Tag Archives: Ecclesiastes Commentary

Notes On Ecclesiastes 2:1-17.6

09 Wednesday May 2012

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Why would Qoheleth be disappointed over wisdom? If wisdom is better than foolishness, then what does it lack?

William Pemble writes:

Of the vanity and weakness of it, from the common event that befalls both the wise and the foolish 19; from which no man’s wisdom can exempt himself, not the wisest – even to me – the wisest of men, the same lot befalls that to others:  and therefore there is in this respect no cause why a man should study to be more learned than another, which is also a great vanity, verses 14 & 15.

This agreement between wisdom and folly is confirmed by the argument, there are two evils common with the wise man and the fool: (1) Oblivion, the persons and doings both of the wise and foolish shall be forgotten in succeeding ages. (2) Death, which seizes on the wise man as well as on the fool, verse 16.

This agreement between wisdom and folly is amplified by the effect it wrought in Solomon, viz, A hatred of life, as a thing not lovely nor desirable, if it be separated from all true contentment, which he could not find in anything under the sun; all being evil, i.e., troublesome, grievous, vain and vexing, verse 17.  Wherein Solomon shows that himself did, and every man will do, as he is a natural man, viz, rather wish for death than miss of comfort and happiness in his life, and desire rather than not to be, than to be perpetually unhappy.

What is the link between death, wisdom and foolishness? Why is this a frustration?

What is the problem with being forgotten? What does he want with remembrance? What is he seeking?

Why does God not give us perpetual remembrance in this life?

Consider the problem of hypocrisy:

Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. Matthew 6:1 (ESV)

Isn’t memory a form of “being seen”?   Whose attention should we seek:

But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you. Matthew 6:6 (ESV)

Does God ever forget? Why should we concern ourselves with eternal remembrance upon earth, when the opinion of other human beings should not concern us while we are alive? This is not a minor point: we must either seek glory/opinion of men or we must seek it from God:

How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God? John 5:44 (ESV)

Thus, by cutting of the remembrance on earth, God forces us into a place where we must seek glory from God. And, if we do not seek glory from God we cannot have God – we cannot have “faith” and thus we cannot have redemption and salvation in Jesus Christ.

Again, see the pattern with temptation:

1) Wisdom: God says seek glory from me alone. If you seek if from the creature, you cannot have me.

2) Avoid the temptation: Therefore, God cuts us from the temptation – Qoheleth says plainly: it is an undying frustration to seek glory from men, because they can’t give it to you. At most you’ll receive a few years of glory (and not very useful glory at that).

3) Seek the greater glory and joy: But we were created for an “eternal weight of glory” (2 Cor. 4:17). In fact, all troubles in this life, rather than being a means of frustration (which they are when we seek glory from them) become a means, a gateway to the eternal glory of God (2 Cor. 4:16-18; 1 Peter 1:3-9).

A Note on Reading Qoheleth

29 Sunday Apr 2012

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Fredricks commenting in Ecclesiastes 2:2:

However, when listening to Ecclesiastes, one needs to be patient and let Qoheleth answer only when he is ready to grant his listeners any resolution to the tension.”What does it do?” is the equivalent of “What advantage is there?” As first time listeners in Qoheleth’s assembly we are still waiting for both.

It seems that a great trouble with interpreting Ecclesiastes comes at this point: when Qoheleth asks a question do supply our own answer or do we wait for his answer?

There are answers given in the text often after extended dialogues with himself. But most (?) commentators assume multiple authors (almost all see at least two) and thus assume that the answers given in the text do not really match the questions asked.

If we allow the text as it stands written to dictate its meaning, we
have markedly fewer problems. The tex still challenges; but the challenge lies with the examination of our lives-not seconded guessing the author(s). Such tricks with reading are a means to keep Qoheleth at army’s length and so defang the text.

William Pemble, Ecclesiastes 12:8-12

21 Wednesday Mar 2012

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CONCLUSION PART 1: 

ECCLESIASTES 12:8-12

           

            Here at the end of the book, Solomon gives us the reasons why we should hear him.  First, his book is superlative: It was a book written by a man uniquely fit to know of what he wrote; and who wrote with special wisdom from God.  Second, other writings are not to be rightly compared with such a book.  The opinions of men are ultimately too many and tiresome; that is never the way with Scripture.

 

TEXT:

 

8 Vanity of vanities, saith the preacher; all is vanity. 9 And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. 10 The preacher sought to find out acceptable words: and that which was written was upright, even words of truth. 11 The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. 12 And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

 

 

COMMENTARY:

           

            Hitherto from the 7th chapter, Solomon hath particularly declared the means of true happiness, so far as in this life men may attain unto it.  He comes now in the conclusion of this whole book summarily to deliver up his sentence and judgment touching all that hat been said: Which he doth artifically in two opposite conclusions answers the two parts of his former discoruse.

                       

            First Argument: The Value of Solomon’s Teaching

 

            Touching the false means of happiness, of which Solomon repeating by way of conclusion, what was the proposition to be proved in the first verse of this book pronounceth definitively that they are all vanity, Vanity of vanity, saith the Preacher, all is vanity, verse 8.  Against which sentence lest men should yet take exceptions and not rest satisfied with the former proofs and demonstrations borught to confirm it, but either cavail at Solomon’s wisdom and fidelity, or seek to make better trail of things by their own experience and practice, or think to have better information from other men’s teachings and writings, than this book can afford: Solomon to prevent this, inserts a serious exhortation & admonition that setting aside all fruitless speculation and vain studies, we would take heed to the doctrine here delivered unto us and by it learn our duty.  This admonition is set down by a hyperbation in verse 12, Moreover, or Rather by these, my son be admonished.  The confirmation and reasons to enforce it are epxressed both before and after the admonition: they are of two sorts:

 

                        Why Solomon’s Word Should be Heeded

 

            From the excellency and authority of the doctrine contained in this sacred book, which is commended to us by four arguments:

 

 

                                    Argument One: The Writer

 

            From the quality of the instrument and penman: Solomon, not the amorous, idolatrous, voluptous; but the penitent Preacher.  He is set forth by two properties: First, wisdom extraordinary above all men in the world, Because the Preacher was wise, he must needs be a fool that will not harken to him.

            Second, faithfulness and industry in the exercise & employment of this talent of wisdom, which he hid not in a napkin, but used to the instruction of his people.  He still taught the people knowledge, he taught them always, which painfulness ]painstakingness, thoroughness[ is amplified:

            By its parts ]the nature of the author’s work[: Observation and attentive markings all such things as might add to his wisdom, He gave good heed, or harkened afer all such experiments of wisdom which might be got from others.  Inventions in the study and search of things in his own wisdom, And sought out. By its fruit and former effect, He set in order many proverbs, composed many excellent sentences for instruction and piety and good manners, vid., 1 Kings 4, verse 9.

 

                                    Argument Two: The Doctrine

 

            From the quality and nature of the doctrine itself, delivered here and in other books which hath two praises: First, of pleasantness and delighfulsomeness: and therefore if we would read books for delight, lets read this and other of Solomon’s works, The Preacher sought to find out acceptable words, verba delections & benevolentia, such as might content and delight the reader.

            Of profitableness: Though Solomon’s writing was a pleasant and delightful writing, yet it was not either idle nor fabulous fancies, or sinful flatteries to please man’s corruptions.  But sound and wholesome doctrines such as 2 Tim. 3:16.  Here described by two epithets:

 

                                                1.         That which was written was upright, written in sincerity, without favoring of man’s corruptions and vices, and written to make men upright and straight in soundness of religion without hypocriscy.

 

                                                2.         The words of truth, most trrue and free from all error, lies, & deceiving.  Singular arguments to make us give heed to the sacred writings.  Verse 10.

 

 

                                    Argument Three: Use of the Doctrine

 

            From the end and use of holy doctrine, viz, edification in godliness and good manners, which also further unfolds the profitableness of the word of God this use stands in two things, here expressed under similitudes:

            First, stirring us up to goodness, by comparing of it to a goad or rod, wherewith heavy and dull cattle are roused up and quickened to their labor, The words of the wise, i.e., Prophets, as himself was, and such other teachers of the people of God, are like goads, to prick us up and by sharp reproofs and admonitions to awak our drowsy, drossie and sluggish nature to attention & holy practice. 

            Second, confirming and establishing us in goodness that we be not wavering minded, and unconstant hearted to fall alway: In which respect it is compared to nails that fasten things together, or stakes wherewith shepherds short up the hurdles to their folds to keep their sheep in.  And as nails, such are the strong promsies and threatenings of the word, fastened, driven home to the head, or deep in the ground, ie., throughly applied to the hearts of the people, by the master of the assemblies, i.e., by ministers who are rules and teachers of the congregations of God’s people, verse 11.

            Others expound this last clause otherwise, making a several argument of commentation of the word, that the Scriptures are words choicely and excellently collected together, as no writing can be compared to them, alluding to the custome of epitomising  and collecting the sermosn of the prophets and the histories fo the Bible into one volume by men inspired by the Holy Ghost.

 

                                    Argument Four: Divine Source

 

            From the author of this and other Holy Writ, which however it be delivered by inferior shepherds and ministers of the Church, it is not their word, but is given and inspired in them by that great and One Pastor, Jesus Christ, who by his Spirit spake in the prophets and holy men.  And therefore, this book is to be heeded, not as Solomon’s but as God’s word,  verse 11.      

 

 

            Second Argument: Other Books are Vain 

           

            The second kind of argument is from the fruitlessness and vanity of other books and studies which men make & betake themselves to wanting supernatural directions.  The vanity is double:

            In making of books, proved from the multitude of them: It must needs be that men’s writings should give no full satisfaction, seeing no man thinks another has written so well, but that he may be amended, confuted, something distracted, and one or other corrected.  Whence, every day new books and new discourses of one and the same subject: And thus whilst all will be still writing, it argues that all their writings are imperfect and full of vanity: for he that comes last and sees and reads all will yet make a new book more.  Therefore, it is good to study the Scriptures, which are perfect and complete declarations of matters that are fully to satisfy our inquiries.  In making many books there is no end  true of all times, especially in these days which hath infinite numbers of books and few to any purpose.

            In reading and studying of these books here censured to be wearisome, because a fruitless labor.  It dulls the spirits, wearies the body, spends the time, but brings no satisfactory knowledge.  Much reading is a weariness to the flesh.  Wherefore seeing we have the Scriptures in not so many nor so large volumes as the reading need weary us out, yet so perfect and entire as they are able to make us wise to salvation, let us bestow thereon principally our pains and study, verse 12.

William Pemble, Ecclesiastes 11:7-12:7

20 Tuesday Mar 2012

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ASPECT 6, PART 4: A WISE RELATIONSHIP WITH GOD: ECCLESIASTES 11:7-12:7

 

            In this last section of argument before the conclusion, Solomon turns our minds to wisdom toward God.  This entails meditation upon our death.  Now, there are some, such as the wealthy or the young who especially will not tolerate thoughts of death.  For these people, Solomon has particular direction and admonition. Having directed us to consider death, Solomon then provides a beautiful meditation upon death, likening the human body to a decaying house.

            The remembrance of our ultimate end will cause us to rightly value our days, cause us to act wisely before God, and thus contribute to our true happiness.

 

TEXT:

 

7 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun: 8 But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. 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. 10 Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.

 

 

12.  1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: 3 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4 And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low; 5 Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets: 6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. 7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.

 

COMMENTARY:

 

            Now follows in the fourth place the part and fruit of wisdom, which directeth us in our carriage.

 

            Wisdom Toward God: Meditations on Death

                                               

            Towards God, as the upshot and compliment of all the rest.  And this stands in the care of religion, and of the worship of God.  One principle part and means whereof is the meditation and preparation for death and judgment, an excellent means to begt and a singular trial to discover a man’s care of piety.  This therefore Solomon presseth on all, but especially on two sorts of men, to whom the practice of this point is most difficult: These are:

 

                        The Wealthy Who Love This Life do not Think of Death

 

            Men that are far in love with the pleasures and profits of this life, to whom the remembrance of death is bitter and unwelcome.  Touching this king of men, we have here expressed:

            Their affection and too high esteem of the world, set down as in their own words, Truly the light is sweet, a life is sweet, especially with light, i.e., pleasure and contentment, and a pleasant thing it is for the eyes to behold the sun, to live in the sunshine of prosperity, abundance, honor and delight.  Who would change for uncertainties in another world?  It cannot be good that deprives us of such cntents,verse 7.

            The remedy to abate this their love, and turn it another way: Which is taken from a three-fold consideration:

 

                                                1.         The certainty of death.

 

                                                2.         The long abode in the grave, above the length of life. 

 

                        Both these are set down in opposition to the worldlings conceit, But if a man live man years and rejoice in them all, be it so that long life and perpetual pleasures and joys meet together in one man: What is he the better, can he enjoy them always?  No.  Yet let him remember the days of darkness, of death and the grave, let him for all that bethink himself that he must die at last.  And when he is dead, what will become of the comforts of his life, how quickly will the short span of his life be forgotten and swallowed up in the long and many days of his abode in the darkness of the grave for they shall be many.

 

                                                3.         The uncertain continuance of life and deligths none knows how long he shall live, or live merrily.  All that cometh is vanity, we know what is present, of future times we are uncertain, verse 8.

           

                        The Young Who Love This Life and do not of Death         

 

            Young men, who presuming upon their age, put far off ]from[ them the fear of death, and also care of religion and godliness.  Here also we have to note:

            The usual practice of young men, which Solomon expresseth by an ironical concession, by way of mockage and bitter scorn, premitting them to do what willingly and commonly they practice, which course he take because youth is wilfull, selfconceited and impatient of reproof, wherefore he seems to yield them what they would have, that he may the more sting them afterward.  The sum of their practice is an incessant pursuit of thier pleasures, to give satisfaction to their lust and desires without control, Rejoice O young man in thy youth, because thou art young and do it thoroughly too, let thy heart cheer thee in the days of thy youth, walk in the way of thine heart, and in the sight of thine eyes, i.e., live after thy lusts, and do what thou wilt, a thing which young men love as their lives, verse 9.

           

                        How to Get the Young Man’s Attention

 

            The remedy and means to divert young men from such sinful counsels, which are two:

            First:  Meditation on God’s judgment, whereunto young men must certainly come to give an account and receive censure for their doings as well as any other.  But know that for all these things for all the sins of thy youth, God will bring thee though thou be unwilling to come, God will bring thee perforce, to judgment to be examined, condemned and punished, verse 9.

            Second:  Reformation of life following thereupon: This is two-fold:

 

                        1.         Forbearance of evils, Therefore, remove sorrow from thine heart.  So I do, may the young man say, giving myself to all jollity and carnal pleasure.  Nay this is not mirth but sorrow and indigination, stirring up God’s wrath, which will bring heaviness in the end unto thy heart78.  So contrary is the judgment of the Spirit touching sinful pleasure, unto the opinion of the flesh.  But yet lest he should not be understood, the Holy Ghost expounds himself in plainer terms, and put away evil from thy flesh, avoid sin, fly from fleshly lusts and vain pleasure.  Fly sin and escape sorrow, a merry heart and a holy heart go together.  This exhortation is confirmed by a reason, from the vanishing and fleeting condition of youth and youthful pleasueres, which crosseth the conceit of young men that imagine their hot blood, lusty bodies, beauty, activeness, will last always, and their pleasures never be at an end.  For childhood and youth are vanity, are soon spent and therefore better well than ill-spent: pleasure will soon be past and then sorrow and sting of conscience tarry behind.  This morning of man’s age quickly come to noon, and then to night, & c. verse 20.

 

                        2.         Doing of good in the care of piety and all religious services of God even in youth79, Remember thy Creator, words of knowledge in Scripture imply affection and practice: Remember, i.e, know and fear, love, serve and obey thy God: For why?  He is the Creator, and therefore thou owest him all worship and obedience at all times, in youth as well as age, In the days of thy youth while thou art young, strong, lusty, and best able in all faculties of soul and body to perform best service.  This exhortation of young men to the study and exercise of godliness, and that betimes is urged upon them by presenting their view and double discommodity, which by delay creeps upon them.

 

 

                        You Will Grow Old

 

            Of old age, the convenience and miseries whereof are here lively described by Solomon, intimating the contary commodity of young years, that men might be the better persuaded to look to religion betimes.  This description is

           

                        General Description of Old Age

 

            General, the days of old age are evil, and such as take away all our delights and comfort in livign, while the evil days come not, nor the years, verse 1.  Wherein the evil and unpleasantness of this age stands, is shewed allegorically in the next verse, While the sun, or the light, or the moon, or the stars be not darkened, i.e., all the comforts and contements which younger years enjoy be turned into discomforts and afflictions, pains, diseases, and aches of the body, poverty and trouble in estate, weakeness and infirmities of the mind, & c., which are here ment by the darkning of the sun, & c.  greater and lesser all fail.  Nor the clouds return after the rain this is a further burden to old age, especially if it come after lewd and ill spent youth, that there is no ease and relief to its miseries, but a continual succession and multiplication of them.  Like the other in Winter, when a shower or two do not clear the air, but though it rain much, yet the sky is still overcast with more clouds.  So in old age, the end of one disease is the beginning of another, and one grief follows at anothers believes, & c. verse 2.

 

                        Particular Description of Old Age

 

            Particular, reckoning up the infirmities incident to the bodies and minds of old men, which disables them for such exercises of piety as young men put themselves unto: These weaknesses are numbered up severally:

            In the day when the keepers of thouse shall tremble, i.e., the arms & hands which are the bodies defence, shall be weak & tremble with the palsy, . And the strong men, the thighs and legs, shall bow themselves, bend and buckle in the knees, scare able for feebleness to bear up the body.  And the grinders shall cease, the teeth, because they are few wormeaten, hollow, fallen out, and worn away with age.  And those that look out at the windows be darkened, the eyes grow dim and blind, verse 3.

            And the doors shall be shut in the streets, he shall keep home, avoiding the company and society of men, at feastings and merry meetings when the sound of the grinders is low, when neither his teeth nor his stomach and appetite serve him for much eating.  And he shall rise at the voice of the bird, his sleep shall depart from him, so that the crowing of cock, or other little noise shall awake him and all the daughters of music shall be brought low he shall have neither voice to sing himself, nor ears to hear others, verse 4. 

            Also when they shall be afraid of that which is high, he shall be very fearful to walk upon high places where there may be any danger of falling, where young men are venturous and bold, or of any thing that bunches up in the way, a stone or clod or the like.  And fears shall be in the way as they walk they are very timerous , because unable to avoid danger, they fear lest they fall, be thrust down or crushed by careless people, riding, running and carrying to & fro, & c.

            And the almond tree shall flourish, the head grow white and hoary.  And the grasshopper shall be a burthen, a samll ything shall be too heavy for him to bear.  And desire shall fail, concupiscence and all vehement and strong affections to pleasure shall be taken away.  Some expound these words thus, Old men do not affect the pleasures of Spring, whereof the blossoming of the Almond is a sign; nor of the Summer, signified by the grasshopper, or locust, them making herself fat.  The pleasures which these seasons afford are not desired nor regarded by old men. 

            All these infirmities of old and decrepit age are the symptoms and foretokens of death nigh at hand, shewing that man lives with one foot in the grave and draws onward to the end, because man goeth to his home,i.e., whither all men go in like manner as himself, or where he must abide for a long time.  How near death is to him when these token are upon him is shewed in the next words, the mourners, his neighbors, friends or hired persons, go about the street, prepare all things ready for his funeral and are expecting when they shall follow the hearse, verse 5.

            Next follows those evils which immediately foregoe death itself, viz., the dissolution and perishing of those parts wherein life and strength of nature consists.  Or ever the silver cord be loosed, or lengthened, i.e., the marrow of the back and sinews of the other parts of the body be grown so weak and withered, that the joints lose their strength: motion and feeling; Or the golden bowel be broken the brain and powers of the head )including the skull, and the meanings as in a cup or bowl( fails and becomes unable to do their office.  Of the pitcher be broken at the fountain or the wheel at the cistern, i.e, the instruments that convey nourishment, life, sense and motion from one part to another, as the veins from the liver, the arteries from the heart, & c. lose their drawing and distributing virtue.   Whereby the body immediately decays and death follows, the last misery and conclusion of the former, verse 6. So much of the first discommodity of old age, the next follows at the heels of it, viz.,

            Of death, which cuts off all means of enjoying pleasures, so of doing good, there being nothing to be done, but to be suffered in the grave.  Which appears by the state of man after death.  In his body, which is resolved into that whereof it was made.  Then shall the dust return to the earth.

            In his soul, which upon its seperation must return to God to receive sentence and judgment.  And the spirit return to God that gave it.  God sent it into the body, he may recall it, and judge it for what it hath done in the body.   Thus, death is the night wherein no man works, and old age is the evening and latter part of the day where it is ill working, and therefore it is good to be doing betimes in the morning and in our youth to remember our Creator, verse 7.

78  Prov. 14.3.

79  Deut. 8, 11.22.  Psalms 9.18 & 196 (???).21.

William Pemble, Ecclesiastes 11:1-6

19 Monday Mar 2012

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ASPECT 6, PART 3: DEALING WITH OUR INFERIORS: ECCLESIASTES 11:1-6

 

            This section explains how we are to deal with poor: By giving liberally to succor them in their need.

 

TEXT:

 

1 Cast thy bread upon the waters: for thou shalt find it after many days. 2 Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth. 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. 5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. 6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.

 

COMMENTARY:

            So much of our carraige towards superiors; now follows in the third place our demeanor towards inferiors.

            Inferiors in one particular kind, viz, the poor and needy: twoard whom the principal virture which wisdom teacheth us to exercise is liberality, here to shew wherein one special use of riches )so much doted upon( doth consist; quite contrary to men’s conceit, who would be happy by treasuring up, not distributing abroad.  This duty of charity and liberality to men in necessity is

            First, proposed and commended to us in the first verse, Cast thy bread upon the waters, i.e, give alms of thine own substance to the poor.  Bread is put for all things whatsoever, whereby our neighbors wany may be relieved.  By waters are meant the poor that cannot recompense thee, upon whom whatsoever is bestowed is in the opinion of carnal and covetous wretches cast away, and employed to as good purpose, as if a man should hurl his bread down the river, or into the sea to feed fishes.  It seems the precept is a proverbial speech used by niggards to defend their over-sparing which proverb Solomon here crosseth: It is but bread cast inot the water, saith the covetous: yet cast it there, saith Solomon, and this precept he confirms by a reason, directly opposing the carnal conceit of loss, for thou shalt find it after many days, thou shalt be rewarded, and reap the fruit and benefit of thy liberality in due time it may be not presently, yet after many days, when thou hast patiently expected a while, verse 1.

            Second, amplified and further urged on us, by the extent of our liberality, that we sow not sparingly a little, and that to a few, but give a portion, a liberal gift, to seven and also to eight, i.e., to many, to all as their need deserves & our ability permits.  The reason to move us to this largess is here again quite contrary to the covetous man’s conceit.  I see, saith he, the forepart of my life, but not the latter end, I may come to want that which I now give: Nay, therefore, saith the spirit of God, “give because thou knowest not what evil will be on the earth, thou mayest come to poverty, and stand in need of others’ help; now then thou art rich, do good to the poor, and make thee many friends against an evil time, who may then succour thee, verse 2. 

            The extent of liberality is further confirmed by the similitude from natural things, which are communicative of their goodness.  If the clouds be full, they empty themselves upon the earth.  Clouds have their moisture not for themselves but for the benefit of the earth, the more they have within the more they pour down, and that not upon some one man’s land only, but over the whole of the country.  Such should rich men be with their riches.

            Liberality is also commended by prevention of an objection, some are wicked and unworthy persons and what a man look for by relieving of such?  Yea, Solomon answers, be he worthy or unworthy that receives thine alms, thou that givest it with an honest heart, shalt not lose thine reward.  Which is set forth by a simile of a tree which is felled, which if it falls towards the south or towards the north, in the place where it falleth, their shall it be, however it fall, yet still is the owners and he may have commodity by it, verse 3.

 

                        Response to Objections:

 

            Prevention of such objeciton and doubts as carnal men may frame, out of their covetous and distrustful hearts: O, I am in debt, I have rents and purchases to pay, money is scant, it’s a hard time, I am young, I’ll tarry till I have got more wealth, I am  old and everybody pulls from me, I am not sure what reward I shall have when I am dead, and I see no likely means to save any recompense for my liberality on such persons: a bird in the hand is worth two in the bush; and how, when, which way will God doe thus for me and mine?  While the grass grows, the horse starves, and et cetera.  To these and thousand like objections, Solomon opposes two answers:

            First answer:  Against pretences of unseasonableness in doing good.   The vanity, whereof he confutes by comparing it with the like in matter of husbandry, He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap.  He is a foolish and unprovident husbandman that will delay and put off his seed time and harvest upon every change of weather:  it is too dry, or too moist, too hot, or too cold, ‘tis like to snow or rain, the wind will be too high & c.  Therefore let’s tarry another and another day; we would think him to be lewd and lazy, that for such idle fears would forego his season.  As foolish are men in this spiritual earing & harvest of good works, who put off upon simple excuses till a more convenient seaons, so long till time and season be all past, verse 4.

            Second answer:  Against distrust and diffidence in God’s providence, because we see not the means how we shall be recompensed.  This doubt Solomon removes, by putting us in the mind of God’s unsearchable wisdom: and our ignorance in the course of his proceedings.  And that therefore we are not to limit his powers, to prescribe time and means and manner to his wisdom. 

            Our ignorance of God’s wonderful working in a civil affairs, is expressed by our want of knowledge in natural things, comparing both together?  As thou knowest not the way of the spirit, either of the wind, the nature whereof we know not, John 3, or with reference to that which follows, of the soul: how a living, reasonable soul is bred or brougth into conception, Nor how the bones or body synecdoche, do grow is fashioned, and increaseth in the womb of her that is with child as in these, so in other things, Thou knowest not the work of God who maketh all, wherefore it is good to commit thyself to his wisdom and providence, and not to trust thine own, verse 5.    

            From these answer is inferred a horatory conclusion of this whole business touching charity76, therefore, do good upon all occasions, seeing thou knowest not whcih will bring home the greatest blessing and reward, or whether all will prove alike beneficial to thee.  In the morning sow thy seed, and in the evening withhold not thy hand, i.e., be liberal at all times early and late, in youth and age: he continues the allegory of sowing and plowers sow in the evening as well as mornings, For thou knowest not whether shall prosper, shall bring in the better crop, either this or that, the late or the early sown seed, or whether both shall be alike good.  Take all opportunities, and some certainly will hit home77, verse 6.

 

76  John 22:28.

77  Abraham and Lot being curteous to all, at last received angels.

William Pemble, Ecclesiastes 10:12-15 & 20

18 Sunday Mar 2012

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A Wise Person is Careful With His Words in Response to Bad Government: Ecclesiastes 10:12-15 & 20

 

 

 

            In this section, Solomon discusses how to get on with bad government.  This section seems particularly apt for those people coming after Solomon, who were to suffer under diminished stature and poor government.

 

 

 

TEXT:

 


 

The words of a wise man’s mouth are gracious; but the lips of a fool will swallow up himself. The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness. A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him? The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city. . . .  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. (Ecclesiastes 10:12-15 & 20)

 

 

 

           

 

 

 

COMMENTARY:

 

 

 

            In words, when inferiors use discontented, contumelious threatening, and seditious speeches, of or to their rulers.  This fault of perverse and harsh words uttered against a prince is set down with its opposite virtues of mild and gentle speech, and both expressed:

 

            In a similitude, wherein the wise persuasion and gentle language which a discreet man will use to a vicious governor, are compared to a charm or enchantment used over a serpent that keeps him from biting and poisoning.  But a fool in the lawless liberty of his tongue in rash, unseasonable and furious reproofs and reproaches of ]the[ governor’s faults, is like him that handles a serpent and uses no art to charm him, by which means he is sure to be bitten and stung, Surely the serpent will bit without enchantment, and a babbler, a tongue-master, a great talker, and fault finder in state matters, is no better, verse 11.

 

           

 

            The Difference Between the Speech of the Wise and the Foolish

 

 

 

            Plainly in certain sentences clearly expressing the difference between a wise man and a fool in this matter of speech.

 

 

 

            In the event and fruit, The words of a wise man’s mouth are gracious, wine favor and acceptance with his prince and others, appease displeasure and procure reconciliation with them.  But the lies of a fool swallow up himself, by perverse speeches he brings himself in danger of life and limb, incurs the prince’s displeasure and falls into his powerful revenge.  He undoes himself, not only in part but utterly, his words swallow him up, verse 12.

 

            In the nature of it.  The words of a foolish man are

 

 

 

            Evil: Bad in the first entrance and beginning of his talk.  The beginning  . .  .is foolishness, his tongue runs before counsel, advice and reason send it.  Stark naught in the end and conclusion, The end of his take is mischievous madness.  He grows unto rage, choler and threatening, and outrageous speeches, which drive him further to mischievous practices and resolutions.  Ex contra, a wise man’s words are good in the beginning, and best in the upshot, verse 13.

 

            Many: A fool is full of words, he is talkative, and uses many word to defend the possibility and likelihood of his foolish and witless enterprises: Which custom of his is expressed, in his vain tautologies.  A man cannot tell what shall be: and, again, And what shall be after him, who can tell?  You know not how things may fall out, it may chance thus, and why not so, hope well, put it to the venture, verse 14.

 

           

 

            The Fool’s Conduct

 

 

 

            After the foolish man’s attempts both in deed and word, thus severally described, Solomon sets down jointly the issue of both together, which is much ado to no purpose, the labor of the foolish wearieth one of them, his enterprises and discourse prove labor in vain to him and others that heed and follow them.  The general reason of all, which is, because he knoweth not how to go to the city, i.e., he is utterly ignorant of how to behave himself wisely in matter of policy and civil government, verse 15.

 

 

 

            Direction

 

            In thought or words secretly, curse not the king, wish not evil to his life & state, no not in thy thought, in thy conscience, secretly when no man knows but thyself, and curse not the rich, nobles and men of high place and government, in thy bedchamber, privily in secret, the reason is advanced form the certain degree of discovery:

 

                                   

 

                        (a)        By the unlikely means that we dream not of, The bird of the air shall carry thy voice. 

 

 

 

                        (b)        Speedily and swiftly, and that which hath wings shall tell the matter, verse 20.

 

 

 

William Pemble, The Wise Ordering of Our Life

09 Friday Mar 2012

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THE SIXTH ASPECT OF WISDOM: THE WISE ORDERING OF LIFE EXAMINED IN FOUR PARTICULAR INSTANCES OF HUMAN CONDUCT: 

 

                        In Ecclesiastes 10:1-12:7, Solomon turns from a general examination of the ordering of life to an examination of four particular aspects of life72: (1) towards ourselves (Ecclesiastes  10:1-3); (2) our relationship with our superiors (Ecclesiastes 10:4-20(; (3) our relationship to our inferiors (Ecclesiastes 11:1-6); (4) our relationship toward God (Ecclesiastes 11:7-12:7).

72  “So much of those effects and properties of true wisdom, which are more general.  Now Solomon proceeds to reckon other parts and fruits of it, as they more particularly concern us in a fourfold carriage of ourselves.”

William Pemble, Ecclesiastes 9:1-12

07 Wednesday Mar 2012

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            A FOURTH PARTICULAR ASPECT OF THE WISE ORDERING OF LIFE: UNDERSTANDING “CHANCE” EVENTS, PART 2: ECCLESIASTES 9:1-12

           

            In this section, Pemble finds competing arguments of the Spirit and the Flesh which seek to understand God’s actings. 

 

TEXT:

           

For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them. All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. 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. For to him that is joined to all the living there is hope: for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works. Let thy garments be always white; and let thy head lack no ointment. 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. 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. I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.   Ecclesiastes 9:1-12

 

            The Spirit: One Cannot Tell God’s Heart by His Hand

 

            That howsoever secret and hidden the disposing of all things be, yet all men and all actions are guided by a divine providence.  The certainty of which point, with that which follows, is commended to us by Solomon’s exact observations and the final resolution of his inquiries, For all this I considered in mine heart, even to declare all this.  What?  That the righteous and the wise and their works are in the hand of God to dispose as he sees good, how wise soever ]sic[ they be in their own contrivances, to reward when and in what manner he pleases, how righteous and well deserving they seem to be, verse 1.

            That God’s love or hatred towards men is not discernable by outward things and events, such as lie open to our view and common observation.  No man knows either love or hatred by all that is before him, by such as here befall them in the world, verse 1.

            The reason is added from the alike condition of the good and bad in all outward things: All things come alike to all, and there is not even to the righteous and to the wicked, both which are in the words following described by synonyms to the clean and unclean, the good and the sinner and properties to him that sacrifices and to him that sacrifices not, he that swears (commonly) as he that fears an oath makes conscience of it, verse 2.

 

            The Judgment of the Flesh   

 

            The judgment the Spirit thus declared, Solomon returns again to consider the judgment of the flesh which was before, verse 15.   Briefly delivered but here is more distinctly expounded.  Touching the use then that carnal men make of this point of God’s providence, we are to note:

            Their practice, whereto they fall upon this occasion, generally expressed in the 3 verse, viz a giving of themselves up to all impiety.  That is an evil among all things that are done under the Sun.  What?  That there is one event to all.  Why this evil?  Seeing God’s government may not be condemned as bad it is evil in the evil consequent and use wicked men make of it: Yea also the hearts of the sons of men is full of evil and madness in their hearts while they live they live like man men in all sinful practices and after that they go to the dead, die like beasts, and come to nothing as they imagine.  This practice of impiety is illustrated.

            By the reason that move them onto it, which is in brief an erroroneous opinion, that there is nothing to be looked and hoped for after this life, For to him that is joined to all the living there is hope, viz., of enjoying some good, not ex opposito to him that is dead, which is proverbially expressed, for a living dog, the worse man if living, is better than a dead lion, the best man that is in his grave, verse 4.                 

           

            The Arguments of the Flesh

 

            This opinion is further amplified and confirmed by sundry seeming arguments: First, the living have knowledge as of other things, so of death, and therefore study always to compass the pleasures of life, but the dead know and take care for nothing, For the living know, & c.

            Second, the living have reward of honor or profit for their doings, the dead enjoy not this benefit; who are so far from it, that the memory of them and all their works is forgotten, verse 5.

            Third, the living have a great part and portion in the things and affairs of this life, there is what they may love, and hate and envy, but th dead are deprived of the use of all things belonging to this life.  Also their love, and their hatred, and their envy & c. by which appears that these carnal wretches confine all the good that man can enjoy with the compass of this present life.

            Fourth, by one particular of their practice, viz., voluptuous living, or Epicurianism, set forth:

            In its parts:

 

                        1.         Diet and feasting without fear, in all jollity and profuse mirth, Go thy way, eat thy bread, & c.  ver. 6

 

                        2.         Apparel: Let thy garments be always white, as was and is the fashion in eastern countries, in triumphs, feasts, and other occasions of mirth and joy.

 

                        3.         Curatura corporis, by synedoche, of ointments, much used by those eastern people in banquetting, bathings and at other times: Let not oil be lacking on thy head, pamper up thy body with all delights, verse 8.

 

                        4.         Carnal pleasures: where yet the Epicure hath some regard to common honesty, shame of men, fear of law, and so restrains himself to his own wife, with whom he may enjoy voluptate tura & facile parabili, Live joyfully with the wife whom thou lovest all & c., verse 9.

 

            In the sum and general, Whatsoever thou findest to do, in a matter of pleasure or profit, do it with all thy might, spare no pain nor cost to get all contentment to theyself whilst thou livest, verse 10.

            In this course of worldly delights the carnal man encourages himself by false persuasions and arguments misapplied:

            First, that God is well pleased with him, to whom he affords liberty and scope of pleasures and licentuousness.  Be merry.  Why?  For God now accepteth thy works, verse 7.

            Second, that in this life nothing can be further expected than the delightsome use of all things we get by our labor, which though it be good with moderation, and all that the things of this life can afford, yet it is not all whcih a man must seek after, resting herein without care of the life to come, as the carn man doth.  For that is thy portion in this life, and in thy labor which thou takest under the sun, verse 9.

            Third, that post mortem nihil, “Intend,” saith the Epicure, “thy pleasures, and follow thy affairs hard whilst thou livest:” Why?  “In the grave there is nothing to be done or suffered, for there is no work to be wrought, nor yet means to effect it, no device, knowledge nor wisdom, & c.” verse 10. So is the carnal man’s practice.  Next follows the

 

            The Motives of the Flesh

 

            Occasion that drives carnal men upon the former ill opinions and evil practices: And taht is, that there is no providence, but that all things are carried by chance and fortune; which conclusion they gather from a double experience:

            First, of mens’ doings and endeavors, which are often frustrated of their end and event, when there is greatest probability of success.  I returned and saw under the sun that the race is not to the swift, & c. but time and chance happeneth to all, verse 11.

            Second, of mens’ sufferings in such harms and dangers as befall them.  Wherein he comares men to birds and fishes, that fall ignorantly and suddenly into the net and snare.   For man knoweth not his time, as fishes & c. so are the sons of men snared, & c. verse 12.

William Pemble, Ecclesiastes 8:14-17

06 Tuesday Mar 2012

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A FOURTH PARTICULAR ASPECT OF THE WISE ORDERING OF LIFE: UNDERSTANDING “CHANCE” EVENTS, PART 1: ECCLESIASTES 8:14-17

 

            Solomon now provides some context for understanding seemingly chance events, that is events which seem contrary to or independent of God’s good providence.  What should we do when we face seemingly “chance” events?  Should we just go and sin, because the outcome on earth seems to favor the wicked? 

            Solomon notes this temptation, and then responds by explaining that we cannot tell from our vantage point exactly what God is doing.  As the ESV Study Bible notes on verses 10-13: “The Preacher trusts divine revelation to be more reliable than his own empirical observation and knows that, ultimately, justice will be done.”

 

TEXT:

 

Eccl. 8:14-17:  There is a vanity which is done upon the earth; that there be just men, unto whom it happens according to the work of the wicked; again, there be wicked men, to whom it happens according to the work of the righteous: I said that this also is vanity. Then I commended mirth, because a man has no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God gives him under the sun. When I applied mine heart to know wisdom, and to see the business that is done upon the earth: )for also there is that neither day nor night seeth sleep with his eyes:( Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.

 

COMMENTARY:

 

            A just censure of the seeming confusion, chance and casualties which appears in the different and unequal administration of human affairs.  Which is another great temptation to make us cast off all care of piety and godliness and to draw us to atheism and Epicurianism.  Here as before are set down (1) the temptation, and (2) the judgment to be made

 

            The Temptation

 

            The temptation, the unequal and seemingly unjust ordering of things in regard of punishment or reward of virtue and vice, viz, the good men many times face as ill as bad men, and bad men have as good success as those that are best.  There is a vanity, that there be just men, to whom & c., verse 14.

 

            The Judgment of the Flesh

 

            The two-fold judgment of the flesh:

            In general, censuring God’s various administration of things for vanity, because it is not able to perceive the reason, justice and equity of God’s so doing.  There is a vanity, & c. and I said this is also vanity, verse 14.

            In particular, drawing from hence resolutions to betake themselves to a licentious and voluptuous life: Then I commended mirth, seeing a man loses nothing by badness, nor gets by goodness what should we care for anything but to be merry and take our pleasure here.  For there is nothing better, & c. other and greater commodity by anything in this world no man is likely to get.  Thus do wicked men make ill conclusions of good premises; and ill applications of otherwise profitable precepts, verse 15.

 

            The Judgment of the Spirit71   

 

            That God’s government of the world is so secret and wonderful that the wisest cannot in all things search out and discern the reason and manner of his working: which should restrain rash opinions and carnal censures of God’s providence, condemning of injustice, or advancing fortune in its place.  This proposition is explicated:

            In Solomon’s industrious inquiry after the right understanding of this point, I applied mine heart, with all attention and heedfulness to know wisdom in all kinds whatsoever, and more specially, to see the business which is done under the Sun, to take notice of all works of providence in the government of the world: And this I did with incessant study, for also there is that neither day nor night sees sleep with his eyes, as others eagerly set on a business, follow it night and day, so I gave myself to this study and observation without intermission, verse 16.

            In the extent and issue of his endeavor, viz, that the exact knowledge of God’s working cannot be found out.  Then I beheld all the worlds of God, that, the reasons are

 

                        1.         It is above the power of man’s industry, because though a man labor to seek it out.

                        2.         It is above the reach of man’s wisdom, yea, further, though a wise man think to know it, yet shall he not be able to find it out, verse 17.

71  At this point, Pemble provides an introductory sentence promising “three propositions” on the Spirit’s judgment.  By Pemble’s own layout of the text, there is only one proposition which is made up of two subpoints; of which the second subpoint is comprised of two sub-subpoints.  For clarity’s sake, the introductory sentence has been omitted.

William Pemble, Ecclesiastes 8:9-13

25 Saturday Feb 2012

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THE THIRD PARTICULAR ASPECT OF THE WISE ORDERING OF LIFE: A RIGHT UNDERSTANDING OF THE WICKED MAN’S PROSPERITY: ECCLESIASTES 8:9-13

           

            Here is a problem which has plagued humanity: Why do the wicked prosper – ever? How am I supposed to understand the prosperity of the wicked?  Is prosperity really evidence of divine favor?  Solomon answers this question by calling us to look at the entire context.  Think of a mystery novel: There are many questionable things which occur and we cannot know what they mean until we read the end of the story.  When we have the end, we will able to understand the meaning of the prior events.

            It is the same with our questions about the prosperous wicked.  Our failure to put their lives into the proper context will cause us to wildly misunderstand the meaning of their lives.

 

TEXT:

 

9 All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt. 10 And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity. 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. 12 Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: 13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.

 

 

COMMENTARY:

 

            A right esteem and use of the prosperity of wicked men & their long impunity which is another sore temptation to badness, against which a wiseman is well defended.  In this point we have to note:

 

            A Temptation to Doubt God

 

                        The Circumstance:

 

            The temptation which Solomon sets down as an heedful and experimental observation of his own, All this have I seen, and applied my heart,  which he doth by the instance in the most eminent kind of men upon whom mens’ eyes are most usually fastened, viz, in the prosperity of tyrants and great but wicked ones, who rule all things at their pleasures, and pass uncontrolled.  There is a time when one man ruleth over another to his own hurt, not only to the hurt of those that under government, but to the destruction of himself in conclusion; when thought it be long first, he shall receive the punishment to his injustice and tyranny in the misuse of his place, and God’s healthful ordinance, verse 9. 

            The freedom and impunity of these men is expressed in the next verse, where we have a double benefit they enjoy,

            First apparent benefit:  Honorable burial after long continuance in their dignity and greatness, I saw the wicked rulers buried, with pomp, lamentation and much funeral solemnity, as an honorable close of the dignity and greatness of their lives.  Who had come and gone, enjoyed their state for their times, and left it peaceably at their death; or had gone in and out before the people in rule and government, from the place of the holy, viz, the seat of justice and government, where holy judgment ought to be executed & holy judges ought to sit at the seat of judgment is a throne of God, and they should be gods that sit there.

            Second apparent benefit:  Oblivion of their names and doings, a great benefit to a wicked man to have his memory die with him, which if it be preserved stinks in keeping, and remains as a curse and perpetual disgrace, and they were forgotten in the city where they had so done, there was no more memory of them, not in that place where they had practiced all their wickednesss and villany.  Thus in life and death, and after death these men seem to be happy; all which is notwithstanding vanity, and but seeming prosperity: This is also vanity, as is after shewed, verse 10. 

 

            And this is the temptation, now follows, The issue and event springing therefrom, which is double different

           

            The Judgment of the Fool:

 

            What the fool thinks: In the fool or wicked man led by carnal discourse: In whom the prosperity and long happiness of evil men works hardness of heart, obstancy and presumption in evil courses, because sentence is not speedily, & c. verse 11.

          

            The Judgment of the Wiseman:

 

            In the wise and godly guided by the Spirit of God, who hereupon take not any liberty to deliver themselves to be bold in sinning, but stand fast in their integrity, judging right of the state of the good and bad in this life: Which spiritual judgment is set down.

            A bad man, though he prosper long in evil doing, shall not be blessed.

            A good man though he suffer evil, and that long, or enjoy good but a while, yet shall still be blessed.  That latter part of the former member of the antithesis follows not immediately by the first, but after the latter part of the second member.  

            The whole opposition stands thus,

                        1.         For the blessedness of the godly: though a godly man suffer evil an hundred, i.e., many times and days be shortened, yet surely I know that it shall be well with those that fear God, viz, in truth and sincerity, which fear before him, because they are in God’s presence.

 

                        2.         For the unhappiness of the ungodly, though a sinner do evil an hundred times, and his days be prolonged, i.e, continue long unpunished in his wickedness, yes it shall not be well with the wicked, he shall not escape severe punishment in the end: Nor shall he prolong his days, ordinarily he shall not live out half his days, but if he live long, yet shall he not live ever, his long days are but a short life, which are as a shadow, when longest, they vanish to nothing.  All this confirmed by reason from his own sin, whihc certainly brings misery, because he fears not before God is devoid of grace and stands in no awe of God’s judgment, verses 12, 13.