Ecclesiastes 5-8

Address thyself to the worship of God, and take time to compose thyself for it. Keep thy thoughts from roving and wandering: keep thy affections from running out toward wrong objects. We should avoid vain repetitions; copious prayers are not here condemned, but those that are unmeaning. How often our wandering thoughts render attendance on Divine ordinances little better than the sacrifice of fools! Many words and hasty ones, used in prayer, show folly in the heart, low thoughts of God, and careless thoughts of our own souls.

What renders devotion vain. (Eccl. 5:1-3) Of vows, and oppression. (Eccl. 5:4-8) the vanity of riches shown. (Eccl. 5:9-7) The right use of riches. (Eccl. 5:18-20)

When a person made engagements rashly, he suffered his mouth to cause his flesh to sin. The case supposes a man coming to the priest, and pretending that his vow was made rashly, and that it would be wrong to fulfil it. Such mockery of God would bring the Divine displeasure, which might blast what was thus unduly kept. We are to keep down the fear of man. Set God before thee; then, if thou seest the oppression of the poor, thou wilt not find fault with Divine Providence; nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted; nor of religion, when thou seest it will not secure men from suffering wrong. But though oppressors may be secure, God will reckon for all.

The goodness of Providence is more equally distributed than appears to a careless observer. The king needs the common things of life, and the poor share them; they relish their morsel better than he does his luxuries. There are bodily desires which silver itself will not satisfy, much less will worldly abundance satisfy spiritual desires. The more men have, the better house they must keep, the more servants they must employ, the more guests they must entertain, and the more they will have hanging on them. The sleep of the labourer is sweet, not only because he is tired, but because he has little care to break his sleep. The sleep of the diligent Christian, and his long sleep, are sweet; having spent himself and his time in the service of God, he can cheerfully repose in God as his Rest. But those who have every thing else, often fail to secure a good night's sleep; their abundance breaks their rest. Riches do hurt, and draw away the heart from God and duty. Men do hurt with their riches, not only gratifying their own lusts, but oppressing others, and dealing hardly with them. They will see that they have laboured for the wind, when, at death, they find the profit of their labour is all gone like the wind, they know not whither. How ill the covetous worldling bears the calamities of human life! He does not sorrow to repentance, but is angry at the providence of God, angry at all about him; which doubles his affliction.

Life is God's gift. We must not view our calling as a drudgery, but take pleasure in the calling where God puts us. A cheerful spirit is a great blessing; it makes employments easy, and afflictions light. Having made a proper use of riches, a man will remember the days of his past life with pleasure. The manner in which Solomon refers to God as the Giver, both of life and its enjoyments, shows they ought to be received and to be used, consistently with his will, and to his glory. Let this passage recommend to all the kind words of the merciful Redeemer, "Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life." Christ is the Bread of life, the only food of the soul. All are invited to partake of this heavenly provision.

A man often has all he needs for outward enjoyment; yet the Lord leaves him so to covetousness or evil dispositions, that he makes no good or comfortable use of what he has. By one means or other his possessions come to strangers; this is vanity, and an evil disease. A numerous family was a matter of fond desire and of high honour among the Hebrews; and long life is the desire of mankind in general. Even with these additions a man may not be able to enjoy his riches, family, and life. Such a man, in his passage through life, seems to have been born for no end or use. And he who has entered on life only for one moment, to quit it the next, has a preferable lot to him who has lived long, but only to suffer.

The vanity of riches. Also of long life and flourishing families. (Eccl. 6:1-6) The little advantage any one has in outward things. (Eccl. 6:7-12)

A little will serve to sustain us comfortably, and a great deal can do no more. The desires of the soul find nothing in the wealth of the world to give satisfaction. The poor man has comfort as well as the richest, and is under no real disadvantage. We cannot say, Better is the sight of the eyes than the resting of the soul in God; for it is better to live by faith in things to come, than to live by sense, which dwells only upon present things. Our lot is appointed. We have what pleases God, and let that please us. The greatest possessions and honours cannot set us above the common events of human life. Seeing that the things men pursue on earth increase vanities, what is man the better for his worldly devices? Our life upon earth is to be reckoned by days. It is fleeting and uncertain, and with little in it to be fond of, or to be depended on. Let us return to God, trust in his mercy through Jesus Christ, and submit to his will. Then soon shall we glide through this vexatious world, and find ourselves in that happy place, where there is fulness of joy and pleasures for evermore.

Reputation for piety and honesty is more desirable than all the wealth and pleasure in this world. It will do more good to go to a funeral than to a feast. We may lawfully go to both, as there is occasion; our Saviour both feasted at the wedding of his friend in Cana, and wept at the grave of his friend in Bethany. But, considering how apt we are to be vain and indulge the flesh, it is best to go to the house of mourning, to learn the end of man as to this world. Seriousness is better than mirth and jollity. That is best for us which is best for our souls, though it be unpleasing to sense. It is better to have our corruptions mortified by the rebuke of the wise, than to have them gratified by the song of fools. The laughter of a fool is soon gone, the end of his mirth is heaviness.

The benefit of a good name; of death above life; of sorrow above vain mirth. (Eccl. 7:1-6) Concerning oppression, anger, and discontent. (Eccl. 7:7-10) Advantages of wisdom. (Eccl. 7:11-22) Experience of the evil of sin. (Eccl. 7:23-29)

The event of our trials and difficulties is often better than at first we thought. Surely it is better to be patient in spirit, than to be proud and hasty. Be not soon angry, nor quick in resenting an affront. Be not long angry; though anger may come into the bosom of a wise man, it passes through it as a way-faring man; it dwells only in the bosom of fools. It is folly to cry out upon the badness of our times, when we have more reason to cry out for the badness of our own hearts; and even in these times we enjoy many mercies. It is folly to cry up the goodness of former times; as if former ages had not the like things to complain of that we have: this arises from discontent, and aptness to quarrel with God himself.

Wisdom is as good as an inheritance, yea better. It shelters from the storms and scorching heat of trouble. Wealth will not lengthen out the natural life; but true wisdom will give spiritual life, and strengthen men for services under their sufferings. Let us look upon the disposal of our condition as the work of God, and at last all will appear to have been for the best. In acts of righteousness, be not carried into heats or passions, no, not by a zeal for God. Be not conceited of thine own abilities; nor find fault with every thing, nor busy thyself in other men's matters. Many who will not be wrought upon by the fear of God, and the dread of hell, will avoid sins which ruin their health and estate, and expose to public justice. But those that truly fear God, have but one end to serve, therefore act steadily. If we say we have not sinned, we deceive ourselves. Every true believer is ready to say, God be merciful to me a sinner. Forget not at the same time, that personal righteousness, walking in newness of life, is the only real evidence of an interest by faith in the righteousness of the Redeemer. Wisdom teaches us not to be quick in resenting affronts. Be not desirous to know what people say; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See that thou approve thyself to God and thine own conscience, and then heed not what men say of thee; it is easier to pass by twenty affronts than to avenge one. When any harm is done to us, examine whether we have not done as bad to others.

Solomon, in his search into the nature and reason of things, had been miserably deluded. But he here speaks with godly sorrow. He alone who constantly aims to please God, can expect to escape; the careless sinner probably will fall to rise no more. He now discovered more than ever the evil of the great sin of which he had been guilty, the loving many strange women, I Kin. 11:1. A woman thoroughly upright and godly, he had not found. How was he likely to find such a one among those he had collected? If any of them had been well disposed, their situation would tend to render them all nearly of the same character. He here warns others against the sins into which he had been betrayed. Many a godly man can with thankfulness acknowledge that he has found a prudent, virtuous woman in the wife of his bosom; but those men who have gone in Solomon's track, cannot expect to find one. He traces up all the streams of actual transgression to the fountain. It is clear that man is corrupted and revolted, and not as he was made. It is lamentable that man, whom God made upright, has found out so many ways to render himself wicked and miserable. Let us bless Him for Jesus Christ, and seek his grace, that we may be numbered with his chosen people.

None of the rich, the powerful, the honourable, or the accomplished of the sons of men, are so excellent, useful, or happy, as the wise man. Who else can interpret the words of God, or teach aright from his truths and dispensations? What madness must it be for weak and dependent creatures to rebel against the Almighty! What numbers form wrong judgments, and bring misery on themselves, in this life and that to come!

Commendations of wisdom. (Eccl. 8:1-5) To prepare for sudden evils and death. (Eccl. 8:6-8) It shall be well with the righteous, and ill with the wicked. (Eccl. 8:9-13) Mysteries of Providence. (Eccl. 8:14-17)

God has, in wisdom, kept away from us the knowledge of future events, that we may be always ready for changes. We must all die, no flight or hiding-place can save us, nor are there any weapons of effectual resistance. Ninety thousand die every day, upwards of sixty every minute, and one every moment. How solemn the thought! Oh that men were wise, that they understood these things, that they would consider their latter end! The believer alone is prepared to meet the solemn summons. Wickedness, by which men often escape human justice, cannot secure from death.

Solomon observed, that many a time one man rules over another to his hurt, and that prosperity hardens them in their wickedness. Sinners herein deceive themselves. Vengeance comes slowly, but it comes surely. A good man's days have some substance; he lives to a good purpose: a wicked man's days are all as a shadow, empty and worthless. Let us pray that we may view eternal things as near, real, and all-important.

Faith alone can establish the heart in this mixed scene, where the righteous often suffer, and the wicked prosper. Solomon commended joy, and holy security of mind, arising from confidence in God, because a man has no better thing under the sun, though a good man has much better things above the sun, than soberly and thankfully to use the things of this life according to his rank. He would not have us try to give a reason for what God does. But, leaving the Lord to clear up all difficulties in his own time, we may cheerfully enjoy the comforts, and bear up under the trials of life; while peace of conscience and joy in the Holy Ghost will abide in us through all outward changes, and when flesh and heart shall fail.

From vanity connected with kings, he passes to vanities (Ec 5:7) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator. Keep thy foot--In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple (Ex 3:5; Jos 5:15, which passages perhaps gave rise to the custom). Weiss needlessly reads, "Keep thy feast days" (Ex 23:14, 17; the three great feasts). hear--rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [Holden]. (Vulgate; Syriac). (Ps 51:16, 17; Pr 21:3; Jer 6:20; 7:21-23; 14:12; Am 5:21-24). The warning is against mere ceremonial self-righteousness, as in Ec 7:12. Obedience is the spirit of the law's requirements (De 10:12). Solomon sorrowfully looks back on his own neglect of this (compare 1Ki 8:63 with Ec 11:4, 6). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (Nu 15:30, 31; Heb 10:26-29).

rash--opposed to the considerate reverence ("keep thy foot," Ec 5:1). This verse illustrates Ec 5:1, as to prayer in the house of God ("before God," Isa 1:12); so Ec 5:4-6 as to vows. The remedy to such vanities is stated (Ec 5:6). "Fear thou God." God is in heaven--Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.

As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech" (Ec 10:14), [Holden and Weiss]. But Ec 5:7 implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner, Ps 73:20), arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking (Mt 6:7), independently of the frame of mind [English Version and Maurer]. fool's voice--answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."

When thou vowest a vow unto God--Hasty words in prayer (Ec 5:2, 3) suggest the subject of hasty vows. A vow should not be hastily made (Jud 11:35; 1Sa 14:24). When made, it must be kept (Ps 76:11), even as God keeps His word to us (Ex 12:41, 51; Jos 21:45).

(De 23:21, 23).

thy flesh--Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," Ec 2:3, Margin) may tempt thee to break (Pr 20:25). angel--the "messenger" of God (Job 33:23); minister (Re 1:20); that is, the priest (Mal 2:7) "before" whom a breach of a vow was to be confessed (Le 5:4, 5). We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, "the angel of the covenant" (Mal 3:1), and of ministering angels as witnesses (1Co 11:10; 1Ti 5:21). Extenuate not any breach of them as a slight error.

(See on Ec 5:3). God's service, which ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worship), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear thou God" (Ec 12:13).

As in Ec 3:16, so here the difficulty suggests itself. If God is so exact in even punishing hasty words (Ec 5:1-6), why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign (1Ki 12:4). the matter--literally, "the pleasure," or purpose (Isa 53:10). Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile. higher than the highest--(Da 7:18). regardeth--(2Ch 16:9). there be higher--plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [Weiss].

"The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field" (2Ch 26:10). Therefore the common Lord of all, high and low, will punish at last those who rob the "poor" of their share in it (Pr 22:22, 23; Am 8:4-7).

Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it. shall not be satisfied--so the oppressor "eateth his own flesh" (see on Ec 4:1 and Ec 4:5). with increase--is not satisfied with the gain that he makes.

they ... that eat them--the rich man's dependents (Ps 23:5).

Another argument against anxiety to gain riches. "Sleep ... sweet" answers to "quietness" (Ec 4:6); "not suffer ... sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare Ec 4:5), will not suffer the rich oppressor to sleep.

Proofs of God's judgments even in this world (Pr 11:31). The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty. Ec 2:19, 23 gives another aspect of the same subject.

Even supposing that he loses not his wealth before death, then at least he must go stripped of it all (Ps 49:17). laboured for the wind--(Ho 12:1; 1Co 9:26).

eateth--appropriately put for "liveth" in general, as connected with Ec 5:11, 12, 18. darkness--opposed to "light (joy) of countenance" (Ec 8:1; Pr 16:15). wrath--fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."

Returns to the sentiment (Ec 3:12, 13, 22); translate: "Behold the good which I have seen, and which is becoming" (in a man). which God giveth--namely, both the good of his labor and his life. his portion--legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (1Co 7:31). Opposed to the anxious life of the covetous (Ec 5:10, 17).

As Ec 5:18 refers to the "laboring" man (Ec 5:12), so Ec 5:19 to the "rich" man, who gets wealth not by "oppression" (Ec 5:8), but by "God's gift." He is distinguished also from the "rich" man (Ec 6:2) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not. to take his portion--limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.

He will not remember much, looking back with disappointment, as the ungodly do (Ec 2:11), on the days of his life. answereth ... in the joy--God answers his prayers in giving him "power" to enjoy his blessings. Gesenius and Vulgate translate, "For God (so) occupies him with joy," &c., that he thinks not much of the shortness and sorrows of life. Holden, "Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.

common--or else more literally,--"great upon man," falls heavily upon man.

for his soul--that is, his enjoyment. God giveth him not power to eat--This distinguishes him from the "rich" man in Ec 5:19. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (Ec 5:8, 10). stranger--those not akin, nay, even hostile to him (Jer 51:51; La 5:2; Ho 7:9). He seems to have it in his "power" to do as he will with his wealth, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger" (Ec 2:26), who has found favor in God's sight.

Even if a man (of this character) have very many (equivalent to "a hundred," 2Ki 10:1) children, and not have a "stranger" as his heir (Ec 6:2), and live long ("days of years" express the brevity of life at its best, Ge 47:9), yet enjoy no real "good" in life, and lie unhonored, without "burial," at death (2Ki 9:26, 35), the embryo is better than he. In the East to be without burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that left to hang on till rotten" [Henry].

he--rather "it," "the untimely birth." So "its," not "his name." with vanity--to no purpose; a type of the driftless existence of him who makes riches the chief good. darkness--of the abortive; a type of the unhonored death and dark future beyond the grave of the avaricious.

this--yet "it has more rest than" the toiling, gloomy miser.

If the miser's length of "life" be thought to raise him above the abortive, Solomon answers that long life, without enjoying real good, is but lengthened misery, and riches cannot exempt him from going whither "all go." He is fit neither for life, nor death, nor eternity.

man--rather, "the man," namely, the miser (Ec 6:3-6). For not all men labor for the mouth, that is, for selfish gratification. appetite--Hebrew, "the soul." The insatiability of the desire prevents that which is the only end proposed in toils, namely, self-gratification; "the man" thus gets no "good" out of his wealth (Ec 6:3).

For--"However" [Maurer]. The "for" means (in contrast to the insatiability of the miser), For what else is the advantage which the wise man hath above the fool?" What--advantage, that is, superiority, above him who knows not how to walk uprightly hath the poor who knoweth to walk before the living?--that is, to use and enjoy life aright (Ec 5:18, 19), a cheerful, thankful, godly "walk" (Ps 116:9).

Answer to the question in Ec 6:8. This is the advantage: Better is the sight of the eyes--the wise man's godly enjoyment of present seen blessings than the (fool's) wandering--literally, walking (Ps 73:9), of the desire, that is, vague, insatiable desires for what he has not (Ec 6:7; Heb 13:5). this--restless wandering of desire, and not enjoying contentedly the present (1Ti 6:6, 8).

Part II begins here. Since man's toils are vain, what is the chief good? (Ec 6:12). The answer is contained in the rest of the book. That which hath been--man's various circumstances is named already--not only has existed, Ec 1:9; 3:15, but has received its just name, "vanity," long ago, and it is known that it--vanity is man--Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty. neither may he contend, &c.--(Ro 9:20).

"Seeing" that man cannot escape from the "vanity," which by God's "mighty" will is inherent in earthly things, and cannot call in question God's wisdom in these dispensations (equivalent to "contend," &c.), what is man the better--of these vain things as regards the chief good? None whatever.

For who knoweth, &c.--The ungodly know not what is really "good" during life, nor "what shall be after them," that is, what will be the event of their undertakings (Ec 3:22; 8:7). The godly might be tempted to "contend with God" (Ec 6:10) as to His dispensations; but they cannot fully know the wise purposes served by them now and hereafter. Their sufferings from the oppressors are more really good for them than cloudless prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In Ec 7:1-29, he states what is good, in answer to this verse.

(See on Ec 6:12). name--character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end. ointment--used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Re 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Isa 56:5; Mr 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (So 1:3). and the day of [his] death, &c.--not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Php 1:23 has it.

Proving that it is not a sensual enjoyment of earthly goods which is meant in Ec 3:13; 5:18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (Ec 1:4, 5). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."

Sorrow--such as arises from serious thoughts of eternity. laughter--reckless mirth (Ec 2:2). by the sadness ... better--(Ps 126:5, 6; 2Co 4:17; Heb 12:10, 11). Maurer translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ec 11:9); but the parallel clause supports English Version.

(Ps 141:4, 5). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.

crackling--answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (Joe 2:5). Their light soon goes out in the black darkness. There is a paronomasia in the Hebrew, Sirim ("thorns"), Sir ("pot"). The wicked are often compared to "thorns" (2Sa 23:6; Na 1:10). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of fools (Ps 118:12).

oppression--recurring to the idea (Ec 3:16; 5:8). Its connection with Ec 7:4-6 is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described (Ec 7:5,6). Weiss, for "oppression," translates, "distraction," produced by merriment. But Ec 5:8 favors English Version. a gift--that is, the sight of bribery in "places of judgment" (Ec 3:16) might cause the wise to lose their wisdom (equivalent to "heart"), (Job 12:6; 21:6, 7; 24:1, &c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as Weiss.

connected with Ec 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (Ro 5:3), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (Ps 73:2, 3, 12-14, 17-26; Jas 5:11).

angry--impatient at adversity befalling thee, as Job was (Ec 5:2; Pr 12:16).

Do not call in question God's ways in making thy former days better than thy present, as Job did (Job 29:2-5). The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.

Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, Ec 11:7; Job 3:16; Ps 49:19).

Literally, (To be) in (that is, under) the shadow (Isa 30:2) of wisdom (is the same as to be) in (under) the shadow of money; wisdom no less shields one from the ills of life than money does. is, that--rather, "the excellency of the knowledge of wisdom giveth life," that is, life in the highest sense, here and hereafter (Pr 3:18; Joh 17:3; 2Pe 1:3). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only in prosperity. The question in Ec 7:10 implies a want of it.

Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c. straight ... crooked--Man cannot amend what God wills to be "wanting" and "adverse" (Ec 1:15; Job 12:14).

consider--resumed from Ec 7:13. "Consider," that is, regard it as "the work of God"; for "God has made (Hebrew, for 'set') this (adversity) also as well as the other (prosperity)." "Adversity" is one of the things which "God has made crooked," and which man cannot "make straight." He ought therefore to be "patient" (Ec 7:8). after him--equivalent to "that man may not find anything (to blame) after God" (that is, after "considering God's work," Ec 7:13). Vulgate and Syriac, "against Him" (compare Ec 7:10; Ro 3:4).

An objection entertained by Solomon in the days of his vanity--his apostasy (Ec 8:14; Job 21:7). just ... perisheth--(1Ki 21:13). Temporal not eternal death (Joh 10:28). But see on Ec 7:16; "just" is probably a self-justiciary. wicked ... prolongeth--See the antidote to the abuse of this statement in Ec 8:12.

Holden makes Ec 7:16 the scoffing inference of the objector, and Ec 7:17 the answer of Solomon, now repentant. So (1Co 15:32) the skeptic's objection; (1Co 15:33) the answer. However, "Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, which would wrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (Ec 7:18; 5:3, 7; Mt 6:1-7; 9:14; 23:23, 24; Ro 10:3; 1Ti 4:3). over wise--(Job 11:12; Ro 12:3, 16), presumptuously self-sufficient, as if acquainted with the whole of divine truth. destroy thyself--expose thyself to needless persecution, austerities and the wrath of God; hence to an untimely death. "Destroy thyself" answers to "perisheth" (Ec 7:15); "righteous over much," to "a just man." Therefore in Ec 7:15 it is self-justiciary, not a truly righteous man, that is meant.

over much wicked--so worded, to answer to "righteous over much." For if not taken thus, it would seem to imply that we may be wicked a little. "Wicked" refers to "wicked man" (Ec 7:15); "die before thy time," to "prolongeth his life," antithetically. There may be a wicked man spared to "live long," owing to his avoiding gross excesses (Ec 7:15). Solomon says, therefore, Be not so foolish (answering antithetically to "over wise," Ec 7:16), as to run to such excess of riot, that God will be provoked to cut off prematurely thy day of grace (Ro 2:5). The precept is addressed to a sinner. Beware of aggravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy, Ec 7:15), when only such a precept would be applicable. By litotes it includes, "Be not wicked at all."

this ... this--the two opposite excesses (Ec 7:16, 17), fanatical, self-wise righteousness, and presumptuous, foolhardy wickedness. he that feareth God shall come forth of them all--shall escape all such extremes (Pr 3:7).

Hebrew, "The wisdom," that is, the true wisdom, religion (2Ti 3:15). than ten mighty--that is, able and valiant generals (Ec 7:12; 9:13-18; Pr 21:22; 24:5). These "watchmen wake in vain, except the Lord keep the city" (Ps 127:1).

Referring to Ec 7:16. Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.

As therefore thou being far from perfectly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the self-righteous do (Ec 7:16; Lu 18:9, 11), and thereby shorten their lives (Ec 7:15, 16), of words spoken against thee by others, for example, thy servant: Thou art their "fellow servant" before God (Mt 18:32-35).

(1Ki 2:44).

All this--resuming the "all" in Ec 7:15; Ec 7:15-22 is therefore the fruit of his dearly bought experience in the days of his "vanity." I will be wise--I tried to "be wise," independently of God. But true wisdom was then "far from him," in spite of his human wisdom, which he retained by God's gift. So "over wise" (Ec 7:16).

That ... far off ... deep--True wisdom is so when sought independently of "fear of God" (Ec 7:18; De 30:12, 13; Job 11:7, 8; 28:12-20, 28; Ps 64:6; Ro 10:6, 7).

Literally, "I turned myself and mine heart to." A phrase peculiar to Ecclesiastes, and appropriate to the penitent turning back to commune with his heart on his past life. wickedness of folly--He is now a step further on the path of penitence than in Ec 1:17; 2:12, where "folly" is put without "wickedness" prefixed. reason--rather, "the right estimation" of things. Holden translates also "foolishness (that is, sinful folly, answering to 'wickedness' in the parallel) of madness" (that is, of man's mad pursuits).

"I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (1Ki 11:3, 4; Pr 5:3, 4; 22:14). As "God's favor is better than life," she who seduces from God is "more bitter than death." whoso pleaseth God--as Joseph (Ge 39:2, 3, 9). It is God's grace alone that keeps any from falling.

this--namely, what follows in Ec 7:28. counting one by one--by comparing one thing with another [Holden and Maurer]. account--a right estimate. But Ec 7:28 more favors Gesenius. "Considering women one by one."

Rather, referring to his past experience, "Which my soul sought further, but I found not." one man--that is, worthy of the name, "man," "upright"; not more than one in a thousand of my courtiers (Job 33:23; Ps 12:1). Jesus Christ alone of men fully realizes the perfect ideal of "man." "Chiefest among ten thousand" (So 5:10). No perfect "woman" has ever existed, not even the Virgin Mary. Solomon, in the word "thousand," alludes to his three hundred wives and seven hundred concubines. Among these it was not likely that he should find the fidelity which one true wife pays to one husband. Connected with Ec 7:26, not an unqualified condemnation of the sex, as Pr 12:4; 31:10, &c., prove.

The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Ge 2:1-3:24). Among man's "inventions" was the one especially referred to in Ec 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mt 19:4, 5, 6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, and their posterity.

Praise of true wisdom continued (Ec 7:11, &c.). "Who" is to be accounted "equal to the wise man? ... Who (like him) knoweth the interpretation" of God's providences (for example, Ec 7:8, 13, 14), and God's word (for example, see on Ec 7:29; Pr 1:6)? face to shine--(Ec 7:14; Ac 6:15). A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it (Ex 34:29, 30). boldness--austerity. changed--into a benign expression by true wisdom (religion) (Jas 3:17). Maurer translates, "The shining (brightness) of his face is doubled," arguing that the Hebrew noun for "boldness" is never used in a bad sense (Pr 4:18). Or as Margin, "strength" (Ec 7:19; Isa 40:31; 2Co 3:18). But the adjective is used in a bad sense (De 28:50).

the king's--Jehovah, peculiarly the king of Israel in the theocracy; Ec 8:3, 4, prove it is not the earthly king who is meant. the oath of God--the covenant which God made with Abraham and renewed with David; Solomon remembered Ps 89:35, "I have sworn," &c. (Ps 89:36), and the penalties if David's children should forsake it (Ps 89:30-32); inflicted on Solomon himself; yet God not "utterly" forsaking him (Ps 89:33, 34).

hasty--rather, "Be not terror-struck so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God; he vainly tries to flee out of His sight (Ps 139:7); opposed to the "shining face" of filial confidence (Ec 8:1; Joh 8:33-36; Ro 8:2; 1Jo 4:18). stand not--persist not. for he doeth--God inflicts what punishment He pleases on persisting sinners (Job 23:13; Ps 115:3). True of none save God.

God's very "word" is "power." So the gospel word (Ro 1:16; Heb 4:12). who may say, &c.--(Job 9:12; 33:13; Isa 45:9; Da 4:35). Scripture does not ascribe such arbitrary power to earthly kings.

feel--experience. time--the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (Ec 3:1-11). judgment--the right manner [Holden]. But as God's future "judgment" is connected with the "time for every purpose" in Ec 3:17, so it is here. The punishment of persisting sinners (Ec 8:3) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for the "judgment." This thought cheers him in adversity (Ec 7:14; 8:1).

therefore the misery, &c.--because the foolish sinner does not think of the right "times" and the "judgment."

he--the sinner, by neglecting times (for example, "the accepted time, and the day of salvation, 2Co 6:2), is taken by surprise by the judgment (Ec 3:22; 6:12; 9:12). The godly wise observe the due times of things (Ec 3:1), and so, looking for the judgment, are not taken by surprise, though not knowing the precise "when" (1Th 5:2-4); they "know the time" to all saving purposes (Ro 13:11).

spirit--"breath of life" (Ec 3:19), as the words following require. Not "wind," as Weiss thinks (Pr 30:4). This verse naturally follows the subject of "times" and "judgment" (Ec 8:6, 7). discharge--alluding to the liability to military service of all above twenty years old (Nu 1:3), yet many were exempted (De 20:5-8). But in that war (death) there is no exemption. those ... given to--literally, the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death, temporal and eternal, which is its penalty (Isa 28:15, 18).

his own hurt--The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam (1Ki 12:1-33); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death" (Ec 8:8), and the "time" of "judgment" (Ec 8:6; Pr 8:36).

the wicked--namely, rulers (Ec 8:9). buried--with funeral pomp by man, though little meriting it (Jer 22:19); but this only formed the more awful contrast to their death, temporal and eternal, inflicted by God (Lu 16:22, 23). come and gone from the place of the holy--went to and came from the place of judicature, where they sat as God's representatives (Ps 82:1-6), with pomp [Holden]. Weiss translates, "Buried and gone (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the "holy place" in the temple, which was not a sanctuary to murderers (Ex 21:14; 1Ki 2:28, 31). The use of the very word "bury" there makes this view likely; still "who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" (Ec 8:9) (including high priests) came to, and went from, the temple, on occasions of solemn worship, but did not thereby escape their doom. forgotten--(Pr 10:7).

The reason why the wicked persevere in sin: God's delay in judgment (Mt 24:48-51; 2Pe 3:8, 9). "They see not the smoke of the pit, therefore they dread not the fire" [South], (Ps 55:19). Joab's escape from the punishment of his murder of Abner, so far from "leading him to repentance," as it ought (Ro 2:4), led him to the additional murder of Amasa.

He says this, lest the sinner should abuse the statement (Ec 7:15), "A wicked man prolongeth his life." before him--literally, "at His presence"; reverently serve Him, realizing His continual presence.

neither shall he prolong--not a contradiction to Ec 8:12. The "prolonging" of his days there is only seeming, not real. Taking into account his eternal existence, his present days, however seemingly long, are really short. God's delay (Ec 8:11) exists only in man's short-sighted view. It gives scope to the sinner to repent, or else to fill up his full measure of guilt; and so, in either case, tends to the final vindication of God's ways. It gives exercise to the faith, patience, and perseverance of saints. shadow--(Ec 6:12; Job 8:9).

An objection is here started (entertained by Solomon in his apostasy), as in Ec 3:16; 7:15, to the truth of retributive justice, from the fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weighty to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had said, that the worldling's pursuits are "vanity" (Ec 8:10), "I say (not 'said') this also is vanity. Then I commend mirth," &c. [Holden]. Ec 8:14, 15 may, however, be explained as teaching a cheerful, thankful use of God's gifts "under the sun," that is, not making them the chief good, as sensualists do, which Ec 2:2; 7:2, forbid; but in "the fear of God," as Ec 3:12; 5:18; 7:18; 9:7, opposed to the abstinence of the self-righteous ascetic (Ec 7:16), and of the miser (Ec 5:17).

no better thing, &c.--namely, for the "just" man, whose chief good is religion, not for the worldly. abide--Hebrew, "adhere"; not for ever, but it is the only sure good to be enjoyed from earthly labors (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept (1Co 15:32), introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."

Reply to Ec 8:14, 15. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for "sleep"), then (Ec 8:17, the apodosis) I saw that man cannot find out (the reason of) God's inscrutable dealings with the "just" and with the "wicked" here (Ec 8:14; Ec 3:11; Job 5:9; Ro 11:33); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them (Ps 73:16). It is enough to know "the righteous are in God's hand" (Ec 9:1). "Over wise" (Ec 7:16); that is, Speculations above what is written are vain.