[Ecc. 5:1] Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
[2] Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
[3] For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.
[4] 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.
[5] Better is it that thou shouldest not vow, than that thou shouldest 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 the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; 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.
[11] When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?
[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.
[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 go: and what profit hath he that hath laboured for the wind?
[17] All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
[18] Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.
[19] Every man also to whom God hath given riches and wealth, and 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 heart.
Showing posts with label Ecclesiastes. Show all posts
Showing posts with label Ecclesiastes. Show all posts
Respect & honor - Elderly People
12 dues to elderly people, according to Scripture in Ecc. 12:
First, Then the sun and the light of it, the moon and the stars, and the light which they borrow from it, will be darkened. They look dim to elderly people, in consequence of the decay of their sight; their countenance is clouded, and the beauty and luster of it are eclipsed; their brain powers and faculties, which are as lights in the soul, are weakened; their understanding and memory fail them, and their apprehension is not so quick nor their fancy so lively as it has been; the days of their amusement are over (light is often put for joy and prosperity) and they have not the pleasure either of the chat of the day or the rest of the night, for both the sun and the moon are darkened to them.
Secondly, Then the clouds return after the rain; as, when the weather is disposed to wet, no sooner has one cloud blown over than another succeeds it, so it is with elderly people, when they have got free from one pain or ailment, they are seized with another, so that their distempers are like a continual dropping in a very rainy day. The end of one trouble is, in this world, but the beginning of another, and deep calls unto deep. Elderly people are often afflicted with defluxions of rheum, like soaking rain, after which still more clouds return, feeding the humor, so that it is continually grievous, and therein the body, as it were, melts away.
Thirdly, Then the keepers of the house tremble. The head, which is as the watch-tower, shakes, and the arms and hands, which are ready for the preservation of the body, shake too, and grow feeble, upon every sudden approach and attack of danger. That energy of the animal spirits which used to be applied for self-defense fails and cannot do its office; elderly people are easily dispirited and discouraged.
Fourthly, Then the strong men shall bow themselves; the legs and thighs, which used to support the body, and bear its weight, bend, and cannot serve for traveling as they have done, but are soon tired. Elderly men that have been in their time strong men become weak and stoop for age, Zec. 8:4. G-d takes no pleasure in the legs of a man (Ps. 147:10), for their strength will soon fail; but in the Father there is everlasting strength; He has everlasting arms.
Fifthly, Then the grinders cease because they are few; the teeth, with which we grind our meat and prepare it for mixture, cease to do their part, because they are few. They are rotted and broken, and perhaps have been drawn because they ached. Some elderly people have lost all their teeth, and others have but few left; and this infirmity is the more considerable because the meat, not being well chewed, for want of teeth, is not well digested, which has as much influence as any thing upon the other decays of age.
Sixthly, Those that look out of the windows are darkened; the eyes wax dim, as Isaac’s (Gen. 27:1), and Ahijah’s, 1 Ki. 14:4. Moses was a rare instance of one who, when 120 years elderly, had good eye-sight, but ordinarily the sight decays in elderly people as soon as any thing, and it is a mercy to them that art helps nature with spectacles. We have need to improve our sight well while we have it, because the light of the eyes may be gone before the light of life.
Seventhly, The doors are shut in the streets. Elderly people keep within doors, and care not for going abroad to entertainments. The lips, the doors of the mouth, are shut in eating, because the teeth are gone and the sound of the grinding with them is low, so that they have not that command of their meat in their mouths which they used to have; they cannot digest their meat, and therefore little grist is brought to the mill.
Eighthly, Elderly people rise up at the voice of the bird. They have no sound sleep as young people have, but a little thing disturbs them, even the chirping of a bird; they cannot rest for coughing, and therefore rise up at cock-crowing, as soon as any body is stirring; or they are apt to be jealous, and nervous, and full of care, which breaks their sleep and makes them rise early; or they are apt to be superstitious, and rise up as in a fright, at those voices of birds, as of ravens, or screech-owls, which soothsayers call threatening.
Ninthly, With them all the daughters of music are brought low. They have neither voice nor ear, can neither sing themselves nor take any pleasure, as Solomon had done in the days of his youth, in singing men, and singing women, and musical instruments, ch. 2:8. Elderly people grow hard of hearing, and unapt to distinguish sounds and voices.
Tenthly, They are afraid of that which is high, afraid to go to the top of any high place, either because, for want of breath, they cannot reach it, or, their heads being scatterbrained or their legs failing them, they dare not venture to it, or they frighten themselves with fancying that which is high will fall upon them. Fear is in the way; they can neither ride nor walk with their former gate, but are afraid of every thing that lies in their way, lest it throws them down.
Eleventh, The almond-tree flourishes. The elderly man’s hair has grown white, so that his head looks like an almond-tree in the blossom. The almond-tree blossoms before any other tree, and therefore fitly shows what haste elderly age makes in seizing upon men; it prevents their expectations and comes faster upon them than they thought of. Gray hairs are here and there upon them (hoary head, Prov. 16:31), and they perceive it not.
Twelfth, The grasshopper is a burden and desire fails. Elderly men can bear nothing; the lightest thing sits heavily upon them, both on their bodies and on their minds, a little thing sinks and breaks them. Perhaps the grasshopper was some food that was looked upon to be very light of digestion (John Baptist’s meat was locusts), but even that lies heavily upon an elderly man’s stomach, and therefore desire fails, he has no appetite to his meat, neither shall he regard the desire of woman, as that king, Dan. 11:37. Elderly men become mindless and listless, and the pleasures of sense are to them tasteless and sapless.
Some elderly people bear up better than others under the decays of age, but, more or less, the days of elderly age are and will be evil days and of little pleasure. Great care therefore should be taken to pay respect and honour to elderly people; tears are a tribute due to the dead. Then shall the silver cord, by which soul and body were wonderfully fastened together, be loosed, that sacred knot untied, and those elderly friends be forced to part; the body, that clod of clay, returns to its own earth. In consideration of the judgment to come, and the strictness of that judgment, it highly concerns us now to be very strict in our walking with G-d that we may give up our account with joy.
First, Then the sun and the light of it, the moon and the stars, and the light which they borrow from it, will be darkened. They look dim to elderly people, in consequence of the decay of their sight; their countenance is clouded, and the beauty and luster of it are eclipsed; their brain powers and faculties, which are as lights in the soul, are weakened; their understanding and memory fail them, and their apprehension is not so quick nor their fancy so lively as it has been; the days of their amusement are over (light is often put for joy and prosperity) and they have not the pleasure either of the chat of the day or the rest of the night, for both the sun and the moon are darkened to them.
Secondly, Then the clouds return after the rain; as, when the weather is disposed to wet, no sooner has one cloud blown over than another succeeds it, so it is with elderly people, when they have got free from one pain or ailment, they are seized with another, so that their distempers are like a continual dropping in a very rainy day. The end of one trouble is, in this world, but the beginning of another, and deep calls unto deep. Elderly people are often afflicted with defluxions of rheum, like soaking rain, after which still more clouds return, feeding the humor, so that it is continually grievous, and therein the body, as it were, melts away.
Thirdly, Then the keepers of the house tremble. The head, which is as the watch-tower, shakes, and the arms and hands, which are ready for the preservation of the body, shake too, and grow feeble, upon every sudden approach and attack of danger. That energy of the animal spirits which used to be applied for self-defense fails and cannot do its office; elderly people are easily dispirited and discouraged.
Fourthly, Then the strong men shall bow themselves; the legs and thighs, which used to support the body, and bear its weight, bend, and cannot serve for traveling as they have done, but are soon tired. Elderly men that have been in their time strong men become weak and stoop for age, Zec. 8:4. G-d takes no pleasure in the legs of a man (Ps. 147:10), for their strength will soon fail; but in the Father there is everlasting strength; He has everlasting arms.
Fifthly, Then the grinders cease because they are few; the teeth, with which we grind our meat and prepare it for mixture, cease to do their part, because they are few. They are rotted and broken, and perhaps have been drawn because they ached. Some elderly people have lost all their teeth, and others have but few left; and this infirmity is the more considerable because the meat, not being well chewed, for want of teeth, is not well digested, which has as much influence as any thing upon the other decays of age.
Sixthly, Those that look out of the windows are darkened; the eyes wax dim, as Isaac’s (Gen. 27:1), and Ahijah’s, 1 Ki. 14:4. Moses was a rare instance of one who, when 120 years elderly, had good eye-sight, but ordinarily the sight decays in elderly people as soon as any thing, and it is a mercy to them that art helps nature with spectacles. We have need to improve our sight well while we have it, because the light of the eyes may be gone before the light of life.
Seventhly, The doors are shut in the streets. Elderly people keep within doors, and care not for going abroad to entertainments. The lips, the doors of the mouth, are shut in eating, because the teeth are gone and the sound of the grinding with them is low, so that they have not that command of their meat in their mouths which they used to have; they cannot digest their meat, and therefore little grist is brought to the mill.
Eighthly, Elderly people rise up at the voice of the bird. They have no sound sleep as young people have, but a little thing disturbs them, even the chirping of a bird; they cannot rest for coughing, and therefore rise up at cock-crowing, as soon as any body is stirring; or they are apt to be jealous, and nervous, and full of care, which breaks their sleep and makes them rise early; or they are apt to be superstitious, and rise up as in a fright, at those voices of birds, as of ravens, or screech-owls, which soothsayers call threatening.
Ninthly, With them all the daughters of music are brought low. They have neither voice nor ear, can neither sing themselves nor take any pleasure, as Solomon had done in the days of his youth, in singing men, and singing women, and musical instruments, ch. 2:8. Elderly people grow hard of hearing, and unapt to distinguish sounds and voices.
Tenthly, They are afraid of that which is high, afraid to go to the top of any high place, either because, for want of breath, they cannot reach it, or, their heads being scatterbrained or their legs failing them, they dare not venture to it, or they frighten themselves with fancying that which is high will fall upon them. Fear is in the way; they can neither ride nor walk with their former gate, but are afraid of every thing that lies in their way, lest it throws them down.
Eleventh, The almond-tree flourishes. The elderly man’s hair has grown white, so that his head looks like an almond-tree in the blossom. The almond-tree blossoms before any other tree, and therefore fitly shows what haste elderly age makes in seizing upon men; it prevents their expectations and comes faster upon them than they thought of. Gray hairs are here and there upon them (hoary head, Prov. 16:31), and they perceive it not.
Twelfth, The grasshopper is a burden and desire fails. Elderly men can bear nothing; the lightest thing sits heavily upon them, both on their bodies and on their minds, a little thing sinks and breaks them. Perhaps the grasshopper was some food that was looked upon to be very light of digestion (John Baptist’s meat was locusts), but even that lies heavily upon an elderly man’s stomach, and therefore desire fails, he has no appetite to his meat, neither shall he regard the desire of woman, as that king, Dan. 11:37. Elderly men become mindless and listless, and the pleasures of sense are to them tasteless and sapless.
Some elderly people bear up better than others under the decays of age, but, more or less, the days of elderly age are and will be evil days and of little pleasure. Great care therefore should be taken to pay respect and honour to elderly people; tears are a tribute due to the dead. Then shall the silver cord, by which soul and body were wonderfully fastened together, be loosed, that sacred knot untied, and those elderly friends be forced to part; the body, that clod of clay, returns to its own earth. In consideration of the judgment to come, and the strictness of that judgment, it highly concerns us now to be very strict in our walking with G-d that we may give up our account with joy.
Challenge Western Worldview
[Ecc. 12:12] And further, by these, my son, be admonished….
In the liturgical tradition of Judaism, the book of Ecclesiastes is read as a part of the religious observance of Sukkot, the Feast of Booths or Tabernacles. Sukkoth is a feast of joy, celebrated a the close of the harvest season (Deut. 16:13-15). It is a time set aside to give thanks to G-d for the abundance that the community has gathered in from the land.
But by tradition it is also a time to remember when there were no crops and no harvest, when the people of G-d wandered in the wilderness, living in flimsy and temporary shelters (Sukkot).
It is at this festival of thanksgiving and joy that the words of Qohelet are read as a reminder to those who are in the midst of their abundance that all of these material blessings are fleeting – they are as transitory as a breath of wind. Like life, they are gifts of G-d to be used and enjoyed but not hoarded.
[13] Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
Is the end of the matter and anyone reading the collected sayings of the wise should now be able to conclude that the wholeness of humankind is based on the reverence for G-d. The reward for humility and fear of G-d is riches and honor and life and those that keep the commandments cannot count on receiving their just deserts in their present life under the sun.
The message of Ecclesiastes is that the course of life to be pursued is a G-d centered life.
The pleasures of life are not intrinsically fulfilling and cannot offer lasting satisfaction, but they can be enjoyed as gifts from G-d. Life offers good times and bad and follows no pattern such as that proposed by the retribution principle. But all comes from the hand of G-d. Adversity may not be enjoyable, but it can help make us the people of faith we ought to be.
It is helpful to keep in mind that wisdom literature often tries to convey how to think rather than what to think. Example is to enjoy life for what it is: a gift from the hand of G-d. If G-d is in the center of one’s worldview, the pursuits of life can be put in their proper place, not offering meaning for life, but offering enjoyment.
We are not in control of the ‘times’ of life, and many of the times of life can be difficult. Stability can only be found in a G-d centered approach. G-d has imposed these limitations on us, but has put ‘eternity in our hearts’ so that we might seek him out. The application of the worldview to the situations of life is not difficult to apply, but how does it stand up when adversity comes on the daily, routine frustrations that are all too frequently our common lot?
We must learn to accept both prosperity and adversity as coming from the divine hand. Adversity serves a useful purpose in shaping us as individuals and particularly as people of faith. We need to adjust our expectations of this world for we are accountable for how we live and for the decisions we make.
Time and chance are too great a factor in this life so we need to convey something about G-d rather than offer guarantees in life. Qohelet built his case without any presupposition about revelation.
He made no reference to the Law or the Prophets, and nothing was said about Israel’s place in
G-d’s plan or the Covenant. His approach was philosophical and based on experience and wisdom in the attempt to address a wider audience. His primary purpose was to establish that life ‘under the sun’ cannot offer fulfillment and to offer an alternate worldview.
The philosophy expressed is not simply ‘enjoy life,’ but “enjoy life and fear G-d.”
This book offers as clear a challenge to our contemporary Western Worldview and that enjoyment of life comes not in the quest for personal fulfillment, but in the recognition that everything comes from the hand of the Father.
In the liturgical tradition of Judaism, the book of Ecclesiastes is read as a part of the religious observance of Sukkot, the Feast of Booths or Tabernacles. Sukkoth is a feast of joy, celebrated a the close of the harvest season (Deut. 16:13-15). It is a time set aside to give thanks to G-d for the abundance that the community has gathered in from the land.
But by tradition it is also a time to remember when there were no crops and no harvest, when the people of G-d wandered in the wilderness, living in flimsy and temporary shelters (Sukkot).
It is at this festival of thanksgiving and joy that the words of Qohelet are read as a reminder to those who are in the midst of their abundance that all of these material blessings are fleeting – they are as transitory as a breath of wind. Like life, they are gifts of G-d to be used and enjoyed but not hoarded.
[13] Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
Is the end of the matter and anyone reading the collected sayings of the wise should now be able to conclude that the wholeness of humankind is based on the reverence for G-d. The reward for humility and fear of G-d is riches and honor and life and those that keep the commandments cannot count on receiving their just deserts in their present life under the sun.
The message of Ecclesiastes is that the course of life to be pursued is a G-d centered life.
The pleasures of life are not intrinsically fulfilling and cannot offer lasting satisfaction, but they can be enjoyed as gifts from G-d. Life offers good times and bad and follows no pattern such as that proposed by the retribution principle. But all comes from the hand of G-d. Adversity may not be enjoyable, but it can help make us the people of faith we ought to be.
It is helpful to keep in mind that wisdom literature often tries to convey how to think rather than what to think. Example is to enjoy life for what it is: a gift from the hand of G-d. If G-d is in the center of one’s worldview, the pursuits of life can be put in their proper place, not offering meaning for life, but offering enjoyment.
We are not in control of the ‘times’ of life, and many of the times of life can be difficult. Stability can only be found in a G-d centered approach. G-d has imposed these limitations on us, but has put ‘eternity in our hearts’ so that we might seek him out. The application of the worldview to the situations of life is not difficult to apply, but how does it stand up when adversity comes on the daily, routine frustrations that are all too frequently our common lot?
We must learn to accept both prosperity and adversity as coming from the divine hand. Adversity serves a useful purpose in shaping us as individuals and particularly as people of faith. We need to adjust our expectations of this world for we are accountable for how we live and for the decisions we make.
Time and chance are too great a factor in this life so we need to convey something about G-d rather than offer guarantees in life. Qohelet built his case without any presupposition about revelation.
He made no reference to the Law or the Prophets, and nothing was said about Israel’s place in
G-d’s plan or the Covenant. His approach was philosophical and based on experience and wisdom in the attempt to address a wider audience. His primary purpose was to establish that life ‘under the sun’ cannot offer fulfillment and to offer an alternate worldview.
The philosophy expressed is not simply ‘enjoy life,’ but “enjoy life and fear G-d.”
This book offers as clear a challenge to our contemporary Western Worldview and that enjoyment of life comes not in the quest for personal fulfillment, but in the recognition that everything comes from the hand of the Father.
Cast your bread upon the waters
Ecc. 11. You do not know what the future will bring and what you sow you shall reap, Galatians 6:7.
You must give bread, the necessary supports of life, not only give good words but good things, Isa. 58:7. and it must be your bread, that which is honestly got; it is no charity, but injury, to give that which is none of our own to give; first do justly, and then love mercy.
Waters, in Scripture, are put for multitudes (Rev. 16:5). We read of the harvest of the river, Isa. 23:3, “… the harvest of the river is her revenue; and she is a mart of nations.”
Freely and liberally bestow it upon the waters; upon those poor creatures, on whom it may seem to be as utterly lost, as the seed which a man casts into the sea or river. Sending it a voyage; send it as a venture, as merchants that trade by sea.
Trust it upon the waters; it shall not sink, and it will returned to you in hundred folded. It shall certainly be restored to you, either by G-d or men, the return may be slow, but it is sure, and will be so much the more plentiful. Our reward for well-doing is very certain, you think you have given your good word with it and are likely never to hear of it again, yet you shall find it after many days in a plentiful harvest your venture in a rich return. It is not lost, but well laid out, and well laid up; it brings in full interest in the present gifts of G-d's providence, and graces and comforts of His Spirit; and the principal is sure, laid up in heaven, for it is lent to the L-rd. Whatever you have imparted you still possess; these riches remain with you through all the vicissitudes of life. You shall find it, perhaps not quickly, but after many days; the return may be slow, but it is sure and will be so much the more plentiful. Long voyages make the best returns.
Human beings do not know what good or bad things may happen on earth so be free and liberal in works of charity. Give a good measure (Lk. 6:38); be generous in giving, for those that were given much are expected much in return. Excuse not yourself with the good you have done from the good you have further to do, but hold on, and mend. In hard times, when the number of the problems increases, let your charity and love be proportionally enlarged for G-d is rich in mercy to all, to us, though unworthy; He gives liberally, and upbraids not with former gifts, and we must be merciful as our heavenly Father is.
You know not what evil shall be upon the earth so our opportunity for well-doing is very uncertain: which may deprive you of your estate, and put you out of a capacity to do good, and therefore, while you have wherewithal, be liberal with it, improve the present season, before the frost comes.
We have reason to expect evil upon the earth, for we are born to trouble; what the evil may be we know not, but that we may be ready for it, whatever it is, it is our wisdom, in the day of prosperity, to be in good, to be doing good.
Great calamities may come whereby you may be brought to poverty, and so disabled from doing good. We could say hard times may come when we may want ourselves; whereas we should therefore the rather be charitable, that, when evil days come, we may have the comfort of having done good while we were able; we would then hope to find mercy both with G-d and man, and therefore should now show mercy. If by charity we trust G-d with what we have, we put it into good hands against bad times.
Our inescapable ignorance about the future is a valid reason for inaction. If you wait until you think you know what is going to happen you will never get anything done. If we stand thus magnifying every little difficulty and making the worst of it, starting objections and fancying hardship and danger where there is none, we shall never go on, much less go through with our work, nor make any thing of it. Those that will be deterred and driven off by small and seeming difficulties from great and real duties will never bring any thing to pass in religion, for there will always arise some wind, some cloud or other, at least in our imagination, to discourage us. Winds and clouds are in G-d's hands, are designed to try us, and our Christianity obliges us to endure hardness.
You need to go ahead and do whatever needs to be done; realizing that you do not know which of the things you do will have positive results and which do not. Religion will cost self-denial, but the want of it infinitely more (Lk. 14:28), one must count the cost of self indulgence. If we should do whatever our hearts and our minds desire – without forgetting, however, that G-d will eventually judge us for what we do. G-d wants us to enjoy the good things in life while, on the other hand, continuing to uphold the idea that G-d will eventually evaluate how well we have used our time, under the sun.
In the final analysis we have no security other than the grace of G-d.
This is applicable to spiritual charity, our pious endeavors for the good of the souls of others; let us continue them, for, though we have long labored in vain, we may at length see the success of them.
Life is sweet, and therefore we have needed to double a guard upon ourselves, lest we love it too well.
Life is a swiftly passing sweetness, which ought to be savored and enjoyed for the brief moment it last for we have but hours of joy for months of sorrow. For there will be many days of darkness, death is at no great distance; you have but a short time to do good. Acquire a heavenly disposition while here; for there will be no change after this life. If you die in the love of G-d, and in the love of man, in that state will you be found in the Day of Judgment. Death refines nothing, purifies nothing, kills no sin, and helps to no glory. Let your continual bent and inclination be to G-d, to holiness, to charity, to mercy, and to heaven: then, fall when you may, you will fall well.
Eternity alone is permanent; live for eternity.
You must give bread, the necessary supports of life, not only give good words but good things, Isa. 58:7. and it must be your bread, that which is honestly got; it is no charity, but injury, to give that which is none of our own to give; first do justly, and then love mercy.
Waters, in Scripture, are put for multitudes (Rev. 16:5). We read of the harvest of the river, Isa. 23:3, “… the harvest of the river is her revenue; and she is a mart of nations.”
Freely and liberally bestow it upon the waters; upon those poor creatures, on whom it may seem to be as utterly lost, as the seed which a man casts into the sea or river. Sending it a voyage; send it as a venture, as merchants that trade by sea.
Trust it upon the waters; it shall not sink, and it will returned to you in hundred folded. It shall certainly be restored to you, either by G-d or men, the return may be slow, but it is sure, and will be so much the more plentiful. Our reward for well-doing is very certain, you think you have given your good word with it and are likely never to hear of it again, yet you shall find it after many days in a plentiful harvest your venture in a rich return. It is not lost, but well laid out, and well laid up; it brings in full interest in the present gifts of G-d's providence, and graces and comforts of His Spirit; and the principal is sure, laid up in heaven, for it is lent to the L-rd. Whatever you have imparted you still possess; these riches remain with you through all the vicissitudes of life. You shall find it, perhaps not quickly, but after many days; the return may be slow, but it is sure and will be so much the more plentiful. Long voyages make the best returns.
Human beings do not know what good or bad things may happen on earth so be free and liberal in works of charity. Give a good measure (Lk. 6:38); be generous in giving, for those that were given much are expected much in return. Excuse not yourself with the good you have done from the good you have further to do, but hold on, and mend. In hard times, when the number of the problems increases, let your charity and love be proportionally enlarged for G-d is rich in mercy to all, to us, though unworthy; He gives liberally, and upbraids not with former gifts, and we must be merciful as our heavenly Father is.
You know not what evil shall be upon the earth so our opportunity for well-doing is very uncertain: which may deprive you of your estate, and put you out of a capacity to do good, and therefore, while you have wherewithal, be liberal with it, improve the present season, before the frost comes.
We have reason to expect evil upon the earth, for we are born to trouble; what the evil may be we know not, but that we may be ready for it, whatever it is, it is our wisdom, in the day of prosperity, to be in good, to be doing good.
Great calamities may come whereby you may be brought to poverty, and so disabled from doing good. We could say hard times may come when we may want ourselves; whereas we should therefore the rather be charitable, that, when evil days come, we may have the comfort of having done good while we were able; we would then hope to find mercy both with G-d and man, and therefore should now show mercy. If by charity we trust G-d with what we have, we put it into good hands against bad times.
Our inescapable ignorance about the future is a valid reason for inaction. If you wait until you think you know what is going to happen you will never get anything done. If we stand thus magnifying every little difficulty and making the worst of it, starting objections and fancying hardship and danger where there is none, we shall never go on, much less go through with our work, nor make any thing of it. Those that will be deterred and driven off by small and seeming difficulties from great and real duties will never bring any thing to pass in religion, for there will always arise some wind, some cloud or other, at least in our imagination, to discourage us. Winds and clouds are in G-d's hands, are designed to try us, and our Christianity obliges us to endure hardness.
You need to go ahead and do whatever needs to be done; realizing that you do not know which of the things you do will have positive results and which do not. Religion will cost self-denial, but the want of it infinitely more (Lk. 14:28), one must count the cost of self indulgence. If we should do whatever our hearts and our minds desire – without forgetting, however, that G-d will eventually judge us for what we do. G-d wants us to enjoy the good things in life while, on the other hand, continuing to uphold the idea that G-d will eventually evaluate how well we have used our time, under the sun.
In the final analysis we have no security other than the grace of G-d.
This is applicable to spiritual charity, our pious endeavors for the good of the souls of others; let us continue them, for, though we have long labored in vain, we may at length see the success of them.
Life is sweet, and therefore we have needed to double a guard upon ourselves, lest we love it too well.
Life is a swiftly passing sweetness, which ought to be savored and enjoyed for the brief moment it last for we have but hours of joy for months of sorrow. For there will be many days of darkness, death is at no great distance; you have but a short time to do good. Acquire a heavenly disposition while here; for there will be no change after this life. If you die in the love of G-d, and in the love of man, in that state will you be found in the Day of Judgment. Death refines nothing, purifies nothing, kills no sin, and helps to no glory. Let your continual bent and inclination be to G-d, to holiness, to charity, to mercy, and to heaven: then, fall when you may, you will fall well.
Eternity alone is permanent; live for eternity.
Accountability
[Ecc. 11:9] Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.An ironical concession to the vanities and pleasures of youth: Rejoice, O young man! in your youth. Youth, like the blackness of dawn is hebel, swiftly vanishing and thus should not be wasted. Young people should rejoice in their youth.
This is speaking thus ironically to the young man to intimate walking in the ways of the heart:
1. That this is that which he would do, and which he would fain have leave to do, in which he places his happiness and on which he sets his heart.
2. That he wishes all about him would give him this counsel, would prophesy to him such smooth things as these, and cannot brook any advice to the contrary, but reckons those his enemies that bid him be sober and serious.
3. To expose his folly, and the great absurdity of a voluptuous vicious course of life. The very description of it, if men would see things entirely, and judge of them impartially, is enough to show how contrary to reason those act that live such a life. The very opening of the cause is enough to determine it, without any argument.
4. To show that if men give themselves to such a course of life as this it is just with G-d to give them up to it, to abandon them to their own heart's lusts, that they may walk in their own counsels, Hosea 4:7.
They should do whatever their hearts and their minds desire – without forgetting, however, that G-d will eventually judge them for what they do.
G-d will eventually bring every deed into judgment, the author resist the urge to identify what his result of G-d’s deliberations will be and willing to leave such things as rewards and punishments up to G-d’s discretion.
A powerful check given to these vanities and pleasures: and duly consider that, and then live such a luxurious life if you can, if you dare. This is a corrective to the foregoing concession, and plucks in the reins he had laid on the neck of the young man's lust. Know then, for a certainty, that, if thou dost take such a liberty as this, it will be your everlasting ruin; you have to do with a G-d who will not let it go unpunished!
1. There is a judgment to come.
2. We must every one of us be brought into judgment, however we may now put far from us that evil day.
3. We shall be reckoned with for all our carnal mirth and sensual pleasures in that day.
4. It is good for all, but especially for young people, to know and consider this, that they may not, by the indulgence of their youthful lusts, treasure up unto themselves wrath against that day of wrath, the wrath of the Lamb.
[10] Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.
9-10 just as the shortness of life increases the intensity with which we enjoy it, so the days of our youth that pass so swiftly should also be the sour of intense joy.
A word of caution and exhortation inferred from this, entire advising young people to turn aside the sorrows of their minds and the troubles of their bodies.
Let young people look to themselves and manage well their souls and their bodies, their heart and their flesh.
Let them take care that their minds be not lifted up with pride, nor disturbed with anger, or any sinful passion: Remove sorrow, or anger, from your heart; the word signifies any disorder or perturbation of the mind. Young people are apt to be impatient of check and control, to vex and fret at any thing that is humbling and mortifying to them, and their proud hearts rise against every thing that crosses and contradicts them. They are so set upon that which is pleasing to sense that they cannot bear any thing that is displeasing, but it goes with sorrow to their heart. Their pride often disquiets them, and makes them uneasy. Put that away, and the love of the world, and lay your expectations low from the creature, and then disappointments will not be occasions of sorrow and anger to you. Sorrows here understand that carnal mirth, the end of which will be bitterness and sorrow. Let them keep at a distance from every thing which will be sorrow in the reflection.
Let them take care that their bodies be not defiled by overindulgence, uncleanness, or any fleshly lusts: Put away evil from the flesh, and let not the members of your body be instruments of unrighteousness. The evil of sin will be the evil of punishment, and that which you are fond of, as good for the flesh, because it gratifies the appetites of it, will prove evil, and hurtful to it, and therefore put it far from you, the further the better."
G-d wants us to enjoy the good things in life while, on the other hand, continuing to uphold the idea that G-d will eventually evaluate how well we have used our time, under the sun.
Accountability takes a material form under the sun.
Birds of the Air
[Ecc. 10:4] If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.The scope of these verses is to keep subjects loyal and dutiful to the government. In Solomon's reign the people were very rich, and lived in prosperity, which perhaps made them proud and huffy, and when the taxes were high, though they had enough to pay them with, it is probable that many conducted themselves insolently towards the government and threatened to rebel.
The spirit - The anger, passion.
Rise up against you – Let not subjects carry on a quarrel with their superiors upon any private personal disgust.
Leave not - In anger or discontent. Continue in a diligent and faithful discharge of your duty, and modestly and humbly submit to him. if upon some misinformation given him, or some mismanagement of yours, he is displeased at you, and puts you down, leave not your place, forget not the duty of a subject to his Maker.
Revolt not from your commitment, do not, in a passion, quit your post in his service and throw up your commission, as despairing ever to regain his favor.
Yielding - A gentle and submissive carriage. Prov. 15:1 this explains "leave not your place"; do not in a resisting spirit withdraw from your post of duty (8:3).
Pacifies great offenses - Wait awhile and you will find he is not merciless, but that yielding pacifies great offenses for every wise and good man that is a magistrate, that he could easily forgive those, upon their submission, whom yet, upon their aggravation, he had been very angry with. It is safer and better to yield to an angry prince than to contend with him.
V. 8 Digs his own pit - The fatal results to kings of such an unwise policy; the wrong done to others recoils on themselves (8:9); they fall into the pit which they dug for others (Est. 7:10; Ps. 7:15; Prov. 26:27). Breaking through the wise fences of their throne, they suffer unexpectedly themselves; as when one is stung by a serpent lurking in the stones of his neighbor's garden wall (Ps. 80:12), which he maliciously pulls down (Amos 5:19).
[5] There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:
Evil - Let not subjects commence a quarrel with their superiors, though the public administration is not in every thing as they would have it. He grants there is an evil often seen under the sun, and it is a king's-evil, an evil which the king only can cure, for it is an error which proceeds from the ruler; it is a mistake which rulers, consulting their personal affections more than the public interests, are too often guilty of, that men are not preferred according to their merit.
This is frequent in the governments of the world; and favoritism has often brought prosperous nations to the brink of ruin. Folly was set in dignity; the man of property, sense, and name, in a low place. Servants-menial men, rode upon horses-carried every thing with a high and proud hand; and princes,-the nobles of the people, were obliged to walk by their sides, and often from the state of things to become in effect their servants. This was often the case in this country, during the reign of Thomas a Becket, and Cardinal Woolsey. These insolent men lorded it over the whole nation; and the people and their gentry were raised or depressed according as their pride and impulse willed. And, through this kind of errors, not only a few sovereigns have had most uncomfortable and troublesome reigns, but some have even lost their lives. What will we get under Obama’s reign?
[20] Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
How cautious subjects have need to be that they harbor not any disloyal purposes in their minds, nor keep up any factious cabals or discussion against the government, because it is ten to one that they are discovered and brought to light. Though rulers should be guilty of some errors, yet be not, upon all occasions, accusing their administration and running them down, but make the best of them.
The command teaches us our duty Curse not the king, no, not in your thought, do not wish ill to the government in your mind. All sin begins there, and therefore the first risings of it must be curbed and suppressed, and particularly that of treason and sedition.
Civil government is so peculiarly of G-d, that He will have it supported for the benefit of mankind; and those who attempt to disturb it are generally marked by His strong disapprobation. And though there have been multitudes of treasons hatched in the deepest secrecy; yet, through the providence of G-d, they have been discovered in the most singular manner. This shows G-d's care for government.
Curse not the rich, the princes and governors, in your bed-chamber, in a assembly or club of persons disaffected to the government; associate not with such; come not into their secret; join not with them in speaking ill of the government or plotting against it.
The reason consults our safety. The king will hear of it by unknown and unsuspected hands, as if a bird had heard and carried the report of it. Though the design is carried on ever so closely, a bird of the air shall carry the voice to the king, who has more spies about than you are aware of, and that which has wings shall tell the matter, to your bewilderment and ruin.
G-d sees what men do, and hears what they say, in secret; and, when He pleases, He can bring it to light by strange and unsuspected ways.
Would you then not be hurt by the powers that be, nor be afraid of them?
Do that which is good and you shall have praise of the same; but, if you do that which is evil, be afraid, Rom. 13: 3-4.
Without wisdom and understanding we cannot go profitably through the meanest concerns in life.
Working out Salvation
[Ecc. 9:10] Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
Whatsoever - you have opportunity and ability to do, do it with unwearied delicacy, and energy and mission. There is not only something to be had, but something to be done, in this life, and the chief good we are to enquire after is the good we should do. This is the world of service; that to come is the world of recommence. This is the world of probation and preparation for eternity; we are here upon business, and upon our good behavior.
Hand - (Lev. 12:8.
Opportunity is to direct and quicken duty. That is to be done which our hand finds to do, which occasion calls for; and an active hand will always find something to do that will turn to a good account. What must be done, of necessity, our hand will here find a price in it for the doing of, Prov. 17:16.
Thy might - diligence (Deut. 6:5; Jer. 48:10.
For - You can neither design nor act any thing there tending to your own comfort or advantage.
No work . . . in the grave -(John 9:4; Rev. 14:13). The grave is a land of darkness and silence, and therefore there is no doing any thing for our souls there; it must be done now or never, John 12:35.
Whither you go - Even is you are totally convinced that there is no work or thought or knowledge or wisdom in Sheol, to which you are going, you should still put the time you have been allotted under the sun to good use.
1. What good we have an opportunity of doing we must do while we have the opportunity, and do it with our might, with care, vigor, and resolution, whatever difficulties and discouragements we may meet with in it. Harvest-days are busy days; and we must make hay while the sun shines. Serving G-d and working out our salvation must be done with all that is within us, and all little enough.
2. We are often disappointed of the good we had great hopes of, the events, both in public and private affairs, do not always agree even with the most rational prospects and probabilities, however numerous his undertakings. The issue of affairs is often unaccountably cross to every one's expectation, that the highest may not presume, nor the lowest despair, but all may live in a humble dependence upon G-d, from whom every man's judgment proceeds.
3.Duties are ours; events, G-d's. There are times or seasons, casual to men, but known by G-d, in which alone He will give men success. A sovereign Providence breaks men's measures, and blasts their hopes, and teaches them that the way of man is not in himself, but subject to the Divine Will. We must use means, but not trust to them; if we succeed, we must give G-d the praise (Ps. 44:3); if we be crossed, we must comply in His will and take our lot.
4. There is good reason why we should work the works of Him that sent us while it is day, because the night comes, wherein no man can work, John 9:4.
We must up and be doing now with all possible diligence, because our doing-time will be done shortly and we know not how soon. But this we know that, if the work of life be not done when our time is done, we are undone for ever: There is no work to be done, nor device to do it, no knowledge for speculation, nor wisdom for practice, in the grave whither you go.
5. We are all going towards the grave; every day brings us a step nearer to it; when we are in the grave it will be too late to mend the errors of life, too late to repent and make our peace with G-d, too late to lay up any thing in store for eternal life; it must be done now or never.
The soul's play-day is Satan's work-day; the idler the man the busier the tempter.
Whatsoever - you have opportunity and ability to do, do it with unwearied delicacy, and energy and mission. There is not only something to be had, but something to be done, in this life, and the chief good we are to enquire after is the good we should do. This is the world of service; that to come is the world of recommence. This is the world of probation and preparation for eternity; we are here upon business, and upon our good behavior.
Hand - (Lev. 12:8.
Opportunity is to direct and quicken duty. That is to be done which our hand finds to do, which occasion calls for; and an active hand will always find something to do that will turn to a good account. What must be done, of necessity, our hand will here find a price in it for the doing of, Prov. 17:16.
Thy might - diligence (Deut. 6:5; Jer. 48:10.
For - You can neither design nor act any thing there tending to your own comfort or advantage.
No work . . . in the grave -(John 9:4; Rev. 14:13). The grave is a land of darkness and silence, and therefore there is no doing any thing for our souls there; it must be done now or never, John 12:35.
Whither you go - Even is you are totally convinced that there is no work or thought or knowledge or wisdom in Sheol, to which you are going, you should still put the time you have been allotted under the sun to good use.
1. What good we have an opportunity of doing we must do while we have the opportunity, and do it with our might, with care, vigor, and resolution, whatever difficulties and discouragements we may meet with in it. Harvest-days are busy days; and we must make hay while the sun shines. Serving G-d and working out our salvation must be done with all that is within us, and all little enough.
2. We are often disappointed of the good we had great hopes of, the events, both in public and private affairs, do not always agree even with the most rational prospects and probabilities, however numerous his undertakings. The issue of affairs is often unaccountably cross to every one's expectation, that the highest may not presume, nor the lowest despair, but all may live in a humble dependence upon G-d, from whom every man's judgment proceeds.
3.Duties are ours; events, G-d's. There are times or seasons, casual to men, but known by G-d, in which alone He will give men success. A sovereign Providence breaks men's measures, and blasts their hopes, and teaches them that the way of man is not in himself, but subject to the Divine Will. We must use means, but not trust to them; if we succeed, we must give G-d the praise (Ps. 44:3); if we be crossed, we must comply in His will and take our lot.
4. There is good reason why we should work the works of Him that sent us while it is day, because the night comes, wherein no man can work, John 9:4.
We must up and be doing now with all possible diligence, because our doing-time will be done shortly and we know not how soon. But this we know that, if the work of life be not done when our time is done, we are undone for ever: There is no work to be done, nor device to do it, no knowledge for speculation, nor wisdom for practice, in the grave whither you go.
5. We are all going towards the grave; every day brings us a step nearer to it; when we are in the grave it will be too late to mend the errors of life, too late to repent and make our peace with G-d, too late to lay up any thing in store for eternal life; it must be done now or never.
The soul's play-day is Satan's work-day; the idler the man the busier the tempter.
Daily Declining
Notice the DD – must be why they say D-Day, the one event comes unto all and the end of the race.
[Ecc. 9:3] This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
There is an evil among all things so it is all little enough to make your passage through this world easy and comfortable: The days of your life are the days of your vanity; there is nothing here but trouble, and disappointment. You will have time enough for sorrow and grief when you can not help it, and therefore live joyfully while you can, and perplex not yourself with thoughts and cares about to-morrow; sufficient to the day is the evil thereof. Let a gracious serenity of mind be a powerful antidote against the vanity of the world.
Prov. 2:18; 9:18. The doctrine of the happiness of the righteous (whatever you may suffer, they and your works are in the hands of G-d, and therefore in good hands, and concludes with the doctrine of the misery of the wicked; however they may prosper, madness is in their heart while they live, and after that they go to the dead.
Envy not the prosperity of evil-doers:
1. They are now madmen, and all the delights they seem to be blessed with are but like the pleasant dreams and fancies of a distracted man.
They are mad upon their idols (Jer. 50:38), are mad against G-d's people, Acts 26:11.
When the prodigal repented, it is said, He came to himself (Lk. 15:17), which intimates that he had been beside himself before.
2. They will shortly be dead men. They make a mighty noise and bustle while they live, but after awhile, they go to the dead, and there is an end of all their pomp and power; they will then be reckoned with for all their madness and outrage in sin.
Though, on this side death, the righteous and the wicked seem alike, wolves in sheep’s clothing, on the other side death there will be a vast difference between them.
The advantages which the living have above those that are dead in verses 4-6:
1. While there is life there is hope. It is the privilege of the living that they are joined to the living, in relation, business, and conversation, and, while they are so, there is hope. If a man's condition be, upon any account, bad, there is hope it will be amended. If the heart be full of evil, and madness be in it, yet while there is life there is hope that by the grace of G-d there may be a blessed change shaped; but after men go to the dead it is too late then; he that is then filthy will be filthy still, for ever filthy. If men be thrown aside as useless, yet, while they are joined to the living, there is hope that they may yet again take root and bear fruit; he that is alive is, or may be, good for something, but he that is dead, as to this world, is not capable of being any further serviceable. Therefore a living dog is better than a dead lion; the meanest beggar alive has that comfort of this world and does that service to it which the greatest prince, when he is dead, is utterly incapable of.
2. While there is life there is an opportunity of preparing for death: The living knows that which the dead have no knowledge of, particularly they know that they shall die, and are, or may be, thereby influenced to prepare for that great change which will come certainly, and may come suddenly. They know they are under a sentence of death; they are already taken into custody by its messengers, and feel themselves declining.
Whereby we are taught to improve life by following what the Good Book teaches. This is a needful useful knowledge; for what is our business, while we live, but to get ready to die: The living knows they shall die; it is a thing yet to come, and therefore provision may be made for it. The dead know they are dead, and it is too late; they are on the other side the great gulf fixed.
1. There is an end of all our acquaintance with this world and the things of it: The dead know not any thing of that which, while they lived, they were intimately conversant with. It does not appear that they know any thing of what is done by those they leave behind. Abraham is ignorant of us; they are removed into darkness, Job 10:22.
2. There is an end of all our enjoyments in this world: They have no more a reward for their toils about the world, but all they got must be left to others; they have a reward for their holy actions, but not for their worldly ones. The world can only be a pension for life, not a portion for ever.
3. There is an end of our name. There are but few whose names survive them long; the grave is a land of forgetfulness, for the memory of those that are laid there is soon forgotten; their place knows them no more, nor the lands they called by their own names.
4. There is an end of their affections, their friendships and enmities: Their love, and their hatred, and their envy have now perished; the good things they loved, the evil things they hated, the prosperity of others, which they envied, are now all at an end with them. Death parts those that loved one another, and puts an end to their friendship, and those that hated one another too, and puts an end to their quarrels. The person and his actions die together. There we shall be never the better for our friends (their love can do us no kindness), nor ever the worse for our enemies--their hatred and envy can do us no damage. There the wicked cease from troubling. Those things which now so affect us and fill us, which we are so concerned about and so jealous of, will there be at an end.
5. Man's love and hatred can no longer be exercised for good or evil in the same way as on earth; but the fruits of them remain. What he is at death he remains for ever, that all are from the dust, and all turn to dust again.
[7] Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
It is our wisdom to make the best use of life that we can while it does last, and manage wisely what remains of it. Let us relish the comforts of life while we live, and cheerfully take our share of the enjoyments of it. We may use the world, but must not abuse it, take what is to be had out of it, and expect no more.
Make this use of what I have said, and get into a better temper of mind, let the ladder days be better than the former.
1. Let thy spirit be easy and pleasant; then let there be joy and a merry heart within, a good heart. We must enjoy ourselves, enjoy our friends, enjoy our G-d, and be careful to keep a good conscience, that nothing may disturb us in these enjoyments. We must serve G-d with gladness, in the use of what He gives us, and be liberal in communicating it to others, and not suffer ourselves to be oppressed with excessive care and grief about the world. We must eat our bread as Believers, with gladness and liberality of heart, Acts 2:46; Deut. 28:47.
2. Make use of the comforts and enjoyments which G-d has given you: Eat your bread, drink your wine, yours, not another, not the bread of deceit, nor the wine of violence, but that which is honestly got, else you can not eat it with any comfort nor expect a blessing upon it--your bread and your wine, such as are agreeable to your place and station, not extravagantly above it nor basely below it; lay out what G-d has given you for the ends for which you art entrusted with it, as being but a steward.
3. Our first care must be to make our peace with G-d, and obtain His favor, to do that which He will accept of. Your own worshiping services, when performed with holy joy, are pleasing to G-d; He loves to have His servants sing at their work, it proclaims Him a good Master.
[Ecc. 9:3] This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
There is an evil among all things so it is all little enough to make your passage through this world easy and comfortable: The days of your life are the days of your vanity; there is nothing here but trouble, and disappointment. You will have time enough for sorrow and grief when you can not help it, and therefore live joyfully while you can, and perplex not yourself with thoughts and cares about to-morrow; sufficient to the day is the evil thereof. Let a gracious serenity of mind be a powerful antidote against the vanity of the world.
Prov. 2:18; 9:18. The doctrine of the happiness of the righteous (whatever you may suffer, they and your works are in the hands of G-d, and therefore in good hands, and concludes with the doctrine of the misery of the wicked; however they may prosper, madness is in their heart while they live, and after that they go to the dead.
Envy not the prosperity of evil-doers:
1. They are now madmen, and all the delights they seem to be blessed with are but like the pleasant dreams and fancies of a distracted man.
They are mad upon their idols (Jer. 50:38), are mad against G-d's people, Acts 26:11.
When the prodigal repented, it is said, He came to himself (Lk. 15:17), which intimates that he had been beside himself before.
2. They will shortly be dead men. They make a mighty noise and bustle while they live, but after awhile, they go to the dead, and there is an end of all their pomp and power; they will then be reckoned with for all their madness and outrage in sin.
Though, on this side death, the righteous and the wicked seem alike, wolves in sheep’s clothing, on the other side death there will be a vast difference between them.
The advantages which the living have above those that are dead in verses 4-6:
1. While there is life there is hope. It is the privilege of the living that they are joined to the living, in relation, business, and conversation, and, while they are so, there is hope. If a man's condition be, upon any account, bad, there is hope it will be amended. If the heart be full of evil, and madness be in it, yet while there is life there is hope that by the grace of G-d there may be a blessed change shaped; but after men go to the dead it is too late then; he that is then filthy will be filthy still, for ever filthy. If men be thrown aside as useless, yet, while they are joined to the living, there is hope that they may yet again take root and bear fruit; he that is alive is, or may be, good for something, but he that is dead, as to this world, is not capable of being any further serviceable. Therefore a living dog is better than a dead lion; the meanest beggar alive has that comfort of this world and does that service to it which the greatest prince, when he is dead, is utterly incapable of.
2. While there is life there is an opportunity of preparing for death: The living knows that which the dead have no knowledge of, particularly they know that they shall die, and are, or may be, thereby influenced to prepare for that great change which will come certainly, and may come suddenly. They know they are under a sentence of death; they are already taken into custody by its messengers, and feel themselves declining.
Whereby we are taught to improve life by following what the Good Book teaches. This is a needful useful knowledge; for what is our business, while we live, but to get ready to die: The living knows they shall die; it is a thing yet to come, and therefore provision may be made for it. The dead know they are dead, and it is too late; they are on the other side the great gulf fixed.
1. There is an end of all our acquaintance with this world and the things of it: The dead know not any thing of that which, while they lived, they were intimately conversant with. It does not appear that they know any thing of what is done by those they leave behind. Abraham is ignorant of us; they are removed into darkness, Job 10:22.
2. There is an end of all our enjoyments in this world: They have no more a reward for their toils about the world, but all they got must be left to others; they have a reward for their holy actions, but not for their worldly ones. The world can only be a pension for life, not a portion for ever.
3. There is an end of our name. There are but few whose names survive them long; the grave is a land of forgetfulness, for the memory of those that are laid there is soon forgotten; their place knows them no more, nor the lands they called by their own names.
4. There is an end of their affections, their friendships and enmities: Their love, and their hatred, and their envy have now perished; the good things they loved, the evil things they hated, the prosperity of others, which they envied, are now all at an end with them. Death parts those that loved one another, and puts an end to their friendship, and those that hated one another too, and puts an end to their quarrels. The person and his actions die together. There we shall be never the better for our friends (their love can do us no kindness), nor ever the worse for our enemies--their hatred and envy can do us no damage. There the wicked cease from troubling. Those things which now so affect us and fill us, which we are so concerned about and so jealous of, will there be at an end.
5. Man's love and hatred can no longer be exercised for good or evil in the same way as on earth; but the fruits of them remain. What he is at death he remains for ever, that all are from the dust, and all turn to dust again.
[7] Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
It is our wisdom to make the best use of life that we can while it does last, and manage wisely what remains of it. Let us relish the comforts of life while we live, and cheerfully take our share of the enjoyments of it. We may use the world, but must not abuse it, take what is to be had out of it, and expect no more.
Make this use of what I have said, and get into a better temper of mind, let the ladder days be better than the former.
1. Let thy spirit be easy and pleasant; then let there be joy and a merry heart within, a good heart. We must enjoy ourselves, enjoy our friends, enjoy our G-d, and be careful to keep a good conscience, that nothing may disturb us in these enjoyments. We must serve G-d with gladness, in the use of what He gives us, and be liberal in communicating it to others, and not suffer ourselves to be oppressed with excessive care and grief about the world. We must eat our bread as Believers, with gladness and liberality of heart, Acts 2:46; Deut. 28:47.
2. Make use of the comforts and enjoyments which G-d has given you: Eat your bread, drink your wine, yours, not another, not the bread of deceit, nor the wine of violence, but that which is honestly got, else you can not eat it with any comfort nor expect a blessing upon it--your bread and your wine, such as are agreeable to your place and station, not extravagantly above it nor basely below it; lay out what G-d has given you for the ends for which you art entrusted with it, as being but a steward.
3. Our first care must be to make our peace with G-d, and obtain His favor, to do that which He will accept of. Your own worshiping services, when performed with holy joy, are pleasing to G-d; He loves to have His servants sing at their work, it proclaims Him a good Master.
Earthly Enjoyments
[Ecc. 9:7] Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for G-d now accepteth thy works.
[8] Let thy garments be always white; and let thy head lack no ointment.
[9] Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.
Enjoy what you have to eat, to drink, and to wear.
Enjoy married life and throw yourself energetically but joyfully into whatever work needs to be done that this enjoying the everyday aspects of life is what G-d wants us to do
Earthly enjoyments, however lawful in their place, Ecc. 3:1 There is an appointed time for everything. And there is a time for every event under heaven, are to give way when any work to be done for G-d requires it.
Ecc. 8:17 I saw every work of G-d, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, I know, he cannot discover we ought, therefore, not only to work G-d's work but our work, Ecc. 9:10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest, but also with the feeling that the event is wholly in G-d's hand, Ecc. 9:1 For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of G-d. Man does not know whether it will be love or hatred; anything awaits him.
Hence the danger of delay in doing the work of G-d, as one knows not when his opportunity will end.
Though wisdom excels folly, yet a little folly equivalent to sin can destroy much good, both in himself as well as in others. This is stated in Ecc. 10:1; Dead flies make a perfumer's oil stink, so a little foolishness is weightier than wisdom and honor. And James 2:20 For whoever keeps the whole Law and yet stumbles in one point, he has become guilty of all.
Recognizing the limitations of wisdom does not erase the fact that wisdom is better than weapons of war and better than the shouting of a ruler among fools.
The damage one sinner can do is unbelievable for sin means literally to miss the mark or to make a mistake, so one person who makes a mistake can destroy much of the good wisdom.
1. As to himself, a sinful condition is a wasteful condition. How many of the good gifts both of nature and Providence does one sinner destroy and make waste of—good sense, good parts, good learning, a good disposition, a good estate, good meat, good drink, and abundance of G-d’s good creatures, all made use of in the service of sin, and so destroyed and lost, and the end of giving them frustrated and perverted! He who destroys his own soul destroys much good.
2. As to others, what a great deal of mischief may one wicked man do in a town or country! One sinner, who makes it his business to debauch others, may defeat and frustrate the intentions of a great many good Laws and a great deal of good preaching, and draw many into his destructive ways; one sinner may be the ruin of a town, as one Achan troubled the whole camp of Israel. The wise man who delivered the city would have had his due respect and pick up where you left off for it but that some one sinner hindered it, and invidiously diminished the service. And many a good project, well laid for the public welfare, had been destroyed by some one subtle adversary to it. The wisdom of some would have healed the nation, but, through the wickedness of a few, it would not be healed. See who are a kingdom’s friends and enemies, if one saint does much good, and one sinner destroys much good.
The righteous and the wise, and their works, are in the hand of G-d, under His special protection and guidance; all their affairs are managed by Him for their good; all their wise and righteous actions are in His hand, to be recompensed in the other world, though not in this. They seem as if they were given up into the hand of their enemies, but it is not so. Men have no power against them but what is given them from above. The events that affect them do not come to pass by chance, but all according to the will and counsel of G-d, which will turn that to be for them which seemed to be most against them.
All events which befall us are governed by His providence, and therefore although we cannot fully understand the reasons of all, yet we may be assured they are done righteously.
No man can judge by their present outward condition, whether G-d loves or hates them; for whom He loves he chastens, and permits those whom He hates to prosper in the world.
What we are to declare we should first consider; think twice before we speak once; and what we have considered we should then declare.
Choose wisely in your earthly enjoyments and only engage only in the work of G-d that He has assigned you too or you will be flapping your wings and going no where, except to exhaustion, accomplishing nothing you were called to do.
The soul's play-day is Satan's work-day; the idler the man the busier the tempter.
[8] Let thy garments be always white; and let thy head lack no ointment.
[9] Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.
Enjoy what you have to eat, to drink, and to wear.
Enjoy married life and throw yourself energetically but joyfully into whatever work needs to be done that this enjoying the everyday aspects of life is what G-d wants us to do
Earthly enjoyments, however lawful in their place, Ecc. 3:1 There is an appointed time for everything. And there is a time for every event under heaven, are to give way when any work to be done for G-d requires it.
Ecc. 8:17 I saw every work of G-d, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, I know, he cannot discover we ought, therefore, not only to work G-d's work but our work, Ecc. 9:10 Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest, but also with the feeling that the event is wholly in G-d's hand, Ecc. 9:1 For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of G-d. Man does not know whether it will be love or hatred; anything awaits him.
Hence the danger of delay in doing the work of G-d, as one knows not when his opportunity will end.
Though wisdom excels folly, yet a little folly equivalent to sin can destroy much good, both in himself as well as in others. This is stated in Ecc. 10:1; Dead flies make a perfumer's oil stink, so a little foolishness is weightier than wisdom and honor. And James 2:20 For whoever keeps the whole Law and yet stumbles in one point, he has become guilty of all.
Recognizing the limitations of wisdom does not erase the fact that wisdom is better than weapons of war and better than the shouting of a ruler among fools.
The damage one sinner can do is unbelievable for sin means literally to miss the mark or to make a mistake, so one person who makes a mistake can destroy much of the good wisdom.
1. As to himself, a sinful condition is a wasteful condition. How many of the good gifts both of nature and Providence does one sinner destroy and make waste of—good sense, good parts, good learning, a good disposition, a good estate, good meat, good drink, and abundance of G-d’s good creatures, all made use of in the service of sin, and so destroyed and lost, and the end of giving them frustrated and perverted! He who destroys his own soul destroys much good.
2. As to others, what a great deal of mischief may one wicked man do in a town or country! One sinner, who makes it his business to debauch others, may defeat and frustrate the intentions of a great many good Laws and a great deal of good preaching, and draw many into his destructive ways; one sinner may be the ruin of a town, as one Achan troubled the whole camp of Israel. The wise man who delivered the city would have had his due respect and pick up where you left off for it but that some one sinner hindered it, and invidiously diminished the service. And many a good project, well laid for the public welfare, had been destroyed by some one subtle adversary to it. The wisdom of some would have healed the nation, but, through the wickedness of a few, it would not be healed. See who are a kingdom’s friends and enemies, if one saint does much good, and one sinner destroys much good.
The righteous and the wise, and their works, are in the hand of G-d, under His special protection and guidance; all their affairs are managed by Him for their good; all their wise and righteous actions are in His hand, to be recompensed in the other world, though not in this. They seem as if they were given up into the hand of their enemies, but it is not so. Men have no power against them but what is given them from above. The events that affect them do not come to pass by chance, but all according to the will and counsel of G-d, which will turn that to be for them which seemed to be most against them.
All events which befall us are governed by His providence, and therefore although we cannot fully understand the reasons of all, yet we may be assured they are done righteously.
No man can judge by their present outward condition, whether G-d loves or hates them; for whom He loves he chastens, and permits those whom He hates to prosper in the world.
What we are to declare we should first consider; think twice before we speak once; and what we have considered we should then declare.
Choose wisely in your earthly enjoyments and only engage only in the work of G-d that He has assigned you too or you will be flapping your wings and going no where, except to exhaustion, accomplishing nothing you were called to do.
The soul's play-day is Satan's work-day; the idler the man the busier the tempter.
Subjection to Authority
A particular instance of wisdom pressed upon us, and that is subjection to authority, and a dutiful and peaceable perseverance in our allegiance to the government which Providence has set over us.
How the duty of subjects is described in Ecc. 8.
I counsel you that you might do both; Keep the monarchy 's commandment, yet so as to have a regard to the oath of G-d, that is, so as to keep a good conscience and not to violate your obligations to G-d, which are prior and superior to your obligations to the leader. Render to Cesar the things that are Cesar’s, but so as to reserve pure and entire to G-d the things that are His.
We must be observant of the laws of the land. In all those things wherein the civil power is to interject, whether legislative or judicial, we ought to submit to its order and constitutions.
Keep the monarchy 's commandments (the leader you have chosen over you), for he has sworn to rule you in the fear of G-d, and you have sworn, in that fear, to be faithful to him. It is called the oath of
G-d because He is a witness to it and will avenge the violation of it.
You have sworn obedience to him; keep your oath, for the engagement was made in the presence of
G-d.
Do not stand in an evil thing.
If you have done wrong, do not endeavor to vindicate yourself before him; it is of no use; his power is absolute, and he will do what he pleases. He will take his own view of the subject, and he will retain it. I will this. I command that. No hesitation! My will is Law! Therefore it is added here, where the word of a monarchy is, there is power-influence, authority, and the sword.
And who may say unto him, whether he acts right or wrong, What do You?
No wonder in such governments there are many revolutions; but they are revolutions without adjustment, as it is one tyrant rising up to destroy another, who, when seated in authority, acts in the way of his predecessor; till another, like himself, do to him as he has done to the former.
In our country, after a long trial, we find that a mixed monarchy is the safest, best, and most useful form of government: we have had, it is true, unprincipled ministers, who wished to turn our limited into an absolute monarchy; and they were always ready to state that an absolute monarchy was best.
Granted; provided the monarch be as wise, as holy, and as powerful as G-D!
His power is uncontrollable.
We must not be forward to find fault with the public administration, or quarrel with every thing that is not just according to our mind, nor quit our post of service under the government, and throw it up, upon every discontent.
Be not hasty to go out of his sight, when he is displeased at you, or when you are displeased at him; fly not off in a passion, nor entertain such jealousies of him as will tempt you to renounce the court or forsake the kingdom.
Where the word of an authority is, giving orders to seize a man, there is power; there are many that will execute his orders, which makes the wrath of a monarch, or supreme government, like the roaring of a lion and like messengers of death. He that contradicts him does it at his peril. Monarchs will not bear to have their orders disputed, but expect they should be obeyed. In short, it is dangerous contending with sovereignty, and what many have repented. There may perhaps be a just cause to go out of his sight; but be not hasty to do it; act with great deliberation.
To preserve life literally, keep alive means simply to prolong one’s life span within natural limits. Thus here he illustrates one of the ways wisdom can function to help the wise avoid a premature end. When the monarch to whom you have sworn loyalty commands you to do something you have to do it even if it is distasteful to you, unless it goes against the Law of G-d. No one can question the monarch’s orders, but wisdom will help you to know the time and way to make the best of a bad situation.
We must not persist in a fault when it is shown us: Stand not in an evil thing; in any offense you have given to your authority, humble yourself, and do not justify yourself, for that will make the offense much more offensive. In any ill design you have, upon some discontent, conceived against your authority, do not proceed in it; but if you have done foolishly in lifting up yourself, or hast thought evil, you’re your hand upon your mouth, Prov. 30:32. For the sake of our own comfort: Whoso keeps the commandment, and lives a quiet and peaceable life, shall feel no evil thing, to which that of the Romans 13:3 answers, Wilt you then not be afraid of the power of the authority?
Do that which is good, as becomes a dutiful and loyal subject, and you shall ordinarily have praise of the same. He that does no ill shall feel no ill and needs fear none. Though we may by surprise be drawn into an evil thing, yet we must not stand in it, but recede from it as soon as it appears to us to be evil.
We must prudently accommodate ourselves to our opportunities, both for our own relief, if we think ourselves wronged, and for the redress of public grievances.
A man's wisdom will go a great way, by the blessing of G-d, in moral prognostications; but here he shows that few have that wisdom, and that even the wisest may yet be surprised by a calamity which they had not any foresight of, and therefore it is our wisdom to expect and prepare for sudden changes.
Discerns both time and judgment is the wisdom of subjects, in applying themselves to their authority, to enquirer and consider both at what season and in what manner they may do it best and most effectually, to pacify his anger, obtain his favor, or obtain the revocation of any grievous measure prescribed.
Esther, in dealing with Ahasuerus, took a deal of pains to discern both time and judgment, and she sped accordingly. This may be taken as a general rule of wisdom, that every thing should be well timed; and our enterprises are then likely to succeed, when we embrace the exact opportunity for them.
And in what manner we must keep the commands of G-d.
The neglect of the right times causes much of the sinful folly of the spiritually unwise. But as G-d's future judgment is connected with the time for every purpose. The punishment of persisting sinners in verse 3 suggests it. The wise man realizes the fact, that as there is a fit time for every purpose, so for the judgment. This thought cheers him in adversity.
It is a matter of great importance to be able to discern WHEN and HOW both to speak and act; but when time and manner are both determined, the matter comes next. WHAT shall I speak? WHAT shall I do? When, how, and what, answer to time, manner, and matter.
To discern all these, and act suitably, is a lesson for a philosopher and a study for a Believer (2 Tim. 2:15).
Rule over another spoken of rulers generally, who, instead of feeding, fleece the flock; tyrants and oppressors, who come to an untimely end by their mismanagement of the offices of the state.
There are some monarchs, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of G-d upon their own heads. The tyrannical ruler hurts not merely his subjects, but himself; but the time of hurt chiefly refers to eternal ruin, incurred by wickedness, at the day of death, and the time of judgment.
When I applied mine heart to know wisdom to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for sleep), the apodosis I saw that man cannot find out the reason of G-d's inscrutable dealings with the just and with the wicked; His duty is to agree in them as good, because they are G-d's, though He sees not all the reasons for them (Ps. 73:16). It is enough to know the righteous are in G-d's hand. G-d governs the world; but we cannot see the reasons of His conduct, nor know why He does this, omits that, or permits a third thing. We may study night and day, and deprive ourselves of rest and sleep, but we shall never fathom the depths that are in the Divine government; but all is right and just. Eternity is at hand; and then shall every man receive according to his works. He that spends his life in the eat, drink, and play, will find in that day that he has lost the time in which he could have prepared for eternity.
Wake up and notice what is going on.
How the duty of subjects is described in Ecc. 8.
I counsel you that you might do both; Keep the monarchy 's commandment, yet so as to have a regard to the oath of G-d, that is, so as to keep a good conscience and not to violate your obligations to G-d, which are prior and superior to your obligations to the leader. Render to Cesar the things that are Cesar’s, but so as to reserve pure and entire to G-d the things that are His.
We must be observant of the laws of the land. In all those things wherein the civil power is to interject, whether legislative or judicial, we ought to submit to its order and constitutions.
Keep the monarchy 's commandments (the leader you have chosen over you), for he has sworn to rule you in the fear of G-d, and you have sworn, in that fear, to be faithful to him. It is called the oath of
G-d because He is a witness to it and will avenge the violation of it.
You have sworn obedience to him; keep your oath, for the engagement was made in the presence of
G-d.
Do not stand in an evil thing.
If you have done wrong, do not endeavor to vindicate yourself before him; it is of no use; his power is absolute, and he will do what he pleases. He will take his own view of the subject, and he will retain it. I will this. I command that. No hesitation! My will is Law! Therefore it is added here, where the word of a monarchy is, there is power-influence, authority, and the sword.
And who may say unto him, whether he acts right or wrong, What do You?
No wonder in such governments there are many revolutions; but they are revolutions without adjustment, as it is one tyrant rising up to destroy another, who, when seated in authority, acts in the way of his predecessor; till another, like himself, do to him as he has done to the former.
In our country, after a long trial, we find that a mixed monarchy is the safest, best, and most useful form of government: we have had, it is true, unprincipled ministers, who wished to turn our limited into an absolute monarchy; and they were always ready to state that an absolute monarchy was best.
Granted; provided the monarch be as wise, as holy, and as powerful as G-D!
His power is uncontrollable.
We must not be forward to find fault with the public administration, or quarrel with every thing that is not just according to our mind, nor quit our post of service under the government, and throw it up, upon every discontent.
Be not hasty to go out of his sight, when he is displeased at you, or when you are displeased at him; fly not off in a passion, nor entertain such jealousies of him as will tempt you to renounce the court or forsake the kingdom.
Where the word of an authority is, giving orders to seize a man, there is power; there are many that will execute his orders, which makes the wrath of a monarch, or supreme government, like the roaring of a lion and like messengers of death. He that contradicts him does it at his peril. Monarchs will not bear to have their orders disputed, but expect they should be obeyed. In short, it is dangerous contending with sovereignty, and what many have repented. There may perhaps be a just cause to go out of his sight; but be not hasty to do it; act with great deliberation.
To preserve life literally, keep alive means simply to prolong one’s life span within natural limits. Thus here he illustrates one of the ways wisdom can function to help the wise avoid a premature end. When the monarch to whom you have sworn loyalty commands you to do something you have to do it even if it is distasteful to you, unless it goes against the Law of G-d. No one can question the monarch’s orders, but wisdom will help you to know the time and way to make the best of a bad situation.
We must not persist in a fault when it is shown us: Stand not in an evil thing; in any offense you have given to your authority, humble yourself, and do not justify yourself, for that will make the offense much more offensive. In any ill design you have, upon some discontent, conceived against your authority, do not proceed in it; but if you have done foolishly in lifting up yourself, or hast thought evil, you’re your hand upon your mouth, Prov. 30:32. For the sake of our own comfort: Whoso keeps the commandment, and lives a quiet and peaceable life, shall feel no evil thing, to which that of the Romans 13:3 answers, Wilt you then not be afraid of the power of the authority?
Do that which is good, as becomes a dutiful and loyal subject, and you shall ordinarily have praise of the same. He that does no ill shall feel no ill and needs fear none. Though we may by surprise be drawn into an evil thing, yet we must not stand in it, but recede from it as soon as it appears to us to be evil.
We must prudently accommodate ourselves to our opportunities, both for our own relief, if we think ourselves wronged, and for the redress of public grievances.
A man's wisdom will go a great way, by the blessing of G-d, in moral prognostications; but here he shows that few have that wisdom, and that even the wisest may yet be surprised by a calamity which they had not any foresight of, and therefore it is our wisdom to expect and prepare for sudden changes.
Discerns both time and judgment is the wisdom of subjects, in applying themselves to their authority, to enquirer and consider both at what season and in what manner they may do it best and most effectually, to pacify his anger, obtain his favor, or obtain the revocation of any grievous measure prescribed.
Esther, in dealing with Ahasuerus, took a deal of pains to discern both time and judgment, and she sped accordingly. This may be taken as a general rule of wisdom, that every thing should be well timed; and our enterprises are then likely to succeed, when we embrace the exact opportunity for them.
And in what manner we must keep the commands of G-d.
The neglect of the right times causes much of the sinful folly of the spiritually unwise. But as G-d's future judgment is connected with the time for every purpose. The punishment of persisting sinners in verse 3 suggests it. The wise man realizes the fact, that as there is a fit time for every purpose, so for the judgment. This thought cheers him in adversity.
It is a matter of great importance to be able to discern WHEN and HOW both to speak and act; but when time and manner are both determined, the matter comes next. WHAT shall I speak? WHAT shall I do? When, how, and what, answer to time, manner, and matter.
To discern all these, and act suitably, is a lesson for a philosopher and a study for a Believer (2 Tim. 2:15).
Rule over another spoken of rulers generally, who, instead of feeding, fleece the flock; tyrants and oppressors, who come to an untimely end by their mismanagement of the offices of the state.
There are some monarchs, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of G-d upon their own heads. The tyrannical ruler hurts not merely his subjects, but himself; but the time of hurt chiefly refers to eternal ruin, incurred by wickedness, at the day of death, and the time of judgment.
When I applied mine heart to know wisdom to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for sleep), the apodosis I saw that man cannot find out the reason of G-d's inscrutable dealings with the just and with the wicked; His duty is to agree in them as good, because they are G-d's, though He sees not all the reasons for them (Ps. 73:16). It is enough to know the righteous are in G-d's hand. G-d governs the world; but we cannot see the reasons of His conduct, nor know why He does this, omits that, or permits a third thing. We may study night and day, and deprive ourselves of rest and sleep, but we shall never fathom the depths that are in the Divine government; but all is right and just. Eternity is at hand; and then shall every man receive according to his works. He that spends his life in the eat, drink, and play, will find in that day that he has lost the time in which he could have prepared for eternity.
Wake up and notice what is going on.
Time & Judgment
[Ecc. 8:6] Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which Paul uses Rom. 13:1. We need to be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of G-d, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, 2 Chronicles 23:16.
He does whatsoever pleases him; he has a great authority and a great ability to support that authority. There is a fit way and season for the accomplishment of every business, which is known to G-d, but for the most part hidden from man. All the events concerning us, with the exact time of them, are determined and appointed in the counsel and foreknowledge of G-d, and all in wisdom.
To every purpose there is a time prefixed, and it is the best time, for it is time and judgment, time appointed both in wisdom and righteousness; the appointment is not chargeable with folly or iniquity.
Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries and because the foolish sinner does not think of the right times and the judgment.
It is our great unhappiness and misery that, because we cannot foresee an evil, we know not how to avoid it, or guard against it, and, because we are not aware of the proper successful season of actions, therefore we lose our opportunities and miss our way. Because to every purpose there is but one way, one method, one proper opportunity, therefore the misery of man is great upon him; because it is so hard to hit that, and it is a thousand to one but he misses it. Most of the miseries men labor under would have been prevented if they could have been foreseen and the happy time discovered to avoid them. Men are miserable because they are not sufficiently wise and attentive.
Men are generally ignorant of future events, and therefore their minds are disquieted.
He - the sinner, by neglecting times. The godly wise observe the due times of things, and so, looking for the judgment, are not taken by surprise, though not knowing the precise when (1 Thess. 5:2-4); they know the time to all saving purposes (Rom. 13:11).
There is an appropriate time and an appropriate way to deal with everything under the sun.
But at the same time our troubles weigh heavily upon us because no one no matter how wise or how wicked can know for sure what is yet to come.
Man knows not that which shall be himself; and who can tell him when or how it shall be? It cannot either be foreseen by him or foretold him; the stars cannot foretell a man what shall be, nor any of the arts of divination. G-d has, in wisdom, concealed from us the knowledge of future events, that we may be always ready for changes. There is a proper decision to make in every case, but even the wisest of us canto tell what it is in advance. “Do not spend the night fearful of tomorrow for you know not what tomorrow is like.”
[11] Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
He had observed that their prosperity hardened them in their wickedness. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed. Because G-d does not immediately punish every delinquency, men think he disregards evil acts; and therefore they are encouraged to sin on.
So this longsuffering of G-d, which leads to repentance, is abused so as to lead to farther crimes!
When men sin against the remedy of their salvation, how can they escape perdition?
The reason why the wicked persevere in sin: G-d's delay in judgment (Matt. 24:48-51; 2 Pet. 3:8-9.
They see not the smoke of the pit; therefore they dread not the fire, (Ps. 55:19).
G-d's forbearance makes them presumptuous and secure. they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand.
1. Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons.
2. The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful.
3. Impunity hardens sinners in impiety, and the patience of G-d is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence.
4. Sinners herein deceive themselves, for, though the sentence is not executed speedily, it will be executed the more severely at last.
Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath. He has also seen that the failure to punish evildoers tempt others to follow in their footsteps.
A possibility that the refusal to fear before G-d might even lengthen the sinner’s live.
1. G-d's people are certainly a happy people, though they are oppressed: It shall be well with those that fear G-d, I say with all those, and those only, who fear before him.
It is the character of G-d's people that they fear G-d, have an awe of Him upon their hearts and make conscience of their duty to Him, and this because they see His eye always upon them and they know it is their concern to approve themselves to him.
When they lie at the mercy of proud oppressors they fear G-d more then they fear them.
They do not quarrel with the providence of G-d, but submit to it.
2. It is the happiness of all that fear G-d, that in the worst of times it shall be well with them; their happiness in G-d's favor cannot be prejudiced, nor their communion with G-d interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recommence for their troubles.
And therefore "surely I know, I know it by the promise of G-d, and the experience of all the saints, that, however it goes with others, it shall go well with them. All is well that ends well.
I considered the counsels and ways of G-d, and the various methods of His providence, and the reasons of them. All the work of G-d is impossible for anyone to comprehend. No matter how hard you work to find out everything G-d has done, you will not find it out. Even if someone claims to know, the truth is that a human being cannot find it out. This is both the way it is and the way G-d wants it to be.
Human beings must live out their lives without being able to find out precisely what G-d has in mind to do. Mortals must run the risk of choosing to act without knowing what the ultimate results of their actions will be.
When we look upon all the works of G-d and His providence, and compare one part with another, we cannot find that there is any such certain method by which the work that is done under the sun is directed; we cannot discover any key by which to decipher the character, nor by consulting precedents can we know the practice of this court, nor what the judgment will be.
1. Though a man be ever so industrious, thou he labor to seek it out.
2. Though he is ever so ingenious, though he is a wise man in other things, and can understand the counsels of kings themselves and trace them by their footsteps. Nay,
3. Though he is very confident of success, though he thinks to know it, yet he shall not; he cannot find it out.
G-d's ways are above ours, nor is He tied to his own former ways, but His judgments are a great deep.
No man, though ever so wise, is able fully and perfectly to understand these things. And therefore it is best for man not to perplex himself with endless inquiries, but quietly to submit to G-d's will and providence, and to live in the fear of G-d, and the comfortable enjoyment of His blessing.
I saw it to be of such a nature -
1. That a man cannot find it out.
2. That if he labor to find it out, he shall not succeed.
3. That though he is wise - the most instructed among men, and think to find it out, he shall find he is not able.
It is beyond the wisdom and power of man. How vain then are all your cavils about Providence. You do not understand it; you cannot comprehend it.
Fear G-d for there is a time for judgment!
What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which Paul uses Rom. 13:1. We need to be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of G-d, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, 2 Chronicles 23:16.
He does whatsoever pleases him; he has a great authority and a great ability to support that authority. There is a fit way and season for the accomplishment of every business, which is known to G-d, but for the most part hidden from man. All the events concerning us, with the exact time of them, are determined and appointed in the counsel and foreknowledge of G-d, and all in wisdom.
To every purpose there is a time prefixed, and it is the best time, for it is time and judgment, time appointed both in wisdom and righteousness; the appointment is not chargeable with folly or iniquity.
Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries and because the foolish sinner does not think of the right times and the judgment.
It is our great unhappiness and misery that, because we cannot foresee an evil, we know not how to avoid it, or guard against it, and, because we are not aware of the proper successful season of actions, therefore we lose our opportunities and miss our way. Because to every purpose there is but one way, one method, one proper opportunity, therefore the misery of man is great upon him; because it is so hard to hit that, and it is a thousand to one but he misses it. Most of the miseries men labor under would have been prevented if they could have been foreseen and the happy time discovered to avoid them. Men are miserable because they are not sufficiently wise and attentive.
Men are generally ignorant of future events, and therefore their minds are disquieted.
He - the sinner, by neglecting times. The godly wise observe the due times of things, and so, looking for the judgment, are not taken by surprise, though not knowing the precise when (1 Thess. 5:2-4); they know the time to all saving purposes (Rom. 13:11).
There is an appropriate time and an appropriate way to deal with everything under the sun.
But at the same time our troubles weigh heavily upon us because no one no matter how wise or how wicked can know for sure what is yet to come.
Man knows not that which shall be himself; and who can tell him when or how it shall be? It cannot either be foreseen by him or foretold him; the stars cannot foretell a man what shall be, nor any of the arts of divination. G-d has, in wisdom, concealed from us the knowledge of future events, that we may be always ready for changes. There is a proper decision to make in every case, but even the wisest of us canto tell what it is in advance. “Do not spend the night fearful of tomorrow for you know not what tomorrow is like.”
[11] Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
He had observed that their prosperity hardened them in their wickedness. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed. Because G-d does not immediately punish every delinquency, men think he disregards evil acts; and therefore they are encouraged to sin on.
So this longsuffering of G-d, which leads to repentance, is abused so as to lead to farther crimes!
When men sin against the remedy of their salvation, how can they escape perdition?
The reason why the wicked persevere in sin: G-d's delay in judgment (Matt. 24:48-51; 2 Pet. 3:8-9.
They see not the smoke of the pit; therefore they dread not the fire, (Ps. 55:19).
G-d's forbearance makes them presumptuous and secure. they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand.
1. Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons.
2. The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful.
3. Impunity hardens sinners in impiety, and the patience of G-d is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence.
4. Sinners herein deceive themselves, for, though the sentence is not executed speedily, it will be executed the more severely at last.
Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath. He has also seen that the failure to punish evildoers tempt others to follow in their footsteps.
A possibility that the refusal to fear before G-d might even lengthen the sinner’s live.
1. G-d's people are certainly a happy people, though they are oppressed: It shall be well with those that fear G-d, I say with all those, and those only, who fear before him.
It is the character of G-d's people that they fear G-d, have an awe of Him upon their hearts and make conscience of their duty to Him, and this because they see His eye always upon them and they know it is their concern to approve themselves to him.
When they lie at the mercy of proud oppressors they fear G-d more then they fear them.
They do not quarrel with the providence of G-d, but submit to it.
2. It is the happiness of all that fear G-d, that in the worst of times it shall be well with them; their happiness in G-d's favor cannot be prejudiced, nor their communion with G-d interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recommence for their troubles.
And therefore "surely I know, I know it by the promise of G-d, and the experience of all the saints, that, however it goes with others, it shall go well with them. All is well that ends well.
I considered the counsels and ways of G-d, and the various methods of His providence, and the reasons of them. All the work of G-d is impossible for anyone to comprehend. No matter how hard you work to find out everything G-d has done, you will not find it out. Even if someone claims to know, the truth is that a human being cannot find it out. This is both the way it is and the way G-d wants it to be.
Human beings must live out their lives without being able to find out precisely what G-d has in mind to do. Mortals must run the risk of choosing to act without knowing what the ultimate results of their actions will be.
When we look upon all the works of G-d and His providence, and compare one part with another, we cannot find that there is any such certain method by which the work that is done under the sun is directed; we cannot discover any key by which to decipher the character, nor by consulting precedents can we know the practice of this court, nor what the judgment will be.
1. Though a man be ever so industrious, thou he labor to seek it out.
2. Though he is ever so ingenious, though he is a wise man in other things, and can understand the counsels of kings themselves and trace them by their footsteps. Nay,
3. Though he is very confident of success, though he thinks to know it, yet he shall not; he cannot find it out.
G-d's ways are above ours, nor is He tied to his own former ways, but His judgments are a great deep.
No man, though ever so wise, is able fully and perfectly to understand these things. And therefore it is best for man not to perplex himself with endless inquiries, but quietly to submit to G-d's will and providence, and to live in the fear of G-d, and the comfortable enjoyment of His blessing.
I saw it to be of such a nature -
1. That a man cannot find it out.
2. That if he labor to find it out, he shall not succeed.
3. That though he is wise - the most instructed among men, and think to find it out, he shall find he is not able.
It is beyond the wisdom and power of man. How vain then are all your cavils about Providence. You do not understand it; you cannot comprehend it.
Fear G-d for there is a time for judgment!
Dead Flies in the Ointment
Studying with Rabbi Curt Landry
[Ecc. 10:1] Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.
Dead – flies attract live flies because they like the dung pile.
Flies – Matt. 10:25, 12:24, 27 represents evil thoughts, evil plans and evil desires, and brings guilt and shame. Fly eggs are evil thoughts that can lay dormant until it starts multiplying and becomes an distraction and making it unable to hear the voice of the Shepard.
Flies having a short life span can die landing in your anointment if you are not watching causing your prayers not to go straight up into the nostrils of your Maker.
The idol Beelzebub was the prince of the air and the lord of the flies.
Ointment – is applies to the head, beard and garment. Separating them for the purpose of G-d.
There was 11 spices mentioned in Scripture (Ex. 30:34) and the rest was passed down by oral tradition. It was mixed by the water gate on the South side; they used a herb that made the smoke rise straight up. Here is the Hebrew righting about that herb that grew by the dead sea:
“Our fathers passed on a tradition to us, that one day the Holy Temple will be destroyed. We did not want to teach our secret, so that it does not fall into the wrong hands, the hands of idolaters.”
The 11 spices represent 11 of the N.T. Prayers:
1. Confession of sins in 1 Jn. 1:9.
2. Confession of faults in James 5:16.
3. Agreement in Matt. 18:19.
4. Faith for healing of the sick in James 5:15.
5. Binding in Matt. 16:19.
6. Loosing in Matt. 16:19.
7. Praying in the Spirit in Eph. 6:18.
8. Praying with understanding in 1 Cor 14:15.
9. Thanksgiving in Philippians 5:16.
10. Intercession in 1 Tim. 2:1.
11. General Supplication in Philippians 4:6.
Apothecary – is the Cohen (Priest) that makes the ointment. Ex. 30:23-27.
Stinking savour - Ps. 23:5 Thou anointest my head with oil. The Shepard rubbed oil on the heads of his sheep. Because the flies would come and drop eggs on the heads of the sheep and also in the sheep’s noise. Then the sheep would butt heads with one another to try to get the fly eggs that agitated their minds and tormented their noses.
The Shepard would mix the oil with a tar like substance, then when the tar was put on the head or in the nose the flies would not land on it.
When insects bite into a olive leave it has a bitter taste so they can not take the leaves out and the olive tree can live forever.
A little folly - can spoil the work or the reputation of the wise as fast as flies can make an ointment give off and evil odor.
Light can become dim
Salt can loose its taste
Anointing can become stale
Do not be caught up with the cares of the world and get chokes out, becoming stale!
G-d’s Spirit and Word quickens.
You are to get the fly eggs off your head, because Philippians 2:5 Let this mind be in you which is in Messiah Y’Shua.
Do you know any ministries that have dead flies in their ointment?
[Ecc. 10:1] Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.
Dead – flies attract live flies because they like the dung pile.
Flies – Matt. 10:25, 12:24, 27 represents evil thoughts, evil plans and evil desires, and brings guilt and shame. Fly eggs are evil thoughts that can lay dormant until it starts multiplying and becomes an distraction and making it unable to hear the voice of the Shepard.
Flies having a short life span can die landing in your anointment if you are not watching causing your prayers not to go straight up into the nostrils of your Maker.
The idol Beelzebub was the prince of the air and the lord of the flies.
Ointment – is applies to the head, beard and garment. Separating them for the purpose of G-d.
There was 11 spices mentioned in Scripture (Ex. 30:34) and the rest was passed down by oral tradition. It was mixed by the water gate on the South side; they used a herb that made the smoke rise straight up. Here is the Hebrew righting about that herb that grew by the dead sea:
“Our fathers passed on a tradition to us, that one day the Holy Temple will be destroyed. We did not want to teach our secret, so that it does not fall into the wrong hands, the hands of idolaters.”
The 11 spices represent 11 of the N.T. Prayers:
1. Confession of sins in 1 Jn. 1:9.
2. Confession of faults in James 5:16.
3. Agreement in Matt. 18:19.
4. Faith for healing of the sick in James 5:15.
5. Binding in Matt. 16:19.
6. Loosing in Matt. 16:19.
7. Praying in the Spirit in Eph. 6:18.
8. Praying with understanding in 1 Cor 14:15.
9. Thanksgiving in Philippians 5:16.
10. Intercession in 1 Tim. 2:1.
11. General Supplication in Philippians 4:6.
Apothecary – is the Cohen (Priest) that makes the ointment. Ex. 30:23-27.
Stinking savour - Ps. 23:5 Thou anointest my head with oil. The Shepard rubbed oil on the heads of his sheep. Because the flies would come and drop eggs on the heads of the sheep and also in the sheep’s noise. Then the sheep would butt heads with one another to try to get the fly eggs that agitated their minds and tormented their noses.
The Shepard would mix the oil with a tar like substance, then when the tar was put on the head or in the nose the flies would not land on it.
When insects bite into a olive leave it has a bitter taste so they can not take the leaves out and the olive tree can live forever.
A little folly - can spoil the work or the reputation of the wise as fast as flies can make an ointment give off and evil odor.
Light can become dim
Salt can loose its taste
Anointing can become stale
Do not be caught up with the cares of the world and get chokes out, becoming stale!
G-d’s Spirit and Word quickens.
You are to get the fly eggs off your head, because Philippians 2:5 Let this mind be in you which is in Messiah Y’Shua.
Do you know any ministries that have dead flies in their ointment?
Reality of Death
The second half of this book (Ecc.) begins with a series of proverbial observations that all have to do with the question what is good? In Hebrew ‘better’ is literally ‘more good than’. There are five sayings making observations about the reality of death and our reaction to it, laying down some great truths which seem irony to the unthinking part, that is, the far greatest part, of mankind.
[Ecc. 7:1] A good name is better than precious ointment; and the day of death than the day of one's birth.
The beginning of this verse agrees with Prov. 22:1 that a good reputation is of more value to its owner than the things money can buy. This is a good that will bring a more grateful pleasure to the mind, will give a man a larger opportunity of usefulness, and will go further, and last longer.
In Hebrew the saying is a play on similar sounding words, making it catchy to the ear as well as to the mind. The saying ends with a mysterious twist: and the day of death is better than the day of birth.
Used at a funeral, the saying could reflect on the fulfillment of a life’s potential. At the day of birth no one knows what a child will do or become under the sun.
But on the day of death, all that can be known is known.
A good name - And if what is known adds up to a good name, indicating a life well spent, then what is left behind is of more value than precious ointment.
The emphasis of the saying could also be placed on the length of time something last.
Being given a good name on the day of your birth is not worth much unless the rest of your life sustains it.
But if you have a good name on the day of your death, it will endure longer than even the most expensive perfume. That is, a name for wisdom and goodness with those that are wise and good - the memory of the just;
Precious Ointment - Good ointment is here put for all the profits of the earth (among the products of which oil was reckoned one of the most valuable), for all the delights of sense (for ointment and perfume which rejoice the heart, and it is called the oil of gladness).
Day of death - That, all things considered, our going out of the world is a great kindness to us than our coming into the world was.
The day of death is preferable to the birth-day; though, as to others, there was joy when a child was born into the world, and where there is death there is lamentation.
As to ourselves, if we have lived so as to merit a good name, the day of our death, which will put a period to our cares, and toils, and sorrows, and remove us to rest, and joy, and eternal satisfaction, is better than the day of our birth.
Being born ushered us into a world of so much sin and trouble, vanity and vexation.
We were born to uncertainty, but a good man does not die at uncertainty.
Day of one’s birth - The day of our birth clogged our souls with the burden of the flesh, but the day of our death will set them at liberty from that burden.
Death is mentioned 372 times in Scripture.
Ecc. 8:8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war ….
Ps. 6:5 For in death there is no remembrance of thee: in the grave who shall give thee thanks?
1 Cor. 15:55 O death, where is thy sting? O grave, where is thy victory?
Death is not to be a scary thing for it is the time that the soul goes from which it came.
Out of the body is present with the Father!
REJOICE when one is returned home, it is party time!
One may morn for their lost one for three days, then life goes on to carry out their walk with G-d.
[Ecc. 7:1] A good name is better than precious ointment; and the day of death than the day of one's birth.
The beginning of this verse agrees with Prov. 22:1 that a good reputation is of more value to its owner than the things money can buy. This is a good that will bring a more grateful pleasure to the mind, will give a man a larger opportunity of usefulness, and will go further, and last longer.
In Hebrew the saying is a play on similar sounding words, making it catchy to the ear as well as to the mind. The saying ends with a mysterious twist: and the day of death is better than the day of birth.
Used at a funeral, the saying could reflect on the fulfillment of a life’s potential. At the day of birth no one knows what a child will do or become under the sun.
But on the day of death, all that can be known is known.
A good name - And if what is known adds up to a good name, indicating a life well spent, then what is left behind is of more value than precious ointment.
The emphasis of the saying could also be placed on the length of time something last.
Being given a good name on the day of your birth is not worth much unless the rest of your life sustains it.
But if you have a good name on the day of your death, it will endure longer than even the most expensive perfume. That is, a name for wisdom and goodness with those that are wise and good - the memory of the just;
Precious Ointment - Good ointment is here put for all the profits of the earth (among the products of which oil was reckoned one of the most valuable), for all the delights of sense (for ointment and perfume which rejoice the heart, and it is called the oil of gladness).
Day of death - That, all things considered, our going out of the world is a great kindness to us than our coming into the world was.
The day of death is preferable to the birth-day; though, as to others, there was joy when a child was born into the world, and where there is death there is lamentation.
As to ourselves, if we have lived so as to merit a good name, the day of our death, which will put a period to our cares, and toils, and sorrows, and remove us to rest, and joy, and eternal satisfaction, is better than the day of our birth.
Being born ushered us into a world of so much sin and trouble, vanity and vexation.
We were born to uncertainty, but a good man does not die at uncertainty.
Day of one’s birth - The day of our birth clogged our souls with the burden of the flesh, but the day of our death will set them at liberty from that burden.
Death is mentioned 372 times in Scripture.
Ecc. 8:8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war ….
Ps. 6:5 For in death there is no remembrance of thee: in the grave who shall give thee thanks?
1 Cor. 15:55 O death, where is thy sting? O grave, where is thy victory?
Death is not to be a scary thing for it is the time that the soul goes from which it came.
Out of the body is present with the Father!
REJOICE when one is returned home, it is party time!
One may morn for their lost one for three days, then life goes on to carry out their walk with G-d.
Sticks & Stones
[Ecc. 7:21] Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
Since we all make mistakes from time to time, we ought to take what other people say about us with the recognizable grain of salt.
Also - Do not strictly search into them, nor listen to hear them.
Take no heed to all words that are spoken - set not your heart to them. Vex not yourself at men's peevish reflections upon you, or suspicions of you, but be as a deaf man that hears not, Ps. 38:13-14.
Be not concerned or inquisitive to know what people say of you; if they speak well of you, it will feed your pride, if ill; it will stir up your passion.
See therefore that you approve yourself to G-d and your own conscience, and then heed not what men say of you.
So wisdom teaches us not to be quick sighted, or quick scented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them.
Lest thou hear thy servant curse thee - Hearkeners, we say, seldom hear good of themselves; if you heed every word that is spoken, perhaps you wilt hear your own servant curse you when he thinks you do not hear him; you will be told that he does, and perhaps told falsely, if you have your ear open to tale-bearers, Prov. 29:12.
Or, perhaps you may stand behind the curtain and hear it for yourself, may hear yourself not only blamed and despised, but cursed, the worst evil said of you and wished to you, and that by a servant, one of the meanest rank, of the hopeless, nay, by your own servant, who should be an supporter for you, and protect your good name as well as your other interests.
Perhaps it is a servant you have been kind to, and yet he requites you thus ill, and this will vex you; you would have been better if you not have heard it.
Perhaps it is a servant you have wronged and dealt unjustly with, and, though he dares not tell you so, he tells others so, and tells G-d so, and then your own conscience will join with him in the reproach, which will make it much more uneasy.
The good names of the greatest lie are much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it.
We do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.
As therefore you being far from perfectly "just" yourself, hast much to be forgiven by G-d, do not take too strict account, as the self-righteous do (in verse 16; Lk. 18:9, 11), and thereby shorten their lives (verse 15-16), of words spoken against you by others, for example, your servant: You are their "fellow servant" before G-d (Matt. 18:32-35).
[22] For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
Wisdom puts us in mind of our own faults: "Be not enraged at those that speak ill of you, or wish ill to you, for oftentimes, in that case, if you retire into yourself, your own conscience will tell your that you yourself has cursed others, spoken ill of them and wished ill to them, and you reap what you have sown.
When any affront or injury is done t0 us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify G-d, and make use of it to qualify our own resentments.
If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us.
We must show all meekness towards all men, for we ourselves were sometimes foolish, Matt. 7: 1- 2; James 3:1-2.
O, who is free from evil speaking, from uncharitable speaking; from detailing their neighbour's faults, from whispering, tale bearing, and backbiting? Do not wonder if G-d, in His justice, permit you to be calumniated, seeing you have so frequently calumniated others.
Ps. 15:1-5The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and honest. By the question in verse 1 we are directed and excited to enquire for the way. By the answer to that question, in the rest of the psalm, we are directed to walk in that way.
1. L-RD, who shall abide in Thy Tabernacle? who shall dwell in Thy holy hill?
2. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
3. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor.
4. In whose eyes a vile person is contemned; but he honoured them that fear the L-RD. And he that sweareth to his own hurt, and changeth not.
5. He that putt not out his money to usury, nor takes reward against the innocent. He that doeth these things shall never be moved.
Every true living member of G-d’s body, like the place of worship itself, is built upon a rock, which the gates of hell cannot prevail against: He that dos these things shall never be moved; shall not be moved for ever, so the word is. The mercy of G-d shall always be sufficient for them, to preserve them safe and blameless to the heavenly kingdom. Temptations shall not overcome them, troubles shall not overwhelm them, and nothing shall rob them of neither their present peace nor their future bliss.
In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Heaven, that we may never be moved from G-d’s Tabernacle on earth, and may arrive, at last, at that Holy Hill where we shall be for ever out of the reach of temptation and danger.
Since we all make mistakes from time to time, we ought to take what other people say about us with the recognizable grain of salt.
Also - Do not strictly search into them, nor listen to hear them.
Take no heed to all words that are spoken - set not your heart to them. Vex not yourself at men's peevish reflections upon you, or suspicions of you, but be as a deaf man that hears not, Ps. 38:13-14.
Be not concerned or inquisitive to know what people say of you; if they speak well of you, it will feed your pride, if ill; it will stir up your passion.
See therefore that you approve yourself to G-d and your own conscience, and then heed not what men say of you.
So wisdom teaches us not to be quick sighted, or quick scented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them.
Lest thou hear thy servant curse thee - Hearkeners, we say, seldom hear good of themselves; if you heed every word that is spoken, perhaps you wilt hear your own servant curse you when he thinks you do not hear him; you will be told that he does, and perhaps told falsely, if you have your ear open to tale-bearers, Prov. 29:12.
Or, perhaps you may stand behind the curtain and hear it for yourself, may hear yourself not only blamed and despised, but cursed, the worst evil said of you and wished to you, and that by a servant, one of the meanest rank, of the hopeless, nay, by your own servant, who should be an supporter for you, and protect your good name as well as your other interests.
Perhaps it is a servant you have been kind to, and yet he requites you thus ill, and this will vex you; you would have been better if you not have heard it.
Perhaps it is a servant you have wronged and dealt unjustly with, and, though he dares not tell you so, he tells others so, and tells G-d so, and then your own conscience will join with him in the reproach, which will make it much more uneasy.
The good names of the greatest lie are much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it.
We do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.
As therefore you being far from perfectly "just" yourself, hast much to be forgiven by G-d, do not take too strict account, as the self-righteous do (in verse 16; Lk. 18:9, 11), and thereby shorten their lives (verse 15-16), of words spoken against you by others, for example, your servant: You are their "fellow servant" before G-d (Matt. 18:32-35).
[22] For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
Wisdom puts us in mind of our own faults: "Be not enraged at those that speak ill of you, or wish ill to you, for oftentimes, in that case, if you retire into yourself, your own conscience will tell your that you yourself has cursed others, spoken ill of them and wished ill to them, and you reap what you have sown.
When any affront or injury is done t0 us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify G-d, and make use of it to qualify our own resentments.
If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us.
We must show all meekness towards all men, for we ourselves were sometimes foolish, Matt. 7: 1- 2; James 3:1-2.
O, who is free from evil speaking, from uncharitable speaking; from detailing their neighbour's faults, from whispering, tale bearing, and backbiting? Do not wonder if G-d, in His justice, permit you to be calumniated, seeing you have so frequently calumniated others.
Ps. 15:1-5The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and honest. By the question in verse 1 we are directed and excited to enquire for the way. By the answer to that question, in the rest of the psalm, we are directed to walk in that way.
1. L-RD, who shall abide in Thy Tabernacle? who shall dwell in Thy holy hill?
2. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
3. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor taketh up a reproach against his neighbor.
4. In whose eyes a vile person is contemned; but he honoured them that fear the L-RD. And he that sweareth to his own hurt, and changeth not.
5. He that putt not out his money to usury, nor takes reward against the innocent. He that doeth these things shall never be moved.
Every true living member of G-d’s body, like the place of worship itself, is built upon a rock, which the gates of hell cannot prevail against: He that dos these things shall never be moved; shall not be moved for ever, so the word is. The mercy of G-d shall always be sufficient for them, to preserve them safe and blameless to the heavenly kingdom. Temptations shall not overcome them, troubles shall not overwhelm them, and nothing shall rob them of neither their present peace nor their future bliss.
In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Heaven, that we may never be moved from G-d’s Tabernacle on earth, and may arrive, at last, at that Holy Hill where we shall be for ever out of the reach of temptation and danger.
Reality of Death
The second half of Ecclesiastes begins with a series of proverbial observations that all have to do with the question what is good? In Hebrew ‘better’ is literally ‘more good than’.
[7:1] A good name is better than precious ointment; and the day of death than the day of one's birth.
[2] It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.
[3] Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.
[4] The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
[5] It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
[8] Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.
[17] Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
There are eight sayings making observations about the reality of death and our reaction to it, laying down some great truths which seem irony to the unthinking part, that is, the far greatest part, of mankind.
1. There is an end of man as to this world, a final period to his state here; crossing over to were he will spend eternity. We must thus be left by our friends, as the mourners are, and thus leave, as the dead do. What is the lot of others will be ours; the cup is going round, and it will come to our turn to pledge it shortly.
By way of warning: The living will lay it to his heart. Those that are spiritually alive will lay it to heart, and, as for all the survivors, some perhaps will lay that to heart, and consider their latter end, who would not lay a good sermon to heart.
2. A good name - a good reputation is of more value to its owner than the things money can buy, that is, a name for wisdom and goodness with those that are wise and good - the memory of the just; this is a good that will bring a more grateful pleasure to the mind, will give a man a larger opportunity of usefulness, and will go further, and last longer.
Day of death - That, all things considered, our going out of the world is a great kindness to us than our coming into the world was: The day of death is preferable to the birth-day; though, as to others, there was joy when a child was born into the world, and where there is death there is lamentation, yet, as to ourselves, if we have lived so as to merit a good name, the day of our death, which will put a period to our cares, and toils, and sorrows, and remove us to rest, and joy, and eternal satisfaction, is better than the day of our birth, which ushered us into a world of so much sin and trouble, vanity and vexation. We were born to uncertainty, but a good man does not die at uncertainty.
Day of one’s birth - The day of our birth clogged our souls with the burden of the flesh, but the day of our death will set them at liberty from that burden
3. Sorrow is better than laughter - Sorrow is better than laughter – that gravity and seriousness better become us, and are better for us, than mirth and jollity. The common proverb says, "An ounce of mirth is worth a pound of sorrow;" but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others.
While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better.
Sadness is often a happy means of seriousness, and that affliction which is impairing to the health, estate, and family, may be improving to the mind, and make such impressions upon that as may alter its temper very much for the better, may make it humble and meek, loose from the world, penitent for sin, and careful of duty. Vexation sharpens the intellect -- I should have perished if I had not been made wretched. It will follow, on the contrary, that by the mirth and frolicsomeness of the countenance the heart is made worse, more vain, carnal, sensual, and secure, more in love with the world and more estranged from G-d and spiritual things, till it become utterly unconcerned in the afflictions.
4. Of a wise man that his heart is in the house of mourning; he is much conversant with mournful subjects, and this is both evidence and a furtherance of his wisdom. The house of mourning is the wise man's school, where he has learned many a good lesson, and there, where he is serious, he is in his element. When he is in the house of mourning his heart is there to improve the spectacles of mortality that are presented to him; nay, when he is in the house of feasting, his heart is in the house of mourning, by way of sympathy with those that are in sorrow. We should praises joy and the enjoyment of life in spite of its short-lived nature, life is too short to be wasted. The contemplation of sorrow and mourning should be done so that the heart is made glad while there is yet time for the living to do so. It is wiser to remember that life is short because remembering helps us to cherish it than foolishly to think and act as if there were no end to our personal existence.
5. Sorrow is better than laughter – that gravity and seriousness better become us, and are better for us, than mirth and jollity. The common proverb says, "An ounce of mirth is worth a pound of sorrow;" but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others.
While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better.
6. Hear the rebuke of the wise - Many that would be very well pleased to hear the information of the wise, and much more to have their commendations and consolations, yet do not care for hearing their rebukes, that is, care not for being told of their faults, though ever so wisely; but therein they are no friends to themselves, for reproofs of instruction are the way of life, and, though they be not so pleasant as the song of fools, they are more wholesome. Hear not only with patience, but with pleasure for the rebuke of the wise is a sign and means of wisdom.
7. Better is the end of a thing than the beginning - Looking back on someone else’s life, we can see the sense in which it is complete. By faith see what the end will be, and with patience expect it will prove better in the end than it seemed at the beginning; their power will be broken, their wealth gotten by oppression will be wasted and gone, they will be humbled and brought down, and reckoned with for their injustice, and oppressed innocency will be both relieved and recompensed.
8. Why shouldest thou die before thy time - In the acts of righteousness govern yourself by the rules of prudence, and be not transported, no, not by a zeal for G-d, into any intemperate heats or passions, or any practices unbecoming your character or dangerous to your interests. There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of G-d, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of your own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about you. Set not up for a critic, to neither find fault with every thing that is said and done, nor busy yourself in other men's matters, as if you knew every thing and could do any thing. Why should you destroy yourself, as fools often do by meddling with strife that belongs not to them? Why should you provoke authority, and run yourself into the briers, by needless disagreements, and by going out of your sphere to correct what is amiss? Be wise as serpents; beware of men. Do not run to an excess of riot, avoid those sins that ruin their health and estate, and expose them to public justice.
Yea, also from this withdraw not your hand; never slacken your diligence, nor decrease your resolution to maintain a due good behavior, and a good government of yourself. Take hold of the bridle by which your head-strong passions must be held in from hurrying you into one mischief or other, and withdraw not thy hand from it, for you wilt not easily recover your hold again. Be conscientious, and yet be cautious, and to this exercise yourself. Govern yourself steadily by the principles of religion, and you shall find that he that fears G-d shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the L-rd is that wisdom which will serve as a clue to extricate us out of the most intricate mazes. Honesty is the best policy. Those that truly fear G-d have but one end to serve, and therefore act steadily. G-d has likewise promised to direct those that fear Him, and to order their steps not only in the right way, but out of every dangerous way, Ps. 37:23-24.
Eight is the number of new beginnings – meaning death is not the end but a new beginning in eternity!
[7:1] A good name is better than precious ointment; and the day of death than the day of one's birth.
[2] It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.
[3] Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.
[4] The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
[5] It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
[8] Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.
[17] Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
There are eight sayings making observations about the reality of death and our reaction to it, laying down some great truths which seem irony to the unthinking part, that is, the far greatest part, of mankind.
1. There is an end of man as to this world, a final period to his state here; crossing over to were he will spend eternity. We must thus be left by our friends, as the mourners are, and thus leave, as the dead do. What is the lot of others will be ours; the cup is going round, and it will come to our turn to pledge it shortly.
By way of warning: The living will lay it to his heart. Those that are spiritually alive will lay it to heart, and, as for all the survivors, some perhaps will lay that to heart, and consider their latter end, who would not lay a good sermon to heart.
2. A good name - a good reputation is of more value to its owner than the things money can buy, that is, a name for wisdom and goodness with those that are wise and good - the memory of the just; this is a good that will bring a more grateful pleasure to the mind, will give a man a larger opportunity of usefulness, and will go further, and last longer.
Day of death - That, all things considered, our going out of the world is a great kindness to us than our coming into the world was: The day of death is preferable to the birth-day; though, as to others, there was joy when a child was born into the world, and where there is death there is lamentation, yet, as to ourselves, if we have lived so as to merit a good name, the day of our death, which will put a period to our cares, and toils, and sorrows, and remove us to rest, and joy, and eternal satisfaction, is better than the day of our birth, which ushered us into a world of so much sin and trouble, vanity and vexation. We were born to uncertainty, but a good man does not die at uncertainty.
Day of one’s birth - The day of our birth clogged our souls with the burden of the flesh, but the day of our death will set them at liberty from that burden
3. Sorrow is better than laughter - Sorrow is better than laughter – that gravity and seriousness better become us, and are better for us, than mirth and jollity. The common proverb says, "An ounce of mirth is worth a pound of sorrow;" but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others.
While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better.
Sadness is often a happy means of seriousness, and that affliction which is impairing to the health, estate, and family, may be improving to the mind, and make such impressions upon that as may alter its temper very much for the better, may make it humble and meek, loose from the world, penitent for sin, and careful of duty. Vexation sharpens the intellect -- I should have perished if I had not been made wretched. It will follow, on the contrary, that by the mirth and frolicsomeness of the countenance the heart is made worse, more vain, carnal, sensual, and secure, more in love with the world and more estranged from G-d and spiritual things, till it become utterly unconcerned in the afflictions.
4. Of a wise man that his heart is in the house of mourning; he is much conversant with mournful subjects, and this is both evidence and a furtherance of his wisdom. The house of mourning is the wise man's school, where he has learned many a good lesson, and there, where he is serious, he is in his element. When he is in the house of mourning his heart is there to improve the spectacles of mortality that are presented to him; nay, when he is in the house of feasting, his heart is in the house of mourning, by way of sympathy with those that are in sorrow. We should praises joy and the enjoyment of life in spite of its short-lived nature, life is too short to be wasted. The contemplation of sorrow and mourning should be done so that the heart is made glad while there is yet time for the living to do so. It is wiser to remember that life is short because remembering helps us to cherish it than foolishly to think and act as if there were no end to our personal existence.
5. Sorrow is better than laughter – that gravity and seriousness better become us, and are better for us, than mirth and jollity. The common proverb says, "An ounce of mirth is worth a pound of sorrow;" but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others.
While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better.
6. Hear the rebuke of the wise - Many that would be very well pleased to hear the information of the wise, and much more to have their commendations and consolations, yet do not care for hearing their rebukes, that is, care not for being told of their faults, though ever so wisely; but therein they are no friends to themselves, for reproofs of instruction are the way of life, and, though they be not so pleasant as the song of fools, they are more wholesome. Hear not only with patience, but with pleasure for the rebuke of the wise is a sign and means of wisdom.
7. Better is the end of a thing than the beginning - Looking back on someone else’s life, we can see the sense in which it is complete. By faith see what the end will be, and with patience expect it will prove better in the end than it seemed at the beginning; their power will be broken, their wealth gotten by oppression will be wasted and gone, they will be humbled and brought down, and reckoned with for their injustice, and oppressed innocency will be both relieved and recompensed.
8. Why shouldest thou die before thy time - In the acts of righteousness govern yourself by the rules of prudence, and be not transported, no, not by a zeal for G-d, into any intemperate heats or passions, or any practices unbecoming your character or dangerous to your interests. There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of G-d, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of your own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about you. Set not up for a critic, to neither find fault with every thing that is said and done, nor busy yourself in other men's matters, as if you knew every thing and could do any thing. Why should you destroy yourself, as fools often do by meddling with strife that belongs not to them? Why should you provoke authority, and run yourself into the briers, by needless disagreements, and by going out of your sphere to correct what is amiss? Be wise as serpents; beware of men. Do not run to an excess of riot, avoid those sins that ruin their health and estate, and expose them to public justice.
Yea, also from this withdraw not your hand; never slacken your diligence, nor decrease your resolution to maintain a due good behavior, and a good government of yourself. Take hold of the bridle by which your head-strong passions must be held in from hurrying you into one mischief or other, and withdraw not thy hand from it, for you wilt not easily recover your hold again. Be conscientious, and yet be cautious, and to this exercise yourself. Govern yourself steadily by the principles of religion, and you shall find that he that fears G-d shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the L-rd is that wisdom which will serve as a clue to extricate us out of the most intricate mazes. Honesty is the best policy. Those that truly fear G-d have but one end to serve, and therefore act steadily. G-d has likewise promised to direct those that fear Him, and to order their steps not only in the right way, but out of every dangerous way, Ps. 37:23-24.
Eight is the number of new beginnings – meaning death is not the end but a new beginning in eternity!
Passing Through
[Ecc. 5:20] For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
For he shall not - The person who acts in this way, extracts all the good requisite from life. He passes through things temporal so as not to lose those that are eternal: "Calm and serene, the road of life to him, or long or short, rugged or smooth, with thorns overspread, or gay with flowers, is but a road. Such fare as offers grateful he accepts, and smiling to his native home proceeds."
Summery of 18-20:
1. What it is that is here recommended to us, not to indulge the appetites of the flesh, or to take up with present pleasures or profits for our portion, but soberly and moderately to make use of what Providence has allotted for our comfortable passage through this world. We must not starve ourselves through covetousness, because we cannot afford ourselves food convenient, nor through eagerness in our worldly pursuits, nor through excessive care and grief, but eat and drink what is fit for us to keep our bodies in good plight for the serving of our souls in G-d's service. We must not kill ourselves with labour, and then leave others to enjoy the good of it, but take the comfort of that which our hands have labored for, and that not now and then, but all the days of our life which G-d gives us. Life is G-d's gift, and He has appointed us the number of the days of our life (Job 14:5); let us therefore spend those days in serving the L-rd our G-d with joyfulness and gladness of heart. We must not do the business of our calling as a drudgery, and make ourselves slaves to it, but we must rejoice in our labour, not grasp at more business than we can go through without perplexity and disquiet, but take a pleasure in the calling wherein G-d has put us, and go on in the business of it with cheerfulness.
2. What is urged to recommend it to us:
A. That it is good and comely to do this. It is well, and it looks well. Those that cheerfully use what G-d has given them thereby honour the giver, answer the intention of the gift, act rationally and generously, do good in the world, and make what they have turn to the best account, and this is both their credit and their comfort; it is good and comely; there is duty and decency in it.
B. That it is all the good we can have out of the things of this world: It is our portion, and in doing thus we take our portion, and make the best of bad. This is our part of our worldly possession. G-d must have His part, the poor theirs, and our families theirs, but this is ours; it is all that falls to our lot out of them.
3. That a heart to do thus is such a gift of G-d's grace as crowns all the gifts of His providence. If G-d has given a man riches and wealth, He completes the favour, and makes that a blessing indeed, if withal He gives him power to eat thereof, wisdom and grace to take the good of it and to do good with it. If this is G-d's gift, we must covet it earnestly as the best gift relating to our enjoyments in this world.
4. That this is the way to make our own lives easy and to relieve ourselves against the many toils and troubles which our lives on earth are incident to: He shall not much remember the days of his life, the days of his sorrow and sore travail, his working days, his weeping days. He shall either forget them or remember them as waters that pass away; he shall not much lay to heart his crosses, nor long retain the bitter relish of them, because G-d answers him in the joy of his heart, balances all the grievances of his labour with the joy of it and recompenses him for it by giving him to eat the labour of his hands. If he does not answer all his desires and expectations, in the letter of them, yet he answers them with that which is more than equivalent, in the joy of his heart. A cheerful spirit is a great blessing; it makes the yoke of our employments easy and the burden of our afflictions light.
Remember - So as to disquiet himself. He will not remember much, looking back with disappointment, as the ungodly do (2:11), on the days of his life.
The days - The troubles; days being put here for evil or, sad days.
Answereth – G-d answers his prayers in giving him "power" to enjoy his blessings. He desires, in giving him solid joy and comfort.
For he shall not - The person who acts in this way, extracts all the good requisite from life. He passes through things temporal so as not to lose those that are eternal: "Calm and serene, the road of life to him, or long or short, rugged or smooth, with thorns overspread, or gay with flowers, is but a road. Such fare as offers grateful he accepts, and smiling to his native home proceeds."
Summery of 18-20:
1. What it is that is here recommended to us, not to indulge the appetites of the flesh, or to take up with present pleasures or profits for our portion, but soberly and moderately to make use of what Providence has allotted for our comfortable passage through this world. We must not starve ourselves through covetousness, because we cannot afford ourselves food convenient, nor through eagerness in our worldly pursuits, nor through excessive care and grief, but eat and drink what is fit for us to keep our bodies in good plight for the serving of our souls in G-d's service. We must not kill ourselves with labour, and then leave others to enjoy the good of it, but take the comfort of that which our hands have labored for, and that not now and then, but all the days of our life which G-d gives us. Life is G-d's gift, and He has appointed us the number of the days of our life (Job 14:5); let us therefore spend those days in serving the L-rd our G-d with joyfulness and gladness of heart. We must not do the business of our calling as a drudgery, and make ourselves slaves to it, but we must rejoice in our labour, not grasp at more business than we can go through without perplexity and disquiet, but take a pleasure in the calling wherein G-d has put us, and go on in the business of it with cheerfulness.
2. What is urged to recommend it to us:
A. That it is good and comely to do this. It is well, and it looks well. Those that cheerfully use what G-d has given them thereby honour the giver, answer the intention of the gift, act rationally and generously, do good in the world, and make what they have turn to the best account, and this is both their credit and their comfort; it is good and comely; there is duty and decency in it.
B. That it is all the good we can have out of the things of this world: It is our portion, and in doing thus we take our portion, and make the best of bad. This is our part of our worldly possession. G-d must have His part, the poor theirs, and our families theirs, but this is ours; it is all that falls to our lot out of them.
3. That a heart to do thus is such a gift of G-d's grace as crowns all the gifts of His providence. If G-d has given a man riches and wealth, He completes the favour, and makes that a blessing indeed, if withal He gives him power to eat thereof, wisdom and grace to take the good of it and to do good with it. If this is G-d's gift, we must covet it earnestly as the best gift relating to our enjoyments in this world.
4. That this is the way to make our own lives easy and to relieve ourselves against the many toils and troubles which our lives on earth are incident to: He shall not much remember the days of his life, the days of his sorrow and sore travail, his working days, his weeping days. He shall either forget them or remember them as waters that pass away; he shall not much lay to heart his crosses, nor long retain the bitter relish of them, because G-d answers him in the joy of his heart, balances all the grievances of his labour with the joy of it and recompenses him for it by giving him to eat the labour of his hands. If he does not answer all his desires and expectations, in the letter of them, yet he answers them with that which is more than equivalent, in the joy of his heart. A cheerful spirit is a great blessing; it makes the yoke of our employments easy and the burden of our afflictions light.
Remember - So as to disquiet himself. He will not remember much, looking back with disappointment, as the ungodly do (2:11), on the days of his life.
The days - The troubles; days being put here for evil or, sad days.
Answereth – G-d answers his prayers in giving him "power" to enjoy his blessings. He desires, in giving him solid joy and comfort.
Sore Evil
[Ecc. 5:16] And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
[15-16 They must go to their graves as naked as they were then they came form their mothers’ wombs, without anything concrete to show for all the hard work they have done. Their heirs will be none the richer for all the scrimping and saving they had done.
Sore evil – sickness. A sinful disease in the person with whom it is found, and very disagreeable to others to behold; it is enough to make one sick to see it; and what he is about to relate he himself was an eyewitness of.
So shall he go - He returns in all points as he came, as sinful, as miserable, and much more so. This is a sore evil; he thinks it so whose heart is glued to the world, that he shall take nothing of his labour which he may carry away in his hand; his riches will not go with him into another world nor stand him in any stead there. Man is in all respects alike, when he goes out of the world, as when he came in. A man's birth is signified by "coming", that is, out of his mother's womb, and into the world; and which is a description of every man born into it, (John 1:9) ; he is of the earth, earthly; comes forth like a flower, and springs up as grass; he comes not of himself, nor casually, but by means of his parents; and according to the determinate will of G-d, and to answer some end or other: and his death is signified by "going": a going the way of all flesh; a going out of the world; a going to the grave, the house of all living, a man's long home; it is like going from one house to another; for death is not an total destruction of man, but a remove of him from hence elsewhere; and a man's birth and death are in all points alike. This is to be understood of natural and civil things; of riches and honors, which men cannot carry with them; and with respect to them, they are as they were born, naked and stripped of them; and with respect to the body, the parts of it then are the same, though more grown; it is as naked as it was born; and a man is as much beholden to his friends for his grave as for his swaddling clothes; it becomes what it was at first, earth and dust; and as a man comes not into the world at his own will and pleasure, so neither does he go out of it at his will, but the L-rd's.
The Midrash interprets it thus, ``as a man comes into the world, with crying, weeping, and sighing, and without knowledge, so he goes out.''
Likewise this is only true of natural and unregenerate men as to moral things; as they are born in sin, they die in sin; with only this difference, an addition of more sin; as they come into the world without the image of G-d, without a righteousness, without holiness, and without the grace of G-d, so they go out of it without these things: but this is not true of saints and truly gracious persons; they come into the world with sin, but go out of it without it; being washed in the blood of the Messiah, justified by His righteousness, and all their sins expiated and pardoned through His sacrifice: they are born without a righteousness, but do not die without one; Messiah has wrought out an everlasting righteousness for them; this is imputed to them; is received by faith; given them; they are found in it, living and dying; and this introduces them into heaven and happiness: they are born without holiness, but do not live and die without it; they are regenerated and sanctified by the Spirit of G-d, and at the moment of death made perfectly holy. This only therefore is true of men, as natural, and with respect to natural and civil things.
Laboured - If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast. So that, upon the whole matter, he may well ask, What profit has he that has labored for the wind?
Particularly, what profit has a man of all his riches, which he has got by labour, when he neither makes use of them in life for his own good, nor the good of others; and when he comes to die, they leave him and stand him in no stead; and especially having been unconcerned about his immortal soul; and having been wholly taken up in the pursuit of such vain and transitory things? (Matt. 16:216).
The wind - Riches, which are as unsatisfying as the wind; which are as shifting, and as swift to flee away, as that; and can no more be held, when it is the will of G-d they should go, and especially at death, than the wind is to be held in the fist of men; and which are as unprofitable as that in the hour of death. For riches, which are empty and unsatisfying, uncertain and transitory, which no man can hold or stay in its course, all which are the properties of the wind. Those that labour for the world labour for the wind, for that which has more sound than substance, which is uncertain, and always shifting its point, unsatisfying, and often hurtful, which we cannot hold fast, and which, if we take up with it as our portion, will no more feed us than the wind, Hosea 12:1. Men will see that they have labored for the wind when at death they find the profit of their labour is all gone, gone like the wind, they know not whither.]
[15-16 They must go to their graves as naked as they were then they came form their mothers’ wombs, without anything concrete to show for all the hard work they have done. Their heirs will be none the richer for all the scrimping and saving they had done.
Sore evil – sickness. A sinful disease in the person with whom it is found, and very disagreeable to others to behold; it is enough to make one sick to see it; and what he is about to relate he himself was an eyewitness of.
So shall he go - He returns in all points as he came, as sinful, as miserable, and much more so. This is a sore evil; he thinks it so whose heart is glued to the world, that he shall take nothing of his labour which he may carry away in his hand; his riches will not go with him into another world nor stand him in any stead there. Man is in all respects alike, when he goes out of the world, as when he came in. A man's birth is signified by "coming", that is, out of his mother's womb, and into the world; and which is a description of every man born into it, (John 1:9) ; he is of the earth, earthly; comes forth like a flower, and springs up as grass; he comes not of himself, nor casually, but by means of his parents; and according to the determinate will of G-d, and to answer some end or other: and his death is signified by "going": a going the way of all flesh; a going out of the world; a going to the grave, the house of all living, a man's long home; it is like going from one house to another; for death is not an total destruction of man, but a remove of him from hence elsewhere; and a man's birth and death are in all points alike. This is to be understood of natural and civil things; of riches and honors, which men cannot carry with them; and with respect to them, they are as they were born, naked and stripped of them; and with respect to the body, the parts of it then are the same, though more grown; it is as naked as it was born; and a man is as much beholden to his friends for his grave as for his swaddling clothes; it becomes what it was at first, earth and dust; and as a man comes not into the world at his own will and pleasure, so neither does he go out of it at his will, but the L-rd's.
The Midrash interprets it thus, ``as a man comes into the world, with crying, weeping, and sighing, and without knowledge, so he goes out.''
Likewise this is only true of natural and unregenerate men as to moral things; as they are born in sin, they die in sin; with only this difference, an addition of more sin; as they come into the world without the image of G-d, without a righteousness, without holiness, and without the grace of G-d, so they go out of it without these things: but this is not true of saints and truly gracious persons; they come into the world with sin, but go out of it without it; being washed in the blood of the Messiah, justified by His righteousness, and all their sins expiated and pardoned through His sacrifice: they are born without a righteousness, but do not die without one; Messiah has wrought out an everlasting righteousness for them; this is imputed to them; is received by faith; given them; they are found in it, living and dying; and this introduces them into heaven and happiness: they are born without holiness, but do not live and die without it; they are regenerated and sanctified by the Spirit of G-d, and at the moment of death made perfectly holy. This only therefore is true of men, as natural, and with respect to natural and civil things.
Laboured - If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast. So that, upon the whole matter, he may well ask, What profit has he that has labored for the wind?
Particularly, what profit has a man of all his riches, which he has got by labour, when he neither makes use of them in life for his own good, nor the good of others; and when he comes to die, they leave him and stand him in no stead; and especially having been unconcerned about his immortal soul; and having been wholly taken up in the pursuit of such vain and transitory things? (Matt. 16:216).
The wind - Riches, which are as unsatisfying as the wind; which are as shifting, and as swift to flee away, as that; and can no more be held, when it is the will of G-d they should go, and especially at death, than the wind is to be held in the fist of men; and which are as unprofitable as that in the hour of death. For riches, which are empty and unsatisfying, uncertain and transitory, which no man can hold or stay in its course, all which are the properties of the wind. Those that labour for the world labour for the wind, for that which has more sound than substance, which is uncertain, and always shifting its point, unsatisfying, and often hurtful, which we cannot hold fast, and which, if we take up with it as our portion, will no more feed us than the wind, Hosea 12:1. Men will see that they have labored for the wind when at death they find the profit of their labour is all gone, gone like the wind, they know not whither.]
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