Part 82
14. Boasteth - Promising what he never intends to give. Is like - Like empty clouds carried about with wind, and not affording that rain which they promise.
15. Forbearing - By patient submission and expectation. Breaketh - Softens the hardest heart. 16. Honey - By honey he understands, not only all delicious meats, but all worldly delights, which we are here taught to use with moderation.
17. Withdraw - Visit him not too frequently. 18. A sword - Is as cruel and pernicious as any instrument of death. 20. As vinegar - Which dissolves the nitre, and makes it useless and ineffectual. 21. Bread - By bread and water he understands all things necessary for his subsistence. 22. For - In so doing, which words are expressed Rom. xii, 20, where this text is quoted. Thou shalt melt him into repentance, and love.
25. So - Because it comes more rarely and difficultly, after it hath been long expected. 26. Falling - When righteous men are oppressed by the wicked, the state of that common-wealth is as deplorable, as if the publick fountains were corrupted.
27. Not good - For health. To search - Industriously to seek for applause. Is not - Is not only sinful, but shameful also.
2. By flying - Secures itself from the fowler. Not come - Upon the innocent person, but he shall escape from it like a bird.
4. According - So as to imitate his folly, by passionate or reproachful speeches. 5. According - So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame.
6. Cutteth off the feet - Of his messenger; bids one go that wants legs. Drinketh - Drinking, in scripture, frequently denotes the plentiful doing or receiving of any thing.
7. The legs - Hebrew. the legs of the lame are lifted up, in going, or in dancing, which is done with great inequality and uncomeliness. So - No less incident are wise and pious speeches from a foolish and ungodly man.
8. Bindeth - Whereby he hinders his own design of throwing the stone out of it. So - No less absurd is he that giveth to a fool that honour which he is not capable of using aright.
9. A thorn - As a thorn is in a drunkard's hand, which he cannot manage cautiously, but employs to his own and others hurt. So - As unprofitable, and, by accident, hurtful to himself and others.
10. Rewardeth - Will certainly give that recompence which is deserved by fools and transgressors, by such as sin either thro' ignorance, or wilfully.
14. Turneth - Moving hither and thither upon it, but not removing from its place. 16. A reason - A satisfactory reason of ail their actions. 17. He - Who is going upon the way. With strife - In which he is not concerned, nor any way obliged to meddle. That taketh - Exposes himself to needless hazard.
18. And death - Any instruments of death. 23. Burning - With malice or hatred: A slanderous or evil tongue. Dross - Such a tongue and heart are of no real worth, although sometimes they make a shew of it, as dross does of silver. 26. Deceit - With false professions of love.
27. Rolleth - Up the hill with design to do mischief to some person. XXVII 1. Boast not - Of any good thing which thou purposeth to do, or hopest to receive tomorrow, or hereafter. Knowest not - What may happen in the space of one day. The day is said to bring forth, what God by his almighty power either causes or suffers to be brought forth or done in it.
3. Heavier - More grievous, being without cause, without measure, and without end. 5. Open - When it is needful, in which case, though it put a man to some shame yet it doth him good. Better - More desirable and beneficial. Secret love - Which does not shew itself by friendly actions, and particularly by free and faithful reproof.
6. Wounds - The sharpest reproofs. Kisses - All the outward profession of friendship. 8. Wandereth - That flies from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey. So - So is he who through vanity or lightness changes his abode, or his calling.
10. Neither go - For comfort and relief, so as to forsake thy friend for him. A neighbour - The friend, who hath shewed himself to be a good neighbour. Near - In affection.
11. Reproacheth - For being the father of a wicked son. 14. Blesseth - That praises him to his face. A loud voice - That both he, and others, may be sure to take notice of it. Rising early - To shew his great forwardness. A curse - His friend will value this kind of blessing no more than a curse.
16. Hideth - Attempts to smother her passion. Right-hand - Which being the great instrument of action, by its much stirring, diffuses the savour of it.
17. Iron - Iron tools are made sharp and fit for use, by rubbing them against the file, or some other iron. The countenance - The company or conversation of his friend.
18. So he - That serves him faithfully, prudently, and diligently. 19. So - So one man resembles another in the corruption of his nature. 20. Hell - The grave devours all the bodies which are put into it, and is always ready to receive and devour more. The eyes - The desires, which discover themselves by the eyes.
21. To his praise - Or, according to his praise. So a man is tried by praise. 23. Flock - Flocks and herds are here put for all possessions, because anciently they were the chief part of a man's riches.
24. For - What thou dost now possess, will not last always. If a man had the wealth of a kingdom, without care and diligence it would be brought to nothing.
25. The hay - Another encouragement to diligence; God invites thee to it by the plentiful provisions wherewith he has enriched the earth for thy sake. The mountains - Even the most barren parts afford thee their help.
26. The price - By the sale whereof thou mayest either pay the rent of the field which thou hirest, or purchase fields or lands. Goats might better be spared and sold than sheep, which brought a more constant profit to the owner.
27. Goat's milk - Or, if thou chusest rather to keep thy goats, the milk will serve thee for food to thyself and family. In ancient times men used a plain and simple diet.
XXVIII 2. But - By a wise and good prince. 3. It like - Is like a violent rain or flood, which washes away the very seeds in the earth. He is the worst of all oppressors.
4. Contend - Are so far from praising them, that they severely reprove them. 5. Judgment - What is just and right. All things - Which are necessary to be known by them. 6. Better - In a much happier condition. 10. Causeth - That by evil counsel, or example, or artifice, draws them into evil. 12. Rejoice - Are promoted. Glory - In that common-wealth. Rise - Are advanced to authority. Hidden - Wise and good men, who only are worthy of the name of men, withdraw themselves into obscure places.
14. Alway - In all times, companies, and conditions. 16. Oppressor - The tyranny of a prince, is a manifest sign of folly. Prolong - By God's favour, the peace and satisfaction of his own mind, and the hearty love of his people.
17. Violence - That sheddeth any man's blood. Shall flee - Shall speedily be destroyed. Shall slay - None should desire or endeavour to save him from his deserved punishment.
18. At once - Once for all; so he shall never rise more. 20. Faithful - Who deals truly and justly in all his transactions. 21. For - When a man hath once accustomed himself to take bribes, a very small advantage will make him sell justice.
22. Evil eye - Is uncharitable to persons in want, and envious to those who get any thing besides him. Poverty - And consequently that he shall need the pity and help of others.
24. The same - Is a thief and robber. 25. Fat - Shall live happily and comfortably.
26. Wisely - Distrusting his own judgment, and seeking the advice of others, and especially of God.
28. Men - Righteous men are afraid to appear publickly. XXIX 4. Judgment - By the free and impartial exercise of justice. Gifts - Bribes. 8. Wrath - The wrath of God or of men, who were enraged against it. 9. Whether - Whether he, the wise man, deal sharply with him, or mildly, there is no rest, no end or fruit of the debate.
10. Seek - To preserve it. 15. Left - Suffered to follow his own will without restraint and chastening. 18. No vision - No prophecy; no publick preaching of God's word. 19. A servant - Who is so not only in condition, but also in the temper of his mind, disingenuous, and stubborn. Words - By mere words. Tho' - Though he know thy mind, and his own duty.
20. Hasty - Who is rash and heady in the management of his affairs. 21. Delicately - Allowing him too much freedom, and familiarity. A son - Will find him at last grow insolent, and forgetful of his servile condition.
24. Bewrayeth it not - Which he is bound to do for the publick good. 25. A snare - Is an occasion of many sins. 26. Judgment - The decision of his cause, and the success of all his endeavours. XXX 1. Jakeh - Who lived either in Solomon's time, or rather afterwards, and was famous in his generation for wisdom and piety. The prophecy - The prophetical instruction; for as the prophets were public preachers as well as foretellers of things to come, so their sermons, no less than their predictions, are commonly called their prophecies. And Ucal - Two friends and co-temporaries of Agur, who desired his instructions.
2. Surely - This he utters from a modest and humble apprehension of his own ignorance. 3. I neither learned - I have not been taught in the schools of wisdom. Of the holy - Of the holy prophets. I have not such Divine inspirations as prophets strictly so called have received.
4. Who - What mere man? None at all. Ascended - To learn the mind of God who dwells there. Descended - To teach men below what he had learned above. No man can fully know and teach us these things unless he hath been in heaven, and sent down from thence to the earth for that end. In his fists - To hold them in, or let them out at his pleasure? And none but he who made and governs all creatures, can know and teach these things. The waters - Those above the clouds, and those below, the sea which God keeps as it were within doors, and the water which he shuts up in the bowels of the earth. The earth - The whole earth from one end to another, which God upholdeth in the air, by the word of his power. If - If thou thinkest there be any man who can do these things, produce his name; or if he be dead, the name of any of his posterity.
5. Pure - You must not expect the full knowledge of Divine mysteries from me, nor from any man, but from the word of God.
8. Vanity - All vanity of heart and life; a vain conversation, or a love of the vain things of this world. Lies - All falsehood and deceit in my words and carriage. Convenient - Moderate and suitable both to my natural necessities, and to that condition of life in which thou hast put me.
9. Deny thee - By trusting to riches, which is a denial of God, and by unthankfulness for, and abuse of his mercies. Who is the Lord - That I should serve him. Lest I take - Use false oaths either to vindicate myself when I am suspected, or to gratify others, as poor men frequently do.
10. Accuse not - Without sufficient cause: for otherwise, in some cases this may be a duty. Curse thee - Desire God to punish thee. Guilty - By God, who is ready to plead the cause of the afflicted.
11. A generation - A sort of men. 12. Not washed - Who imagine they are truly religious, when they live in a course of wickedness. 14. Devour - Extortioners, and cruel oppressors. 15. The horse-leach - An insatiable creature, sucking blood 'till it is ready to burst. Two daughters - The following things resemble the horse-leach in its insatiableness; nothing being more ordinary than to call those persons or things the sons or daughters of those whose examples they imitate. Three - Though he begins with two, yet he proceeds from thence to three, and four, all which are said to be the daughters of the horse-leach.
17. The eye - He that scorneth or derideth his parents, tho' it be but with a look or gesture, and much more when he breaks out into opprobrious words and actions.
18. Wonderful - The way whereof I cannot trace. 20. Such is - So secret and undiscernible. Eateth - The bread of deceit in secret. 21. Four - Which are intolerable in human societies. 22. A servant - For such an one is commonly ignorant, and therefore commits many errors; he is poor, and therefore insatiable, he is proud and imperious, and usually injurious and cruel. A fool - A conceited fool. When - When he abounds in wealth.
23. An odious - Proud, and perverse. Married - For then she displays all those ill humours, which before, she concealed. Is heir - Which great and sudden change transports her beside herself, and makes her insufferably proud and scornful.
27. Bands - Several companies, in exact order. 28. Hands - With her legs, which he calls hands, because they serve her for the same use, to do her work, to weave her web, and to catch gnats or flies. Palaces - Is not only in poor cottages, but many times in palaces also.
31. An he-goat - Which marches in the head of the flock in a grave and stately manner, conducting them with great courage and resolution, and being ready to fight for them, either with beasts or men that oppose him. A king - Hebrew. a king and his people with him, a king when he hath the hearts and hands of his people going along with him in his undertakings.
32. Thought - Designed any injury against thy neighbour. Lay thine hand - Do not open thy mouth to excuse it, but repent of it, and do so no more.
33. The forcing - The stirring up of wrath, either in a man's self towards others, by giving way to passion; or in others by reproaches, or any other provocations. Bringeth forth - Is the cause of many quarrels.
XXXI
An exhortation to Lemuel, ver. 1-9. A description of good wife, ver. 10-31.
1. Lemuel - Of Solomon, by the general consent both of Jewish and Christian writers; this name signifies one from God, or belonging to God, and such an one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his reconciliation to them after their repentance. Possibly his mother gave him this name to mind him of his great obligations to God, and of the justice of his devoting himself to God's service.
2. What - A short speech, arguing her great passion for him; what words shall I take? What counsels shall I give thee? My heart is full, but where shall I begin? Of my womb - My son, not by adoption, but whom I bare in the womb, and therefore it is my duty to give thee admonitions, and thine to receive them. My vows - On whose behalf I have made many prayers and sacrifices, and solemn vows to God; whom I have, as far as in me lay, devoted to the work, and service, and glory of God.
3. Strength - The vigour of thy mind and body. Ways - Thy conversation, repeated in other words.
4. To drink - To excess. 6. To perish - To faint; for such need a cordial. 8. The dumb - For such as cannot speak in their own cause, either through ignorance, or because of the dread of their more potent adversaries. Destruction - Who, without such succor from the Judges, are like to be utterly ruined.
10. A virtuous woman - Here he lays down several qualifications of an excellent wife, which are delivered in alphabetical order, each verse beginning with a several letter of the Hebrew alphabet.
11. No need - He shall have no need to use indirect courses to get wealth. 13. Flax - That she may find employment for her servants. Worketh - She encourages them to work by her example; which was a common practice among princesses in those first ages. Not that it is the duty of kings and queens to use manual operations, but it is the duty of all persons, the greatest not excepted, to improve all their talents, and particularly their time, which is one of the noblest of them, to the service of that God to whom they must give an account, and to the good of that community to which they are related.
14. From afar - By the sale of her home-spun commodities she purchases the choicest goods which come from far countries.
15. Giveth - Distributes all necessary provisions. 16. Considereth - Whether it be fit for her use. The fruit - With the effects of her diligence. Planteth - She improves the land to the best advantage.
17. Girdeth - She uses great diligence and expedition in her employment; for which end, men in those times used to gird up their long and loose garments about their loins. Strengtheneth - Puts forth her utmost strength in her business.
18. Perceiveth - She finds great comfort in her labours. Her candle - Which is not to be taken strictly, but only signifies her unwearied care and industry.
19. She layeth - By her own example she provokes her servants to labour. And although in these latter and more delicate times, such mean employments are grown out of fashion among great persons, yet they were not so in former ages, neither in other countries, nor in this land; whence all women unmarried unto this day are called in the language of our law, Spinsters.
21. Not afraid - Of any injuries of the weather. Are clothed - She hath provided enough, not only for their necessity, but also for their delight and ornament.
22. Tapestry - For the furniture of her house. Silk - Which was agreeable to her high quality.
23. It known - Observed and respected, not only for his own worth, but for his wife's sake. Sitteth - In counsel or judgment.
24. Girdles - Curiously wrought of linen, and gold, or other precious materials. 25. Strength - Strength of mind, magnanimity, courage, activity. Her clothing - Her ornament and glory. Rejoice - She lives in constant tranquillity of mind, from a just confidence in God's gracious providence.
26. Openeth her mouth - She is neither sullenly silent, nor full of impertinent talk, but speaks discreetly and piously, as occasion offers. In her tongue - Her speeches are guided by wisdom and grace, and not by inordinate passions. And this practice is called a law in her tongue, because it is constant and customary, and proceeds from an inward and powerful principle of true wisdom.
27. Looketh well - She diligently observes the management of her domestick business, and the whole carriage of her children and servants.
30. favour - Comeliness, which commonly gives women favour with those who behold them. Deceitful - It gives a false representation of the person, being often a cover to a deformed soul; it does not give a man that satisfaction, which at first he promised to himself from it; and it is soon lost, not only by death, but by many diseases and contingencies.
31. Give her - It is but just, that she should enjoy those praises which her labours deserve. Let her works - If men be silent, the lasting effects of her prudence and diligence will trumpet forth her praises. In the gates - In the most publick and solemn assemblies.
NOTES ON THE BOOK OF ECCLESIASTES
Three things are to be observed concerning this book. 1. The author; who was Solomon, as is manifest both from the common consent of Jewish and Christian writers, and from the express words of the first verse. That he wrote it in his old age, is more than probable from divers passages in it, as, that he did it after his buildings, chap. ii, 4, which yet took up twenty years of his life, 1 Kings ix, 10, and after some considerable enjoyment of them, and planting of gardens, and orchards, and reaping the fruit of them, chap. ii, 5, 6, and after long and much consideration and experience of all those methods in which men expect to find happiness, chap. vii, 27, &c. So this book was written by him, as a publick testimony of his repentance and detestation of those wicked courses to which he had addicted himself: wherein he followed the example of his father David, who, after his sad fall, penned the fifty-first psalm. And the truth of this opinion may be confirmed by that expression, 2 Chron. xi, 17. They walked in the way of David and Solomon; that is, wherein they walked, both before their falls, and after their repentance. 2. The method of it. For whereas there are some passages in it which seem impious; it must be considered, that it is in part dramatical; that Solomon speaks most things in his own name, but some things in the names of ungodly men, as is undeniably manifest both front the scope and design of the book, as it is expressed both in the beginning and in the conclusion of it, and from his serious and large disputation against those wicked
principles and courses. And this way of writing is not unusual among both sacred and profane writers. 3. The design of it; which is, to describe man's true happiness, and the way leading to it. This he does both negatively, proving, that it is not to be found either in secular wisdom, or in sensual pleasures, or in worldly greatness and glory, or in abundance of riches, or in a vain profession of religion: and positively, shewing, that it is to be had only in the fear of God and obedience to his laws, which alone can give a man a chearful enjoyment of his present comforts, and an assurance of his everlasting happiness.
The title of the book, ver. 1. The general doctrine, All is vanity, ver. 2, 3. Proved from the shortness of life, and the perpetual changes of all the creatures, ver. 4-7. From the unsatisfying toil of men, and the return of the same things over again, ver. 8-11. The vanity of knowledge, ver. 12-18.
1. The preacher - Who was not only a king, but also a teacher of God's people: who having sinned grievously in the eyes of all the world, thought himself obliged to publish his repentance, and to give publick warning to all, to avoid those rocks upon which he had split.
2. Vanity - Not only vain, but vanity in the abstract, which denotes extreme vanity. Saith - Upon deep consideration and long experience, and by Divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the following book. All - All worldly things. Is vanity - Not in themselves for they are God's creatures and therefore good in their kinds, but in reference to that happiness, which men seek and expect to find in them. So they are unquestionably vain, because they are not what they seem to be, and perform not what they promise, but instead of that are the occasions of innumerable cares, and fears, and sorrows, and mischiefs. Nay, they are not only vanity but vanity of vanities, the vainest vanity, vanity in the highest degree. And this is redoubled, because the thing is certain, beyond all possibility of dispute.
3. What profit - What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are enquiring after. His labour - Hebrew. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things. Under the sun - In all worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that the happiness which in vain is sought for in this lower world, is really to be found in heavenly places and things.
4. Passeth - Men continue but for one, and that a short age, and then they leave all their possessions, and therefore they cannot be happy here, because happiness must needs be unchangeable and eternal; or else the certain knowledge of the approaching loss of all these things will rob a man of solid contentment in them. Abideth - Through all successive generations of men; and therefore man is more mutable than the very earth upon which he stands, and which, together with all the comforts which he enjoyed in it, he leaves behind to be possessed by others.
5. The sun - The sun is in perpetual motion, rising, setting, and rising again, and so constantly repeating its course in all succeeding days, and years, and ages; and the like he observes concerning the winds and rivers, ver. 6, 7, and the design of these similitudes seem to be; to shew the vanity of all worldly things, and that man's mind can never be satisfied with them, because there is nothing in the world but a constant repetition of the same things, which is so irksome, that the consideration thereof hath made some persons weary of their lives; and there is no new thing under the sun, as is added in the foot of the account, ver. 9, which seems to be given us as a key to understand the meaning of the foregoing passages. And this is certain from experience that the things of this world are so narrow, and the mind of man so vast, that there must be something new to satisfy the mind; and even delightful things by too frequent repetition, are so far from yielding satisfaction, that they grow tedious and troublesome.
6. The wind - The wind also sometimes blows from one quarter of the world, and sometimes from another; successively returning to the same quarters in which it had formerly been.
7. Is not full - So as to overflow the earth. Whereby also he intimates the emptiness of mens minds, notwithstanding all the abundance of creature comforts. Rivers come - Unto the earth in general, from whence they come or flow into the sea, and to which they return by the reflux of the sea. For he seems to speak of the visible and constant motion of the waters, both to the sea and from it, and then to it again in a perpetual reciprocation.
8. All things - Not only the sun, and winds, and rivers, but all other creatures. labour - They are in continual restlessness and change, never abiding in the same state. Is not satisfied - As there are many things in the world vexatious to men, so even those things which are comfortable, are not satisfactory, but men are constantly desiring some longer continuance or fuller enjoyment of them, or variety in them. The eye and ear are here put for all the senses, because these are most spiritual and refined, most curious and inquisitive, most capable of receiving satisfaction, and exercised with more ease and pleasure than the other senses.
9. There is - There is nothing in the world but a continued and tiresome repetition of the same things. The nature and course of the beings and affairs of the world, and the tempers of men, are the same that they ever were and shall ever be; and therefore, because no man ever yet received satisfaction from worldly things, it is vain for any person hereafter to expect it. No new thing - In the nature of things, which might give us hopes of attaining that satisfaction which hitherto things have not afforded.
11. No remembrance - This seems to be added to prevent the objection, There are many inventions and enjoyments unknown to former ages. To this he answers, This objection is grounded only upon our ignorance of ancient times which if we exactly knew or remembered, we should easily find parallels to all present occurrences. There are many thousands of remarkable speeches and actions done in this and the following ages which neither are, nor ever will be, put into the publick records or histories, and consequently must unavoidably be forgotten in succeeding ages; and therefore it is just and reasonable to believe the same concerning former ages.
12. I was king - Having asserted the vanity of all things in the general, he now comes to prove his assertion in those particulars wherein men commonly seek, and with greatest probability expect to find, true happiness. He begins with secular wisdom. And to shew how competent a judge he was of this matter, he lays down this character, That he was the preacher, which implies eminent knowledge; and a king, who therefore had all imaginable opportunities and advantages for the attainment of happiness, and particularly for the getting of wisdom, by consulting all sorts of books
and men, by trying all manner of experiments; and no ordinary king, but king over Israel, God's own people, a wise and an happy people, whose king he was by God's special appointment and furnished by God, with singular wisdom for that great trust; and whose abode was in Jerusalem where were the house of God and the most wise and learned of the priests attending upon it, and the seats of justice, and colleges or assemblies of the wisest men of their nation. All these concurring in him, which rarely do in any other men, make the argument drawn from his experience more convincing.
13. I gave my heart - Which phrase denotes his serious and fixed purpose, and his great industry in it. To search - To seek diligently and accurately. By wisdom - By the help of that wisdom wherewith God had endowed me. Concerning - Concerning all the works of God and men in this lower world; the works of nature; the works of Divine providence; and the works and depths of human policy. This travel - This difficult and toilsome work of searching out these things, God hath inflicted as a just punishment upon man for his eating of the tree of knowledge. To be exercised - To employ themselves in the painful study of these things.
14. Seen - Diligently observed. Vanity - Not only unsatisfying, but also an affliction or breaking to a man's spirit.
15. Crooked - All our knowledge serves only to discover our miseries, but is utterly insufficient to remove them; it cannot rectify those disorders which are either in our own hearts and lives, or in the men and things of the world. Wanting - In our knowledge. Or, counted out to us from the treasures of human learning. But what is wanting, will still be so. And that which is wanting in our own knowledge, is so much that it cannot be numbered. The more we know, the more we see of our own ignorance.
16. Communed - I considered within myself. Great - In wisdom. Have gotten - As I had a large stock of wisdom infused into me by God, so I have greatly improved it by conversation, and study, and experience. Than all - Whether governors, or priests, or private persons. In Jerusalem - Which was then the most eminent place in the world for wisdom.
17. To know - That I might throughly understand the nature and difference of truth and error, of virtue and vice.
18. Grief - Or, displeasure within himself, and against his present condition. Sorrow - Which he does many ways, because he gets his knowledge with hard and wearisome labour, both of mind and body, with the consumption of his spirits, and shortening of his life; because he is often deceived with knowledge falsely so called, and often mistakes error for truth, and is perplexed with manifold doubts, from which ignorant men are wholly free; because he hath the clearer prospect into, and quicker sense of his own ignorance, and infirmities, and disorders, and withal how vain and ineffectual all his knowledge is for the prevention or removal of them; and because his knowledge is very imperfect and unsatisfying, yet increasing his thirst after more knowledge; lastly, because his knowledge quickly fades and dies with him, and then leaves him in no better, and possibly in a much worse condition than the meanest and most unlearned man in the world.
Solomon shews, that there is no true happiness to be had in mirth and the pleasures of sense, ver. 1-11. He considers wisdom again, and owns it to be an excellent thing, and yet insufficient to give happiness, ver. 12-16. He shews that business and wealth are only vanity and vexation of spirit, ver. 17-23. And that if there be any good therein, it is only to these who sit loose to them, ver. 2426.
1. I said - Being disappointed of my hopes from knowledge, I resolved to try another course. Go to - O my soul! I will try whether I cannot make thee happy, by the enjoyment of sensual delights. Vanity - Is vain, and unable to make men happy.
2. It is mad - This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind. What doth it - What good doth it? Or how can it make men happy? I challenge all the Epicures in the world to give me a solid answer.
3. To wine - To gratify myself with delicious meats and drinks. Yet - Yet resolving to use my wisdom, that I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together. To lay hold - To pursue sensual pleasures, which was my folly. 'Till - 'Till I might find out the true way to contentment and satisfaction, during this mortal life.
6. The wood - The nurseries of young trees, which for the multitude of them were like a wood or forest.
8. Peculiar treasure - The greatest jewels and rarities of other kings, which they gave to me, either as a tribute, or by way of present. Of provinces - Which were imposed upon or presented by all the provinces of my dominions.
9. Great - In riches, and power, and glory. My wisdom remained - As yet I was not wholly seduced from God.
10. And - Whatsoever was grateful to my senses. Rejoiced - I had the comfort of all my labours, and was not hindered from the full enjoyment of them by sickness or war, or any other calamity. My portion - This present enjoyment of them, was all the benefit which I could expect from all my labours. So that I made the best of them.
11. Vexation - I found myself wholly dissatisfied. No profit - The pleasure was past, and I was never the better for it, but as empty as before.
12. I turned - Being frustrated of my hopes in pleasure, I returned to a second consideration of my first choice, to see whether there was not more satisfaction to be gotten from wisdom, than I discovered at my first view. Done - As by others, so especially by myself. They can make no new discoveries as to this point. They can make no more of the pleasures of sense than I have done. Let me then try once more, whether wisdom can give happiness.
13. I saw - I allowed thus much. Although wisdom is not sufficient to make men happy, yet it is of a far greater use than vain pleasures, or any other follies.
14. Head - In their proper place. He hath the use of his eyes and reason, and foresees, and so avoids many dangers and mischiefs. Yet - Notwithstanding this excellency of wisdom above folly, at last they both come to one end. Both are subject to the same calamities, and to death itself, which takes away all difference between them.
15. Why - What benefit have I by my wisdom?
16. For - Their memory, though it may flourish for a season, yet will in a little time be worn out; as we see it, most of the wise men of former ages, whose very names, together with all their monuments, are utterly lost. As the fool - He must die as certainly as the fool.
17. Life - My life was a burden to me. Is grievous - All human designs and works are so far from yielding me satisfaction, that the consideration of them increases my discontent.
18. All my labour - All these riches and buildings, and other fruits of my labour, were aggravations of my misery. Because - Because I must, and that everlastingly, leave them all behind me.
19. Or a fool - Who will undo all that I have done, and turn the effects of my wisdom into instruments of his folly. Some think he had such an opinion of Rehoboam.
20. Despair - I gave myself up to despair of ever reaping that satisfaction which I promised to myself.
21. Wisdom - Who uses great industry, and prudence, and justice too, in the use and management of his affairs. To a man - Who has spent his days in sloth and folly. A great evil - A great disorder in itself, and a great torment to a considering mind.
22. For what - What comfort or benefit remains to any man after this short and frail life is once ended?
23. Sorrows - Full of sorrows. Tho' he took great and unwearied pains all his days, yet the toils of his body were accompanied with vexation of mind. His heart - Because his sleep was broken with perplexing cares.
24. Enjoy - That he should thankfully take, and freely and chearfully enjoy the comforts which God gives him. It was - A singular gift of God.
25. More than I - Therefore he could best tell whether they were able of themselves, without God's special gift, to yield a man content, in the enjoying of them. Who can pursue them with more diligence, obtain them with more readiness, or embrace them with more greediness?
26. Wisdom - To direct him how to use his comforts aright; that so they may be blessings, and not curses to him. Joy - A thankful contented mind. To heap up - He giveth him up to insatiable desires, and wearisome labours, that he may leave it to others, yea to such as he least desired, to good and virtuous men.
Solomon proves, that we ought to make use of what God has given us, by shewing the mutability of all human affairs, ver. 110. The immutability and unsearchableness of the Divine counsels, ver. 11-15. The vanity of honour and power, often an instrument of oppression, for which God will judge the oppressors, ver. 16, 17. Whose condition in this world is no better than that of brutes, ver. 18-21. Therefore live well, ver. 22.
1. A season - A certain time appointed by God for its being and continuance, which no human wit or providence can alter. And by virtue of this appointment of God, all vicissitudes which happen in the world, whether comforts or calamities, come to pass. Which is here added to prove the
principal proposition, That all things below are vain, and happiness is not to be found in them, because of their great uncertainty, and mutability, and transitoriness, and because they are so much out of the reach and power of men, and wholly in the disposal of God. Purpose - Not only natural, but even the voluntary actions of men, are ordered and disposed by God. But it must be considered, that he does not here speak of a time allowed by God, wherein all the following things may lawfully be done, but only of a time fixed by God, in which they are actually done.
2. To die - And as there is a time to die, so there is a time to rise again, a set time when they that lie in the grave shall be remembered.
3. To kill - When men die a violent death. To heal - When he who seemed to be mortally wounded is healed.
4. To weep - When men have just occasion for weeping. 5. Stones - Which were brought together in order to the building of a wall or house. To embrace - When persons perform all friendly offices one to another.
6. To life - When men lose their estates, either by God's providence, or by their own choice. To cast away - When a man casts away his goods voluntarily, as in a storm, to save his life, or out of love and obedience to God.
7. To rent - When men rend their garments, as they did in great and sudden griefs. 8. To love - When God stirs up love, or gives occasion for the exercise of it. 9. What profit - Seeing then all events are out of man's power, and no man can do or enjoy any thing at his pleasure, but only when God pleaseth, as has been shewed in many particulars, and is as true and certain in all others, hence it follows, that all men's labours, without God's blessing, are unprofitable, and utterly insufficient to make them happy.
10. Seen - I have diligently observed mens various employments, and the different successes of them. Hath given - Which God hath imposed upon men as their duty; to which therefore men ought quickly to submit. Exercised - That hereby they might have constant matter of exercise for their diligence, and patience, and submission to God's will and providence.
11. He hath - This seems to be added as at apology for God's providence, notwithstanding all the contrary events and confusions which are in the world. He hath made (or doth make or do, by his providence in the government of the world) every thing (which he doth either immediately, or by the ministry of men, or other creatures) beautiful (convenient, so that, all things considered, it could not have been done better) in its time or station, (when it was most fit to be done). Many events seem to mens shallow judgments, to be very irregular and unbecoming, as when wicked men prosper, and good men are oppressed; but when men shall throughly understand God's works, and the whole frame and contexture of them, and see the end of them, they will say, all things were done wisely. He hath set - It is true, God hath put the world into mens hearts, or made them capable of observing all the dispensations of God in the world; but this is to be understood with a limitation, because there are some more mysterious works of God, which no man can fully, understand, because he cannot search them out from the beginning to the end.
12. Them - In creatures or worldly enjoyments. To do good - To employ them in acts of charity and liberality.
13. Should eat - Use what God hath given him. 14. For ever - All God's counsels or decrees are eternal and unchangeable. Nothing - Men can neither do any thing against God's counsel and providence, nor hinder any work or act of it. Fear
- That by the consideration of his power in the disposal of all persons and things, men should learn to trust in him, to submit to him, to fear to offend him, and more carefully study to please him.
15. Hath been - Things past, present, and to come, are all ordered by one constant counsel, in all parts and ages of the world. There is a continual return of the same motions of the heavenly bodies, of the same seasons of the year, and a constant succession of new generations of men and beasts, but all of the same quality.
16. Moreover - This is another argument of the vanity of worldly things, and an hindrance of that comfort which men expect in this life, because they are oppressed by their rulers. Judgment - ln the thrones of princes, and tribunals of magistrates. Solomon is still shewing that every thing in this world without the fear of God is vanity. In these verses he shews, that power, of which men are so ambitious, and life itself, are worth nothing without it.
17. I said - I was sorely grieved at this, but I quieted myself with this consideration. Shall judge - Absolving the just, and condemning the wicked. A time - God will have his time to rectify all these disorders. There - At the judgment-seat of God. For - For examining not only all men's actions, but all their thoughts and purposes.
18. I said - And further I considered concerning their condition in this present world. That God - God suffers these disorders among men, that he might discover men to themselves, and shew what strange creatures they are, and what vile hearts they have. Beasts - That altho' God made them men, yet they have made themselves beasts by their brutish practices, and that, considered only with respect to the present life, they are as vain and miserable creatures as the beasts themselves.
19. For - They are subject to the same diseases, pains, and calamities. So dieth - As certainly, and no less, painfully. One breath - One breath of life, which is in their nostrils by which the beasts perform the same animal operations. No pre-eminence - In respect of the present life.
20. One place - To the earth, out of which they were taken. All turn - All their bodies. 21. Who knoweth? - True it is, there is a difference, which is known by good men; but the generality of mankind never mind it: their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world.
22. Better - For a man's present satisfaction. Should rejoice - That he comfortably enjoys what God hath given him. His portion - This is the benefit of his labours. For - When once he is dead he shall never return to see into whose hands his estate falls.
The misery of the oppressed and the oppressor, ver. 1-3. Of being envied, which occasions sloth in others, ver. 4-6. The folly of hoarding up wealth, ver. 7, 8. The benefit of society, ver. 9-12. The mutability even of the royal dignity, thro' the foolishness of the prince, and the fickleness of the people, ver. 13-16.
1. I returned - I considered again. Oppressions - Whether by princes, magistrates, or other potent persons. No comforter - None afforded them pity or succor. But they, &c. - No comfort therein.
2. I praised - I judged them less miserable. For this is certain, that setting aside the future life, which Solomon doth not meddle with in the present debate; and considering the uncertainty, and vanity, and manifold calamities of the present life, a wise man would not account it worth his while to live.
3. Better is he - Who was never born. Not seen - Not felt: for as seeing good is put for enjoying it, so seeing evil is put for suffering it.
4. Right work - All the worthy designs of virtuous men. Envied - Instead of honour, he meets with envy and obloquy.
5. The fool - Is careless and idle: perceiving that diligence is attended with envy, he runs into the other extreme. Eateth - Wastes his substance, and brings himself to poverty, whereby his very flesh pines away for want of bread.
6. Better - These are the words of the sluggard, making this apology for his idleness, That his little with ease, is better than great riches got with much trouble.
8. Alone - Who has none but himself to care for. Brother - To whom he may leave his vast estate. Yet - He lives in perpetual restlessness and toil. For whom - Having no kindred to enjoy it. And bereave - Deny myself those comforts and conveniences which God hath allowed me? A sore travel - A dreadful judgment, as well as a great sin.
9. Two - Who live together in any kind of society. Because - Both have great benefit by such conjunction, whereby they support, encourage, and strengthen one another.
10. They - One of them. Fall - Into any mistake, or sin, or danger. 12. Prevail - Against either of them. 13. Better - More happy. Now he proceeds to another vanity, That of honour and power. Than a king - Who hath neither wisdom to govern himself, nor to receive the counsels of wiser men.
14. For he - The poor and wise child is often advanced to the highest dignity. Whereas - That old king is deprived of his kingdom.
15. I considered - The general disposition of common people, in all kingdoms, that they are fickle and inconstant. With the second child - This may be understood of the king's child, or son and heir, called second, in respect of his father, whose successor he is. Stand up - Arise to reign.
16. No end - This humour of the common people hath no end, but passes from one generation to another. Before them - Before the present generation. And so here are three generations of people noted, the authors of the present change, and their parents, and their children; and all are observed to have the same inclinations. In him - They shall be as weary of the successor, though a wise and worthy prince, as their parents were of his foolish predecessor.
Solomon here discourses of the worship of God, as a remedy against all these vanities, but warns us of vanities therein, ver. 1-7. Directs us to eye God as our judge, ver. 8. Shews the vanity of riches, ver. 9-17. And recommends the chearful use of what God has given us, ver. 18-20.
1. Thy foot - Thy thoughts and affections, by which men go to God and walk with him. To hear - To hearken to and obey God's word. Of fools - Such as wicked men use to offer, who vainly think to please God with their sacrifices without obedience. For - They are not sensible of the great sinfulness of such thoughts.
2. Rash - Speak not without due consideration. To utter - Either in prayer, or vows. For God - Is a God of infinite majesty, holiness, and knowledge. Thy words - Either in prayer or in vowing.
3. A dream - When men are oppressed with business in the day, they dream of it in the night. Is known - It discovers the man to be a foolish, and rash, and inconsiderate man. Of words - Either in prayer, or in vowing, by making many rash vows, of which he speaks ver. 4, 5, 6, and then returns to the mention of multitude of dreams and many words, ver.
7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.
4. In fools - In perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, break them.
6. Thy mouth - By any rash vow. Thy flesh - Thyself, the word flesh being often put for the whole man. The angel - The priest or ministers of holy things. Such persons are often called angels, or, as this Hebrew word is commonly rendered, messengers. And this title seems to be given to the priest here, because the vow made to God, was paid to the priest as one standing and acting in God's name and stead, and it belonged to him, as God's angel or ambassador, to discharge persons from their vows when there was just occasion. It was - I did unadvisedly in making such a vow. Angry - Why wilt thou provoke God to anger at these frivolous excuses? Destroy - Blast all thy labours, and particularly that work or enterprize for the success whereof thou didst make these vows.
7. For - There is a great deal of folly, as in multitude of dreams, which for the most part are vain and insignificant, so also in many words, in making many vows whereby a man is exposed to many snares and temptations. But - Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.
8. If - Here is an account of another vanity, and a sovereign antidote against it. Marvel not - As if it were inconsistent with God's wisdom, and justice, to suffer such disorders. For - The most high God who is infinitely above the greatest of men. Regardeth - Not like an idle spectator, but a judge, who diligently observes, and will effectually punish them. Higher - God: it is an emphatical repetition of the same thing.
9. Profit - The fruits of the earth. For all - Necessary and beneficial to all men. The wise man, after some interruption, returns to his former subject, the vanity of riches, one evidence whereof he mentions in this verse, that the poor labourer enjoys the fruits of the earth as well as the greatest monarch. Is served - Is supported by the fruits of the field.
13. To their hurt - Because they frequently are the occasions both of their present and eternal destruction.
14. Perish - By some wicked practices, either his own, or of other men. Nothing - In the son's possession after his father's death.
15. To go - Into the womb of the earth, the common mother of all mankind. Take nothing - This is another vanity. If his estate be neither lost, nor kept to his hurt, yet when he dies he must leave it behind him, and cannot carry one handful of it into another world.
16. The wind - For riches, which are empty and unsatisfying, uncertain and transitory, which no man can hold or stay in its course, all which are the properties of the wind.
17. He eateth - He hath no comfort in his estate, but even when he eats, he doth it with anxiety and discontent. And wrath - When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.
18. Good - Good or comfortable to a man's self, and comely or amiable in the eye of other men. His portion - Of worldly goods; he hath a better portion in heaven. This liberty is given him by God, and this is the best advantage, as to this life, which he can make of them.
19. To take - To use what God hath given him. 20. Remember - So as to disquiet himself. The days - The troubles; days being put here for evil, or, sad days. Answereth - His desires, in giving him solid joy and comfort.
The vanity of riches without use, ver. 1-6. They are unsatisfactory, ver. 7-10. It is folly to think of happiness in the things of this world, ver. 11, 12.
2. Riches - All sorts of riches. To eat - Because God gives him up to a base and covetous mind. 3. With good - He hath not a contented mind and comfortable enjoyment of his estate. Is better - Which as it never enjoyed the comforts, so it never felt the calamities of life.
4. He - The abortive; of whom alone, that passage is true, hath not seen the sun, ver. 5. Cometh - Into the world. In vain - To no purpose; without any comfort or benefit by it. Departeth - Without any observation or regard of men. His name - Shall be speedily and utterly forgotten.
5. More rest - Because he is free from all those encumbrances and vexations to which the covetuous man is long exposed.
6. Tho' he live - Wherein he seems to have a privilege above an untimely birth. Seen - He hath enjoyed no comfort in it, and therefore long life is rather a curse, than a blessing to him. All - Whether their lives be long or short. Go - To the grave.
7. Is - For meat. And yet - Men are insatiable in their desires, and restless in their endeavours after more, and never say, they have enough.
8. More - In these matters. Both are subject to the same calamities, and partakers of the same comforts of this life. The poor - More than the poor that doth not know this. He means such a poor man as is ingenious and industrious; fit for service and business.
9. The fight - The comfortable enjoyment of what a man hath. Than - Restless desires of what a man hath not. This - Wandering of the desire.
10. Is named - This is added as a further instance of the vanity of all things in this life. That which hath been (man, who is the chief of all visible beings) is named already, by God, who, presently after his creation, gave him the following name, to signify what his nature and condition was. Man - A mortal and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain and miserable estate in this world. With him - With almighty God, with whom men are apt to contend upon every slight occasion, and against whom they are ready to murmur for this vanity, and mortality, and misery.
11. Seeing - This seems to be added as a conclusion from all the foregoing chapters; seeing not only man is a vain creature in himself, but there are also many other things, which instead of diminishing, do but increase this vanity, as wisdom, pleasure, power, wealth; seeing even the good things of this life bring so much toil, and cares, and fears, with them. The better - By all that he can either desire or enjoy here?
12. Who knoweth - No man certainly knows what is better for him here, whether to be high or low, rich or poor. Vain life - Life itself is a vain and uncertain thing, and therefore all things which depend on it must be so too. While - While it abides, hath nothing solid, or substantial in it, and which speedily passes away, and leaves no sign behind it. For - And as no man can be happy with these things while he lives, so he can have no content in leaving them to others, because he knows not either who shall possess them, or how the future owners will use or abuse them.
Solomon here recommends seriousness, ver. 1-6 Calmness of spirit, ver. 7-10. Wisdom, ver. 11, 12. Suiting ourselves to every condition, ver. 13, 14. The advice of an infidel answered, ver. 15-18. The praise of wisdom, ver. 19. All men are sinners, ver. 20. Mind not the censures of others, ver. 21, 22. Solomon's experience of men and women, ver. 23-29.
1. Of death - Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.
2. The house - Where mourners meet to celebrate the funeral of a deceased friend. That - Death. The living - Will be seriously affected with it, whereas feasting is commonly attended with levity, and manifold temptations.
4. The wise - Are constantly meditating upon serious things. 6. Thorns - Which for a time make a great noise and blaze, but presently go out. 7. A gift - A bribe given to a wise man, deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom that is so easily corrupted and lost.
8. The end - The good or evil of things is better known by their end, than by their beginning. The patient - Who quietly waits for the issue of things. The proud - Which he puts instead of hasty or impatient, because pride is the chief cause of impatience.
10. Better - More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies, which men enjoy even in evil times. For - This question shews thy folly in contending with thy Lord and governor, in opposing thy shallow wit to his unsearchable wisdom.
11. Good - When wisdom and riches meet in one man, it is an happy conjunction. By it - By wisdom joined with riches there comes great benefit. To them - Not only to a man's self, but many others in this world.
12. Life - But herein knowledge of wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.
13. Consider - His wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings. For who - No man can correct or alter any of God's works; and therefore all frettings at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This implies that there is an hand of God in all mens actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and over-ruling them, whether they he good or bad.
14. Be joyful - Enjoy God's favours with thankfulness. Consider - Consider that it is God's hand, and therefore submit to it: consider also why God sends it, for what sins, and with what design. God also - Hath wisely ordained, that prosperity and adversity should succeed one another. That - No man might be able to foresee, what shall befall him afterwards; and therefore might live in a constant dependance upon God, and neither despair in trouble, nor be secure or presumptuous in prosperity.
15. All - All sorts of events. My vanity - Since I have come into this vain life. Perisheth - Yea, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. Wickedness - Notwithstanding all his wickedness.
16. Be not - This verse and the next have a manifest reference to ver. 15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.
18. Take hold of - Embrace and practice this counsel. Shall come - Shall be delivered from all extremes, and from all the evil consequences of them.
19. Strengthen - Supports him in, and secures him against troubles and dangers. 20. Sinneth not - Who is universally and perfectly good. 21. Also - Do not strictly search into them, nor listen to hear them. 23. Proved - I have found to be true, by the help of that singular wisdom which God had given me. I said - I determined that I would attain perfection of wisdom. But - I found myself greatly disappointed.
24. It - God's counsels and works, and the reasons of them. 25. And seek - He useth three words signifying the same thing, to intimate his vehement desire, and vigourous, and unwearied endeavours after it. The reason - Both of God's various providences, and of the counsels and courses of men. The wickedness - Clearly and fully to understand the great evil of sin.
26. I find - By my own sad experience. Shall escape - Shall be prevented from falling into her hands.
27. To find - That I might make a true and just estimate. 28. Yet seeketh - I returned to search again with more earnestness. I find not - That it was so, he found, but the reason of the thing he could not find out. One man - A wise and virtuous man. A woman - One worthy of that name; one who is not a dishonour to her sex. Among - In that thousand whom I have taken into intimate society with myself.
29. Lo, this - Though I could not find out all the streams of wickedness, and their infinite windings and turnings, yet I have discovered the fountain of it, Original sin, and the corruption of nature, which is both in men and women. That - God made our first parents, Adam and Eve. Upright - Hebrew. right: without any imperfection or corruption, conformable to his nature and will, after his own likeness. They - Our first parents, and after them their posterity. Sought out - Were not contented with their present state, but studied new ways of making themselves more wise and happy, than God had made them. And we, their wretched children, are still prone to forsake the certain rule of God's word, and the true way to happiness, and to seek new methods of attaining it.
The benefit of wisdom, ver. 1. honour the king and obey God, ver. 2-5. Prepare for sudden evils, and for death, ver. 6-8. Marvel not at oppression, or the present impunity of the wicked, ver. 9-11. It shall be well with the good, and ill with the wicked, though not immediately, ver. 12-14. Therefore chearfully use the gifts of God, and acquiesce in his will, ver. 15-17
1. Who is wise - There are few wise men in this world. Who knoweth - How few understand the reasons of things and can rightly expound the word and works of God. Wisdom - Makes a man venerable, chearful, mild, and amiable. The face is put for the mind, because the mind discovers itself in the countenance. Boldness - The roughness or fierceness. Changed - Into gentleness and humility.
2. The oath - Because of that oath which thou hast taken to keep all God's laws, whereof this of obedience to superiors is one.
3. To go - In discontent, withdrawing thyself from the king's service or obedience. Stand not - if thou hast offended him, persist not in it. For - His power is uncontrollable.
5. The commandment - Solomon passes to a new subject. Shall feel - Shall be delivered from those mischiefs which befall the disobedient. Discerneth - Both when, and in what manner he must keep the commands of God.
6. Because - There is a fit way and season for the accomplishment of every business, which is known to God, but for the most part hidden from man. Therefore - Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries.
7. For - Men are generally ignorant of future events, and therefore their minds are disquieted. 8. To retain - To keep it in the body. This is added as another evidence of man's misery. No discharge - In that fatal conflict between life and death, when a man is struggling with death, though to no purpose, for death will be always conqueror. Neither - And although wicked men, who most fear death, use all possible means, to free themselves from it, yet they shall not escape it. The most subtle wickedness cannot outwit death, nor the most daring wickedness out-brave it.
9. To his hurt - There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads.
10. And so - In like manner. The wicked - Wicked princes or rulers. Buried - With state and pomp. Who - Had administered publick justice, which is frequently signified by the phrase of
coming in and going out before the people. The holy - The throne or tribunal seems to be so called here, to aggravate their wickedness, who being advanced by God into so high and sacred a place, betrayed so great a trust. Where - They lived in great splendour, and were buried with great magnificence. This - That men should so earnestly thirst after glory, which is so soon extinct.
11. Therefore - God's forbearance makes them presumptuous and secure. 13. A shadow - His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear.
14. Done - Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of greatest virtue and merit: or, by God's providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom - Who meet with such usage as the worst of men deserve. It happeneth - Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men.
15. To be merry - This he speaks of sensual delights. 16. To see - To observe mens various designs and employments, and their unwearied labours about worldly things. For there is - Having now mentioned the business which is done, or which man doth, upon earth, he further adds, as an evidence of man's eagerness in pursuing his business, for even by day and by night he (the busy man) seeth not sleep with his eyes. He grudges himself necessary refreshments, and disquiets himself with endless cares and labours.