Ecclesiastes 4

Having considered the power which many times falls into the hands of unjust and cruel men, ho now represents the miserable estate of those that arc subject to them: as a farther argument of the vanity %and vexation unto winch mankind are liable in this troublesome world. And having noted some of the principal mischiefs of this sort (of which I shall give a distinct account in the Paraphrase and Annotations upon it), he concludes the chapter with some animadversions upon the condition of the greatest, nay, and the best, of princes: who arc not so happy as the world is apt to think them..may be able to overcome: for as a great many threads twisted together are not quickly, broken, though a single one be soon snapped asunder; so he that is surroundedby his children, friends, and neighbours, will make a better defence, and hold out longer against those thatinvade his right, than that wretched man can do,. (ver. 8.) who, by loving money alone, hath deprived himself of all such ■succours. ■ ■’ * JCHAF. I VS. ivith quietness, &c. “Wherein he makos a show of being Iho’most contented soul that lives: but is far from it; desiring jan(J coveting as much as the most toiling and moiling wrctcjh in the world, if ho might but have it, and never sweat for it. Thus some understand this sixth verse: which others take to be Solomon’s advice to tho envious spoken of before, or to the covetous spoken of afterward, that they would be contented with their condition: moderate riches having fewer cares, which a great estate brings along with it in abundance. Unto all which I have had respect in the Paraphrase upon this verse. [e] self despised, by those who formerly cried him up as if he had been their darling. It may be referred also to the very government itself, with which the Israelites were not pleased. For when they were under judges they desired a king: and then they were not pleased with ihe monarchy, but wished for the old am-’ tocracy again: though that in truth was the most excellent monarchy, which they would not understand, under the immediate government of God himself.

Ecclesiastes 4:1

iSo I returned, and considered all the oppressions that are done tinder the sun: and behold the tears of such asivere oppressed, and they had no comforter; and on the side of the oppressors there was power; but they had no comforter. 1 But I have not yet done with the consideration of the miseries which mankind suffer by the abuse of that power which is necessarily placed in the hands of some persons for the good of others, (iii. 16.) For, reflecting again upon it, I observed the innumerable ways that were practised in this world for the undoing of others; both by violence and exactions, and by fraud and calumnies (as well as by unjust decrees), whereby so many were crushed, that nothing was to be seen or heard but the tears and cries, the sighs and groans, of such as lay in a desolate condition, and could find no relief; no, not so much as one to comfort them: for such was the greatness of their oppressors, who had gotten all power into their hands; that as they could not defend themselves against them, so nobody else durst express their compassion towards them, much less plead for them; for fear of being served in the same kind themselves. Sec Annot. [a] Oppressions.] There are more evils than one that arise from the ill administration of public affairs. For they are cither external or internal. And the external are two; either from superiors, or from equals and inferiors. Those from superiors he speaks of in this verse, and calls by the general name of oppressions, which comes from a root in the Hebrew, that signifies indifferently to oppress (or rather to squeeze others, and utterly crush them), whether it be by forcible violence, or by extortion in the traffic, or by fraud, circumvention, and false accusation. If it refer to any one of these more than to another, it is to the last. And therefore the LXX. though they translate it by several words, importing bearing down others by main strength, yet by none so frequent as by avKofyavrtlv, to undo others by calumny. \b] Ver. 4; Envied.] Those evils which come from equals or inferiors, he speaks of in this verse, and calls by the general name of envy; Ayhich is a word in the Hebrew that Signifies, when it is taken in an ill sense, all those vicious “affections, which are the causes, or the effects, of envious emulation, at the good qualities or prosperity of another person. Which St. James calls Trucpbg?>jAoc, bitter zeal or envying, (iii. 14.) and St. Paul is wont to express by two words, epig and £>jXoe, strife (or making hate) and “envying; Rom. xiii. 13. strife and envying, i.e. contentious or factious emulation; Philip, i. 15. envy and strife, i. e. invidious contention. [c]

Ecclesiastes 4:2

Wherefore I praised the dead which are already dead, more than the living which are yet alive. Which made me think it was better to be among the dead, who have made a happy escape from all these calamities, than to remain still alive; cither to suffer under this tyranny, or to live in perpetual fear of it; or to behold such great grief of heart (but without power to help them) which manj miserable wretches endure.

Ecclesiastes 4:3

Yea, better is he than loth they who hath not -yet’been, who hath not seen the evil work that is done tinder the siuu. Or rather (for why should I compare the living with those, who, though they now lie at rest in their graves, have been heretofore very sorely afflicted?) much more desirable than cither of these, is it not to have come into the world at all: and so to have had no sense of the miseries which the dead have formerly felt, and the living now undergo. *

Ecclesiastes 4:4

Again, I considered all travail, and every right zvork, that for this a man is envied of his neighbour. * This is also vanity and vexation of spirit. For besides what they suffer from mighty oppressors, they give one another a great deal of trouble; pride, ambition, emulation, envy, and hatred, reigning so uncontrollably everywhere among all orders and ranks, all trades and professions, that when a man hath taken a great deal of honest pains, in some useful work, and brought it to perfection; instead of gaining credit by it, and.being. honoured for it, his neighbours look awry upon him: nay, he is maligned, disparaged, and traduced, by those, who either cannot, or will not, imitate (but only carp at) his ingenious labours.- So vain it is to endeavour to excel others in art or industry; which procure a man ill will, when he looks for thanks and commendations: and such an affliction it is to a man’s spirit, to labour hard for an ungrateful world; who are tormented by that which should please them; and cannot see any worth in another, but they are vexed within themselves. See Annot. [6]

Ecclesiastes 4:5

The fool foldeth his hands together, and eateth his own fleshJ. But see now (as a farther instance of the vanity of mankind) what use some make of this; who are so absurdly foolish,. as. to be utterly discouraged, and to sit down in perfect idleness; because there are such oppressions, on one hand, from those above them, (ver. 1.) and such emulations, on the other hand, from those that are equal with them, and under them, (ver. 4.) A wise resolution this! to do nothing, because others do ill; not to satisfy one’s self, because others will be displeased; not to satisfy, did I say? nay, he is hunger-bitten, and eaten up with cares -how to live; he hath not a rag to his back to cover his nakedness; having reduced himself and family, by his laziness, to extreme penury. See Annot. [c]\ Ver. G. Better is a handful with quietness, than both the hands full with travail and vexation of spirit.’] And though he want not excuses for his folly, yet they are as idle. as his sloth: for he senselessly applies that common saying to his purpose, One handful with ease is better than two without it; Which is very true, if rightly Understood; and may serve to reprove both him, and those from whom he learns this folly: for as idleness and emptiness always go together (and therefore he in vain expects to have so-much as one Handful without labour), so is a moderate estate gotten honestly, with moderate diligence, and enjoyed handsomely, • with perfect contentment, better than the greatest treasures gotten by oppression, or with infinite toil, and enjoyed with anxious thoughts and fretting cares, and exposing a man either to the hatred or the envy of others. See Annot [d] Fotdeth his hands.] Here he passes to those evils which I called internal; which come not from others, but from ourselves. For some (seeing the forenamed oppressions, or the envy that attends upon men’s industry and good successes) grow idle and leave off all business, (expressed here by folding the hands, see Prov. vi. 10.) because it is to no purpose to get what another may presently take away; or if he keep, it raises him other enemies, who grudge to sec him so happy. By this means such a man brings himself to extreme poverty: so that phrase, eateth his own flesh, signifies, one that is ready to die with hunger; and whose wife and children (called in Scripture a man’s flesh) are in danger to starve with him. There arc other explications of this phrase, upon which I have touched in the Paraphrase, which admirably express the folly of him that undoes hiriisclf, to avoid being undone by others. [d] Ver. G. Better is a handful.] Which, though it be a very absurd resolution, yet he wants not apologies for it. Nay, as if he were the only wise man (sapientum octa’vus, wiser than seven men that can render a reason, as Bishop Sanderson speaks), he utters sentences (but it is like a parable in the mouth of a fool, a speech full of reason in itself, but witlcssly-applied), and says, that better is a handful

Ecclesiastes 4:7

Then I returned, and I saw vanity under the sun. Nor is this nil the folly into which men fall by the forenamed tyranny and oppression; (ver. 1.) but reflecting again upon this subject, I observed another extreme into, which they run; no less void of reason and of satisfaction than the former..

Ecclesiastes 4:8

There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied zvith riches; netthev saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail] For, as some grow idle, so others grow too scraping and penurious; it being no rare thing to find a man that lives single and alone, without so much as a companion, and hath neither child; nor brother, nor kinsman, to make his heir; and yet he sets no measures, either to his labours, or to his desires, but toils and craves without end: and, which is still worse, as he can scarce find in his heart to allow himself the necessaries, much less the pleasures, of this life, so it never comes into his mind to think who shall bo the better for all this when he dies; and w T hat a madness it is, both to rack his mind with cares, and to pinch his belly, and deny himself the comfort of what he hath, for the sake of he knows not whom. This also, certainly, is not only a senseless and unprofitable folly, but one ofthe greatest plagues and torments of Human life. See Annot; [e] • Ver. i). Two are better than one; because they have a good reward for their labour J] How much wiser is he, who. hot only enjoys what he hath himself, but takes others into the society, to partake of the good things that God hath given him? for nothing is more comfortable than good company; as nothing is more dull and melancholy, than a solitary life: and besides, when two or more are adjoined together in common counsel; and mutual help and assistance, they will not only, act more cheerfully, but more easily effect their design, and take the greater pleasure in the fruits of their labour. See Annot [/] One alone.] And as this is the fault on one side, so, on the other, there are those who turn their thoughts altogether to save what they can; pinching themselves by a penurious way of living, that they may seem poor and not worth the squeezing; and likewise have a secret reserve of unknown treasures in case they be opprqssed. This he describes here, by the example of a man, who hath neither wife, nor child, nor friend, nor companion, but lives solidary in a. house by himself, where he spends little, and yet thinks of nothing but getting riches; which he enjoys not at all, pnly looks upon them, and wishes still to see moro. One, not a second] Is properly a man without an heir, or a successor; as ver. 15. [/]

Ecclesiastes 4:9

&c. Upon the occasion of the foregoing observation, ver. 8. (the better to represent the folly of that sottish humour he there describes), he sets forth the benefit of society, which Greg. Thaumaturgushere calls Kotvwvtav Btou, living in fellowship and communion together. This he shews is profitable J first, to procure us greater happiness, which is the subject of this ninth verse; secondly, to preserve us in the enjoyment of that happiness when we have attained it: as he shews by three instances.. First, to deliver us out of dangers; (ver. 10.) secondly, to fortify us against them; (ver. 11.) thirdly, to repel them ^vhen they actually assault us, (ver. 12.) Where is a proverbial saying of a triple cord, or thread; like tp which there are many in other authors; but I forbear to fill this paper with them, and leave those also who have a mind to allegorical applications of these three things, to seek for them in other books. For my business is only to give a brief account of the literal sense, which is this in short: that a companion will afford us his help and assistance many ways; and, if there were no other benefit to be reaped from him, this would be an exceeding great comfort; to have one in our adversity, into whose bosom we may exonerate our sorrows, which will be the lighter, if we see there is any body that sympathizes with us in our calamities. [g]

Ecclesiastes 4:10

For if they fall, the one will lift up his fellow: hut ivoe, to him that is alone when hefalleth; for he hath not another to help him up. Or if they have any ill success, or fall into danger, it will not only make the singular benefit of fellowship the more plainly appear; because they will relieve and rescue one the other; but lamentable is hiscondition, who hath no friend, no companion/ to reach out his charitable hand to him, when he falls (suppose into a pit); none to comfort him when he is sick; none to testify his innocence when he is defamed; or, which isworse, to Restore him when, by his own imprudence or negligence, he falls into a sin. •

Ecclesiastes 4:11

Again, if two lie together, then they have heat: but how can one be loarni alone?. And therefore, in the very beginning of the world, God did not think fit to let man He alone, but gave him a helpmeet for him: and as two that lie together in the same bed cherish one another by their mutual heat; but it is hard to be warm alone; so do they that are strong, undaunted, vigorous, and cheerful, infuse that courage and comfort, which silver and gold cannot give, into those that are of a weak, timorous, dejected, or melancholy spirit.

Ecclesiastes 4:12

And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken. To conclude, we are never more sensible of the benefit of society, than when we are assaulted by a powerful enemy; whom we’cannot resist alone, but by the help of a friend

Ecclesiastes 4:13

Better is a poor and a wise child than an old and foolish king, icho will no more be admonished. But it is not society alone will make a man happy, without wisdom and virtue. For who are better attended and guarded than kings? and yet the poorest man that is, if he be wise and good, is far happier than the wealthiest prince on earth, who foolishly, abuseth his power: nay, the towardly child of a poor man is much, better than such a king, though his greatness be made more venerable by his gray hairs: for, besides that wisdom makes the poor youth contented w T ith his condition, though never so mean’ (a -blessing at which princes hardly arrive), it renders wholesome admonition also acceptable to him, when, by his inexperience, he falls into an error; but folly makes.the other impatient of all advice and counsel, and the older he is, the more obstinate; because, as his kingly dignity, he fancies, authorizes him to do what he lists, so his age gives bim a privilege of knowing, better than any body can tell him, what to do. See Annbt. [g] < And thus having represented the miserable effects of power abused to oppression: which bereaves men of the sweetest consorts of life; making them avoid society: he returns to consider the wretched estate of such oppressors, though never so mighty. Both from their own folly, ver. 13, 14. (where that expression is very remarkable, he is made or becomes poor in his kingdom, as Dr. Hammond well expounds it upon Matt. i. not. a) and from the fickleness and inconstancy of the people’s affections; which create a great many troubles even to good governors, (ver. 15, 16.) Where there are many difficulties in the Hebrew texts; but not such as make the sense obscure: and an account is given o* them by many authors-; and therefore I shall only note what the Lord Bacon hath observed, for the illustration of the fifteenth verse, and what De Dieu hath noted upon the sixteenth. [/*]

Ecclesiastes 4:14

For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.~)<Hy which means it comes to pass, that he who was born a mere beggar, nay, was as poor and abject as the vilest slave,rises, by his singular prudence, counsel,and conduct, unto a throne: when he whose ancestors were kings, and possessed his dominions by an hereditary right, is deserted by his subjects, and, through his folly and wickedness, falls into such contempt, that he not only loses his crown, but is reduced to the greatest poverty, in which he spends a •miserable life.

Ecclesiastes 4:15

1” considered all the living itihich walk under the sun, with the second child that shall stand up in his stead. Or, if this happen not, yet (such is the infelicity of good princes) I have seen a great king left with nothing but the bare title, and the outward stato of royalty; the hearts and affections of all nobles, gentry, and common people, from oneend of the kingdom to the other, inclining to his son (or to the next heir) that is to succeed him; unto whom they do obeisance, as if he were already upon the throne, but neglect his old father; who sees himself robbed of those honours in which he placed his happiness; and that by.his own son, who would have been more dutiful, perhaps, if he had been a private man. See Annot. [A] " • Ver. 1C. There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.] Nor is this a thing that will have aii end, but a hu-.mour.so rooted in all mankind; that as, in all preceding time (before this king and son were born), they have been weary of that which they have long enjoyed; so this young prince, who is now followed with such applause, must not think that it will last always: but they that come after will take as little delight in him, as the present generation doth in his a father; and, when he grows old, court his, son, after the same fashion, as they now do him, being young. * - -From all which it appears, that happiness is not to be found in honour and dignity;’ no, not inthe very highest pitch of it, which is the kingly power: for there also is not only dissatisfaction, but many, dangers, troubles, and vexatious cares, which very much disturb and perplex their spirits.* See Annot/ [i]. ANNOTATIONS. [a] This verse sets out the vanity of the people; who arc wont to press and flock about the designed successors of princes. " The root of which vanity (saith the Lord Bacon, Advanc. of Learn, lib. vii. chap. 2. parab. 20.) is that frenzy in the minds of men, which inclines them, With too extreme an affection, unto their own projected hopes. For the man is rarely found, that is not more delighted with the contemplation of his future hopes, than with the fruition of what he possesseth. Another thing is, that novelty which is pleasing toman’s nature, and earnestly coveted: now in the successor to a prince (called here his see cond), he that is ncxtt to him, these two concur; hope and novelty. Which make more men (as Pompey said to Scylla, and Tiberius afterward touching Macro) adore the rising, than the setting sun. And though princes, perhaps, who are in present possession, be not much moved with this fond humour, nor make any great matter of it (as neither Scylla nor Tiberiusdid), nay, they smile, it is possible, a,t the levity of men; and do not stand to fight with dreams (for hope is but the dream of a man awake), yet it cannot but inwardly vex them, to see themselves slighted, even by those on whom they have bestowed many benefits, merely in hope of receiving more from their next supposed successor. For they cannot reasonably expect more, perhaps, from him that now reigns; and therefore they make timely applications to the next heir. He hath done enough for them; and therefore they betake themselves to him who hath yet done nothing. And besides, old men grow tenacious, morose, and sour; whereas youth is commonly liberal, jocund, without care, and ambitious to do great things; especially at his entrance upon the kingdom.” This, saith another learned writer, makes the long life of princes, and their power, troublesome and grievous, both to courtiers and people: of which they that live at Rome do not want ocular demonstration. There is nothing more needful for the explication of this vorse, but only to observe, that the child, or youth, who is here called the second, doth not suppose another child, or youth, that is first: but only signify, that this youth is second in the kingdom. Not second in respect to another son, but second in respect to his father, who reigns before him; and when he dies the son succeeds him. [i]

Ecclesiastes 4:16

The first words of this last verse, L. de Dieu seems to me to have expressed better than any other interpreter: they running thus word for word in the Hebrow: There is no end to any people. That is, no end to their fickleness, no bo.unds to their inconstancy; but one nation is as subject to it as another. And as this age follows the former, so the next will follow this, in its levity and mutability. And therefore those young princes, who are transported with the acclamations of the people, do but feed upon wind (as some, I observed upon the first chapter, translate those words, which we render vexation of spirit): for their applauses are like to their affections, as changeable as the wind; which will turn another way, to some other person, when this present prince grows old, or he rules ill, or the people’s fancy and humour alter. And then it will be, indeed, a spre affliction to him, to see hiih-