Explanatory Notes upon the Old and New Testaments

The misery of the oppressed and the oppressor, ver. 1-3. Of being envied, which occasions sloth in others, ver. 4-6. The folly of hoarding up wealth, ver. 7, 8. The benefit of society, ver. 9-12. The mutability even of the royal dignity, thro' the foolishness of the prince, and the fickleness of the people, ver. 13-16.

1. I returned - I considered again. Oppressions - Whether by princes, magistrates, or other potent persons. No comforter - None afforded them pity or succor. But they, &c. - No comfort therein.

2. I praised - I judged them less miserable. For this is certain, that setting aside the future life, which Solomon doth not meddle with in the present debate; and considering the uncertainty, and vanity, and manifold calamities of the present life, a wise man would not account it worth his while to live.

3. Better is he - Who was never born. Not seen - Not felt: for as seeing good is put for enjoying it, so seeing evil is put for suffering it.

4. Right work - All the worthy designs of virtuous men. Envied - Instead of honour, he meets with envy and obloquy.

5. The fool - Is careless and idle: perceiving that diligence is attended with envy, he runs into the other extreme. Eateth - Wastes his substance, and brings himself to poverty, whereby his very flesh pines away for want of bread.

6. Better - These are the words of the sluggard, making this apology for his idleness, That his little with ease, is better than great riches got with much trouble.

8. Alone - Who has none but himself to care for. Brother - To whom he may leave his vast estate. Yet - He lives in perpetual restlessness and toil. For whom - Having no kindred to enjoy it. And bereave - Deny myself those comforts and conveniences which God hath allowed me? A sore travel - A dreadful judgment, as well as a great sin.

9. Two - Who live together in any kind of society. Because - Both have great benefit by such conjunction, whereby they support, encourage, and strengthen one another.

10. They - One of them. Fall - Into any mistake, or sin, or danger.

12. Prevail - Against either of them.

13. Better - More happy. Now he proceeds to another vanity, That of honour and power. Than a king - Who hath neither wisdom to govern himself, nor to receive the counsels of wiser men.

14. For he - The poor and wise child is often advanced to the highest dignity. Whereas - That old king is deprived of his kingdom.

15. I considered - The general disposition of common people, in all kingdoms, that they are fickle and inconstant. With the second child - This may be understood of the king's child, or son and heir, called second, in respect of his father, whose successor he is. Stand up - Arise to reign.

16. No end - This humour of the common people hath no end, but passes from one generation to another. Before them - Before the present generation. And so here are three generations of people noted, the authors of the present change, and their parents, and their children; and all are observed to have the same inclinations. In him - They shall be as weary of the successor, though a wise and worthy prince, as their parents were of his foolish predecessor.

Solomon here discourses of the worship of God, as a remedy against all these vanities, but warns us of vanities therein, ver. 1-7. Directs us to eye God as our judge, ver. 8. Shews the vanity of riches, ver. 9-17. And recommends the chearful use of what God has given us, ver. 18-20.

1. Thy foot - Thy thoughts and affections, by which men go to God and walk with him. To hear - To hearken to and obey God's word. Of fools - Such as wicked men use to offer, who vainly think to please God with their sacrifices without obedience. For - They are not sensible of the great sinfulness of such thoughts.

2. Rash - Speak not without due consideration. To utter - Either in prayer, or vows. For God - Is a God of infinite majesty, holiness, and knowledge. Thy words - Either in prayer or in vowing.

3. A dream - When men are oppressed with business in the day, they dream of it in the night. Is known - It discovers the man to be a foolish, and rash, and inconsiderate man. Of words - Either in prayer, or in vowing, by making many rash vows, of which he speaks ver. 4, 5, 6, and then returns to the mention of multitude of dreams and many words, ver.

7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.

4. In fools - In perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, break them.

6. Thy mouth - By any rash vow. Thy flesh - Thyself, the word flesh being often put for the whole man. The angel - The priest or ministers of holy things. Such persons are often called angels, or, as this Hebrew word is commonly rendered, messengers. And this title seems to be given to the priest here, because the vow made to God, was paid to the priest as one standing and acting in God's name and stead, and it belonged to him, as God's angel or ambassador, to discharge persons from their vows when there was just occasion. It was - I did unadvisedly in making such a vow. Angry - Why wilt thou provoke God to anger at these frivolous excuses? Destroy - Blast all thy labours, and particularly that work or enterprize for the success whereof thou didst make these vows.

7. For - There is a great deal of folly, as in multitude of dreams, which for the most part are vain and insignificant, so also in many words, in making many vows whereby a man is exposed to many snares and temptations. But - Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.

8. If - Here is an account of another vanity, and a sovereign antidote against it. Marvel not - As if it were inconsistent with God's wisdom, and justice, to suffer such disorders. For - The most high God who is infinitely above the greatest of men. Regardeth - Not like an idle spectator, but a judge, who diligently observes, and will effectually punish them. Higher - God: it is an emphatical repetition of the same thing.

9. Profit - The fruits of the earth. For all - Necessary and beneficial to all men. The wise man, after some interruption, returns to his former subject, the vanity of riches, one evidence whereof he mentions in this verse, that the poor labourer enjoys the fruits of the earth as well as the greatest monarch. Is served - Is supported by the fruits of the field.

13. To their hurt - Because they frequently are the occasions both of their present and eternal destruction.

14. Perish - By some wicked practices, either his own, or of other men. Nothing - In the son's possession after his father's death.

15. To go - Into the womb of the earth, the common mother of all mankind. Take nothing - This is another vanity. If his estate be neither lost, nor kept to his hurt, yet when he dies he must leave it behind him, and cannot carry one handful of it into another world.

16. The wind - For riches, which are empty and unsatisfying, uncertain and transitory, which no man can hold or stay in its course, all which are the properties of the wind.

17. He eateth - He hath no comfort in his estate, but even when he eats, he doth it with anxiety and discontent. And wrath - When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.

18. Good - Good or comfortable to a man's self, and comely or amiable in the eye of other men. His portion - Of worldly goods; he hath a better portion in heaven. This liberty is given him by God, and this is the best advantage, as to this life, which he can make of them.

19. To take - To use what God hath given him.

20. Remember - So as to disquiet himself. The days - The troubles; days being put here for evil, or, sad days. Answereth - His desires, in giving him solid joy and comfort.

The vanity of riches without use, ver. 1-6. They are unsatisfactory, ver. 7-10. It is folly to think of happiness in the things of this world, ver. 11, 12.

2. Riches - All sorts of riches. To eat - Because God gives him up to a base and covetous mind.

3. With good - He hath not a contented mind and comfortable enjoyment of his estate. Is better - Which as it never enjoyed the comforts, so it never felt the calamities of life.

4. He - The abortive; of whom alone, that passage is true, hath not seen the sun, ver. 5. Cometh - Into the world. In vain - To no purpose; without any comfort or benefit by it. Departeth - Without any observation or regard of men. His name - Shall be speedily and utterly forgotten.

5. More rest - Because he is free from all those encumbrances and vexations to which the covetuous man is long exposed.

6. Tho' he live - Wherein he seems to have a privilege above an untimely birth. Seen - He hath enjoyed no comfort in it, and therefore long life is rather a curse, than a blessing to him. All - Whether their lives be long or short. Go - To the grave.

7. Is - For meat. And yet - Men are insatiable in their desires, and restless in their endeavours after more, and never say, they have enough.

8. More - In these matters. Both are subject to the same calamities, and partakers of the same comforts of this life. The poor - More than the poor that doth not know this. He means such a poor man as is ingenious and industrious; fit for service and business.

9. The fight - The comfortable enjoyment of what a man hath. Than - Restless desires of what a man hath not. This - Wandering of the desire.

10. Is named - This is added as a further instance of the vanity of all things in this life. That which hath been (man, who is the chief of all visible beings) is named already, by God, who, presently after his creation, gave him the following name, to signify what his nature and condition was. Man - A mortal and miserable creature, as his very name signifies, which God gave him for this very end, that he might be always sensible of his vain and miserable estate in this world. With him - With almighty God, with whom men are apt to contend upon every slight occasion, and against whom they are ready to murmur for this vanity, and mortality, and misery.

11. Seeing - This seems to be added as a conclusion from all the foregoing chapters; seeing not only man is a vain creature in himself, but there are also many other things, which instead of diminishing, do but increase this vanity, as wisdom, pleasure, power, wealth; seeing even the good things of this life bring so much toil, and cares, and fears, with them. The better - By all that he can either desire or enjoy here?

12. Who knoweth - No man certainly knows what is better for him here, whether to be high or low, rich or poor. Vain life - Life itself is a vain and uncertain thing, and therefore all things which depend on it must be so too. While - While it abides, hath nothing solid, or substantial in it, and which speedily passes away, and leaves no sign behind it. For - And as no man can be happy with these things while he lives, so he can have no content in leaving them to others, because he knows not either who shall possess them, or how the future owners will use or abuse them.

Solomon here recommends seriousness, ver. 1-6 Calmness of spirit, ver. 7-10. Wisdom, ver. 11, 12. Suiting ourselves to every condition, ver. 13, 14. The advice of an infidel answered, ver. 15-18. The praise of wisdom, ver. 19. All men are sinners, ver. 20. Mind not the censures of others, ver. 21, 22. Solomon's experience of men and women, ver. 23-29.

1. Of death - Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.

2. The house - Where mourners meet to celebrate the funeral of a deceased friend. That - Death. The living - Will be seriously affected with it, whereas feasting is commonly attended with levity, and manifold temptations.

4. The wise - Are constantly meditating upon serious things.

6. Thorns - Which for a time make a great noise and blaze, but presently go out.

7. A gift - A bribe given to a wise man, deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom that is so easily corrupted and lost.

8. The end - The good or evil of things is better known by their end, than by their beginning. The patient - Who quietly waits for the issue of things. The proud - Which he puts instead of hasty or impatient, because pride is the chief cause of impatience.

10. Better - More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies, which men enjoy even in evil times. For - This question shews thy folly in contending with thy Lord and governor, in opposing thy shallow wit to his unsearchable wisdom.

11. Good - When wisdom and riches meet in one man, it is an happy conjunction. By it - By wisdom joined with riches there comes great benefit. To them - Not only to a man's self, but many others in this world.

12. Life - But herein knowledge of wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.

13. Consider - His wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings. For who - No man can correct or alter any of God's works; and therefore all frettings at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This implies that there is an hand of God in all mens actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and over-ruling them, whether they he good or bad.

14. Be joyful - Enjoy God's favours with thankfulness. Consider - Consider that it is God's hand, and therefore submit to it: consider also why God sends it, for what sins, and with what design. God also - Hath wisely ordained, that prosperity and adversity should succeed one another. That - No man might be able to foresee, what shall befall him afterwards; and therefore might live in a constant dependance upon God, and neither despair in trouble, nor be secure or presumptuous in prosperity.

15. All - All sorts of events. My vanity - Since I have come into this vain life. Perisheth - Yea, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. Wickedness - Notwithstanding all his wickedness.

16. Be not - This verse and the next have a manifest reference to ver. 15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.

18. Take hold of - Embrace and practice this counsel. Shall come - Shall be delivered from all extremes, and from all the evil consequences of them.

19. Strengthen - Supports him in, and secures him against troubles and dangers.

20. Sinneth not - Who is universally and perfectly good.

21. Also - Do not strictly search into them, nor listen to hear them.

23. Proved - I have found to be true, by the help of that singular wisdom which God had given me. I said - I determined that I would attain perfection of wisdom. But - I found myself greatly disappointed.

24. It - God's counsels and works, and the reasons of them.

25. And seek - He useth three words signifying the same thing, to intimate his vehement desire, and vigourous, and unwearied endeavours after it. The reason - Both of God's various providences, and of the counsels and courses of men. The wickedness - Clearly and fully to understand the great evil of sin.

26. I find - By my own sad experience. Shall escape - Shall be prevented from falling into her hands.

27. To find - That I might make a true and just estimate.

28. Yet seeketh - I returned to search again with more earnestness. I find not - That it was so, he found, but the reason of the thing he could not find out. One man - A wise and virtuous man. A woman - One worthy of that name; one who is not a dishonour to her sex. Among - In that thousand whom I have taken into intimate society with myself.

29. Lo, this - Though I could not find out all the streams of wickedness, and their infinite windings and turnings, yet I have discovered the fountain of it, Original sin, and the corruption of nature, which is both in men and women. That - God made our first parents, Adam and Eve. Upright - Hebrew. right: without any imperfection or corruption, conformable to his nature and will, after his own likeness. They - Our first parents, and after them their posterity. Sought out - Were not contented with their present state, but studied new ways of making themselves more wise and happy, than God had made them. And we, their wretched children, are still prone to forsake the certain rule of God's word, and the true way to happiness, and to seek new methods of attaining it.

The benefit of wisdom, ver. 1. honour the king and obey God, ver. 2-5. Prepare for sudden evils, and for death, ver. 6-8. Marvel not at oppression, or the present impunity of the wicked, ver. 9-11. It shall be well with the good, and ill with the wicked, though not immediately, ver. 12-14. Therefore cheerfully use the gifts of God, and acquiesce in his will, ver. 15-17

1. Who is wise - There are few wise men in this world. Who knoweth - How few understand the reasons of things and can rightly expound the word and works of God. Wisdom - Makes a man venerable, chearful, mild, and amiable. The face is put for the mind, because the mind discovers itself in the countenance. Boldness - The roughness or fierceness. Changed - Into gentleness and humility.

2. The oath - Because of that oath which thou hast taken to keep all God's laws, whereof this of obedience to superiors is one.

3. To go - In discontent, withdrawing thyself from the king's service or obedience. Stand not - if thou hast offended him, persist not in it. For - His power is uncontrollable.

5. The commandment - Solomon passes to a new subject. Shall feel - Shall be delivered from those mischiefs which befall the disobedient. Discerneth - Both when, and in what manner he must keep the commands of God.

6. Because - There is a fit way and season for the accomplishment of every business, which is known to God, but for the most part hidden from man. Therefore - Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries.

7. For - Men are generally ignorant of future events, and therefore their minds are disquieted.

8. To retain - To keep it in the body. This is added as another evidence of man's misery. No discharge - In that fatal conflict between life and death, when a man is struggling with death, though to no purpose, for death will be always conqueror. Neither - And although wicked men, who most fear death, use all possible means, to free themselves from it, yet they shall not escape it. The most subtle wickedness cannot outwit death, nor the most daring wickedness out-brave it.

9. To his hurt - There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads.

10. And so - In like manner. The wicked - Wicked princes or rulers. Buried - With state and pomp. Who - Had administered publick justice, which is frequently signified by the phrase of coming in and going out before the people. The holy - The throne or tribunal seems to be so called here, to aggravate their wickedness, who being advanced by God into so high and sacred a place, betrayed so great a trust. Where - They lived in great splendour, and were buried with great magnificence. This - That men should so earnestly thirst after glory, which is so soon extinct.

11. Therefore - God's forbearance makes them presumptuous and secure.

13. A shadow - His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear.

14. Done - Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of greatest virtue and merit: or, by God's providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom - Who meet with such usage as the worst of men deserve. It happeneth - Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men.

15. To be merry - This he speaks of sensual delights.

16. To see - To observe mens various designs and employments, and their unwearied labours about worldly things. For there is - Having now mentioned the business which is done, or which man doth, upon earth, he further adds, as an evidence of man's eagerness in pursuing his business, for even by day and by night he (the busy man) seeth not sleep with his eyes. He grudges himself necessary refreshments, and disquiets himself with endless cares and labours.

17. I beheld - I considered the counsels and ways of God, and the various methods of his providence, and the reasons of them. Find out - No man, though ever so wise, is able fully and perfectly to understand these things. And therefore it is best for man not to perplex himself with endless enquiries, but quietly to submit to God's will and providence, and to live in the fear of God, and the comfortable enjoyment of his blessing.

Outward things come to good and bad men alike, ver. 1-3. Death puts an end to all, ver. 4-6. Therefore enjoy the comforts and mind the business of life while it lasts, ver. 7-10. God's providence dispenses all things, ver. 11, 12. Wisdom often makes men very useful, and yet gains them little respect, ver. 13-18.

1. Their works - All events which befall them are governed by his providence, and therefore although we cannot fully understand the reasons of all, yet we may be assured they are done righteously. No man - No man can judge by their present outward condition, whether God loves or hates them; for whom he loves he chastens, and permits those whom he hates to prosper in the world.

2. All things - The good and evil things of the world equally happen to good and bad men.

3. An evil - A great trouble to a good man. Is full - Of wickedness. Madness - They go on madly and desperately in evil courses. They go - After all, they die in the same manner as the best men do.

4. Joined - That continues with living men. Hope - He hath not only some comfort for the present, but also hopes of further happiness in this world. Better - Much happier as to the comforts of this world.

5. Die - Whereby they are taught to improve life. Any thing - Of the actions and events of this world. Reward - The fruit of their labours in this world, are utterly lost as to them. Forgotten - Even in those places where they had lived in great power and glory.

6. Also - They neither love, nor hate, nor envy any thing in this world, but are unconcerned in what is done under the sun.

7. Go - Make this use of what I have said. Eat - Chearfully and thankfully enjoy thy comforts. Accepteth - Allows thee a comfortable enjoyment of his blessings.

8. White - The eastern people of the best sort, used white garments, especially in times of rejoicing. Ointment - Which upon joyful occasions was poured upon mens heads.

9. Vanity - Of this vain and frail life.

10. Whatsoever - Whatever thou hast opportunity and ability to do, do it with unwearied diligence, and vigour and expedition. For - Thou canst neither design nor act any thing there tending to thy own comfort or advantage.

11. But time - There are times or seasons, casual to men, but known by God, in which alone he will give men success.

12. His time - The time of his death, or other distress which God is bringing upon him. Are taken - While they are sporting and feeding themselves. When - When they are most careless and secure.

13. This wisdom - I have observed this among many other instances of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man's happiness without God's blessing.

15. Yet - He was soon neglected and his great service forgotten.

17. Of wise men - Though poor. In quiet - Uttered with a modest and low voice. The cry - The clamourous discourses of a rich and potent, but foolish man.

Observations on wisdom and folly, ver. 1-3. On rulers, ver. 4-7. Miscellany observations, ver. 8-11. On governing the tongue, ver. 12-14. More miscellany observations, ver. 15-20.

2. Heart - His understanding is always present with him and ready to direct him. He mentions the right hand, because that is the common instrument of action. A fool's - His understanding is not effectual to govern his affections and actions.

3. Walketh - In his daily conversation. He saith - He discovers his folly to all that meet him.

4. The spirit - The passion. Leave not - In anger or discontent. Continue in a diligent and faithful discharge of thy duty, and modestly and humbly submit to him. Yielding - A gentle and submissive carriage.

6. The rich - Wise and worthy men, rich in endowments of mind.

8. An hedge - Whereby another man's fields or vineyards are distinguished, that he may either take away their fruits, or enlarge his own fields.

9. Whoso removeth - Stones too heavy for them: who rashly attempts things too high and hard for them.

10. Wisdom - As wisdom instructs a man in the smallest matters, so it is useful for a man's direction in all weighty affairs.

11. Without - If not prevented by the art and care of the charmer; which practice he does not justify, but only mentions by way of resemblance.

12. Gracious - Procure him favour with those who hear him.

14. Full of words - Forward to promise and boast what he will do, whereas none can be sure of future events, even during his own life, much more after his death.

15. Wearieth - Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them. Because - He is ignorant of those things which are most easy, as of the way to the great city whither he is going.

16. A child - Either in age, or childish qualities. Eat - Give up themselves to eating and drinking. Morning - The fittest time for God's service, for the dispatch of weighty affairs, and for sitting in judgment.

17. Nobles - Not so much by birth, as by their noble dispositions.

20. Thy thought - In the most secret manner. The rich - Princes or governors. A bird - The king will hear of it by unknown and unsuspected hands, as if a bird had heard and carried the report of it.

An exhortation to works of charity, ver. 1-6. An admonition to prepare betimes for death and judgment, ver. 7-10.

1. The waters - Freely and liberally bestow it upon the waters; upon those poor creatures, on whom it may seem to be as utterly lost, as the seed which a man casts into the sea or river. Find it - It shall certainly be restored to thee, either by God or men. This is added to prevent an objection, and to quicken us to the duty enjoyned. After - The return may be slow, but it is sure, and will be so much the more plentiful.

2. Give - A part of thy estate or provisions. He alludes to the ancient custom, whereby the master of the feast distributed several parts to each guest, and withal sent portions to the poor. To eight - To as many as thou art able. For - Great calamities may come whereby thou mayest be brought to poverty, and so disabled from doing good.

3. The clouds - Learn, O man, the practice of liberality from the very lifeless creatures, from the clouds; which when they are filled with water, do not hoard it up, but plentifully pour it forth for the refreshment both of the fruitful field and the barren wilderness. Therefore, let us just not bring forth the fruits of righteousness, because death will shortly cut us down, and we shall then be determined to unchangeable happiness or misery, according as our works have been.

4. He - He who neglects the necessary works of sowing and reaping, because the weather is not exactly suitable to his desires will lose his harvest. Whereby he intimates, that men will never do good here, which is expressed by sowing, and consequently not receive good hereafter, which is called reaping, if they be discouraged from it by every doubt and difficulty.

5. The spirit - Of the soul of man, how it comes into the child in the womb; or how it is united with the body; or how and whether it goes out of the body. The works - What God is doing and will do with thee or others; the counsels and methods of God's providence. Therefore use the present opportunity.

6. In the morning - Early and late, in all seasons and occasions; do it speedily and continually, be not weary of it. Sow - Do all good works. With-hold not - From working or giving.

7. Truly - It cannot be denied that life is in itself desirable.

8. Rejoice - Enjoy all the comforts, and escape all the embitterments of human life, all his days. Darkness - Of death, or of the state of the dead. Many - Far more than the days of this short life. All - All things which befall any man belonging only to this life, are but vain, because they are short and transitory.

9. Rejoice - Indulge thy humour, and take thy fill of delights. And walk - Whatsoever thine eye or heart lusteth after, deny it not to them. But know - But in the midst of thy jollity consider thy reckoning.

10. Sorrow - Sensual and disorderly lusts, which he elegantly calls sorrow, to intimate, that although such practices at present gratify mens senses, yet they will shortly bring them to intolerable sorrows. Evil - All evil desires, tho' now they seem good to thee. Vanity - Most vain. The time of youth is vanishing and transitory, and old age and death will speedily come, against which every wise man will take care to lay in solid provisions and comforts.