Ecclesiastes 2
DortSolomon sheweth by his own example, that true happiness constisteth not in the things that are pleasing to the flesh, as stately buildings, planting of trees, vineyards, gardens, v. 1.2,&c. But in a quiet cheerful enjoyment of the mercies which God hath given unto man, verse 24,&c.
1. I said in me heart, Go to now, [Heb. Go now] I will prove thee with joy, therefore look on the thing that is good: [Heb. Look into the thing that is good, that is, satisfie thy self with the thing that is good, which in this place is as much as, satisfie thy self with bodily delights, compare Luke 12:19. Here Solomon speaketh to his own heart, as if he had said, I will once try, whether pleasures or worldly delights be true and highest; whether they are able to bring true contentment of mind, and true real happiness, unto those that battle themselves in them] but behold, that also was vanity. [to wit, as well as that which was related before, chapter 1. Namely, the searching out of worldly things.]
2. I said unto laughter, Thou art mad; and unto mirth, [Meaning, carnal and worldly mirth] what maketh this? The meaning is, what benefit or advantage doth this worldly mirth bring? However it is not profitable, or available to teach true happiness. Understand this thus, that much and immoderate laughing, singing, skipping or dancing, is more seemly, for a fool and a frantic person, then for a wise and understanding man, Prov.20.1. but to laugh moderately at sometimes, and for some causes, is a thing not to be reproved.]
3. i inquired [Or, searched, or sought, or advised] in mine heart, [that is, with my self] to sustain my flesh [that is, my body] in wine, [or to draw wine, that is, to accustom and inure my self to drink wine. Oth. To give my flesh over unto wine] (yet leading mine heart in wisdom) and to retain folly, [as if he should say, I have purposed so to keep the wisdom (which God hath given me) in my heart, as that notwithstanding I was also minded to give way into folly , (to wit, by feeding deliciously, and by living in pleasures and delights]laying thereon, and retaining it. The meaning is, I have striven and endeavoured to live both in bodily pleasures and delights, and also in wisdom, uniting both wisdom and pleasure together; for under the name of wine, all kind of dainty, food, meat, and drink, yea, all manner of pleasures and delights must be understood] till i should see what would be best for the children of men, which they should do under the heaven, (during the number of the daises of their life.]
4. I made great works, [That is, structures, buildings, as immediately followeth, and also verse 5,6. Heb. I made my works great; to wit, not onely for necessity, but also to shew my glory, and for delight] I builded my houses, I planted my vineyards. [to wit, in Baal, Hamon, Song of Solomon 8:11.]
5. I made me gardens, [To wit, wherein all sorts of herbs and flowers grew] and gardens of pleasure, [Heb. Pardesim; that is, paradises, which signifieth not ordinary common gardens, but gardens of pleasure and delights, especially Orchards] and I planted trees in them, of all kinds of [Heb. Of all] fruit.
6. I made me pools of waters, [Understand such kind of pools, wherein there was always water, both raining water and spring water] to water therewith wood that flourished with trees.
7. I got [Or, I possessed, or gained, recovered] servants and maidens, and I had children of (my) house: [that is, children born in my house; to with, of my servants and maidens, compare, Genesis 12:5. and Genesis 14:14. and 15.3. and 17.2.] also I had a great possession of oxen and sheep, [under these kinds are also other beasts understood, both great and small] more than all that had been at Jerusalem before me.
8. I gather me also the silver and gold [See 1 Kings 9:28. and 10.14,21,22,26.] and the jewels of the Kings, and of the Provinces: [that is, which might be found with some Kings, and in strange Provinces: or, that which with Kings, and in every Provinces was esteemed to be most precious] and I appointed [Heb. I made] me men singers and women singers, and the delights of the children of men, music-instruments, [or, musical harmony, or divers tunes of musical instruments, or Caroches, or choices, very beautiful women taken captive in war; to wit, to minister unto me in all things whereunto women are fit. The Hebrew word is found no where else but here, therefore it is so variously rendered] yea, all sorts of Music-instruments.
9. And I became great, and increased more than any man, that had been before me at Jerusalem: also my wisdom [That is, the wisdom wherewith God had indued me above all others] remained withe me. [Heb. Stood, that is, consisted, or remained constant, or steadfast with me. The meaning is, although I had all the afore-mentioned richies and power, yet did i not therefore let wisdom go, but continued withstanding still in my wife and discreet government, compare above, v.3.]
10. And whatsoever mine eyes desired, I withdrew it not from them: I withheld not mine heart from any joy, but mine heart rejoiced because of all my labour: [That is, because of the goods or things which I had effected and produced by my labour] and this was my position of all my labour. [That is, all that i enjoyed of all my travel, was transitory, and mirth or joy soon gone, see below, chap.5. on v.17.]
11. Then I turned me to all my works, which mine hands, had made, and to the labour which I working had laboured: behold, it was all vanity and vexation of spirit, [see above, chapter 1.14.] and there was no advantage therein under the sun. [that is, in any visible and transitory things.]
12. After that I turned my self to behold [That is, exactly to observe] wisdom, also madness and folly: [that is, I gave my self to the consideration of wisdom and folly, which I had tried, and had had experience of, to judge with myself which was the most excellent] for how should a man that should come after the King, [that is, me] (do) do that which is already done? [as if he should say, How should he be able to do that, which I, who am a great and mighty King, have done? Oth. For what (should) the man (do,) that shall come after the King? (even) that which hath already been done. The meaning is, if there be any man that thinketh that i, who am so might and wise a King, have not understood or experienced all things aright, and that i that regard there may be another way and means to attain unto true happiness, he erreth greatly; he shall find nothing, else then what I have already delivered concerning it; everyone may herein safely rely upon the world.]
13. Then I saw, That wisdom hath excellency above folly, as light hath excellency above darkness. [The meaning is, though all that we do is meer vanity, yet wisdom is to be esteemed so much more then folly, as light is to be esteemed above darkness.]
14. The eyes of the wise man are in his head, but the fool worketh in darkness: [That is, he knoweth not, how he shall order his affairs. The meaning is, that a wise man is well advised, and goeth prudently about his business; but a foolish man is unadvised and unprudently in all his affairs, see Proverbs 8:1. and 17.24.] then I perceived also that one kind of chance happeneth to them all. [That is, to them both, as well as the wise man, as to the fool; to wit, as much as concerned that which befalleth them in the present life; as there are divers calamities, sicknesses, diseases, and aches and pains of the body, as also death itself. Compare herewith Psal. 49.11.
15. Therefore said I in mine heart, [To wit, judging according to the nature and condition of things, which men see daily happen before their eyes] As it happens to the fool, (so) shall it also happen to my self: [That is, I am as well subject of all kind of miseries and calamities, shall as well die as the fool, yea as all other men] Why therefore do I seek more after wisdom? As if he should say, seeing death will seize upon me, as well as upon all others, what will humane wisdom avail me? What benefit shall I have by it? Then spake I in mine heart, that the same also is vanity.
16. For there will be no more remembrance of a wise man then a fool for ever. [Heb. There is no remembrance of a wise man with the fool for ever. This serveth to confirm that which was even now affected. The meaning is, As all men are mortal, so doth also, in time, the remembrance of one perish, as well as of another, yea of all men in general. Although the memory of those, whose names and acts are upon Records in the Word of God and in the Histories, still remaineth and abideth with many] seeing that which now is, in the days to come is quiet forgotten: and now dieth the wise man with the fool? [that is, as well as the fool, see Psal. 49.11,12. It is a question with admiration, as if he had said, It is a lamentable thing, that a brave wise man must die as well, and as soon, [and oftentimes (according to the judgement of the world) hath the like issue) as a fool. Oth. And how the wise dieth with the fool.]
17. Therefore I hated this life, [That is, it grieved me to live] for this work that is done under the Sun [that is, all the works and actions of man] seemed evil unto me: [Heb. Was evil in, by, with, or upon me] for it is all vanity and vexation of spirits.
18. I hate likewise all my labour, which i had laboured under the Sun, [That is, my wealth or estate which I had gotten or gathered together by my labour] that I should leave it behind to man that shall be after me. [that is, that shall succeed me in the Throne or kingdome. As if he should say, I loathed and abhorred it; to wit, considering the vanity of riches, and the gathering of goods, which are gotten with so much trouble and care. And especially, in respect of uncertainty, what heir a man shall have to inherit his goods after his death.]
19. For who knoweth, whether he shall be a wise man, or fool? Yet shall he have a rule over all my labour which I have laboured, and which i have managed wisely under the Sun. [That is, over all the goods, and excellent great commodities which I have purchased and gathered with much labour and travel. Rehobeam, the son and succeedor of Solomon, by his folly and imprudence lost the greatest part of his kingdom, 1 King;12. It may be in some measure be gathered from this verse, that Solomon perceived well, that Rehabeam would not behave himself wisely, managing the government of the Kingdom] That is also vanity.
20. Therefore I turned myself about, to cause mine heart to despair to all the labour, which I have laboured under the Sun. [as if he had said, I am in my thoughts at last comes to this, that I have not had in the least any contentment in all that I have gotten by my flow labour and travel, See v.18.]
21. For there is a man, whose labour is in wisdom and in knowledge, and in apiness: yet to a man that hath no laboured therein, shall he deliver in : [to wit, his labour that is, all the estate that he hath gotten and gained by his labour] for his portion: [the meaning is, it is no wonder, that this thing grieveth me, seeing there is no man of never so poor and mean an estate, but would be grieved to think that his means and estate should fall into the hands of the strangers] that is vanity, and a great evil. [that is, grief or vexation, as Matth. 6.34.]
22. What i pray, hath that man [To wit, of whom is spoken v.21.] now of his labour, and of the vexation of his heart, which is labouring under the Sun/ [compare above chap.1.3. and below chap.3.9.]
23. For all his dayes are sorrows, [That is, full of grief heaviness. See Job.14. the annotate. On v.1.] and his travel is grief: even in the night his heart resteth not: that is also vanity.
24. Is it not (then) good for a man [To wit, as much as concerneth the temporal good, and this transitory life] that he should it and drink, and that he should make his soul [that is, himself] enjoy good in his labour? [or if his labour; that is, if his goods or estate gotten by his labour. Hebr. That he should make his soul see good, See. That is, that he should fare well, and enjoy some good of his labour. The meaning is, the setting of superfluous and unprofitable care and anxiety aside, he should enjoy and make use of those things that God hath given him. Compare below chapter 3.12,22. And 5.18. and 18.15. oth. There is (then) nothing better for man, (then) that he should eat and drink, &c. Oth. It is not good for a man, that he should eat and drink, that is, that he should take his whole delight and contentment in eating and drink and the like] I have also seen, that this thing is from God. [that is, that it is a special and peculiar gift of God, which every man hath not; to wit, that a man is well contented and cheerful with such things, s he hath received at the bountiful hands of God.]
25. (For who should eat there of, or who should hasten (thereunto) [To wit, to eat thereof, or to have the use and enjoyment thereof; namely, with mirth and rejoicing] more then my self?) [as if he had said, if there were any other enjoyment to be had or obtained by of from those temporal things, (why) who could do it easier and better then I?]
26. For he [To wit, God] giveth to a man that is good before his face, [that is, to one that is virtuous and pious] wisdom, and knowledge and joy: but to the sinner [that is, to the wicked, in whom he hath no delight. See Psa.1.1 concerning the word sinner] be giveth travel, to gather, and to heap up, [to wit, temporal goods and riches] that he may give it to him that is good before the face of God: [that is, before his face. Compare Job 27:16,17. Proverbs 28:8.] this also vanity and vexation of Spirit. [to wit, so to vex and trouble thy self about getting wealth of riches, which though moist not enjoy thy self, neither live them to whom thou wilt, and whom thou conceives, that he will not know how to use them aright.]