7 ¶f All the labour of man is for his mouth, he contend with him that is mightier than and yet the appetite 1 is not filled. he. Prov. xvi. 26.-1 Heb. soul.-2 Heb. than the walking of the soul. Job ix. 32; Isa. xlv. 9; Jer. xlix. 19. enjoyed the comforts, so it never felt the calamities procure a livelihood; what more hath he than the of life. For, or rather, although, he―The abortive; poor that do not know this? The verse is obscure, of whom alone that clause, He hath not seen the sun, and some think it should be rendered, For what (verse 5,) is true; cometh in with vanity-Cometh hath the wise more than the fool? And what than into the world to no purpose, without any comfort the poor, who knoweth how to walk before the living? or benefit by it, which is also, in a great measure, That is, who knows how to act prudently: and they the case with the covetous person here mentioned; think the meaning is, that the wise and the fool, and and departeth in darkness-Dieth in obscurity, even the poor, if they be industrious, and know how without any observation or regard of men; and his to behave themselves properly, all enjoy the necesname shall be covered with darkness-Shall be saries of life, food and raiment. The only objection speedily and utterly forgotten. Moreover he hath to this interpretation is, that though it seems to imnot known any thing-Hath had no knowledge, prove the sense, it is not consistent with the Hebrew sense, or experience of any thing, whether good or text, yn, signifying literally, not than the poor, evil; this, namely, the untimely birth, hath more but, What is there to the poor? or, what hath the rest than the other-Because it is free from all those poor? The Hebrew, however, may be rendered, incumbrances and vexations to which the covetous What excellence hath the wise man more than the man is long exposed. Yea, though he live a thou-fool? What excellence, especially, hath the poor sand years-Wherein he seems to have a privilege || that knoweth, that is, although he knoweth, &c. above an untimely birth; yet hath he seen no good -He hath enjoyed little or no comfort in it, and, therefore, long life is rather a curse than a blessing to him. Do not all-Whether born before their time or in due time, whether their lives be long or short; go to one place--To the grave! And so, after a little time, all are alike, as to this life, of which || only he here speaks: and as to the other life, the condition of the covetous man, if he die impenitent, and therefore unpardoned and unrenewed, is infinitely worse than that of an untimely birth. Verses 7, 8. All the labour of man is for his mouth-For meat and other necessary provisions of this life; and yet the appetite is not filled-Although all that a man can obtain by his labours is but a provision for his bodily wants, which the meanest sort of men commonly enjoy, yet such is the vanity of the world, and the folly of mankind, that men are insatiable in their desires, and restless in their endeavours after more and more, and never say they have enough. What hath the wise more than the fool-Namely, in these matters? Both are subject to the same calamities, and partakers of the same comforts of this life. What hath the poorEspecially? What advantage in this respect? That knoweth--Even though he knoweth; to walk before the living?—Though he be ingenious and industrious; that is, fit for service and business, and knows how to conduct himself toward his superiors so as to deserve and gain their favour, and to Verse 9. Better is the sight of the eyes-That is, The comfortable enjoyment of what a man hath, seeing being often put for enjoying; than the wandering of the desire-Than restless and insatiable desires of what a man hath not. This is also vanity This wandering of the desire, wherein many in dulge themselves; and rexation of spirit—It is not the way to satisfaction, as they imagine, but to vexation. Verse 10. That which hath been-Or, that which is, for the Hebrew ', may be rendered either way; namely, Man, considered with all his endow. ments and enjoyments, whether he be wise or foolish, rich or poor; man, who is the chief of all visible and sublunary beings, for whom they all were made, is named already, namely, by God, who immediately after his creation called him Adam, (Gen. v. 2,) to signify what his nature and condition were or would be. This verse seems to be added as a further instance of the vanity of all things in this life. And it is known that it is man--This is certain and manifest, that that being, which makes all this noise in the world, however magnified by himself, and almost adored by flatterers; and however differenced from, or advanced above others, by wisdom or riches, or such like things, is but a mean, earthly, 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, and therefore never expect satisfac The benefit of A. M. 3027. ECCLESIASTES. B. C. 977. a good name. 11 Seeing there be many things || in this life, all the days of his vain A. M. 3027. that increase vanity, what is man the life which he spendeth as a shadow? for i who can tell a man what shall be after him 12 For who knoweth what is good for man | under the sun? better? Heb. the number of the days of the life of his vanity.—h Psa. cii. 11; cix. 23; cxliv. 4; James iv. 14. i Psa. xxxix. 6; Chap. viii. 7. tion or happiness from it. Neither may he contend also many other things, which, instead of diminishwith him that is mightier than he--That is, withing, do but increase this vanity, as wisdom, pleasure, Almighty God, with whom men are very apt to con- power, wealth; seeing even the good things of this tend upon every slight occasion; and against whom life bring so much toil, and cares, and fears with they are ready to murmur on account of this their them; what is man the better--By all that he can vanity, and mortality, and misery, although they either desire or enjoy here? For who knoweth what brought it upon themselves by their sins. Bishop is good for a man-No man certainly knows what Patrick's interpretation of this obscure verse is very is best for him here, whether to be high or low, rich nearly to the same purpose, thus: "What if a man or poor, because those things which men generally have already arrived at great renown, as well as desire and pursue, are very frequently the occasions riches, still it is notorious that he is but a man, made of their utter ruin, as has been observed again and out of the dust, and therefore weak and frail, and again in this book; all the days of his vain life-subject to many disasters; which it is not possible || Life itself, which is the foundation of all men's comfor him, by his most anxious cares, to prevent, or by forts and enjoyments here, is a vain, uncertain, and his power and wealth to throw off when he pleases." transitory thing, and therefore all things that de"This sense," adds he, in a note, "seems to me the pend upon it must needs be so too; which he spendmost simple, and most agreeable to the whole dis- eth as a shadow-Which, while it abides, hath nocourse, and it is that which Melancthon hath ex- thing solid or substantial in it, and which speedily pressed in these words, 'Although a man grow fa- passes away, and leaves no sign behind it; for who mous, yet it is known that he is but a man; and he can tell a man, &c.--And as no man can be happy cannot contend with that which is stronger than with these things while he lives, so he can have no himself; that is, he cannot govern events." satisfaction in leaving them to others, because he knows not either who shall possess them, or how the future owners will use or abuse them, or what mischief they may do by them, either to others, or even to themselves. Verses 11, 12. Seeing there be many things which increase vanity--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 CHAPTER VII. Having discoursed, in the foregoing part of this book, of the vain courses men take to make themselves happy; Solomon now proceeds to prescribe the best remedies that can be found against that vanity to which we are subject, giving many wise precepts for our direction, support, and comfort in this troublesome world; wherein it is confessed, that our happiness can be but imperfect; yet so much we may attain as may make us well satisfied and contented during our abode in it. In particular he recommends seriousness, 1–6. Calmness of spirit, 7-10. Wisdom, 11, 12. Suiting ourselves to every condition, 13, 14. The advice of an infidel answered, 15-18. The praise of wisdom, 19. All men are sinners, 20. Mind not the censures of others, 21, 22. Solomon's experience of men and women, 23–29. a GOOD name is better than of death than the day of one's A. M. 3027. precious ointment; and the day birth. a Proverbs xv. NOTES ON CHAPTER VII. Verse 1. A good name—A good and well grounded report from wise and worthy persons; a name for wisdom and goodness with those that are wise and good; is better than precious ointment-Which was very fragrant, acceptable, and useful, and of great price in those countries. And the day of death, than the day of one's birth-Namely, the death of a good man, or of one who hath left a good name behind him; for to a wicked man, the day of death is 30; xxii. 1. B. C. 977. far worse, and most terrible. Or, if this clause be considered as spoken of this life only, abstracted from the future life, as many passages in this book are to be understood, then it may be true of all men, and is a consequence of all the former discourse. As if he had said, Seeing this life is so full of vanity and misery, it is a more desirable thing for a man to go out of it than to come into it: an observation that is the more worthy of regard, because it is contrary to the opinion and practice of almost all man Advantages of A. M. 3027. B. C. 977. 2 It is better to go to the house || than for a man to hear the song of A. M. 3027. of mourning, than to go to the house fools: of feasting for that is the end of all men; and the living will lay it to his heart. 3 Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. 4 The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth. 6 For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity. Surely oppression maketh a wise man mad; and a gift destroyeth the heart. 7. 8 Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. 9 8 Be not hasty in thy spirit to be angry: 5 It is better to hear the rebuke of the wise, for anger resteth in the bosom of fools. 1 Or, Anger.- b2 Cor. vii. 10. See Psa. cxli. 5; Prov. xii. 18; xv. 31, 32.—d Psa. cxviii. 12; Chap. ii. 2. kind, who celebrate their own, and their children's birth-days, with solemn feasts and rejoicings, and their deaths with all expressions of sorrow. Verses 5, 6. It is better to hear the rebuke of the wise-Which, though it cause some grief, yet frequently brings great benefit, even reformation, and Verse 2. It is better to go to the house of mourning salvation both from temporal and from eternal de-Where mourners meet together to celebrate the struction; than the song of fools-Their flatteries, funerals of deceased friends; than to the house of or merry discourses, which are as pleasant to corfeasting-Where people meet to indulge their appe- rupt nature as songs or music. For as the cracktites in eating and drinking, in which they frequently ling of thorns-Which, for a time, make a great go to excess. For that-Namely, death, the cause noise and blaze, but presently go out; so is the of that mourning; is the end of all men-Is a lot || laughter of a fool-So vanishing and fruitless. that awaits all mankind, and to see instances of it tends to bring them to the serious consideration of || their own last end, which is their greatest wisdom and interest; and the living will lay it to his heart || • -Will be seriously affected with it, and awakened to prepare for it: whereas feasting is commonly attended with levity and manifold temptations, and renders men's minds indisposed for spiritual and heavenly thoughts. Hence it is evident, those pas-him of the use of his understanding. So this verse sages of this book, which seem to favour a sensual and voluptuous life, were not spoken by Solomon in his own name, or as his opinion, but in the person of an epicure. Verse 7. Oppression maketh a wise man mad— Either, 1st, When a wise man falls into the sin of oppressing others, he is infatuated by it, and by the riches which he gains in this way: or, rather, 2d, When a man is oppressed by wicked men, it often makes him fret and vex himself, and speak or act unadvisedly and foolishly. And a gift destroyeth the heart-A bribe given to a wise man deprives 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; and so it serves the main design of this book. Verses 3,4. Sorrow is better than laughter-Either sorrow for sin, or even sorrow on other accounts; for by the sadness of the countenance--Sadness seat- Verses 8, 9. Better is the end of a thing than the ed in the heart, but manifested in the countenance; || beginning-The good or evil of things is better the heart is made better-Is more weaned from the known by their end than by their beginning; which lusts and vanities of this world, by which most men is true, not only respecting evil counsels and pracare ensnared and destroyed; and more quickened to tices, which perhaps seem pleasant at first, but, at seek after and embrace that true and everlasting last, bring destruction; but also concerning all noble happiness which God offers to them in his word. enterprises, the studies of learning, and the practice The heart of the wise is in the house of mourning-of virtue and godliness, in which the beginnings are Even when their bodies are absent. They are con- difficult and troublesome, but in the progress and stantly, or very frequently, meditating upon serious conclusion they are most easy and comfortable; and things, such as death and judgment, the vanity of it is not sufficient to begin well unless we persevere this life, and the reality and eternity of the next; to the end, which crowns all; and the patient in because they know that these thoughts, though they spirit-Who quietly waits for the issue of things, be not grateful to man's carnal mind, yet are abso- and is willing to bear hardships and inconveniences lutely necessary and highly profitable, and produc- in the mean time; is better than the proud in spirit tive of great comfort in the end, which every wise-Which he puts instead of hasty or impatient, beman most regards. But the heart of fools is in the house of mirth-Their minds and affections are wholly set upon feasting, jollity, and merriment, because, like fools and irrational animals, they regard only their present delight, and mind not how dearly they must pay for it. cause pride is the chief cause of impatience. Be not hasty in thy spirit, &c.—Be not angry with any man without due consideration, and just and neces sary cause: see on Mark iii. 5. For anger resteth in the bosom of fools-That is, sinful anger, implying not only displeasure at the sin or folly of an Excellence of wisdom. B. C. 977. ECCLESIASTES. B. C. 977., Against extremes. A. M. 3027. 10 Say not thou, What is the cause || 14 In the day of prosperity be joyful, A. M. 3027 that the former days were better than || but in the day of adversity consider: these? for thou dost not inquire wisely con- God also hath set the one over against the cerning this. other, to the end that man should find nothing after him. 3 11 ¶ Wisdom is good with an inheritance: and by it there is profit to them that see the sun. 12 For wisdom is a 5 defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. . 13 Consider the work of God: for who can make that straight, which he hath made crooked? the last and best remedy against all murmurings. For who can make that straight, &c.—No man can correct or alter any of God's works; and therefore all frettings at the injuries of men, or calamities of the times, are not only sinful, but also vain and fruitless. This implies that there is a hand of God in all men's actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and overruling them, whether they be good or bad. Verse 10. Say not thou-Namely, by way of impatient expostulation and complaint against God, either for permitting such disorders in the world, or for bringing thee into the world in such an evil time and state of things: otherwise a man may say this by way of prudent and pious inquiry, that by searching out the cause, he may, as far as it is in his power, apply remedies to make the times better; What is the cause that the former days were 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. And thou dost not inquire-Hath wisely ordained, that prosperity and adverwisely concerning this-This question shows thy folly in contending with thy Lord and Governor, and opposing thy shallow wit to his unsearchable wisdom. Verse 14. In the day of prosperity be joyful-Enjoy God's favours with thankfulness. In the day of adversity consider-Namely, God's work, that it is his hand, and therefore submit to it: consider also why he sends it: for what sins, and with what design? God also hath set the one against the other sity should succeed one another; that man should find nothing after him-Or, rather, after it, as it may be rendered; that is, after his present condition, whether it be prosperous or afflictive: that no man might be able to foresee what shall befall him afterward; and therefore might live in a constant dependance upon God, and neither despair in trouble, nor be secure or presumptuous in prosperity. Verses 11, 12. Wisdom is good-That is, very good; the positive being put for the superlative, as it frequently is in the Hebrew text; with an inheritance- -When wisdom and riches meet in one man, it is a happy conjunction, for wisdom without riches Verse 15. All things have I seen-All sorts of wants opportunities and instruments of doing that events, both such as have been already mentioned, good in the world which it is willing and desirous and such as I am about to declare. In the days of of doing; and riches without wisdom are like a my vanity-Since I have come into this vain life. sword in a madman's hand, and an occasion of much || A just man perisheth in his righteousness-Notsin and mischief both to himself and others. And withstanding his righteousness; whom his righteousby it there is profit-By wisdom joined with ness does not deliver in common calamities, or, for riches there comes great benefit to them that see the his righteousness, which exposes him to the envy, sun-That is, to mortal men; not only to a man's anger, or hatred of wicked men. And a wicked man self, but many others who live with him in this prolongeth his life, &c.--Notwithstanding all his world. For wisdom is a defence-Hebrew, is a wickedness, whereby he provokes and deserves the shadow; which in Scripture signifies both protec-justice and wrath both of God and men; and yet for tion and refreshment; and money is a defence-Thus far wisdom and money agree; but the excellency of knowledge-But herein knowledge or wisdom ex- Verse 16. Be not righteous overmuch-This verse cels riches, that whereas riches frequently expose and the next have a manifest reference to verse 15, men to destruction, true wisdom doth often preserve being two inferences drawn from the two clauses of a man from temporal, and always from eternal ruin. the observation there recorded. Solomon may here Verse 13. Consider the work of God-Not of crea- be considered as speaking in the person of an untion, but of providence; his wise, and just, and pow-|| godly man, who takes occasion to dissuade men from erful government of all events, which is proposed as righteousness, because of the danger which attends many wise and just reasons he is permitted to live long unpunished and secure. Wisdom is better than strength. A. M. 3027. B. C. 977. 17 Be not overmuch wicked, nei- || than ten mighty men which are in A. M. 3027. ther be thou foolish: why shouldest || the city. thou die before thy time? 20 For there is not a just man upon earth, that doeth good, and sinneth not. 9 21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: 22 For oftentimes also thine own heart 2 Chron. vi. 36; Prov. xx. 9; Rom. iii. 23; 1 John i. 8.-9 Heb. P Prov. xxi. 22; xxiv. 5; Chap. ix. 16, 18.—————41 Kings viii. 46;|| give not thy heart. : it. Therefore, saith he, take heed of strictness, zeal, tices of the worldling, are the more probable path to and forwardness in religion. And in consistency the most hasty ruin."-See Bishop Patrick. This with this the next verse may be viewed as contain-interpretation certainly appears the most probable, ing an antidote to this suggestion; "Yea, rather," and most consistent with the context. saith he, "be not wicked or foolish overmuch; for Verses 18-20. It is good that thou shouldest take that will not preserve thee, as thou mayest imagine, hold of this-Embrace and practise this counsel last but will occasion and hasten thy ruin." It must, given. Also from this withdraw not thy hand— however, be acknowledged, "there are many parts - From the practice of the preceding advice: for he or appearances of religion which may be carried to that feareth God-Who orders his actions so as to an extreme. A man may be over tenacious of in- please God, and keep his commandments, walking significant forms or human inventions: he may pre- by the rule of his word; shall come forth of them all tend to kinds and degrees of righteousness which || --Shall be delivered from all extremes, and from all the Scriptures do not require. His conscientious- the evil consequences of them. This verse seems ness may degenerate into superstition and scrupu- more exactly rendered by a late writer thus: "The lousness; his benevolence into indiscretion, and his good which thou shouldest take hold of consists in candour and good nature into folly and in affecting this, (nay, thou shouldest never withdraw thine to be acquainted with the whole of divine truth, he hand from it,) that he who feareth God shall avoid may become presumptuously curious, and intrude all these inconveniences." Wisdom strengtheneth into unrevealed things. Thus many run into ex- the wise-Hebrew, no, that wisdom will tremes, and expose themselves to needless persecu-|| strengthen the wise, namely, that fear of God, mention."-Scott. Dr. Waterland renders it, Do not ex- tioned above, which is the true wisdom, and will ercise justice too rigorously, according to the inter- teach a man to keep close to the rule of his duty, pretation which Bishop Hall gives of it, namely, without turning either to the right hand or to the "Be not too rigorous in exacting the extremity of left; more than ten mighty men which are in the justice upon every occasion; neither do thou affect city-It will support him better in troubles, and setoo much semblance and ostentation of more justice cure him more effectually against dangers, than than thou hast. Neither do thou arrogate more wis- many men uniting their forces to assist and protect dom to thyself than is in thee." Others again ex- him. Or, he shall be better enabled to go through pound this and the next verse of the public adminis- this world, than any town can be to stand the attacks tration of justice, which ought to be neither too rigid of her enemies, though ten powerful princes should nor too remiss and negligent. Non dubium est, unite in her favour, and join their forces to defend &c. There is no doubt," says Melancthon, "but he her bulwarks. This is a support which can never speaks of political justice, which governs the things fail; whereas, that of a man's own righteousness and of this life; and consists of a mean between cruelty strength cannot but be weak and precarious. For, and negligence. Too much severity becomes cruel- || (verse 20,) there is not a just man upon earth-Raty: and too much indulgence confirms men in wick- ther, a righteous man, as py properly signiedness. A good governor takes a middle course. fies, and is generally rendered, namely, one that is, The like admonition," adds he, "is subjoined about and always has been righteous, according to God's wisdom; for, as too much severity becomes cruelty, law, the rule of righteousness, which is holy, just, so too much wisdom, that is, subtlety, becomes cavil- and good, and by which shall no flesh living be jusing, sophistry, and cheating." Dr. Hammond, how- tified, Psa. cxliii. 2; Rom. iii. 20; Gal. ii. 16. Thus ever, understands these verses according to the in- St. Paul, quoting the words of David, testifies, There terpretation first given, considering verse 16, Be not is none righteous, no, not one. Solomon adds, that righteous overmuch, as the objection of a carnal, doeth good, and sinneth not-Who is universally and worldly man, or of a lukewarm professor; who perfectly good and holy, and free from sin, in takes that for an excess of duty which brings any thought, word, and deed. damage, or worldly loss, upon him, which objection Verses 21, 22. Take no heed unto all words that is answered," says he, "in verse 17, Be not wicked are spoken-Namely, concerning thee, or against overmuch, &c., that is, the fears, and, from thence, thee. Do not severely observe, or strictly search the prudential, but oftentimes very impious prac- || into them, or listen to hear them, as many persons, |