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14. For out of prison &c.] For it has been known that he who was poor and abject as the vilest slave in a prison has come to reign by singular prudence, while he that is born of royal ancestors is sometimes through his folly deserted by his subjects, loses his kingdom, and "becometh poor. By the expression "out of prison," it is not improbable that Solomon has here respect to the case of Joseph in Egypt. Dr. Wells.

15. I considered all the living &c.] If what is mentioned at ver. 13, 14, happen not to a king, I have seen, he adds, another great unhappiness which more usually befalls kings; namely, their being left with only the bare title of royalty, while the hearts and affections of the kingdom incline to "the second son," that is, to the child who was second to him, or heir of the kingdom. Dr. Wells.

C

in murmuring, and riches.

4 c When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.

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5 Better is it that thou shouldest
than that thou shouldest vow

not vow,
and not pay.

6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?

7 For in the multitude of dreams and many words there are also divers vanities but fear thou God.

8 ¶ If thou seest the oppression of

Before CHRIST about 977.

c Deut. 23.21. d Ps. 66. 13, 14.

will, or,

the poor, and violent perverting of
judgment and justice in a province,
marvel not + at the matter: for he Heb. at the
that is higher than the highest re- purpose.
gardeth; and there be higher than
they.

9 Moreover the profit of the
earth is for all: the king himself is
served by the field.

10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.

and be more ready to hear, &c.] The meaning is, Be more ready to hear practically, that is, to obey the commandments of God: a similar expression to that of 1 Sam. xv. 22, “To obey is better than sacrifice." Have a care rather to approach the Divine Majesty with an offering of an obedient disposition, than with the bare rites of outward service. Jos. Mede.

to give the sacrifice of fools:] That is, barely to offer outward sacrifice, without giving due care to lead also a holy life. Dr. Wells.

2. Be not rash with thy mouth,] That is, when thou art going to pray, recollect thyself, consider that thy Creator is great, and wise, and good above all, and thou a poor dependent mortal being; weigh thy expressions, think before thou speakest, and take heed to use few words, and to ask for nothing improper. Dr. Jortin.

16. There is no end of all the people,] There will be -for God is in heaven, and thou upon earth:] God no end of this disposition in all mankind, so deeply is it is in heaven, a great, infinite, eternal, all-glorious, incomrooted in them; for, as it has always been the disposi-prehensible Being; heaven is his throne, and earth his tion" of all that have been before them" to be weary of what they have long enjoyed, and pleased with novelty, and therefore to slight an old king and court his successor, so "they that come after shall not rejoice in him;" that is, shall in like manner slight the present heir when he comes to be old, and pay court to his son or heir, as they now do to him. Dr. Wells.

Chap. V. ver. 1. Keep thy foot when thou goest &c.] Beware how thou treadest, be always on thy guard, in the house of God. Let thy carriage be adjusted to the ideas of his presence whose courts thou enterest: let thy whole deportment there be such as best suits the sacredness of the place, and the majesty of Him to whom it is dedicated. Archdeacon Sharp.

footstool: thou art a poor silly worm, a creeping, crawling, sinful dust and ashes: have therefore a care what thou sayest unto Him, and fear to speak any thing amiss before Him. Bp. Beveridge.

3. For a dream cometh &c.] For, as in a multitude of business, there will be troublesome and confused dreams, so in a multitude of words there will be futility and errour. Bp. Hall.

6. Suffer not thy mouth &c.] Do not entangle thy life with a rash vow, which the frailty of human nature may impel thee afterwards to break. Abp. Tillotson. the angel,] The messenger of the covenant,"

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Mal. iii. 1. Junius.
8. — marvel not at the matter:] Be not dismayed and
amazed at the matter. Bp. Hall.

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e Job 1. 21. 1 Tim. 6. 7. Ps. 49. 17.

12 The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.

14 But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.

e

15 As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.

16 And this also is a sore evil, that in all points as he came, so shall he f Chap. 1. 3. go and what profit hath he that hath laboured for the wind?

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11.-they are increased that eat them:] He implies, that it is but a small portion of his wealth that a rich man can enjoy personally; since, as his riches increase, he must maintain a greater family and retinue, who have a greater share than himself in the daily provision that is made by his expenses. Bp. Patrick.

14. But those riches perish &c.] Besides, these riches often perish by some disaster, so that the son, whom he thought to have left possessed of abundance of wealth, hath nothing at all left to support him. Bp. Patrick.

there is nothing in his hand.] He is a beggar, hath nothing in his possession. Jos. Mede.

17. All his days also he eateth in darkness,] He deprives himself of all comfort, through the too eager pursuit of wealth, and pinches his body, and tortures his mind with many vexations and discontentments. Bp. Hall.

18.-it is good and comely-to eat and to drink,] When Solomon utters this expression, it is sufficiently obvious his meaning cannot be that we should give way to sensuality and pleasures. We cannot ascribe such a thought to him, if we consider what he has just said, of the reverence with which we ought to present ourselves before God, of the judgments which God will pass on those who judge others, and of the joy which He sheds abroad in the hearts of good men. His meaning is only this, that, when God gives us wealth, we ought to be content with it, to receive it and possess it as his graVOL. II.

of riches.

Before CHRIST

19 Every man also to whom God hath given riches and wealth, and about 977. hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. 20 | For he shall not much remember the days of his life; because God answereth him in the joy of his

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THE

HERE is an evil which I have seen under the sun, and it is common among men:

2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.

3 If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he.

4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.

Or, Though much, yet he

he give not

remembereth,

&c.

cious gift, and use it with sobriety and gratitude. Ostervald.

20. For he shall not much remember &c.] For such an one will not think his life here tedious or irksome, because God gives him his very heart's desire, in enjoying comfortably the fruits of his honest labours. Dr. Wells. Otherwise it may be rendered, "He will not be anxious about the duration of his life, since God blesseth him with cheerfulness of heart." Dr. Hodg

son.

Chap. VI. ver. 2. God giveth him not power to eat thereof,] God in his just judgment, permits him to be so far overruled by his covetous temper, that he has not power or heart to eat thereof for fear he should come to want; and so he leaves his wealth, and perhaps a stranger becomes master of it, and "eateth it,' or lives plentifully upon it. Dr. Wells.

3.- and his soul be not filled with good,] And he will not allow himself what is fitting while he lives. Dr. Wells.

· also that he have no burial;] In opposition to the blessings of a numerous progeny and long life, are placed want of contentment in this life, and want of burial after death, which Solomon says, are such abatements of happiness, that abortion would have been preferable to life under such circumstances. Dr. Durell. 4. For he cometh in with vanity, &c.] For the still

The vanity of wandering desires.

Before CHRIST

about 977.

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Before CHRIST

5 Moreover he hath not seen the | his vain life which he spendeth as a sun, nor known any thing: this hath shadow? for who can tell a man what about 977. more rest than the other. shall be after him under the sun?

6 Yea, though he live a thousand years twice told, yet hath he seen no good do not all go to one place?

7 All the labour of man is for his ↑ Heb. soul. mouth, and yet the + appetite is not filled.

8 For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living? 9¶Better is the sight of the eyes Heb. than than the wandering of the desire this is also vanity and vexation of spirit.

the walking of the soul.

+ Heb. the number of the days of the life of his vanity.

10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.

11 Seeing there be many things that increase vanity, what is man the better?

12 For who knoweth what is good for man in this life, all the days of

born child comes into the world without noise, and to no use, and passes away obscurely without notice; and, as he lived not to have a name, so the memory of him vanishes into darkness and oblivion: still (ver. 5) "this hath more rest than the other;" that is, he is freed by so early a death from those vexations which an old covetous man draws on himself. Bp. Hall.

7. All the labour of man &c.] All the labour of man that is necessary to be taken is only for his mouth, or what is required to sustain him; and yet the appetite of the covetous is never satisfied. Dr. Wells.

8.- knoweth to walk before the living?] Knoweth to behave himself among men suitably to his condition, and to be contented with it. Dr. Wells.

9. Better is the sight of the eyes &c.] The meaning is, It is better to make a wise use of what lies before us, and to enjoy quietly and contentedly what we have, than to let our desires be continually running out after fresh objects, and shifting from point to point; such restless pursuits being not only vain and unprofitable, but creating abundance of needless trouble and perplexity. Dr. J. Balguy.

10. That which hath been &c.] The sense seems to be, What if a man be renowned? It is known that he is but man, made out of dust, and therefore subject to much evil which he cannot overcome. Bp. Patrick.

12.- all the days of his vain life &c.] The reflections which Solomon here makes are very proper to moderate the heat of men's pursuits after earthly goods. The vanity of their labours appears not only in their not knowing how to enjoy the good things which they so eagerly pursue, but chiefly in this, that they often deprive themselves of the greatest blessing of life, which is ease and a contented mind, and cannot secure themselves any thing for the future. The gospel gives us clearer directions on this head, when we are told that godliness with contentment is great gain," 1 Tim. vi. 6. Ostervald.

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CHAP. VII.

1 Remedies against vanity are, a good name,
2 mortification, 7 patience, 11 wisdom. 23
The difficulty of wisdom.

a Ps. 144. 4.

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part of the book, of the courses which men usually take to make themselves happy; the Preacher now seems to proceed to prescribe the best remedies that can be found against that vanity to which we are subject, by setting down many wise precepts for our direction, comfort, and support in a troublesome world. Of this nature are the doctrines which begin this chapter, quite opposite to the common opinions of the world; but they are the maxims of true wisdom and policy, which must be learnt in order to the settlement of our minds in peace and tranquillity, notwithstanding the vanity that is in all things. Bp. Patrick.

Ver. 1. and the day of death than the day of one's birth.] The day of a good and faithful man's death is better than the day of his birth; for his death puts an end to those miseries which his birth begins, and opens that more perfect happiness, of which the present life is not capable. Bp. Hall.

As death to a good man is more advantageous than life, so to a wise man the contemplation of the former is more desirable than all the enjoyments of the latter. Bp. Atterbury.

2. It is better to go &c.] When the wise man bids us go to the house of mourning, when he tells us that sorrow is better than laughter, he is not to be understood as prohibiting all mirth, as requiring us to wear a perpetual cloud on our brow, and to sequester ourselves from every cheerful entertainment of social life. His true meaning is, that there is a certain temper and state of mind which is of far greater consequence to real happiness, than the habitual indulgence of giddy and thoughtless mirth; that, for the attainment and cultivation of this temper, frequent returns of grave reflection are necessary; that, upon this account, it is profitable to give admission to those views of human distress, which tend to awaken such reflections in the mind; and that thus, from the vicissitudes of sorrow which we either experience in our own lot, or sympathize with in the lot of others, much wisdom and im

Chap. VII. Having discoursed, in the foregoing provement may be derived. Dr. Blair.

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ance, yea, better too.

↑ Heb. shadow.

12 For wisdom is a † defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.

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6.- as the crackling of thorns under a pot,] Like a blaze, noisy but soon spent. In the East they commonly use the dung of animals for fuel, which burns very slow the burning of thorns and furze affords a striking contrast to this, and it is probably this contrast which gives energy to the comparison. Harmer.

7.—a gift destroyeth the heart.] A bribe destroys, or tends to corrupt the heart. Dr. Wells.

8. Better is the end of a thing] Better is it, toward the right conduct of life, to consider what will be the end of a thing, than what is the beginning of it; for what promises fair at first, may prove ill, and what seems at first a disadvantage, may prove very advantageous. Dr. Wells.

The difficulty of wisdom.

days of my vanity there is a just cHRIST man that perisheth in his righteous- about 977. ness, and there is a wicked man that prolongeth his life in his wickedness. 16 Be not righteous over much; neither make thyself over wise: why shouldest thou + destroy thyself?

17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? +

+ Heb. be desolate?

+ Heb. not in

18 It is good that thou shouldest thy time? take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.

19 'Wisdom strengtheneth the wise more than ten mighty men which are in the city.

20 & For there is not a just upon earth, that doeth good, sinneth not.

f Prov. 21.22. chap. 9. 16.

& 24. 5.

man and

g Prov. 20. 9. 1 John 1. 8.

1 Kings 8. 46.

all Heb. give

not thine

21 Also take no heed unto words that are spoken; lest thou hear heart. thy servant curse thee:

22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

23 All this have I proved by wisdom: I said, I will be wise; but it was far from me.

24 That which is far off, and exceeding deep, who can find it out? 25 +1 applied mine heart to know, ↑ Heb. I and and to search, and to seek out wis- compassed.

mine heart

other, "that man should find nothing after him," that is, that he should be uncertain what next may befall him. Dr. Hodgson. 15.- there is a just man that perisheth] There is an innocent and just man that miscarries, notwithstanding his righteousness, through the cruelty and injustice of others. Bp. Hall.

16. Be not righteous over much; &c.] Perhaps the meaning may be, Do not exercise justice with too much rigour. Dr. Waterland. These expressions must by no means be understood as a caution against being too wise or too good, since no man can possibly be wise or good enough, or can use sufficient endeavours to become so. But Solomon speaks these words against those, who, when insisting on their own right, or pass

10. Say not thou, What is the cause &c.] Be not discontented and complaining at the present conditioning judgment on others, proceed with the utmost rigour of things, so as to murmur at the providence of God; for this would be foolish and unjust: rather, in a humble thankfulness and submission, make use of the present. Bp. Hall.

13. Consider the work of God: &c.] Complain not of times and events; but consider well the wise, just, and powerful proceedings of God: for when He has thought good, for the punishment of men's sins, to give them up to disorder, it is not in the power of human means to rectify them. Bp. Hall.

14. In the day of prosperity &c.] In the day of prosperity rejoice: yet have an eye towards the day of adversity; for the Lord hath placed the one near unto the

and severity, not observing the rules of moderation and equity, and are so presumptuous as busily to intermeddle with what does not concern them. Ostervald.

17. Be not over much wicked,] Let not impunity tempt any man to grow enormously wicked, and foolish in following the lewdest opinions; for this may awaken publick justice, or the Divine vengeance, so as to cut him off before he come to the natural term of life. Bp. Patrick.

18. - he that feareth God shall come forth of them all.] The Greek translators render it, "To him that feareth God, all things shall succeed." Dr. Wall.

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h Prov. 22. 14.

↑ Heb. he that is good before God.

|| Or, weighing one thing after another, to find out the

reason.

26 h And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.

27 Behold, this have I found, saith the preacher, || counting one by one, to find out the account:

28 Which yet my soul seeketh, but I find not one man among a thousand have I found; but a woman among all those have I not found. 29 Lo, this only have I found, i Gen. 1. 27. i that God hath made man upright; but they have sought out many in

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26. the woman, whose heart is snares and nets,] The following method of ensnaring travellers, sometimes practised by robbers in Eastern countries, affords a lively comment on these words of Solomon. They send out a handsome woman upon the road, with her hair dishevelled, and in tears, who seems to be in the deepest distress, complaining of some misfortune which she pretends had befallen her. She easily draws the traveller into conversation with her, and engages him to assist her; but he has no sooner taken her up on horseback behind him, than she throws a snare about his neck, and strangles him; or, at least, stuns him, till the robbers, who are lying in wait, come running to her aid, and complete what she has begun. Thevenot.

28. but a woman among all those &c.] That which Solomon here says should be well understood. As the Scriptures often speak of women illustrious for their virtues, and Solomon himself praises such, (Prov. xii. 4; xviii. 22; xxxi. 10,) he could not mean that a virtuous woman was no where to be found. There is, in this respect, no difference between the two sexes. But Solomon's meaning is, that, having searched out the reason of all the wickedness that passes in the world, ver. 25, he had found that there was nothing more dangerous and wicked than a disorderly woman, such as he describes at ver. 26, whose malice and artifice are scarcely to be conceived; nor can they, who have suffered themselves to be surprised by her, without great difficulty escape her snares. Solomon therefore does not here speak of women in general, but of such as he had been describing. One reason, no doubt, which induced him to speak thus, was the fact of his having been himself seduced by evil women; see 1 Kings xi. Ostervald.

29. Lo, this only have I found, &c.] The sense is, Our depravation is from ourselves; our first parents,

Before CHRIST

Kings are greatly to be respected. maketh his face to shine, and + the boldness of his face shall be changed. about 977. 2 I counsel thee to keep the king's commandment, and that in regard of strength. the oath of God.

3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.

4 Where the word of a king is, there is power: and who may say unto him, What doest thou?

+ Heb. the

5 Whoso keepeth the commandment + shall feel no evil thing: and a Heb. shall wise man's heart discerneth both time and judgment.

6 Because to every purpose there is time and judgment, therefore the misery of man is great upon him. 7 For he knoweth not that which shall be for who can tell him it shall be?

know.

when Or, how it

8 There is no man that hath power bover the spirit to retain the spirit; neither hath he power in the day of death: and there is no || discharge in that war; neither shall wickedness deliver those that are given to it.

9 All this have I seen, and applied my heart unto every work that is

shall be?

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created in perfect innocency, having followed the devices of their own hearts, and the suggestions of their common enemy, we their sinful posterity do nothing but devise further means of our own ruin. Bp. Hall.

Chap. VIII. ver. 1. Who is as the wise man? &c.] What creature under heaven is so excellent as a wise man? He only can find out the secrets of nature and of art: his wisdom makes him gracious, and respected of all men; it alters and improves his disposition and his carriage, and from rude and harsh makes him gentle and ingenuous. Bp. Hall.

maketh his face to shine,] Gives him fair reputation and honour.

3. Be not hasty &c.] Let not thy passion transport thee to shew the least disrespect to him; if thou hast offended him, let thy care be, not to persist obstinately in the errour, but to humble thyself, and beg his pardon; for his power is so great, that it will one time or other lay hold on thee and punish thee. Bp. Patrick.

5. -a wise man's heart &c.] The heart of the wise man discerneth both the time when every thing should be done, and the best method of doing it. Bp.

Hall.

6. Because to every purpose] Because God has so ordered things, that to every purpose there is a proper time and judgment, or proper manner of doing what is intended, and therefore the misery of man is often great upon him, because he does not duly observe the said time and manner. Dr. Wells.

8. There is no man that hath power &c.] No man hath power to keep his soul when God calls for it, neither hath he power to protract the day of death; there is no possibility of avoiding that last conflict; the bold and presumptuous wickedness of men cannot deliver them from it. Bp. Hall.

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