the laborious and induſtrious man is ſubject to the vanity of being envied, ſo the ſloathfull man is alſo ſubject to other miſeries, as grievous as that. And therefore though the ſluggard may think it a point of great wiſdome, that he by his ſloath declines the envy that others undergoe, yet indeed he ſheweth himſelfe herein to be no better then a foole, becauſe he rebelleth againſt the Law of God, which enjoynes men to labour, and doth wilfully bring himſelfe into a great deale of miſery. To all which may be added, that ſome conceive that Solomon begins here to give ſome inſtances of vanities, and evills whereto men are ſubject, that proceed from themſelves, and are not brought upon them by others, as thoſe before mentioned are.
Verſ. 6. Better is an handfull with quietneſſe, then both the hands full with travell and vexation of ſpirit.] Moſt Expoſitors take this to be the ſluggards Apology for himſelfe, wherein he ſeeks to excuſe his idleneſſe, by alledging that a little with quietneſſe, that is, with eaſe, ſitting ſtill and doing nothing, a little without that care and toile and labour, that others take, is better then a farre greater eſtate that is gotten with much toile and travell, and that doth uſually expoſe men to much envy and danger. But I rather take them to be the words of Solomon, inſerted here purpoſely to ſhew the vanity of all exceſſive cares and labours for the gathering of great treaſures of wealth; whereof he hath formerly ſpoken, and of which he intended now to ſpeake againe in the following verſe: and withall to imply what is the beſt remedy for this vanity, to wit, ſweet contentment with his eſtate, though it be never ſo little. See the Notes, Pro. 15.16. & 17.1.
Verſ. 7. Then I returned and I ſaw vanity under the Sunne.] That is, Another vanity, and quite contrary to the former; for having ſpoken before of the vanity of ſloathfulneſſe, ver. 15. in the following verſe he ſpeakes againe of the vanity of mens toiling themſelves needleſly to heap up riches. As for that tranſition, So I returned, See the Note above, ver. 1. and likewiſe, Chap. 2.12.
Verſ. 8. There is one alone, &c.] That is, one that lives alone by himſelfe, and ſo hath no family to provide for, nor is haply willing that any body ſhould ſee what he hath, or enjoy any ſhare with him therein; Or rather, One alone, that is, one that hath no known heire to ſucceed him. And indeed both theſe may be included alſo in that which is added by way of amplification; And there is not a ſecond, yea he hath neither child nor brother; yet is there no end of all his labour; neither is his eye ſatisfied with riches; that is, he is not ſatisfied; though he ſhould have whatever he ſeeth with his eyes, yet it would not content him; See the Note, Pro. 27.20. Neither ſaith he, for whom doe I labour, and bereave my ſoule of good? to wit, of the benefit and comfort I might enjoy by living comfortably on that which God hath beſtowed on me, and by a chearfull and ſociable imparting what I have for the good of others.
Verſ. 9. Two are better then one, &c.] The better to ſet forth the vanity of the lonelineſs of the covetous drudge (mentioned in the foregoing verſe) here Solomon undertakes to ſpeak in the commendation of ſociety, and to ſhew the benefit of that mutual helpfulneſs which thereby one man may afford to another; Two are better then one, as we ſee in marriage, Gen. 2.18. and in all other wayes of mens converſing together. Luk. 10.1. Becauſe they have a good reward for their labour; that is, firſt they reap much benefit mutually one from another in any labour, which they joyntly or ſeverally undertake, to wit, in that their very being together makes them goe on the more chearfully, and they are apt to ſtrive who ſhall doe beſt; and in that they are wont by mutuall comforting, and chearing, and exhorting one another, to ſtirre up each other; and when there is need the one can aſſiſt and help the other. Two eyes we uſe to ſay ſee more then one, and many hands make light work. Two may do that which one dares not undertake, and cannot effect; yea two weaker ones thus joyning together, may doe that, which one that is ſtronger then either of them ſingly apart by themſelves cannot accompliſh. And ſecondly, they have a good reward for that labour of love which they ſhew one to another, in that they live the more comfortably together, and doe more comfortably enjoy that which they have gotten by their labours by others friendly partaking with them therein; as likewiſe in that they that are helpfull to others, are the liker in a time of need to have help afforded them by others.
Verſ. 10. For if they fall, the one will lift up his fellow.] That is, if either of them fall, or be ready to fall, the other may ſtay▪ or beare him up from falling, or raiſe him up when he is fallen: And this muſt not only be underſtood of corporall falls, but alſo of thoſe that fall into any miſtake, or ſtreight, or danger, into any affliction or ſorrow, into any error or ſinne.
Verſ. 12. And if one prevaile againſt him, &c.] That is, againſt one of the two; then two ſhall withſtand him; that is, he that was put to the worſt, with the help of his friend or companion, ſhall be able to reſiſt him: and much more if there be more then one to help him; which may be implyed in the following Proverb, And a threefold cord is not quickly broken.
Verſ. 13. Better is a poore and a wiſe child, then an old and fooliſh king, who will no more be admoniſhed.] Here Solomon proceeds to another Inſtance of vanity, and that is the vanity of thoſe that are commonly eſteemed the happieſt of men, to wit, Princes and Kings, in that they are many times fooliſh and wilfull, and ſo by that meanes are often depoſed from their Kingdomes, yea and that in their old age, when they had been many yeares, even from their childhood, eſtabliſhed in their Kingdomes, as is implyed in the following verſe, For out of priſon he cometh to reigne, to wit, the wiſe and poore child, Whereas alſo he that is borne in his kingdome, becometh poore. And hereby alſo is diſcovered the vanity of all ambitious men, in ſeeking to climb up to high places.
Verſ. 15. I conſidered all the living which walk under the Sunne, &c.] Here another vanity is added, to which Kings are ſubject; to wit, that though they be never ſo prudent and willing to be admoniſhed, yet the people meerly out of fickleneſſe and inconſtancy, and affection of novelty and change, are wont to grow weary of them, and to ſlight them, and to adore and worſhip the riſing Sunne, the young Prince that is to ſucceed them; I conſidered all the living which walk under the Sunne, that is, all the preſent generation of men living under a preſent king or government, with the ſecond child that ſhall ſtand up in his ſtead, that is, his ſon and heire, that is to ſucceed him in the throne; according to that, Dan. 11.2. Behold, there ſhall ſtand up yet three kings in Perſia. It is as if he ſhould have ſaid, I have taken notice that the generality of the common people doe ſtill ſide with the Prince that is to ſucceed their old King; If they doe not make defection from him, and ſet up his ſon in his ſtead; yet at leaſt they all cloſe with the heire, their hearts are ſet upon him, they run after him, and ſeek his favour; whilſt the father is laid by and diſregarded, as an uſeleſſe thing. This I conceive is the meaning of this hard paſſage. But yet for the more thorough underſtanding hereof we may note, 1. that the preſent generation of a people under their preſent king is expreſſed by theſe words, all the living; either only to ſet forth that this is the humour of all the people; (becauſe he ſpeakes of the generality of men, therefore he expreſſeth them under this generall notion of living men) or elſe to imply that thus it is in all nations living upon the face of the earth; or elſe, laſtly, to intimate the reaſon of their ſiding with the young heire, namely, becauſe the father is grown old, and hath not long to live, whereas his ſonne is now growing up into the world, and ſo knowing they muſt live and be preſerved by the living and not by the dead, therefore it is that they all worſhip him, who muſt be to them, as they hope, the breath of their noſtrils: and 2. that thoſe words, which walk under the Sunne, may either be another expreſſion whereby Solomon would ſet forth that this is the humour of the generality of the people; or elſe may have reſpect to that which follows, and ſo are intended to ſhew, that the generality of the people do walk with the ſecond child that ſhall ſtand up in his ſtead, that is, that they ſo joyne themſelves to him, that they favour, flatter, applaud, and honour him, wholly in a manner neglecting his father.
Verſ. 16. There is no end of all the people, even of all that have been before them, &c.] That is, ſay ſome Expoſitors, before the men of the preſent age; Or before the father and the ſonne or other heire that ſucceeds him in the throne, mentioned in the foregoing verſe. Now that which is ſaid here, that there is no end of all the people that have been before them, may be underſtood three ſeverall wayes; either 1. that there is no end of the common peoples fickledeſſe and inconſtancy, of their diſcontents againſt the preſent Governours, of their reſtleſs deſires after change, and ambitious endeavour to creep into the favour of him that is to ſucceed the preſent Prince: the people never put an end or a ſtop to this vanity, but it is an hereditary diſeaſe that paſſeth from one generation to another; the Prince whom they honoured and adored when he was to reigne, the ſame they diſlike and cannot endure when he comes to reigne. Thus it hath been in all foregoing ages, thus it is for the preſent, and thus it will be in all ſucceeding generations: Or 2. That there is no end, that is, no reſt or ſatisfaction to the deſires of people concerning their Prince, no thorough ſtay or acquieſcency of the hearts of the people in any of their Princes; be they never ſo wiſe or well-deſerving, they will not reſt ſatisfied in them, but will grow weary of them, and joyne themſelves to thoſe that are to ſucceed them: Or 3. that there hath been an infinite number of people in all foregoing generations that have dealt thus with their Princes. It hath not been an error whereinto ſome few have fallen, or the error of ſome one age, but it hath been the generall diſtemper of the common people in all ages, that how obſequiouſly ſoever they have carried themſelves to their Kings at their firſt riſing, yet afterwards by degrees they have growne weary of them, and have been ſtill for the new Kings that were to ſucceed them: They alſo that come after ſhall not rejoyce in him, that is, the new King that is now ſo doated on ſhall be caſt off and rejected in future times, as his predeceſſors have been; as now they caſt off the father to ſide with the ſonne, ſo in the following age, they will for ſome reaſon or other caſt off the ſonne to ſide with the grand child. Surely, this alſo is vanity and vexation of ſpirit; that is this, that people are ſo unſtable in their affections to their Princes, that by this meanes the ſtate of Kings and Princes reſts upon ſuch uncertaine grounds, and that they are uſually thus cauſeleſly caſt off by the people, and live to ſee another preferred ſo before them, is a vanity on every ſide, and muſt needs be a trouble, griefe and vexation to Princes.