Ecclesiastes 7

The wise man teacheth in this chapter, how among so many things that are in the world, we should study and endeavour to get and keep a good name, v.1. that we should often set before our eyes our mortality, 2. Next, he giveth certain good lessons, how men should suffer themselves to be instructed of those that are wise, 5. To patience and perseverance. 7. And other vertues. 8. The praise of wisdom, 11. And of other vertues. 14. Men are sinners, 20. An evil woman ought to be avoided, 26. God hath created man good, 29.

1. A Good name [to wit, (with God and honest men) raised by reason of their virtue and piety. See Eccl. Chap.ver.44,45,46,47,48,49, etc.] is better then good oil:[understand here pleasant sweet smelling ointment or oil, which the Jews held in great esteem: or precious ointment, to heal wounds and sores. See Psalms 133:2. Some understand by good oil or ointment all manner of pleasant or delightful things. Compare Prov.22.1.] and the day of death then the day that a man is born (on) [to wit, when man dieth godly and piously. Compare Rom.7.24. Phil.1.23. For then a man attaineth to everlasting happiness, instead of his wretched transitory life.]

2. It is better to go unto the house of mourning, then to go unto the house of the feasts: (For) in it [To wit, in the house of mourning] is the end of all men; [that is, there we may behold examples and spectacles of the transitoriness of mans life, and the power of death over all men, who, or of what condition soever they be] and the living layeth it in his heart. [to wit, that which he there seeketh before his eyes, having well observed what the end of mans life is, and how man ought to prepare themselves for death.]

3. Mourning is better then laughing: [Or vexing, etc. That is, it is better to have godly sorrow, and to mourn over ones sins, then to have worldly joy; for godly sorrow is good for the soul; it worketh amendment to salvation not to be repented of, 2 Cor.7.10. oth. Anger is better then laughing, for a stern countenance makes the heart cheerful; that is, it is better to reprove sinners sharply, and with a stern countenance, then to flatter them with laughing words; for reproofs are good to bring sinners to amendment] for by the sadness of the countenance [Hebr. The illness, or disturbance of the countenance. See Gen.40. on v.7.] the heart is made better. [to wit, when by prosperity it being departed out of the way, it is humbled and brought unto the right way again by grief and heaviness.]

4. The heart of the wise is in the house of mourning: but the heart of the fools (is) in the house of the mirth. [The meaning is, that the wise were to go into the house of mourning. And though they be not with their bodies as bodily presence in the house of mourning, yet they are sorrowful, and compassionate with the affected. In the house of mourners a man learneth to be humble and lowly, but in the house of mirth a man learneth to be unruly and wanton.]

5. It is better to hear the reproof of the wise, then for a man to hear the song of the fools. [That is, the vain mirth and commendation, or praise, the flattering, sooth-saying, or cogging, which may do more love to hear then a pleasant song. He intimateth, that this is also a kind of happiness in this life, for a man to endure reproof willingly at the hand if pious and virtuous men, whensoever he hath sinned, that he might thereby escape damnation: And for a man to loath and abhor the vain delights and flatteries of those that fear not God. Compare Prov.13.18. and 15.31,32.]

6. For as the sound of thornes under a pot [To wit, that hangeth and boileth on the fire] so is the laughter of a fool: [whereby he bewrayeth, that he taketh delight in him that doth evil. The loud crackling of thornes under a pot, is no pleasant music to the ear, and the fire of thornes lasteth not long. So the Godly take no delight in hearing the flattery and loud laughter of fools, which kind of mirth and jollity also soon vanisheth and decayeth. Compare Psa.58.10.] this is also vanity.

7. Verily, the oppression would make a man mad, [That is, when a wise man himself is extremely afflicted with sorrows and miseries, it will make him sometimes do or speak that which befitteth a fool rather then a wise man. Examples see in Job and David. Oth. When a man is deceived, that maketh a wise man to lose his sences: Or oppression; that is, wealth or estate taken from a man by oppression, etc.] and the gift destroyeth the heart, [it corrupteth the understanding of man: to wit, when the Judge taketh gifts of bribes of those that have causes to be tryed before him. See Exod.23.8. Deut.16.19.]

8. Better is the end of a thing then the beginning thereof: [To wit, the end of a good thing is better then the beginning thereof. Therefore a wise man always hath an eye upon the end of the things, which he taketh in hand: and though the means whereby a good business is performed, be hard and bitter, yet (eying the end which man intendeth) he ought to go on and persevere therein with patience and forbearance: the event or issue is sometimes better then it appeareth at first, or in the beginning] the long-suffering (person) [Hebr.one that is long in spirit. Compare Num.14.18. So in the following words, high-spirit] is better then the high minded (person.)

9. Be not hasty in thy spirit to be angry: for anger resteth in the bosome of the fools. [He speaketh of an unjust and unlawful anger which continueth long, and taking place in the heart of man, turneth into hatred. Otherwise, there is also a lawful and commendable anger, namely, in wise men, who are sometimes angry upon good grounds and for just causes, but bear not evil ager long in their bosomes, or in their hearts. Of the word, bosome or lap, see Job 19. On v.27.]

10. Say not, what is (the cause) that the former dayes [The years or times past] were better then these? For thou shouldest inquire wisely after this. [say not, etc. To wit, as murmuring against Gods Providence, and as if you would say, Why doth God govern the World so? What is the cause hereof? Otherwise, it is lawful to lament the wickedness ad misery of the times, being heartily sorrowful, that the world the longer it continueth, the wickeder it growth, and that therefore also plagues and judgments are multiplied.]

11. Wisdom is good with an inheritance; [That is, with riches, which a man inheriteth, or getteth by inheritance. As if he should say, It is an excellent thing for a man to have both wisdom and wealth together in this life] and those that behold the Sun, have benefit (by it0 [that is, those that live in this world, have profit by it, for riches avail not those that are gone out of the world.]

12. For wisdom is for a shadow, (and) money is for a shadow; [The meaning is, that wisdom and temporal wealth serve a man for a defence against hurt or mischief, that may befall him, as a shadow serveth a man for a covering or shelter against the scorching heat of the Sun. Oth. For they are in the shadow of wisdom, and in the shadow of money] but the excellency of knowledge is, that wisdom giveth life to the possessors thereof. [that is, herein exceedeth wisdom, and her excellency is far beyond that of money and wealth, in that she giveth life to those that enjoy her. By wisdom here is to be meant true wisdom, which is the true knowledge of God, and of the laws and commandments; this (to wit, this wisdom) giveth life, to wit, everlasting life. But others understand here by life, rest, peace, contentment of mind or heart, which is true life indeed.]

13. Consider the work of God, for who can make that straight which he hath made crooked? [As if he had said, Wilt thou have rest and peace in thy heart and mind, then be therewith contented, that thou kowest, that is the work of God, even that which daily happeneth, and that it is Gods pleasure it should be so: no man can hinder or alter that which God hath once decreed or done, Job 12:14. Therefore we ought not to vex and trouble ourselves about those things which we daily see and hear, seeing they cannot be altered or changed by any counsel or act of man. See Job 12:14. and above, ch.1.15.]

14. In the day of prosperity [Heb. of good; that is, when it goeth well with thee, when God blesseth thee with much goods or riches] enjoy the thing that is good, [Heb. Be in thing that is good; that is, be contented and cheerful] but in the day of adversity, [Heb. Of evil] look to; [to wit, for as that thou remembrest, that evil also cometh from God, and that thou oughtest therefore to bear it patiently. Oth. Consider, to wit, the work of God, whereof is spoken, v.13. oth. Heed; to wit, the cause, which is the righteousness and providence of God, who oftentimes chastifieth and trieth the godly for their good. Oth. Consider the day of adversity; that is, in prosperity think of adversity, which may befall thee from the hand of God] (for) God maketh the one ever against the other, [Hebr. this over against, or next to that; to wit, day. The meaning is, the day of prosperity and the day of adversity are both from God, and these two contrary times hath he set and appointed one against another, so that a man is not always in prosperity, neither always in adversity; therefore he ought always, both in prosperity, and in adversity to think of a change, enjoying prosperity cheerfully (yet not without looking about him) and bearing adversity patiently, with expectations of better] because man shall not find anything that shall be after him. [to wit, after God; that is, to end, that man might onely look up to Gods providence and disposing, without desiring to search or inquire into this or that thing, without God, or out of God. Oth. After him, to wit, that shall be after that man. Oth. In such a manner should that man should be able to find nothing after him; that is, God hath ordained all things so wisely, as that no man after him is able to invent or devise any thing better.]

15. All these I seen in the dayes of my vanity: [That is, during my vain and transitory life] There is a righteous man that perisheth in his righteousnesse; [that is, when he gave himself to virtue, and therein daily proceeded. Such an one perisheth in his righteousnesse; to wit, whether he be oppressed by wicked men that cannot indure the godly, or whether God take him soon out of this world into a better life, as happened to Josia, 2 Chron.35.23,24.] or on the contrary, there is a wicked man, that prolongeth (his dayes) in his wickedness.

16. Be not too righteous, [That is, be not too strict to search too narrowly into thy neighbours words and actions, and to punish then severely. Others take it in the sence; Do that which thou art commanded to do, and do it faithfully, but do not more then thou art command, or then thy calling requireth] neither count thy self too wise: [this is spoken against curious spirits, that think by their own wisdom to search and find out the deep secrets of God, Rom.12.3. or the desire to know more then God hath revealed to us in his word] why shouldest thou bring desolation upon thy self? [that is, why shouldest thou bring thy self into danger and disgrace, desiring to appear more godly, more virtuous and more wise and understanding then others, by searching and diving too deep into secret mysteries of God, Prov.3.7. Rom.12.3.16.]

17. Be not too wicked, [That is, give not thy self over to gross sins, or let not sin reign in thy mortal body, as the Apostle exhorteth, Rom.6.12.] neither be (too) foolish: why shouldest thou die out of thy time? [As if he should say, thou shouldest else be punished by the Magistrate, and before the natural time of death cometh, be snatcht and taken away from the Earth. Compare Job 15:32. Psal.37.13.]

18. It is good that thou shouldest take hold thereon; To wit, on that, whereof mention is made, v.16.] neither with-draw thine heart from this: [to wit, from that which is, verse 17. Or from that which I shall further say. Some apply both exhortations to that which was spoken in the former verses in general] for he that feareth God, he escapeth all that. [that is, he departeth from both extreams, to wit, from being too righteous, and from being too unrighteous or wicked, (escaping thereby the miseries that are wont to follow thereon) and keepeth the mid-way, wherein all virtue conststeth.]

19. Wisdome strengthened the wise more then ten [That is, many, see Gen.31.7. and Prov.21.22. and24.5. and below chap.9.6. Rulers are in one City.

20. Verily, there is not a righteous man upon earth, that doth good, and sineth not. [Compare, 1 Kings 8. Verse 46,47. 2 Chron.6.36. Prov.20.9. 1 John 1:8.]

21. Also give not thine heart unto all words that are spoken, lest thou hear thy servant curse thee. [That is, examine not too narrowly, to know what men say of thee, neither regard it over-much: for if thou shouldest do so, it might easily be, that thou shouldest hear sore against thy will, that thine own servants speak ill of thee. Many things are spoken, thou must let passé unregarded.]

22. For thine (own) heart [That is, thine own conscience] hath also oftentimes confessed, that thou hast cursed others. [that have wronged thee, or, which thou thoughtest (though false information of others) that they had done thee wrong.]

23. All these have I proved by wisdom; I said, [To wit, with my self] I will get wisdom, [that is, I thought, I imagined, I perswaded my self, that I should get or obtain perfect wisdom] but it was (yet) far from me. [for a man can never attain to a perfect knowledge of all things, and the causes thereof.]

24. That which is far off, and exceeding deep, [Hebr. Deep, deep, see Gen.25. on v.30.] who shall find it (out?) [oth. Thus; it is far that which hath been; that is, that which was long ago, men have no great knowledge thereof: And what knowledge (I pray) can they have of things that are altogether deep and hidden? As how God governeth the world, and all things that are therein, and especially what shall come to passé in future times, see in the book of Job, chapters 38,39,40,41. And Rom.11.33,34.]

25. I turned me about, and my heart [To wit, with my thoughts] to know, and to search, and to seek (out) wisdom, and a conclusion; [the Hebrew word signifieth the shutting up of a speech, which from certain premises is infer”d and summ”d up by the conclusion] and to know the wickedness of folly, and the foolishness of madnesses. [oth. And foolishness (and) madnesses.]

26. And I found a thing more bitter then death, a woman, whose heart (is) nets and yarn, and her hands are bonds: [Heb. Snares and nets; such as are wont to be spread for wild beasts, to catch them in. He speaketh of an unchast and immodest woman, who by her crafty and sweet deceitful words, seeketh to insnare men in uncleannesse, to catch them in her nets, and to hold them fast, when she hath got to them, see Prov.2.16.17. and 5.3,6. And 6.34. and 7.6,&c. Andch.9.13. Such a woman is more to be shunned avoided then death itself] whose is good before the face of God shall escape from her; [As if he had said, No man can escape the deceit of such a wicked woman, unless God by his special grace and aid deliver him from her, as he delivered Joseph from unchastise wife of Potiphar, see ch.2.26.] on the contrary, the sinner [that is, such a one as doth daily give up himself to the committing gross sins. See Psa. 1. O ver.1.] shall be taken by her. [see Proverbs 6:26. and 7.23. and 22.14.]

27. Behold, this I have found, saith the Preacher, the one by the other, to find (out) the conclusion. [That is, to come to the result and close of all.]

28. Which my soul [That is, I] yet seeketh, but I have not found it; [the meaning of these words seemeth to be this; After I had sought a long while, to know the true ground of all, I found nothing else but this, that as yet I had found nothing; that is, I find and perceive by certain and grounded experience, that I want the knowledge of very many things. Oth. That which my soul yet seeketh, I have not found the same] one man [Hebr. Adam; that is, one man. The opposition sheweth, that Adam signifieth here a man] have i found of a thousands, [to wit, of a thousand men] but a woman (indued) with all these things: Intimating, that there are very few men found, that are wise, good, prudent, and of great knowledge and understanding, but yet far fewer women so qualified and conditioned, see Proverbs 31:10. The words one and none are here taken for few, and fewer, to wit, in comparison of the rest; for else many godly, both men and women, are mentioned both in the old and new testament.]

29. Lo, this onely have I found, that God hath made men upright, but they [To wit, men] have sought (out) [yea, and they seek them still, in regard they are fallen from the glorious state, wherein they were created and set by God] many inventions. [to wit, wicked, naughty, evil devises or practices. As if he had said, But this is a sure thing, that all mankind, both men and women, are corrupt and sinful; however no blame can be laid upon God, for he made man good, and after his own image; but all the blame lieth upon man himself, who brought himself, and all his posterity into that wretched and damnable condition, by the seduction and instigation of the Devil, and by his own wilful disobedience.]