Annotations on Job Psalms Proverbs Ecclesiastes and Song of Solomon, Annotations 4
ANNOTATIONS Upon the Book of ECCLESIASTES, OR THE PREACHER.
CHAP. I.
COheleth a Preacher or reconciled Penitent, this being his penitentialKoheleth Ecclesiastes liber Salomonis in quo collectae sunt omnes selentiae & sapientiae, vel ipse Salomon: ut form a foeminina referatur ad sapientiam, quae ipso Salomone erat, & ad quam audiendam homines congregabantur. Schind. in Lex P…nt. Koheleth concionatrix, ho… est, elegans & pulcher concionator: solent enim foeminae in quoque genere esse pulchriores. Ribera. Quod suam ad Ecclesiam aggregationem proponit, tanquam ornamentum quo huic operi gratiam & existimationem concili…t, argumento est quanti aestimandi & quo honore prosequendi, qui ex Ecclesia ob pervicaciam in sc…lere pereg…inantes, rursus …d Ecclesiae s…cietatem colliguntur: tantum abest ut eorum in vita anteact… prolapsiones illi… exprobrari debent. Quo de vide Luc. 15. per totum caput. Cartw. in l…. Vide plura ibid. Sermon or writing delivered to the Church or Assembly of faithfull Jews. Mr Pemble.
Some question this signification of a reconciled Penitent.
Of gathering the best things, viz. Wisdom, Salomon is called Coheleth. The Septuagint made a new term of their own, Ecclesiastes, or wise Doctor. Broughton.
The subject of this Book is in the beginning of it set forth to be the vanity of the creature in reference to the satisfaction of the souls of men.
God set up two great Lights in Salomons heart, one shewing the excellency of Christ, in the Canticles; the other, the vanity of the creature, as in Ecclesiastes.
Salomon had three advantages above others to know the vanity of the creature:
1. In regard of his wisdom, 1 King. 4. 29, 30.
2. Riches, 1 Kings 10. per tot. Sec v. 23.
3. In that he gave himself to make trial and experience of the creature.
Vers. 2. Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity.] Five times vanity.The Hebrews not havi…g comparatives or superlatives, are forced to express those degrees by gemination or composition, so they say the Song of Songs. Sicut in Cantico Canticorum inter omnia carmina, excellens carmen ostenditur: ita in vanitate vanitatum, vanitatis magnitudo monstratur. Hieron▪ in loc. Hac tam efficaci loqu…di formula toties repetita oratio, cui confirmandae (prae…er alias veteris & Novl Testamenti hinc …de aspersas rationes) totus liber destinatus est, idque …m selectō Scriba ad eam rem ādhibito, non obscurè …ndicat, quam altas vanissimarum harum retum a…no… in nobis …adices egi…: ut non nisi magna vi, & veluti instructa argumentorum acie illem nobis eripi & evelli patiamur. Cartw. in loc.
1. Vanity, not vain only, but vanity it self, in the abstract.
2. Excessive vanity, Vanity of vanities, Hebraism, superlative, by doubling he signifies most vain, sc. imperfect, uncertain, transitory, void of content, full of grief.
3. An heap of vanities, Vanity of vanities, an Hebraism, and imports most great vanity.
4. A universal proposition, All is vanity.
Vers. 3. What profit hath a man in all his labour which he taketh under the Sunne?]
Or, Fruit▪ Heb. Ends in nothing.
Labour] Actions, councels, projects.
Under the Sun] In the whole world.
Vers. 4. One generation passeth away, and another generation cometh: but the earth A generation is the number of men, which at any time are living together upon the earth, according at the derivation of the Hebrew word Dor doth give us to understand, and so long as any of them are alive, so long doth the generation continue. Dr Jermin.abideth for ever.] One age passeth away, Heb. As waves.
Earth abideth] Till the end of all things, as flowers and graffe withers, yet the earth abides; Earth the stage of all actions, the womb that gives and receives all, man baser than the earth.
Salomon shews mans mortality by three similitudes:
1. Of the Sunne,
Vers▪ 5▪ The Sunne also ariseth, and the Sunne goeth down, and hasteth to the place where he arose.] The Sunne riseth and never standeth till it set, so man creeps up to his noon fulnesse of age, and then declines till he set.
Hasteth] The Hebrew signifies anhelare, panteth to its place, like one out ofThe French A…ane, laboureth hard to ward his place, as one that bloweth labouring. breath, so man makes post haste to his grave▪
2. The Winde,
Vers. 6. The winde goeth toward the South, and turneth about to the North; it whirleth about continually, and the winde returneth again according to his circuits.] The winde on a March day is very strong and boisterous, and calme at night.
Heb. It whirleth it▪ ] That is, most certainly and speedily.
3. The Rivers,
Vers. 7. Thither they return again.] So man comes from the earth, and goes toward the earth.
Vers. 8. All things are full of labour.] All creatures and actions.
Labour.] Orig. Wearisomnesse in getting or enjoying.
The eye is not satisfied with seeing, nor the ear filled with hearing.] All pleasant objects give the eye no content; Musick gives not the ear content, Etiam ipsa vol… ptas labor.
Vers. 9. The thing that hath been, it is that which shall be.] That is, things shall be as they were.
Vers. 10. Is there any thing, whereof it may be said, See, this is new?] It hath been already of old time, which was before us.Nec tamen ignore multa multis videri nova, ipsis nimitum, at non reipsa nova: Utp…te quae jam olim extiterint, ipsis autem fuerint i… comperta. Beza.
Vers. 14. All is vanity and vexation of spirit.]▪
All things are vain,
1. From their emptinesse, and consequently unsatisfaction.
2. In regard of their mutability.
3. Because they may be lost.
Secondly, Vexation of spirit: Because
1. There is a mixture of evil in the best of these contents.They vex … actually.
2, In all of them some unsuitablenesse of spirit.
3. In regard of the danger of sin from them.
Vers. 15. That which is crooked cannot be made straight.] The knowledge of all men in the world is not able to rectifie one crooked lust.Sap…entia hae… retum naturalium depravatos hominum mores non emendat tantum, sed neque viam & rationem monstrat, qua instituantur. Cartw.
That which is wanting cannot be numbred.] There are many defects and errours in this knowledge.
Vers. 18. For in much wisdom is much grief: and he that increaseth knowledge, increaseth sorrow.] Salomon placeth not grief in wisdom, nor sorrow in knowledge it self, but in the way of attaining wisdome and knowledge, or in the exercise of it.
CHAP. II.
Verse 2. I Said of laughter, It is mad.] That is, so farre forth as it hath not the fear and reverence of the name of God to restrain it.Risui tribuit quod ei qui risui indulge… erat tribuendum; quasi dicat: intellexi eum qui ad risum inclinat, inssnire. Mercer….
And of mirth, what doth it?] That is, what good doth sensual joy?Carnalis pu…a, atque è rebu… hujus seculi hausta. Geierus. Laetitiam alloquens tertia u…itur persona contemptus causa, ut cùm praesenti alicui dicimus, Que faict cestuy cy? per contemptum & fastidium, Quid hic sibi vult? Quid tandem beni & commodi secum affert …ae…itia? Mercerus in loc. Nullam autem immodicae voluptatis utilitatem esse t…m indubie affirm at, ac si extra controversiam esse…. Quo …efertur quod per interrogationem hoc proponit, omnes vel peritissimos voluptatis artifices …vocans, si quid quod contra faciat, offerre possint. Cartw. in loc.
Vers. 9. Also my wisdome remained with me.] Because Salomon was to take not only a sensual but a critical delight in the creatures. Few men in the enjoyment of so many pleasures depart not from the study of wisdom.
Vers. 10. I withheld not my heart from any joy.] That is, any thing which mightNon ab om… gaudio idiotismo Ebraico sic effertur negatio universalis, hoc sensu; à nullo provsus ga…dio. Geierus. be matter of joy to me; The same metaphor that is used Revel. 18. 17. lived deliciously, a metaphor from a beast that is let go without a yoke or bridle.
Vers. 14. The wise mans eyes are in his head.] Is judicious and advised in allTropus est Scripturae usitatus, signifificat circumspectum esse sapientem, nam eum videnti & oculato homini compa…at, sicu… luci sapientiam comparar…t. Mercerus. his wayes.
But the fool walketh in darknesse:] He maketh not use of his knowledge to guide and direct his wayes. See Jer. 4. 22.
Vers. 24. There is nothing better for a man] viz. In respect of natural benefits.In Hebraeo sensus hic esse videtur. Nullum est homini bonum, nisi ut comedat & exhibeat animae suae ea quae delectant, labore suo comparata. Grotius:
Quò mihi fortunam, si non conceditur uti!
CHAP. III.
Verse 1. TO every thing there is a season, and a time to every purpose under the heaven.] ADr Jermin thinks the words m…y rather… be transposed, To every thing there is a time and a… season to every purpose under heaven. set time (so the Hebrew word is used, Nehem. 10. 34. & 13. 31. Esth. 9. 26, 31.) Even a time not for every purpose; For, what purpose can any man have at such a time to be born, or at such a time to die? but as the Greek well renders it, foreign, For every thing under heaven, the Hebrew word is used in the 17th verse of this Chapter and in 8. 6.*Mr Gatakers Vindication of his Annotat. on Jer. 10. 2. Vide Gatakeri Cinnum. lib. 2. cap. 6.
Vers. 4. And a time to dance.] This place speaks not of dancing properly, but ofIntempestive ex hoc loco philosophantur qui choreas ducere & saltationes tueri cupiunt. Car…w. in loc. Vide plura ibid. hearty rejoycing, signified by dancing. He speaks not of such things as we ought to do, or may do by the commandment or permission of God, but such things as fall out and come to passe by the providence and decree of God.*Elton on the fourth Commandment.
Vers. 5. A time to imbrace, and a time to refrain from imbracing.] Liberis danda Inter quae tempora illud unum est, cum mulieros sanguinis foedum profluvium patiuntur. Menochius de Republ. Heb.opera, & rursum continentiae, so Jerom. 1 Cor. 7. 5. See Cartwright.
Vers. 7. A time to keep silence; and a time to speak] Every thing is beautifull inPythagoricos reor; quorum disciplina; est tacere per quinquennium; & postea cruditos; hinc originem sui …axisse decre…l. Omnes artes absque doctore non discimus: sola haec tam vilis & facilis est, ut non indigeat praeceptore. Hieron. in loc. his season.
There are seven special seasons of speaking:
First, When by speaking we may bring glory to God, and doe good to our Brethren.
Secondly, When we have an opportunity to vindicate the honour and truth of God.
Thirdly, When we may relieve the credit of a wronged Brother.
Fourthly, When we may instruct or direct those that are ignorant:
Fifthly, When we may comfort and support those that are weak.
Sixthly, When we may resolve and settle those that are in doubt.
Seventhly, When we may duly reprove and convince.
And seven of silence:
First, Till we have a Call.
Secondly, Till we be rightly informed about the state of the Question to which we must speak.
Thirdly, Till we have a suitable preparation.
Fourthly, When what we speak is like to be a snare unto our selves, Amos 5. 10, 12, 13.
Fifthly, When our passions or corruptions are up.
Sixthly, When men are not capable of what we speak, 1 Sam. 25. 36.
7. When we may grieve in speaking.
Vers. 19. For that which befalleth the sons of men, befalleth beasts, even one thing Salomon more concionatoris loquutus est, neque ex sua sed insipientium persona id dixit. Aquinas, & Alii.befalleth them: as the one dieth, so dieth the other.]
Vers. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth.]
Some say these words are spoken in the person of wicked men, but the better answer is, that Salomon speaks by consideration of the outward events which do befall one as well as another.
Who can collect from ought he sees in the world, that the spirit of a man goes upward, and the spirit of a beast downward?
2. Who doth acknowledge and consider it so as to look after eternall supplies?
CHAP. IV.
Verse 1. ANd behold the tears of such as were oppressed.] It is in Hebrew Lacryma, aIn Ebraeo utitur singulari lacryma, quae tamen collectivè accipitur pro magna lacrymarum copiâ, sicut etiam Psal. 5. 7. Ita & Cicero singulari alicubi utitur hocce sensu; Citò urescit lacryma in malis alienis. Geierus. tear. It may be either to shew, that there should be so much compassion toward the afflicted, as one single tear, or the first tear that they shed should win relief; or (as one observeth) to shew the neglect of pity in those that have suffered the oppressed to wait and weep so long to crave help, yet still delayed, as they could weep no more, had only one tear left.
Vers. 2. Wherefore I praised the dead, which are already dead.] The word signifies Encomiis celebrare, to sing out praises and pronounce them happy; It is spoken of godly men, their state of death is better than their own estate, or the estate of other righteous men alive.
Vers. 5. The fool foldeth his hands together, and eateth his own flesh.] The sluggardQua formula loquendi, apti… me desidiosi inertiam & socordiam describit. Manus enim instrumentum est, quo occupationum omne genus aggredimur & per…icimus, unde etiam saepe actionum omne genus opera manuum appellatur. Quamobrem illis complicatis, & otio veluti vinculis constrictis, nihil aggredi aut tractare conceditur: Contra assiduitas in opere, Prov. 31. 17, 19. indicatur extensione & admonitione manus ad opus. Cartw. in loc. will not work.
Eateth his own flesh.] Is cruell to himself, starves himself, or through sloth he is brought into such want, that if he will eat, he must eat his own flesh.
Vers. 8. Yea there is no end of his labour.] No natural nor moral end.
Vers. 13. Better is a poor and a wise childe, than an old and foolish King, who will no more be admonished.] The more folly, the more obstinacy, and the more obstinacy, the more impatience of admonition.
CHAP. V.
Verse 1. KEep thy foot when thou goest to the house of God, and be more ready to hear, then to give the Sacrifice of fools: for they consider not that they do evil.] As though he should have said, All our prayers and other services we do to God in his house, are but the Sacrifice of fools, till we have first (by hearing) been instructed how to do them according to Gods will.
It is as much as to say, Come not into Gods house illotis pedibus. Here is an allusionMede in loc. in particular to the rite of discalceation used by the Jews and other Nations of the East at their coming into sacred places, as Exod. 3. 5. Josh. 5.
Keep thy foot.] That is, the whole man; A fool, a wicked man never considers God before whom he comes, and that he looks after inward purity.
The Sacrifice of fools.] A Sacrifice which proceeds from a judgement not rightly informed by rule.
Vers. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God.] q. d. You must not rush on publick duties without private preparation, because God is a holy God.
Vers. 3. For a dream cometh through the multitude of businesse.] How cometh this in? The wandrings of a mans spirit, and the incoherence of mans thoughts in duties are here resembled by the holy Ghost to dreams.
Vers. 4. For he hath no pleasure in fools.] He taketh no pleasure in the prayers orStulti plano sunt, qui vovent quod vel non persolvunt, vel tardius justo hoc faciunt. Cartw. other services that fools and ignorant sots do offer to him.
Vers. 6. Neither say thou before the Angel.] That is, the Priest before whomNe dicas Liphue Hammalach, id est, coram Angelo ipso. LXX vertunt foreign in conspectu Dei; & recte, cum immediate sequatur, ut quid irascatur Deus propter vocem tuam, nempe temere in ejus conspectu prolatam. Rivetus. the sinne of rash vows was to be confest, Levit. 4. 5. before Christ, the Angel of the Covenant who sees through divers and futile excuses, and punisheth them. Cartwright.
Vers. 8. For he that is higher than the highest regardeth, and there be higher than they.] Higher than the highest, that is, the Angels.
Higher than they.] viz. Of them that are upon the earth, Nebuchadnezzar and other high oppressours, and can break them.
Vers. 10. He that coveteth silver, shall not be satisfied with silver, nor that loveth abundance, with increase.] Cannot be satisfied with it, the more he hath, the moreSemper avarus eget. he desires.
This is also vanity.] Riches are vain, vers. 10. to the end.
2. Full of cares.
3. Unable to help us in distresse.
4. We must leave them.
5. They are full of vexation.
Vers. 17. All his dayes also he eateth in darknesse, and he had much sorrow and wrath with his sicknesse.] Darknesse, i. e. Sine laetitia & honore, by light in Scripture is meant joy and honour, the inheritance of the Saints in light.
CHAP. VI.
Verse 9. THen the wandring of the desire.] Heb. The walking of the soul; The heart hath its out-goings, it goeth forth to the objects on which it is set, Ezek. 33. 31.
CHAP. VII.
Verse 1. A Good Name is better than precious ointment.] That is, saith Junius, Amplissimis Per unguentum cui famam praeponit, Synecdoche partis, designat omne genus opum, quia in illis primum locum obtinet, Isa. 3. 9. Vide Prov. 21. 1. Famam hoc loco illam intelligo, quae rebus praeclare gestis in bello aut in pace parata est, & ex quibus ad rem publicam commodum aliquod redundavit. Cartw. in loc. Pulchra inter Schem nomen, & Schemen oleum paranomasia. Geierus eadem allusio, Cant. 1. 3. Grotius.& gratiofissimis bonis corporcis. Ointments are here named, because in those Eastern parts they were laid up among the most precious things, even in the Kings treasury, Isa. 39. 2.
Vers. 2. It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men, and the living will lay it to his heart.] The original word for feasting signifies a drinking-feast most properly, and there the infection of sinne is most dangerous, that is, will lay it] ought to do it, so Mal. 1. A sonne honours his father.
Vers. 4. But the heart of fools is in the house of mirth.]
His heart.] His whole affections and desires, the whole man may be there, butEtiam tum cum tempus & locus illum ad luctum invitant. Cartw not his heart.
Vers. 6. For as the crackling of thorns under a pot, so is the laughter of a fool: Haud secus enim quam spinae sub cacabo ardentes magnum quidem flammae crepitum, sed mox desiturum edunt: Ita stultorum effusus & immoderatus ille risus subitò concidens evanescit. Beza. Vide Cartw.This also is vanity.] Which make a fair blaze, and a great noise for the time, but all is done almost as soon as kindled, it deceiveth them when they most lean unto it.
Vers. 11. Wisdome is good with an inheritance, and by it there is profit to them that see the Sunne.]
Wisdome.] That is, Grace, it is good to the man, but not so good to others without an inheritance; Grace makes an advantage by an inheritance.
That is, by the union of wisdom, and an inheritance together, either those that possess the riches have a profit of them, or else to them that see the Sun, that is, to all sorts of men.
Vers. 14. God also hath set the one against the other, to the end that man should finde nothing after him.] God goes in an untrodden path, no man can say, this he will do next.
Vers. 16. Be not righteous over-much, neither make thy self over wise: why shouldst Hanc nimiam justitiam à suo effectu describit: Nempe, ex nimia opinione propriae sapientiae. Cartw.thou destroy thy self?] We must temper zeal with knowledge, so that we may not hazard conscience, nor endanger our selves. He speaks either of an opinionative righteousnesse, be not righteous in thy own conceit, or rather of any indiscreet zeal, that is, presse not justice too farre, nor urge it too extreamly in all cases.
Salomon never saith so himself, but he brings thee in speaking, Tush, be notMr Perkins. thou righteous over-much, why shouldest thou destroy thy self? As the Prophet Isaiah, Let us eat and drink, for to morrow we shall die.
Salomon (say some) brings in the Atheist here so speaking, and they make theMr Fenner. next verse, Be not wicked over-much, to be Salomons answer, if he speak it himselfe, it must be meant of superstitious and ungrounded righteousnesse.
Vers. 20. For there is not a just man upon earth that doth good and sinneth not.] That is, who in doing good sinneth not.
That is, which doth good so purely and perfectly, as that he doth not sin therein. For to the perfecting of a good work many things must concurre, want of any whereof is a sinne. In this sense Luther did truly hold, that Just us in omni opere bono B. Downam of Justificat. l. 4. c. …. Justificatos per Christum infusa per Christum gratia non esse perfecte justos, sed subinde à via mandatorum Dei deflectere, docetur tum hoc, tum multis aliis Scripturae testimoniis, 1 Reg. 8. 40. Psal. 143. 12. 1 Joan. 1. 8. Cartw. in loc. Vide plura ibid.peccat, not that the work in respect of its kinde, or per se is evil, but per accid…ns, because in the good work there happeneth a defect.
Vers. 28. Not one man among a thousand have I found, but a woman among all those have I not found.] One wise or good man.
In all Salomons observation he never knew above one man of a thousand, and many conceive it was himself, that ever repented of this beastly sinne of sensuality;Id est, in mille mulieribus, quas mihi ad…civi, nullam inveni sincerè probam. Grotius. but for a woman, to repent of that base sinne was a thing unknown in all Salomons sad experience.
Vers. 29. Loe, this only have I found, that God hath made man upright, but they have sought out many inventions.] Jashar signifies rectus & approbatus, right and approved right, according to the resemblance of Gods holinesse, and while so approv'd of him.
Many inventions.] The word signifies curious artificial inventions, but mostQuaerunt in varietate creaturarum quod amiserunt in unitate Creatoris. Aug. Vox Jashar non tantum rectum, sed justum bonum ac purum quoque significat, ideoque nunc vertitur per vocem foreign à LXX. Interpretibus ut hic & Psal. 92. 16. nunc per vocem foreign, ut Num. 23. 10. & foreign, Deut. 12. 28. & foreign, Job 33 3. Unde hac etiam voce Dei justitia describitur Psal. 92. 16, & Sanctorum à Deo regenitorum, Num. 33. 10. Quocirca Ecclesiastes sub Epi…heto Jashar quod Adamo tribuit virtutes illas complectitur, quae in primo nostro parente ad Imaginem Dei creato reluxerunt, & à Deo in regenitis per novam creationem instaurari dicuntur, Ephes. 4. 23. Col. 3. 9. Cujus nonnulla quoque vestigia in ipsis irreginitis ex discrimine justi & inusti, turpis & honesti conspici possunt, teste Apostolo Rom. 2. 14, 15. Censura in Confes. Remonst. c. 5. Vide Mercerum in loc. strong reasonings wrought with a great deal of skill.
CHAP. VIII.
Verse 2. I Counsel thee to keep the Kings commandment, and that in regard of the oath of God.] Whereby it may be collected, that at that time also Subjects were wont to be sworn to allegiance and obedience unto their Princes.
This may be as a reason, so a qualification of our obedience, Salvo Juramento Dii, so farre as it may stand with the fealty we owe unto God.
Vers. 5. Who so keepeth the Commandment, shall feel …o evil thing: and a wise mans heart discerneth both time and judgement▪] Shall know no evil, so the Hebrew, weThe Hebrew word Jodang signifies a carefull knowledge. translate it, He shall feel no evil, that is, he shall not have an experimental knowledge of evil.
Both time and judgement.] Time a fit season in which every action is to be done.
Judgement.] The due manner and measure of performing every action.
Vers. 11. Because sentence against an evil work is not executed speedily, theref…re the heart of the sonnes of men is fully set in them to do evil.]
The Hebrew is, Their heart is full to do evil.
There is an emphasis in the words.
1. The heart.] He doth not say only they practise sinne.
2. Sons of men] All sorts of sinners.
3. Set in them.] The bent of the Spirit is that way.
4. The resolute purpose of wickednesse, fully.
5. Evil in general.
Vers. 12. Yet surely I know that it shall be well with them that fear God, which fear See Prov. 5. 21. Qui à malo abstinent, & quod bonum est persequuntur, quod Deum inspectorem habent: Cartw.before him.] The last explains the other, a righteous mans fear of God is ingenuous in consideration of the glory and excellency of the Lord.
CHAP. IX.
IN this ninth Chapter Salomon shews the vanity of the creature in regard of the promiscuous event, or like dispensation of all things in this life,
Vers. 1. No man knoweth either love or hatred, by all that is before them. See Job 9. 21.
2. At death, vers. 3. They all go down to the dead, the righteous as well as the wicked, Heb. 9 27.
3. After death, All things fall alike to all.
4. Particulars in their knowledge, vers. 5. The dead know not any thing; It is spoken de cognitione humana, all acquired knowlege shall cease, all parts, gifts and knowledge of arts and sciences ceaseth then, 1 Cor. 13. 12.
2. In respect of their same and memory, their name among men perisheth.
3. Their affections cease in reference to the things of this life, vers. 6. Psal. 146. 4.
4. In regard of their outward estate and enjoyments.
Vers. 1. No man knoweth either love, or hatred, by all that is before them.] That is, as Junius expounds it, the thing he either loves or hates by reason of the sicklenesse of his affections.
Salomon saith not, No man can simply know the love or hatred of God to him; but in a compound sense, that no man can know it by the outward events of this life, yet it may be known by the testimony of Gods Spirit renewing us, as Catharinus himself a Papist expounds it.
The Hebrew word for word according to the Septuagint translated by Jerom isEtiam amorem etiam odium nescit homo, omnia ad facies eorum: supple hominum. Hoc vult de quavis re quae homini oc▪ currit, nescit homo an ea proveniat ex amore Dei in se, an ex odio. Grotius. thus, Love also hatred, a man knoweth not all in the face of them. With least imitation we translate the words thus, A man knoweth not love or hatred, that is, what is love or hatred, by all that is before them, and then the meaning is plain, by outward things, the things that are before our faces, man knows not whether he be loved or hated of God, whereof the reason follows, All things come alike to all.
Vers. 2. All things come alike to all.] That is▪ all outward things.Cuivis potest accidete, quod cuiquam potest.
There is one event to the righteous, and to the wicked.] The good and bad thief on the Crosse, both died the same death.
He that sweareth.] Prophanely.
That feareth an oath.] Feareth to swear rashly, and after he hath sworn righteously is afraid not to perform it.
Vers. 7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart.] S…lomon infers this from what he had said before, that is, Delight thy self in the good things God hath given thee, thy bread which God hath given thee, as a fruit of thine own labour.
For God now accepteth thy works.] They are not onelyonly pleasing to God, as the works of all the creatures are, but Ordine supernaturali, because they come from a supernaturall principle, and are directed to a supernaturall end.
Vers. 8. Let thy garments be alwayes white; and let thy head lack no ointment.]Sapiens auditorem suum invitat ad hihilaritatem, i e Internae laetitiae conservandae, documentum praebendo allegoria candidarum vestium velatum, quasi dicat, ita ad hi…aritatem composito sis animo ut meritò, quasi festum diem agens candida veste indutus effe possis, candi…arum vestium ùsus in …ebus laetis adhibebatur. Menoch. de Repub. Heb. l. 6. c. 4. See 7th and 9th verses, that is, Rejoyce, they wore white in festivals and triumphs.
Alwayes.] The Originall is, In omni tempore opportuno, in every fit time.
Vers. 10. Whatsoever thy hand findeth to do, do it with all thy might.] Whatsoever is in thy power, Gen. 24. 10. Job 12. What thy condition and opportunities call for, and thou art able to do.
Might.] The Hebrew signifies 1. all a mans natural strength, Humidum naturale, Psal. 22. 12. Isa. 49. 4. Lay out all the strength of nature God hath given thee.
2. All acquired abilities, outward and inward, riches, honour, gifts.
Vers. 11. Nor yet riches to men of understanding.]Non est emolumentum Domino linguae: sic habet Hebraicus contextus. Dominus autem linguae Hebraica phrasi dicitur, qui peritus est verborum quemadmodum Dominus somniorum, Gen. 41. 15. dicitur Joseph. Rainold de lib. Apoc.
Time and Chance happeneth to them all.] Salomon speaketh out of the opinion of Epicures, and in their language, who thought things were wheeled about by a blinde Fortune, rather than by an oculate Providence.
So called (saith one) Quia illa ordinatio ab homine non cognoscitur.
By Chance he means the secret working of Gods providence, carrying things strangely beyond mens expectation.
Vers. 12. So are the sons of men snared in an evil time.] That is, at such time when they may receive utter destruction.
CHAP. X.
Verse 3. YEa also when he that is a fool walketh by the way, his wisdom faileth him, and he Tractat de occurrentibus. Cajet.saith to every one that he is a fool.] Because his knowledge doth not guide his way, he saith to every one, he is a fool.
When he comes to practice, he declares himself to be a fool.
Vers. 6. Folly is set in great dignity.]
When the Hebrews would expresse a thing to the height, they set it forth in theVoce stultitiae hominem designat longe stul…issimum, & ipsa veluti stultitia stultitiorem. Cartw. abstract, that is, Very foolish men. I am against thee, O pride, saith God to Nebuc hadnezzar.
And the rich sit in low place.] That is, those which are excellently qualified, Qui virtute & prudentia abundè instructi sunt.
Vers. 7. I have seen servants upon horses.] That is, advanced above their place and degree.
And Princes walking as servants.] That is, dejected below their place and degree.
Vers. 8. Who so breaketh a hedge.] That is, the ancient Laws established.
Vers 16. W…e to thee, O Land, when thy King is a childe; and thy Princes eat in the Morning.] That is, when they are given to sensual delights, at such times as should rather be given to publick businesse.
Vers. 17. Blessedart thou, O Land, when thy King is the sonne of Nobles.] That is, according to the Hebrew phrase, truly Noble, indued with piety, vertue,Id est, Phrasi Hebraica clarissimus, qui moribus & educatione ingenuus est & nobilis. Cartw. wisdom.
Vers. 18. Through idlenesse *Per manuum humilitatem.of the hands the house droppeth through.] Junius, Demissione manuum nostri. Vulg. Infirmitate manuum, through the hanging down of the hands, after the guise of sluggards, whose hands are in their pocket, or hang dangling by their sides.A. Ezra mavult intelligere paupertatem, sed malo remissionem & mollitiem, ut LXX foreign, quia piger manus deptimere solet, non attollere, excitare & operi admovere. Mercerus ad loc.
The Hebrew being a word of the Dual Number, may well be translated Pigritia duplici, by a double slothfulnesse, as Buxtorf renders it.
Vers. 19. Money answereth all things.] Not that money is every thing, but supplies what ever one can want in the creature.
Vers. 20. Curse not, no not in thy thoughts, and curse not the rich in thy Bedchamber; for a Bird of the air shall carry the voice, and that which hath wings shall tell the matter.]
The Bed-chamber is the securest place, and a thought is the most secret act.Summa est, cogitatione unt sermone execrantis principem suum, crimen ad debitam poenam detegetur. Cartw.
A Bird of the air shall carry the voice.]
This implies,
1. That it shall be revealed by some unexpected means, as little suspected for the doing of such a thing as a Bird is.
2. That the matter shall be revealed by some speedy means.Vide Junium.
And that which hath wings shall tell the matter.] Heb. That which is master of wing shall carry it abroad. That is, God will work a miracle to reveal it, rather than it shall be concealed.
CHAP. XI.
Verse 1. CAst thy bread upon the waters: for thou shalt finde it after many dayes.]
Every word of this sentence is emphatical.
Cast.] That is, give with a good heart, willingly, readily and freely.
Cast.] As men do seed, not drop.
Thy Bread.] That is, Seed of which bread is made, like sowing thy seed on morishVide Tremel. Super transeuntes aquas. Vulg. grounds, or sowing in the Sea.
Bread.] A Synecdoche of the special. By bread he meaneth all kinde of sustenance and maintenance, meat, drink, apparel, lodging, money, Matth. 25. 35. Thy Bread.] Got by divine providence, therefore thou must give thine own.
Upon the waters.] That is, the truly poor. Jerome. which are as common as waters.Id est, Ubi nulia spes sit recipiondi, Luc. 14. 12, 13, 14. Grotius.
For thou shalt finde it.] A reason to enforce this duty, thy benefit shall not be fruitlesse, though it seem to be cast into the Sea and utterly lost.
After many dayes.] Though not here, in heaven.
Vers. 2. Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth.]
He setteth down the extent of our liberality, shewing to how many we must give.
Give a part unto seven, and also to eight.] A Synecdoche of the special, a finite number being put for an infinite, seven or eight poor.
For thou knowest not what evil shall be on the earth.] That is, how long thou shalt enjoy thy goods, and what need thou or thine may come to.
Vers. 4. He that observeth the winde shall not sowe; and he that regardeth the clouds, shall not reap▪ ] An allusion to the Husbandmen, which disputing about the seasonAvatis, ne dent, quilibet praetextus sufficit. Grotius. lose the opportunity, so those that will argue against giving from the times.
Vers. 9. Rejoyce, O young man, in thy youth, and let thy heart cheer thee in the dayes of thy youth, and walk in the wayes of thy heart, and in the sight of thine eyes.] Implying, that that is the temper of that age,
Gaudet equis …anibusque custode remoto.
Vers. 10. For Childhood and youth are vanity.] In the abstract, all kinde of vanity, of thoughts, speeches, carriage, company.
CHAP. XII.
Verse 1. REmember now thy Creatour in the dayes of thy youth, while the evil dayes come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.
Remember.] Not barely think on God, remember to love, fear, reverenceVerba notitiae connotant affectum, him, as remember the Sabbath-day to prepare for it.
It is,
1. To set the minde on work of the excellencies of God, Psal. 104. 34.
2. To recollect our selves and return to him as the fountain of our salvation, Psal. 22. 27. Hos. 2. 17.
3. It implies a reverent fear of him, Prov. 23. 17. Psal. 16. 7.
4. To retain a thankfull sense of his mercy, Deut. 18. 18. Psal. 106. 21.
5. To serve and obey him, Deut. 8. 11.
6. When we alwayes consider what may please or displease him, Col. 1. 10.
Thy Creators.] Heb. as Isa. 54. 5. he speaks of God either by way of honour, or alludes to the Trinity.
In the dayes of thy youth.] In the beauty, vigour and strength of youth, we have a sensible feeling of Gods creating bounty.
While the evil dayes come not.] i. e. Of old-age.
When thou shalt say, I have no pleasure in them.] That is, no sensitive pleasure.An allegorical description of Old-age.
Vers. 2. While the Sun, or the light, or the Moon, or the Stars be not darkned, nor the Clouds return after the rain.] That is, all the abilities of the minde be decayed.
The Clouds return after the rain.] As in winter, that is, though one evil follows upon another.
Vers. 3. In the day when the keepers of the house shall tremble.] The hands and arms prove crazy.
And the strong men.] The thighes and legs, Shall bow themselves.
And the grinders.] Teeth Cease.Dentes molares.
And those that look out of the windows.] The eyes, Be darkned.
Vers. 4. And the doors shall be shut in the streets.] That is, none shall have delight in their company.
And he shall rise up at the voice of the Bird.] Take little rest.
And all the daughters of musick shall be brought low.] See 2 Sam. 19. 35.Domus aeternitatis, The Vulgar Latine, Our everlasting home, it is not so, the English is better.
Vers. 5. Because man goeth to his long home.] See Job 30. 23. & Isa. 26. 4. it is a lasting house.
Vers. 6. Or ever the silver cord be loosed.] Some interpret it of the marrow, others of the sinews.
Or the golden bowl be broken, or the pitcher be broken at the fountain.] The liver is the fountain of bloud, the heart of spirits, these lose their drawing and distributing power.
Vers. 7. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.] To be rewarded or disposed of by him.
Vers. 11. The words of the wise are as goads, and as nails fastened by the masters of Hac comparatione non obscure afininum, seu bovinum nostrum ad opera bona ingenium innuit: qui nisi stimulo impulsi & coacti, segnescimus, & tanquam sub gravi onere succumbimus. Cartw. in loc.Assemblies, which are given from one shepherd.] The Arguments which the Lord useth to fasten duties on the soul, and quicken us up to them.
There is a double power in the word of God preacht:
1. Quickning to stir us to duty, goads.
2. Strengthning, nails.
Vers. 13. Fear God, and keep his Commandments: for this is the whole duty of man]Quae verò in hac tota concione audivistis, hûc tendunt in summa, paucissimis istis verbis comprehensa, Deum reverete, & observandis ipsius mandatis sedulò incumbe. Beza. q. d. If we could keep the Commandments without this, this is not the thing.
The duty of every man, or the whole duty of man.