Annotations on the book of Ecclesiastes

V. 12. And I turned my self, &c.] Here Solomon doth once more seriously apply himself, as he did before, Chap. 1.17. to take a view of wisdom and folly. Because it might haply be objected, That at the first consideration of them, he might let many things slip, which were of weight and moment in his present inquiry. Because, second thoughts, and solemn review of former studies, may haply beget some retractation, and discover ⟨p. 63⟩some error: The later day being usually the disciple of the former; and we use to say, that the second thoughts are the wisest: therefore when the Scripture will put a thing beyond question, it says it over again, Gal. 8.9.

V. 12. And I turned my self, &c.] Here Solomon doth once more seriously apply himself, as he did before, Chap. 1.17. to take a view of wisdom and folly. Because it might haply be objected, That at the first consideration of them, he might let many things slip, which were of weight and moment in his present inquiry. Because, second thoughts, and solemn review of former studies, may haply beget some retractation, and discover ⟨p. 63⟩some error: The later day being usually the disciple of the former; and we use to say, that the second thoughts are the wisest: therefore when the Scripture will put a thing beyond question, it sayes it over again, Gal. 8.9.

I turned my self] This notes reconsideration and special heedfulness, to inquire a new into a business, and likewise a weariness of those pleasures which had disappointed him, Joh. 20.14.

to behold wisdom, and madness and folly] To compare the one with the other, that I might the better understand them, as contraries serve to set forth one the other. There is nothing more usual in Solomons Proverbs then this kind of Antithesis, to put contraries together for natural illustration.

what the man] The words intimate a kind of indignation, disdain, undervaluing of any one who should attempt such an inquiry after him, as Psal. 8.4. Quid dignum tanto tulit hic promissor hiatu; what is the man who cometh after the king, whom they have ⟨p. 65⟩made king before; so some read the words: but the most genuine and coherent sense is that which our translation expresseth; he that comes after can do nothing but what they have done: i.e. what is done already before them. The active voice indefinite used for the passive, as Isa. 9.6. Jer. 12.6. Gen. 16.14. 1 Sam. 23.22.

what the man] The words intimate a kinde of i•dignation, disdain, undervaluing of any one who should attempt such an inquiry after him, as Psal. 8.4. Quid dignum tanto tulit hic promissor hiatu; what is the man who cometh after the king, whom they have ⟨p. 65⟩made king before; so some read the words: but the most genuine and coherent sence is that which our translation expresseth; he that comes after can do nothing but what they have done: i.e. what is done already before them. The active voice indefinite used for the passive, as Isa. 9.6. Jer. 12.6. Gen. 16.14. 1 Sam. 23.22.

I would observe hence, 1. That the double and multiplied experience of wise, great and good men, doth gain much credit and strength to the doctrines so confirmed, 1 Joh. 1.3. Heb. Chap. 11. & 12.1. Jam. 5.10, 11.

I would observe hence, 1. That the double and multiplyed experience of wise, great and good men, doth gain much credit and strength to the doctrines so confirmed, 1 Joh. 1.3. Heb. Chap. 11. & 12.1. Jam. 5.10, 11.

2. That the more prejudice is in the heart of men against a truth, the more care must be used to vindicate the same from all show of exception, Tit. 1.11. & 2.8. Act. 6.10. and 18.28.

2. That the more prejudice is in the heart of men against a truth, the more care must be used to vindicate the same from all shew of exception, Tit. 1.11. & 2.8. Act. 6.10. and 18.28.

3. For a man to speak the truth of himself touching the gifts of God bestowed on him. and to mention his own experiences, only aiming therein at the glory and truth of God, and edification of the Church, is no arrogance, or violation of modesty, but an improving of Gods gifts to the ends for which he gave them, Chap. 1.16.

3. For a man to speak the truth of himself touching the gifts of God bestowed on him. and to mention his own experiences, onely ayming therein at the glory and truth of God, and edification of the Church, is no arrogance, or violation of modesty, but an improving of Gods gifts to the ends for which he gave them, Chap. 1.16.

V. 13. Then I saw that wisdom excelleth folly: &c.] That there is an excellency in ⟨p. 66⟩wisdom more then in folly, &c. This Solomon confesseth, that indeed there is a great difference between wisdom and pleasures, that being many ways more excellent then those; and therefore though the study of wisdom be not without pain and sorrow, Chap. 1.18. yet it is not therefore to be rejected: Wisdom leaves behind it some permanent good, as the word here imports, whereas pleasures do perish in their use, and nothing stays behind them but the sting and sorrow. The sorrow of wisdom is in the getting, but the sorrow of pleasures is after the using, and enjoying of them. It is true, wisdom and knowledge are vain, in order to a higher and nobler end then they bear proportion unto. viz. to make man truly happy, yet they are of excellent use, and singular ornaments to the soul which hath them; so the Apostle, though he tell us that charity is more excellent then gifts, the one serving for edification only of others, but the other for sanctification of a mans self, yet acknowledgeth that they are all operations of Gods Spirit, and bestowed on men for very profitable uses, and accordingly to be earnestly desired, 1 Cor, 12.4, 7, 31. & 14.1, 39. we are so to esteem gifts, as that we prefer salvation and happiness before them, Luk. 10.20.

V. 13. Then I saw that wisdom excelleth folly: &c.] That there is an excellency in ⟨p. 66⟩wisdom more then in folly, &c. This Solomon confesseth, that indeed there is a great difference between wisdom and pleasures, that being many waies more excellent then those; and therefore though the study of wisdom be not without pain and sorrow, Chap. 1.18. yet it is not therefore to be rejected: Wisdom leaves behind it some permanent good, as the word here imports, whereas pleasures do perish in their use, and nothing staies behinde them but the sting and sorrow. The sorrow of wisdom is in the getting, but the sorrow of pleasures is after the using, and enjoying of them. It is true, wisdom and knowledg are vain, in order to a higher and nobler end then they bear propotion unto. viz. to make man truly happy, yet they are of excellent use, and singular ornaments to the soul which hath them; so the Apostle, though he tell us that charity is more excellent then gifts, the one serving for edification onely of others, but the other for sanctification of a mans self, yet acknowledgeth that they are all operations of Gods Spirit, and bestowed on men for very profitable uses, and accordingly to be earnestly desired, 1 Cor, 12.4, 7, 31. & 14.1, 39. we are so to esteem gifts, as that we prefer salvation and happinesse before them,

As far as light excelleth darkness] Wisdom to the mind being as light to the body and therefore the Rabbins called their wise men, the light of the world; as our Saviour his Apostles. Matth. 5.14. Light is many ways comfortable, it shows things in their distinct forms and shows, it discovers any thing hurtful, that it may be avoided; or beneficial, that it may be embraced, whereas darkness confoundeth all things, and exposeth a man to many dangers. Light is pleasant in it self, Eccles. 11.7. and it is metaphorically used to express the most excellent things, as joy, Psal. 97.11. Ester. 8.16. liberties, and deliverance, Isa. 9.1. Glory, 1 Tim 6.16. Prosperity. Mic. 7.9. Life it self. Job 3.16, 20. and usually, wisdom and knowledge, whereunto it is here compared, Dan. 5.14. And it is very useful and necessary for direction in our works and labours, Joh. 11.9, 10. But darkness on the other side is very uncomfortable; it is used to express the most calamitous and disconsolate condition, Job. 30.26. Eccles. 5.17. Isa. 8.22. Amos. 5.18.20. Isa. 50.10. Eccles. 11.8. very unuseful, as putting a stop to all labour, Exod 10.23.

V. 14. The wise mans eyes are in his head] The reason of the former comparison, a wise man is in the light, but a fool in darkness. In his head, as in a watch-tower, from whence he seeth his way before him a far of, taketh notice of things to come, as well as things present, is circumspect, and heedful, judicious, and wary in his undertakings; Therefore they who are called wise men in one place, Deut. 16.19. are called men that have their eyes open, in another place, Exod. 23.8. They do in the beginning of a business look forward to the end of it, they forecast events, foresee consequences; their eyes try their ways, as Psal. 11.4. so looking straight forward, denoteth pondering and weighing a mans actions, Prov. 4.25, 26. here it is that Moses said to his father in law, who was a very wise man, thou shalt be to us instead of eyes, to guide and counsel us, Numb. 10. ⟨p. 69⟩31. where the LXX. render it, [Greek or Hebrew], thou shalt be an elder, a counsellor, a guide amongst us; so Job saith of himself, that he was eyes to the blind, Job. 29.15. A counsellor, and guide unto them. Thus the excellency of wisdom is described by the eye, as being the principal part of the body and most beneficial to the whole, 1 Cor. 12.16, 17, 21. Mat. 9.22. and what the eye is to the body, that is to the mind, Eph. 1.18.

V. 14. The wise mans eyes are in his head] The reason of the former comparison, a wise man is in the light, but a fool in darkness. In his head, as in a watch-tower, from whence he seeth his way before him a far of, taketh notice of things to come, as well as things present, is circumspect, and heedfull, judicious, and wary in his undertakings; Therefore they who are called wise men in one place,

But the fool walketh in darkness] Hereby we understand what is meant by having the eyes in the head, namely, to have them useful for guiding and ordering our ways, so as that we may not err, wander, stumble, fall, mistake, miscarry in our affairs. The Antithesis should have run thus, but the fools eyes are in his heels, or he hath no •yes to see; but the use of Scripture is to put in the place of the antithesis, that which shall in sense amount thereunto, as Prov. 12.27. the one part of the verse is parabolical or proverbial, but the Antithesis is plain and familiar; so Prov. 14.3. & 15.19. The fool is rash, heady, inconsiderate, cannot discern events, nor foresee dangers; knows not which way to choose, or to refuse; his eyes are any where, rather then in his head, Prov. 17.24. is carried headlong in his business, easily snared and taken, Prov. 4.18, 19. 2 Pet. ⟨p. 70⟩1.19. Matth. 13.15, 16. By darkness here, we may understand blindness, Act. 13.11. and then walking in darkness, is a discovery of folly; when a man wants eyes, and yet will be wandering and venturing abroad; when he knows not whither he goes, nor what dangers are in his way.

But the fool walketh in darknesse] Hereby we understand what is meant by having the eyes in the head, namely, to have them useful for guiding and ordering our waies, so as that we may not erre, wander, stumble, fall, mistake, miscarry in our affairs. The Antithesis should have run thus, but the fools eyes are in his heels, or he hath no •yes to see; but the use of Scripture is to put in the place of the antithesis, that which shall in sense amount thereunto, as

Thus far he hath showed the excellency of wisdom above folly, now he showeth wherein, notwithstanding they do so far agree, as that vanity belongs unto them both.

Thus far he hath shewed the excellency of wisdome above folly, now he sheweth wherein, notwithstanding they do so far agree, as that vanity belongs unto them both.

And I perceived] The meaning is, notwithstanding this excellency of the one above the other, yet I perceived that one event happeneth to them all] They are equally subject to the same unhappy events; the wisest man that is cann•• by his own counsel exempt himself from the same common calamities which other men fall into: As two ways which seem to part, the one turning to the right hand, and the other to the left, and yet both at last bring to the same Town, Chap. 9.2. & 3.19.

And I perceived] The meaning is, notwithstanding this excellency of the one above the other, yet I perceived that one event hapneth to them all] They are equally subject to the same unhappy events; the wisest man that is cann•• by his own counsel exempt himself from the same common calamities which other men fall into: As two ways which seem to part, the one turning to the right hand, and the other to the left, and yet both at last bring to the same Town, Chap. 9.2. & 3.19.

V. 15. Then said I in mine heart] i.e. Therefore, or hereupon I said in mine heart, if it happen to me, even to me, as to the fool, to what end have I taken so much pains to be more wise and learned then he, being by all my wisdom not a whit protected from ⟨p. 71⟩those evils which he hath by his folly exposed himself unto,

That this also is vanity] Some make this to be a judgment on that hasty and angry inference, why was I then more wise? and so the meaning to be; This was my infirmity and vanity, to undervalue wisdom, and measure it by the casual events which befall it, as Psal. 73.13—15. & 77.10. But the meaning is, that in this respect wisdom is no more able to make a man happy, or to bring perfect tranquility to the Soul, then folly is: albeit in other respects there be a singular excellency in it above the other.

That this also is vanity] Some make this to be a judgment on that hasty and angry inference, why was I then more wise? and so the meaning to be; This was my infirmity and vanity, to undervalue wisdom, and measure it by the casual events which befall it, as Psal. 73.13—15. & 77.10. But the meaning is, that in this respect wisdome is no more able to make a man happy, or to bring perfect tranquility to the Soul, then folly is: albeit in other respects there be a singular excellency in it above the other.