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10 For if they fall, the one will lift || an old and foolish king, who will no A. M. 3027. up his fellow but wo to him that is more be admonished. alone when he falleth; for he hath not another 14 For out of prison he cometh to reign; whereas to help him up. also he that is born in his kingdom becometh poor. 15 I considered all the living which walk under the sun, with the second child that shall stand up in his stead.

11 Again, if two lie together, then they have heat: but how can one be warm alone?

12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

16 There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him.

13 Better is a poor and a wise child, than Surely this also is vanity and vexation of spirit.

Verses 10-12. For, if they fall-If one or more ral disposition of common people in all kingdoms, of them fall in any way; as into any mistakes, and that they are fickle and inconstant, weary of their errors, or sins, dangers, or distresses. The one will|| old governors, and desirous of changes; with the lift up his fellow-Will hold him up, if he be fall- || second child that shall stand up-That shall arise ing, or raise him up, if he be fallen. If two lie to- to reign. This may be understood of the king's gether, then they have heat--They will be sooner child, or son and heir, called second in respect to warm in a cold bed and a cold season. So virtuous his father, whose successor he is. Some join this and gracious affections are excited by good society; clause with the preceding, thus: I considered all the and Christians warm one another, by provoking one || living which walk-Or, that they walk; under the another to love and good works. But how can one sun- -That is, upon earth; with the second childbe warm alone?--How can the warmth and fer- That is, that they follow, favour, and worship him, vency of true Christian love and zeal be retained by as the rising sun, upon which the eyes and hopes of him who stands aloof from, and has no intercourse most people are fixed. Probably Solomon observed with, his fellow-Christians? If one prevail against this disposition in his own people, who were growhim-If an enemy, visible or invisible, might easily ing weary of his government, and beginning to deprevail against either or any of them, if not associ- sire a change, and to turn their eyes to Rehoboam ated with others, two or more, uniting their coun- his successor. At least he remembered the rebelsels and efforts, will be able to withstand him; and lion that had been raised against his father David in a three-fold cord is not quickly broken—If a man favour of Absalom, and might have reason to think have not only one, but two or more friends to assist the same leaven was still working in his kingdom. him, he is so much the more secure against all The verse is thus paraphrased by Bishop Patrick: assaults, and therefore the more happy. Thus, in "Such is the infelicity of princes, that I have seen our spiritual warfare, we may be helpful to each a king left with nothing but the bare title, and the other, as well as in our spiritual work. And next || outward state of royalty; the hearts and affections to the comfort of communion with God, is that of of all, nobles, gentry, and common people, from one the communion of saints. For they that dwell in end of the kingdom to the other, inclining to his love dwell in God, and God in them. son (or next heir) that is to succeed him; unto whom they do obeisance, as if he were already upon the throne; but neglect his old father, who sees himself robbed of those honours in which he placed his happiness."

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Verse 16. There is no end of the people-The sense seems to be, either, 1st, The people who have this humour are without end, or innumerable: or, 2d, This humour of the common people hath no end, but passes from one generation to another: they ever were, and are, and will be, unstable and restless, and given to change: which sense the following words favour: Even of all that have been before them-Before the present generation of subjects, who earnestly desired and promoted the change of government here expressed. And so,

Verses 13, 14. He now proceeds to another vanity, even that of honour and power, and the highest places. Better-More happy; is a poor and wise child-Who is doubly contemptible, both for his age and for his poverty; than an old and foolish king, who, though venerable for his age, and gravity, and royal dignity, yet hath neither wisdom to govern himself, nor to receive the counsels or admonitions of wiser men, but is foolish, rash, and incorrigible. For out of prison he―The poor and wise child; cometh to reign-Is ofttimes advanced by his wisdom to the highest power and dignity; which was the case with Joseph, Mordecai, and many others; whereas he that is born in his kingdom-That old king, who was born of the royal race, and had possessed his kingdom for a long time; becometh poor-Is depriv-here are three generations of people mentioned; the ed of his kingdom, either by the rebellion of his authors of the present change, and their parents, subjects, provoked by his folly, or by the power of and their children; and all are observed to have the some other and wiser prince. same inclinations in these matters. They also that Verse 15. I considered all the living-The gene- || come after shall not rejoice in him-They shall be

CHAPTER V.

to the house of God. as weary of the successor, though a wise and wor- est pitch of it: for there also is not only dissatis, thy prince, as their parents were of his foolish pre-faction to be found, but many dangers, troublesdecessor. Surely, this also is vanity-From all and vexatious cares, which much disturb and perthis it appears, that happiness is not to be found plex the minds of those that possess it. See Bishop in honour and power; no, not in the very high- || Patrick.

CHAPTER V.

In this chapter Solomon discourses concerning the worship of God, prescribing that as a remedy against all those vanities which he had already observed to be in wisdom, learning, pleasure, honour, power, and business. In order that we may not be deceived by those things, nor have our spirits vexed with the disappointments we meet with in them, we must make conscience of our duty to God, and keep up communion with him in his ordinances. But as vanities may be, and often are, found, even in religious exercises, through which they lose their excellence, and become unable to help us against other vanities, he here first cautions us against these, 1-7. He then directs us to eye God as our judge, 8. Shows the vanity of riches, 9-17. And recommends the cheerful use of what God has given us, 18–20.

thy foot when thou goest || God; for God is in heaven, and thou A. M. 3027. to the house of God, and be upon earth: therefore let thy words more ready to hear, than to give the sacrifice of fools for they consider not that they do evil.

be thought of, and much more not to be worshipped, without profound veneration, great solemnity, and much serious consideration; and thou upon earth— Thou art a poor worm of the earth, infinitely below him, and therefore oughtest to stand in awe of him, and fear to offend him; therefore let thy words be few-1st, In prayer: use not vain repetitions, nor a multitude of words, as if they were necessary to inform God of thy wants, or to prevail with him to grant thy requests; or as if thou shouldest certainly be heard upon that very account: see Matt. vi. 7. 2d, In vowing: be not too prodigal in making more vows and promises than thou art either able or willing and resolved to perform. Remember that God looks down from heaven, hears all thy vows, and || expects a punctual accomplishment of them.

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8¶ If thou seest the oppression A. M. 3027. pleasure in fools: fpay that which || of the poor, and violent perverting of judgment and justice in a province, marvel not 2 at the matter: for he that is higher than the highest regardeth; and there be higher than they.

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 thy hands?

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

as this unto God, know that thou hast opened thy mouth unto the Lord, and thou canst not go back; defer not to pay it-Perform thy vow while the sense of thine obligation is fresh and strong upon thy mind; lest thou either seem to repent of thy promises, or delay should end in denials and resolutions of non-performance: see on Lev. xxvii. 2; Num. xxx. 2. For he hath no pleasure in fools- || In hypocritical and perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, neglect and break them. He calls them fools, because it is the highest folly, as to think of mocking or deceiving the all-seeing and almighty God, so also to despise and provoke him. Better is it that thou shouldest not vow-For this would be no sin, because men are free to make such vows, or not to make them, as they think best; but, having made them, they cannot forbear to pay them, without sin.

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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 Chap. iii. 16.- -Heb. at the will, or, purpose.lviii. 11; lxxxii. 1.

Psa. xii. 5;

to the priest, as one standing and acting in God's name and stead; and it belonged to him, as God's angel or ambassador, to discharge persons from their vows when there was just occasion. It was an error-I did unadvisedly in making such a vow. Wherefore should God be angry-Why wilt thou provoke God to anger by these frivolous excuses? And destroy the work of thy hands-Blast all thy labours, and particularly that work or enterprise for the success whereof thou didst make these vows.

Verse 7. For in the multitude, &c.—There is a great deal of folly, as in a multitude of dreams, which for the most part are vain and insignificant, so also in many words, especially in making many vows, whereby a man is exposed to many snares and temptations. But fear thou God-Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.

Verse 8. If thou seest the oppression, &c.—Here is an account of another vanity, and a sovereign antidote against it. Marvel not-As if it were inconsistent with God's wisdom and justice to suffer such disorders. For he that is higher than the highest— The most high God, who is infinitely above the greatest of men. Regardeth--Not like an idle spectator, but a judge, who diligently observes, and will effectually punish them. And there be higher than they-Namely, God; it is an emphatical repetition of the same thing.

Verse 6. Suffer not thy mouth-By any rash vow, or in any other way; to cause thy flesh to sin—|| That is, thyself: the word flesh being often put for the whole man; neither say thou before the angel That is, as some interpret the expression, before the blessed angels, (the singular number being put for the plural,) who are present in the public assemblies, in which these vows were generally paid, (Psa. lxvi. 13,) where they observe men's religious performances, (1 Cor. xi. 10,) and, as they rejoice in the conversion of a sinner, so are displeased with the sins of men. Or, 2d, Christ may be meant, the Angel of the covenant, as he is called Mal. iii. 1; who, even in these ancient times, acted as God's messenger, appearing and speaking to the patriarchs and prophets in his Father's name; and who was, and, according to his promise, is, in an especial manner, present in all religious assemblies, observing the whole conduct of all that worship in them. Or, 3d, as many think more probable, the priest, or minister of holy things, is here intended. Verses 10, 11. He that loveth silver shall not, &c. Such persons are often called angels, or, as the He--The greatest treasures of silver do not satisfy the brew word here used is commonly rendered, messengers. And this title may be given to the priest here, because the vow made to God was to be paid

Verse 9. The profit of the earth is for all—The fruits of the earth are necessary and beneficial to all men. The wise man, after some interruption, returns to his former subject, the vanity of riches; one evidence whereof he mentions in this verse, that the poor labourer enjoys the fruits of the earth as well as the greatest monarch, and that the richest man in the world depends as much upon them as the poorest. The king himself is served by the field-Is supported by the fruits of the field.

covetous possessor of it, both because his mind is insatiable, his desires being increased by and with his gains, and because silver of itself cannot satisfy his

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CHAPTER V.

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by evil travail. A. M. 3027. owners thereof, saving the beholding || shall take nothing of his labour, which A. M. 3027. of them with their eyes? 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.

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.

natural desires and necessities, as the fruits of the field can do, and the miserable creature grudges to part with his silver, though it be to purchase things needful and convenient for him. When goods increase, they are increased that eat them--As the rich man's estate increases, the greater family and retinue, if he will live like himself, he must maintain; and these have a larger share than himself in the daily provision that is made by his expenses,|| and enjoy the same comforts which he doth in partaking of it, without his cares, fears, and troubles. And as for the rest, that is not expended, which he calls peculiarly his, he hath no other benefit from it, but only that it feeds and entertains his eyes.

even by their own children, with a view to become masters of their riches; which riches bring them also at last to the same or like destruction."-Bishop Patrick. But-Or for, or moreover, as the Hebrew particle may be rendered; those riches perish-If they be kept, it is to the owner's hurt, and if not, they are lost to his grief; by evil travail-By some wicked practices, either his own, or of other men. And he begetteth a son, and there is nothing, &c.— Either, 1st, In the father's power to leave to his son, for whose sake he engaged in, and went through, all those hard labours; which is a great aggravation of his grief and misery. Or, 2d, In the son's possession after the father's death.

Verse 12. The sleep of a labouring man is sweet Verses 15-17. As he came forth, &c., naked shall -Because he is free from those cares and fears he return-Into the womb, or belly of the earth, the wherewith the minds of rich men are often distract- common mother of all mankind. And shall take ed, and their sleep disturbed; whether he eat little- || nothing of his labour-This is another vanity. If For his weariness disposes him to sleep; or much— || his estate be neither lost nor kept to his hurt, yet In which case his healthful constitution, and labori- when he dies he must leave it behind him, and canous course of life, prevent those crudities and indi- not carry one handful of it into another world. And gestions which ofttimes break the sleep of rich || what profit hath he that hath laboured for the wind men: but the abundance of the rich-Hebrew, yn, -For riches, which are empty and unsatisfying, unthe fulness, either, 1st, Of his diet, which commonly certain and transitory; which no man can hold or discomposes the rich man's stomach, and hinders stay in their course; all which are the properties of his rest: or, 2d, Of his wealth, which is generally at- the wind. All his days also-Namely, of his life; tended with many perplexing cares, both by day and he eateth in darkness-He hath no comfort in his night. The Hebrew word is used in Scripture both estate, but even when he eats, he doth it with anxways, and probably is here intended to include both iety and discontent. And wrath with his sickness— significations. When he falls sick, and presages his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie.

Verses 13, 14. There is a sore evil, &c.—"There is another thing, which is very calamitous, and may rather be called a grievous plague than a mere affliction; that these very treasures, which men have heaped up with a great deal of care, from thence expecting their felicity, prove, in the issue, their utter undoing;" being incentives to pride, luxury, and other hurtful lusts, which waste their bodies, shorten their lives, and destroy their souls; and being also great temptations to tyrants or thieves to take away their lives, in order to possess their property. Nay, it often happens, that "some of these miserable men are murdered by their servants, and VOL. III. (2)

Verse 18. Behold that which I have seen-That is, learned by study and experience; it is good and comely-Good, or comfortable to a man's self, and comely, or amiable in the eyes of other men, as penuriousness is base and dishonourable; for one to— enjoy the good of his labour-Both for the constant supply of all the necessities of nature, and for the entertainment of his friends, and the relief of his poor neighbours; all the days of his life—All the

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A. M. 3027. 19 Every man also to whom || labour; this is the gift of God. A. M. 3027. God hath given riches and wealth, 20 5 For he shall not much reand hath given him power to eat thereof, member the days of his life; because God anand to take his portion, and to rejoice in his swereth him in the joy of his heart.

CHAPTER VI.

We have here, (1,) A continuation of the argument handled in the latter part of the foregoing chapter, namely, the vanity of riches in the possession of a covetous person, 1-6. (2,) Their unsatisfactory nature, 7-10. (3,) The folly of thinking to find happiness in the things of the world, 11, 12.

THERE is an evil which I have || a stranger eateth it: this is vanity, 4. M. 3027. seen under the sun, and it is and it is an evil disease.