Ecclesiastes 7
PATHaving discoursed, in the foregoing part of the book, of the courses men take to make themselves happy; he now seems to proceed to prescribe the best remedies that can be found against that vanity to which we are subject: by setting down many wise precepts for our direction and conduct, support and comfort, in a troublesome world. Where, it is confessed, that our happiness can be but imperfect; yet so much we may attain as to be, ^vell satisfied, and not vex ourselves that we cannot make things more certain and constant; nor dispose men to be more just and equal to us than they are. And if we examine the following particulars, we shall find they are comprehended in this general direction; the change of om mind, thoughts, and opinions: which must be quite altered; for that things which now look like paradoxes, must be judged the greatest wisdom.* Such are all the doctrines that begin this chapter (quite opposite to the common opinions of the world), That a good name is to be preferred before precious ointment, and the day of one’s death before one’s birth-day; mourning before feasting; sadness before laughter; rebukes before commendations; the end of a thing before the beginning of it; a patient, suffering spirit before a stout, haughty mind; wisdom before riches, &c. These and such-like are the maxims of true wisdom and piety, which must be learnt; in order to the settlement of our minds in peace and tranquillity; notwithstanding the vanity that is in all things. performs his duty: for nothing can do a man so much service in this, as a, true fear of offending the Divine Majesty; which will preserve him both from rash and heady forwardness, and from consulting merely his own private, safety and interest. See Annot. [p] who takes it for making one despised, translating it thus, calumny makes even a wise man inglorious), but rather in the sense of giving disturbance, or making mad, as we translate it. Though a great many by oschek (which raiseth the disturbance in a wise man) understand that sort of oppression which comes from calumny. Particularly Melancthon herein follows the Vulgar; shewing what a most pestilent mischief this is, in all governments: whereby such excellently deserving persons as Palaraedes, Aristides, Qymon, and Themistocles, were oppressed. The fountain of which vice is pride, envying the glory of others; and, that they may lessen it, misrepresenting their counsels and actions: which sophistical, depravation of other men’s words and deeds is called calumny. But I have not confined the sense to this; the Hebrew word oschek signifying all sorts of oppressions, as I have noted before, either by fraud or by force. And the easiest s$nse of the verse seems to me that which I have expressed in the Paraphrase; by connecting it with ver. 5. as a reason why we ought to hearken even to the rebukes of the wise; that we may acquire a good habit of mind, able to hold out against oppression on the one hand, and bribery on the other: which none can do, who is not very virtuous. And in this exposition I have taken wise as St. Jerome doth; not for one that is perfect, but for a proficient: who hath not yet settled wise principles in his mind. It is possible, also, that Solomon may have respect to the oppressions which men generally endure in a state ill governed: which raises a just indignation, and holy warmth of zeal, in the best of men; but if care be not taken to repress the violence of that perturbation which this is apt to give us, it may turn into fury, and make us behave ourselves towards our superiors as men out of their wits.. [K] Gipftotijc Trpl irpafyv icai Xoyov, l%b) tov koXXov, &C. (Vide Orat. xxvi. p. 446.) • I shall omit other interpretations, (which are collected by Del Rio, and more copiously by Hackspan, lib. ii. Misccllan. cap. 1.) and mention only that of Grotius: who expounds it of a vain affectation of justice and wisdom. Which interpretation is in part followed by the Lord Bacon, (lib. viii. dc Augment. Scient. cap. 2. parab. 31.) whose discourse upon the words I shall not send the reader to seek,’ but set it down entirely; because it is very useful: " There are tini^s (saith Tacitus), wherein great virtues are exposed to certain ruin. And this fate bcfals men eminent for courage or justice; sometimes suddenly, sometimes foreseen afar off. But if prudence be also added to their other accomplishments; that is, if they be wary and watchful over their own safety; then they gain thus much, that their sudden destruction proceeds from counsels altogether hidden and obscure; by which both envy may be avoided, and their ruin fall upon them unprovided. As for that nimium (over-much) which is set down in the parable (since they are not the words of some Periander, but of Solomon, who now and then notes the evils in men’s lives, but never commends them), it is to be understood, not of virtue itself (in which there is no nimium), but of a vain and invidious affectation and ostentation thereof. " A point, something resembling this, the same Tacitus intimates in a passage touching Lcpidus; setting it down as a miracle, that he had never been the author of any servile sentence, and yet remained safe in such cruel times. * This thought (saith he) often comes into my mind, whe-’thcr these things be governed by fate, or whether it lies also in our power to steer an even course, free both from danger and from indignity, between deformed flattery and abrupt and sullen contumacy.’" Jo] Vcr.17. There are those who, by a? tirsha, understand not, be not too wicked; but, be not too busy; make not too great a stir and bustle about the things of this world (especially in dangerous times); do not destroy thyself by too much toil and labour; or by too much stirring, when it is better to be quiet and sit still. Of which I have taken no notice in the Paraphrase, and therefore mention it here. For though the word be not used commonly in this sense, yet it is its original signification. And the advice of the son of Sirach is something to this* purpose, Ecclus. vii. [p] The foregoing advice he looks upon as so useful, that he presses it farther here, (vcr. 18.) and promises more security from such a religious prudence, as teaches us moderation, and yet keeps us strict to our duty, than from the greatest armies that men can raise for their defence, (vcr. 19.) For (as Mclancthon observes) Alex. Phcraeus was slain by his wife and his brethren; though he lay in a high tower, well garrisoned, to which none could ascend but by ladders. And the father of Alexander was slain in the, midst of a public pomp, his princes and his guards looking on; as Julius Caesar also was in tho senate. Ten mighty men] Every one knows, is, in Scripturephrase, as much as many mighty men. And so Bochartus interprets that difficult place, Numb. xi. 31. where speaking of the vast quantity of quails that came into the camp, Moses saitb, he that gathered least gathered ten omcrsj that is, saith the forenamed writer, many heaps: for so he thinks omer should be there translated, as it is in some other places, (lib. i. de Sacris Animal, cap. 15. p. 106. par. ii.)… [q] A.PARAPHRASE ON [chap, VII?. man understanding; and the difficulty of finding the truth and the reason of things. But no account can be given, why he thus starts from his subject, on a sudden, without any coherence. And therefore I have endeavoured to give another account of this and the following verse: which I have so interpreted, that they may bo knit to the foregoing. I cannot say that herein I have followed any guide but my own judgment: which led me to think this to be a continued discourse. But they that dislike my connexion, must Test satisfied (as far as I can see) with that of Corranus (which hath more colour for it than any other), who takes this verse to be a preface to what the wise man had to add concerning the subtlo arts of women to draw men in, if they be not exceeding cautious. Their wits being so versatile, their cunning so sly, and their allurements so many, that he professes he found them inexplicable; though he had spared no pains to penetrate into them. This he makes the sense of ver. 23 — 25. [t] author seems to allude, to Prov. iv. 8, 9. where Solomon says of wisdom, by way of encouragement to the study of it, Exalt her, and she shall promote thee, she shall bring thee to honour, when thou dost embrace- Iter;. she shall give to thine head. an ornament of grace, a crown of glory shall she deliver to thee; when thou goest, thy steps sliall not be straitened; and when thou runnest, thou shall not stumble. The accomplishments and advantages of wisdom are finely and magnificently described in this and the two following verses, under the insignia and ornaments of the Jewish peoplc.in general, and the high-priest’s vestments in particular: that wisdom will not only be a resplendent ornament, but also be SfjXcixnc koI aXyQua, light and perfection, a faithful oracle to direct a man right, will remind him of his duty, and distinguish him from others more effectually than the k\w<jfxa vatdvOtvov, mentioned ver..30..i. e. the fringes and lace upon theborders of the garments could. (SeeNumb,xv. 38.)
Ecclesiastes 7:1
Jx. GOOD name is better than precious ointment; and the day of death than the day of one’s birth. But though there be such uncertainty in all other things, yet a good name, which a man gets by a virtuous life, is lasting and durable: and as the conscience of well-doing gives a greater pleasure to the mind for the present, than the most fragrant ointment can do to the senses of voluptuous men, so the fame of it will remain after he is dead; and he will still live in a good report, when all those sensual joys expire, like the vapour of the ointment, which is soon dispersed and lost after it is poured. out: and therefore, if we would be happy, we ought to order our life in such a manner, that death, which fools and wicked men fear, may be welcome to us; and only let us out of the troubles into which we are brought at our birth. See Annot. [a]
Ecclesiastes 7:2
It is better to go to the house of mourning than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. And, that it may befriend us, it is our wisdom to think often of it; and consequently, choose rather to converse with things that will make ns serious, than with those which will make us merry: to go, for instance, into the company of those who are mourning for the dead, rather than of those who are feasting for joy that a child is born into the world: for in the midst of those pleasures we are apt to be dissolute and to forget ourselves: but that sad spectacle inclines us naturally to be considerate, and disposes our mind to humility, modesty, gentleness, sobriety, and charity: when, in one we see the fate of all; and we follow him to his grave, who a little while agone, perhaps, was as vigorous and strong as ourselves. See Annot. •[&] Now the wise man knowing that nothing stirs us up more powerfully to a religious life, than the frequent remembrance of our mortality (which, alas! we arc not willing to think of), he next advises him that would be happy, to embrace all occasions that may put him in mind of it. The meditation of death being, as was anciently said, the very abridgment of all philosophy. All the precepts of ORrisdom they thought were comprised in this; and. therefore no wonder Solomon not only begins with it, but presses it so largely as he doth in the following verses: to the end, that wo may make our life not only a meditation, but an exercise, of death; which in the Christian language is called mortification. In short, the thoughts of death will, without any other teacher (if we keep it always in mind), instruct us in all those virtues, which will procure us a good name; some of which I have touched in the Paraphrase. And the more healthful we arc, the more we had need to charge ourselves with the thoughts of it, because that is apt to make us forget it. So I have taken chai, not merely for living; but lively, vigorous, lusty, and flourishing, as we translate it truly, Psal. xxxviii. 19. [c]
Ecclesiastes 7:3
Sorrow is better than laughter: for by the sad-’ ness of (he countenance the heart is made better J. Sadness, therefore, and sorrow, arc much more profitable for us than mirth and jollity (as we see in those severe and stern rebukes, which make men sorrowful for their faults), because v that grief which makes a man look sadly, whether it be for his own sins, or,other men’s calamities,, is apt to do his soul good; by giving him a right understanding of God, and of himself, and of all things else. See Annot. [c]; In the explication of this verse, I have touched upon another senso of the first word of it: which signifies not only sorrow, but anger or indignation also; by which some expound this verse. And understand thereby, either the anger of God afflicting men for sin, or the angry reproofs that are given sinners: which are better for them than prosperity, or to applaud and humour them in their folly. But this is mentioned ver. 5. and therefore I take it not to be intended here. The truth of the latter part of this verse is admirably explained by St. Paul in 2 Cor. vii. 11. As for the phrase, I shall only note, that an ill look is an exact translation into our language of the Hebrew phrase, which is here translated sadness of the countenance. Now a man may look ill not only by sickness, but by reason of any other thing that afflicts him, (as we find in the case of Nchcmiah,ii. 2.) some of which I have expressed in the Paraphrase. [d] l$OW not upon the furrows of unrighteousness, and thou shall not reap them sevenfold.] The Scripture often uses this comparison in speaking of sin. See Hosea x. 13. and the prophet uses the like expression in the foregoing verse of righteousness, Sow to yourselves righteousness, and reap in mercy. Job bas the same observation in the like terms, They that plough iniquity and sow wickedness, reap the same, (iv. 8.) But the Tendering of the LXX* is more express, ctSov tov$ apoTpiwvrae tcl aroira, oi Sc awdpovrtq avra odvvac Stptovaw lavrotc* And thus Solomon, He that soiveth iniquity shall reap vanity, (Prov. xxii. 8.) which the LXX. give more properly and fully, 6 cirdpwv <pav\a Qtpiau Kaica, 7r\t)yrjv Si epywv avrov avvrtXiati. And St. Paul, Whatsoever a man soweth, that shall he also reap; lie that soweth to his flesh, shall of the flesh reap corruption. (Gal. vi.*7, 8.)
Ecclesiastes 7:4
Tlie heart of the ivise is in the house of mourning: but the heart of fools is in the house of mirth. Whence it is, that wise men affect to think of such things, when they do not see them, as shew them how vain all our enjoyments are: but fools seek all occasions to put by such thoughts,^ and to divert themselves with merriment and pleasure. See Annot. [d] Heart.] The thoughts, affections, and delight. [e] Seek not of the Lord pre-eminence, neither of the king the seat of honour.] The design of the wise man in this and the two following verses seems to be, to check the ambitious spirit of such aspiring per^&ns as are full of themselves, are fond of titles, and forward to thrust themselves into places of power and authority, and perhaps are not able to fill them with sufficiency. Like the sons of Zebedee, they have the vanity to ask to sit the one on th6 right hand, the other on the left, in the kingdom, whose forwardness our Saviour reproved. (Matt. xx. 22.) It is observable, that those who are most pushing for pre-eminence^ and the seat of honour, are generally such as are least qualified for it. It is the most promising circumstance in aman’s favour, and the surest sign of merit, when he is chosen into an office of importance, or raised to some dignity, against his own will and inclination, or however without his seeking or applying for it. Such a one Ave may be sure is devoid of ambition, and contents himself rather with deserving than seeking preferment. This is » well shadowed in Jotham’s parable, (Judg. ix. 15.) wherein the bramble is represented’ as more ambitious than either the olive, fig-tree, or vine, and presently accepts of that power and sovereignty, which the rest had the modesty to decline. This is applicable to preferments in the church, as well as state. And accordingly Messieurs du Port-Royal and Rabanus extend it even to the episcopate, to which high dignity humility is no little recommendation: such a selfdenying and modest temper, as St. Cyprian commends in Cornelius: " Episcopatum nee voluit, nee postulavit; sed quietus et modestus, et quales esse consueverunt, qui ad
Ecclesiastes 7:5
It is better to hear the rebuke of the wise than for a man to hear the song of fools. And he that would be in the number of these wise men, must look upon this as one of the first steps towards it, to lend an obedient ear unto the reproofs of him who is truly wise and virtuous: which, though never so sharp and rough, are to be infinitely preferred before the smooth praises and commendations of a great many fools. Nay, ought to sound more gratefully in our ears, than the most delicious music, songs, and* jests, of all the merry companions in the world. See An-, not. \e] Rebuke.] The word includes roughness and severity in it; and is opposed to the smooth flatteries of those that seduce to sin. So I have understood song (not excluding the common sense of the word, which I have also expressed): for as the first part of wisdom is for a man to be able to give good advice to himself and others; and the next part of it, to take such advice when it is given: so it belongs to the first part, to see a man’s own faults, and reprove himself for them; and to the second, to receive such reproof willingly from others, and to abhor to be flattered and soothed, as if he had no faults at all. [/]
Ecclesiastes 7:6
For as the crackling of thorns under a pot, so i$, the laughter of the fool. TJtis also is vanity. These jolly felknys, indeed, make a great noise and show;• as if they" w r ere the only men that enjoy this world: but, alas! their mirth and joy are but for a spurt, and then end in heaviness: like the crackling of thorns, which sometimes blaze under a pot, as if they gave a mighty heat; but leave the - water in it as cold as they found it. * All their jollity, therefore, is vanity. See Aomot. [f]. This comparison between rebuke and flattery. Con-anus thinks is continued also in this verse; upon which he paraphrases in this manner: “As thorns put under a pot, and kindled, make such a crackling, as if they would set the whole house on fire, and by their noise raise an expectation of the greatest flame; but presently end in smoke and vapours: so senseless flatterers make a great buzzing in men’s cars, and blow up their minds, extolling them to heaven with their praises; but in truth make them not one whit the better,” &c. But I do not sec how the word laughter can be well applied to this; and therefore I have omitted it, and only thought fit here to mention it. [gr]
Ecclesiastes 7:7
Surely oppression maketh a wise man mad; and a gift destroyeth the heart. And there is the greater need to bo well instructed; and thereforeto hearken to the wise,. (ver. 5.) because there are other things, besides vain pleasures and flatteries, to disturb and unsettle our minds, if we be not well fortified against them. For the better any, man is, the more he is in danger to suffer from slanderers, rcvilers, and all sorts of injurious persons: whose violence sometimes is so great, that unless a man be provided with. more than human wisdom (and it be deeply rooted in his heart), it will not only miserably disquiet, but even distract him. Nor is this his only danger; but that power, and authority which raise him above the former, may expose him to another; unless he be armed with great inte-* grity: for his mind may be corrupted by gifts and presents to do injustice unto others, which he hates should be done to himself. See Annot. [g] The connexion of this verse with the preceding is a little obscure; unless we translate it, asMaldonate doth (following Munstcr), A wise mandespiseth calumny, and a mind that can be cormpted with gifts: which is an excellent admonition; and well suited to Solomon’s purpose. But no interpreters besides them take the word jeholel in the signification of despising (except Forstcrus,
Ecclesiastes 7:8
Better is the end of a thing than the beginning thereof; and the patient in spirit is better than the proud in spirit. And he will be the better able to resist them both, who is so wise as to look, not merely to the beginning of them, but attend to their conclusion: for that which seems, grievous at the first appearance, in the issue proves very advantageous; and, on the contrary, that which promises fair at first hath a deadly farewell with it; and therefore it is much better to endure patiently, and humbly wait to see; the issue, than to be provoked by pride and disdain hastily to precipitate events; for he that scorns to wait and attend; upon the leisure progression of things, commonly undoes, himself and his affairs, by his fierce and violent attempts* presently to compass his desires. Sec Annot. [/]„ I have connected this verse with the foregoing; though it maybe taken alone by itself. And the word debar, signifying either speech or thing, some (following the Vulgar) interpret this of the care that ought to be taken in the epilogue, or close of an oration (as St. Jerome speaks), rather than in the beginning or preface to it; that, as we are wont to say, we may come off well, and leave, a. sting in the minds of those that hear it. But this is so wide from the wise man’s purpose, that I do not think fit to set down an excellent discourse of the Lord Bacon’s upon this sense of the words, (lib. viii. de Augm. Scient. parab. 10.) And if we expound it of fhings, it is but a dilute sense to say, that a thing perfected is better than a thing begun. Others, therefore, take it to be the same with that, Finis coronat opus: which is true, but doth not complete the sense; unless. we understand it in this manner; that the conclusion of all things is to be expected, before we judge of them. For whilst they are growing and coming on, they appear with a quite different face, from what they have when they are gone and shall be no more. In the latter part of the verse, patient in spirit is properly one that is long before he grows angry, or falls into any passion; who is opposed to proud in spirit, because it is high^mindedness (as the word signifies) which makes men’s passion rise and swell hastily. It may have relation to the former part, and be expounded in this manner: A patient man, and slow to anger, dispatches business better than a proud, huffing, and blustering spirit: ivhose passion so disorders his mind, and indisposes it for the management of affairs, that he seldom brings them to a good issue. Or thus: A proud man is a boutefeu, who begins tlie fray: but the patient in spirit is the man that must eudit t (if ever it be well ended), and that is much the better work, and the greater honour to him who is employed in it and effects it Or, which is still clearer, we ought to attend to the end of a thing with patience: because it cannot be known what it will prove, nor whither it tends, in the beginning; and we should be the more prone to be patient in spirit, if we would expect the issue of every thing. Thus Corranus paraphrases upon the words most excellently, but a little too long: — " It is no small part of wisdom, to judge of things, and of business proposed to us, slowly and maturely, &c. for we see frequently that inconsiderate mei^ finding a thing very hard and difficult in the beginning, -an& never thinking how profitable and pleasant the issue may prove, immediately despond; and, out of an impatience, shall I say, or rashness of mind, desist from the most excellent enterprises; and many times betake themselves to worse. From which rashness and inconstancy he will be very far removed, who, endued with Divine wisdom, waits for the desired and happy conclusion of his affairs. And unto this nothing contributes more, than a slow, constant, and patient mind, that can endure labour and pains: which steadfastly and quietly considering how fruitful the end may be which he affects, will not suffer himself by any difficulty, trouble, or weariness, which he meets withal in the beginning, to be drawn from his purpose. Far different from those who, out of a proud, arrogant humour, think it is baseness, and unbecoming a gallant man, to attend upon the slow and leisure progresses of things, and to expert their events." Thus he: which ^ense I have not neglected in my Paraphrase; but comprised it among the rest: and it is thus, in part, expressed more briefly by a wise and good man in that age; when he told his friend (who was undone because he would not mind it), that u he was like an unskilful player at tennis, ever running after the ball; whereas an expert player will stand still to observe and discern where the ball will alight, or where it will rebound; and there with small travel will let it fall on his racket, or on his hand." [i]
Ecclesiastes 7:9
Be not hasty in thy spirit to be angry: for anger res’teth in the bosom of fools. It is another point therefore of that wisdom, which must mako us happy, to repress the motions of anger that we feel in ourselves, and not suffer thein, without great deliberation, to havo any effect: for anger is an enemy to counsel and advice, and is, indeed, the property of fools; who, out of weakness of mind, and shortness of thoughts, are familiarly transported with it, upon the slightest causes; and not easily appeased again, as wise men are when they chance to be incensed. These two verses depend on the foregoing, shewing that anger is inconsistent with wisdom; and so are murmuring and repining at the hardship we meet withal in evil times. And therefore, as the same Corranus well glosses, let us not throw the causes of our anger upon the times; but blame ourselves, who, at all times, if we want meekness of wisdom, shall grow angry upon the most fri r volous occasions; and not only let loose the reins of our anger, but of all other vices.. But I think this advice (ver. 10.) is not merely to be restrained to this, but extended unto all sorts of discontent, which are apt to make us complain of our present condition; and so to admire what is past, as not to mind what is present: as if they had nothing but what was good who lived before us; and we nothing but what was naught in these days. Whereas they complained just as we do now; and that of Thucydidcs was true then, as it ever will 3D2 Microsoft® [chap. VII. be, cu\ to naphv (5ap\ the present is always burdensome. Because, as Melancthon observes, we have a feeling sense of present incommoditics; but know what was heretofore only by report: and so we praise those ancient times, but do not like our own, which may be as good. This we are sure of, that all times have their troubles: and it is the part of a wise and good man to bear them, and not to increase them by a foolish cure. According to tjhat saying, firj to kcikov Ito KaKt(>: let not one evil be remedied by another. And that of Pythagoras, wv av fioipav $XVG $&* H-^ ay avatcrti: jvhat portion of things falls to thy share take it; and do 7iot grumble nor be vexed at it. And remember, as Corranus glosses again, that " a truly wise man is never so transported with admiration of ancient times, as to despise the present; crying out, Those were the golden, these the iron ages; nor will he solicitously inquire into the causes of what was then, and what is now; when this is certain, that virtue is the only cause of happiness, and vice of infelicity; which, in what time soever we fall, always produce the same effect." And to imagine’that the ancient times had no evil in them, and ours no good, is the conceit of a man that judges inconsiderately. For our eyes ought not to be *so fixed upon the present calamities of our days, as blindly: to overlook all the good; nor is the ancient felicity to be so admired, as not to remember, that they also conflicted with many tempests, and perhaps greater than we, as their frequent complaints of their times do abundantly testify. He therefore that is wise and fears God, will make account (as the truth is) that it is in our own choice, by his grace, whether the times shall be good or bad; for if he live well, they cannot be bad to him; as, on the contrary, they cannot be good, if he live wickedly. I ani the longer in these observations, because they are things of mighty moment: but most of the rest I shall contract as much as is possible. [£]
Ecclesiastes 7:10
Say not thou, What is the cause that the former daijswere better than these? for thou dost riot inquire ivisely Concerning this. It is wisdom also to correct in ourselves that complaining humour which is apt to be ever finding fault with the present times, and commending the foregoing ages as far better and happier than, the present. For perhaps it is not true; and thus much is certain, that he is foolishly inconsiderate, who imagines, that then there was no evil, and that now there is no good: or if it be true, that there was more good in those times, let us not murmur and repine, asking why we are cast into a troublesome age, full of oppression, suppose, and violence, and wrong, (vcr. 7.) but rather submit to the providence of God; considering, that there is no age so bad as to hinder us (which is the principal point of wisdom) from being good: and therefore let us do our duty; believing God hath such reason for suffering the times to be as they are, that we have no reason to quarrel at them; or to call in question his wisdom, goodness, or justice. See Annot. ft]
Ecclesiastes 7:11
Wisdom is good with an inheritance; and by it there is profit to them that seethe sun. Yet do not think that wisdom or virtue consists in despising riches; but only in using them well when we have them, and in being contented without them; for as we cannot be happy by riches alone, without wisdom, so we cannot be completely happy with wisdom alone, without riches: for he hath a vast advantage to do good every way who is rich as well as wise; it giving him x an authority even to speak more freely than other men; and making what he speaks to be more regarded: but of the two, wisdom and virtue must always bepreferred; which can do greater things, and bestow nobler benefits upon mankind, than treasures alone can do. See Annot. [A] Most take this verse as denoting their happiness, who have riches as well as ivisdom; which commonly is despised without wealth. But the words may bear another construction (which 1 have not neglected, bc-’ cause it agrees well with what follows), that wisdom is equal to an inheritance; nay, much to be preferred before it. For they may bo thus translated, Both wisdom and an inheritance are profitable for men in this world; but especially wisdom. Or, as Maldonate renders the last clause, " et residuum est videntibus solem," and there is a remainder to those that see the sun. That is, when all things in this world fail us, the fruits of wisdom only remains with us. [/]
Ecclesiastes 7:12
For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. For as wisdom, for instance, contrives many ways whereby a man may innocently defend himself from danger; so can money ofttimes purchase his protection and safety: but herein is the pre-eminence of wisdom, that when neither of them can shelter a man, nor stave off the calamity that invades him, it marvellously supports, revives, and comforts the souls of those ^\ho are owners of it, under all the evils which it could not help them by honest means to avoid. See Annot. [J] This is farther explained in this verse: where it will be needless to do more than barely observe, that the word we render defence is shadow in the Hebrew; which in their language signifies protection and comfort; Gen. xix. 8. For this cause they came under the shadow of my roof: i. e. that they might be secure from violence. Numb, xiv. 9. Their shadow (i. e. protection) is departed from them. jw»]
Ecclesiastes 7:13
Consider the work of God: for who can make that straight ivhich he hath made crooked?. And in order to it, the highest piece of wisdom is, to live in a serious sense of the sovereign power of God; and to consider, that as he hath settled all things in heaven and earth, in an unchangeable course, so nothing comes to pass without his providence: with which it is in vain to struggle, when he is pleased either to cross us in any of our private designs; or to send any public calamity, which, by our art and power, we can neither avoid nor remedy. See Annot. [mi] Here follows an admirable advice, to comply with our present condition, and suit our mind unto it: because we cannot bring things to the bent of our own mind, and therefore had better study to conform our mind’ to our condition, whatsoever it be; whether prosperity or adversity. Into which the Divine wisdom hath divided our life, and so proportioned them one to the other, that none can justly find fault with hiar Divine disposal; nor, all things considered, tell how to mend them, or order them better. So I have understood the last clause of ver. 14. in which is the only difficulty: find nothing after him. Which words (after him) some refer unto God, and make tho sense to be, that after him (or beside him) a man shall find nothing certain: and therefore it is best to depend upon him alone. Which 1 have not taken notice of in the Paraphrase, and therefore mention here. Others refer after him, unto man; and that two ways (which it may be fit just to set down). Some translate it thus: For this end, that man may find out none of those things which shall befal him hereafter: and so, being perfectly ignorant of what is to come, neither presume in prosperity, nor despair in adversity. Others thus (which is Maldonate’s gloss): TJuit a man losing in time of adversity what he had gotten in prosperity, might not adhere too much to the things of this world. Melancthon alone interprets find nothing, in this sense, that he might not betake himself unto unallowed courses: but in prosperity keep himself within the bounds of his vocation, and not be carried beyond it by vain curiosity; and in adversity expect the help of God, in the use of such remedies as he hath ordained. [m]
Ecclesiastes 7:14
In the day of prosperity bejoyful,but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him. No, we ought rather to accommodate ourselves to t^ie present state of things; and when wc are in prosperity, to enjoy God’s blessings cheerfully, with thankful and charitable hearts; but so soberly also, as not forgetting that affliction may come: and when it doth, let us take it patiently, considering, among other things, that there may be a change to a better condition again: for as both the one and the other come from God, so he hath ordered they should have - their turns in such due season, and balanced one with the other with such exactness, that the meanest man hath no reason to complain of him; nor the greatest to fancy himself more than a man; who cannot invent any means to dispose things otherwise, much less better, than God hath done. See Annot. [m]'
Ecclesiastes 7:15
All things have I seen in the days of my vanity; there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness. I know what maybe objected to this, having, all my life long, made observations upon all manner of things, in this troublesome world, and it seems very hard that a just man’s integrity should not be able to preserve him; but he is therefore, perhaps, destroyed, because he is better than others; when a wicked man escapes, nay, is countenanced and encouraged, or suffered to prolong his days in (and perhaps by) his wickedness. See Annot. [n] This verse may either be joined with the precedent, or with the following: I have connected it with both, in my Paraphrase upon it, and ver.lG. where I have attended to tho scope of the wise man in this chapter; and accordingly interpreted that and the seventeenth verse; which will admit of several other expositions. They are commonly expounded of public justice; which ought to be neither too rigid, nor too remiss and negligent. Insomuch that Melancthon’s words are, non dubium est; there is no doubt he speaks of political justice, which governs the things of this life: and consists in a mean, between cruelty and negligence. Too much severity becomes cruelty; as it was in Aurelian: and too much indulgence confirms men in wickedness; as it was in the days of Arcadius. A good governor, like Augustus, takes a middle! course; and doth not seek that middle with too much subtilty: but rather, as in God, lets mercy prevail over judgment. The liko admonition, saith he, is subjoined about wisdom: for, as too much severity becomes cruelty, so too much wisdom, that is, subtilty, becomes cavilling sophistry and cheating. And thus he interprets ver. 17. that a magistrate should not tolerate enormous vices. • Dr. Hammond alone, as far as I have read, makes the sixteenth verse, Be not righteous over-much, &c. to be tho objection of a worldling; who takes that for an excess of duty, which brings any damage or worldly destruction upon him. Which is answered, saith he, in ver. 17. Be not wicked over-much, &c. that is, the fears, and from thence the prudential (but oftentimes very impious) practices of the worldling, are the more probable path, to the mosthasty ruins. (Vide Answ. to Cawdry, chap. 2. sect. 2.) But this is not coherent, in my opinion, with the rest of tho chapter; and therefore I have followed rather the opinion of Gregory Nazianzen; who’ interprets it of heat arid zeal, more than needs, without reason and discretion: which, as it makes all the schisms in the world, so produces a great many other evils. And the same passion, saith he, is both about righteousness and about wisdom:
Ecclesiastes 7:16
Be not righteous over-much; neither make thyself otherwise: why shouldest thou destroy thyself?. But besides 1 &n other things which may be replied to this (as that good men “^ are sometimes removed from, and wicked reserved unto, future evils), it must be noted also, that some pious men are more strict and rigid than they need, and not so prudent as they ought to be; but unnecessarily expose them-t selves to danger. And therefore, it is good advice, in order to a safe and quiet passage through this life, to be temperate in thy zeal, and not to overdo; either by extending thy own duty beyond the Divine commandment, or by correcting the inveterate vices of others, and opposing the vulgar opinions too severely or unseasonably; whereby they are only exasperated and enraged, but not at all amended: for why should a man bring a mischief upon himself, without any benefit unto others? See Annot. [n]
Ecclesiastes 7:17
Be not over-much wicked, neither be thou foolish: why shouldest thou die before thy time?. And, on the other side, let not impunity tempt any man to presume to grow enormously wicked, and foolish, as to embrace and follow the lewdest opinions: for this may awaken the public justice against him, even for the common safety; or the Divine vengeance, nay, his own excessive wickedness, may cut him off, before he come to the natural term of his life. See Annot. [o]
Ecclesiastes 7:18
It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. The advice is so profitable, that he who loves himself will not only apprehend it, but take fast hold of it, and diligently observe it; never departing from either part of it; but, while he wisely manages himself to decline dangers, honestly and faithfully
Ecclesiastes 7:19
Wisdom strengthened the wise more than ten mighty men which are in the city. And this pious prudenccj-which proceeds from the fear of God, will bo a stronger guard and security to him who is endued with it, both against all inward fears and all outward dangers, than a multitude o? valiant commanders, and all their troops are, to defend a city, when it is besieged by its enemies. See Annot. [p].:> • t
Ecclesiastes 7:20
For there is not a just man upon earth, that doeth good, andsinncth not. Though this must always be understood, when we thus discourse, that no man is either so perfectly wise, or completely virtuous, as never to mistake and commit a fault; but sometimes the best of us may slip into a sin, notwithstanding all 1 our caution and care; and thereby fall into danger. See Annot. [q~\ Here he seems to limit what he.had said before, with this exception; that wo man can be always. so wise and cautious, as never to offend. Which Melancthon.truly calls politica sententia: and refers to. lapses in, government, like that of Josiah, who was a very good prince, but perished by engaging rashly in an unnecessary war. And therefore the character of a governor, as well as of a man, must be fetched from the constant strain and bent of his actions, and not from particular facts. For he is a good governor that always intends to do right, though he some-. times miscarry (as David and the forenamed Josiah), and.he is an ill governor, who hath no such design, but quite contrary; though sometimes he do well, as Cambyses. The difference therefore must be taken from their perpetual will and inclination. There arc those who connect this verse with the next, rather than the foregoing: but I have referred it to both, and not unfitly, I think; as may be seen in the Paraphrase upon ver. 21. [r]
Ecclesiastes 7:21
Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee. The consideration of which frailty of mankind is useful many ways; not only to abate our severity in censuring or chastising public offenders, but to teach us gentleness towards those who do us private injuries: and therefore not to regard (for instance) every word that is spoken against us, but rather to dissemble our knowledge of it; first, because otherwise wo shall have no quiet; for, perhaps, we may chance to overhear our own domestics speaking slightly of us; which wo may easily pass by and overlook, but cannot take notice of without great disturbance. See Annot [r]. Which the Lord Bacon (lib. viii. cap. 2. parab. 4.) refers principally to vain curiosity; and thus discourses upon it: " It is a matter almost beyond belief, what disturbance is created by unprofitable curiosity, about those things that concern our principal interest: that is, when we make a too scrupulous inquiry after such secrets, which, once disclosed and found out, do but cause disquiet of mind; and nothing conduce to the advancing of our designs. For, first, there follows vexation and disquiet of mind: human affairs being so full of treachery and ingratitude, that if fhero could be procured a magical glass, in which we might behold the hatreds, and whatsoever malicious contrivances are any where raised up against us, it would be better for us if such a glass were forthwith thrown away and broken in pieces. For things of this nature arc like the murmur$ of the leaves of trees, which in a short time vanish. Secondly, this curiosity loads the mind too much with susjneions, and ungrounded jealousies: w r hich is the most capital enemy to counsels, and renders them inconstant and involved. Thirdly, the same curiosity doth sometimes^x those evils which otherways of themselves woidd pass by its and fly away. For it is a dangerous thing to irritate the consciences of men; who, if they think themselves to lie undiscovered, arc easily changed for the better; but, if they perceive themselves to be detected, drive out one mischief by another. And therefore it was deservedly esteemed the highest wisdom in Pompcy the Great, that he instantly burnt all Scrtorius’s papers, unperused by himself, or suffered to be seen by others.” Some take this verso to speak of those, who willingly lend their ears; to informers and detractors; who will bring them what is said abroad, whether true or false. And therefore, saith Solomon, since there is no man but who offends sometimes, not thou thyself excepted, do not hearken unto those who reckon up other men’s faults; lest thou hear thy own, from those that are of thy family. Thus Maldonatc. [$] Vcr. 23. Hero he seems to resume his discourse, in the beginning of the book, concerniug the shortness of hu-
Ecclesiastes 7:22
For oftentimes also thine own heart knotveth that thou thy self likewise hast cursed others. And secondly, because, if thou examincst thy own life, thou wilt find this fault is so incident to human nature, that thou thyself perhaps hast been guilty of itmany a time; and done as much by others that arc thy betters as thy servant doth by thee.
Ecclesiastes 7:23
All this have I proved by wisdom: I said, I will be wise; but it was far from me. For my part, I cannot exempt myself from the guilt of great errors: for though I have not only studied to be wise and virtuous, but made a trial of the excellence of all these rules which I have now delivered; and resolved also that I wonld strictly observe them, and never, in the least, swerve from them; yet, alas! I fell far short of these holy purposes. See Annot. [s]
Ecclesiastes 7:24
That which is far off, and exceeding deep, who can find it out?. That which I have done already, in time past, is far from the wisdom whereby I intended to have acted; and who can tell, when he once sinks below himself, how much deeper and deeper he shall be plunged in sin, till he cannot find his way out again? Ver. 2o. I appliedmine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness.] Notwithstanding which I did not cease my endeavours, but diligently looked every where, and viewed every* corner, even of my heart; making the most exquisite search after the surest means to attain that wisdom and virtue which I desired and laboured for above all things; and to be settled, upon firm grounds, in my holy resolutions: for which end, I likewise endeavoured to understand what is the very height of folly and wickedness; even that wickedness which besots a man’s mind, nay, turns his brain; and not only infatuates him, but makes him act as if he were distracted.
Ecclesiastes 7:26
And I find more bitter than death the woman whose heart is snares and nets, and her hands as bands: whoso pleaseth God, shall escape from her; but the sinner shall be taken by her. And I found, at last, that nothing so destroys a man’s understanding, nothing leads him into so many dangerous errors, and makes him quite forget him* self, as that filthy lust which carries him to a harlot; who brings him into so many grievous mischiefs, that he had better die than be acquainted with her: for she is made up of wicked arts and wily devices, and doth nothing but contrive how to ensnare and entangle him that approaches her; whom she holds so fast by her charms that he remains her prisoner for ever, without a wonderful grace to deliver him: which he hath little reason to expect, when he considers, that it is commonly some other great offences against God that betray him into these snares; from which he, who approves himself sincerely unto God, finds so much favour with him, as to be preserved. See Annot. [t] And then, in this verse, Solomon gives an account of the danger they are in who suffer themselves to be ensnared by the arts of naughty women (who are so numerous, that he advises him, who would be good, to be very cautious how he enters into familiarity with that sex), who have brought sore calamities upon the greatest men; such as Samson, David, and Paris, and many other besides Solomon himself. The next verse I have made to relate to that. The two words we translate snares and nets (to which he compares her heart, i. e. her invention, devices, &c.) both signify nets. Only the former signifies the nets of hunters; the latter, the nets, or drags rather, of fishermen, (Ezek. xxvi. 5.) as the LXX. distinguish them. The former, indeed, is applied also to fishes, in this book, (ix. 11.) and therefore the truer difference perhaps is, that the former signifies finer, the latter coarser, but stronger nets: such as cannot be broken, but will certainly destroy; as the root from whence cherem comes denotes. Both these words are in the plural number, to denote the vast multitudes that they catch, and the innumerable ways they have to entangle them, and hold them fast. [m]
Ecclesiastes 7:27
Behold, this Ihave found (saith the Preacher), counting one by one, to find out th£ account. Behold then the result of my most serious thoughts, which I publicly proclaim to all, and would have it diligently observed; that having distinctly considered all things, one by one, I find nothing so dangerous, and therefore nothing so much to be avoided by him, that would be steadfastly wise and good, (ver. 23.) as the conversation.of women; especially those that are of a lewd inclination.
Ecclesiastes 7:28
Which yet my soulseeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found. And where to meet with any of them, with whom it is. safe to have society, I am still to seek, though very desirous to find:‘for, though hero and there I have found a truly honest man, among those multitudes that attend upon me in my court, yet I cannot say that among all my acquaintance of the other sex (and I have.a great many, 1 Kings xi. 1.) I have met with so much as one, that is what a woman should be; modest, plain*- hearted, humble, sincerely virtuous, without guile, hyp6« crisy, and dissimulation. See Annot. [u]..,. Gregory Thaumaturgus interprets this verse altogether of their chastity, after this manner: I have found a chaste man, but never a chaste woman: and, indeed, of that he is speaking, which makes this sense not unreasonable: though I have not so restrained it, nor do I think this is to be looked upon as the true character of women in general, in all ages and countries, but of such only as Solomon was acquainted withal; and of those in that and the neighbouring nations; especially of women there excelling in beauty, which commonly betrayed them to their ruin, and to the ruin of others; without an extraordinary grace to preserve them. [x]
Ecclesiastes 7:29
Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. Only observe this, that I do not herein accuse (far be it from. me) the Creator. of the world; for I am assured of nothing more than this, that as God made all other things very good in their several kinds, so he made both men and women in perfect integrity: with a clear understanding to judge aright, and with an honest will, inclined to do accordingly; prescribing them also no. other rule of life, but such as was just and good: but they, affecting to be greater than God intended, and to have more liberty than he allowed, raised scruples and doubts, questions and disputes^ about their duty; inventing many ways to shift it off; and so depraved themselves, by following their own vain fancies, and false reasonings, rather than his blessed will. Sec Annot. [x].. ANNOTATIONS. [a] Among all the maxims of true wisdom and piety, which arc to be learnt for the settlement of. our mind in 3D Microsoft® [chap. VII. peace and tranquillity, notwithstanding the vanity that is in all things, Solomon recommends to ns, in the first place, the caro of that which men foolishly lose; by minding nothing but heaping up wealth, or pleasing themselves in a voluptuous life, &c. viz. to acquire a good name. Which nothing but a virtuous use of all things can bestow upon us; and when we have it will give us a singular delight at present, and embalm our memory when we arc laid in our graves. Which good name (as Melancthon observes) consists in two things: in the approbation of our own consciences judging aright, and in the approbation of other men, who also rightly judge. Both which are required by God; that we should do right things, and that others should approve of what is rightly done. Unto which they are bound, for two reasons; that the difference of virtue and vice may be the more" conspicuous; and that others may be taught by examples. He requires, therefore, that infamous persons be cast out of society, and that they be honoured, whose manners are without infamy. Now, since such an approbation is a Divine ordinance, it is manifest we may desire this glory; and, by the same reason, that we must avoid all scandal, and take care that we may be commended. Which Solomon here compares to a precious ointment, because nothing was more grateful and refreshing in thosp eastern countries: and therefore used not only in feasts, but at other times, when they were weary or languishing; fox comforting the brain, recreating the spirits, cheering the countenance, suppling the joints; and for other services tending to health, as well as pleasure. Which made ointments to be held in the greatest price and estimation, and to be mentioned among the treasures of kings, (2 Kings xx.‘13. Isa. xxxix. 2.) Suitable to this is that of Pindar, a bath oftvarm water doth not so refresh the tired bones as glory. And this of Thucydides, that honour is the nourishment and food of an old man; who lives upon the reputation he hath gotten by worthy deeds, which will make death not unwelcome to him. So the latter part of this verse must be understood, with reference to a well-spent life; for otherways it would be only a discontented saying, like that of the heathen, the best thing i$ not to be born, the next best to diepresently. Unto which doctrine (as Melancthon well speaks) the church is a stranger. I cannot well pass over this verse without observing what all interpreters note; an elegant paranomasia (as they call it), that is, a near affinity, both in the letters and in the sound, of these two Hebrew words, schem, name, andscftemen, oil or ointment; as there is afterward (ver. 5, 6.) between three other words, shir, a song, sirim, thorns, and sir, a pot. Which being found also in several other parts of the Bible, it shews that such allusions, are not unseemly, nor onght to be censured as affectations; if they be sparingly, used, and wisely, gravely, and decently scattered in a discourse; not fulsomely, upon every occasion, obtruded. [6] In the beginning of this verse (Melancthon thinks) Solomon speaks not of the first creation of man, but of the rule of men’s actions; which God proposed to them: the sense being, as if he had said, God instituted a good order how men should behave themselves in all things; but they contrive how to go beyond their bounds. As David, for instance, had many wives of great beauty; but he would not be content without another man’s. Antony had a great power, but he would be a monarch: which is the fault of many other great men. • This I have not altogether neglected; and also taken notice of De Dicu’s interpretation of the last words of the verse, Men sought out the thoughts of the great or mighty: taking rabbim for magnates; that is, not contented with his own condition, he affected to be like the angels, nay, like God. Maimonidcs refers it to the evils and miseries man draws upon himself here in this world; understanding by cheschbonoth (inventions) man’s foolish reasonings, whereby he precipitates himself into all the evils he endures. " For he thinks he wants this and that, when he doth not: and he thinks this and the other thing make him miserable which have no hand in it. But we may say, as Malachi doth, (i. 9.) Tliis hath been by means of your ownselves; an<l as the wise man elsewhere, (Prov. xix. 3.) The foolishness of man pervertetk kis way; and his heart fretteth against the Lord" (More Nevochim, par. iii. cap. 12.) The common editions of the LXX. may be corrected out of Epiphanius, Heeres. xlix. who. quotes this verse thus — Gcoc ovvztov avSptoirov (in the common editions, even in the Polygldtt Bible, it is avv rbv avSpwrov, most absurdly) IttoIticb fvSfj’ avrot Sc £$jT7/o-av 7roXAac iavroig oSouc* According to which I have, partly, framed my Paraphrase, taking ovvztov to refer to the understanding, and tvSrj to the will: but I have attended al$o to the common reading in the latter end of the verse, which is not odovg, but XoyHrjjLovg.
Stand in the multitude of the elders, and cleave unto him.thatis.wiseJ. The.Roman.and;som®- other Greek copies read with an interrogation, Kairlg ao<p6g; airy irpoakoX\v$t)tc Is there a wise man.? Cleave unto him. The sense is, that to attain wisdom, men should seek^the company of. the wise, and attend upon their lectures and instructions; or by standing may. be meant the reverence to be observed towards thenh— that as a mark of great deference and respect, Ave should stand in their presence. By elders, we are not barely to understand such as are aged, though reverence to them is required, but such whom time and experience have taught wisdom and knowledge, and are so called from, their. prudence and abilities. And so the Vulgate, In multitudine presbyterorum prudentium sta; and thus senatus and ytpovcrla are usually taken. According to Philo, it was the custom. of the Jews every time they went to the synagogue, that the youngest should place themselves at the. feet of the. aged, and in profound silence, give attention. to what w T as delivered; that one of the most learned stood up, and either read the sacred books, or some excellent instructions of morality, how to behave themselves, wisely through the several stages and callings of life. (De Septen.)
If thou seest a man of tinder standing, get thee betimes unto him, and let thy foot wear the steps of his door.~\ “OpSptZt wpbg avrov. This is agreeable to the advice before given, to seek wisdom early, (iv. 12.) It also signifies to seek diligently. See particularly Jer, xxv. 3. where God says, tXaXijtra 6p3p/£wv, which Theodoret expounds by ImjxtXwg’ dpSpiZuv is applied to such as carefully attend upon any person, or solicit with more than ordinary diligence any business. (See Prov. xi. 27. xiii. 24. Psal. lxiii. 1. Isa. xxvi. 9. Hosea vi. 1. Ecclus. xxxii. 11. xxxix. 5.)
He shall establish thine heart, and give thee wisdom at thine own desire. ‘EmOvfiia r»jc cro^fac <rou SoSrfitrral aot. So the Roman, and some other editions; but the more correct ones omit aov, which only perplexes the sense.’ The literal rendering is, The desire of wisdom shall be given thee; and thus the Vulgate, Concupiscentia sapienti<e da- 6i7ur fiftz, which is a Hebraism, and equivalent to concupita sapientice. The sense is, The wisdom which thou desirest shall be bestowed upon thee; andso the Tigurhie version, Et quam desideres, sapientia tibi dabitnr; and the Syriac is to the same purpose, Ipse vias tuas diriget, et quicquid optaveris, te docebit; or, in the words of the Psalmist, lie will inform thee, and teach thee in the way wherein thou shall go, and guide thee with his eye. (Psal. xxxii. 9.) I shall only observe farther, that our author in the latter part of this chapter sets down five means or helps for the attainment of wisdom: 1. A willing mind. 2. Care and diligence. 3. Hearing useful and profitable things read, and attending upon the expositions of such teachers, as can best explain the great truths and mysterids of wisdom or religion. 4. Meditating upon them seriously, and drawing useful reflections from them. 5. To crowri all, begging God’s blessing and assistance to go along with and prosper our own endeavours.