Annotations on the book of Ecclesiastes

V. 27.28. Behold, this I have found, (saith the Preacher,) &c.] This, which he had spoken of, vers. 26. or which followeth, vers. 28.

saith the Preacher] This added, 1. To give credit from his wisdom and experience to what he here affirms: especially having made so distinct and accurate an inquiry, weighing and comparing one by one, to find out the account, and to come to a determinate and clear judgement in the case, and to make a certain conclusion. 2. To testify to the Church his repentance. This have I found, saith the soul, which, by sound repentance, is returned unto the Congregation of Saints, which was before ensnared in the nets and bands of seducing women, and that upon serious & sad recollected thoughts, which he hath not yet given over, but doth insist upon the same penitent inquiry still.

saith the Preacher] This added, 1. To give credit from his wisdome and experience to what he here affirms: especially having made so distinct and accurate an inquiry, weighing and comparing one by one, to find out the account, and to come to a determinate and clear judgement in the case, and to make a certain conclusion. 2. To testifie to the Church his repentance. This have I found, saith the soul, which, by sound repentance, is returned unto the Congregation of Saints, which was before ensnared in the nets and bands of seducing women, and that upon serious & sad recollected thoughts, which he hath not yet given over, but doth insist upon the same penitent inquiry still.

one man amongst a thousand have I found, but a woman amongst all those have I not found] The meaning is not to condemn one sex rather than the other; for all have sinned, and come short of the glory of God, Rom. 3.23.) and Solomon had known good and wise women, as well as men, Prov. 18. ⟨p. 245⟩22. & 19.14. Prov. 12.4. & 31.10—30. But he speaketh here of his observation, according to his former sensual conversation with wanton women, which seems to be the reason of the number here mentioned: for Solomon had a thousand wives and concubines, all strange women of the neighbour wicked nations, which turned away his heart from the Lord unto idols. Amongst all these thousand, Solomon had not found one good one, 1 Reg. 11.1—9 Or the subtle counsels of one man, amongst many, may more easily be discerned, than of any harlot, because their flatteries and dalliances do steal away the heart, and put out the eyes and judgement, and infatuate a man so, that he can look no further than the present delights wherewith they do bewitch him, Hos. 4.11. Judg. 16.17—21. Prov. 7.21, 22. & 5.6.

one man amongst a thousand have I found, but a woman amongst all those have I not found] The meaning is not to condemn one sexe rather than the other; for all have sinned, and come short of the glory of God, Rom. 3.23.) and Solomon had known good and wise women, as well as men,

and so relateth to the temptation of the Serpent, Ye shall be like unto Gods, you shall be advanced into a nobler and more honourable condition, then now you are in, Gen. 3.5. these thoughts, being suggested by Satan, they ambitiously entertained, and so fell from their primitive perfection.

CHAP. VIII.

The wise man proceedeth in this Chapter, to give further precepts touching tranquillity of life. And they are, 1. Practical prudence with the fear of God, which stamp a kind of majesty and lustre on the face of a man, and make him to be had in reverence ⟨p. 248⟩of others, vers. 1. 2. Obedience to Magistrates, without hastily attempting, or obstinately persisting in any rebellious design it being in their power, as they please, to avenge themselves upon us, vers. 2.3, 4, 5. 3. Preparedness of heart to bear inevitable evils, by a prudent observation of times, and judging of what is in a concurrence, of such and such circumstances fittest to be done, and where things are dark and undiscernible, to dispose our hearts quietly to yield to the providence of God, vers. 6, 7, 8. 4. Because it is a very great temptation unto disquietness and impatience of spirit, when a man liveth under wicked Rulers, against whose cruelty▪ all a mans wisdom and meekness can hardly be security enough: He therefore, 1. observeth the providence of God in this particular, vers. 9, 10. 2. the reason of that insolence and excess of evil in the lives of such men, vers. 11. 3. the grounds o• comfort unto good men in this temptation▪ and of terrors and restraint upon evil men, notwithstanding their present power and prosperity, vers. 12.13. Laying down a general proposition concerning Gods providence in the affairs of this life, whereunto good men should submit. vers. 14. 5▪

THe wise man proceedeth in this Chapter, to give further precepts touching tranquillity of life. And they are, 1. Practical prudence with the fear of God, which stamp a kind of majesty and lustre on the face of a man, and make him to be had in reverence ⟨p. 248⟩of others, vers. 1. 2. Obedience to Magistrates, without hastily attempting, or obstinately persisting in any rebellious design it being in their power, as they please, to avenge themselves upon us, vers. 2.3, 4, 5. 3. Preparednesse of heart to bear inevitable evils, by a prudent observation of times, and judging of what is in a concurrence, of such and such circumstances fittest to be done, and where things are dark and undiscernable, to dispose our hearts quietly to yield to the providence of God, vers. 6, 7, 8. 4. Because it is a very great temptation unto disquietnesse and impatiency of spirit, when a man liveth under wicked Rulers, against whose cruelty all a mans wisdome and meeknesse can hardly be security enough: He therefore, 1. observeth the providence of God in this particular, vers. 9, 10. 2. the reason of that insolence and excess of evil in the lives of such men, vers. 11. 3. the grounds o comfort unto good men in this temptation and of terrours and restraint upon evil men, notwithstanding their present power and prosperity, vers. 12.13. Laying down a general proposition concerning Gods providence in the affairs of this life, whereunto good men should submit. vers. 14. 5

A cheerful enjoyment of outward and present ⟨p. 249⟩blessings, without anxious solicitude for the future, vers. 15. 6. A patient resting in the providence of God, admiring his works, and adoring the unsearchableness of his counsels; whose judgements, though they may be secret, yet they cannot be unrighteous, vers. 16, 17.

A cheerfull enjoyment of outward and present ⟨p. 249⟩blessings, without anxious sollicitude for the future, vers. 15. 6. A patient resting in the providence of God, admiring his works, and adoring the unsearchablenesse of his counsels; whose judgements, though they may be secret, yet they cannot be unrighteous, vers. 16, 17.

Vers. 1. W Who is as the wise man? and who knoweth the interpretation of a thing?] He had set his heart to seek out wisdom and folly, Chap. 7.25. And having there handled the later of these two, as the use of the Scripture many times is, when two members or branches of a subject are proposed, to handle the later first, and then to resume the former. Behold how good and pleasant it is for brethren to dwell together in unity, Psal. 133.1. Pleasant as the precious ointment of Aaron, vers. 2. Good and profitable, as the dew of Hermon, vers. 3. Isa. 56.3, 4, 6.) he doth here return to the former member, showing the excellency of wisdom, whereunto no other is to be compared. The prefix Caph may be understood, either as a note of similitude, Who is as the wise man? (i.) None is to be compared to him: And so it may be understood as spoken of himself, Who hath attained a greater ⟨p. 250⟩measure of wisdom then I have? who yet with my utmost studies have not been able to find out the perfection of it. Chap. 7.23, 24. Or it may be taken pro not a veritatis, and so the sense to be, that no man can attain unto perfect wisdom, as vers. 16, 17.

Vers. 1. W Who is as the wise man? and who knoweth the interpretation of a thing?] He had set his heart to seek out wisdome and folly, Chap. 7.25. And having there handled the later of these two, as the use of the Scripture many times is, when two members or branches of a subject are proposed, to handle the later first, and then to resume the former. Behold how good and pleasant it is for brethren to dwell together in unity, Psal. 133.1. Pleasant as the pretious oynment of Aaron, vers. 2. Good and profitable, as the dew of Hermon, vers. 3. Isa. 56.3, 4, 6.) he doth here return to the former member, shewing the excellency of wisdome, whereunto no other is to be compared. The prefix Caph may be understood, either as a note of similitude, Who is as the wise man? (i.) None is to be compared to him: And so it may be understood as spoken of himself, Who hath attained a greater ⟨p. 250⟩

and who knoweth the interpretation of a thing?] Here are two sorts of wise men noted unto us, 1. He that is wise in himself: 2. He that is able to teach others wisdom. Or, who is able truly to judg of all affairs, and rightly to discern what in every case is to be done, or left undone? Dan. 2.4, 5, 7. & 4.3.16.

a mans Wisdom maketh his face to shine] This seemeth to allude to the brightness of Moses his face, Exod. 34.29, 30, 34. the like whereunto we read of Stephen. Acts 6.15. Hereby is noted, 1. That wisdom doth beautify a man with tranquillity of mind, and cheerfulness of countenance, spem fronte serenat, Psal. 4.6, 6. Prov. 15.13. & 16.24. Psal. 34.5. 2. That it maketh his light of holiness to shine out unto others, Matth. 5.16. Joh. 5.35. Phil. 2.15. 3. That it rendereth him reverend, venerable, amiable in the eyes of others, and doth conciliate special honour and favour unto him, in the hearts of those that converse with him, ⟨p. 251⟩Job 29.7—16. 4. That it enlighteneth his eyes, that he may more clearly understand what he is to do, and to leave undone; the light of the Lord shineth on his ways, Psal. 25.9. Job 22.28. Psal. 32.8. 1 Joh. 2.20.

a mans Wisdome maketh his face to shine] This seemeth to allude to the brightnesse of Moses his face,

and the boldness, or, strength of his face shall be changed, or, doubled] By the strength of the face, we may understand fierceness, Impudence, sourness, austerity; as Dan. 8.23. Deut. 28.50. Prov. 7.13. & 21.29. Isa. 3.9. Psal. 10.4. Jer. 4.3. wisdom changeth all this into mildness, meekness, and sereneness of countenance; as Moses was the wisest and holiest, so he was the meekest man, Numb. 12.3. Prov. 11.2. 2. By strength of face, we may understand confidence and courage; For the righteous is bold as a Lion, Prov. 28.1. Guilt and shame cast down the countenance, Gen. 4.5, 6. Righteousness and wisdom embolden it, 1 Sam. 1.18. Job 11.15. Luk. 21.28. And in this sense, some read the text thus, (which the Original word well bears) The strength of his countenance, his confidence and courage shall be doubled, Chap. 9.19. Isa. 40.31. Prov. 4.18.

and the boldnesse, or, strength of his face shall be changed, or, doubled] By the strength of the face, we may understand fiercenesse, Impudence, sourness, austerity; as

V. 2. I counsel thee to keep the kings commandment, and that in regard of the oath of God] I to keep. There is in the Original an ⟨p. 252⟩Ellipsis, and something necessarily to be supplied, as is usual in other places, Psal. 120.7. Hos. 14.8. 2 Cor. 9.6. Matth. 25.9. 2 Thess. 2.3. 1 Tim. 4.3. Gen. 25.22. Matth. 21.30. I, if thou wilt admit of my counsel or persuasion, thus advise thee. It is put Elliptically, to intimate a special Emphasis, and to give authority to the precept, Gal. 5.2.

V. 2. I counsel thee to keep the kings commandement, and that in regard of the oath of God] I to keep. There is in the Original an ⟨p. 252⟩Ellipsis, and something necessarily to be supplyed, as is usual in other places, Psal. 120.7. Hos. 14.8. 2 Cor. 9.6. Matth. 25.9. 2 Thess. 2.3. 1 Tim. 4.3

To keep the Kings command] To observe the mouth of the King. The Angels are said to see, or observe the face of God, in token of obedience and readiness to execute his commands, Matth. 18.10. Esth. 1.14, 1 Reg. 10.8. The mouth is often used for the command, which proceedeth from it, Exod. 38.21. Numb. 4.27. Josh. 1.18. Our obedience must not be according to our own fancies or conjectures, but according unto the prescript of the Law, for the Law is the mouth of the Magistrate. This is one special part of prudence, in order unto tranquillity of life, to be faithful and obedient towards Magistrates, and not to make our selves wiser then the Law.

and that in regard of the oath of God] These words are both an enforcement, and a limitation of the duty prescribed;

1. An enforcement: It is necessary to yield obedience unto Magistrates, not only ⟨p. 253⟩out of fear towards them, because of their sword, but out of conscience towards God, and because of his vows that are upon us, Rom. 13.5. and so it seems to relate unto some covenant and oath of fidelity, which was taken by them towards their Princes. We read of the covenant between the king and the people made before the Lord, 1 Chr. 11.3. and a promise or league made in the presence of God, was likely to be by the intervention of an oath, as the covenant between Abimelech and Abraham, Gen. 21.23, 24. See Gen. 26.28, 29. & 31.44, 53. And this may seem to be intimated in that phrase of Giving the hand under Solomon; which we render, By submitting themselves unto him, 1 Chron. 29.24. A like Ceremony, whereunto Abraham's servant used, when he sware faithfulness unto him, Gen. 24.2, 3. & 47.29. So giving the hand, was a ceremonial confirmation of some sworn covenant or promise, Ezra 10.19. Ezek. 17.18, [Greek or Hebrew], Iliad. 2. And hence some here by Juramentum Elohim, understand the Oath of the Magistrates, who are sometimes in Scripture so called, Exod. 22.28. Psal. 82.1, 6.