Annotations on the book of Ecclesiastes

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.

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.

V. 12. And if one prevail against him] i. e. Some stranger or third person assault, and be too hard for him, that is, for one of the two, then two or three shall stand against that One, and shall be easily able to resist him. See 2 Sam. 10.11. Jer. 41.13, 14. Ps. 127.5. This is another benefit of society and friendship, aid & protection against assaults, whether outward, or spiritual in Temptations from Satan. In all those, and so proportionably in all other cases, in war, in peace, in danger, in business, day and night, in the multitude of counsellors there is safety, Prov. 11.14. & 14.22. provided that this Society be undertaken in the fear of God, and in good and lawful things, otherwise, combinations in wickedness are cursed, Ps.64.5, 6, 7. Ps. 83.3—9. Nahum 1.10, 12. Prov. 11.21.

two shall withstand him] Or, stand before him with confidence and courage to help one another. Standing, is a military posture, Ephes. 6.11, 13, 14. Ps. 94.16. Esther 8.11. Standing before one, as an enemy to destroy him, Rev. 12.4. Hence that expression of looking one another in the face, 2 Chron. 25.17.

two shall withstand him] Or, stand before him with confidence and courage to help one another. Standing, is a military posture, Ephes. 6.11, 13, 14. Ps. 94.16. Esther 8.11. Standing before one, as an enemie to destroy him, Rev. 12.4. Hence that expression of looking one another in the face, 2 Chron. 25.17.

a threefold cord, or a triple twisted thread, is not easily broken.] A Proverb setting forth ⟨p. 137⟩the strength and benefit of concord and society.

a threefold cord, or a triple twisted threed, is not easily broken.] A Proverb setting forth ⟨p. 137⟩the strength and benefit of concord and society.

V. 13. Better is a poor and wise child, &c.] From this verse to the end of the Chapter, Solomon proceedeth to set forth the vanity of the Highest and most eminent condition amongst men, namely, of Kingly dignity, which he showeth both in foolish and wilful Princes, who refuse to be counselled, and in all other, be they never so circumspect. To manifest the former, he taketh first one of the most contemptible persons one could think on, and compares him with one of the most honourable, a child to an aged man, a poor child to a potent King. Childhood is alone very contemptible, and exposed to neglect and scorn; looked on as rash, heady, unstayed, without judgement or experience, Isa. 3, 4, 5. 1 Reg. 3.7. 1 Cor. 14.20. Eph. 4.14. 2 Chron. 13.7. Hereunto poverty being added, will make such an one much more neglected, Eccles. 9.15. Jam. 2.3, 6. Prov. 14.20. 1 Tim. 5.12. on the other side, old age alone is venerable, though but in an ordinary person, Lev. 19.32. Isa. 3.2, 3. Grey hairs alone are a Crown, and beauty, Prov. 16.31. how much more honourable, when they are joined with a Crown; yet this poor child being wise, is preferred before that aged King ⟨p. 138⟩being foolish and intractable; as Prov. 19.1. The wisdom of such a child here, is his knowledge of God in his word, whereby a young man is instructed how to order his ways, as that of Timothy,

Here we see, 1. That wisdom makes the meanest person honourable, maketh the face shine, Chap. 8.1.

Here we see, 1. That wisdome makes the meanest person honourable, maketh the face shine, Chap. 8.1.

2. That the fear of God teacheth children wisdom, 2 Tim. 3.15. 1 Sam. 16.18. & 18.5. Ps. 119.98, 100. Dan. 1.20.

2. That the fear of God teacheth children wisdome, 2 Tim. 3.15. 1 Sam. 16.18. & 18.5. Ps. 119.98, 100. Dan. 1.20.