Ecclesiastes 11
PATthem, and brings them into sufficient danger. Bear with them then, and compassionate them; rather than rail upon them, and revile them," &c. Yes, will some answer; but we may say what we please of their ministers. Not so, saith the wise man in this place, Curse not the rich; i.e. men in great authority under the king. For (as the same Luther discourses upon the first verse of this chapter), “just as we. see flies fall into a pot of excellent ointment, and there dying and corrupting, spoil it all: so when excellent counsel is given in the kingdom, in the senate, in war; behold there comes some mischievous knave or other, and utterly dashes it: so that it hath no effect. But as we are compelled to endure those poisonous flies; so we must be content to suffer these pestilent counsellors.” C H A P. XI. As obedience to governors, and patience under ill government, are the means (he shews in the foregoing chapters) to preserve peace and quietness; which are the great blessings of human life: so in peaceable, quiet, and easy times nothing contributes more to our happy living, than the constant exercise of charity, in works of mercy; which make us beloved.of God and man. Upon which, therefore, the wise man here insists largely; in the six first verses of this chapter: and then presses men to it by the consideration, that there is no pleasure like this, while they live; and that as they cannot keep what they have long, but death will rob them of all: so they must give an account of what they have enjoyed; and therefore had best make such an use of it, as will stand them in stead at that time. This I take to be, the sum of this chapter. good unto others, and to bring the greatest blessing back upon thyself: or whether all may prove aliko beneficial unto both. Sco Annot. [/] [6]
Ecclesiastes 11:1
\jAST thy bread upon the waters; for thou shalt find it after many days. Now, having shewn how thou oughtestto behave thyself towards those above thee, look down a little upon those below thee; and believe that nothing is more profitable (though the world think otherwise), as well as obliging, than to be kind and charitable unto all men; bnt especially to the poor, miserable people, though they be not so good, perhaps, as they ought to be; but will ungratefully forget all thy benefits, and never think of them; more; or, at least, are never likely to make thee any return, no more than if thou didst sow thy seed on the sand or in the sea: let not that discourage thee; for when thou thinkest not of it, God will requite thee, either in this world or in the next; nay, there may come a time, when some of those who have been relieved by thee, may do thee service. See Annot. [a] Charity being the subject of his discourse in the first kix verses of this chapter (as was observed in the Argument), he begins with the proper object of it: thoso who, as our Saviour speaks, Lukexiv. 14. arc not likely to recompense us again. Thus this first verse (about which there are various conceits), I think, may be most naturally expounded. And it is a very ancient exposition, as appears by the words of Gregory Thaumaturgus; which arc these in English: It is just to communicate unto others, &c. for, though for the jwesent it may seem to be lost (and thrown away, as we speak), like the bread that is cttst upon the water; yet, in process of time, thy love to mankind will appear not to be unprofitable and ivithout fruit. And, after the same manner, Greg. Nazianzen in aftertimes, (Orat. xix. p. 298.) speaking of the liberality of his father to the poor, saith, he proceeded upon this maxim: that it is much better, for the.sake of those who maybe worthy, to give to those who arc unworthy, than for fear of bestowing our charity upon th6 unworthy, let worthy people want it. To which that seems, saith he, to belong, which we read in Solomon [Cast thy bread upon the water], Which is not thrown away and quite lost, in the Account of him that justly estimates things; but is sent thither where all that we do is laid up; and shall in due season meet its again, though we think not of it.’ And, to strengthen this, it is observed by some, that xvaters in Scripture signify great’affliction and misery, (Psal. xviii.17. lxvi. 12.) And therefore the sense of the proverb is, not of sowing in a fertile ground, by the rivers; or in a soil well watered, from whence men naturally expect a fruitful crop (as some expound it); but of sowing (i. e. giving alms) there, from whence we expect no fruit; no more than if we threw the seed hi a rapid river; in wliich it is carried away, nobody knows whither, and seems utterly lost. And so it may be applied also to ungrateful people; as 1 have touched in the Paraphrase:’ and I shall not trouble the reader with other expositions, w T hich may be found in most commentators; only naming this of Maldonatc (which agrees well enough with that which I have followed), Give to the poor, whose miseries are so great that their faces are all wet and besmeared with tears. And though there be many of them, be not sparing, if thou art able to’Teceive them; for waters signify sometime a multitude of people in the Scripture language. But that is the sense of the next verse; and therefore, upon the face of the waters, is as much as upon those, who will be gOne presently, like the waters of a river; and never bring any thing back to us to reward us: if they do, is more than could be expected. As for the word bread, it signifies any benefit whereby the poor may be supported: especially all sorts of food (1 Sam’, xiv. 24. where it comprehends honey, and every thing that was edible), more particularly that food which is made of corn; (Gen. iii. 19.) and from thence signifies corn itself, of which bread is made, (Isa. xxviii.28.) And so St. Jerome here expounds it, agreeable to what 1 said above, of sowing seed in the water.
Ecclesiastes 11:2
Give a portion to seven, and aho to eight; for thou knowest not what evil shall be upon the earth. .Give therefore unto others some part of the good things, which God hath given thee; and give very liberally, and be not weary neither of well-doing; but though there be a great many suitors that solicit thy charity, extend thy bounty to them, rather above than beneath thy ability: for thou knowest not how calamitous the times may shortly be, and then the good thou hast done, will stand thee in greater stead than all the goods thou enjoyest: which perhaps may be taken from thee, and leave thee nothing to do good* withal; but make thee an object of other men’s charity; r which no person hath greater reason to expect, than he* who, when he had wherewithal, hath been kind to others in that condition. See Annot. [6] And as in the first verse he has respect to the quality of the persons, unto whom we are to give; so here to the number of them, and the quantity of our alms; which is expected/perhaps, by a great multitude. Yet let not that damp it^ saitli he, out of a fancy that it will dndo us, to relieve them all: but, if we be able, let us help them; and though more still come when we have extended our charity according to our utmost ability, let us rather go beyond it (as the apostle saith the Macedonian Christians did, 2 Cor. viii. 3.) than let miserable creatures perish. Thus Greg. Nazianzen seems to understand thesis words, seven, yea eight. SeVerVis a’complete number; eight added to it denotes something above that which we account perfection. His words are these, that liis father gave not only, ioig wzpiTTOtg, out of Ms superfluity*; but rolg avayKoiotg, but of his necessaries; according to the prescription of Solomon, Give a portion not only to seven: but if an eighth name, he wits not here sparing; but much more ready to give than others are to get. In short, he means, give most liberally, a^etSwe, &s Greg. Thau mat urgus here expresses it, not sparingly, but profusely. I omit other glosses upon the verse, arid the criticism which some make upon the w’Ord portion: which they think, alludes to what was sent from feasts uritb the’ poor, or those that were absent: of which there is no certainty. I will only note, that here again Solomon contradicts the vulgar principle, upon which covetous wretches move; and directs the quite contrary. They think all is lost that is given away in charity": no Such matter, Saith the Preacher;* (ver. 1.) the fruit of it will be founft hereafter, beyoiid what f cah be imagined. O, Saith the covetous man again, I know not what will be hereafter: now I have enough, but in the latter end of my life I mlay want; and therefore it is best to save’whilst “I may. No, saith the Preacher; for that very reason, give; because thou knowest not what may be hereafter; when that may be taken away from thee, which now thou wilt not bestow upon needy people, &c. [c]
Ecclesiastes 11:3
If the clouds be full of rain, they empty themselves upon the earth: and if the: tree fall toivards the south, or, to– wards the north, in the place where the treefalleth, there it shall be.] Look up to the heavens, and imitate the clouds;, which are not filled with moisture for themselves; but pour; it down freely and plentifully upon the thirsty earth; even: upon the barren as well as upon the fertile soil, without any difference: and look upon the earth, and learn from thetrees to be fruitful in good works, while thou art alive, for when thou art dead, none can raise thee up again to ex-* ercise that charity which now thou neglectest; no more* than a tree can be made to bear when it is cut down, but; which way soever it falls, whether to a cold or a warmer, quarter, there it remains for ever, without so much as leaves/ See Annot. [c] In this verse he illustrates both the duty and the reason of it. The former by the clouds, which are a fit emblerti of charity: the second, by the trees, which can bring forth frtiit no longerthan they continue joined to their root; from which being separated, they bear ho more, nor can be fixed to their foot, as the clouds may be filled with water again. So ThavQ interpreted the latter part of this verse: which Grotius understands as if it meant no more than the foregoing: Do good to men without distinction; like him xuho, when he cuts down a tree, regards not which way it falls. I omit other interpretations, and shall only mention Maldonate’s gloss upon this verse, which is ingenious enough. He urges us, “saitli he, to do good while we live, by two reasons: first, from the profit of it, because we shall receive more than we give; like the clouds, which receive from the earth but a thin vapour; which they return to it in the most copious showers. The second, from the impossibility of being in a capacity to do good when we arc dead: for then, like a tree, we must continue as we are, when death seizes us; and never be restored to our former condition again. Corranus alone (as far as I can find) expounds the latter part thus, in his Annotations: A tree, in what place soever it is planted, there abides, and brings forth fruit:. and so ought we to help others by all manner of means; in whatsoever place or time we live. And he takes north and south, for all parts of the world. If any think fit to apply this, unto the unalterable condition wherein* we must remain in the other world (like a tree cut down, which, if it fall towards the north, cannot change its posture, and turn to the south), they cannot follow a fitter gloss upon the words than this of Luther’s: If the Lord find thee in the south; that is, fridtful and rich in good tvorks y it will be well: but if in the north; that is, barren of good works, it ivill be ill zvith thee..Howsoever thou art found, so shalt thou be judged; and so thou shalt likewise receive. [d]
Ecclesiastes 11:4
He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. And do not p put off thy charity.until another time; under a pretence that now the times arc hard, or thou shalt be better able hereafter, or mayestfind fitter objects for it, and do more good, with it: for as he that will not sow, till the wind blow from: a favourable quarter, may let the seed-time pass over; arid: he that will not reap, because he is afraid of every cloud: that threatens rain, may lose his harvest; so they that will* do no good, till the times be just as they would have them,! or till they find objects against whom there lies no exception, will never want reasons to excuse their > duty,” and defer it till they have no opportunity for it… See> Annot. [d] * And then follows here an admonition to take the first opportunity of doing good; and not to defer it, because riow itinay seem unseasonable, and we fancy it may do better another time. “\Vhi6h’ the Lord Bacon extends Imtb all other things, as well as alms. u There is no greater, or more frequent impediment of action (saith he, in the conclusion of the first chapter of the eighth book of Advancement of Learning), than an over-curious observation of decency; and of that other ceremony attending on it, which is too-scrupulous election of time and opportunity. For Solomon saith (excellently, He that observeth the wind, Sec. We must make opportunity oftener than we find it.” And thus that great prince XerxeS (otherwise not very prudent) speaks very discreetly in Herodotus, lib. vii. Be not fearful of all things; nor consider every thing mi~‘nutely: for *if in the consideration df business thou wilt tveigh every thhig alike, thou shalt never be Ublelo’doany thing. And thus Melancthon iirtdef stands’this place, As events are not in our pbwtr, (which’ he takes to be the irieahihg of ver. 3.) so lie that tvilVkaile certain and circumscribe^ events (that is, such and such things come to pass) before he act, will never dtUnipt any thing. And so a great divine of our own expounds it: " If we will suspend our resolution till we can bethink ourselves of something free from all inconveniences; in most of our deliberations we shall never resolve upon any thing at all: God having so tempered things, that every corrimoclity hath its incominbdibusness, fclvefy conveniency some ihconvience attending it;‘which, many times, all the wit and industry of man are’not able to serve.” (Bishop Sanderson’s Sermon upon 1 Cor. x. 24. p. 245.) St. Jerome also elegantly accommodates these words to negligent pastors; who will not preach, but when the people are very desirous to hear; and there is a fair gale breathing to favour their design. Arid gives this advice to us: Do not say,’ Tliisis a fit’time, that is unprofitable: *f or we are ignorant what is the way, and what is the will of the Spirit, which dispenseth all things. ■ M
Ecclesiastes 11:5
As thou knowest not what is the way ofrthe. spirit, nor Iiow the bones do grow in the womb of her thatis with child; even so thou knowest not the ivorks of God who. maketh all. Trust God for all such things as those, and do: not rely upon thy own understanding, which’comprehends’ very little of what is before thee; for instance, whence the wind comes; what makes it blow and cease; how the soul, comes into the body and departs out of it; how the body, itself is formed in the womb; by what power, and how it" goes to work, hardening some part of the matter into bones,; and softening others into flesh, &c. And therefore much less art thou able to comprehend the providenee of God, who disposeth all things; and know, for instance, whether, it will be a dear year or a cheap, whether thpu and thy heirs shall live or die; lose or keep an estate; particu-, larly, what strange ways God hath to blast or to bless thy designs; making thy estate dwindle by saving, arid growwonderfully by giving away bountifully: which seems to diminish; but, by means as secret as the growth of a childin the womb, increase and enlarge it. See Annot. \e] In this verse he seems to pursue the same mcfaphor of the wind, which blows uncertainly; and nobody knows whence, nor from what causes. And therefore from our ignorance of that, and indeed of all other things, which wc are here conversant withal; of our own soul, for instance (which our translators understand by the word ruach, spirit), and of our body, or of that visformatrix, how it goes about its work, to make this body of ours in the womb, which may possibly be meant by spirit^ (Job xxiii. 4. Psal. civ. 30.) Solomon persuades us not to presume to know, how God intends to order the course of this world, in his overruling providence; and therefore to do* our duty, and leave events to him. 3G2
Ecclesiastes 11:6
In the morning sow thy seed, and in the. everting withhold not thy hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike; good. Let nothing therefore discourage thee from taking all opportunities to give thy alms incessantly,; early and, late; when thou art young,, and when thou art old; when things smile upon thee, and thou art in a declining condition; for thou knowest not, which will hit to do the most 3G
Ecclesiastes 11:7
Tndy the light is sivcet, and a pleasant thing it is for the eyes to behold the stm.j’Let not love of thy own pleasure make thee regardless what becomes of other men: for though it is true, life is full of delight when wo are in a prosperous estate, and we are entertained with great variety of pleasure when we look about us and behold all the good things, the sun shews the bounty of heaven hath provided for us; yet, believe it, there is no satisfaction comparable to that of having done abundance of good with that which he bestows upon us. See Annot. [</]
Ecclesiastes 11:8
But if a man live many years, and rejoice in them all, yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. If God therefore should bless a man with a healthful body and a very long life, I do not forbid him to take the comfort of it; but advise him rather (as I have often done), with a mind free from solicitude and carefulness, to enjoy all the innocent pleasures it can afford him: only let them be tempered with these two reflections: first, that. as the fairest sun that ever shone, will set, and the night follow it; so the most merry life will have an end, find then we must lie down in our graves longer than we have lived, without the least glimpse of these joys. 1 Secondly, that while we live, nothing which we expect hereafter, can give us more contentment than what we enjoy at present; and will slide away also as fast, and leave us altogether. unsatisfied, unless we have done some good with it. See Annot. [h]
Ecclesiastes 11:9
Rejoice, O yoitng man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine ey€s: but knoiv thou, that for all these things God will bring thee into judgment.’] And there is one thing, above all other, -which if the most childish youth would consider, arid always carry in mind, I might give him full liberty, to be as jocund arid merry as his frolic age inclines him; to banish melancholy thoughts; and/while he hath the briskest tastdqf them/to invent all manner of pleasures for his entertainment; denying himself nothing that he desires, % and gratifying all his senses: it is this, that he must give a strict account of all his actions unto God; who will deal well withhim, if he have kept himself within his bounds, and enjoyed only lawful pleasures, with thankful acknowledgments unto him; but will punish him for all his extravagances arid forgetfulness of him, with torments infinitely greater than all his sinful delights. And this, be it known to thee, whosoever thou art that readest this, is a certain truth. * See Annot. [(]
Ecclesiastes 11:10
Tlierefore remove sorrow from thy Heart, and put away evil from thy jlesh: for childhood and yduth are vanity. And therefore, by the thoughts of this, I advise thee, also, to suppress and banish that fierceness, rage, v sadness, fretting, and vexation, with all such-like perturbations of mind, unto which, in the heat of thy blood, thou art subject, -when any thing crosses thee (suppose when thou art only reproved for thy faults); and let no filthy desires, which then are strong, and would plunge, thee in all Avickedness, stay with thee: for, if such care as this be not taken to lay restraints upon him, there is nothing more senselessly foolish, rash, inconstant, a!nd froward to ruin itself, than man in his childish youth: when ho is in the dawning, as we call it, of his days, and comes first acquainted with the pleasures of this world. See Annot. [k] ANNOTATIONS. [a]