Ecclesiastes 2
PATdcrcd seriously how small a thing this pleasure was, how short, and how often interrupted, and laid in the balance against it all the time I had spent, and the pains I had taken, in contriving these magnificent buildings, gardens, paradises, and all the rest, it seemed to me as nothing; and I cannot but leave this observation behind inc, that all this is empty and unsatisfying to the spirit of man; and there is also much vexation and torment in it, to see how cross things go many times to our desires, how negligent they are who should look after such great works as mine were; but especially in this, that a man can reap so little benefit and so transient, from such vast and long labours, (i. 3. 14.) See Annot. [Z] who prodigally consumed upon his lusts that which cost him no pains, not so much as a thought to acquire. This likewise, it cannot be denied, is not only a dissatisfaction, but a torment, nay, a great torment, to the mind of man. [/] Vct. G. Pools.) The word berecoth carrying in it the notion of blessing, some interpreters will have it to signify places filled and supplied by the great blessing of rain. But there is no reason for this limitation, it being as capable to signify any lake, or large hollowness in the ground, or upon it, for the reception of water, either from the clouds, or from springs, or from rivers; which are beneficial for sundry uses, as I have expressed it in the Paraphrase.’ W\
Ecclesiastes 2:1
ThusThemistocles, Lucnllus, and others (as Melancthon observes), being wearied in their attendance upon public affairs, by many unprofitable contentions, nay, by the ingratitude of the people, delivered up themselves unto pleasures, as better than ill-bestowed pains. [6]
Ecclesiastes 2:2
Laughter. The censure he passes upon this makes it necessary to expound it of such dissolute and frantic mirth, as I have mentioned in the Paraphrase. [c]
Ecclesiastes 2:3
Gave myself. The word in the Hebrew (as the margin of our translation informs the reader) imports something of extension; as in other places of Scripture: (Psal. xxvi. 10.) because, when men indulge themselves very liberally in eating and drinking, the blood boils and rises, the veins swell, and the skin of the whole body is distended., Lay hold on.] The word signifies not simply to apprehend, but to keep under restraint what we have seized. As the Philistines are said to have taken David (had him in’ their power) in Gath; in the title of Psal. Ivi; Thus I. have expounded it here, as most agreeable to the sense of the place,. - [d]
Ecclesiastes 2:4
Great works. Include all that follow, to the end of ver. 8. consisting either, in buildings, or in plantations, and water-works belonging to them; or in his household; or his stock upon his land; or his exchequer, and magazines; or in things that were for mere state and magnificence, viz. royal furniture; or in great variety of vocal and instrumental music; to which some add a kind ofseraglio of the most beautiful women that could be found: though for this last there is no ground to think it here mentioned; but what lies in two hard words, of which I shall give an account presently. [ej
Ecclesiastes 2:5
Gardens. The Hebrew word gennoth some will have it to be proper places for flowers, herbs, sallads, and all manner of fruit-trees; and pardesin, which we translate orchards, to be only woods, forests, ox parks. Of which thero is no certainty: for this last word pardesin is used but twice more in the Holy Scripture; and in the first of those places “we translate it forests, (Nehem. ii. 8.) and in the other, (Cant. iv. 13.) it signifies a place where pomegranates grew. And therefore it indifferently signifying either of these, I have expressed both in the Paraphrase. And, if we judge of such places by what the Greeks (from this word) call a paradise, they were so large as to comprehend not only all sorts of trees, both fruit-trees and others.(such ascedars, cypresses, Sec.) but fountains, and fish-ponds, and aviaries, and walks, for all. kinds of beasts, wild and tame: in short, whatsoever could make a place pleasant, either by nature or art.
Ecclesiastes 2:7
Though the word baker properly belongs to oxen and cows; yet we well translate it, the greater sort of cattle, comprehending camels, asses, 8cc. In like manner, tzon is commonly used for sheep, but comprehends goats also; and therefore is well translated by us, the lesser sort of cattle. All which, both great and small; are comprehended under the general word mikneh, which we translate jwssession. ■ [A]
Ecclesiastes 2:8
Peculiar treasure. The word segullah signifies either the things themselves that are rare and precious; or the place where such things are reposited and kept, viz. a treasury. But the greatest difficulty in this verse, and indeed in this chapter, is, to tell what is meant by Siddah and siddoth; which’ he calls, in the conclusion of this description of his magnificence, the delights, or delicious pleasures, of the sorts of men. These Bochartus hath probably conjectured to be most excellent compositions in music, or most excellent verses, set by a rare artist among the Phoenicians, called Sido, to the most ravishing and melting notes. And therefore I have not so much as taken notice of their interpretation, who, deriving these words from an original signifying spoil and devastation, understand hereby beautiful women, taken captive in tho wars; of which the king had the first choice, as he had of the rest of.spoil. For there were no wars in his time, till the latter end of his reign; and then he was rather worsted than victorious. Some, indeed, to keep this sense, derive it from saddaim, the breasts, or paps; because no small part of women’s beauty (which - they would have to be the delights here spoken of) consists in the fine shape and decent position of this part of their body. But this seems to be far fetched; and therefore I have’ let it, and divers other interpretations, alone; and only expressed the sense of our own translation, which takes these for musical instruments; and those of such extraordinary sweetness, that they left no part of a man’s soul untouched, nor room for any other pleasure, (so some derive it, from a word signifying abundance); and had some regard to the LXX. who understand it of such as waited iipon him at the table (cup-bearers, and such-like officers), where music also was seldom wanting, but made a part of the entertainment of great persons; as I have expressed it in the Paraphrase. [ij
Ecclesiastes 2:9
My wisdom remained. For it was not the manner of great men, in ancient time, to pass their feasts only in eating and drinking, and, after the sottish custom now, to send the cups going round, when all was taken away; but to spend the time in pleasant, but learned, discourses, or in telling stories, or propounding and resolving questions; which might whet the wit, and form men’s manners, or open the secrets of nature; and at tho same time both refresh and instruct tho mind. As wo sco at Samson’s marriage-feast he propounded a riddle to bo unfolded, concerning the generation, of bees, out of tho carcass of a lion. In Plutarch’s Symposiacs, there arc abundance of such merry and learned questions resolved. And Athenaeus, in his Deipnosophists, hath excerpt the flower of all arts, and authors, poets, philosophers, and historians. In Virgil also at the end of his first book ofiEneids, Jopas is introduced singing a philosophical song (at the feast which Dido made), concerning the motions of the moon and the sun, and in short of all that Atlas, that most famous astronomer, had taught. And in another place,./Eneas himself relates the destruction of Troy. \Jc]
Ecclesiastes 2:10
My portion. Though wisdom thus bridled his pleasures, yet it did not restrain him from such a free and plentiful enjoyment of them, that there was no sort which he did not taste as highly of as was possible, without making himself a mere fool. This he calls his portion, by a metaphor taken from inheritance; which being divided into parts, every one of the children had his part given him; or from lots, which as they were used among merchants, so sometimes in the dividing of inheritances; when the heirs could not agree among themselves about the equality of the portions which were set out for them. [/]
Ecclesiastes 2:11
I looked. Having considered tho value of this portion, he could not say it was much worth; but rather that there was very little in it: and therefore he prefers wisdom much before all this pleasure; and still far more before sottish and mad pleasure, (ver. 12.) And yet, for all that, after he had taken the benefits of wisdom into a second consideration, (ver. 13, 14.) he could not but conclude again, that there is a vanity in that also. Which is threefold; as there are three ends for which men study wisdom. First, that they may provide for their safety and security: secondly, that they may commend their names to posterity: or, thirdly, that they may leave to their children what their singular prudence and great diligence have gathered together. But all these he shews are vain designs. [m]
Ecclesiastes 2:12
And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which has been already done. AVhereforc I began to reflect upon my former thoughts, “and to turn them back again towards wisdom, as the only gbod of man, (i. 13. 17.) and especially that wisdom which moderates our pleasures, and keeps them from running into madness and folly (and who is there that can give a better account of this than I? who have* had such advantages above any private man to know the history of former times, as well as of my own, that I am confident they who come after can pass no other judgment upon things than I do now).
Ecclesiastes 2:13
Then I saw that wisdom excelleth folly, as far as light excelleth darkness^. For 1 clearly discerned, that there is as wide a difference between wisdom and folly, as there is between the light of the sun, which beautifies the whole world, and shews all things distinctly to us, and the darkness of the night, which wraps up all in dismal confusion, and hides even our dangers from us.
Ecclesiastes 2:14
The wise man’s eyes are in his head; but the fool walketh in darkness: and.I myself perceived also that one event happeneth to them all. Whence it is, that a wise man, Having this light in his mind, looks before him, and round about him; which makes him cautious and well aware of dangers, into which a blundering fool, whose mind is blinded with the sottish love of pleasure, falls rashly and inconsiderately: and yet with all his circumspection (so imperfect arc all things here, in which we place our happiness), the wisest man is not able to avoid a great many calamities, which arc common to the whole race of mankind.
Ecclesiastes 2:15
Then said I in my Heart, As it happeneth to the fo6l, so it happeneth even to me; and why was I then more ivise? then I said in my heart, that this also is vanity. “Which reflection made me sigh, and think with myself; If notwithstanding this excellence of wisdom above folly, the very same diseases, loss of children and friends, and innumerable casualties, happen unto me, even unto me who know so much, that there do unto a fool; to what purpose have I taken all this pains, and studied so hard to be wiser than he? and upon this review of all that wisdom can and cannot do for us, I concluded again the second time, that there is a vanity also in this; which makes it incapable of giving us full satisfaction. See Annot. [in] Happened.] For instance, he represents here how all mankind, wise and fools, are alike liable to the same casualties, and many inconveniences, which are common to every one of us in this life. Which tho Lord Bacon (in book iv. of the Advancement of Learning, chap. 2.) extends to such considerations as this: that, “in, all times, witches, and old women, and impostors, have been rivals and competitors, in the reputation and opinion of the multitude, with the ablest physicians; and contended with them for the same cures: nay, the impostor bears away the prize, and virtue lies under the censure; such is the weakness and credulity of men, they prefer a mountebank, or a witch, before a learned physician: which the poets observed when they made iEscuIapius and Circe, brother and sister, both children of the sun. And what follows from hence, but that the physicians say to themselves, as Solomon in another case, Itbefals to me, as it doth to the fool; why should I labour to be more wise? It discourages them, that is, in their profession.” [n] Ver. 1G. No remembrance.] And then, for the other two (mentioned above, k) he observes how short-lived our memorial is, as well as ourselves, (ver. 16, 17.) and that no man can bo sure, who shall inherit his labours, or what kind of person he shall be; wise or sottish, good or bad, (ver. 18, 19.) Which he reflects upon again in the following verses with a very heavy heart, that made him weary of life, (ver. 20, 21.) And then concludes the chapter, with Digitized by microsoft ® CHAP. III.] EGCLESIASTES. a brief account of the true way to enjoy all the happiness that this world can afford: of which we are utterly incapable, unless we have a sense of God, and be devoutly affected towards him as the author and donor of all good things. Which I have expressed so fully in the Paraphrase of ver. 24, &c. that I may be censured for making it too long; and therefore shall not commit another error, in enlarging it farther here.’ *[o]
Ecclesiastes 2:16
For there is no remembrance of the wise more than of the fool for ever; seeing that which vow is,, in the days to come shall be forgotten: and how dieth the wise man? as the fool. For as both wise and foolish arc alike subject unto death, so, when they are dead, their names Jive not long after them, but the., and all their famous achievements are forgotten; there being few of those things which arc now done, that will be so much as thought of in the next generation; much less in future ages, when tho memory of them will be utterly lost, and cannot be recovered: and is not this a lamentable case, that a wise man hath no more privilege than a fool, cither from death, or from its inseparable companion, oblivion? See Annot. [n]
Ecclesiastes 2:17
Therefore I hated life; because the work that is wrought wider the sun is grievous vnto me: for all is vanity and vexation of spirit. This put me quite out of love with life, because the toil and labour of it are so great and grievous; and the pleasure it yields either interrupted and spoiled.hy many unforeseen accidents, or quite taken away by death, which leaves no footsteps of us behind us: for nothing is constant or of long continuance, nothing solid, nothing satisfactory here, but all our enjoyments leave us as empty, as he that feeds only upon the wind; nay, it torments us to sec that we must take great pains too, for such weak and fading things, (i. 14.)
Ecclesiastes 2:18
Yea, I hated all my labour which T had taken under the sun; because I should leave it vnto the man that shall be after me. And besides all this, there arc other reasons which made me despise all those goodly structures w r hich I. had erected, and those beautiful works which I had contrived; (ver. 4 — 6, &c.) because, as I cannot keep them long myself, so I must leave them to I know not whom, to a stranger, perhaps, who without any pains of his enjoys the fruit of all my labour.
Ecclesiastes 2:19
And who knoiveth whether he shall be a icise man or a fool? yet shall’ he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.] Or, if my son succeed me in the possession of them, there is no man can assure me, whether he will wisely preserve and improve what I have gotten* or foolishly squander all away; in short, whether he will prove a worthy or an unworthy inheritor of my labours: and yet, such as he is, he must have an absolute power over ail that I leave, to dispose of it as he plcascth; and sottishly, perhaps, to waste in a little time, what I, with prudent care and diligence, have been heaping up all my life long. This is a great addition to humari misery; and renders even the study of wisdom very vain, which cannot find a remedy for these evils.
Ecclesiastes 2:20
Therefore I went about to cause my heart to despair of all the labour which I took under the sun. Which are so great, that, instead of pursuing my designs for this world, I turned my thoughts the quite contrary way; and like one perfectly tired, I concluded it best to leave off all farther cares about any thing here; despairing to reap any satisfaction from all “my labours; particularly, to attain any certainty what kind of man he will be who shall inherit them.
Ecclesiastes 2:21
For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein, shall he leave it for his portion. This also is vanity, and a great evil.] For what hath happened to others may to me; who have observed a man no way defective, either in wise contrivance, or prudent management, or upright dealing, but as eminent for honesty, as he was for diligence; whose estate fell to the share of an idle pcrson,nay, of an ignorant, silly, unjust, and ungrateful wretch”;
Ecclesiastes 2:22
For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?. Who may well say, To what purpose is all this toil of my body, and these solicitous thoughts and anguish of my “mind? For all that a man can enjoy himself of the anxious labours wherein he spends his days, amounts to little or nothing; and what comfort hath he in thinking who shall enjoy the fruit of them hereafter?
Ecclesiastes 2:23
For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. Tliis is also vanity. And yet, such is our folly, there is no end of our cares; for we see many a man whose life is nothing but a mere drudgery; who never is at leisure to enjoy any thing that he hath, but still engaged in one troublesome employment or other to get more; which he follows so eagerly, as if it were his business to disquiet and vex himself, and.make his life uneasy to him; being not content with his daily toils, unless he rack his mind also with cares in the night, which invites him to take some rest. This is so void of all reason, that nothing can be imagined more vain and foolish,
Ecclesiastes 2:24
There is nothing better for a man, than that lie should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. Nor can any man reap the benefit of his labours, but by studying first to free his mind from over much care and anxious thoughts: and then (instead of heapiug up perpetually for his heirs) by allowing himself a moderate and decent use of all that he hath gotten by his honest labours; cheerfully communicating them with his friends and neighbours; and, lastly (in order to these), by being truly and devoutly religious, acknowledging God to be the donor of all good things; from whos’e bountiful hand proceeds even this power, both to enjoy all a man hath with a quiet, peaceable, and well-pleased mind, in the midst of all troubles of this life; and, in conclusion, to leave air with the like mind unto those that shall come after him.
Ecclesiastes 2:25
For who can eat, or who else can hasten hereunto, more than I?. For the truth of which, you may rely upon my experience; who, when I could have hoarded up as much as any other man, chose rather freely to enjoy the fruit of my labours; and was as forward to spend, as ever I was to get: but must acknowledge this to be the singular grace of God to rae, who preserved me from that great folly of neglecting myself, for the sake of I know not whom. Ver. 2G. For Godgiveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather, and to heap up, that he may give to him that is good before God. This is also vanity and vexation of spirit.] For this is a blessing which God reserves’ for him whom he loves; whose sincere piety he rewards with wisdom to judge when, and with knowledge to understand how, he should enjoy, and take the comfort of, allthat he hath; especially with inward joy, satisfaction of heart, and tranquillity of mind, in this favour of God to him; whereby the troublesome affairs of this life are tempered and seasoned: but he delivers up him that regards not God, to the most cruel tormentor, which arc his insatiable desires, and anxious cares, with busy labours and incessant pains, to increase his estate without end, and to heap up vast treasures, which God disposes afterward to those who approve themselves to him, in a pious, just, and charitable life, with contented minds. Now what a vanity and vexation is this also to a sinner, to get riches for those to whom he never designed them? Nay, it is a sad thought to a £ood man, that if his son be not virtuous, the estate he leaves is not likely to prosper with him. See Annot.’ [oj ANNOTATIONS. [VJ
Ecclesiastes 2:26
But only observe, that zvisdom and knowledge in this verse do not differ, as they may be thought to do, i. 26. out relate both of them to the same thing; X)nly with such a distinction, as I have mentioned in the Paraphrase; or, as others will have it, wisdom relates to the acquisition of the good things of this world, knowledge io the use; from which prudent fruition flows the joy he -mentions together with them. Thus Corranus. The last words of the chapter are referred by all expositors, in a manner, only to the condition of the sinner, which immediately precedes: but since they have a true ^ense with respect to all men whatsoever, good and bad, I ^thought it best so to expound them; with regard to the whole foregoing verse.