The Pulpit Commentary — Ecclesiastes — Section 126

the intensity, but upon the perversion of affection, and leads to a purer, holier, and moro satisfying exercise of affection. That Obrist, whose love was universal, did not discourage friendship is evident from the fact that he chose twelve disciples, and admitted them to a closer intimacy with himself than others enjoyed, and that even among them there was ono whom he specially loved. It was seen, too, in the affection which he manifested to the family in Bethany-Martha and Mary and their brother Lazarus. In the time of his agony in Gethsemane he chose three of the aisciples to watch with him, seeking for some solace and support in the fact of their presence and sympathy. The truth of Solomon's statement that" two are better than one" was confirmed by Christ's sending out his disciples "two and two together" (Luke x. 1), and by the Divine direction given by the Holy Ghost when Barnabas and Saul were set apart to go together on their first great missionary enterprise (Acts xiii. 2). But over and above these instances of Christ's example in cultivating friendship, and of the advantages of mutual co-operation in Christian work, the great principle remains that true religion cannot come to any strength in an isolated life. We cannot worship God aright if we "forsake the assembling of ourselves together;" we cannot cultivate the virtues of which holiness consists-justice, compassion, forbearance, purity, and lo\'e-if we isolate ourselves; for all these virtues imply our conducting ourselves in certain ways in all our relations with others. We lose the opportunity of helping the weak, of cheering the disheartened, and of co-operating with those who are striving to overcome the evils by which the world is burdened, if we withdraw into ourselves and ignore others. So far, then, from the wisdom of Solomon in this matter being, in comparison with the fuller revelation through Christ, of an inferior and almost pagan character, it is of permanent and undiminished value. Our acquaintance with Christian teaching is calculated to lead us to form quite as decided a judgment as Solomon did as to the evils of a solitary life, and the advantages offriendship.-J. W. Vers. 13-16.-Mortijications of royalty. Yet another set of instances of folly and disappointment occurs to our author's mind; they are drawn from the history of the strange vicissitudes through which many of those who have sat upon thrones have passed. His references are vague and general, and no success has attended the attempts of those who have endeavoured to find historical examples answering exactly to the circumstances he here describes. But the truthfulness of his generalizations can be abundantly illustrated out of the records of history, both sacred and profane. The reason why he adds these instances of failure and misfortune to his list is pretty evident. He would have us understand that no condition of human life is exempt from the common lot; that though kings are raised above their fellows, and are apparently able to control circumstances rather than to be controlled by them, as a matter of fact as surprising examples of mutability are to be found in their history as in that of the humbler ranks of men. He sets before us-- I. The image of "AN OLD AND FOOLISII KING, WHO WILL NO MORE BE ADMONISHED;,, who, though "born in his kingdom, becometh poor." He is debauched by long tenure of power, and scorns good advice and warning. "We see him driven from his throno, stripped of his riches, and becoming in his old age a beggar." His want of wisdom undermines the stability of his position. Though he has in the regular course inherited his kingdom, and has an indefeasible right to the crown he wears-though for many years his people have patiently endured his misgovernment-his tenure of office becomes more and more uncertain. A time comes when it is a question whether the nation is to be ruined, or a wiser aud more tmstworthy ruler put in his place. He is compelled to abdicate, or is forcibly deposed or driven from his kingdom by an invader, whose power he is unable to resist. His noble birth, his legal rights ns a sovereign, hie grey hairs, the amiability of his private character, do not avail to secure for him the loyal support of a people whom his folly bas alienated from him. The same idea of folly vitiating the dignity of old age is found in Wisd. iv: 8, 9, "Honour- able aae is not that which standeth in length of time, nor that is measured by number of yea'i-s. But wisdom is the grey hair unto men, and unspotted life is old age." The biographies of Charles I. and James II. of England, and of Napoleon III., furni8h examples of kinas who learned nothing from experience, and scorned all warnings, and brought upo• th~m5ehcs misery liko that hinteu at by Solomon. 'l'be firft oi thG 110 liiCCLESIASTES; OH, THE PREACHER. [en. v. 1-20.