Annotations on the book of Ecclesiastes

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.

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.

3. That intractableness of heart against counsel, is an evidence of folly. Solomon, though the wisest of Princes, yet had a Counsel about him of aged and the most able men, whose counsel Rehoboam rejecting, showed his weakness, 2 Chron. 10.6. & 13.17.

3. That intractableness of heart against counsel, is an evidence of folly. Solomon, though the wisest of Princes, yet had a Counsel about him of aged and the most able men, whose counsel Rehoboam rejecting, shewed his weakness, 2 Chron. 10.6. & 13.17.

4 That old age, and power, without a corrective of wisdom, are very likely to render ⟨p. 139⟩men wilful, and opinionative, Job 32.9.

4 That old age, and power, without a corrective of wisdome, are very likely to render ⟨p. 139⟩men wilful, and opinionative, Job 32.9.

V. 14. For out of prison he cometh to reign] Out of the house of men bound, Judg. 16.21. Gen. 40.3, 7. Isa. 14.17. from the midst of bonds and fetters. He cometh] Namely, the poor and the wise child: For these words are a confirmation of those before, from the event which happeneth to both, The wisdom of the child advanceth him from a prison to a throne, from chains to a Crown. The obstinacy and folly of the other, hurrieth him from power to poverty; from honour to contempt. Out of prison he cometh to reign i. e. from the lowest and most obscure condition, Job 5.11. Ps. 113.7, 8. Gen. 41.14, 39—44. 2 Sam. 7.8. Dan. 2.25, 48. & 3.26, 30. & 6.3.

V. 14. For out of prison he cometh to reign] Out of the house of men bound, Judg. 16.21. Gen. 40.3, 7. Isa. 14.17. from the midst of bonds and fetters. He cometh] Namely, the poor and the wise child: For these words are a confirmation of those before, from the event which hapneth to both, The wisdome of the child advanceth him from a prison to a throne, from chains to a Crown. The obstinacy and folly of the other, hurrieth him from power to poverty; from honour to contempt. Out of prison he cometh to reign i. e. from the lowest and most obscure condition,

whereas also he that is born in his kingdom becometh poor] Or, whereas he in his kingdom is born poor, i. e. is made poor. So passing from one condition to another, is a kind of birth: but the other sense is more emphatical, he who from his childhood was a King, and in actual possession of his Throne, becometh poor, Ps. 149.8. Job 12.19, 20, 21. 2 Chron. 33.11. & 36.3, 4, 6. 2 Reg. 25.6, 7. Dan. 4.30—33.