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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Ecclesiastes VII].</TITLE>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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<CENTER>
<BR><FONT SIZE=+3><B>E C C L E S I A S T E S</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. VII.</FONT>
<HR SIZE=1 WIDTH=50>
</CENTER>
<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
Solomon had given many proofs and instances of the vanity of this world
and the things of it; now, in this chapter,
I. He recommends to us some good means proper to be used for the
redress of these grievances and the arming of ourselves against the
mischief we are in danger of from them, that we may make the best of
the bad, as
1. Care of our reputation,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:1">ver. 1</A>.
2. Seriousness,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:2-6">ver. 2-6</A>.
3. Calmness of spirit,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:7-10">ver. 7-10</A>.
4. Prudence in the management of all our affairs,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:11,12">ver. 11, 12</A>.
5. Submission to the will of God in all events, accommodating
ourselves to every condition,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:13-15">ver. 13-15</A>.
6. A conscientious avoiding of all dangerous extremes,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:16-18">ver. 16-18</A>.
7. Mildness and tenderness towards those that have been injurious to
us,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:19-22">ver. 19-22</A>.
In short, the best way to save ourselves from the vexation which the
vanity of the world creates us is to keep our temper and to maintain a
strict government of our passions.
II. He laments his own iniquity, as that which was more vexatious than
any of these vanities, that mystery of iniquity, the having of many
wives, by which he was drawn away from God and his duty,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:23-29">ver. 23-29</A>.</P>
</FONT>
<A NAME="Ec7_1"> </A>
<A NAME="Ec7_2"> </A>
<A NAME="Ec7_3"> </A>
<A NAME="Ec7_4"> </A>
<A NAME="Ec7_5"> </A>
<A NAME="Ec7_6"> </A>
<A NAME="Sec1"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Value of a Good Name.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>1 A good name <I>is</I> better than precious ointment; and the day
of death than the day of one's birth.
&nbsp; 2 <I>It is</I> better to go to the house of mourning, than to go to
the house of feasting: for that <I>is</I> the end of all men; and the
living will lay <I>it</I> to his heart.
&nbsp; 3 Sorrow <I>is</I> better than laughter: for by the sadness of the
countenance the heart is made better.
&nbsp; 4 The heart of the wise <I>is</I> in the house of mourning; but the
heart of fools <I>is</I> in the house of mirth.
&nbsp; 5 <I>It is</I> better to hear the rebuke of the wise, than for a man
to hear the song of fools.
&nbsp; 6 For as the crackling of thorns under a pot, so <I>is</I> the
laughter of the fool: this also <I>is</I> vanity.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
In these verses Solomon lays down some great truths which seem
paradoxes to the unthinking part, that is, the far greatest part, of
mankind.</P>
<P> &nbsp; &nbsp; &nbsp;
I. That the honour of virtue is really more valuable and desirable than
all the wealth and pleasure in this world
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:1"><I>v.</I> 1</A>):
<I>A good name is before good ointment</I> (so it may be read); it is
preferable to it, and will be rather chosen by all that are wise.
<I>Good ointment</I> 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 <I>ointment and
perfume</I> which <I>rejoice the heart,</I> and it is called <I>the oil
of gladness</I>), nay, and for the highest titles of honour with which
men are dignified, for kings are anointed. <I>A good name is</I>
better <I>than</I> all <I>riches</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+21:1">Prov. xxi. 1</A>),
that is, a name for wisdom and goodness with those that are wise and
good--<I>the memory of the just;</I> 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, than
the most <I>precious box of ointment;</I> for Christ paid Mary for her
ointment with a <I>good name,</I> a name in the gospels
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+26:13">Matt. xxvi. 13</A>),
and we are sure he always pays with advantage.</P>
<P> &nbsp; &nbsp; &nbsp;
II. That, all things considered, our going out of the world is a great
kindness to us than our coming into the world was: <I>The day of
death</I> is preferable to the <I>birth-day;</I> though, as to others,
there was joy <I>when a child was born into the world,</I> and where
there is death there is lamentation, yet, as to ourselves, if we have
lived so as to merit a <I>good name, the day of our death,</I> which
will put a period to our cares, and toils, and sorrows, and remove us
to rest, and joy, and eternal satisfaction, <I>is better than the day
of our birth,</I> 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. <I>The day of our birth</I> clogged
our souls with the burden of the flesh, but <I>the day of our death</I>
will set them at liberty from that burden.</P>
<P> &nbsp; &nbsp; &nbsp;
III. That it will do us more good to go to a funeral than to go to a
festival
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:2"><I>v.</I> 2</A>):
<I>It is better to go to the house of mourning,</I> and there <I>weep
with those that weep, than to go to the house of feasting,</I> to a
wedding, or a wake, there to <I>rejoice with those that do rejoice.</I>
It will do us more good, and make better impressions upon us. We may
lawfully go to both, as there is occasion. Our Saviour both feasted at
the wedding of his friend in Cana and wept at the grave of his friend
in Bethany; and we may possibly glorify God, and do good, and get good,
in the house of feasting; but, considering how apt we are to be vain
and frothy, proud and secure, and indulgent of the flesh, <I>it is
better</I> for us <I>to go to the house of mourning,</I> not to see the
pomp of the funeral, but to share in the sorrow of it, and to learn
good lessons, both from the dead, who is going thence to his long home,
and from the mourners, who go about the streets.</P>
<P> &nbsp; &nbsp; &nbsp;
1. The uses to be gathered from <I>the house of mourning</I> are,
(1.) By way of information: <I>That is the end of all men.</I> It <I>is
the end of man</I> as to this world, a final period to his state here;
he shall return no more to his house. It <I>is the end of all men;</I>
all <I>have sinned</I> and therefore <I>death passes upon all.</I> 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.
(2.) By way of admonition: <I>The living will lay it to his heart.</I>
Will they? It were well if they would. Those that are spiritually
alive <I>will lay it to heart,</I> and, as for all the survivors, one
would think they should; it is their own fault if they do not, for
nothing is more easy and natural than by the death of others to be put
in mind of our own. Some perhaps <I>will lay that to heart,</I> and
<I>consider their latter end,</I> who would not lay a good sermon to
heart.</P>
<P> &nbsp; &nbsp; &nbsp;
2. For the further proof of this
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:4"><I>v.</I> 4</A>)
he makes it the character,
(1.) Of a wise man that his <I>heart is in the house of mourning;</I>
he is much conversant with mournful subjects, and this is both an
evidence and a furtherance of his wisdom. <I>The house of mourning</I>
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 <I>is in the
house of mourning</I> his <I>heart</I> is there to improve the
spectacles of mortality that are presented to him; nay, when he is in
<I>the house of feasting,</I> his <I>heart is in the house of
mourning,</I> by way of sympathy with those that are in sorrow.
(2.) It is the character of a fool that his <I>heart is in the house of
mirth;</I> his heart is all upon it to be merry and jovial; his whole
delight is in sport and gaiety, in merry stories, merry songs, and
merry company, merry days and merry nights. If he be at any time in
<I>the house of mourning,</I> he is under a restraint; his heart at the
same time <I>is in the house of mirth;</I> this is his folly, and helps
to make him more and more foolish.</P>
<P> &nbsp; &nbsp; &nbsp;
IV. That gravity and seriousness better become us, and are better for
us, than mirth and jollity,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:3"><I>v.</I> 3</A>.
The common proverb says, "An ounce of mirth is worth a pound of
sorrow;" but the preacher teaches us a contrary lesson: <I>Sorrow is
better than laughter,</I> 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; <I>for, by the sadness</I> that appears in <I>the
countenance, the heart is</I> often <I>made better.</I> Note,
1. That is best for us which is best for our souls, by which <I>the
heart is made better,</I> though it be unpleasing to sense.
2. 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. <I>Vexatio dat
intellectum--Vexation sharpens the intellect. Periissem nisi
periissem--I should have perished if I had not been made wretched.</I>
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 God and
spiritual things
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+21:12,14">Job xxi. 12, 14</A>),
till it become utterly unconcerned in <I>the afflictions of Joseph,</I>
as those
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Am+6:5,6">Amos vi. 5, 6</A>,
and <I>the king and Haman,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Es+3:15">Esth. iii. 15</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
V. That it is much better for us to have our corruptions mortified by
the <I>rebuke of the wise</I> than to have them gratified by <I>the
song of fools,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:5"><I>v.</I> 5</A>.
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 <I>hearing their rebukes,</I> that is, care not for
being told of their faults, though ever so wisely; but therein they are
no friends to themselves, for <I>reproofs of instruction are the way of
life</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+6:23">Prov. vi. 23</A>),
and, though they be not so pleasant as <I>the song of fools,</I> they
are more wholesome. <I>To hear,</I> not only with patience, but with
pleasure, <I>the rebuke of the wise,</I> is a sign and means of wisdom;
but to be fond of <I>the song of fools</I> is a sign that the mind is
vain and is the way to make it more so. And what an absurd thing is it
for a man to dote so much upon such a transient pleasure as <I>the
laughter of a fool</I> is, which may fitly be compared to the burning
<I>of thorns under a pot,</I> which makes a great noise and a great
blaze, for a little while, but is gone presently, scatters its ashes,
and contributes scarcely any thing to the production of a boiling heat,
for that requires a constant fire! <I>The laughter of a fool</I> is
noisy and flashy, and is not an instance of true joy. <I>This is also
vanity;</I> it deceives men to their destruction, for <I>the end of
that mirth is heaviness.</I> Our blessed Saviour has read us our doom:
<I>Blessed are you that weep now, for you shall laugh; woe to you that
laugh now, for you shall mourn and weep,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+6:21,25">Luke vi. 21, 25</A>.</P>
<A NAME="Ec7_7"> </A>
<A NAME="Ec7_8"> </A>
<A NAME="Ec7_9"> </A>
<A NAME="Ec7_10"> </A>
<A NAME="Sec2"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>Scenes of Mourning and of Joy.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>7 Surely oppression maketh a wise man mad; and a gift
destroyeth the heart.
&nbsp; 8 Better <I>is</I> the end of a thing than the beginning thereof:
<I>and</I> the patient in spirit <I>is</I> better than the proud in spirit.
&nbsp; 9 Be not hasty in thy spirit to be angry: for anger resteth in
the bosom of fools.
&nbsp; 10 Say not thou, What is <I>the cause</I> that the former days were
better than these? for thou dost not enquire wisely concerning
this.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
Solomon had often complained before of the <I>oppressions</I> which he
saw <I>under the sun,</I> which gave occasion for many melancholy
speculations and were a great discouragement to virtue and piety. Now
here,</P>
<P> &nbsp; &nbsp; &nbsp;
I. He grants the temptation to be strong
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:7"><I>v.</I> 7</A>):
<I>Surely</I> it is often too true that <I>oppression makes a wise man
mad.</I> If a wise man be much and long oppressed, he is very apt to
speak and act unlike himself, to lay the reins on the neck of his
passions, and break out into indecent complaints against God and man,
or to make use of unlawful dishonourable means of relieving himself.
<I>The righteous,</I> when the <I>rod of the wicked rests</I> long
<I>on their lot,</I> are in danger of <I>putting forth their hands to
iniquity,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+125:3">Ps. cxxv. 3</A>.
When even wise men have unreasonable hardships put upon them they have
much ado to keep their temper and to keep their place. <I>It destroys
the heart of a gift</I> (so the latter clause may be read); even the
generous heart that is ready to give gifts, and a gracious heart that
is endowed with many excellent gifts, is destroyed by being oppressed.
We should therefore make great allowances to those that are abused and
ill-dealt with, and not be severe in our censures of them, though they
do not act so discreetly as they should; we know not what we should do
if it were our own case.</P>
<P> &nbsp; &nbsp; &nbsp;
II. He argues against it. Let us not fret at the power and success of
oppressors, nor be envious at them, for,
1. The character of oppressors is very bad, so some understand
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:7"><I>v.</I> 7</A>.
If he that had the reputation of <I>a wise man</I> becomes an
<I>oppressor,</I> he becomes a <I>madman;</I> his reason has departed
from him; he is no better than a roaring lion and a ranging bear,
<I>and the gifts,</I> the bribes, he takes, the gains he seems to reap
by his oppressions, do but <I>destroy his heart</I> and quite
extinguish the poor remains of sense and virtue in him, and therefore
he is rather to be pitied than envied; let him alone, and he will act
so foolishly, and drive so furiously, that in a little time he will
ruin himself.
2. The issue, at length, will be good: <I>Better is the end of a thing
than the beginning thereof.</I> By faith see what the end will be, and
with patience expect it. When proud men begin to oppress their poor
honest neighbours they think their power will bear them out in it; they
doubt not but to carry the day, and gain the point. But 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. <I>Better was the end of</I> Moses's treaty with Pharaoh,
that proud oppressor, when Israel was brought forth with triumph,
<I>than the beginning</I> of it, when the tale of bricks was doubled,
and every thing looked discouraging.</P>
<P> &nbsp; &nbsp; &nbsp;
III. He arms us against it with some necessary directions. If we would
not be driven mad by oppression, but preserve the possession of our own
souls,</P>
<P> &nbsp; &nbsp; &nbsp;
1. We must be clothed with humility; <I>for the proud in spirit</I> are
those that cannot bear to be trampled upon, but grow outrageous, and
fret themselves, when they are hardly bestead. That will break a proud
man's heart, which will not break a humble man's sleep. Mortify pride,
therefore, and a lowly spirit will easily be reconciled to a low
condition.</P>
<P> &nbsp; &nbsp; &nbsp;
2. We must put on patience, <I>bearing</I> patience, to submit to the
will of God in the affliction, and <I>waiting</I> patience, to expect
the issue in God's due time. <I>The patient in spirit</I> are here
opposed to <I>the proud in spirit,</I> for where there is humility
there will be patience. Those will be thankful for any thing who own
they deserve nothing at God's hand, <I>and the patient</I> are said to
be <I>better than the proud;</I> they are more easy to themselves, more
acceptable to others, and more likely to see a good issue of their
troubles.</P>
<P> &nbsp; &nbsp; &nbsp;
3. We must govern our passion with wisdom and grace
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:9"><I>v.</I> 9</A>):
<I>Be not hasty in thy spirit to be angry;</I> those that are hasty in
their expectations, and cannot brook delays, are apt to be angry if
they be not immediately gratified. "Be not angry at proud oppressors,
or any that are the instruments of your trouble."
(1.) "Be not soon angry, not quick in apprehending an affront and
resenting it, nor forward to express your resentments of it."
(2.) "Be not long angry;" for though anger may come into the bosom of a
wise man, and pass through it as a wayfaring man, it <I>rests</I> only
<I>in the bosom of fools;</I> there it resides, there it remains, there
it has the innermost and uppermost place, there it is hugged as that
which is dear, and laid in the bosom, and not easily parted with. He
therefore that would approve himself so wise as not to <I>give place to
the devil,</I> must not <I>let the sun go down upon his wrath,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:26,27">Eph. iv. 26, 27</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
4. We must make the best of that which is
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:10"><I>v.</I> 10</A>):
"Take it not for granted <I>that the former days were better than
these,</I> nor enquire <I>what is the cause</I> that they were so, for
therein <I>thou dost not enquire wisely,</I> since thou enquirest into
the reason of the thing before thou art sure that the thing itself is
true; and, besides, thou art so much a stranger to the times past, and
such an incompetent judge even of the present times, that thou canst
not expect a satisfactory answer to the enquiry, and therefore <I>thou
dost not enquire wisely;</I> nay, the supposition is a foolish
reflection upon the providence of God in the government of the world."
Note,
(1.) It is folly to complain of the badness of our own times when we
have more reason to complain of the badness of our own hearts (if men's
hearts were better, the times would mend) and when we have more reason
to be thankful that they are not worse, but that even in the worst of
times we enjoy many mercies, which help to make them not only
tolerable, but comfortable.
(2.) It is folly to cry up the goodness of former times, so as to
derogate from the mercy of God to us in our own times; as if former
ages had not the same things to complain of that we have, or if
perhaps, in some respects, they had not, yet as if God had been unjust
and unkind to us in casting our lot in an iron age, compared with the
golden ages that went before us; this arises from nothing but
fretfulness and discontent, and an aptness to pick quarrels with God
himself. We are not to think there is any universal decay in nature, or
degeneracy in morals. God has been always good, and men always bad; and
if, in some respects, the times are now worse than they have been,
perhaps in other respects they are better.</P>
<A NAME="Ec7_11"> </A>
<A NAME="Ec7_12"> </A>
<A NAME="Ec7_13"> </A>
<A NAME="Ec7_14"> </A>
<A NAME="Ec7_15"> </A>
<A NAME="Ec7_16"> </A>
<A NAME="Ec7_17"> </A>
<A NAME="Ec7_18"> </A>
<A NAME="Ec7_19"> </A>
<A NAME="Ec7_20"> </A>
<A NAME="Ec7_21"> </A>
<A NAME="Ec7_22"> </A>
<A NAME="Sec3"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Advantages of Wisdom.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>11 Wisdom <I>is</I> good with an inheritance: and <I>by it there is</I>
profit to them that see the sun.
&nbsp; 12 For wisdom <I>is</I> a defence, <I>and</I> money <I>is</I> a defence: but
the excellency of knowledge <I>is, that</I> wisdom giveth life to them
that have it.
&nbsp; 13 Consider the work of God: for who can make <I>that</I> straight,
which he hath made crooked?
&nbsp; 14 In the day of prosperity be joyful, but in the day of
adversity consider: God also hath set the one over against the
other, to the end that man should find nothing after him.
&nbsp; 15 All <I>things</I> have I seen in the days of my vanity: there is
a just <I>man</I> that perisheth in his righteousness, and there is a
wicked <I>man</I> that prolongeth <I>his life</I> in his wickedness.
&nbsp; 16 Be not righteous over much; neither make thyself over wise:
why shouldest thou destroy thyself?
&nbsp; 17 Be not over much wicked, neither be thou foolish: why
shouldest thou die before thy time?
&nbsp; 18 <I>It is</I> good that thou shouldest take hold of this; yea,
also from this withdraw not thine hand: for he that feareth God
shall come forth of them all.
&nbsp; 19 Wisdom strengtheneth the wise more than ten mighty <I>men</I>
which are in the city.
&nbsp; 20 For <I>there is</I> not a just man upon earth, that doeth good,
and sinneth not.
&nbsp; 21 Also take no heed unto all words that are spoken; lest thou
hear thy servant curse thee:
&nbsp; 22 For oftentimes also thine own heart knoweth that thou
thyself likewise hast cursed others.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
Solomon, in these verses, recommends wisdom to us as the best antidote
against those distempers of mind which we are liable to, by reason of
the vanity and vexation of spirit that there are in the things of this
world. Here are some of the praises and the precepts of wisdom.</P>
<P> &nbsp; &nbsp; &nbsp;
I. The praises of wisdom. Many things are here said in its
commendation, to engage us to get and retain wisdom.
1. Wisdom is necessary to the right managing and improving of our
worldly possessions: <I>Wisdom is good with an inheritance,</I> that
is, an inheritance is good for little without wisdom. Though a man have
a great estate, though it come easily to him, by descent from his
ancestors, if he have not wisdom to use it for the end for which he has
it, he had better have been without it. Wisdom is not only good for the
poor, to make them content and easy, but it is good for the rich too,
good with riches to keep a man from getting hurt by them, and to enable
a man to do good with them. <I>Wisdom is good</I> of itself, and makes
a man useful; but, if he have a good estate with it, that will put him
into a greater capacity of being useful, and with his wealth he may be
more serviceable to his generation than he could have been without it;
he will also <I>make friends to himself,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+16:9">Luke xvi. 9</A>.
<I>Wisdom is as good as an inheritance, yea, better too</I> (so the
margin reads it); it is more our own, more our honour, will make us
greater blessings, will remain longer with us, and turn to a better
account.
2. It is of great advantage to us throughout the whole course of our
passage through this world: <I>By it there is</I> real <I>profit to
those that see the sun,</I> both to those that have it and to their
contemporaries. It is pleasant to <I>see the sun</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+11:7"><I>ch.</I> xi. 7</A>),
but that pleasure is not comparable to the pleasure of wisdom. The
light of this world is an advantage to us in doing the business of this
world
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:9">John xi. 9</A>);
but to those that have that advantage, unless withal they have wisdom
wherewith to manage their business, that advantage is worth little to
them. The clearness of the eye of the understanding is of greater use
to us than bodily eye-sight.
3. It contributes much more to our safety, and is a shelter to us from
the storms of trouble and its scorching heat; it <I>is a shadow</I> (so
the word is), <I>as the shadow of a great rock in a weary land. Wisdom
is a defence, and money</I> (that is, as <I>money) is a defence.</I> As
a rich man makes his wealth, so a wise man makes his wisdom, a
<I>strong city. In the shadow of wisdom</I> (so the words run) <I>and
in the shadow of money</I> there is safety. He puts wisdom and money
together, to confirm what he had said before, that <I>wisdom is good
with an inheritance.</I> Wisdom is as a wall, and money may serve as a
thorn hedge, which protects the field.
4. It is joy and true happiness to a man. This is <I>the excellency of
knowledge,</I> divine knowledge, not only above money, but above wisdom
too, human wisdom, <I>the wisdom of this world,</I> that it <I>gives
life to those that have it. The fear of the Lord, that is wisdom,</I>
and that is life; it prolongs life. Men's wealth exposes their lives,
but their wisdom protects them. Nay, whereas wealth will not lengthen
out the natural life, true wisdom will give spiritual life, the earnest
of eternal life; so much <I>better is it to get wisdom than gold.</I>
5. It will put strength into a man, and be his stay and support
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:19"><I>v.</I> 19</A>):
<I>Wisdom strengthens the wise,</I> strengthens their spirits, and
makes them bold and resolute, by keeping them always on sure grounds.
It strengthens their interest, and gains them friends and reputation.
It strengthens them for their services under their sufferings, and
against the attacks that are made upon them, <I>more than ten mighty
men,</I> great commanders, strengthen <I>the city.</I> Those that are
truly wise and good are taken under God's protection, and are safer
there than if ten of the mightiest men in the city, men of the greatest
power and interest, should undertake to secure them, and become their
patrons.</P>
<P> &nbsp; &nbsp; &nbsp;
II. Some of the precepts of wisdom, that wisdom which will be of so
much advantage to us.</P>
<P> &nbsp; &nbsp; &nbsp;
1. We must have an eye to God and to his hand in every thing that
befals us
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:13"><I>v.</I> 13</A>):
<I>Consider the work of God.</I> To silence our complaints concerning
cross events, let us consider the hand of God in them and not open our
mouths against that which is his doing; let us look upon the disposal
of our condition and all the circumstances of it as the <I>work of
God,</I> and consider it as the product of his eternal counsel, which
is fulfilled in every thing that befals us. Consider that every work
of God is wise, just, and good, and there is an admirable beauty and
harmony in his works, and all will appear at last to have been for the
best. Let us therefore give him the glory of all his works concerning
us, and study to answer his designs in them. <I>Consider the work of
God</I> as that which we cannot make any alteration of. <I>Who can make
that straight which he has made crooked?</I> Who can change the nature
of things from what is settled by the God of nature? If he speak
trouble, who can make peace? And, if he hedge up the way with thorns,
who can get forward? If desolating judgments go forth with commission,
who can put a stop to them? Since therefore we cannot mend God's work,
we ought to make the best of it.</P>
<P> &nbsp; &nbsp; &nbsp;
2. We must accommodate ourselves to the various dispensations of
Providence that respect us, and do the work and duty of the day in its
day,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:14"><I>v.</I> 14</A>.
Observe,
(1.) How the appointments and events of Providence are counterchanged.
In this world, at the same time, some are in prosperity, others are in
adversity; the same persons at one time are in great prosperity, at
another time in great adversity; nay, one event prosperous, and another
grievous, may occur to the same person at the same time. Both come from
the hand of God; <I>out of his mouth both evil and good proceed</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+14:7">Isa. xiv. 7</A>),
and <I>he has set the one over against the other,</I> so that there is
a very short and easy passage between them, and they are a foil to each
other. Day and night, summer and winter, are set <I>the one over
against the other,</I> that in prosperity we may rejoice <I>as though
we rejoiced not,</I> and in adversity may weep <I>as though we wept
not,</I> for we may plainly see the one from the other and quickly
exchange the one for the other; and it is <I>to the end that man may
find nothing after him,</I> that he may not be at any certainty
concerning future events or the continuance of the present scene, but
may live in a dependence upon Providence and be ready for whatever
happens. Or that man may find nothing in the work of God which he can
pretend to amend.
(2.) How we must comply with the will of God in events of both kinds.
Our religion, in general, must be the same in all conditions, but the
particular instances and exercises of it must vary, as our outward
condition does, that we may <I>walk after the Lord.</I>
[1.] <I>In a day of prosperity</I> (and it is but a day), we must <I>be
joyful,</I> be in good, be doing good, and getting good, maintain a
holy cheerfulness, <I>and serve the Lord with gladness of heart in the
abundance of all things.</I> "When the world smiles, <I>rejoice in
God,</I> and praise him, and let <I>the joy of the Lord be thy
strength.</I>"
[2.] <I>In a day of adversity</I> (and that is but a day too)
<I>consider.</I> Times of affliction are proper times for
consideration, then God calls to <I>consider</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hag+1:5">Hag. i. 5</A>),
then, if ever, we are disposed to it, and no good will be gotten by the
affliction without it. We cannot answer God's end in afflicting us
unless we consider why and wherefore he contends with us. And
consideration is necessary also to our comfort and support under our
afflictions.</P>
<P> &nbsp; &nbsp; &nbsp;
3. We must not be offended at the greatest prosperity of wicked people,
nor at the saddest calamities that may befal the godly in this life,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:15"><I>v.</I> 15</A>.
Wisdom will teach us how to construe those dark chapters of Providence
so as to reconcile them with the wisdom, holiness, goodness, and
faithfulness of God. We must not think it strange; Solomon tells us
there were instances of this kind in his time: "<I>All things have I
seen in the days of my vanity;</I> I have taken notice of all that
passed, and this has been as surprising and perplexing to me as any
thing." Observe, Though Solomon was so wise and great a man, yet he
calls the days of his life <I>the days of his vanity,</I> for the best
days on earth are so, in comparison with the days of eternity. Or
perhaps he refers to the days of his apostasy from God (those were
indeed the days of his vanity) and reflects upon this as one thing that
tempted him to infidelity, or at least to indifferency in religion,
that he saw <I>just men perishing in their righteousness,</I> that the
greatest piety would not secure men from the greatest afflictions by
the hand of God, nay, and sometimes did expose men to the greatest
injuries from the hands of wicked and unreasonable men. Naboth perished
in his righteousness, and Abel long before. He had also seen wicked men
prolonging their lives in their wickedness; they <I>live, become old,
yea, are mighty in power</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+21:7">Job xxi. 7</A>),
yea, and by their fraud and violence they screen themselves from the
sword of justice. "Now, in this, consider the work of God, and let it
not be a stumbling-block to thee." The calamities of the righteous are
preparing them for their future blessedness, and the wicked, while
their days are prolonged, are but ripening for ruin. There is a
judgment to come, which will rectify this seeming irregularity, to the
glory of God and the full satisfaction of all his people, and we must
wait with patience till then.</P>
<P> &nbsp; &nbsp; &nbsp;
4. Wisdom will be of use both for caution to saints in their way, and
for a check to sinners in their way.
(1.) As to saints, it will engage them to proceed and persevere in
their righteousness, and yet will be an admonition to them to take heed
of running into extremes: <I>A just man may perish in his
righteousness,</I> but let him not, by his own imprudence and rash
zeal, pull trouble upon his own head, and then reflect upon Providence
as dealing hardly with him. "<I>Be not righteous overmuch,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:16"><I>v.</I> 16</A>.
In the acts of righteousness govern thyself by the rules of prudence,
and be not transported, no, not by a zeal for God, into any intemperate
heats or passions, or any practices unbecoming thy character or
dangerous to thy interests." Note, 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
God, we are <I>righteous overmuch.</I> To reprove those that offend is
good, but to cast that pearl before swine, who will turn again and rend
us, is to be <I>righteous overmuch. "Make not thyself over-wise.</I> Be
not opinionative, and conceited of thy own abilities. Set not up for a
dictator, nor pretend to give law to, and give judgment upon, all about
thee. Set not up for a critic, to find fault with every thing that is
said and done, nor busy thyself in other men's matters, as if thou
knewest every thing and couldst do any thing. <I>Why shouldst thou
destroy thyself,</I> as fools often do by meddling with strife that
belongs not to them? Why shouldst thou provoke authority, and run
thyself into the briers, by needless contradictions, and by going out
of thy sphere to correct what is amiss? <I>Be wise as serpents;</I>
beware of men."
(2.) As to sinners, if it cannot prevail with them to forsake their
sins, yet it may restrain them from growing very exorbitant. It is true
<I>there is a wicked man that prolongs his life in his wickedness</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:15"><I>v.</I> 15</A>);
but let none say that therefore they may safely be as wicked as they
will; no, <I>be not overmuch wicked</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:17"><I>v.</I> 17</A>);
do not run to an excess of riot. Many that will not be wrought upon by
the fear of God, and a dread of the torments of hell, to avoid all sin,
will yet, if they have ever so little consideration, avoid those sins
that ruin their health and estate, and expose them to public justice.
And Solomon here makes use of these considerations. "<I>The magistrate
bears not the sword in vain,</I> has a quick eye and a heavy hand, and
is <I>a terror to evil-doers;</I> therefore be afraid of coming within
his reach, be not so foolish as to lay thyself open to the law, <I>why
shouldst thou die before thy time?</I>" Solomon, in these two cautions,
had probably a special regard to some of his own subjects that were
disaffected to his government and were meditating the revolt which they
made immediately after his death. Some, it may be, quarrelled with the
sins of their governor, and made them their pretence; to them he says,
<I>Be not righteous overmuch.</I> Others were weary of the strictness
of the government, and the temple-service, and that made them desirous
to set up another king; but he frightens both from their seditious
practices with the sword of justice, and others likewise from meddling
<I>with those that were given to change.</I></P>
<P> &nbsp; &nbsp; &nbsp;
5. Wisdom will direct us in the mean between two extremes, and keep us
always in the way of our duty, which we shall find a plain and safe way
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:18"><I>v.</I> 18</A>):
"<I>It is good that thou shouldst take hold of this,</I> this wisdom,
this care, not to run thyself into snares. <I>Yea, also from this
withdraw not thy hand;</I> never slacken thy diligence, nor abate thy
resolution to maintain a due decorum, and a good government of thyself.
Take hold of the bridle by which thy head-strong passions must be held
in from hurrying thee into one mischief or other, as <I>the horse and
mule that have no understanding;</I> and, having taken hold of it, keep
thy hold, and withdraw not thy hand from it, for, it thou do, the
liberty that they will take will be <I>as the letting forth of
water,</I> and thou wilt not easily recover thy hold again. Be
conscientious, and yet be cautious, and to this exercise thyself.
Govern thyself steadily by the principles of religion, and thou shalt
find that <I>he that fears God shall come forth out of all</I> those
straits and difficulties which those run themselves into that cast off
that fear." <I>The fear of the Lord</I> is that wisdom which will serve
as a clue to extricate us out of the most intricate labyrinths.
<I>Honesty is the best policy.</I> Those that truly fear God have but
one end to serve, and therefore act steadily. God 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,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:23,24">Ps. xxxvii. 23, 24</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
6. Wisdom will teach us how to conduct ourselves in reference to the
sins and offences of others, which commonly contribute more than any
thing else to the disturbance of our repose, which contract both guilt
and grief.</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) Wisdom teaches us not to expect that those we deal with should be
faultless; we ourselves are not so, none are so, no, not the best. This
<I>wisdom strengthens the wise</I> as much as any thing, and arms them
against the danger that arises from provocation
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:19"><I>v.</I> 19</A>),
so that they are not put into any disorder by it. They consider that
those they have dealings and conversation with are not incarnate
angels, but sinful sons and daughters of Adam: even the best are so,
insomuch that <I>there is not a just man upon earth, that doeth good
and sinneth not,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:20"><I>v.</I> 20</A>.
Solomon had this in his prayer
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+8:46">1 Kings viii. 46</A>),
in his proverbs
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+20:9">Prov. xx. 9</A>),
and here in his preaching. Note,
[1.] It is the character of just men that they <I>do good;</I> for the
tree is known by its fruits.
[2.] The best men, and those that do most good, yet cannot say that
they are perfectly free from sin; even those that are sanctified are
not sinless. None that live on this side of heaven live without sin.
<I>If we say, We have not sinned, we deceive ourselves.</I>
[3.] We sin even in our doing good; there is something defective, nay,
something offensive, in our best performances. That which, for the
substance of it, is good, and pleasing to God, is not so well done as
it should be, and omissions in duty are sins, as well as omissions of
duty.
[4.] It is only just men upon earth that are subject thus to sin and
infirmity; <I>the spirits of just men,</I> when they have got clear of
the body, are made <I>perfect</I> in holiness
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+12:23">Heb. xii. 23</A>),
and in heaven they <I>do good and sin not.</I></P>
<P> &nbsp; &nbsp; &nbsp;
(2.) Wisdom teaches us not to be quicksighted, or quickscented, 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
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:21"><I>v.</I> 21</A>):
"<I>Take no heed to all words that are spoken; set not thy heart to
them.</I> Vex not thyself at men's peevish reflections upon thee, or
suspicions of thee, but be <I>as a deaf man that hears not,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+38:13,14">Ps. xxxviii. 13, 14</A>.
Be not solicitous or inquisitive to know what people say of thee; if
they speak well of thee, it will feed thy pride, if ill, it will stir
up thy passion. See therefore that thou approve thyself to God and thy
own conscience, and then heed not what men say of thee.
<I>Hearkeners,</I> we say, <I>seldom hear good of themselves;</I> if
thou heed every word that is spoken, perhaps <I>thou wilt hear thy own
servant curse thee</I> when he thinks thou dost not hear him; thou wilt
be told that he does, and perhaps told falsely, if thou have thy ear
open to tale-bearers,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+29:12">Prov. xxix. 12</A>.
Nay, perhaps it is true, and thou mayest stand behind the curtain and
hear it thyself, mayest hear thyself not only blamed and despised, but
cursed, the worst evil said of thee and wished to thee, and that by a
servant, one of the meanest rank, of the abjects, nay, by thy own
servant, who should be an advocate for thee, and protect thy good name
as well as thy other interests. Perhaps it is a servant thou hast been
kind to, and yet he requites thee thus ill, and this will vex thee;
thou hadst better not have heard it. Perhaps it is a servant thou hast
wronged and dealt unjustly with, and, though he dares not tell thee so,
he tells others so, and tells God so, and then thy own conscience will
join with him in the reproach, which will make it much more uneasy."
The good names of the greatest lie 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. But 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.</P>
<P> &nbsp; &nbsp; &nbsp;
(3.) Wisdom puts us in mind of our own faults
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:22"><I>v.</I> 22</A>):
"Be not enraged at those that speak ill of thee, or wish ill to thee,
<I>for oftentimes,</I> in that case, if thou retire into thyself, thy
own conscience will tell thee <I>that thou thyself hast cursed
others,</I> spoken ill of them and wished ill to them, and thou art
paid in thy own coin." Note, When any affront or injury is done 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
God, 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 <I>were sometimes foolish,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+3:2,3,Mt+7:1,2,Jam+3:1,2">Tit. iii. 2, 3;
Matt. vii. 1, 2; James iii. 1, 2</A>.</P>
<A NAME="Ec7_23"> </A>
<A NAME="Ec7_24"> </A>
<A NAME="Ec7_25"> </A>
<A NAME="Ec7_26"> </A>
<A NAME="Ec7_27"> </A>
<A NAME="Ec7_28"> </A>
<A NAME="Ec7_29"> </A>
<A NAME="Sec4"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Evil of Sin.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>23 All this have I proved by wisdom: I said, I will be wise;
but it <I>was</I> far from me.
&nbsp; 24 That which is far off, and exceeding deep, who can find it
out?
&nbsp; 25 I applied mine heart to know, and to search, and to seek out
wisdom, and the reason <I>of things,</I> and to know the wickedness of
folly, even of foolishness <I>and</I> madness:
&nbsp; 26 And I find more bitter than death the woman, whose heart
<I>is</I> snares and nets, <I>and</I> her hands <I>as</I> bands: whoso pleaseth
God shall escape from her; but the sinner shall be taken by her.
&nbsp; 27 Behold, this have I found, saith the preacher, <I>counting</I>
one by one, to find out the account:
&nbsp; 28 Which yet my soul seeketh, but I find not: one man among a
thousand have I found; but a woman among all those have I not
found.
&nbsp; 29 Lo, this only have I found, that God hath made man upright;
but they have sought out many inventions.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
Solomon had hitherto been proving the vanity of the world and its utter
insufficiency to make men happy; now here he comes to show the vileness
of sin, and its certain tendency to make men miserable; and this, as
the former, he proves from his own experience, and it was a dear-bought
experience. He is here, more than any where in all this book, putting
on the habit of a penitent. He reviews what he had been discoursing of
already, and tells us that what he had said was what he knew and was
well assured of, and what he resolved to stand by: <I>All this have I
proved by wisdom,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:23"><I>v.</I> 23</A>.
Now here,</P>
<P> &nbsp; &nbsp; &nbsp;
I. He owns and laments the deficiencies of his wisdom. He had wisdom
enough to see the vanity of the world and to experience that that would
not make a portion for a soul. But, when he came to enquire further, he
found himself at a loss; his eye was too dim, his line was too short,
and, though he discovered this, there were many other things which he
could not prove by wisdom.</P>
<P> &nbsp; &nbsp; &nbsp;
1. His searches were industrious. God had given him a capacity for
knowledge above any; he set up with a great stock of wisdom; he had the
largest opportunities of improving himself that ever any man had; and,
(1.) He resolved, if it were possible, to gain his point: <I>I said, I
will be wise.</I> He earnestly desired it as highly valuable; he fully
designed it as that which he looked upon to be attainable; he
determined not to sit down short of it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+18:1">Prov. xviii. 1</A>.
Many are not wise because they never said they would be so, being
indifferent to it; but Solomon set it up for the mark he aimed at. When
he made trial of sensual pleasures, he still thought <I>to acquaint his
heart with wisdom</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+2:3"><I>ch.</I> ii. 3</A>),
and not to be diverted from the pursuits of that; but perhaps he did
not find it so easy a thing as he imagined to keep up his
correspondence with wisdom, while he addicted himself so much to his
pleasures. However, his will was good; he said, <I>I will be wise.</I>
And that was not all:
(2.) He resolved to spare no pains
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:25"><I>v.</I> 25</A>):
"<I>I applied my heart;</I> I and my heart turned every way; I left no
stone unturned, no means untried, to compass what I had in view. I set
<I>myself to know, and to search, and to seek out wisdom,</I> to
accomplish myself in all useful learning, philosophy, and divinity." If
he had not thus closely applied himself to study, it would have been
but a jest for him to say, <I>I will be wise,</I> for those that will
attain the end must take the right way. Solomon was a man of great
quickness, and yet, instead of using that (with many) as an excuse for
slothfulness, he pressed it upon himself as an inducement to diligence,
and the easier he found it to master a good notion the more intent he
would be that he might be master of the more good notions. Those that
have the best parts should take the greatest pains, as those that have
the largest stock should trade most. He applied himself not only to
know what lay on the surface, but to search what lay hidden out of the
common view and road; nor did he search a little way, and then give it
over because he did not presently find what he searched for, but he
<I>sought it out,</I> went to the bottom of it; nor did he aim to know
things only, but the reasons of things, that he might give an account
of them.</P>
<P> &nbsp; &nbsp; &nbsp;
2. Yet his success was not answerable or satisfying: "<I>I said, I will
be wise, but it was far from me;</I> I could not compass it. After all,
<I>This only I know that I know nothing,</I> and the more I know the
more I see there is to be known, and the more sensible I am of my own
ignorance. <I>That which is far off, and exceedingly deep, who can find
it out?</I>" He means God himself, his counsels and his works; when he
searched into these he presently found himself puzzled and run aground.
He <I>could not order his speech by reason of darkness. It is higher
than heaven, what can he do?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+11:8">Job xi. 8</A>.
Blessed be God, there is nothing which we have to do which is not plain
and easy; <I>the word is nigh us</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+8:9">Prov. viii. 9</A>);
but there is a great deal which we would wish to know which is <I>far
off, and exceedingly deep,</I> among the secret things which belong not
to us. And probably it is a culpable ignorance and error that Solomon
here laments, that his pleasures, and the many amusements of his court,
had blinded his eyes and cast a mist before them, so that he could not
attain to true wisdom as he designed.</P>
<P> &nbsp; &nbsp; &nbsp;
II. He owns and laments the instances of his folly in which he had
exceeded, as, in wisdom, he came short. Here is,</P>
<P> &nbsp; &nbsp; &nbsp;
1. His enquiry concerning the evil of sin. He <I>applied his heart to
know the wickedness of folly, even of foolishness and madness.</I>
Observe,
(1.) The knowledge of sin is a difficult knowledge, and hard to be
attained; Solomon took pains for it. Sin has many disguises with which
it palliates itself, as being loth to appear sin, and it is very hard
to strip it of these and to see it in its true nature and colours.
(2.) It is necessary to our repentance for sin that we be acquainted
with the evil of it, as it is necessary to the cure of a disease to
know its nature, causes, and malignity. St. Paul <I>therefore</I>
valued the divine law, because it discovered sin to him,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+7:7">Rom. vii. 7</A>.
Solomon, who, in the days of his folly, had set his wits on work to
invent pleasures and sharpen them, and was ingenious in making
provision for the flesh, now that God had opened his eyes is as
industrious to find out the aggravations of sin and so to put an edge
upon his repentance. Ingenious sinners should be ingenious penitents,
and wit and learning, among the other spoils of the <I>strong man
armed,</I> should be divided by the Lord Jesus.
(3.) It well becomes penitents to say the worst they can of sin, for
the truth is we can never speak ill enough of it. Solomon here, for his
further humiliation, desired to see more,
[1.] Of the sinfulness of sin; that is it which he lays the greatest
stress upon in this inquiry, to <I>know the wickedness of folly,</I> by
which perhaps he means his own iniquity, the sin of uncleanness, for
that was commonly called <I>folly in Israel,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+34:7,De+22:21,Jdg+20:6,2Sa+13:12">Gen. xxxiv. 7;
Deut. xxii. 21; Judg. xx. 6; 2 Sam. xiii. 12</A>.
When he indulged himself in it, he made a light matter of it; but now
he desires to see the <I>wickedness</I> of it, its <I>great
wickedness,</I> so Joseph speaks of it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+39:9">Gen. xxxix. 9</A>.
Or it may be taken there generally for all sin. Many extenuate their
sins with this, They were <I>folly;</I> but Solomon sees
<I>wickedness</I> in those follies, an offence to God and a wrong to
conscience. <I>This is wickedness,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+4:18,Zec+5:8">Jer. iv. 18; Zech. v. 8</A>.
[2.] Of the folly of sin; as there is a wickedness in folly, so there
is a folly in wickedness, even foolishness and madness. Wilful sinners
are fools and madmen; they act contrary both to right reason and to
their true interest.</P>
<P> &nbsp; &nbsp; &nbsp;
2. The result of this enquiry.</P>
<P> &nbsp; &nbsp; &nbsp;
(1.) He now discovered more than ever of the evil of that great sin
which he himself had been guilty of, the <I>loving of many strange
women,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+11:1">1 Kings xi. 1</A>.
This is that which he here most feelingly laments, and in very pathetic
expressions.
[1.] He found the remembrance of the sin very grievous. O how heavily
did it lie upon his conscience! what an agony was he in upon the
thought of it--the wickedness, the foolishness, the madness, that he
had been guilty of! <I>I find it more bitter than death.</I> As great
a terror seized him, in reflection upon it, as if he had been under the
arrest of death. Thus do those that have their sins set in order
before them by a sound conviction cry out against them; they are bitter
as gall, nay, bitter as death, to all true penitents. Uncleanness is a
sin that is, in its own nature, more pernicious than death itself.
Death may be made honourable and comfortable, but this sin can be no
other than shame and pain,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+5:9,11">Prov. v. 9, 11</A>.
[2.] He found the temptation to the sin very dangerous, and that it was
extremely difficult, and next to impossible, for those that ventured
into the temptation to escape the sin, and for those that had fallen
into the sin to recover themselves by repentance. The heart of the
adulterous woman is <I>snares and nets;</I> she plays her game to ruin
souls with as much art and subtlety as ever any fowler used to take a
silly bird. The methods such sinners use are both deceiving and
destroying, as snares and nets are. The unwary souls are enticed into
them by the bait of pleasure, which they greedily catch at and promise
themselves satisfaction in; but they are taken before they are aware,
and taken irrecoverably. Her hands are as bands, with which, under
colour of fond embraces, she holds those fast that she has seized; they
are <I>held in the cords of their own sin,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+5:22">Prov. v. 22</A>.
Lust gets strength by being gratified and its charms are more
prevalent.
[3.] He reckoned it a great instance of God's favour to any man if by
his grace he has kept him from this sin: <I>He that pleases God shall
escape from her,</I> shall be preserved either from being tempted to
this sin or from being overcome by the temptation. Those that are kept
from this sin must acknowledge it is God that keeps them, and not any
strength or resolution of their own, must acknowledge it a great mercy;
and those that would have grace sufficient for them to arm them against
this sin must be careful to please God in every thing, by keeping his
ordinances,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+18:30">Lev. xviii. 30</A>.
[4.] He reckoned it a sin that is as sore a punishment of other sins as
a man can fall under in this life: <I>The sinner shall be taken by her.
First,</I> Those that allow themselves in other sins, by which their
minds are blinded and their consciences debauched, are the more easily
drawn to this. <I>Secondly,</I> it is just with God to leave them to
themselves to fall into it. See
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:26,28,Eph+4:18,19">Rom. i. 26, 28; Eph. iv. 18, 19</A>.
Thus does Solomon, as it were, with horror, bless himself from the sin
in which he had plunged himself.</P>
<P> &nbsp; &nbsp; &nbsp;
(2.) He now discovered more than ever of the general corruption of
man's nature. He traces up that stream to the fountain, as his father
had done before him, on a like occasion
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+51:5">Ps. li. 5</A>):
<I>Behold, I was shapen in iniquity.</I>
[1.] He endeavoured to find out the number of his actual transgressions
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:27"><I>v.</I> 27</A>):
"<I>Behold, this have I found,</I> that is, this I hoped to find; I
thought I could have understood my errors and have brought in a
complete list, at least of the heads of them; I thought I could have
counted them one by one, and have found out the account." He desired to
find them out as a penitent, that he might the more particularly
acknowledge them; and, generally, the more particular we are in the
confession of sin the more comfort we have in the sense of the pardon;
he desired it also as a preacher, that he might the more particularly
give warning to others. Note, A sound conviction of one sin will put us
upon enquiring into the whole confederacy; and the more we see amiss in
ourselves the more diligently we should enquire further into our own
faults, that what we see not may be discovered to us,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+34:32">Job xxxiv. 32</A>.
[2.] He soon found himself at a loss, and perceived that they were
innumerable
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:28"><I>v.</I> 28</A>):
"<I>Which yet my soul seeks;</I> I am still counting, and still
desirous to find out the account, but I find not, I cannot count them
all, nor find out the account of them to perfection. I still make new
and amazing discoveries of the desperate wickedness that there is in my
own heart,"
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+17:9,10">Jer. xvii. 9, 10</A>.
<I>Who can know it? Who can understand his errors? Who can tell how
often he offends?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+19:12">Ps. xix. 12</A>.
He finds that if God enters into judgment with him, or he with himself,
for all his thoughts, words, and actions, he is <I>not able to answer
for one of a thousand,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+9:3">Job ix. 3</A>.
This he illustrates by comparing the corruption of his own heart and
life with the corruption of the world, where he scarcely found one good
man among a thousand; nay, among all the thousand wives and concubines
which he had, he did not find <I>one good woman.</I> "Even so," says
he, "When I come to recollect and review my own thoughts, words, and
actions, and all the passages of my life past, perhaps among those that
were manly I might find one good among a thousand, and that was all;
the rest even of those had some corruption or other in them." He found
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:20"><I>v.</I> 20</A>)
that he had sinned even in doing good. But for those that were
effeminate, that passed in the indulgence of his pleasures, they were
all naught; in that part of his life there did not appear so much as
one of a thousand good. In our hearts and lives there appears little
good, at the best, but sometimes none at all. Doubtless this is not
intended as a censure of the female sex in general; it is probable that
there have been and are more good women than good men
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:4,12">Acts xvii. 4, 12</A>);
he merely alludes to his own sad experience. And perhaps there may be
this further in it: he does, in his proverbs, warn us against the
snares both of the <I>evil man</I> and of the <I>strange woman</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+2:12,16,4:14,5:3">Prov. ii. 12, 16; iv. 14; v. 3</A>);
now he had observed the ways of the <I>evil women</I> to be more
deceitful and dangerous than those of the <I>evil men,</I> that it was
more difficult to discover their frauds and elude their snares, and
therefore he compares sin to an adulteress
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:13">Prov. ix. 13</A>),
and perceives he can no more find out the deceitfulness of his own
heart than he can that of a strange woman, whose ways are movable, that
thou canst not know them.
[3.] He therefore runs up all the streams of actual transgression to
the fountain of original corruption. The source of all the folly and
madness that are in the world is in man's apostasy from God and his
degeneracy from his primitive rectitude
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:20"><I>v.</I> 20</A>):
"<I>Lo, this only have I found;</I> when I could not find out the
particulars, yet the gross account was manifest enough; it is as clear
as the sun that man is corrupted and revolted, and is not as he was
made." Observe, <I>First,</I> How man was made by the wisdom and
goodness of God: <I>God made man upright; Adam the first man,</I> so
the Chaldee. God made him, and he made him <I>upright,</I> such a one
as he should be; being made a rational creature, he was, in all
respects, such a one as a rational creature should be, <I>upright,</I>
without any irregularity; one could find no fault in him; he was
<I>upright,</I> that is, determined to God only, in opposition to the
<I>many inventions</I> which he afterwards turned aside to. Man, as he
came out of God's hands, was (as we may say) a little picture of his
Maker, who is <I>good and upright. Secondly,</I> How he was marred, and
in effect unmade, by his own folly and badness: <I>They have sought out
many inventions</I>--they, our first parents, or the whole race, all in
general and every one in particular. <I>They have sought out great
inventions</I> (so some), inventions to become great as gods
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:5">Gen. iii. 5</A>),
or <I>the inventions of the great ones</I> (so some), of the angels
that fell, the <I>Magnates,</I> or <I>many inventions.</I> Man, instead
of resting in what God had found for him, was for seeking to better
himself, like the prodigal that left his father's house to seek his
fortune. Instead of being for one, he was for many; instead of being
for God's institutions, he was for his own inventions. The law of his
creation would not hold him, but he would be at his own disposal and
follow his own sentiments and inclinations. <I>Vain man would be
wise,</I> wiser than his Maker; he is giddy and unsettled in his
pursuits, and therefore has <I>many inventions.</I> Those that forsake
God wander endlessly. Men's actual transgressions are multiplied.
Solomon could not find out how many they are
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:28"><I>v.</I> 28</A>);
but he found they were <I>very many.</I> Many kinds of sins, and those
often repeated. <I>They are more than the hairs on our heads,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+40:12">Ps. xl. 12</A>.</P>
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