Annotations on the book of Ecclesiastes

Because I should leave it unto, &c.] Here the Wise man doth subjoin reasons of this his weariness and dislike of all his past labours: 1. Because he was to leave them; there was a necessity of parting with them at the last. As the heart of man in this state of corruption is naturally apt to cleave to the world and worldly things, so there is a peculiar delight in those works which are the fruit of his own wisdom and labour; and he finds it more hard to wean and take off his affection from them, then from any other. As the Apostle saith of a mans own proper lust, so we may of his own labour and work, that it doth more easily draw away the heart, Jam. 1.14. therefore when God punisheth such men, he usually ⟨p. 79⟩doth it in the works of their own hands, in their principal and peculiar employments; as Tyre in her merchandise, Ezek. 27.27. Pharaoh in his River, Ezek. 29.3, 4. The Wise man is apt to glory in his wisdom, and the strong man in his strength, &c. Jer. 9.23. Dan. 4.30, 31. This is the first ground of vexation, They must leave their wealth to others, Psal. 49.10, 12.

Because I should leave it unto, &c.] Here the Wise man doth subjoyn reasons of this his weariness and dislike of all his past labours: 1. Because he was to leave them; there was a necessity of parting with them at the last. As the heart of man in this state of corruption is naturally apt to cleave to the world and worldly things, so there is a peculiar delight in those works which are the fruit of his own wisdom and labour; and he finds it more hard to wean and take off his affection from them, then from any other. As the Apostle saith of a mans own proper lust, so we may of his own labour and work, that it doth more easily draw away the heart, Jam. 1.14. therefore when God punisheth such men, he usually ⟨p. 79⟩doth it in the works of their own hands, in their principal and peculiar imployments; as Tyrus in her merchandize,

V. 19. And who knoweth whether he shall be a wise man or a fool?] 2. And the reason of his fore-mentioned dislike of all his labour, because he must leave them to the man that comes next after him, who haply may be very unfit to succeed him in so wise and great works. It is not in mans power to leave the works of his hands, when he must himself no longer enjoy them, unto such as are most likely to improve or preserve them: but be he what he will, wise or foolish, he must have not only the fruition of my labours, but the dominion over them, Psal. 39.6. And this is a great vanity, to know a mans self how to get great things, and to know how to preserve, and to enjoy them; but not to know what will become of them at the last: A wise man it may be will alter all; a fool will scatter and dissipate all, and so all the fathers wisdom may quickly come to nought by the sons folly, Psal. 39.7.

V. 19. And who knoweth whether he shall be a wise man or a fool?] 2. And the reason of his fore-mentioned dislike of all his labour, because he must leave them to the man that comes next after him, who haply may be very unfit to succeed him in so wise and great works. It is not in mans power to leave the works of his hands, when he must himself no longer enjoy them, unto such as are most likely to improve or preserve them: but be he what he will, wise or foolish, he must have not only the fruition of my labours, but the dominion over them, Psal. 39.6. And this is a great vanity, to know a mans self how to get great things, and to know how to preserve, and to enjoy them; but not to know what will become of them at the last: A wise man it may be will alter all; a fool will scatter and dissipate all, and so all the fathers wisdome may quickly come to nought by the sons folly, Psal. 39.7.

Wherein I have laboured, and wherein I have showed my self wise] Which by my labour and by my wisdom I have gotten. He understandeth humane wisdom in managing worldly affairs to the best improvement, Isa. 10.13. Ezek. 38.4, 5. These are the two great principles of humane actions, Wisdom to direct; Labour, to execute: Wisdom by counsel guideth labour; and Labour through experience increaseth wisdom. That wisdom is fruitless, which doth not produce labour; and that labour is useless, which is not managed by wisdom. Some conceive, that Solomon here did foresee, at least, that Rehoboam by his folly might scatter many of those great works, and lose much of that ample power and wealth which his father by his wisdom had gotten, 1 Reg. 12.13, 15.

Wherein I have laboured, and wherein I have shewed my self wise] Which by my labour and by my wisdome I have gotten. He understandeth humane wisdome in managing worldly affairs to the best improvement, Isa. 10.13. Ezek. 38.4, 5. These are the two great principles of humane actions, Wisdome to direct; Labour, to execute: Wisdome by counsel guideth labour; and Labour through experience encreaseth wisdome. That wisdome is fruitless, which doth not produce labour; and that labour is useless, which is not managed by wisdome. Some conceive, that Solomon here did foresee, at least, that Rehoboam by his folly might scatter many of those great works, and lose much of that ample power and wealth which his father by his wisdome had gotten, 1 Reg. 12.13, 15.

Duty and labour about outward things, belongs unto us, but the disposition of them into what hands he pleaseth, belongeth unto God. In the mean time, it is a good argument to draw off the heart from anxious and inordinate toil about worldly things: and rather to employ our thoughts about the education of our children, lest much wealth in the hands of a foolish son, prove an argument of our folly; whereas a little estate with principles of wisdom and piety instilled into him that must enjoy it, will be a greater blessing unto him, and an evidence of more wisdom in our selves.

Duty and labour about outward things, belongs unto us, but the disposition of them into what hands he pleaseth, belongeth unto God. In the mean time, it is a good argument to draw off the heart from anxious and inordinate toyl about worldly things: and rather to imploy our thoughts about the education of our children, lest much wealth in the hands of a foolish son, prove an argument of our folly; whereas a little estate with principles of wisdome and piety instilled into him that must enjoy it, will be a greater blessing unto him, and an evidence of more wisdome in our selves.

V. 21. For there is a man whose labour ⟨p. 83⟩is in wisdom, &c.] i. e. who, 1. by his habitual skill and faculty of contrivance. 2. by his experimental and improved knowledge; and 3. by his just, honest, and righteous dealing; concurring all 4. with diligent labour, (unto which kind of principles so attempered, the blessing of God is usually annexed,) doth get a fair and full estate: and when he hath all done, must leave it to another who never took thought about it, nor stirred hand or foot towards the gathering of it. This is a third reason of the wise mans weariness of his life and labours, namely, that he should be a very drudge for another man, and should use all his skill and pains, and suffer so much anxiety and disquiet only to purchase rest and idleness for his successor. And this is a great and sore evil, that the labour should be one mans, and the fruit thereof another's, and is often threatened as a punishment, Job. 5.5. Hos. 7.9. & 8.7. Deut. 28.30, 31, 32, 33. Psal. 39.6. Prov. 13.22.

V. 21. For there is a man whose labour ⟨p. 83⟩is in wisdome, &c.] i. e. who, 1. by his habitual skill and faculty of contrivance. 2. by his experimental and improved knowledge; and 3. by his just, honest, and righteous dealing; concurring all 4. with diligent labour, (unto which kind of principles so attempered, the blessing of God is usually annexed,) doth get a fair and full estate: and when he hath all done, must leave it to another who never took thought about it, nor stirred hand or foot towards the gathering of it. This is a third reason of the wise mans weariness of his life and labours, namely, that he should be a very drudge for another man, and should use all his skill and pains, and suffer so much anxiety and disquiet only to purchase rest and idleness for his successor. And this is a great and sore evil, that the labour should be one mans, and the fruit thereof anothers, and is often threatned as a punishment,

shall he give it for his portion] Or, shall he give his portion. That which in all reason after so much labour should have been the portion of him who laboured for it, he is compelled by death to give or leave it to another man, and so to make it that other mans portion.

V. 22. for what hath man of all his labour, &c.] What is there unto a man of all his labour? Nehem. 6.6. viz. what profit, comfort, advantage, can a man have of such labour wherein all the pain is his, and all the fruit and benefit another mans? Chap. 1.3. & 3.9. Psal. 39 6.

vexation of his heart] Hereby are noted those discruciating, disquieting, careful thoughts, whereby he doth project and contrive within himself all ways of gain, and how to increase and preserve a great estate, Psal. 49.11. Hab. 2.5, 6. 1 Tim. 6.9, 10. This may refer to all the three Reasons before given; 1. What hath man left to himself of all his labour and vexation when he is dead and gone, all the world is then gone to him, Job 1.21. 1 Tim. 6.7. Ps. 49.17.2. What good hath he by all that pains which was taken for another man, who if he were wise, would be able to take the pains for himself, and if foolish, will be likely to make all another mans pains fruitless, which he took to provide for him, Job 27.16, 17.3. What hath he of all his Labour more than the other man who sa•e still, and lived quietly, and saw him toil and drudge to get him an estate who laboured not for it? nothing at all more as to contentment and fruition, much more as to weariness and vexation.

vexation of his heart] Hereby are noted those discruciating, disquieting, careful thoughts, whereby he doth project and contrive within himself all waies of gain, and how to increase and preserve a great estate, Psal. 49.11. Hab. 2.5, 6. 1 Tim. 6.9, 10. This may refer to all the three Reasons before given; 1. What hath man left to himself of all his labour and vexation when he is dead and gone, all the world is then gone to him, Job 1.21.

V. 23. For all his days are sorrows, and his travel grief] &c.] These words are very emphatical, to set forth the pain and trouble of such a man who toils for others: and the wise man closeth this disquisition as he did the first, Chap. 1.18. only this is expressed with greater emphasis, as being the greater evil of the two; as vers. 21. 1. The words are many, to show the greatness of the trouble. 2. The word translated sorrows, signifieth a very painful and cruciating grief, the grief of some sore wound, Gen. 34.25. Jer. 51.8. and used in the case of Israels sorrow in their bondage in Egypt, Exod. 3.7. and in Babylon, Lam. 1.12. and to express the sorrows of Christ, Isa. 53.3, 4. See Job 33.19. Prov. 14.13. 3. The abstract is used for the Concrete, it is not said, all his days are sorrowful, but very sorrow it self, which addeth much force to the sense, as Gen. 3.6. Ps. 5.9. & 39.5. Hag. 2.8. Gen. 12.2. Cant. 5.16. 4. The word is in the plural number, all his days are sorrows, (i. e.) full of sorrow, great sorrow, and variety of sorrow; as Isa. 63.6. 2 Pet. 3.11. So it is said, that the Sodomites were smitten with blindness,

and his travel [or anxious and careful labour] grief. Or, indignation, his wearisome ⟨p. 86⟩employments, full of disquietness, and of continual solicitude, meeting withal with many miscarriages and disappointments, do stir up much grief and displeasure of heart.

and his travel [or anxious and careful labour] grief. Or, indignation, his wearisome ⟨p. 86⟩imployments, full of disquietness, and of continual sollicitude, meeting withal with many miscarriages and disappointments, do stir up much grief and displeasure of heart.

Hereby is noted the exceeding great trouble of heart, which ariseth out of an inordinate conversing about worldly things, and apprehension of parting with them. For the less measure there is in the labour of getting them, the more trouble there is in the thoughts of parting with them. If the life of the best men be full of evil and labour, Gen. 47.9. Ps. 90.10. Job. 14.1. & 5.7. Our mother brings us forth in sorrow, and unto sorrow: much more unquiet must be the life of those who labour in the fire, and for very vanity, Hab. 2.13.

Hereby is noted the exceeding great trouble of heart, which ariseth out of an inordinate conversing about worldly things, and apprehension of parting with them. For the less measure there is in the labour of getting them, the more trouble there is in the thoughts of parting with them. If the life of the best men be full of evil and labour, Gen. 47.9. Ps. 90.10. Job. 14.1. & 5.7. Our mother brings us forth in sorrow, and unto sorrow: much more unquiet must be the life of those who labour in the fire, and for very vanity, Habb. 2.13.

yea, his heart taketh no rest in the night] The night was appointed by God for man to rest in, as the day to labour, Ps. 104.23. & 127.2. Job 4.13. But such a man depriveth himself of that blessing, which God by the very season offers him, Job 7.3, 4, 13, 14. Eccl. 5.12, 13. Prov. 3.24. Or, if such a mans body, through labour and weariness, do sleep, yet his heart is still taken up with unquiet thoughts and cares; for the heart may be awake when the body sleeps, Cant. 5.2.

V. 24. There is nothing better for a man, ⟨p. 87⟩than to eat, &c.] In this verse, and so to the end of the Chapter, is contained that which is the whole sum and subject of this book, which is to show, wherein the only good which a man can attain unto in his labour about worldly things, doth consist, and the happiness of this present life, which is to get the heart seasoned with the s•ar of God, and to be good in his sight, or approved of him; and then in the assurance and joy of his favour, to make use of all outward good things with quiet contentment, with freedom, cheerfulness, and delight, which is a special blessing which the Lord gives unto his own servants. The Apostle puts all this into two words, Godliness and Contentment, 1 Tim, 6.6.

V. 24. There is nothing better for a man, ⟨p. 87⟩than to eat, &c.] In this verse, and so to the end of the Chapter, is contained that which is the whole sum and subject of this book, which is to shew, wherein the only good which a man can attain unto in his labour about worldly things, doth consist, and the happiness of this present life, which is to get the heart seasoned with the s•ar of God, and to be good in his sight, or approved of him; and then in the assurance and joy of his favour, to make use of all outward good things with quiet contentment, with freedome, chearfulness, and delight, which is a special blessing which the Lord gives unto his own servants. The Apostle puts all this into two words, Godliness and Contentment, 1 Tim, 6.6.

The words admit of a several reading, though all run to the same issue. There is nothing better for a man, then—so our version. The word [then] according to the reading is to be supplied, it not being in the Original. And so Interpreters agree, that such a word as nisi, or tantum, may be understood, as it is necessarily to be supplied elsewhere; as Isa. 1.6. where, in the Original, the words run in this manner, There is no soundness it, wounds and bruises, &c. where the word but, or only, is necessarily to be supplied; no soundness, [but] wounds ⟨p. 88⟩or bruises: So here, There is not good for a man that he eat; the word but is to be supplied, There is not, or it is not good for a man but that he eat: It is expressed, Chap. 3.12. Others read the words with an interrogation, Is it not good for a man that he eat, &c.? (i. e.) It is good. Others •ead thus, This good is not in a man, (i. e.) in the power of a man, that he eat and drink, &c. As he cannot help it, but he must in time leave his outward things, which with so much labour he hath gotten, and that to such as, it may be, will not dispose of them to his desire; so even while he doth actually possess them himself, it is not in his power to use them, much less to enjoy with delight and pleasure, without the special gift of God. All amounts to the same issue; which is this: Since there is in all the studies, labours, affairs of men so much vanity and vexation, as hath been here discovered, by the ablest and wisest inquirer into the creature; it remains, if we would effectually free our selves from this vanity and vexation, that giving over those anxious and disquieting labours, we betake our selves to a free, cheerful, and comfortable use of those good things which God hath blessed us withal; and that so we may do, to commend our selves by sincerity of heart unto God, from whose hand and gift ⟨p. 89⟩alone this mercy proceedeth, and not from the power or will of man.

The words admit of a several reading, though all run to the same issue. There is nothing better for a man, then—so our version. The word [then] according to the reading is to be supplyed, it not being in the Original. And so Interpreters agree, that such a word as nisi, or tantum, may be understood, as it is necessarily to be supplyed elsewhere; as

make his soul see, or enjoy good] i. e. Make himself to enjoy the good which outward blessings do afford, the like phrase making •o see good is used, Ps. 4.6. and 50.23. su•ra, vers. 1.

make his soul see, or enjoy good] i. e. Make himself to enjoy the good which outward blessings do afford, the like phrase making •o see good is •sed, Ps. 4.6. and 50.23. su•ra, vers. 1.