Verse 1

Who is as the wise man?.... Who is as the first man, that was made upright, and was a wise man? not one of his sons. Or who is as the wise man, meaning himself? no man; he was the wisest of men; and yet he could not find out wisdom, and the reason of things, and the wickedness of folly, Ecc 7:25; how therefore should any other man? what can the man do that comes after the king? Or who is like to a wise man, to he compared to him for honour and dignity? none; not those of the highest birth and blood, of the greatest wealth and riches, or in the highest places of power and authority; a wise man is above them, they being without wisdom; and especially such as are wise to salvation; these are the excellent in the earth, and the most worthy among men. Or who is a truly wise man? is there really such a person in the world, that has got to the perfection of wisdom? not one; and very few they are that can, in a true and proper sense, be called wise men. The Targum is, "who is a wise man, that can stand against the wisdom of the Lord?'' and who knoweth the interpretation of a thing? or "a word" (q)? the word of God, which is not of private interpretation? none know it rightly, but such who have the Spirit of God, the enditer of the word: Christ is the interpreter, one among a thousand; and, next to him are those who have his mind, and rightly divide the word of truth. The Targum is, "and to know the interpretation of the words in the prophets:'' this may be understood of the solution of any difficulties in things natural or civil; and of the interpretation of any of the works of God, either in nature or providence, as well as of his word; and he is a wise man, that not only has wisdom in himself, but is able to teach others, and make them wise; can solve doubts, remove difficulties, interpret nature, the works and word of God. Aben Ezra repeats the note of similitude from the former clause, and so it may be rendered, "Who is as he that knows the interpretation of a thing", or "word?" such an one as Solomon was, Pro 1:6; a man's wisdom maketh his face to shine: as Moses, when he came down from the mount, full fraught with the knowledge of the will of God, Exo 34:29; and as Stephen, whose wisdom and spirit, by which he spoke, were irresistible, Act 6:10; wisdom, which discovers itself in a man's words and actions, gives comeliness to his person, makes him look amiable and lovely in the eyes of others: or, it "enlightens his face" (r); by it he is able to see the difference between truth and falsehood, and what is to be done and not done; what way he should walk in, and what he should shun and avoid; and the boldness of his face shall be changed; the ferocity and austerity of his countenance, the impudence and inhumanity that appeared in him before, through his wisdom and knowledge, are changed into meekness, gentleness, and humanity; of an impudent, fierce, and badly behaved man, he becomes meek, modest, affable, and humane; this effect natural wisdom and knowledge has on men (s); and much more spiritual and evangelical wisdom, which comes from above, and is first pure, then peaceable and gentle, Jam 3:17. Some read it, "the strength of his face shall be doubled", or "renewed" (t); he shall be changed into the same image, from glory to glory; his spiritual strength shall be renewed, and his light and knowledge increase yet more and more, Co2 3:18. But Gussetius (u) renders it, his "boldness", or impudence, "shall be hated". (q) "verbi", V. L. Pagninus, Montanus. (r) "illustrati", Vatablus, Junius & Tremellius, Piscator, Mercerus; "illuminat", Cocceius, Gejerus, Rambachius, so Broughton. (s) "Adde quod ingenuas didicisse fideliter artes, emollit mores, nec sinit esse feros", Ovid. de Ponto, l. 2. Eleg. 9. (t) "duplicatur", Junius & Tremellius, Varenius; "instauratur", Cocceius, Gejerus. (u) Ebr. Comment. p. 595. so the Septuagint, Syriac, and Arabic versions.

Verse 2

I counsel thee to keep the king's commandment,.... Or, "to observe the mouth of the king" (w); what he says, and do according to it when it is agreeably to the law of God, and according to the laws of the kingdom, by which he is to govern; for kings are to be honoured, obeyed, and submitted to, in the lawful discharge of their office: and such counsel and advice as this is wholesome; and, being taken, contributes much, as to the honour of kings, so to the good of kingdoms and states, and to a man's own peace and comfort. Aben Ezra supplies it, "I command thee, or I admonish thee;'' for it may be either a charge, or art advice, respecting this and what follows. Jarchi supplies and paraphrases it thus, "I have need, and am prepared, to observe the mouth (or keep the commandment) of the King of the world;'' and so Alshech, "observe that which goes out of the mouth of the King of the world.'' And indeed, to understand it, not of an earthly king, but of the King of kings, as it is understood by other interpreters also, suits better with what is said of this King in the following verses; whose commandments, which are not grievous, but to be loved above fine gold, should be kept from a principle of love, without mercenary and selfish views, as they are delivered out by him, and to his glory; and such a charge as this should be attended to, and such counsel be received; and that in regard of the oath of God; who has swore, that if his children forsake his law, and walk not in his statutes, he will visit their transgressions with a rod, and their iniquities with stripes; and therefore should be careful to keep his commandments, Psa 89:30. Those who interpret this of an earthly king, by the oath of God understand the oath of allegiance and fidelity to him, taken in the name and presence of God, and therefore for conscience's sake should obey him: or render it, "but so that thou observest the manner of the oath of God" (x); or takest care to obey him; or do nothing in obedience to kings, which is contrary to the will of God; for God is to be obeyed rather than men, Act 4:19; especially, and above all things, that is to be regarded. (w) "os regis observes", Tigurine version, Pagninus, Mercerus; "observa", Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius, Gejerus, Rambachius. (x) "sed, ita quod ad Deum attinent, observes rationem juramenti Dei", Varenius; "attamen, supra serve verbum juramenti Dei", Gussetius, p. 605.

Verse 3

Be not hasty to go out of his sight,.... But of the sight of the King of kings. Do not think to hide thyself from him, for there is no fleeing from his presence, Psa 139:7; it is best, when under some consternation, as the word (y) signifies, or under some fearful apprehension of his wrath and indignation, to fall down before him, acknowledge the offence, and pray for pardon: and to this purpose is the Targum, "and in the time of the indignation of the Lord, do not cease to pray before him; being terrified (or troubled) before him, go and pray, and seek mercy of him;'' and with which agrees the note of Jarchi, "be not troubled, saying that thou wilt go and free from his presence, to a place where he does not rule, for he rules in every place.'' Such who interpret this of an earthly king suppose this forbids a man going out from the presence of a king in a pet and passion, withdrawing himself from his court and service in a heat, at once; stand not in an evil thing; having done it, continue not in it; but repent of it, acknowledge and forsake it, whether against God or an earthly king; for he doeth whatsoever pleaseth him; which best agrees with the King of kings, who does what he pleases, in heaven above and in earth below, both in nature, providence, and grace; see Job 23:13; though earthly kings indeed have long hands, as is usually said, and can reach a great way, and do great things, especially despotic and arbitrary princes, and it is very difficult escaping their hands. The Targum is, "for the Lord of all worlds, the Lord will do what he pleases.'' (y) "ne consterneris", Gejerus, and some in Rambachius.

Verse 4

Where the word of a king is, there is power,.... Or "dominion" (z). Authority goes along with his word of command; and there is an inferior magistracy, a subordinate power under him, ready to execute his will upon the rebellious and disobedient. Jarchi interprets it, the word of the holy blessed God; and the Targum, the word of that King who rules over all the world; where his word of doctrine comes, not in word only, it is with power: his written word is quick and powerful; the word of his Gospel preached is the power of God to salvation; or is accompanied with power to enlighten dark minds, quicken dead sinners, unstop deaf ears, soften hard hearts, and deliver men from the slavery of sin and Satan; it makes men, of enemies, friends to God, Christ, and good men; transforms them by the renewing of their minds, and comforts and establishes saints; all which is attributed to the word; and are the effects of almighty power, Heb 4:12; his word of command also comes with power, being clothed with his authority; and is submitted to by his people in the day of his power upon them, who readily and cheerfully obey it; and who may say unto him, what dost thou? call him to an account for, or complain of any of his works of creation, providence, or grace? This best agrees with God than with an earthly king; and is said of him elsewhere, Job 9:12. (z) "imperium", Montanus, Rambachius; "dominatio", Vatablus, Junius & Tremellius, Piscator, Drusius.

Verse 5

Whoso keepeth the commandment shall feel no evil thing,.... Either the commandment of an earthly king, which should be kept, when agreeably to the laws of the nation, and not inconsistent with the commands of God; and such as do observe it "know no evil" (a), as it may be rendered, or no sorrow; they live peaceably and quietly, and enjoy the favour and protection of the government under which they are, and have praise of men; see Rom 13:3; or the commandments of the heavenly King, the singular being put for the plural; so the Targum, "whoso keepeth the commandments of the Lord shall know no evil in the world to come.'' Nor in this world neither; no evil befalls them; what may be thought to be so is for their good; though they know and are conscious of the evil of sin, and commit it, yet not willingly, and with love to it, and so as to make it the work of their lives; but lament it, repent of it, and forsake it, and do not feel the evil of punishment for it; yea, such enjoy much good; have much communion with God; large discoveries of his love; dwell in him, and shall at last dwell with him in the heavenly city; see Joh 14:21; and a wise man's heart discerneth both time and judgment; he knows not only what is his duty to do, both with respect to God and men, to a temporal prince or the King eternal; but he knows also the most fit and convenient time of doing it; and lays hold on every opportunity that offers, and which may be called "redeeming time", Gal 6:10; and he knows the right manner in which it should be performed, with all the agreeable circumstances of it, which he carefully observes; or he knows the judgment that will be passed, or the punishment that will be inflicted on delinquents, either by God or men; and therefore is careful to keep the commandment, and avoid it: and especially he remembers there is a judgment to come, when everything will be brought to an account; and, though he does not know the precise day and hour, yet he knows there will be such a time; so some render it, "the time of judgment" (b): the Targum is, "and the time of prayer, and of judgment, and of truth, is known by the heart of the wise.'' (a) "non cognoscet", Vatablus, Mercerus, Gejerus, Rambachius, Cocceius. (b) , Sept. so some in Drusius.

Verse 6

Because to every purpose there is time and judgment,.... There is a fit season, and a right and proper manner of doing everything that is to be done; see Ecc 3:1; which a wise man discerns; and which when a man hits upon, it prevents a great deal of mischief, which for want of it comes upon men, as the following clause shows; some refer this to the punishment of the wicked, and to a future judgment. So the Targum, "to every business there is a time good and evil, and according to the judgment of truth the whole world is judged;'' and to the same purpose Jarchi, "there is a time fixed for the visitation of the wicked, and there is judgment before the Lord; this is vengeance or punishment;'' therefore the misery of man is great upon him; he not observing the right time and manner of doing what he ought, brings much trouble upon himself; his days are few and full trouble, and every day has a sufficiency of evil in because of the evil of sin, the evil of misery presses upon him, and is a heavy burden on him Jarchi's note is, "when the wickedness of a man is great, then cometh his visitation.''

Verse 7

For he knoweth not that which shall be,.... Or that "it shall be" (b); that he ever shall have the opportunity again he has lost, nor what is to come hereafter; what shall be on the morrow, or what shall befall him in the remaining part of his days; what troubles and sorrows he shall meet with, or what will be the case and circumstances of his family after his death; for who can tell him when it shall be? or "how it shall be" (c)? how it will be with him or his; no one that pretends to judicial astrology, or to the art of divination, or any such devices, can tell him what is to come; future things are only certainly known by God; none but he can tell what will certainly come to pass; see Ecc 3:22; Jarchi interprets it of a man's not considering for what God will bring him to judgment, and that no man can tell him the vengeance and punishment that will be inflicted. (b) "quod futurum est", Pagninus, Montanus. (c) "quo modo", Junius & Tremellius, Gejerus, Rambachius, so Broughton.

Verse 8

There is no man that hath power over the spirit to retain the spirit,.... Which is not to be understood of the wind, which the word used sometimes signifies, and of men's having no power to restrain that, or hinder it from blowing; for to what purpose should Solomon mention this? rather it may be considered as a check upon despotic and arbitrary princes not to stretch their power too far; since they had none over the spirits or minds of men, and could not hinder them from thinking ill of them, and wishing ill to them, nor restrain their hatred of them; whatever power they had or exercised over their bodies and estates, they had none over their spirits, or their consciences; no lawful power to restrain them from their to God, nor to oblige them to do that which he has forbidden; nor to compel them to anything against conscience; nor to bind their consciences in matters indifferent: or as an argument with subjects to obey the commands of their sovereign; since it is not in their power to restrain the spirit and wrath of princes, which is as the roaring of a lion, and as: he messengers of death, Pro 16:14; particularly to be careful that they do not commit any capital offence, for which sentence may be passed to take away life; when it will not be in their power to retain it; nor rescue themselves out of the hands of justice and the civil magistrate, but must submit. Or else it is to be understood of every man's spirit at the hour of death, and of the unavoidableness of it, as the next clause explains it; and by "spirit" is meant, either the sensitive soul, the same with the spirit of a beast, without which the body is dead, and is like the wind that passeth away, and ceaseth when the breath is stopped; or the rational soul, the spirit that is committed to God, and returns to him at death, Luk 23:43. This a man has not power over to dismiss or retain at pleasure; he cannot keep it one moment longer when it is called for and required by the Father of spirits, the Creator of it; he has not power "to restrain" (d) it, as in a prison, as the word signifies, as Alshech observes; whence Aben Ezra says, that the spirit or soul in the body is like a prisoner in a prison; but nothing, that attends a man in this life, or he is in possession of, can keep the soul in this prison, when the time of its departure is come; not riches, nor honours, nor wisdom and leaning, nor strength and youth, nor all the force of medicine; the time is fixed, it is the appointment of God, the bounds set by him cannot be passed, Ecc 3:2, Job 14:5. The Targum is, "no man has power over the spirit of the soul to restrain the soul of life, that it might not cease from the body of man;'' and to the same sense Jarchi, "to restrain the spirit in his body, that the angel of death should not take him;'' neither hath he power in the day of death; or "dominion" (e); death strips a man of all power and authority, the power that the husband has over the wife, or parents over their children, or the master over his servant, or the king over his subjects; death puts down all power and authority: it is an observation of Jarchi's, that David after he came to the throne is everywhere called King David, but, when he came to die, only David, Kg1 2:1; no king nor ruler can stand against death any more than a beggar; up man is lord of death any more than of life, but death is lord of all; all must and do submit to it, high and low, rich and poor; there is a day fixed for it, and that day can never be adjourned, or put off to another; and as man has not power to deliver himself in the day of death, so neither his friend, as the Targum, nor any relation whatever; and there is no discharge in that war; death is a warfare as well as life, with which nature struggles, but in vain; it is an enemy, and the last that shall be destroyed; it is a king, and a very powerful one; there is no withstanding him, he is always victorious; and there is no escaping the battle with him, or fleeing from him; a discharge of soldiers in other wars is sometimes obtained by interest, by the entreaty of friends, or by money; but here all cries and entreaties signify nothing; nor does he value riches, gold, or all the forces of strength; see Sa2 12:18; under the old law, if a person had built a new house, or married a wife, or was faint hearted, he was excused and dismissed; but none of these things are of any avail in this war, Deu 20:5; captives taken in war are sometimes dismissed by their conquerors, or they find ways and means to make their escape; but nothing of this kind can be done when death has seized on the persons of men. Some render it, there is "no sending to" or "in that war" (f); there is no sending forces against death to withstand him, it is to no purpose; there is no sending a message to him to sue for a peace, truce, or reprieve; he will hearken to nothing; there is no sending one in the room of another, as Jarchi observes, "a man cannot say, I will send my son, or my servant;'' no surrogation is allowed of in this case, as David wished for, Sa2 18:33. Aben Ezra interprets it, no armour, and so many interpreters; and so the Targum; "nor do instruments of armour help in war;'' in this war: in other wars a man may put on a helmet of brass and a coat of mail, to protect and defend him, or throw darts and arrows; but these signify nothing when death makes his approach and attack; neither shall wickedness deliver those that are given to it; or "the masters of it" (g); that is, from death; neither Satan the wicked one, as Jerom, who is wickedness itself, and with whom wicked men are confederate, can deliver them from death; nor sinners the most abandoned deliver themselves, who have made a covenant with it, and an agreement with hell, Isa 28:15; such who are masters of the greatest wicked craft and cunning, and who devise many ways to escape other things, can contrive none to escape death; nor will riches gotten by wickedness deliver the owners of them from death; see Pro 10:2; This sense is mentioned by Aben Ezra, and not to be despised. (d) "ut coerceat", Piscator; "ad coercendum", Cocceius. (e) "dominatio", Junius & Tremellius, Vatablus; "dominium", Rambachius. (f) "non est missio ad illud praelium", Varenius apud Gejerum. (g) "dominos suos", Drusius.

Verse 9

All this have I seen,.... Observed, taken notice of, and thoroughly considered; all that is said above, concerning the scarcity of good men and women, the fall of our first parents, the excellency of wisdom, the necessity and advantage of keeping the king's commandment, the time and manner of doing it, the evil consequences that follow an inattention to these things, ignorance of what is to come, and the unavoidableness of death; and applied my heart unto every work that is done under the sun; not so much to mechanic works and manual operations performed by men, as to moral or immoral works, and chiefly the work of Providence with respect to good and bad men, the consequence of which were the following observations; there is a time wherein one man ruleth over another to his own hurt; or "the man ruleth over men" (h); for this is not to be understood of private rule in families, of the parent over his children, or master over his servant, but of a king over his subjects; who is the man, the principal man in the kingdom; and such a man ruling in an arbitrary and tyrannical way is to his own detriment in the issue. So Rehoboam; by his oppressive government, lost ten tribes out of twelve. Some have lost their whole kingdoms, and come to an untimely end; as well as ruined their immortal souls. Some render it "to his hurt" (i); to the hurt of those that are ruled, when it should be for their good, the protection of their persons and properties; but instead of that they lay heavy burdens upon them, take away their property, and injure and insult their persons. So the Targum, "to do ill to him.'' But Jarchi interprets it of the king himself. Some take it in both senses; and so it is usually in fact, that wicked princes rule to their own hurt, and the hurt of their subjects. (h) "homo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, &c. (i) "in ipsus perniciem", Tigurine version; "in noxam ipsi", Cocceius.

Verse 10

And so I saw the wicked buried,.... Or "truly" (k), verily, as the Targum, this is matter of fact; or "then I saw", as Aben Ezra and others, upon applying his heart to every work; or when be observed particularly wicked magistrates, he took notice that some of them continued in their power until death, and died in their beds, and were carried to their graves in great pomp and state, and interred in a very magnificent manner, when they deserved no burial at all, but, as King Jeconiah, to be buried with the burial of an ass; who had come and gone from the place of the holy; which most understand of the same persons, of wicked magistrates buried, who kept their posts of honour and places of power and authority as long as they lived; and went to and came from the courts of judicature and tribunals of justice, in great state and splendour; where they presided as God's vicegerents, and therefore called the place of the holy, Psa 82:1; or though they were sometimes deposed, yet they were restored again to their former dignity; or though they died and were buried, yet in a sense rose again in their children that succeeded them, so Aben Ezra: but it seems better to understated it of other persons, and render the, words thus, "and they came, and from the place of the holy", or "the holy place they walked" (l); that is, multitudes came to attend the funeral of such rich and mighty men, and walked after or followed the corpse; and ever, the priests and Levites from the temple made a part of the funeral procession, and walked in great solemnity from thence to the place of interment, which was usually without the city; and they were forgotten in the city where they had done; all their evil deeds were forgotten, their acts of oppression and injustice, as if they had never been done by them. The Septuagint and Vulgate Latin versions are, "and they were praised in the city"; panegyrics upon them were written and rehearsed, monuments were erected to their honour, with large encomiums of them; and so it may be read by the change of a letter; and Jarchi says, do not read "forgotten", but "praised"; and so he says it is interpreted by their Rabbins. The whole may be considered in a very different view thus "but then I saw", &c. such arbitrary rulers die, and laid in the grave, one after another, and their names have been buried in oblivion, and never remembered more in the city where they have exercised so much power and authority. The latter part of the text is by many understood of good men, and rendered thus, "and" or "but on the contrary they were forgotten in the city where they had done right" (m); their persons and their good deeds were remembered no more; but this seems contrary to Psa 112:6. The Targum paraphrases the whole thus; "and in truth I have seen sinners that are buried and destroyed out of the world, from the holy place where the righteous dwell, who go to be burned in hell; and they are forgotten among the inhabitants of the city; and as they have done, it is done to them;'' this is also vanity; the pompous funeral of such wicked magistrates. (k) "et vere", Vatablus. (l) "et venerunt, immo ex ipso etiam loco sancti itabant", Rambaschius. (m) So Piscator, Mercerus, Cocceius, Gejerus, Rambachius.

Verse 11

Because sentence against an evil work is not executed speedily,.... Any evil work done by magistrates, or others, against which the wrath of God is revealed from heaven, and is threatened with his vengeance; the decree is gone forth, the sentence is passed, God is determined upon punishment; but there is a delay of it, he exercises patience and longsuffering to answer some end of his, both towards his own people and the wicked; as well as to display some of his own perfections; but because so it is, the judgment comes not at once; therefore the heart of the sons of men is fully set in them to do evil; or their "heart is full to do evil" (n); they have not only a fulness of sin in them naturally as is in every man's heart; but they are filled with resolution, boldness, and courage, to commit sin, promising themselves impurity from the seeming delay of justice; such an abuse do they make of the patience and forbearance of God; they become more and more hardened in sin and bent upon the commission of it. (n) "plenum ad faciendum malum", Pagninus, Montanus; "praegnano ad faciendum malum", Gussetius, p. 469.

Verse 12

Though a sinner do evil an hundred times,.... That is ever so many times, a certain number for an uncertain; though he lives in a continued course of sin, being resolved upon the above consideration to give himself a swing to his lusts. The Targum renders it a hundred years; though be should live so long in sin, yet at last should be accursed Isa 65:20. This and what follows are said to check the boldness and presumption of the sinner upon the patience of God; and to make the people of God easy under the delay of justice, and the prosperity of the wicked; and his days be prolonged: or rather, "and he prolongs unto him" (o); that is, God prolongs unto him, not days only, but the execution of the sentence against his evil works; or defers his wrath and punishment; so Jarchi, "and the holy blessed God prolongs to him, and does not take vengeance on him;'' and to this purpose is the Targum, "and from the Lord is given to him space to return;'' yet surely I know; from the word and promise, and from experience, having observed it in a multitude of instances, which have abundantly confirmed the truth; that it shall be well with them that fear God; not with a servile but filial fear, with a holy, humble, fiducial, affectionate, and an obediential fear; not through any terrible apprehension of his majesty, his judgment, his wrath now and hereafter; but under a sense of his being and perfections, and especially his mercy, grace, and goodness: it is well with such persons in all things; with respect to things temporal they shall not want what is proper for them; and with respect to things spiritual they are interested in the love, grace, and mercy of God; have much made known to them; are remembered by him; the sun of righteousness rises upon them; the eye of God is on them, and his heart towards them, and his hand communicates every needful supply to them; and they are guarded, not only by his angels, but by himself; and it is well with them at all times; in times of public calamity they are either taken from it beforehand, or preserved in it; all afflictions are for their good; it goes well with them at death and judgment; and they will be happy both in the millennium state and in the ultimate glory, So the Targum, "it shall be well in the world to come with them that fear the Lord;'' see Psa 34:7; with this compare Isa 3:10; it is added, which fear before him: whose fear is not hypocritical, but sincere and hearty; not in show only, but in reality; not the precepts of men, and as before them, but as the sight of God; having always a sense of omniscience and omnipresence before them; and especially this fear is exercised by them when they are his house, in the assembly of his saints, attending his word and ordinances: or "which fear at his presence"; which fills them with a holy awe, as wall as with joy and gladness. The Targum is, "which fear before him, and do his will.'' (o) "et prolongans ei", Montanus; "et prolongat in Deus dies", Pagninus; so Mercerus, Junius & Tremellius, supply it; "et prorogat dei Deus poenam", Piscator; "et differt Deus iram suam propter illium", Vatablus.

Verse 13

But it shall not be well with the wicked,.... It shall be ill with him; more is designed than is expressed, Isa 3:11; in life they have no solid peace and comfort; at death they will be turned into at judgment they will hear the awful sentence, "Go, ye cursed", and will be in torment to all eternity, Mat 25:41; neither shall he prolong his days, which are as a shadow: wicked men sometimes do not live out half their days, which, according to the course of nature, and common term of life, they might be thought to live; or if they prolong their days in wickedness, as sometimes they do, Ecc 7:15; yet their days at longest are but a shadow which declines, and is quickly gone; or, however, they do not attain to eternal life, which is sometimes meant by prolonging days, and is length of days for ever and ever, Isa 53:10; this they never enjoy; but when the righteous go into life lasting, they go into everlasting punishment. The reason of this is, because he feareth not before God; the fear of God is not before his eyes, nor in his heart; he goes on in sin without fear of him, boldly and openly commits it, and instead of taking shame for it, or repenting of it, glories in it; stretches out his hand against God, and bids defiance to him, and desires not the knowledge of him, and refuses to obey him The Targum of the whole is, "and it shall not be well with the wicked, and he shall have no space in the world to come; and in this world his days shall be cut off, and they shall flee and pass away as a shadow, because he fears not God.''

Verse 14

There is a vanity which is done upon the earth,.... Transacted in this lower world under the sun, through the permission and direction of divine Providence; not that it is a vanity on the part of God, who has wise ends to answer by it, for the good of his people, the trial of their graces, &c. or to bring sinners to repentance, or harden them in sin; but this shows the vanity and uncertainty of all worldly things, and that there is no happiness to be had in them; that there be just men, unto whom it happeneth according to the work of the wicked: to whom evil comes, as the Targum and Jarchi; who are treated as if they were wicked men, and dealt with in providence as sinners would be, if they had the just desert of their wicked works; being attended with poverty, sickness, and disgrace, and other calamities of life, as Job, Asaph, Lazarus, and others, and yet truly righteous and good men; again, there be wicked men to whom it happeneth according to the work of the righteous; to whom good things come, as the Targum and Jarchi; who have an affluence of good things, all the outward blessings of life, as health, wealth, honour, long life, &c. as if they had lived the best of lives, and were the most righteous persons upon earth; see Job 21:7; I said, that this also is vanity; this is said, as some think, according to the judgment of corrupt nature; or as it is apprehended by such who do not rightly consider the judgments of God and the wisdom of Providence in the ordering of things to answer good purposes; or rather the sense is, this is one of the miseries and infelicities of this life, and which demonstrates the emptiness of all things here below, and that the chief good and supreme happiness is not to be had here; but there is and must be a future state, when all things will be set right, and everyone will have and enjoy his proper portion.

Verse 15

Then I commended mirth,.... Innocent mirth, a cheerfulness of spirit in whatsoever state condition men are; serenity and tranquillity of mind, thankfulness for what they have, and a free and comfortable use of it; this the wise man praised and recommended to good men, as being much better than to fret at the prosperity of the wicked, and the seemingly unequal distribution of things in this world, and because they had not so much of them: as others; who yet had reason to be thankful for what they had, and to lift up their heads and be cheerful, and rejoice in hope of the glory of God in another world. The Targum interprets it of the joy of the law; because a man hath no better thing under the sun than to eat, and to drink, and to be merry; of earthly things there is nothing better than for a man freely and cheerfully, with moderation and thankfulness, to enjoy what God has given him; this is what had been observed before, Ecc 2:24; and is not the language of an epicure, or a carnal man, who observing that no difference is made between the righteous and the wicked, that it is as well or better with the wicked than the righteous, determines to give up himself to sensual lusts and pleasures; but it is the good and wholesome advice of the wise man, for men to be easy under every providence, satisfied with their present condition and circumstances, and be cheerful and pleasant, and not distress themselves about things they cannot alter; for that shall abide with him of his labour the days of his life, which God giveth him under the sun; man's present life is under the sun, and is continued as long as it pleases God; though it is but short, rather to be counted by days than years, and is a laborious one; and all that he gets by his labour, enjoyed by him, is to eat and drink cheerfully; and this he may expect to have and continue with him as long as he lives, even food and raiment, and with this he should be content.

Verse 16

When I applied mine heart to know wisdom,.... The nature and causes of things; the wisdom of God in his providence, and the grounds and reasons of his various dispensations towards the children of men: the Targum interprets it, the wisdom of the law; and to see the business that is done upon the earth; either the business of Providence, in dealing so unequally with the righteous and the wicked, before observed; and which is a business very afflictive and distressing for curious persons to look into, not being able to account for it: or the labour and toil of men to get wealth and riches, and to find happiness in them; (for also there is that neither day nor night seeth sleep with his eyes); or has any sleep in his eyes, through his eager pursuit after worldly things, or, however, has but little; he rises early and sits up late at his business, so close and diligent is he at it, so industrious to obtain riches, imagining a happiness in them there is not: or else this describes persons curious and inquisitive into the affairs of Providence, and the reasons of them; who give themselves no rest, day nor night, being so intent upon their studies of this kind; and perhaps the wise man may design himself.

Verse 17

Then I beheld all the work of God,.... Not of creation, but of Providence; took notice of it, contemplated on it, considered it, and weighed it well; viewed the various steps and methods of it, to find out, if possible, at least, some general rule by which it proceeded: but all so various and uncertain, that a man cannot find out the work that is done under the sun: he can find out that it is done, but not the reason why it is done: the ways of God are in the deep, and not to be traced; they are unsearchable and past finding out; there is a a depth of wisdom and knowledge, in them, inscrutable by the wisest of men, Psa 72:19; because, though a man labour to seek it out, yet he shall not find it; Noldius and others render it "although"; not only a man that, in a slight and negligent manner, seeks after the knowledge of the works of divine Providence, and the reasons of them; but even one that is diligent and laborious at it is not able to find them out; they being purposely concealed by the Lord, to answer some ends of his; yea, further, though a wise man think to know it, yet shall he not be able to find it; a man of a great natural capacity, such an one as Solomon himself, though he proposes to himself, and determines within himself to find it out, and sets himself to the work, and uses all the means and methods he can devise, and imagines with himself he shall be able to find out the reasons of the divine procedure, in his dispensations towards the righteous and the wicked; and yet, after all, he is not able to do it. The Targum is, "what shall be done in the end of days;'' wherefore it is best for a man to be easy and quiet, and enjoy what he has in the best manner he can, and submit to the will of God. Next: Ecclesiastes Chapter 9

Verse 1

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 2

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 3

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 4

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 5

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 6

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 7

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 9

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 10

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 11

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 12

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 14

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 15

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 16

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Verse 1

Here is, I. An encomium of wisdom (Ecc 8:1), that is, of true piety, guided in all its exercises by prudence and discretion. The wise man is the good man, that knows God and glorifies him, knows himself and does well for himself; his wisdom is a great happiness to him, for, 1. It advances him above his neighbours, and makes him more excellent than they: Who is as the wise man? Note, Heavenly wisdom will make a man an incomparable man. No man without grace, though he be learned, or noble, or rich, is to be compared with a man that has true grace and is therefore accepted of God. 2. It makes him useful among his neighbours and very serviceable to them: Who but the wise man knows the interpretation of a thing, that is, understands the times and the events of them, and their critical junctures, so as to direct what Israel ought to do, Ch1 12:32. 3. It beautifies a man in the eyes of his friends: It makes his face to shine, as Moses's did when he came down from the mount; it puts honour upon a man and a lustre on his whole conversation, makes him to be regarded and taken notice of, and gains him respect (as Job 29:7, etc.); it makes him lovely and amiable, and the darling and blessing of his country. The strength of his face, the sourness and severity of his countenance (so some understand the last clause), shall be changed by it into that which is sweet and obliging. Even those whose natural temper is rough and morose by wisdom are strangely altered; they become mild and gentle, and learn to look pleasant. 4. It emboldens a man against his adversaries, their attempts and their scorn: The boldness of his face shall be doubled by wisdom; it will add very much to his courage in maintaining his integrity when he not only has an honest cause to plead, but by his wisdom knows how to manage it and where to find the interpretation of a thing. He shall not be ashamed, but shall speak with his enemy in the gate. II. A particular instance of wisdom pressed upon us, and that is subjection to authority, and a dutiful and peaceable perseverance in our allegiance to the government which Providence has set over us. Observe, 1. How the duty of subjects is here described. (1.) We must be observant of the laws. In all those things wherein the civil power is to interpose, whether legislative or judicial, we ought to submit to its order and constitutions: I counsel thee; it may as well be supplied, I charge thee, not only as a prince but as a preacher: he might do both; "I recommend it to thee as a piece of wisdom; I say, whatever those say that are given to change, keep the king's commandment; wherever the sovereign power is lodged, be subject to it. Observe the mouth of a king" (so the phrase is); "say as he says; do as he bids thee; let his word be a law, or rather let the law be his word." Some understand the following clause as a limitation of this obedience: "Keep the king's commandment, yet so as to have a regard to the oath of God, that is, so as to keep a good conscience and not to violate thy obligations to God, which are prior and superior to thy obligations to the king. Render to Caesar the things that are Caesar's, but so as to reserve pure and entire to God the things that are his." (2.) We must not be forward to find fault with the public administration, or quarrel with every thing that is not just according to our mind, nor quit our post of service under the government, and throw it up, upon every discontent (Ecc 8:3): "Be not hasty to go out of his sight, when he is displeased at thee (Ecc 10:4), or when thou art displeased at him; fly not off in a passion, nor entertain such jealousies of him as will tempt thee to renounce the court or forsake the kingdom." Solomon's subjects, as soon as his head was laid low, went directly contrary to this rule, when upon the rough answer which Rehoboam gave them, they were hasty to go out of his sight, would not take time for second thoughts nor admit proposals of accommodation, but cried, To your tents, O Israel! "There may perhaps be a just cause to go out of his sight; but be not hasty to do it; act with great deliberation." (3.) We must not persist in a fault when it is shown us: "Stand not in an evil thing; in any offence thou hast given to thy prince humble thyself, and do not justify thyself, for that will make the offence much more offensive. In any ill design thou hast, upon some discontent, conceived against thy prince, do not proceed in it; but if thou hast done foolishly in lifting up thyself, or hast thought evil, lay thy hand upon thy mouth," Pro 30:32. Note, Though we may by surprise be drawn into an evil thing, yet we must not stand in it, but recede from it as soon as it appears to us to be evil. (4.) We must prudently accommodate ourselves to our opportunities, both for our own relief, if we think ourselves wronged, and for the redress of public grievances: A wise man's heart discerns both time and judgment (Ecc 8:5); it is the wisdom of subjects, in applying themselves to their princes, to enquire and consider both at what season and in what manner they may do it best and most effectually, to pacify his anger, obtain his favour, or obtain the revocation of any grievous measure prescribed. Esther, in dealing with Ahasuerus, took a deal of pains to discern both time and judgment, and she sped accordingly. This may be taken as a general rule of wisdom, that every thing should be well timed; and our enterprises are then likely to succeed, when we embrace the exact opportunity for them. 2. What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which St. Paul uses, Rom 13:1, etc. (1.) We must needs be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of God, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, Ch2 23:16. David made a covenant, or contract, with the elders of Israel, though he was king by divine designation, Ch1 11:3. "Keep the king's commandments, for he has sworn to rule thee in the fear of God, and thou hast sworn, in that fear, to be faithful to him." It is called the oath of God because he is a witness to it and will avenge the violation of it. (2.) For wrath's sake, because of the sword which the prince bears and the power he is entrusted with, which make him formidable: He does whatsoever pleases him; he has a great authority and a great ability to support that authority (Ecc 8:4): Where the word of a king is, giving orders to seize a man, there is power; there are many that will execute his orders, which makes the wrath of a king, or supreme government, like the roaring of a lion and like messengers of death. Who may say unto him, What doest thou? He that contradicts him does it at his peril. Kings will not bear to have their orders disputed, but expect they should be obeyed. In short, it is dangerous contending with sovereignty, and what many have repented. A subject is an unequal match for a prince. He may command me who has legions at command. (3.) For the sake of our own comfort: Whoso keeps the commandment, and lives a quiet and peaceable life, shall feel no evil thing, to which that of the apostle answers (Rom 13:3), Wilt thou then not be afraid of the power of the king? Do that which is good, as becomes a dutiful and loyal subject, and thou shalt ordinarily have praise of the same. He that does no ill shall feel no ill and needs fear none.

Verse 6

Solomon had said (Ecc 8:5) that a wise man's heart discerns time and judgment, that is, a man's wisdom will go a great way, by the blessing of God, in moral prognostications; but here he shows that few have that wisdom, and that even the wisest may yet be surprised by a calamity which they had not any foresight of, and therefore it is our wisdom to expect and prepare for sudden changes. Observe, 1. All the events concerning us, with the exact time of them, are determined and appointed in the counsel and foreknowledge of God, and all in wisdom: To every purpose there is a time prefixed, and it is the best time, for it is time and judgment, time appointed both in wisdom and righteousness; the appointment is not chargeable with folly or iniquity. 2. We are very much in the dark concerning future events and the time and season of them: Man knows not that which shall be himself; and who can tell him when or how it shall be? Ecc 8:7. It cannot either be foreseen by him or foretold him; the stars cannot foretel a man what shall be, nor any of the arts of divination. God has, in wisdom, concealed from us the knowledge of future events, that we may be always ready for changes. 3. It is our great unhappiness and misery that, because we cannot foresee an evil, we know not how to avoid it, or guard against it, and, because we are not aware of the proper successful season of actions, therefore we lose our opportunities and miss our way: Because to every purpose there is but one way, one method, one proper opportunity, therefore the misery of man is great upon him; because it is so hard to hit that, and it is a thousand to one but he misses it. Most of the miseries men labour under would have been prevented if they could have been foreseen and the happy time discovered to avoid them. Men are miserable because they are not sufficiently sagacious and attentive. 4. Whatever other evils may be avoided, we are all under a fatal necessity of dying, Ecc 8:8. (1.) When the soul is required it must be resigned, and it is to no purpose to dispute it, either by arms or arguments, by ourselves, or by any friend: There is no man that has power over his own spirit, to retain it, when it is summoned to return to God who gave it. It cannot fly any where out of the jurisdiction of death, nor find any place where its writs do not run. It cannot abscond so as to escape death's eye, though it is hidden from the eyes of all living. A man has no power to adjourn the day of his death, nor can he by prayers or bribes obtain a reprieve; no bail will be taken, no essoine [excuse], protection, or imparlance [conference], allowed. We have not power over the spirit of a friend, to retain that; the prince, with all his authority, cannot prolong the life of the most valuable of his subjects, nor the physician with his medicines and methods, nor the soldier with his force, not the orator with his eloquence, nor the best saint with his intercessions. The stroke of death can by no means be put by when our days are determined and the hour appointed us has come. (2.) Death is an enemy that we must all enter the lists with, sooner or later: There is no discharge in that war, no dismission from it, either of the men of business or of the faint-hearted, as there was among the Jews, Deu 20:5, Deu 20:8. While we live we are struggling with death, and we shall never put off the harness till we put off the body, never obtain a discharge till death has obtained the mastery; the youngest is not released as a fresh-water soldier, nor the oldest as miles emeritus - a soldier whose merits have entitled him to a discharge. Death is a battle that must be fought, There is no sending to that war (so some read it), no substituting another to muster for us, no champion admitted to fight for us; we must ourselves engage, and are concerned to provide accordingly, as for a battle. (3.) Men's wickedness, by which they often evade or outface the justice of the prince, cannot secure them from the arrest of death, nor can the most obstinate sinner harden his heart against those terrors. Though he strengthen himself ever so much in his wickedness (Psa 52:7), death will be too strong for him. The most subtle wickedness cannot outwit death, nor the most impudent wickedness outbrave death. Nay, the wickedness which men give themselves to will be so far from delivering them from death that it will deliver them up to death.

Verse 9

Solomon, in the beginning of the chapter, had warned us against having any thing to do with seditious subjects; here, in these verses, he encourages us, in reference to the mischief of tyrannical and oppressive rulers, such as he had complained of before, Ecc 3:16; Ecc 4:1. 1. He had observed many such rulers, Ecc 8:9. In the serious views and reviews he had taken of the children of men and their state he had observed that many a time one man rules over another to his hurt; that is, (1.) To the hurt of the ruled (many understand it so); whereas they ought to be God's ministers unto their subjects for their good (Rom 13:14), to administer justice, and to preserve the public peace and order, they use their power for their hurt, to invade their property, encroach upon their liberty, and patronise the acts of injustice. It is sad with a people when those that should protect their religion and rights aim at the destruction of both. (2.) To the hurt of the rulers (so we render it), to their own hurt, to the feeling of their pride and covetousness, the gratifying of their passion and revenge, and so to the filling up of the measure of their sins and the hastening and aggravating of their ruin. Agens agendo repatitur - What hurt men do to others will return, in the end, to their own hurt. 2. He had observed them to prosper and flourish in the abuse of their power (Ecc 8:10): I saw those wicked rulers come and go from the place of the holy, go in state to and return in pomp from the place of judicature (which is called the place of the Holy One because the judgment is the Lord's, Deu 1:17, and he judges among the gods, Psa 82:1, and is with them in the judgment, Ch2 19:6), and they continued all their days in office, were never reckoned with for their mal-administration, but died in honour and were buried magnificently; their commissions were durante vit - during life, and not quamdiu se bene gesserint - during good behaviour. And they were forgotten in the city where they had so done; their wicked practices were not remembered against them to their reproach and infamy when they were gone. Or, rather, it denotes the vanity of their dignity and power, for that is his remark upon it in the close of the verse: This is also vanity. They are proud of their wealth, and power, and honour, because they sit in the place of the holy; but all this cannot secure, (1.) Their bodies from being buried in the dust; I saw them laid in the grave; and their pomp, though it attended them thither, could not descend after them, Psa 49:17. (2.) Nor their names from being buried in oblivion; for they were forgotten, as if they had never been. 3. He had observed that their prosperity hardened them in their wickedness, Ecc 8:11. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed, and therefore they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand. Observe, (1.) Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons. (2.) The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful. (3.) Impunity hardens sinners in impiety, and the patience of God is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence. (4.) Sinners herein deceive themselves, for, though the sentence be not executed speedily, it will be executed the more severely at last. Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath. 4. He foresaw such an end of all these things as would be sufficient to keep us from quarrelling with the divine Providence upon account of them. He supposes a wicked ruler to do an unjust thing a hundred times, and that yet his punishment is deferred, and God's patience towards him is prolonged, much beyond what was expected, and the days of his power are lengthened out, so that he continues to oppress; yet he intimates that we should not be discouraged. (1.) God's people are certainly a happy people, though they be oppressed: "It shall be well with those that fear God, I say with all those, and those only, who fear before him." Note, [1.] It is the character of God's people that they fear God, have an awe of him upon their hearts and make conscience of their duty to him, and this because they see his eye always upon them and they know it is their concern to approve themselves to him. When they lie at the mercy of proud oppressors they fear God more then they fear them. They do not quarrel with the providence of God, but submit to it. [2.] It is the happiness of all that fear God, that in the worst of times it shall be well with them; their happiness in God's favour cannot be prejudiced, nor their communion with God interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recompence for their troubles. And therefore "surely I know, I know it by the promise of God, and the experience of all the saints, that, however it goes with others, it shall go well with them." All is well that ends well. (2.) Wicked people are certainly a miserable people; though they prosper, and prevail, for a time, the curse is as sure to them as the blessing is to the righteous: It shall not be well with the wicked, as others think it is, who judge by outward appearance, and as they themselves expect it will be; nay, woe to the wicked; it shall be ill with them (Isa 3:10, Isa 3:11); they shall be reckoned with for all the ill they have done; nothing that befals them shall be really well for them. Nihil potest ad malos pervenire quod prosit, imo nihil quod non noceat - No event can occur to the wicked which will do them good, rather no event which will not do them harm. Seneca. Note, [1.] The wicked man's days are as a shadow, not only uncertain and declining, as all men's days are, but altogether unprofitable. A good man's days have some substance in them; he lives to a good purpose. A wicked man's days are all as a shadow, empty and worthless. [2.] These days shall not be prolonged to what he promised himself; he shall not live out half his days, Psa 55:23. Though they may be prolonged (Ecc 8:12) beyond what others expected, yet his day shall come to fall. He shall fall short of everlasting life, and then his long life on earth will be worth little. [3.] God's great quarrel with wicked people is for their not fearing before him; that is at the bottom of their wickedness, and cuts them off from all happiness.

Verse 14

Wise and good men have, of old, been perplexed with this difficulty, how the prosperity of the wicked and the troubles of the righteous can be reconciled with the holiness and goodness of the God that governs the world. Concerning this Solomon here gives us his advice. I. He would not have us to be surprised at it, as though some strange thing happened, for he himself saw it in his days, Ecc 8:14. 1. He saw just men to whom it happened according to the work of the wicked, who, notwithstanding their righteousness, suffered very hard things, and continued long to do so, as if they were to be punished for some great wickedness. 2. He saw wicked men to whom it happened according to the work of the righteous, who prospered as remarkably as if they had been rewarded for some good deed, and that from themselves, from God, from men. We see the just troubled and perplexed in their own minds, the wicked easy, fearless, and secure, - the just crossed and afflicted by the divine Providence, the wicked prosperous, successful, and smiled upon, - the just, censured, reproached, and run down, by the higher powers, the wicked applauded and preferred. II. He would have us to take occasion hence, not to charge God with iniquity, but to charge the world with vanity. No fault is to be found with God; but, as to the world, This is vanity upon the earth, and again, This is also vanity, that is, it is a certain evidence that the things of this world are not the best things nor were ever designed to make a portion and happiness for us, for, if they had, God would not have allotted so much of this world's wealth to his worst enemies and so much of its troubles to his best friends; there must therefore be another life after this the joys and griefs of which must be real and substantial, and able to make men truly happy or truly miserable, for this world does neither. III. He would have us not to fret and perplex ourselves about it, or make ourselves uneasy, but cheerfully to enjoy what God has given us in the world, to be content with it and make the best of it, though it be much better with others, and such as we think very unworthy (Ecc 8:15): Then I commended joy, a holy security and serenity of mind, arising from a confidence in God, and his power, providence, and promise, because a man has no better thing under the sun (though a good man has much better things above the sun) than to eat and drink, that is, soberly and thankfully to make use of the things of this life according as his rank is, and to be cheerful, whatever happens, for that shall abide with him of his labour. That is all the fruit he has for himself of the pains that he takes in the business of the world; let him therefore take it, and much good may it do him; and let him not deny himself that, out of a peevish discontent because the world does not go as he would have it. That shall abide with him during the days of his life which God gives him under the sun. Our present life is a life under the sun, but we look for the life of the world to come, which will commence and continue when the sun shall be turned into darkness and shine no more. This present life must be reckoned by days; this life is given us, and the days of it are allotted to us, by the counsel of God, and therefore while it does last we must accommodate ourselves to the will of God and study to answer the ends of life. IV. He would not have us undertake to give a reason for that which God does, for his way is in the sea and his path in the great waters, past finding out, and therefore we must be contentedly and piously ignorant of the meaning of God's proceedings in the government of the world, Ecc 8:16, Ecc 8:17. Here he shows, 1. That both he himself and many others had very closely studied the point, and searched far into the reasons of the prosperity of the wicked and the afflictions of the righteous. He, for his part, had applied his heart to know this wisdom, and to see the business that is done, by the divine Providence, upon the earth, to find out if there were any certain scheme, any constant rule or method, by which the affairs of this lower world were administered, any course of government as sure and steady as the course of nature, so that by what is done now we might as certainly foretel what will be done next as by the moon's changing now we can foretel when it will be at the full; this he would fain have found out. Others had likewise set themselves to make this enquiry with so close an application that they could not find time for sleep, either day or night, nor find in their hearts to sleep, so full of anxiety were they about these things. Some think Solomon speaks of himself, that he was so eager in prosecuting this great enquiry that he could not sleep for thinking of it. 2. That it was all labour in vain, Ecc 8:17. When we look upon all the works of God and his providence, and compare one part with another, we cannot find that there is any such certain method by which the work that is done under the sun is directed; we cannot discover any key by which to decipher the character, nor by consulting precedents can we know the practice of this court, nor what the judgment will be. [1.] Though a man be ever so industrious, thou he labour to seek it out. [2.] Though he be ever so ingenious, though he be a wise man in other things, and can fathom the counsels of kings themselves and trace them by their footsteps. Nay, [3.] Though he be very confident of success, though he think to know it, yet he shall not; he cannot find it out. God's ways are above ours, nor is he tied to his own former ways, but his judgments are a great deep.

Verse 1

8:1 softening its harshness: Anxiety, anger, sorrow, and frustration can harden one’s face, but the enjoyment of life and wisdom will lighten it.

Verse 2

8:2 since you vowed to God that you would: Cp. 5:2-6; 1 Kgs 2:41-43.

Verse 3

8:3-4 Plotting against the king is futile because he has great power and can do whatever he wants.

Verse 6

8:6 there is a time . . . for everything: Those who are wise will be ready when an opportune time appears (see 3:1-8; Eph 5:16).

Verse 7

8:7-8 Since our strength, goodness, and wisdom cannot forestall calamity, turning to wickedness would certainly be futile.

Verse 9

8:9-11 In this world, injustice often prevails. The apparent success of the wicked can be frustrating.

Verse 12

8:12-13 Injustice is momentary and does not upset God’s plans for justice (3:16-17; 12:14). In reality, wickedness does not pay.

Verse 15

8:15 The Teacher’s conclusion is familiar (2:24-25; 3:12-13, 22; 5:18-20; 6:9). In spite of tragedies and hard labor, we can enjoy life and be happy. • In Hebrew, the word translated having fun means finding enjoyment in our daily activities, not pursuing pleasure or entertainment for its own sake.

Verse 16

8:16–9:12 Another generalization from lifelong observation is that death appears to be meaningless. Why do some die and others live longer? God’s sovereign decision in this matter is unpredictable (7:13-14).

8:16-17 A person could spend night and day looking for the answers to every question, but the reasons for everything will not be apparent. God’s justice, for example, is sometimes mysterious.