For he that is higher than the highest regardeth 9. Moreover, the advantage of ground is the cause of all that, For even a king over one field is served. 10. He that loveth silver shall not be satisfied with silver; Nor he that loveth abundance with increase. In the preceding portion of this chapter Solomon gave an earnest warning unto man regarding his religious relations and behaviour towards God. He advised him to be very cautious in binding himself by vows, and very exact and scrupulous in the performance of them when once contracted. Moreover, he warned man not to utter harshly even a single word before God, for that He is almighty and jealous, and would punish severely any violation or neglect of any solemn promise. Here a serious question naturally introduced itself, viz., seeing that God required such an exactness from those that serve Him, why is it then that He allows so much violence and injustice to exist in this world and to be in continual practice by wicked men, without punishing them instantly? This question, therefore, is introduced in verse 8, and the answer to it is given in various ways and forms, not only in the whole succeeding portion of this chapter, but it extends also to the end of the following one. In all the following arguments and examples, Solomon endeavours to shew that besides the capital judgment of the wicked, to exist. Marvel not at Providence," that is to say, at the purpose which God in His providential arrangement and government may have in allowing it. He then declares that God had not abandoned this world to the violence of the wicked, but that He regardeth their actions, and has His own time for recompense and punishment. See commentary. which the Lord delays for another world (as was said chap. iii., 16, 17), the wicked are punished in various ways, even in this world, and that their situation here is an unhappy and miserable one. "If thou seest the oppression of the poor, and violent perversion of judgment and justice in the province." From the last phrase, "in the province," as well as from verse 9, it is evident that Solomon refers here to the oppression exercised under a feudal system by petty tyrants of landowners over their unhappy vassals, whom they treat like slaves.* If, says Solomon, thou seest in the province such violence and injustice exercised towards the poor, "marvel not at Providence," (or "at the arrangement of Providence,")-ask no questions, say not, why does God allow such wickedness to exist? or, *Those who know the history of the rise and progress of that inhuman feudal system in Europe-that originally the tyrants were not masters, nor the peasants slaves-that the former, who were the strangers, gradually infringed upon the privileges and liberty of the latter-the weaker; that there was a time of anarchy, robbery, and violence, when even those peasants who possessed property of their own, and needed not take ground of any chief, were obliged, through oppression or fear of outward robbers, to put themselves under the so-called protection of some mighty and ambitious chieftains, and to renounce into their hands their property and their liberties. We say that those who are acquainted with that horrid system in Europe will easily understand how such a system might have existed to a large extent among Israel even in Solomon's times, though originally there were no more masters or vassals among Israel than among the original Asiatic tribes that settled in Europe at and after the dissolution of the Roman empire. Exposed to the depredation, murders, and robberies which the inroads of Philistia, Midian, and other savage neighbours practised on the borders of Judea, many Hebrew families were deprived of their original possessions, assigned unto them by Joshua, and were obliged to take ground and protection from some powerful and rich chieftains, who treated them ultimately as vassals and slaves. Jerem. xxxiv. 8-20, and Nehem. v. 1-13, we see that this cruel system was practised before as well as after the Babylonian captivity. From why does He not punish the tyrants instantly ?nor be thou led astray to conclude that God must have left this world to its fate, and did not care either to punish the wicked and unjust, or to rescue and reward the suffering righteous; "for He that is higher than the highest regardeth even those high ones that rule over them." The Almighty Governor of the universe, whose eyes run to and fro through the whole earth, though He dwelleth in the highest places of Heaven, yet regardeth at the same time all that is done on earth. Yea, he regardeth not only the great kingly and despotic tyrants who oppress their millions as if they were a heap of ants in their gardens, but He regardeth also the little savages of the provinces, who tyrannize over a few poor creatures who happened to fall into their power; and woe be to them, for at the time of retribution they shall pay to the last farthing. Jehovah, unto whom vengeance belongs, liveth and regardeth! In verse 9 Solomon declares that the source of that great evil lies in the advantage of ground; the possession of much landed property by these tyrants procures for them the influence over the poor, who are attracted by the idea to attach themselves to these rich men, to work their fields and eat bread, and once settled they become bound to the ground and its tyrant master. In further explanation, Solomon says, "for even a king over one field is served," viz., a little tyrant possessing only one field, and too lazy to labour himself, engages a few poor families, gives a piece of ground to each of them, for which they bind themselves to labour a day or two in the week for the laird. A time or generation passes away, and then the poor ensnared creatures become slaves with their lives and property, and are treated like beasts of burden. Having stated the source of the evil, and assured that the Lord does not overlook it, but regardeth all the actions of the oppressors, and will reward them in proper time, the sacred author proceeds to show that in the meantime these ambitious and cruel men are not to be considered as happy in their condition. "He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase." The ambitious oppressor never finds what he seeks, is never satisfied with what he finds, for the more he has the more he desires. Those that are not content with what God gave them, and seek to satisfy their ungodly pleasures and desires by the labours of others, shall never and can never enjoy their own portion. Hence the author concludes by saying, "This also is vanity,"-when men seek what they will never obtain, what can be more vain and vexatious? Instead of finding a real satisfaction in any thing they enjoy, their thirst for more will only be augmented, their hunger for the labour of others will gradually increase, and the farthing unjustly gained will devour ten of their own. Thus, unto their very grave they shall clasp their hands at the air, and find nothing but vanity in it. Solomon will now shew us in various ways how the Lord punishes the violent oppressors of the poor, even in this world. 11. The more goods are increased, The more increased are they that consume them : And what profit have their possessors, Above the beholding of them with their eyes? 12. Sweet is the sleep of the labouring man, Whether he hath eaten little or much; But the fullness of the rich deprives him of sleep. Another argument against the infatuated tyrant who seeks to increase his own wealth and enjoyments by violence, and by the oppression of his poor subordinates, while it is impossible for him to enjoy the prey himself. In proportion as wealth increases, in plain agricultural life (it is to ancient, simple, and rural life that this passage primarily refers), the family and number of consumers of that wealth also increase, in the shape of labourers, dependants, and servants. But the unjust owner cannot enjoy a double portion of the increase himself he cannot eat more when feeding on the labours of the poor than he did or could do when eating the fruits of his own labours. What profit, then, has he of the increase of his wealth by unrighteous means, unless that he sees a greater number of labourers and domestics consume that increase? Another consideration is, that with regard to the labouring man, whether he eats plenty or whether he goes to bed after a scanty meal, his rest is sweet. No fears mingle with it, no worm of conscience disturbs it, and no cares and plans of new violence and mischief trouble it. But the lazy, fat, and luxurious oppressor who retires to his couch without physical exercise, and with a mind full of plans how to continue feeding on the labours of others, with anxiety to preserve, and with fear of loosing his riches, spends many a sleepless night, and his system gets gradually diseased and feeble, notwithstanding his enjoyments. Solomon thus shows that there is no present advantage to the oppressor from the wealth he gathers by violent means. As to the advantage of accumulating riches for future days, or of leaving them to children, the author shows in the following verses how frivolous and stupid such a plan is, and how often such plans have reverse consequences. 13. There existeth a mortifying evil, Which I have witnessed under the sun; Riches kept up for the ruin of their possessor. 14. These riches were lost by misfortune; And he begat a son when nothing was in his hand. |