Annotations on the book of Ecclesiastes

V. 6. Better is an handful with quietness, than both the hands full with trouble and vexation of spirit] This may be here taken, either as Solomon's own words, and then to import a seasonable remedy against the evils here spoken of, viz. envy, idleness, and covetousness, namely, sweet contentment with a competent estate, rather than vexation with a greater, Prov. 15.16, 17. & 17.1. Ps. 37.16. Luk. 12.15. Or rather as the words of the sluggard, and then they are his apology for his laziness: If he strive to excel in his profession, he shall many ways disquiet himself, ⟨p. 130⟩he cannot do it without much travel, nor after all that travel be free from much envy & danger. And therefore he rather chooseth a smaller portion, with more ease and contentment. In which, there is a great deal of false arguing; 1. It is false, when he calleth his slothful and idle way of living, rest or quietness. For true tranquility of mind is the consequent of a fruitful conversation, Ps. 119.165. bodily rest a fruit of honest labour, Ps. 127.2. Eccl. 5.12.2. It is false, when he calleth industry in a mans course of life, vexation of spirit, whereas honest labour taketh off the heart from many vain thoughts and desires, which would more sorely vex it. 3. It is a great profaneness to palliate his own sin, under the name of rest and quietness of spirit, and under the protection of Gods own truth to find an hiding place for his brutishness and sensuality; as Saul pretended sacrifice to excuse rebellion, 1 Sam. 15.15. 2 Sam. 15.7, 8. Prov. 7.14, 15. Hos. 12.8. 1 Reg. 21.9. 4. It is alike profaneness to give ear to the wisdom of the flesh, against the duties of our calling, and to argue from inconveniences, which we fear to discourage our selves from those labours which God hath promised to bless. God saith to encourage us unto duty, That his light shall shine on our ways, he will comfort and

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.

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.

V. 10. If they fall,] That is, if one or either of them fall, the plural is used distributively or partitively to either of the singulars: as, The wicked men they fly, ⟨p. 135⟩Prov. 28.1. i. e. every man. She shall be saved, if they abide, 1 Tim. 2.15. i. e. if any of them abide. Falling, here, may be understood in all senses, for corporal falls, into a pit, from a horse or the like. Metaphorically, if they fall into diseases, disgraces, dangers. Spiritually, into sins or errors. In any adversities, The society of friends is useful to pity, to restore, to support, to convince, to comfort. Whereas such a solitary worldling as he spake of before, is forsaken of all, and hath none to stand to him. This is sometimes the lot of the godly in trouble, but then God stands by them, Ps. 22.11. 2 Tim. 4.16, 17.

V. 10. If they fall,] That is, if one or either of them fall, the plural is used distributively or partitively to either of the singulars: as, The wicked men they flye, ⟨p. 135⟩Prov. 28.1. i. e. every man. She shall be saved, if they abide, 1 Tim. 2.15. i. e. if any of them abide. Falling, here, may be understood in all senses, for corporal falls, into a pit, from a horse or the like. Metaphorically, if they fall into diseases, disgraces, dangers. Spiritually, into sins or errors. In any adversities, The society of friends is useful to pity, to restore, to support, to convince, to comfort. Whereas such a solitary worldling as he spake of before, is forsaken of all, and hath none to stand to him. This is sometimes the lot of the godly in trouble, but then God stands by them, Ps. 22.11.

But woe to him that is alone] Woe to him, is in the Original, one word made of two; as is observed out of Kimchi. It is here an interjection of grieving, with a denouncing of some evil which is coming towards a man: It is once more used in this Book, Chap. 10.16. and hardly at all elsewhere in that sense. Woe to him that is alone, or, to him that One, when he falleth, and there is not a second to lift him up.

V. 11. Again, if two lye together, then they have heat, &c.] This also may be understood not only literally, as 1 Reg. 1.1, 2. but metaphorically for all kind of mutual assistance, and encouragement in any work which is to ⟨p. 136⟩be done, Heb. 10.24. Luke 24.32.