An exhortation to enjoy the comforts, B. C. 977. B. C. 977. A. M. 3027. more a portion for ever in any thing || with thy might; for there is no work, A. M. 3027. that is done under the sun. nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. 11 I returned, and saw under the sun, that the race is not to the swift, nor the battle 7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works. 8 Let thy garments be always white; and let to the strong, neither yet bread to the wise, nor thy head lack no ointment. 9 Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun. yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. h 12 For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time when 10 Whatsoever thy hand findeth to do, do it it falleth suddenly upon them. e Chap. viii. 15.-Heb. See, or, enjoy life. Chap. ii. 10, 24; iii. 13, 22; v. 18. this world, as this is limited in the next verse. Neither have they any more a reward-In this world. The reward or fruit of their labours is utterly lost to|| them, and enjoyed by others. See chap. ii. 21. For otherwise, that there are future rewards after death, is asserted by Solomon elsewhere, as we have seen, and shall hereafter see. For the memory of them is forgotten-Namely, among living men, and even in those places where they had lived in great power and glory. Also their love and hatred, &c., is now perished-They neither love, nor hate, nor envy any thing in this world, but are unconcerned in what is done under the sun. Verses 7-9. Go thy way-Make this use of what I have said. Eat thy bread-Thy necessary and convenient food; with joy, &c.-Cheerfully enjoy thy comforts, avoiding all distracting care and grief for the occurrences of this world. For God now accepteth thy works-Whosoever thou art, that art truly pious and upright before him, he is gracious unto thee, accepts thy services for his honour, and allows thee a comfortable enjoyment of his blessings. Let thy garments be always white-In all convenient times and circumstances; for there are times of mourning. The eastern people of the best sort used white garments, especially in times of rejoicing. But by this whiteness of garments he seems to intend a pleasant and cheerful conversation. And let thy head lack no ointment-Which, upon joyful occasions, was poured upon men's heads. Live joyfully with thy wife-The one wife, whom thou lovest. Love her, and keep thyself only to her, avoiding all improper intercourse and familiarity with all other women, and thou wilt live comfortably with her; all the days of thy vanity-Of this vain and frail life: which expression he uses to moderate men's affections even toward lawful pleasures, and to admonish them of their duty and interest in making sure of a better life, and more solid comforts. For that is thy portion-Allowed thee by God; and the best part of worldly enjoyments; in this life-By which addition he again reminds him of the duty of seeking another and better portion in a future life. Amos ii. 14, 15; Jer. ix. 23. h Chap. viii. 7.- Prov. xxix. 6; Luke xii. 20, 39; xvii. 26; 1 Thess. v. 3. Verse 10. Whatsoever thy hand findeth to do, &c. Whatever thou hast opportunity and ability to, in the duties of thy calling, or for the glory of God and the good of thy fellow creatures; do it with all thy might-With unwearied diligence, vigour, and expedition. Hereby again Solomon shows, that he does not persuade men to an idle and sensual life, but only to a sober enjoyment of their comforts in God's fear, and with an industrious prosecution of the business of their vocations. For there is no work, &c., in the grave-Thou canst neither design nor act any thing tending to the glory of God, or to thine own comfort or advantage there. Therefore neglect not thine only season. Verse 11. I returned and saw-This may have some respect to the foregoing verse: for having urged men to labour with all their might, he now adds, by way of caution, that yet they must not be confident of their own strength, as if they were sure of success by it, but must look up to God for his blessing, without which all their endeavours would be in vain. But it seems chiefly to be added, either, as another instance of the liberty and power of God's providence, in the disposing of human affairs, of which he spake verses 1, 2; or as another of the vanities of this present life; that the race is not to the swift-Either ability to run, or success and victory in running; nor the battle to the strongThe victory in battle; nor riches to men of understanding-Who yet are most likely to get and keep riches; nor yet favour-Acceptance and love from men; to men of skill-Who know how to conduct themselves and all affairs, and therefore are most likely to find favour, at least, in the eyes of such as need their services; but time and chance happeneth to them all-There are times or seasons, casual to men, but known by God, in which alone he will give men success. Verse 12. For man also knoweth not his timeNamely, the time of his death, or of some other sore distress, which God is bringing upon him; as fishes are taken in an evil net-While they are sporting and feeding themselves, are suddenly and unexpect As dead flies corrupt precious ointment, ECCLESIASTES. so does foolishness pervert wisdom. A. M. 3027. 13 This wisdom have I seen also || city; yet no man remembered that A. M. 3027. under the sun, and it seemed great same poor man. B. C. 977. unto me: 14 There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it: 15 Now there was found in it a poor wise man, and he by his wisdom delivered the 16 m B. C. 977. Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard. 17 The words of wise men are heard in quiet more than the cry of him that ruleth among fools. Wisdom is better than weapons of war: one sinner destroyeth much good. 18 but k See 2 Sam. xx. 16-22. Prov. xxi. 22 ; xxiv. 5; Chap. vii. 19; Ver. 18.-mMark vi. 2, 3.-Ver. 16. Josh. vii. 1, 11, 12. edly ensnared to their ruin; so are the sons of men snared—When they are most careless and secure. Verses 13-16. This wisdom have I seen-I have observed this among many other instances and effects of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man's safety and happiness without God's blessing. And it seemed great unto me-I judged it very praiseworthy, though others despised it, as it follows. There was a little city, &c.—It is doubtful whether Solomon be here relating a certain fact which had occurred in some neighbouring country, or delivering a parable to represent the value of wisdom, and the ingratitude and neglect with which those who have greatly benefited others by it, are often treated by them. St. Jerome, as appears by the following paraphrase, considers him as alluding to several facts of the same or a similar kind, || "It hath often been seen that a small city and few inhabitants, being beset by an army of innumerable enemies, and besieged so straitly that they were in danger, if not otherways, of perishing by famine; were, on a sudden, contrary to all men's expectation, delivered by a mean person, who, having more wisdom than all the great and powerful citizens, thought of a way to save them, when they gave themselves up for lost, and effected that of which they utterly despaired. And yet, O the ungratefulness of mankind! after the siege was raised, no one thought of this poor man;" namely, to give him thanks, much less to reward him for their safety. "It sets forth," says Lord Bacon, "the depraved and malignant nature of mankind; who, in extremities and straits commonly flee to men of wisdom and courage, whom before they despised; but, so soon as the storm is over, they become unthankful wretches to their preservers.". Verse 17. The words of wise men—Though poor; are heard in quiet-Are uttered with a modest and low voice, and are, or should be, heard by wise men; more than the cry-The clamorous and senseless discourses; of him that ruleth among fools—Of a rich and potent, but foolish man, who has some influence on fools like himself, but is justly neglected, and his words disregarded by wise men. Or, as Aben Ezra interprets the verse, connecting it with the preceding, "The words of the wise are despised by the people when they are in prosperity, but when they are in distress, and silenced by fear and grief, then they listen eagerly and diligently." Observations on wisdom and folly, 1-3. A. M. 3027. B. C. 977. 12-14. CHAPTER X. On rulers, 4-7. Miscellaneous observations, 8-11. On governing the tongue, B. C. 977. DEAD NOTES ON CHAPTER X. 1 Heb. Flies of death. Verse 1. Dead flies, &c.-Solomon seems in these words to be prosecuting what he had said in the last clause of the preceding chapter; showing how much good one foolish action may destroy, what evil may result from it, and how a man, otherwise famed for wisdom, may thereby lose his reputation. So most interpreters understand the verse. "The wiser or better," says Bishop Patrick, "any man is, so much the more cautious ought he to be in all his words Observations on wisdom and folly, A. M. 3027. 4 B. C. 977. 2 A wise man's heart is at his right 6 d Folly is set in great dignity, and A. M. 3027. hand; but a fool's heart is at his left. || the rich sit in low place. 3 Yea also, when he that is a fool walketh by the way, 2 his wisdom faileth him, and he saith to every one that he is a fool. 7 I have seen servants upon horses, and princes walking as servants upon the earth. 8 He that diggeth a pit shall fall into it; and whoso breaketh a hedge, a serpent shall bite him. 9 Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby. d Esth. iii. 1. 4 Heb. in great heights. Prov. xix. 10; xxx. 22. f Psa. vii. 15; Prov. xxvi. 27. great trust and dignity, which is at once a great reproach to the prince, and a sore calamity to his people. And the rich sit in a low place-Wise and *Heb. his heart. Prov. xiii. 16; xviii. 2. b Chap. viii. 3. 1 Sam. xxv. 24, &c.; Prov. xxv. 15.- 3 Heb. from before. follies of such men are most diligently observed, whereas the actions and follies of persons known to be ignorant and weak are generally disregarded; and, partly, because of that envious and malicious dispo-worthy men, rich in endowments of the mind, are sition which is in the minds of too many, and makes them quick-sighted to discover, and glad to hear, and forward to declare, the faults of such as, by their greater eminence, outshone and obscured them. || neglected and despised, or removed from those places to which their merits had raised them. I have seen servants on horses-Men of a servile condition and disposition riding in pomp and state as princes; and princes-Men of noble birth and qualities, fit to rule a kingdom, walking as servants—In a state of poverty and degradation, despised and disregarded. Verses 8, 9. He that diggeth a pit, &c.-The meaning of these verses, which may be considered as common proverbs, is, that those who are seeking and striving to injure others, often bring mischiefs thereby on their own heads; as he that digs a pit for another may, unawares, fall into it himself; and he who, in those hot countries, was pulling up a hedge, was in danger of being bit by a serpent lurking in it; and he that removes stones to undermine his neigh Verses 2, 3. A wise man's heart is at his right || hand-His understanding or wisdom is always present with him, and ready to direct him in all his actions. He manages all his affairs prudently and piously. He mentions the right hand because that is the common instrument of action. But a fool's heart is at his left-His understanding and knowledge serve him only for idle speculation and vain ostentation, but is not useful or effectual to govern || his affections and actions. Yea also, when he walketh by the way-Not only in great undertakings, but in his daily conversation; his wisdom faileth him—bour's house, may possibly be hurt, if not killed, by Hebrew, 17, his heart is wanting; he acts preposterously and foolishly, as if he were without a heart. He saith, &c.-He discovers his folly to all that meet him or converse with him. the upper stones falling on himself. It may be observed here, however, that Melancthon, Bishop Patrick, and many other interpreters, consider these verses as containing warnings to princes and people to take heed they do not rashly, and with violence, attempt to make changes in the established order of things in churches or states. "Let neither prince nor people," says Henry, "violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence. Let not princes invade the rights and liberties of their subjects; and let not subjects mutiny and rebel against their princes, but let both be content within their own bounds. God, by his ordi Verse 4. If the spirit of a ruler-His passion or wrath; rise up against thee-Upon some misinformation given him, or mismanagement of thine; leare not thy place-In anger or discontent. Withdraw not thyself rashly and hastily from his presence and service: see on chap. viii. 3. Continue in a diligent and faithful discharge of thy duty, as becomes a subject, and modestly and humbly submit to him. For yielding pacifieth, &c.-Hebrew & Пr, healing maketh to cease great sins: that is, a submissive, meek deportment, which is of a heal-nance, as by a hedge, hath enclosed the prerogatives ing nature, appeaseth wrath conceived for great offences. and powers of princes, and their persons are under his special protection; those, therefore, that form Verses 5-7. There is an evil, &c.-I have ob- any treasonable designs against their peace, their served another great vanity and misdemeanour crown, and dignity, are but twisting halters for themamong men; as an error which proceedeth, &c.- selves. And those that go about to alter a well-moOr rather, as the Hebrew may be translated, which delled, well-settled government, under colour of reis indeed an error proceeding from the ruler: for dressing some grievances, and correcting some the following erroneous conduct must needs come things amiss in it, will quickly perceive, not only from those who have power of conferring honour that it is easier to find fault than to mend; to demoland authority. Folly is set in great dignity-Fool-|| ish that which is good, than to build up that which ish and unworthy persons are frequently advanced is better;" but that they pull a house down upon by the favour or humour of princes into places of themselves, under the ruins of which they may per || On governing the tongue. A. M. 3027. B. C. 977. 10 If the iron be blunt, and he do || cannot tell what shall be; and what A. M. 3027. not whet the edge, then must he put || shall be after him, who can tell him? to more strength: but wisdom is profitable to 15 The labour of the foolish wearieth every direct. one of them, because he knoweth not how to 11 Surely the serpent will bite without en- go to the city. chantment; and a 5 babbler is no better. 12 h The words of a wise man's mouth are 6 gracious; but the lips of a fool will swallow up himself. 16 m Wo to thee, O land, when thy king is a child, and thy princes eat in the morning! 17 Blessed art thou, O land, when thy king is the son of nobles, and "thy princes eat in due 13 The beginning of the words of his mouth season, for strength, and not for drunkenness ! is foolishness: and the end of his talk is mis- 18 By much slothfulness the building dechievous madness. cayeth; and through idleness of the hands the 14 A fool also is full of words: a man house droppeth through. 8 haps be crushed to death. But this latter verse is thus interpreted by some, He that removeth stones- || That rashly attempts things too high and hard for him; shall be hurt therewith-Shall suffer injury from such attempts. And he that cleaveth woodWith an iron instrument; shall be endangered thereby-May peradventure cut himself: that is, he that deals with men of knotty, stubborn tempers, shall || have much vexation and trouble thereby, and probably shall find his character as well as peace much wounded. ness, &c.-All his talk, from the beginning to the end, is foolish and sinful; the more he talks the more his folly and wickedness appear; and the end is mischievous madness--He proceeds from evil to worse, and adds wilfulness to his weakness, and never desists till he hath done mischief to himself or others. A fool also is full of words-Forward to promise and boast what he will do; which is the common practice of foolish men, and running on endlessly, and never knowing when to cease; for he will have the last word, though it be but the same with that Verse 10. If the iron be blunt-The axe where- which was the first. A man cannot tell what shall with a man cuts wood; he must put to more strength be-What he will say next; his talk is so incoherent. --To make it cut: that is, if a man do not use fit and And what shall be after him, who can tell?—That is, proper means to accomplish any work, it will cost what mischief his foolish talk may produce. The him so much the more labour and pains; but wis- || labour of the foolish wearieth, &c.--Fools discover dom is profitable to direct-Both in the choice and their folly by their wearisome and fruitless endeain the use of means. In other words, As wisdom in- vours after things which are too high for them. Bestructs a man in the smallest matters, so it is useful cause he knoweth not, &c.-He is ignorant of those for a man's direction in all weighty affairs. things which are most easy, as of the way to the great city whither he is going. || Verse 11. Surely the serpent will bite without enchantment-Unless it be seasonably prevented by Verses 16, 17. Wo to thee, O land, when thy king the art and care of the charmer. This is an allusion is a child--Either in age or childish qualities; and to the general opinion, then and still prevailing in thy princes eat in the morning--Give themselves up the eastern countries, that serpents might be charmed to eating and drinking at that time of the day which so as to be prevented from biting by certain incan- is most fit for God's service, for the despatch of tations, or by singing and music. See note on Psalm || weighty affairs, and for sitting in judgment. Blessed lviii. 4, 5. And a babbler is no better-Hebrew, art thou when thy king is the son of the nobles--Not ny, the master of the tongue; which may be so much by birth, as even the worst of kings comunderstood either of a rash, loose talker, a mere bab-monly are, and have been, as by their noble and bler, or of a backbiter and slanderer. Each of these worthy dispositions and endowments, for such a one is in the habit of using his tongue as if he were lord is opposed to the child in the former verse; and thy of it, and often does much mischief thereby, espe- princes eat in due season-So as may further and cially the latter, who, by his malicious words, bites not hinder their main business; for strength, and secretly like a serpent, and gives deadly wounds to not for drunkenness--To refresh and strengthen the characters of the absent. their bodies, that they may be fit to perform the duties of their station, and not to please their palates, and indulge themselves in sensuality. || Verses 12-15. The words of a wise man are gracious--Hebrew, in, grace: as they are profitable, so they are acceptable to others, procuring him favour Verse 18. By much slothfulness, &c., the house with those that hear him. But the lips of a fool will droppeth through-That house which is neglected swallow up himself--His discourses are ungracious by its owner, and not repaired, must needs come to and offensive to others, and therefore pernicious to ruin. Whereby he intimates that the sloth and carehimself. The beginning of his words is foolish- ||lessness of princes, in the management of public An exhortation to diligence A. M. 3027. B. C. 977. 19 ¶ A feast is made for laughter, || 1o thought; and curse not the rich in A. M. 3027. and wine maketh merry: but money thy bedchamber: for a bird of the air answereth all things. shall carry the voice, and that which hath wings 20 Curse not the king, no, not in thy shall tell the matter. • Psa. civ. 15.- Heb. maketh glad the life.—P Exod. xxii. 28; Acts xxiii. 5. affairs, which is a usual attendant on that luxury of which he now spoke, is most destructive to themselves and to their people. 10 Or, conscience, figure like Luke xix. 40. doms: and, in consequence thereof, are obliged to squeeze money out of their people by oppressive taxes, and other dishonourable and dangerous practices. Verse 20. Curse not the king-Having spoken of the miscarriages of kings, he now gives a caution to their subjects, that they should not thence take occasion to speak irreverently or contemptuously of them, or wish or design any evil against their persons or government. For though vices may be condemned wheresoever they are, yet both reverence and obedience are due to magistrates, as they are God's deputies and vicegerents, and that, notwithstanding their vices, as is manifest from Rom. xiii. 1, &c.; 1 Pet. ii. 13. No, not in thy thought-In the most secret manner, by giving way to such thoughts and affections, for these would very probably break forth into disloyal words and practices: and curse not the rich-The princes or governors under the king, who are commonly rich; for a bird, &c., shall carry the voice-The king will hear of it by unknown and unsuspected hands, as if a bird had heard and || carried the report of it. Verse 19. A feast is made for laughter, &c.-Not merely for eating, but chiefly for pleasant conversation, and the society of friends; not the laughter of fools, which is madness, but that of wise men, namely, that cheerfulness by which they fit themselves for business and severe studies: and wine maketh merry -Hebrew, on now, maketh glad the life, exhilarates the mind; but money answereth all things—|| Procures not only meat and drink for feasting, but all other worldly advantages. Therefore be frugal, and spend not all in luxurious eating and drinking, remembering, that money is wanted for a great many other purposes. Some refer this verse to rulers, and consider this last clause as being added to aggravate the sin and folly of luxury, to which, when princes give up themselves, they not only neglect their business, but thereby waste that money and treasure which are so highly necessary for the support and preservation of themselves and their king CHAPTER XI. An exhortation to works of charity, 1-6. An admonition to prepare betimes for death and judgment, 7–10. NOTES ON CHAPTER XI. water." But, though Solomon alludes to this, it is Verse 1. Cast thy bread-That is, thy seed, which evident he means in these words to inculcate liberalis here called bread, as it is also Job xxviii. 5, and ity to the poor. Asif he had said, Cast-That is, freely Isaiah xxviii. 28, because the produce of it makes and liberally bestow; thy bread-That is, thy money, bread, and the husbandman could ill spare it, wanting or provisions, or the necessaries of life, of whatever it, perhaps, for bread for himself and family; upon kind; upon the waters-Upon the poor, on whom thy the waters—That is, either by the rivers' sides, or in bounty may at first, and for a time, appear to be lost, moist and marshy ground, or even on the waters || (as the seed does, which a man casts upon the waters,) that cover it, where there might be little prospect of through their unthankfulness or inability to make thee a crop. Solomon here probably alludes to the man- any returns: yet, thou shalt find it-It shall be restored ner of planting rice in the eastern countries; for, as to thee, either by God or men, more certainly than Sir John Chardin observes in his note on Isa. xxxii. the rice or other seed corn, cast upon the marshy or 20, "They sow it upon the water; and, before sow-watery ground, produces fruit in due season: after ing, while the earth is covered with water, they || many days-The return may be slow, but it is sure, cause the ground to be trodden by oxen, horses, and asses, which go mid-leg deep; and this is the way of preparing the ground for sowing. And, as they sow the rice in the water, they transplant it in the VOL. III. (3) and will be so much the more plentiful the longer it is delayed. This clause is added to prevent an ob||jection, and quicken us to the duty enjoined. Verse 2. Give a portion to seven-A part of thy 33 |