Annotations on the book of Ecclesiastes

V. 4. Again, I considered all travel and every right work] Here he proceedeth to another vanity, arising out of the former of oppression and misgovernment, under which men usually are discouraged from all ingenious and useful undertakings, from all noble enterprises of any sort, by reason of the envy and danger, which, partly through the jealousies of superiors, partly through the malignancy and evil eye of equals, or inferiors, they are by their eminency and industry exposed unto. By every right work, we are to understand not so much works done in integrity towards God, as the ingenious and accurate works of humane issue, done by the wisdom and practic cunning of Artificers in any kind; such as the wisdom of Bezaleel, Exod. 31.3, 4. and Hiram, 1 Reg. 7.14.

V. 4. Again, I considered all travel and every right work] Here he proceedeth to another vanity, arising out of the former of oppression and misgovernment, under which men usually are discouraged from all ingenious and usefull undertakings, from all noble enterprizes of any sort, by reason of the envy and danger, which, partly through the jealousies of superiours, partly through the malignancy and evil eye of equals, or inferiours, they are by their eminency and industry exposed unto. By every right work, we are to understand not so much works done in integrity towards God, as the ingenious and accurate works of humane issue, done by the wisdom and practick cunning of Artificers in any kind; such as the wisdom of Bezaleel, Exod. 31.3, 4. and Hiram, 1 Reg. 7.14.

that for this a man is envied of his neighbour] That the more he deserves for his industry, and ingeniousness of invention, the more he is exposed to envy and danger; envy being like those moths and cankers which usually feed on the richest garments, as we see in many examples, Gen. 4.5. Numb. 11.27—29. 1 Sam. 18.7, 8. Gen. 26.12—14. & 37.8. 1 Sam. 17.28. Dan. 6.3, 4, &c. And this is a great vanity and disappointment, when that from ⟨p. 128⟩whence a man might have expected credit and thanks from the world, shall procure him hatred and danger, and must needs thereupon be a great disquieting of heart, and discouragement against so fruitless endeavours, Prov. 37.4. Psal. 73.12, 13.

that for this a man is envied of his neighbour] That the more he deserves for his industry, and ingeniousness of invention, the more he is exposed to envie and danger; envie being like those moths and cankers which usually feed on the richest garments, as we see in many examples, Gen. 4.5. Numb. 11.27—29. 1 Sam. 18.7, 8. Gen. 26.12—14. & 37.8. 1 Sam. 17.28

V. 5. The fool foldeth his hands together, and eateth his own flesh] This is one fruit of this danger and envy, taken up by foolish and slothful men, they refuse to take pains, and rather choose to be poor then to be envied. Here is the character of an idle person, 1. He is a fool, to make so absurd an inference, that for fear of envy and trouble, will not only neglect duty, but undo himself. 2. He foldeth his hands; puts himself into a posture of idleness, composeth himself to do nothing. Labour requireth the stretching forth of the hands, Prov. 31.19. Laziness wraps them up in one another, Prov. 6.9, 10. & 26.14. & 19.24. 3. He eateth his own flesh; bringeth himself to extreme poverty, contracteth weakness in his body, enfeebleth his mind, wasteth his stock, consumeth his family, bringeth the curse of beggary upon himself and his. For as the diligent hand maketh rich, Prov. 13.11. So the slack hand maketh poor, Prov. 10.4. He thinks it a part of wisdom to spare his pains, ⟨p. 129⟩and sit quiet; and because he cannot attain so much dexterity and skill as a other man, therefore enviously to sit down and gnaw his own flesh, either with hunger or indignation, Prov. 26.16. Whereas indeed he is a fool, (i. e.) 1. A wicked man, in neglecting the duty of labour, which he oweth to himself, to his family, to his generation, and whereunto by the ordinance of God he is appointed, Gen. 3.19. Tit. 3.14. 1 Thess. 3.10, 11. 2. An absurd man, to reason himself into contempt and beggary, and to be cruel to himself, because he is fretted at other men,

and discontent will make men as anxious, as froward, as impatient under a small estate, as craving, hoarding, coveting under a greater, Prov. 30.9. Ps. 59.15. The words of this verse are proverbial, the former part, by the word handful, expressing a little estate; as Ps. 72.16. Ezek. 13.19. The other, by hands full, a greater and more plentiful, gotten with all the strength and labour of the whole man, Mic. 7.3.

V. 7. vanity under the Sun] Another vanity, and quite contrary to the former; as fools when they avoid one extreme, fall into the other.

V. 8. There is one alone, &c.] One, (i. e.) one by himself; as Gen. 19.9. and not a second; that is, either no companion, or member in his family to provide for, or no heir to succeed him in his estate; none for whom he can say, It is this man for whom I labour. See v. 15.

neither child nor brother] His labour is not founded in any natural love of those for whom he is bound to provide, 1 Tim. 5.8. Gen. 47.12. Prov. 17.17. but merely on the inordinate love of riches themselves.

neither child nor brother] His labour is not founded in any natural love of those for whom he is bound to provide, 1 Tim. 5.8. Gen. 47.12. Prov. 17.17. but meerly on the inordinate love of riches themselves.

This covetous wretch is here described, 1. By his solitariness, he lives all alone, he cannot endure two months in a house.

2. By his excessive labour; there is no end of all his labour: He toils infinitely, and without measure, Isa. 2.7. Job. 22.5. Some by labour, understand wealth gotten by labour. He hath a vast estate, and yet is as greedy as if he had nothing.

2. By his excessive labour; there is no end of all his labour: He toyls infinitely, and without measure, Isa. 2.7. Job. 22.5. Some by labour, understand wealth gotten by labour. He hath a vast estate, and yet is as greedy as if he had nothing.

3. By his insatiable desires, neither is his eye satisfied with riches] He hath enough for his back, his belly, his calling, the decency of his state and condition, but he hath not enough for his eye. Though he can but see it, and have no use of it, yet he is displeased that he sees no more. The eye is the instrument of coveting, 1 Joh. 2.16. Josh. 7.21. Chap. 1.8. & 2.10. A covetous man, though he have as much as his eye can see, yet he would have more still, Isa. 5.8. Hab. 2.5. Prov. 30.15. Job 40.23, 24.

4. By his folly and inconsiderateness, he doth not weigh with himself the absurdity of his so living, he still goes out of himself in labour after riches, but never comes to himself, to ⟨p. 133⟩reason and argue the case, or to call himself to an account of his doings, Jer. 8.6. Luke 15.17. Ps. 4.5.

5. By his Inhumanity and self-cruelty, denying those comforts to himself, which God hath given him, using himself worse than God would have the Ox used in the Law, Deut. 25.4. Treading out the corn, and yet muzzling himself, Chap. 6.2.

5. By his Inhumanity and self-cruelty, denying those comforts to himself, which God hath given him, using himself worse than God would have the Oxe used in the Law, Deut. 25.4. Treading out the corn, and yet muzling himself, Chap. 6.2.

6. By the groundlessness of this cruelty, He hath none, while he lives, for whom he doth it, and when de dies, he leaves no heir, kinsman, second to enjoy it, but undergoes all his toil, and bereaves himself of all comfort, for he knows not whom, Ps. 39.6. The censure of all which is, that it is vanity, and a very sore and grievous affliction.

6. By the groundlesness of this cruelty, He hath none, while he lives, for whom he doth it, and when de dies, he leaves no heir, kinsman, second to enjoy it, but undergoes all his toyl, and bereaves himself of all comfort, for he knows not whom, Ps. 39.6. The censure of all which is, that it is vanity, and a very sore and grievous affliction.

V. 9. Two are better than one] Good more than one: so the comparative useth to be expressed; as Chap. 7.1, 2, 3, 5, 8. Prov. 8.11. Hag. 2.10. upon occasion of the solitary life of this miser, he showeth the benefit of society, and mutual helpfulness which thereby one man affordeth unto another, therefore God made woman for a companion and an helper unto man, Gen. 2.18. and Christ sent forth his Disciples by Two and Two, Mar. 6.7. Luke 10.1. not only that they might be joyful witnesses of the truth which they were to deliver, as Moses ⟨p. 134⟩and Aaron, Joshua and Zorobbabel, in reference unto whom we read of, Two witnesses, Rev. 11.3, 4. and in that respect the Apostle usually joineth one or two more to himself in the inscription of his Epistles, as joint witnesses of the truth of the doctrine therein delivered, 1 Cor. 1.1. 2 Cor. 1.1. Phil. 1.1. Coloss. 1.1. 1 Thes. 1.1. But withal, That they might with more ease and success carry on the ministry, wherein they were employed, and help mutually to strengthen, to encourage, to comfort one the other.

V. 9. Two are better than one] Good more than one: so the comparative useth to be expressed; as Chap. 7.1, 2, 3, 5, 8. Prov. 8.11.

because they have a good reward for their labour] Or, a Benefit mutually from each other in their labour, by counsel, by comfort, by assistance and co-operation, by supply of any want, or infirmity which may befall each other, 1 Sam. 23.16, 17. 2 Cor. 8.18, 19, 22. Act. 13.2, 5. Prov. 27.17. Act. 19.29. Phil. 4.3. They do both promote the common good, they do the more easily compass it, they do the more sweetly enjoy it. This mutual benefit is further opened […] some particulars of mutual danger, mutual rest, and mutual defence.

because they have a good reward for their labour] Or, a Benefit mutually from each other in their labour, by counsel, by comfort, by assistance and co-operation, by supply of any want, or infirmity which may befall each other, 1 Sam. 23.16, 17. 2 Cor. 8.18, 19, 22. Act. 13.2, 5. Prov. 27.17. Act. 19.29. Phil. 4.3. They do both promote the common good, they do the more easily compass it, they do the more sweetly enjoy it. This mutual benefit is further opened 〈…〉 some particulars of mutual danger, mutual rest, and mutual defence.