Annotations Upon the Books of Poetry, Ecclesiastes · Chapter 8
CHAP. VIII.
Verſ. 1. WHo is as the wiſe man? &c.] Solomon in this Chapter proceedeth to give us other precepts of wiſdome, by the obſerving whereof men may attaine to as much tranquility and content of mind, as in this vaine life they are capable of. Only by way of introduction thereto, he premiſeth this which is ſaid here in this firſt verſe in the commendation of wiſdome; for having told us, Chap. 7.25. that he had ſet his heart to ſearch into wiſdome and folly; and having ſhown us in the latter part of that chapter, what he had found upon his ſearch into the wayes of folly and madneſſe, here now he tells us, what he had found upon his ſearch into the wayes of wiſdome, namely, the difficulty and the rarity, or rather the tranſcendent excellency thereof, (for either of theſe wayes the words may be underſtood) Who is as the wiſe man? That is, As ſome ſay, How hard a thing is it to find a man that is truly wiſe; Or, A man that is thus perfectly wiſe is not alas to be found; And who knoweth the interpretation of a thing? that is, where is a man amongſt many to be found, that is able to teach others, or that can rightly diſcern and judge of all things whatſoever. Or rather, Who is as the wiſe man? that is, Who is like to him? or, there is no man to be compared to him; And who knoweth the interpretation of a thing? That is, Who but the wiſe man can doe this? or, who is to be ſo highly eſteemed, as he that can interpret divine Oracles, that can explaine and unfold doubtfull things, and ſo can ſatisfie queſtions propounded, and give good counſell therein? or, that can truly judge of all affaires, and the circumſtances thereof, and ſo can diſcern with reſpect to perſons, places, times and ſeaſons, what is fit to be done, and what to be avoyded? Yea, It may be underſtood as added with particular relation to that which went before, as if he had ſaid, Seeing men have found ſo many inventions, ſo many crooked and falſe wayes, Who is as the wiſe man, that being able to underſtand and rightly to judge of things, doth not doe ſo, but keeps cloſe to the rule of Gods word?
A mans wiſdome maketh his face to ſhine, &c.] That is, 1. It makes men lovely, amiable and beautifull, awfull and reverend in the eyes of others; See the Notes, Pro. 1.9. & 4.8, 9. Secondly, It workes in men peace and tranquility, and joy of heart, and ſo likewiſe it makes them meeke and gentle and loving to others, and by that means their countenances become chearfull, & courteous, contrary to the ſad and fierce lookes of thoſe that are poſſeſſed with turbulent paſſions; even in affliction, as well as in proſperity they walke comfortably thorough faith, and doe not through diſcontent put on a lowring and frowning countenance, as others do. Before, chap. 7.2, 3, &c. Solomon had told us that ſometimes wiſdome fenceth men againſt the vanities of this life, by mourning, ſadneſſe and anger, &c. and here now, it ſeemes with reſpect thereto, he ſhowes us that ſometimes on the contrary, it doth the ſame by making their countenances chearely and ſerene, without any ſadneſſe and diſpleaſure; ſee Pſal. 34.5. Thirdly, It enlightens men, ſo that they underſtand in all things what to doe, and what to avoyd: and fourthly, It teacheth men to behave themſelves grauely, prudently, modeſtly, ſoberly and holily, and ſo cauſeth them to ſhine as lights in the world; and the boldneſſe (or, the ſtrength) of his face ſhall be changed; to wit, ſay ſome Expoſitors, by encreaſing, that is, he ſhall ſtill become more and more bold and confident; though he be otherwiſe deſpicable, yet his wiſdome ſhall make him every day more and more bold and courageous, in that thereby he becomes carefull to avoyd every evill way, and to live holily and righteouſly, and ſo is never aſhamed; as likewiſe becauſe thereby he foreſees evill before it comes, and ſo is inabled to prepare for it. Or rather, the boldneſſe of his face ſhall be changed; to wit, from preſumptuous, over-daring and fool-hardineſſe, to a true ſecurity, confidence and courage; or from impudency, fierceneſſe, obſtinacy and arrogancy, into modeſty, meekneſſe, gentleneſſe and humility; the more a man encreaſeth in wiſdome, though he be never ſo much admired for it by others, the more lowly he will be, and the more mild to others.
V. 2. I counſell thee to keep the Kings commandment, &c.] Here Solomon again preſcribes certain particular precepts of wiſdome, tending much to the content, comfort and tranquility of mens lives; beginning firſt with that of being obedient to the command of the Supream Magiſtrate, this being one ſpeciall act of prudence in order to mens living quietly and peaceably: I counſel thee, as if he ſhould have ſaid, If my counſel may ſeem worth the regarding, I adviſe thee, to keep the Kings commandment, that is, readily to obſerve & obey his commands, and that in regard of the oath of God, which may be underſtood two wayes, either 1. Becauſe thou haſt covenanted and ſworn to obey the commandments of God, (and indeed we read that ſometimes both the Kings and people of Judah did by a ſolemn covenant and oath oblige themſelves to obey Gods Lawes. 2 Chro. 15.12, 14. and 34.31, 32.) and ſo this being one of Gods Laws, that ſubjects ſhould obey the Supream Magiſtrate, thou art therefore bound even out of conſcience to God to obey the command of the civil Magiſtrate. Or 2. Becauſe of thine oath of Allegeance to the King, of which God is a witneſs and will be a revenger: which may the rather ſeem to be the meaning of the place, becauſe we find that amongſt the Iſraelites from the beginning there uſed to paſſe a covenant betwixt the King and people: for ſo it is ſaid to have been, when David took the Kingdom upon him. 1 Chro. 11.3. & it is moſt like that this covenant was confirmed by oath. Yet ſome Expoſitors conceive alſo that this clauſe is added by way of limitation, I counſel thee to keep the Kings commandment, yet alwayes with regard had to the oath of God, that is, not to obey the King any farther then may ſtand with that fealty which thou oweſt to God.
Verſ. 3. Be not haſty to go out of his ſight, &c.] That is, Do not raſhly fling away in a chafe out of his preſence, as proud and angry perſons are wont to do; and as deſiring to intimate thereby thy refuſal to do ſomething that he hath enjoyned thee, or thy diſcontent againſt him for ſomething he hath ſpoken or done. But yet becauſe the ſerving of Kings is ſometimes in the Scripture expreſſed by their ſtanding in their preſence, as where it is ſaid of Solomons ſervants, happy are theſe thy ſervants, which ſtand continually before thee, 1 Kings 10.8. and of the ſeven chief Princes of Perſia and Media that they ſaw the Kings face, Eſth. 1.14. therefore ſome Expoſitors by this haſty going out of the Kings ſight here forbidden, underſtand mens haſty withdrawing themſelves in anger from any place of houſhold ſervice which they held under him, or their caſting off their obedience, and flinging from their Allegeance in a way of defection or rebellion againſt him, or a raſh retiring and hiding themſelves from his ſight, where they may ſecretly plot ſome miſchief againſt him. But the firſt Expoſition is the cleareſt. And accordingly the following words are to be underſtood: ſtand not in an evil thing, that is, if thou haſt done any thing that evil is, do not perſiſt in it, ſo as in the defence thereof to break out into any unſeemly carriage againſt thy Prince; or if through unadviſed paſſion thou haſt forgotten thy ſelf, do not proceed on in any ſtubborn way, but rather yield, and in an humble way ſeek to pacifie his diſpleaſure; See the Notes, Pro. 25.15. and 30.32. For he doth whatſoever pleaſeth him, that is, there is no thinking to ſtand out or riſe up againſt him; he will be eaſily able by his power to quell thee, and by way of puniſhment or revenge to do to thee, whether juſtly or unjuſtly, whatſoever he pleaſeth, and uſually there is no diſſwading Kings from doing whatſoever they have a mind to do. This therefore doth not give allowance to Princes to do what they pleaſe, but onelyonly diſcovers the folly of reſiſting thoſe, that have ſuch power to do what they pleaſe.
Verſ. 4. Where the word of a King is, there is power, &c.] That is, He is able by his command to do what he pleaſeth, what he commands, will be preſently done; ſo that there is no withſtanding his diſpleaſure, nor flying from his wrath; whereever his command comes it will be obeyed, there will be thoſe found that will ſurprize thee and do to thee whatever he hath enjoyned; and who may ſay unto him, what doſt thou? that is, No man can reſiſt him, no man dares mutter againſt him, or call him into queſtion: Not that Kings may not be reproved, ſo it be done with wiſdome and humility; but that his power is ſuch that uſually there is no man that will dare to oppoſe him.
Verſ. 5. Whoſo keepeth the commandment ſhall feel no evil thing; &c.] That is, ſay ſome Expoſitors, who ſo fears God and keepeth his commands, ſhall thereby be endued with ſuch wiſdom from God, that he ſhall keep himſelf from the committing of any evil, that ſhould provoke the Kings wrath and indignation againſt him, or that ſhould expoſe him to any danger; yea, though ſuch a man diſobeyeth the King to obey God, the Lord God will preſerve him. But queſtionleſſe the commandment here intended is that before mentioned verſ. 2. to wit, the Kings commandment; and the meaning is, that he that is obedient to the command of his King ſhall be free from all thoſe evils, which diſobedience againſt Princes doth uſually bring upon men, yea he ſhall lack no good encouragement. See Rom. 13.3, 4, at leaſt if men neglect him, God will reward him: and a wiſe mans heart diſcerneth both time and judgement, that is, a wiſe man knoweth, 1. When Kings are to be obeyed, and when not, when their commands muſt be obeyed, and when it is fitter to diſſemble, or to do ſomething that is enjoyned and not all; he is diſcreetly able to judge of theſe things, and will not in hope of reward or for fear of the Kings diſpleaſure, do whatever he enjoyns, though never ſo unlawfull and unfit to be done. 2. The fit ſeaſon and the right way to deal with Kings, either for the preventing or appeaſing of their diſpleaſure, or the gaining of their favour, or diſſwading them from preſſing their commands, when they are any way grievous to him; and 3. The fitteſt ſeaſons and oportunities and the beſt means and wayes for the accompliſhing of thoſe things that are enjoyned him.
Verſ. 6. Becauſe to every purpoſe there is time and judgement, &c.] That is, Becauſe to every buſineſs that men undertake and purpoſe to do, there is a fit and ſeaſonable opportunity to be taken, and a right manner to be obſerved for the doing of it, therefore the miſery of man is great upon him, that is, men are commonly expoſed to manifold miſeries and calamities, by reaſon that they know not, or mind not the doing of things thus in a fit time and a right manner; Now this which is thus generally delivered concerning the miſeries that befall men for want of obſerving judiciouſly the fitteſt ſeaſons and right way for the doing of thoſe things they undertake, Solomon addes with reſpect to that which he had ſaid in the foregoing verſe, concerning the wiſdome of obſerving this time and judgement in dealing with Kings, ſhewing that ſubjects do uſually bring much miſery upon themſelves, becauſe they want this wiſdome, of ordering themſelves in their dealing with Kings ſeaſonably and judiciouſly in all they do for the preventing or appeaſing of their diſpleaſure. Or elſe he doth here make way to another point of wiſdome, which may conduce much to the tranquillity of mens lives, ſo far as it is attainable here in this world, and that is a heedfull prevention of or preparation for thoſe evils, which may come upon us we know not when nor how ſoon? which is implyed by ſhewing, that the beſt way to prevent theſe evils is by a circumſpect care to do all things ſeaſonably and with diſcretion and judgement for the manner of doing them (as he had ſaid before in his precept concerning obeying of Kings) and withall that for want of this wiſdome men doe commonly bring many miſeries upon themſelves, which not being able to avoid, there is no remedy againſt them, but a patient bearing of them.
Verſ. 7. For he knoweth not that which ſhall be, &c.] That is, No man can foreknow what will be hereafter, and ſo he cannot tell what the iſſue will be of any enterpriſe that he undertakes; for who can tell him when (or how) it ſhall be? that is no man can poſſibly inform him of things to come, or of the manner how, or the time when they ſhall be. Now this is added to ſhew, that ſeeing therefore men cannot foreſee nor prevent the evil that is coming upon them, and ſo can hardly know how to do things in the fitteſt ſeaſon and manner, the miſery of man muſt needs be great, both in regard of the continuall diſquiet of his mind by his fears of the evil that may befall him, and alſo in regard of the evils themſelves that are like to come upon him. Men may flatter themſelves, that thus and thus things will come to paſſe, as they have ſuggeſted to themſelves, where as alas they know not what the event will be, or how or when it will be; the evils which God hath appointed, ſhall come upon them, and the more unexpectedly they come upon them, the more heavily they will cruſh them.
Verſ. 8. There is no man that hath power over the ſpirit, to retain the ſpirit; &c.] That is, when death comes no man is able to retain or hold his ſoul or breath of life from departing out of his body, ſee the Notes, Gen. 2.7. Job 10.12. & 34.14. It is as impoſſible for any man thus to retain his own ſpirit, as it is to withhold the wind from blowing: neither hath he power in the day of death, to wit, to ſecure himſelf from dying; the mightieſt men, that have moſt power in the world, are as unable to withſtand death; as the meaneſt and weakeſt amongſt the people; and there is no diſcharge, (or, caſting off weapons) in that war, that is, in that terrible conflict, when death, mans great enemy, as he is called, 1 Cor. 15.26. ſhall aſſault men, and nature is wont to reſiſt his aſſaults with all its ſtrength, there is no poſſibility of being diſcharged or freed from fighting it out, or of avoiding this combate, neither is there any weapon of war, wherewith any man can aſſault this adverſary, there is no arrow, ſpear or javelin which men can let fly againſt him; ſo that as there is no evading this war, ſo it is impoſſible alſo to beat off this enemy: before this all-conquering Champion ſooner or later all men muſt fall, who then as a Conqueror will carry them away to the grave; (only indeed ſpiritually the Saints ſhall through the death of Chriſt even in death it ſelf be more then Conquerors) neither ſhall wickedneſſe deliver thoſe that are given to it, that is, ſay ſome Expoſitors, their wealth and great eſtates gotten by wickedneſſe; ſee the Note, Pro. 10.2. or the pride, inſolency and tyranny of thoſe that are in great places; But I rather think that this is meant of thoſe many baſe and unwarrantable practiſes, wherewith wicked men, when they have plunged themſelves into danger, are wont to endeavour to deliver themſelves; to wit, that all ſuch ſhifts, and ſinful crafty devices will be to no purpoſe, ſhall they eſcape by iniquity? ſaith David, Pſal. 56.7. Doubtleſſe wickedneſſe is more likely to haſten mens ruine, then to deliver them from ruine. And this is here added, either, 1. with reference to that foregoing precept verſ. 2. concerning the obeying of Kings; therefore ought ſubjects to be very wary of provoking their King to diſpleaſure, becauſe it is in his power to condemn them to death that diſobey his commands, and when he doth ſo, it is not in the ſubjects power to retain his ſpirit; the wickedneſs of rebellion can never deliver them. Or elſe 2. with reſpect to what he had ſaid in the foregoing verſe concerning mans not heing able to foreknow future things; whereto here he addes, that as men cannot foreſee evils coming upon them, ſo neither can he withſtand the greateſt of worldly evils, namely death; thereby implying, as I conceive, that when men have been carefull to do all things ſeaſonably and with judgement, that they may not raſhly expoſe themſelves or their lives to danger, for thoſe evils which cannot be foreſeen nor prevented, the beſt way is, wiſely to prepare and ſet themſelves to bear them cheerfully, and patiently to ſubmit to the Providence of God.
Verſ. 9. All this have I ſeen, and applied mine heart unto every work that is done under the Sunne, &c.] With this Tranſition, much like to thoſe he hath formerly often uſed (ſee the Notes, Chap. 7.15, 23, 25.) he paſſeth to the obſervation of further vanities. But the drift of the words ſeemes to be this, that whilſt he was conſidering of theſe obſervations of his, whereof he had ſpoken, concerning Magiſtrates and people in a way of civill government, and of the good meanes that might be uſed to live quietly under Kings by a wiſe obeying their commands, he took notice of this likewiſe further, to wit, that ſometimes God, though in juſtice to puniſh the ſinnes of a nation, doth ſuffer tyrants intolerably to cruſh and afflict the poor people; adding yet this withall, that Gods advancing ſuch men to theſe places of dignity, tends uſually to their own hurt; There is a time, ſaith he, wherein one man ruleth over another to his own hurt; to wit, not only becauſe they grow the worſe by their honour, and the bolder in all kind of wickedneſſe, but alſo becauſe the wrath of God falls at laſt the more heavily upon them for the abuſe of the power that God had put into their hands, in their oppreſſions, and tyranny, and other wickedneſſe they have committed; ſometimes the people riſe up againſt them and deſtroy them, and ſometimes God himſelfe powres forth his judgements upon them. Now the obſervation of this courſe of Gods Providence Solomon here mentions, thereby to teach men with wiſdome and meekneſſe quietly and contentedly to ſubmit thereto, and to ſtudy to make good uſe of it.
Verſ. 10. And ſo I ſaw the wicked buried, &c.] This place is very obſcure in the Original, and is accordingly tranſlated ſeverall wayes by Interpreters. And hence it is that ſome underſtand the firſt clauſe only of the proſperous life and death of wicked men, I ſaw them highly honoured in life and death, who had come and gone from the place of the holy; that is, who had long peaceably enjoyed the power and honour of ſupream Magiſtracy; or who being deſperately wicked wretches, had yet covered their wickedneſſe with a ſhew of religion, coming and going frequently from the houſe of God; And then the ſecond clauſe they underſtand of the neglect and contempt of the godly, and they were forgotten in the City, where they had ſo done; that is, thoſe that were truly godly, and had really and ſincerely done that, which the other did only make a ſhew of, were driven into corners, at leaſt they were ſlighted, and no notice in a manner taken of them, and ſo they were buried in forgetfulneſſe. And of this it is, they ſay, that Solomon paſſeth that cenſure, this is alſo vanity; to wit, that wicked men and hypocrites ſhould have ſo much honour done to them, whilſt the righteous live and dye in ſo great obſcurity. But according to our Tranſlation the whole verſe is to be underſtood of wicked Rulers, thus; And ſo I ſaw the wicked buried; As if he had ſaid, Though I obſerved that the power, which God ſuffered tyrants to exerciſe for the oppreſſion of others, tended at laſt to their own hurt (as was ſaid in the foregoing verſe) yet withall I ſaw, that many times they have lived in high eſteeme to the laſt, dying peaceably, and being buried honourably, with great pomp and ſolemnity, with funerall Orations, ſtatues and monuments erected for them, Who had come and gone from the place of the holy; that is, who had all their lives time, with great ſtate and majeſty in the ſight of the people come and gone from the royall throne, or ſeate of judicature, which is the ſeate of the holy God; ſee the Notes, Deut. 1.17. 2 Chron. 19.6. & Pſal. 82.1. (The expreſſion here uſed is much like that, which we often meet with in the Scripture, of the Magiſtrates going in and out before the people, Numb. 27.17. and is uſed to imply, that they lived and dyed peaceably in the place of Magiſtracy; as likewiſe the great ſtate wherein they had lived amongſt the people;) And then for the following words, And they were forgotten in the City where they had ſo done; Some take them to be added for the further ſetting forth of their ſeeming happineſſe, in that there was after their death no talke of their wickedneſſe in the place where they acted ſo much villany, ſo that not only in life and death, but even after death alſo they ſeemed to be happy; But I rather take this to be added by way of diſcovering the vanity of their proſperous eſtate, in that though they lived and dyed in peace and honour, and with a ſhew of great applauſe, yet within a while they were forgotten; they lived like Gods, but they dyed like men; yea indeed as they had lived like beaſts, ſo being laid in their graves, they were forgotten like beaſts, thoſe that before flattered them being then ſilent, if not exclaiming againſt them, and ſo their name and memory rotted together with their dead carcaſes. And accordingly Solomon cloſeth what he had here ſaid of theſe wicked tyrannicall Rulers with this cenſure, this is alſo vanity; to wit, to live in ſuch pomp and power, and honour, and to be buried with ſuch magnificent ſolemnity, and yet within a while to be quite forgotten; this being alſo no advantage to them in regard of their eternall condition, becauſe in the midſt of all their pomp and glory amongſt men, the Lord abhorres them, and the more they have flouriſhed here, the greater will their puniſhments be hereafter.
Verſ. 11. Becauſe ſentence againſt an evill work is not executed ſpeedily, therefore the heart of the ſonnes of men is fully ſet in them to doe evill.] Hereby the reaſon is hinted, why ſuch wicked Governours and Tyrants, as Solomon had now ſpoken of, doe live and dye in their wickedneſſe, and both in life and death are applauded amongſt men; it is becauſe God doth uſually forbeare wicked men a long time, and it is the guiſe of all wicked men from hence to embolden themſelves in their evill wayes.
Verſ. 12. Though a ſinner doe evill an hundred times, &c.] That is, never ſo often, ſee the Note, Chap. 6.3. and ſo haply he commit the ſame ſin never ſo often, and his dayes be prolonged; to wit, through Gods forbearing to puniſh him; which he abuſeth to the afflicting of the righteous; and conſequently (for that this is implyed the following words ſhew) though a godly man ſuffer evill many and many times, and his dayes be ſhortned, yet ſurely I know; as if he had ſaid, What ever dreaming ſinners may vainly imagine, yet this I know of a certainty, that it ſhall be well with them that feare God, which feare before him; that is, it ſhall be in the end well with them that feare God truly and ſincerely, God himſelfe bearing them witneſſe, that ſeeth their hearts, or that feare him meerly out of an awfull reſpect to his preſence and all-ſeeing eye, that avoyd evill, and doe good, not for feare of man, or for feare of ſhame or puniſhment, but ſincerely, out of reſpect to God, and as deſiring to approve themſelves to him whoſe eye is upon them in all their wayes.
Verſ▪ 13. But it ſhall not be w… with the wicked, &c.] In true judgement it is never well with wicked men, becauſe their very proſperity ripens their ſinnes, and fits them for judgement. But that which Solomon intends here is, that even in regard of his outward proſperity, it ſhall not be alwayes well with the wicked, he ſhall not alwayes eſcape, the judgement of God will at laſt fall upon him, and ſo in the end it ſhall not be well with him, but on the contrary exceeding ill; Neither ſhall he prolong his dayes; to wit, not alwayes, nor according to his deſire and expectation, ſee the Note, Pſal. 55.23. God in his wrath will at the laſt ſooner or later cut ſhort his dayes, which are as a ſhadow, ſo that his life, when his dayes are moſt prolonged, is but a ſhort life, ſee the Notes, 1 Chron. 29.15. Pſal. 102.11. & 109.23. & 144.4. Becauſe he feareth not before God, ſee the foregoing Note, ver. 12.
Verſ. 14. There is a vanity which is done upon the earth, that there be juſt men, unto whom it happeneth according to the work of the wicked, &c.] That is, there are ſome juſt men that fare as ill for outward things as if they had lived wickedly; Againe there be wicked men to whom it happeneth according to the work of the righteous; that is, there are ſome wicked men, that doe not only a long time goe unpuniſhed, (which he had ſaid before, ver. 11.) but which is far more ſtrange, fare as well for outward things as if they had lived moſt righteouſly. I ſaid that this alſo is vanity; that is, another and indeed a greater vanity. But now for the underſtanding of this we muſt know, that Solomon doth not intend to charge the Providence of God with vanity, for thus ordering and diſpoſing things, both in regard of the righteous and wicked; for he knew well enough that God diſpoſeth theſe things thus with admirable wiſdome and juſtice, for the good of the righteous, and the ruine of the wicked. His meaning, I conceive, is, either 1. that it is a vanity in men to judge, that becauſe of the ſad afflctions of the righteous, and the outward proſperity of the wicked, therefore it is ill with the righteous, and well with the wicked; or ſecondly, that this is a vanity which men in their judgement are ſubject to, that they are ready vainely to conceive, that it ſhould be alwayes well with the righteous, and ill with the wicked for theſe outward things, and ſo finding themſelves often miſerably deceived in their hopes, are thereupon diſquieted and vexed; Or rather thirdly, that this ſheweth the vanity of all things here below, in that in regard of them the ſtate of humane affaires is ſo uncertain and inconſtant, ſo full of ſeeming confuſion and diſorder, the good things of this life being uſually here conferred upon thoſe that ſeem in reaſon moſt unworthy of them, and the miſeries of this life being uſually the portion of thoſe that muſt needs be beſt in Gods ſight. And thus Solomon ſheweth how God diſpoſeth of things upon earth; that is, here below, (for after this life he would have us know it ſhall be otherwiſe) thereby to perſwade men quietly to ſubmit hereto. I know that ſome underſtand this of the vanity that is in the government of Princes, in that they many times deal with righteous men as if they were wicked, and with wicked men, as if they were righteous.
Verſ. 15. Then I commended mirth, becauſe a man hath no better thing under the Sunne, then to eate, and to drink, and to be merry, &c.] This muſt be underſtood, as thoſe former paſſages, Chap. 2.24. & 3.12, 13, 22. for which ſee the Notes there. Seeing there are ſo many evills and vanities, that even by the diſpoſing Providence of God, men are liable to, and which no man can comprehend or redreſſe, thence Solomon concludes, that the beſt way for men to live comfortably here in this world, is with chearfulneſſe and thankfulneſſe, and in a holy manner to enjoy the bleſſings which God hath been pleaſed to confer upon them, quietly reſting upon Gods fatherly providence for the time to come, without any over-curious ſearching into the ſecrets of his providence, without any vexing at thoſe things we underſtand not, or troubling our ſelves about what ſhall be hereafter; For that ſhall abide with him of his labour, the dayes of his life which God giveth him under the Sunne; that is, this comfortable enjoying of theſe outward things, without vexation and anxiety of mind, is all the fruit that men can reap of their labours. See the Note▪ Chap. 2.10.
Verſ. 16. When I applied my heart to know wiſdome, &c.] That is, ſay ſome Expoſitors, all kind of wiſdome, (or rather, as we may ſee by the dependance this hath upon that which went before) the wiſdome of God in the adminiſtration of things here below, and the reaſon hereof, and to ſee the buſineſſe that is done upon the earth; to wit, ſay ſome, the buſineſſes wherein men doe ſeverally toil and moil themſelves here in this world, together with the reaſon and the vanity thereof, or rather, the buſineſſe that God doth upon the earth in the government of the world, even the whole frame of Gods providence in the ordering of all humane affaires; (for alſo there is that neither day nor night ſeeth ſleep with his eyes;) to wit, either by reaſon of their continuall carking and caring, and eager buſying themſelves about earthly things, ſee the Note, Chap. 2.23. or elſe by reaſon of their eagerneſs in ſtudying to find out the reaſon of all things that are done in the world; And indeed therefore many good Expoſitors do hold, that Solomon ſpeakes this with reference to himſelfe, thereby to imply that though he was ſo intent upon ſearching out the reaſon of Gods works, that he ſcarce took any reſt either by day or by night, yet he could not find it out: which is that he addes in the next verſe.
Verſ. 17. Then I beheld all the work of God, that a man cannot find out the work that is done under the Sunne, &c.] That is, that no man can perfectly diſcover or comprehend the counſell of God in his works of Providence, not only thoſe that concern the Angels and things in heaven, but even thoſe alſo which are done here below, as namely thoſe before-mentioned, ver. 14. concerning Gods afflicting the righteous, and his proſpering the wicked. See the Note, Chap. 3.11. Becauſe though a man labour to ſeek it out, yea further; though a wiſe man think to know it; that is, though a man of eminent underſtanding, and withall a good and gracious man thinks he doth know it, or that he ſhall by much labour and ſearching attain the knowledge of it, yet ſhall he not be able to find it; that is, to diſcover and comprehend the counſell of God therein. And thus hath Solomon in theſe two verſes proved, that the beſt way for men is quietly and chearfully to enjoy the preſent comforts, which God in this life affords them, and not to vex and diſquiet themſelves about the works of Gods Providence in his diſpoſing of humane affaires, becauſe the inquiring into this will be labour endleſſe and fruitleſſe; we may be ſure that God orders all things for the beſt; but the reaſon of all his wayes we cannot comprehend.