| Barnes' Notes on the Bible And the doors ... is low - The house is viewed from without. The way of entry and exit is stopped: little or no sound issues forth to tell of life stirring within. The old man, as he grows older, has less in common with the rising generation; mutual interest and social contact decline. Some take the doors and the sound of the mill as figures of the lips and ears and of the speech. He shall rise ... - Here the metaphor of the house passes out of sight. The verb may either be taken impersonally ( "they shall rise," compare the next verse): or as definitely referring to an old man, who as the master of the house rises out of sleep at the first sound in the morning. All the daughters of musick - i. e., Singing women Ecclesiastes 2:8. Be brought low - i. e., Sound faintly in the ears of old age.
Clarke's Commentary on the BibleAnd the doors shall be shut in the streets - 5. The doors - the lips, which are the doors by which the mouth is closed. 6. Be shut in the streets - The cavities of the cheeks and jaws, through which the food may be said to travel before it is fitted by mastication or chewing to go down the aesophagus into the stomach. The doors or lips are shut to hinder the food in chewing from dropping out; as the teeth, which prevented that before, are now lost. 7. The sound of the grinding is low - Little noise is now made in eating, because the teeth are either lost, or become so infirm as not to nsuffer their being pressed close together; and the mouth being kept shut to hinder the food from dropping out, the sound in eating is scarcely heard. The teeth are divided into three kinds: - 1. The dentes incisores, or cutting teeth, in the front of the jaw. 2. The dentes canini, or dog teeth, those in the sides of the jaws, for gnawing, or tearing and separating hard or tough substances. And, 3. Dentes molares, or grinding teeth, the posterior or double teeth, in both jaws, generally termed the grinders; because their office is to grind down the substances that have been cut by the fore teeth, separated into their parts or fibres by the dog teeth, and thus prepare it for digestion in the stomach. 8. He shall rise up at the voice of the bird - His sleep is not sound as it used to be; he slumbers rather than sleeps; and the crowing of the cock awakes him. And so much difficulty does he find to respire while in bed, that he is glad of the dawn to rise up and get some relief. The chirping ot the sparrow is sufficient to awake him. 9. All the daughters of music shall be brought low - The Voice, that wonderful instrument, almost endless in the strength and variety of its tones, becomes feeble and squeaking, and merriment and pleasure are no more. The tones emitted are all of the querulous or mournful kind.
Gill's Exposition of the Entire BibleAnd the doors shall be shut in the streets,.... The Midrash and Jarchi interpret these of the holes of the body; in which they are followed by our learned and ingenuous countryman, Dr. Smith; who, by them, understands the inlets and outlets of the body; and, by the "streets", the ways and passages through which the food goes, and nourishment is conveyed; and which may be said to be shut, when they cease from their use: but it seems much better, with Aben Ezra and others, to interpret them of the lips; which are sometimes called the doors of the mouth, or lips, Psalm 141:3; which are opened both for speaking and eating; but, in aged persons, are much shut as to either; they do not choose to speak much, because of the disagreeableness of their voice, and difficulty of speech, through the shortness of breath, and the loss of teeth; nor do they open them much to eat, through want of appetite; and while eating, are obliged, for want of teeth, to keep their lips close, to retain their food from falling out; they mumble with their lips both in speaking and eating; and, particularly in public, aged persons care not to speak nor eat, for the reason following: though some understand it, more literally, of their having the doors of their houses shut, and keeping within, and not caring to go abroad in the streets, because of their infirmities so the Targum, "thy feet shall be bound from going in the streets;'' when the sound of the grinding is low; which the above Jewish writers, and, after them, Dr. Smith, understand of the stomach, grinding, digesting, and concocting food, and of other parts through which it is conveyed, and the offices they perform; but sound or voice does not seem so well to agree with that; rather therefore this is to be understood, as before, of the grinding of the teeth, through the loss of which so much noise is not heard in eating as in young men, and the voice in speaking is lower; the Targum is, "appetite of food shall depart from thee;'' and he shall rise up at the voice of the bird; that is, the aged person, the least noise awakes him out of sleep; and as he generally goes to bed soon, he rises early at cock crowing, or with the lark, as soon as the voice of that bird or any other, is heard; particularly the cock, which crows very early, and whose voice is heard the most early, and is by some writers (f) emphatically called the bird that calls men to their work; and all the daughters of music shall be brought low; either those that make music, and are the instruments of it, as the lungs, the throat, the teeth, mouth, and lips, so the Targum and Midrash; or those that receive music, as the ears, and the several parts of them, the cavities of them, particularly the tympanum and auditory nerve; all which, through old age, are impaired, and become very unfit to be employed in making music, or in attending to it: the voice of singing men and singing women could not be heard with pleasure by old Barzillai, 2 Samuel 19:36. These clauses are expressive of the weakness which generally old age brings on men; very few instances are there to the contrary; such as of Caleb, who, at eighty five years of age, was as strong as at forty; and of Moses, whose natural force abated not at an hundred and twenty; nor indeed as of Cyrus, who, when seventy years of age, and near his death, could not perceive that he was weaker then than in his youth (g). (f) "Inque suum miseros excitat ales opus", Ovid. Amorum, l. 1. Eleg. 6. v. 66. "Cristatus ales", ib. Fast. l. 1. v. 455. (g) Cicero in Catone Majore, sive de Senectute, c. 8.
Keil and Delitzsch Biblical Commentary on the Old TestamentFrom the eyes the allegory proceeds to the mouth, and the repugnance of the old man to every noise disturbing his rest: "And the doors to the street are closed, when the mill sounds low; and he rises up at the voice of a bird; and all the daughters of song must lower themselves." By the door toward the street the Talm. and Midrash understand the pores or the emptying members of the body, - a meaning so far from being ignoble, that even in the Jewish morning prayer a Beracha is found in these words: "Blessed art Thou, O Lord our God, King of the world, who hast wisely formed man, and made for him manifold apertures and cavities. It is manifest and well known before the throne of Thy Majesty, that if one of these cavities is opened, or one of these apertures closed, it is impossible for him to exist and to stand before Thee; blessed art Thou, O Lord, the Physician of the body, and who doest wondrous words!" The words which follow הטּ ... בּשׁ are accordingly to be regarded as assigning a reason for this closing: the non-appearance of excretion has its reason in defective digestion in this, that the stomach does not grind (Talm.: וגו בשרקבן (Note: Cf. Berachoth 61b: The stomach (קורקבן) grinds. As hamses is properly the caul of the ruminant, so this word קוּרקבן is the crop (bibl. מראה) of the bird.) בשביל). But the dual דּלתים suggests a pair of similar and related members, and בּשּׁוּק a pair of members open before the eyes, and not such as modesty requires to be veiled. The Targum therefore understands the shutting of the doors properly; but the mills, after the indication lying in הטּ grinding maids, it understands of the organs of eating and tasting, for it translates: "thy feet will be fettered, so that thou canst not go out into the street; and appetite will fail thee." But that is an awkward amalgamation of the literal with the allegorical, which condemns itself by this, that it separates the close connection of the two expressions required by בּשׁפל, which also may be said of the reference of dlt' to the ears, into which no sound, even from the noisy market, penetrates (Gurlitt, Grtz). We have for דלתים a key, already found by Aben Ezra, in Job 41:2, where the jaws of the leviathan are called פּניו דּלתי; and as Herzf. and Hitz. explain, so Samuel Aripol in his Commentary, which appeared in Constantinople, 1855, rightly: "He calls the jaws דלתים, to denote that not two דלתות in two places, but in one place, are meant, after the manner of a door opening out to the street, which is large, and consists of two folds or wings, דלתות, which, like the lips (השׂפתים, better: the jaws), form a whole in two parts; and the meaning is, that at the time of old age the lips are closed and drawn in, because the teeth have disappeared, or, as the text says, because the noise of the mill is low, just because he has no teeth to grind with." The connection of סגּרוּ and בּשׁפל is, however, closer still: the jaws of an old man are closed externally, for the sound of the mill is low; i.e., since, when one masticates his food with the jaws of a toothless mouth, there is heard only a dull sound of this chewing (Mumpfelns, vid., Wiegand's Deut. W.B.), i.e., laborious masticating. He cannot any more crack or crunch and break his food, one hears only a dull munching and sucking. - The voice of the mouth (Bauer, Hitz., Gurlitt, Zckl.) cannot be the meaning of קול הט; the set of teeth (Gurlitt indeed substitutes, Ecclesiastes 12:3, the cavity of the mouth) is not the organ of voice, although it contributes to the formation of certain sounds of words, and is of importance for the full sound of the voice. בּשּׁוּק, "to the street," is here equals on the street side; שׁפל is, as at Proverbs 16:19, infin. (Symmachus: ἀχρειωθείσης τῆς φωνῆς; the Venet.: ἐν τῷ ταπεινῶσθαι τὴν φωνήν), and is to be understood after Isaiah 29:4; טחנה stands for רחים, as the vulgar Arab. tahûn and matḥana instead of the antiquated raḥâ. Winzer now supposes that the picture of the night is continued in 4b: et subsistit (vox molae) ad cantum galli, et submissius canunt cantatrices (viz., molitrices). Elster, with Umbreit, supposes the description of a storm continued: the sparrow rises up to cry, and all the singing birds sink down (flutter restlessly on the ground). And Taylor supposes the lament for the dead continued, paraphrasing: But the bird of evil omen [owl, or raven] raises his dirge, and the merry voice of the singing girls is silent. These three pictures, however, are mere fancies, and are also evidently here forced upon the text; for יקוט קול cannot mean subsistit vox, but, on the contrary (cf. Hosea 10:14), surgit (tollitur) vox; and יקום לקול cannot mean: it (the bird) raises itself to cry, which would have required יקום לתת קולו, or at least לקּול, after למלחמה קום, etc.; besides, it is to be presumed that צפור is genit., like קול עוגב and the like, not nom. of the subj. It is natural, with Hitz., Ewald, Heiligst., Zck., to refer qol tsippor to the peeping, whispering voice ("Childish treble" of Shakespeare) of the old man (cf. stiphtseph, Isaiah 29:4; Isaiah 38:14; Isaiah 10:14; Isaiah 8:19). But the translation: "And it (the voice) approaches a sparrow's voice," is inadmissible, since for ל קום the meaning, "to pass from one state to another," cannot be proved from 1 Samuel 22:13; Micah 2:8; קום signifies there always "to rise up," and besides, qol tahhanah is not the voice of the mouth supplied with teeth, but the sound of the chewing of a toothless mouth. If leqol is connected with a verb of external movement, or of that of the soul, it always denotes the occasion of this movement, Numbers 16:34; Ezekiel 27:28; Job 21:12; Habakkuk 3:16. Influenced by this inalienable sense of the language, the Talm. explains צף ... ויקום by "even a bird awakes him." Thus also literally the Midrash, and accordingly the Targ. paraphrasing: "thou shalt awaken out of thy sleep for a bird, as for thieves breaking in at night." That is correct, only it is unnecessary to limit ויקוּם (or rather ויקום, (Note: Vav with Cholem in H. F. Thus rightly, according to the Masora, which places it in the catalogue of those words which occur once with a higher (יקום) and once with a lower vowel (yקוּם), Mas. fin. 2a b, Ochlaweochla, No. 5; cf. also Aben Ezra's Comm. under Psalm 80:19; Zachoth 23a, Safa berura 21b (where Lipmann is uncertain as to the meaning).) which accords with the still continued subordination of Ecclesiastes 12:4 to the eo die quo of Ecclesiastes 12:3) to rising up from sleep, as if it were synonymous with ויעור: the old man is weak (nervously weak) and easily frightened, and on account of the deadening of his senses (after the figure of Ecclesiastes 12:2, the darkening of the five stars) is so liable to mistake, that if even a bird chirps, he is frightened by it out of his rest (cf. hēkim, Isaiah 14:9). Also in the interpretation of the clause haשׁיר ... וישּׁחוּ, the ancients are in the right track. The Talm. explains: even all music and song appear to him like common chattering (שׂוּחה or, according to other readings, שׂיחה); the proper meaning of ychsw is thus Haggad. twisted. Less correctly the Midrash: בנות השיר are his lips, or they are the reins which think, and the heart decides (on this curious psychol. conception, cf. Chullin 11a, and particularly Berachoth 61a, together with my Psychol. p. 269). The reference to the internal organs if priori improbable throughout; the Targ. with the right tact decides in favour of the lips: "And thy lips are untuned, so that they can no more say (sing) songs." In this translation of the Talm. there are compounded, as frequently, two different interpretations, viz., that interpretation of בן השׁ, which is proved by the כל going before to be incorrect, because impossible; and the interpretation of these "daughters of song" of "songs," as if these were synonymous designations, as when in Arab. misfortunes are called banatu binasan, and the like (vid., Lane's Lex. I p. ; בּת קול, which in Mish. denotes a separate voice (the voice of heaven), but in Syr. the separate word, may be compared. But ישׁחוּ (fut. Niph. of שׁחח) will not accord with this interpretation. For that בן השׁ denotes songs (Hitz., Heiligst.), or the sound of singing (Bttch.), or the words (Ewald) of the old man himself, which are now softened down so as to be scarcely audible, is yet too improbable; it is an insipid idea that the old man gives forth these feeble "daughters of song" from his mouth. We explain ישׁחו of a being bowed down, which is external to the old man, and accordingly understand benoth hashshir not of pieces of music (Aq. πάντα τὰ τῆς ᾠδῆς) which must be lowered to pianissimo, but according to the parallel already rightly acknowledge by Desvoeux, 2 Samuel 19:36, where the aged Barzillai says that he has now no longer an ear for the voice of singing men and singing women, of singing birds (cf. בּר זמירא of a singing bird in the Syrian fables of Sophos, and banoth of the branches of a fruit tree, Genesis 49:22), and, indeed, so that these are a figure of all creatures skilled in singing, and taking pleasure in it: all beings that are fond of singing, and to which it has become as a second nature, must lower themselves, viz., the voice of their song (Isaiah 29:4) (cf. the Kal, Psalm 35:14, and to the modal sense of the fut. Ecclesiastes 10:10, יגּבּר, and Ecclesiastes 10:19, ישׂמּח), i.e., must timidly retire, they dare not make themselves heard, because the old man, who is terrified by the twittering of a little bird, cannot bear it.
Geneva Study BibleAnd the {f} doors shall be shut in the streets, when the sound of the {g} grinding shall be low, and he shall rise up at the voice of the {h} bird, and all the {i} daughters of music shall be brought low; (f) The lips or mouth. (g) When the jaws will scarce open and not be able to chew any more. (h) He will not be able to sleep. (i) That is the wind pipes or the ears will be deaf and not able to hear singing.
Wesley's Notes 12:4 In - Or, towards the streets: which lead into the streets. This may be understood either of the outward senses, which, as doors, let in outward objects to the soul: or rather the mouth, the two lips, here expressed by a word of the dual number, which like a door, open or shut the way that leads into the streets or common passages of the body; which also are principal instruments both of speaking and eating. And these are said to be shut, not absolutely, but comparatively, because men in old age grow dull and listless, having little appetite to eat, and are very frequently indisposed for discourse. When the sound - When the teeth are loose and few, whereby both his speech is low, and the noise which he makes in eating is but small. Shall rise - From his bed, being weary with lying, and unable to get sleep. The bird - As soon as the birds begin to chirp, which is early in the morning, whereas young men, can lie and sleep long. The daughters - All those senses which are employed in music. Brought low - Shall be cast down from their former excellency, and become incapable either of making musick, or of delighting in it.
Jamieson-Fausset-Brown Bible Commentary4. doors-the lips, which are closely shut together as doors, by old men in eating, for, if they did not do so, the food would drop out (Job 41:14; Ps 141:3; Mic 7:5). in the streets-that is, toward the street, "the outer doors" [Maurer and Weiss]. sound of . grinding-The teeth being almost gone, and the lips "shut" in eating, the sound of mastication is scarcely heard. the bird-the cock. In the East all mostly rise with the dawn. But the old are glad to rise from their sleepless couch, or painful slumbers still earlier, namely, when the cock crows, before dawn (Job 7:4) [Holden]. The least noise awakens them [Weiss]. daughters of music-the organs that produce and that enjoy music; the voice and ear.
Matthew Henry's Concise Commentary12:1-7 We should remember our sins against our Creator, repent, and seek forgiveness. We should remember our duties, and set about them, looking to him for grace and strength. This should be done early, while the body is strong, and the spirits active. When a man has the pain of reviewing a misspent life, his not having given up sin and worldly vanities till he is forced to say, I have no pleasure in them, renders his sincerity very questionable. Then follows a figurative description of old age and its infirmities, which has some difficulties; but the meaning is plain, to show how uncomfortable, generally, the days of old age are. As the four verses, 2-5, are a figurative description of the infirmities that usually accompany old age, ver. 6 notices the circumstances which take place in the hour of death. If sin had not entered into the world, these infirmities would not have been known. Surely then the aged should reflect on the evil of sin.
Matthew Henry's Whole Bible CommentaryChapter 12 The wise and penitent preacher is here closing his sermon; and he closes it, not only lie a good orator, but like a good preacher, with that which was likely to make the best impressions and which he wished might be powerful and lasting upon his hearers. Here is, I. An exhortation to young people to begin betimes to be religious and not to put it off to old age (v. 1), enforced with arguments taken from the calamities of old age (v. 1-5). and the great change that death will make upon us (v. 6, 7). II. A repetition of the great truth he had undertaken to prove in this discourse, the vanity of the world (v. 8). III. A confirmation and recommendation of what he had written in this and his other books, as worthy to be duly weighed and concluded, with a charge to all to be truly religious, in consideration of the judgment to come (v. 13, 14). Verses 1-7 Here is, I. A call to young people to think of God, and mind their duty to him, when they are young: Remember now thy Creator in the days of thy youth. This is, 1. The royal preacher's application of his sermon concerning the vanity of the world and every thing in it. "You that are young flatter yourselves with expectations of great things from it, but believe those that have tried it; it yields no solid satisfaction to a soul; therefore, that you may not be deceived by this vanity, nor too much disturbed by it, remember your Creator, and so guard yourselves against the mischiefs that arise from the vanity of the creature." 2. It is the royal physician's antidote against the particular diseases of youth, the love of mirth, and the indulgence of sensual pleasures, the vanity which childhood and youth are subject to; to prevent and cure this, remember thy Creator. Here is, (1.) A great duty pressed upon us, to remember God as our creator, not only to remember that God is our Creator, that he made us and not we ourselves, and is therefore our rightful Lord and owner, but we must engage ourselves to him with the considerations which his being our Creator lay us under, and pay him the honour and duty which we owe him as our Creator. Remember thy Creators; the word is plural, as it is Job 35:10, Where is God my Makers? For God said, Let us make man, us, Father, Son, and Holy Ghost. (2.) The proper season for this duty-in the days of thy youth, the days of thy choice (so some), thy choice days, thy choosing days. "Begin in the beginning of thy days to remember him from whom thou hadst thy being, and go on according to that good beginning. Call him to mind when thou art young, and keep him in mind throughout all the days of thy youth, and never forget him. Guard thus against the temptations of youth, and thus improve the advantages of it." II. A reason to enforce this command: While the evil days come not, and the years of which thou shalt say I have no pleasure in them. 1. Do it quickly, (1.) "Before sickness and death come. Do it while thou livest, for it will be too late to do it when death has removed thee from this state of trial and probation to that of recompence and retribution." The days of sickness and death are the days of evil, terrible to nature, evil days indeed to those that have forgotten their Creator. These evil days will come sooner or later; as yet they come not, for God is long-suffering to us-ward, and gives us space to repent; the continuing of life is but the deferring of death, and, while life is continued and death deferred, it concerns us to prepare, and get the property of death altered, that we may die comfortably. (2.) Before old age comes, which, if death prevent not, will come, and they will be years of which we shall say, We have no pleasure in them,-when we shall not relish the delights of sense, as Barzillai (2 Sa. 19:35),-when we shall be loaded with bodily infirmities, old and blind, or old and lame,-when we shall be taken off from our usefulness, and our strength shall be labour and sorrow,-when we shall either have parted with our relations, and all our old friends, or be afflicted in them and see them weary of us,-when we shall feel ourselves die by inches. These years draw nigh, when all that comes will be vanity, the remaining months all months of vanity, and there will be no pleasure but in the reflection of a good life on earth and the expectation of a better life in heaven. 2. These two arguments he enlarges upon in the following verses, only inverting the order, and shows, (1.) How many are the calamities of old age, and that if we should live to be old, our days will be such as we shall have no pleasure in, which is a good reason why we should return to God, and make our peace with him, in the days of our youth, and not put it off till we come to be old; for it will be no thanks to us to leave the pleasures of sin when they have left us, nor to return to God when need forces us. It is the greatest absurdity and ingratitude imaginable to give the cream and flower of our days to the devil, and reserve the bran, and refuse, and dregs of them for God; this is offering the torn, and the lame, and the sick for sacrifice; and, besides, old age being thus clogged with infirmities, it is the greatest folly imaginable to put off that needful work till then, which requires the best of our strength, when our faculties are in their prime, and especially to make the work more difficult by a longer continuance in sin, and, laying up treasures of guilt in the conscience, to add to the burdens of age and make them much heavier. If the calamities of age will be such as are here represented, we shall have need of something to support and comfort us then, and nothing will be more effectual to do that than the testimony of our consciences for us that we begin betimes to remember our Creator and have not since laid aside the remembrance of him. How can we expect God should help us when we are old, if we will not serve him when we are young? See Ps. 71:17, 18. [1.] The decays and infirmities of old age are here elegantly described in figurative expressions, which have some difficulty in them to us now, who are not acquainted with the common phrases and metaphors used in Solomon's age and language; but the general scope is plain-to show how uncomfortable, generally, the days of old age are. First, Then the sun and the light of it, the moon and the stars, and the light which they borrow from it, will be darkened. They look dim to old people, in consequence of the decay of their sight; their countenance is clouded, and the beauty and lustre of it are eclipsed; their intellectual powers and faculties, which are as lights in the soul, are weakened; their understanding and memory fail them, and their apprehension is not so quick nor their fancy so lively as it has been; the days of their mirth are over (light is often put for joy and prosperity) and they have not the pleasure either of the converse of the day or the repose of the night, for both the sun and the moon are darkened to them. Secondly, Then the clouds return after the rain; as, when the weather is disposed to wet, no sooner has one cloud blown over than another succeeds it, so it is with old people, when they have got free from one pain or ailment, they are seized with another, so that their distempers are like a continual dropping in a very rainy day. The end of one trouble is, in this world, but the beginning of another, and deep calls unto deep. Old people are often afflicted with defluxions of rheum, like soaking rain, after which still more clouds return, feeding the humour, so that it is continually grievous, and therein the body, as it were, melts away. Thirdly, Then the keepers of the house tremble. The head, which is as the watch-tower, shakes, and the arms and hands, which are ready for the preservation of the body, shake too, and grow feeble, upon every sudden approach and attack of danger. That vigour of the animal spirits which used to be exerted for self-defence fails and cannot do its office; old people are easily dispirited and discouraged. Fourthly, Then the strong men shall bow themselves; the legs and thighs, which used to support the body, and bear its weight, bend, and cannot serve for travelling as they have done, but are soon tired. Old men that have been in their time strong men become weak and stoop for age, Zec. 8:4. God takes no pleasure in the legs of a man (Ps. 147:10), for their strength will soon fail; but in the Lord Jehovah there is everlasting strength; he has everlasting arms. Fifthly, Then the grinders cease because they are few; the teeth, with which we grind our meat and prepare it for concoction, cease to do their part, because they are few. They are rotted and broken, and perhaps have been drawn because they ached. Some old people have lost all their teeth, and others have but few left; and this infirmity is the more considerable because the meat, not being well chewed, for want of teeth, is not well digested, which has as much influence as any thing upon the other decays of age. Sixthly, Those that look out of the windows are darkened; the eyes wax dim, as Isaac's (Gen. 27:1), and Ahijah's, 1 Ki. 14:4. Moses was a rare instance of one who, when 120 years old, had good eye-sight, but ordinarily the sight decays in old people as soon as any thing, and it is a mercy to them that art helps nature with spectacles. We have need to improve our sight well while we have it, because the light of the eyes may be gone before the light of life. Seventhly, The doors are shut in the streets. Old people keep within doors, and care not for going abroad to entertainments. The lips, the doors of the mouth, are shut in eating, because the teeth are gone and the sound of the grinding with them is low, so that they have not that command of their meat in their mouths which they used to have; they cannot digest their meat, and therefore little grist is brought to the mill. Eightly, Old people rise up at the voice of the bird. They have no sound sleep as young people have, but a little thing disturbs them, even the chirping of a bird; they cannot rest for coughing, and therefore rise up at cock-crowing, as soon as any body is stirring; or they are apt to be jealous, and timorous, and full of care, which breaks their sleep and makes them rise early; or they are apt to be superstitious, and rise up as in a fright, at those voices of birds, as of ravens, or screech-owls, which soothsayers call ominous. Ninthly, With them all the daughters of music are brought low. They have neither voice nor ear, can neither sing themselves nor take any pleasure, as Solomon had done in the days of his youth, in singing men, and singing women, and musical instruments, ch. 2:8. Old people grow hard of hearing, and unapt to distinguish sounds and voices. Tenthly, They are afraid of that which is high, afraid to go to the top of any high place, either because, for want of breath, they cannot reach it, or, their heads being giddy or their legs failing them, they dare not venture to it, or they frighten themselves with fancying that that which is high will fall upon them. Fear is in the way; they can neither ride nor walk with their former boldness, but are afraid of every thing that lies in their way, lest it throw them down. Eleventhly, The almond-tree flourishes. The old man's hair has grown white, so that his head looks like an almond-tree in the blossom. The almond-tree blossoms before any other tree, and therefore fitly shows what haste old age makes in seizing upon men; it prevents their expectations and comes faster upon them than they thought of. Gray hairs are here and there upon them, and they perceive it not. Twelfthly, The grasshopper is a burden and desire fails. Old men can bear nothing; the lightest thing sits heavily upon them, both on their bodies and on their minds, a little thing sinks and breaks them. Perhaps the grasshopper was some food that was looked upon to be very light of digestion (John Baptist's meat was locusts), but even that lies heavily upon an old man's stomach, and therefore desire fails, he has no appetite to his meat, neither shall he regard the desire of woman, as that king, Dan. 11:37. Old men become mindless and listless, and the pleasures of sense are to them tasteless and sapless. [2.] It is probable that Solomon wrote this when he was himself old, and could speak feelingly of the infirmities of age, which perhaps grew the faster upon him for the indulgence he had given himself in sensual pleasures. Some old people bear up better than others under the decays of age, but, more or less, the days of old age are and will be evil days and of little pleasure. Great care therefore should be taken to pay respect and honour to old people, that they may have something to balance these grievances and nothing may be done to add to them. And all this, put together, makes up a good reason why we should remember our Creator in the days of our youth, that he may remember us with favour when these evil days come, and his comforts may delight our souls when the delights of sense are in a manner worn off. (2.) He shows how great a change death will make with us, which will be either the prevention or the period of the miseries of old age. Nothing else will keep them off, nor any thing else cure them. "Therefore remember thy Creator in the days of thy youth, because death is certainly before thee, perhaps it is very near thee, and it is a serious thing to die, and thou shouldst feel concerned with the utmost care and diligence to prepare for it." [1.] Death will fix us in an unchangeable state: Man shall then go to his long home, and all these infirmities and decays of age are harbingers of and advances towards that awful remove. At death man goes from this world and all the employments and enjoyments of it. He has gone for good and all, as to his present state. He has gone home, for here he was a stranger and pilgrim; both soul and body go to the place whence they came, v. 7. He has gone to his rest, to the place where he is to fix. He has gone to his home, to the house of his world (so some), for this world is not his. He has gone to his long home, for the days of his lying in the grave will be many. He has gone to his house of eternity, not only to his house whence he shall never return to this world, but to the house where he must be for ever. This should make us willing to die, that, at death, we must go home; and why should we not long to go to our Father's house? And this should quicken us to get ready to die, that we must then go to our long home, to an everlasting habitation. [2.] Death will be an occasion of sorrow to our friends that love us. When man goes to his long home the mourners go about the streets-the real mourners, and those, as now with us, distinguished by their habits as they go along the streets,-the mourners for ceremony, that were hired to weep for the dead, both to express and to excite the real mourning. When we die we not only remove to a melancholy house before us, but we leave a melancholy house behind us. Tears are a tribute due to the dead, and this, among other circumstances, makes it a serious thing to die. But in vain do we go to the house of mourning, and see the mourners go about the streets, if it do not help to make us serious and pious mourners in the closet. [3.] Death will dissolve the frame of nature and take down the earthly house of this tabernacle, which is elegantly described, v. 6. Then shall the silver cord, by which soul and body were wonderfully fastened together, be loosed, that sacred knot untied, and those old friends be forced to part; then shall the golden bowl, which held the waters of life for us, be broken; then shall the pitcher with which we used to fetch up water, for the constant support of life and the repair of its decays, be broken, even at the fountain, so that it can fetch up no more; and the wheel (all those organs that serve for the collecting and distributing of nourishment) shall be broken, and disabled to do their office any more. The body shall become like a watch when the spring is broken, the motion of all the wheels is stopped and they all stand still; the machine is taken to pieces; the heart beats no more, nor does the blood circulate. Some apply this to the ornaments and utensils of life; rich people must, at death, leave behind them their clothing and furniture of silver and gold, and poor people their earthen pitchers, and the drawers of water will have their wheel broken. [4.] Death will resolve us into our first principles, v. 7. Man is a strange sort of creature, a ray of heaven united to a clod of earth; at death these are separated, and each goes to the place whence it came. First, The body, that clod of clay, returns to its own earth. It is made of the earth; Adam's body was so, and we are of the same mould; it is a house of clay. At death it is laid in the earth, and in a little time will be resolved into earth, not to be distinguished from common earth, according to the sentence (Gen. 3:19), Dust thou art and therefore to dust thou shalt return. Let us not therefore indulge the appetites of the body, nor pamper it (it will be worms' meat shortly), nor let sin reign in our mortal bodies, for they are mortal, Rom. 6:12. Secondly, The soul, that beam of light, returns to that God who, when he made man of the dust of the ground, breathed into him the breath of life, to make him a living soul (Gen. 2:7), and forms the spirit of every man within him. When the fire consumes the wood the flame ascends, and the ashes return to the earth out of which the wood grew. The soul does not die with the body; it is redeemed from the power of the grave (Ps. 49:15); it can subsist without it and will in a state of separation from it, as the candle burns, and burns brighter, when it is taken out of the dark lantern. It removes to the world of spirits, to which it is allied. It goes to God as a Judge, to give account of itself, and to be lodged either with the spirits in prison (1 Pt. 3:19) or with the spirits in paradise (Lu. 23:43), according to what was done in the body. This makes death terrible to the wicked, whose souls go to God as an avenger, and comfortable to the godly, whose souls go to God as a Father, into whose hands they cheerfully commit them, through a Mediator, out of whom sinners may justly dread to think of going to God. |
