Commentary on the Old Testament Volume 2-4, Biblical commentary 5 · Ecclesiastes · Chapter 4
CHAP. IV.
SO I returned and considered all the oppressions that are done under the Sun, and behold the teares of such as were oppressed, and they had no comforter, Vers. 1.&c. Having spoken of injustice in the place of judgement before, Chap. 3. 17. and after that of the reckoning, to which unjust Judges and Potentates shall one day be called; now, after something touching their bruitishnesse further added, he returneth againe to speake of their oppressions more at large, the oppressed, he saith, had no comforter, and their oppressors had all the power, as it sometimes falleth out, and our Nation above others hath wofull experience of it.
Wherefore I praised the dead, that are already dead, more then the living. Vers. 3. Yea, better then both, is he that hath not yet been. This is spoken to make Vers. 2, 3.us the more out of love with this world, and in love with the world to come, for if there be so much vexation here through oppressions and wrongs, making men weary of their lives, who can count it an happinesse to live here, or be grieved when death approacheth, that he may depart from these miseries? but it is not spoken to Note. incourage any man to lay violent hands upon himselfe, when he is most oppressed, for he that dyeth so, is so farre from being better, then one still living, as that his case is much worse, because he dyeth in the devils worke, who was a murtherer from the beginning, and therefore of him they undoubtedly receive their wages: But how is he said to be better then either, that hath not yet beene? Whom doth he meane by him, that hath not yet been? And how can one dead in his sins, be better then a Saint living?
Divers answer diversly, but the best is that of Thaumaturgus of the oppressours Thaumaturgus.before spoken of, the dead are better then the living, because they cease from sinning thus any more; but a wicked oppressour living still, increaseth his sinnes, and consequently his condemnation, and he that is not yet come into the world, but is to come, is better then both yet, because he is not guilty of such foule sinnes. Olympiodorus saith, by one dead, is meant one dead unto sinne, by one living, one living still therein, but before both these he is preferred, that hath not yet been, because Olympiodor.he hath no sinne, but the best of these hath, although not reigning in him, which is a good allegoricall sense, but not literall.
Lyra by him that is not yet, understands an Embrio dying in the womb, or in the birth, because he hath none but originall sinne, all others actuall also.Lyra.
Jerome according to Origen, understands it of a soule not yet infused into the body, because that before this, mens soules are in an happy estate amongst those Hieron.blessed Spirits the Angels of God: but thus it is supposed, which cannot be granted, that soules were all made at the beginning, and successively come into bodies, and so from blessednesse, and purity, to misery and sinne.
Lastly, some understand it onelyonly as a passionate speech, and hyperbolicall, as there are many others at sundry times uttered by sundry holy men.
And I considered againe all travel, and every right worke, that a man is Vers. 4.envyed for this of his neighbour, this also is vanity; He goeth on to reckon up more things, for which he said at the first, All here is vanity. Before went the vanity of pleasure; 2 Of wisdome; 3 Of profit Chap. 2. 4 The vanity of mutability of things through their entercourse; 5 The vanity of study about matters of the world; 6 The vanity of unjust Judges, Chap. 3. their oppressions being further aggravated, Chap. 4, 1, 2, 3. All which he found to be vanities in his owne experience besides the vanity of the greatest worldly things, Chap. 1.
Now the seventh followeth, the vanity of this world, because when a man doth a good worke for which he expects rather to have love and praise amongst his neighbours, there are some yet that envy him therefore, his ingenuity, goodnesse, and industry being counted by them their disparagement, who either doe nothing, or whose workes are evill, as Cains were, when his brother Abels were good, and he hated him therefore.
An eighth particular vanity followeth of an idle foolish man, who pineth away for hunger, rather then he will worke, which is meant by eating his owne flesh.Vers. 5. Prov. 6. 10. Vers. 6.
A ninth is implied, Vers. 6. Better is an handfull with quietnesse, then both the hands full with travell, and vexation of spirit; that is, contention and trouble to get it, see Prov. 15. 16.
A tenth vanity is, There is one alone, and there is not a second, he hath neither Vers. 8.childe, nor brother, yet there is no end of all his labour, &c. When he hath more then enough, yet he toyleth, and carketh, and careth to get more, although he cannot tell for whom this is a great vanity.
Two are better then one, because they have a better reward for their labour, Vers. 9.&c. Having spoken Vers. 8. of one alone, now he inlargeth himselfe hereupon, shewing in divers cases that two are better then one. Lavater thinkes it to Lavater.be specially meant of marriage, in preparing to which the Lord said, It is not good for man to be himselfe alone, I will therefore make him an helpe meet for him; Gen. 2.a true friend, that is, alter idem, another selfe, not being yet excluded here, if there be any such to be found, besides a wife.
Here is therefore some taxation laid upon the man, who being fit for Marriage, preferreth rather to goe alwayes on in a single life to avoid the charge of wife and children, although for the want of chastity he burneth with fleshly lusts, and cannot live continently, he may by this meanes haply grow the richer, and be the more free from the cares belonging to the married, but either his greedy desire of wealth insnares him no lesse with worldly cares, he taking them all now alone, and there being none other to beare them with him, and so falls into many noysome and 1 Tim. 6. 9.foolish lusts, yea, more foolish then the married, because he hath none to gather for; or if he be prodigally given, he spends both his strength and wealth upon Whores and Wine, and so like the Prodigall in the Gospel, in fine cometh to misery. I would not yet in laying a taxation of such lone men be understood, as if in no case I thought it not better to live single, for then I should think contrary to that dictate of our Lord, He that can containe, let him, and to the wish of the Apostle, 1 Cor. 7.that all men would continue as he did, that is, in a single estate, being single, or in widowhood, being a Widow or Widower; but where this gift is not given, it is better to marry then to burn. But in neither place is it commended to live single, when the inclination of nature presseth to Marriage for the avoiding of Fornication.
Touching the point in hand, That two are better then one, it is shewed, 1. Because they have a better reward for their labour, which holdeth either in the married couple by helping one the other, they get the more, or in two friends of a Trade, the workes whereof one cannot well doe alone.
2. If one falleth, the other is ready to helpe him up, which is also true in Vers. 10.both wayes before spoken of.
3. With two there is heat, specially meant of man and wife, and is some reproofe Vers. 11.of those, that without necessary cause get a custome of lying apart the one from the other.
If any one prevailes over him, two shall rise up against him, and a threefold Vers. 12.cord is not easily broken, that is, both wife and childe, if hee hath any able, for which he speakes of a threefold cord, and after ones prevailing against him, of two more withstanding him. According to this it is said in the Psalmes of one that hath sonnes, Happy is the man that hath his quiver full of them, he shall not be ashamed when he speaketh with his enemy in the gate. If two also travell together, a Robber by the high way will not be so ready to set upon them, as upon one alone. Herein is also commended unity and concord, and sociablenesse amongst men in a good way, although not as sociablenesse, or good fellowship in drinking to excesse is now adayes accounted. A people living in unity is strong against the common enemy, but a Kingdome divided against it selfe cannot stand; so likewise an house or family, brethren living together in unity, are as many sticks bound together which cannot be broken, but being divided any man may easily breake them one by one.
Better is a poore and wise childe, then an old and foolish King, who will not be admonished. Vers. 14. For out of the prison, he cometh to reign, whereas also hee Vers. 13. Vers. 14.that is born in his Kingdome becometh poor. Here is the eleventh particular vanity, of a foolish man advanced to the dignity of a King. To be in highest place and dignity is counted the greatest happinesse in this world, but if one be so dignified, who is foolish, but so wise in his owne conceit, as that he disdaineth all counsell and admonition of others, as taking himselfe to be wiser then they all, a poore wise childe is better then he, although he be old, because he receiveth instruction from his teachers, and increaseth in wisdome, such a King despiseth instruction, and so goeth on in his owne foolish wayes, whereupon he is hated of his subjects, and in time deturbed from his Kingdome, and either cast out, or be destroyed, as the next words shew, For out of the prison he cometh to reigne, whereas he that is borne in his Kingdome becometh poore; that is, the foresaid poore wise childe, although he be for a time held in a very low condition, yea, be cast into prison, as Joseph was, cometh to reigne, and the foolish old King, though borne a King, becometh poore, being for his foolishnesse and tyranny, pride, and obstinacy, put downe and stript both of his dignity and wealth, as Manasseh was, and as some Kings of England, Edward the second, and Richard the second have been: and some are sometimes so served without any just cause, as Henry the fourth, Emperour, against whom his sonne Rodolphus, by the instigation of the Pope, rebelled, and brought him at length to such poverty, that he wanted wherewithall to sustaine his life. And contrariwise godly Valentinian was brought out of the prison and made Emperour; as for poore men, and of infirme condition, David was such an one, and Jeroboam, and divers Roman Emperours, one a Potter, one a Cow-herd; some common souldiers before, were afterwards chosen, and made Emperours. A place to be seriously thought upon by all Kings, that they may above all things begge wisdome of God, as Salomon did, to rule aright, Note. and not be proud or self-conceited, but hearken to good counsell of their faithfull subjects, duly considering, that no King sitteth so sure upon his Throne, but that if he hath not a care, he may soon be brought down, that he may never be highminded, but alwayes fear, as he is pronounced blessed, that feareth alwayes, for this is true, not onelyonly in meaner persons, but even in Kings and Emperours. Popish writers, saith Lavater, expound it allegorically of soules going from the prison of Lavater.purgatory to reigne in the Kingdome of heaven; but none of the Ancients expound it otherwise, then hath beene said, Gregorius, Neocesariensis, Gregor. Antiochen. Olympiodorus: and although Origen and Victorinus allegorize hereupon, yet they have not a syllable touching Purgatory, which sheweth that this was a later invention.
To conclude, Job 36. 8. it is said of Kings, that are in fetters, and then learne discipline, that God bringeth them againe to a prosperous estate, but if not, hee destroyeth them, according to which some understand this, of a Kings coming out of prison to reigne, whereas through his folly before, hee was brought downe and became poore, and I see not but that it may be understood either way.
I considered all the living that walke under the Sunne, and the second Vers. 15.childe that shall stand up in his stead. Vers. 16. There is no end of all the people, even of all that have beene before them, they also that come after, shall not rejoyce in him, this also is vanity, &c. He goeth on to shew, that it is not happinesse, but vanity and vexation to be a King, I considered all the living, &c. Hereby it appeareth what a vaine and vexatious thing it is to be a King, for whether we consider the people now living, or those that are to come, and their divers judgements and affections towards the Kings son who reigneth in his stead, or any other set up in his place, when he for his foolishnesse and obstinacy is put downe, both they that goe before this, who then cryed him up, after a while speak against him also, and they that come after, are not satisfied with him, they all generally yet had rather be at liberty to doe every one what is good in his owne eyes. The consideration of this, made one King, of whom Valerius Maximus writeth, to cry out, O infaelicem pannum, &c. O unhappy cloath! speaking of his Royall Robes, thou art not worthy to be taken up, if any man knew, to what evils thou art obnoxious, Lavater.thus Lavater; Junius rendring it, the people joyning themselves to Junius.that second childe set in his place; that is the poore wise childe, said before to be better then a foolish old King, and coming out of prison, that is, greatest obscurity, to reigne; I have seene them, saith he, when the old King was put downe, and hee was thus advanced, yet not long rejoycing in him neither, so mutable in their mindes are people, and so miserable in this respect are Kings that reigne over them. And this is not a thing that comes to passe for a time, and away, it being otherwise afterwards, but in all times and ages, for which it is added, Vers. 16.
There is no end of all the people; that is, they who are thus disposed cannot be said to have been, or that they will hereafter be of another minde, when the present generation is worne out, and another cometh on, for as they that were before, have beene in this respect, so will they be that come after in all times and ages.