Ecclesiastes 8:9
Verse
Context
Obey the King
8As no man has power over the wind to contain it, so no one has authority over his day of death. As no one can be discharged in wartime, so wickedness will not release those who practice it.9All this I have seen, applying my mind to every deed that is done under the sun; there is a time when one man lords it over another to his own detriment.
Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"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.
Jamieson-Fausset-Brown Bible Commentary
his own hurt--The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam (1Ki. 12:1-33); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death" (Ecc 8:8), and the "time" of "judgment" (Ecc 8:6; Pro 8:36).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
8:9-11 In this world, injustice often prevails. The apparent success of the wicked can be frustrating.
Ecclesiastes 8:9
Obey the King
8As no man has power over the wind to contain it, so no one has authority over his day of death. As no one can be discharged in wartime, so wickedness will not release those who practice it.9All this I have seen, applying my mind to every deed that is done under the sun; there is a time when one man lords it over another to his own detriment.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"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.
Jamieson-Fausset-Brown Bible Commentary
his own hurt--The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam (1Ki. 12:1-33); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death" (Ecc 8:8), and the "time" of "judgment" (Ecc 8:6; Pro 8:36).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
8:9-11 In this world, injustice often prevails. The apparent success of the wicked can be frustrating.