Ecclesiastes · Chapter 7

V. 1. Of death-Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.

Verse 1. A good name] Unsatisfactory as all sublunary things are, yet still there are some which are of great consequence, and among them a good name. The place is well paraphrased in the following verses:— “A spotless name,

By virtuous deeds acquired, is sweeter far Than fragrant balms, whose odours round diffused Regale the invited guests. Well may such men Rejoice at death’s approach, and bless the hours That end their toilsome pilgrimage; assured That till the race of life is finish’d none Can be completely blest.”

Verse 1. A good name — A good and well grounded report from wise and worthy persons; a name for wisdom and goodness with those that are wise and good; is better than precious ointment — Which was very fragrant, acceptable, and useful, and of great price in those countries. And the day of death, than the day of one’s birth — Namely, the death of a good man, or of one who hath left a good name behind him; for to a wicked man, the day of death is far worse, and most terrible. Or, if this clause be considered as spoken of this life only, abstracted from the future life, as many passages in this book are to be understood, then it may be true of all men, and is a consequence of all the former discourse. As if he had said, Seeing this life is so full of vanity and misery, it is a more desirable thing for a man to go out of it than to come into it: an observation that is the more worthy of regard, because it is contrary to the opinion and practice of almost all man kind, who celebrate their own, and their children’s birth-days, with solemn feasts and rejoicings, and their deaths with all expressions of sorrow.

Verse 1. A good name is better than precious ointment. Shem, a name; shemen, ointment. The reference is to the embalming of bodies with ointment. See Genesis 48. Wisdom and virtue outlive the apothecary’s arts.

1. Ointment — Better, perfume. Sweet perfumes are always mentioned in Scripture in accordance with the value set on them in the East. The latter part of the verse has a logical connexion with the former. The day of death — Rather, And then the day, etc. That is, to him who achieves a good name, the day of his death is a day of victory. Solon, the Athenian lawgiver, said that he counted no man happy until his death. In this view we reckon that —

“The dead alone are great,

For when they die, a morning shower

Comes down, and makes their memories flower

With perfume sweet, though late”

V. 2. The house-Where mourners meet to celebrate the funeral of a deceased friend. That-Death. The living-Will be seriously affected with it, whereas feasting is commonly attended with levity, and manifold temptations.

Verse 2. It is better to go to the house of mourning] Birthdays were generally kept with great festivity, and to these the wise man most probably refers; but according to his maxim, the miseries of life were so many and so oppressive that the day of a man’s death was to be preferred to the day of his birth. But, in dependently of the allusion, it is much more profitable to visit the house of mourning for the dead than the house of festivity. In the former we find occasion for serious and deeply edifying thoughts and reflections; from the latter we seldom return with one profitable thought or one solid impression.

Verse 2. It is better to go to the house of mourning — Where mourners meet together to celebrate the funerals of deceased friends; than to the house of feasting — Where people meet to indulge their appetites in eating and drinking, in which they frequently go to excess. For that — Namely, death, the cause of that mourning; is the end of all men — Is a lot that awaits all mankind, and to see instances of it tends to bring them to the serious consideration of their own last end, which is their greatest wisdom and interest; and the living will lay it to his heart — Will be seriously affected with it, and awakened to prepare for it: whereas feasting is commonly attended with levity and manifold temptations, and renders men’s minds indisposed for spiritual and heavenly thoughts. Hence it is evident, those passages of this book, which seem to favour a sensual and voluptuous life, were not spoken by Solomon in his own name, or as his opinion, but in the person of an epicure.

Ver. 2. It is better to go to the house of mourning than to go to the house of feasting. Both families and nations have, by affliction, come to their right mind, like the Prodigal.

2. Go to the… mourning — To gain a good name one must cultivate a noble character. First of all is needed a large sympathy with one’s fellow-men. To share their joy in the house of feasting is good, but to share their grief in the house of mourning is better, as a test of friendship, as promotive of deeper feeling and as more instructive concerning our share in the common lot. Jewish mourners sat barefoot and dejected for seven days after their return from the burial, (which took place on the day of decease,) receiving the visits of condolent friends.

Verse 3. Sorrow is better than laughter] The reason is immediately given; for by the sorrow of the countenance-the grief of heart that shows itself in the countenance—

The heart is made better.] In such cases, most men try themselves at the tribunal of their own consciences, and resolve on amendment of life.

Verses 3, 4. Sorrow is better than laughter — Either sorrow for sin, or even sorrow on other accounts; for by the sadness of the countenance — Sadness seated in the heart, but manifested in the countenance; the heart is made better — Is more weaned from the lusts and vanities of this world, by which most men are ensnared and destroyed; and more quickened to seek after and embrace that true and everlasting happiness which God offers to them in his word. The heart of the wise is in the house of mourning — Even when their bodies are absent. They are constantly, or very frequently, meditating upon serious things, such as death and judgment, the vanity of this life, and the reality and eternity of the next; because they know that these thoughts, though they be not grateful to man’s carnal mind, yet are absolutely necessary and highly profitable, and productive of great comfort in the end, which every wise man most regards. But the heart of fools is in the house of mirth — Their minds and affections are wholly set upon feasting, jollity, and merriment, because, like fools and irrational animals, they regard only their present delight, and mind not how dearly they must pay for it.

3. Sorrow, simply, does not present the Hebrew as well as sober reflection, that is, the laying to heart, as just mentioned. So, laughter means reckless mirth. Also, sadness of the countenance means a thoughtful aspect, indicative of serious consideration.

V. 4. The wise-Are constantly meditating upon serious things.

Verse 4. The heart of the wise is in the house of mourning] A wise man loves those occasions from which he can derive spiritual advantage; and therefore prefers visiting the sick, and sympathizing with those who have suffered privations by death. But the fool—the gay, thoughtless, and giddy—prefers places and times of diversion and amusement. Here he is prevented from seriously considering either himself or his latter end. The grand fault and misfortune of youth.

Verses 3, 4. Sorrow is better than laughter — Either sorrow for sin, or even sorrow on other accounts; for by the sadness of the countenance — Sadness seated in the heart, but manifested in the countenance; the heart is made better — Is more weaned from the lusts and vanities of this world, by which most men are ensnared and destroyed; and more quickened to seek after and embrace that true and everlasting happiness which God offers to them in his word. The heart of the wise is in the house of mourning — Even when their bodies are absent. They are constantly, or very frequently, meditating upon serious things, such as death and judgment, the vanity of this life, and the reality and eternity of the next; because they know that these thoughts, though they be not grateful to man’s carnal mind, yet are absolutely necessary and highly profitable, and productive of great comfort in the end, which every wise man most regards. But the heart of fools is in the house of mirth — Their minds and affections are wholly set upon feasting, jollity, and merriment, because, like fools and irrational animals, they regard only their present delight, and mind not how dearly they must pay for it.

4. This verse is of the nature of an inference from the preceding. The wise do not shun the homes and scenes of sorrow, but take sincere part with them, while the fool loves only jest and mirth.

Verses 5, 6. It is better to hear the rebuke of the wise — Which, though it cause some grief, yet frequently brings great benefit, even reformation, and salvation both from temporal and from eternal destruction; than the song of fools — Their flatteries, or merry discourses, which are as pleasant to corrupt nature as songs or music. For as the crackling of thorns — Which, for a time, make a great noise and blaze, but presently go out; so is the laughter of a fool — So vanishing and fruitless.

5. Better… for a man — The transition is easy from the monitions of death to the counsels of the living. As the term man belongs to both clauses, it might more properly stand in the former. It is better for a man, etc. “Let the righteous smite me,” says the psalmist, “it shall be a kindness” — better than a fool’s music.

V. 6. Thorns-Which for a time make a great noise and blaze, but presently go out.

Verse 6. For as the crackling of thorns] They make a great noise, a great blaze; and are extinguished in a few moments. Such indeed, comparatively, are the joys of life; they are noisy, flashy, and transitory.

Verses 5, 6. It is better to hear the rebuke of the wise — Which, though it cause some grief, yet frequently brings great benefit, even reformation, and salvation both from temporal and from eternal destruction; than the song of fools — Their flatteries, or merry discourses, which are as pleasant to corrupt nature as songs or music. For as the crackling of thorns — Which, for a time, make a great noise and blaze, but presently go out; so is the laughter of a fool — So vanishing and fruitless.

6. Crackling of thorns — The reason why. The usual fuel mentioned in the Old Testament is charcoal, compared with which dry thorn bushes though quicker to kindle, are brief and ineffectual. The Hebrew words for pot and thorns sound queerly together, like the English “noisy nettles under kettles” — imitating a shallow laughter.

V. 7. A gift-A bribe given to a wise man, deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom that is so easily corrupted and lost.

Verse 7. Oppression maketh a wise man mad] This has been translated with good show of reason, “Surely oppression shall give lustre to a wise man: but a gift corrupteth the heart.”

The chief difference here is in the word llwhy yeholel, which, from the root llh halal, signifies to glister, irradiate, as well as to move briskly, to be mad, furious, in a rage; and certainly the former meaning suits this place best. We cannot think that the wise man-he that is truly religious, (for this is its meaning in the language of Solomon,) can be made mad by any kind of oppression; but as he trusts in God, so in patience he possesses his soul.

Verse 7. Oppression maketh a wise man mad — Either, 1st, When a wise man falls into the sin of oppressing others, he is infatuated by it, and by the riches which he gains in this way: or, rather, 2d, When a man is oppressed by wicked men, it often makes him fret and vex himself, and speak or act unadvisedly and foolishly. And a gift destroyeth the heart — A bribe given to a wise man deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom, that is so easily corrupted and lost; and so it serves the main design of this book.

7. Oppression maketh… mad — The matter of reproof is continued. It is shown how one may be overtaken in a fault and need a wise friend’s monition. Under the irritation of bad government — to which Koheleth often alludes — a good man might be rasped into rash doings, or might himself consent to take a bribe to misuse power which might be put into his own hands. The worst evil of misgovernment, as Socrates said, is that it makes good men bad.

V. 8. The end-The good or evil of things is better known by their end, than by their beginning. The patient-Who quietly waits for the issue of things. The proud-Which he puts instead of hasty or impatient, because pride is the chief cause of impatience.

Verse 8. Better is the end] We can then judge of the whole, and especially if the matter relate to the conduct of Divine Providence. At the beginning we are often apt to make very rash conjectures, and often suppose that such and such things are against us; and that every thing is going wrong. Dr. Byrom gives good advice on such a subject:— “With patient mind thy course of duty run: God nothing does, nor suffers to be done, But thou wouldst do thyself, couldst thou but see The end of all events, as well as HE.” I may add, in the words of our paraphrast:— “Wait the result, nor ask with frantic rage Why God permits such things. His ways, though now Involved in clouds and darkness, will appear All right, when from thine eyes the mist is cleared. Till then, to learn submission to his will More wisdom shows, than vainly thus to attempt Exploring what thou canst not comprehend, And God for wisest ends thinks fit to hide.” — C.

Verses 8, 9. Better is the end of a thing than the beginning — The good or evil of things is better known by their end than by their beginning; which is true, not only respecting evil counsels and practices, which perhaps seem pleasant at first, but, at last, bring destruction; but also concerning all noble enterprises, the studies of learning, and the practice of virtue and godliness, in which the beginnings are difficult and troublesome, but in the progress and conclusion they are most easy and comfortable; and it is not sufficient to begin well unless we persevere to the end, which crowns all; and the patient in spirit — Who quietly waits for the issue of things, and is willing to bear hardships and inconveniences in the mean time; is better than the proud in spirit — Which he puts instead of hasty or impatient, because pride is the chief cause of impatience. Be not hasty in thy spirit, &c. — Be not angry with any man without due consideration, and just and necessary cause: see on Mark 3:5. For anger resteth in the bosom of fools — That is, sinful anger, implying not only displeasure at the sin or folly of another, which is lawful and proper, but ill-will and a desire of revenge, hath its quiet abode in the heart of fools: is ever at hand upon all occasions, whereas wise men resist, mortify, and banish it.

Ver. 8. Better is the end of a thing, or of a beclouded providence, than the beginning. So it proved in Job’s affliction, and in a thousand cases in which afflictions work for the good of man.

8. End of a thing — Hebrew, word; here meaning the reproof above named. To hear a reproof is trying to flesh and blood, and the voice of the reprover is like that of the first bringer of unwelcome news. Many times has a man lost a friend by reproving him — but sometimes the result of the delicate and difficult task has been the peaceable fruits of reform. Happy is the patient in spirit, who can take a reproof in all candour without irritation and peevishness.

Verse 9. Anger resteth in the bosom of fools.] A wise man, off his guard, may feel it for a moment: but in him it cannot rest: it is a fire which he immediately casts out of his breast. But the fool-the man who is under the dominion of his own tempers, harbours and fosters it, till it takes the form of malice, and then excites him to seek full revenge on those whom he deems enemies. Hence that class of dangerous and empty fools called duellists.

Verses 8, 9. Better is the end of a thing than the beginning — The good or evil of things is better known by their end than by their beginning; which is true, not only respecting evil counsels and practices, which perhaps seem pleasant at first, but, at last, bring destruction; but also concerning all noble enterprises, the studies of learning, and the practice of virtue and godliness, in which the beginnings are difficult and troublesome, but in the progress and conclusion they are most easy and comfortable; and it is not sufficient to begin well unless we persevere to the end, which crowns all; and the patient in spirit — Who quietly waits for the issue of things, and is willing to bear hardships and inconveniences in the mean time; is better than the proud in spirit — Which he puts instead of hasty or impatient, because pride is the chief cause of impatience. Be not hasty in thy spirit, &c. — Be not angry with any man without due consideration, and just and necessary cause: see on Mark 3:5. For anger resteth in the bosom of fools — That is, sinful anger, implying not only displeasure at the sin or folly of another, which is lawful and proper, but ill-will and a desire of revenge, hath its quiet abode in the heart of fools: is ever at hand upon all occasions, whereas wise men resist, mortify, and banish it.

9. Be not hasty… angry — This exhortation comes as an inference from the foregoing remarks. Even an enemy may tell us some things good for us to know, much more, then, should we welcome the “faithful wounds” — the honest rebukes — of a friend. Only a fool would be angry at wholesome reproof. But how natural it is to be in this more or less foolish!

V. 10. Better-More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies, which men enjoy even in evil times. For-This question shews thy folly in contending with thy Lord and governor, in opposing thy shallow wit to his unsearchable wisdom.

Verse 10. The former days were better than these?] This is a common saying; and it is as foolish as it is common. There is no weight nor truth in it; but men use it to excuse their crimes, and the folly of their conduct. “In former times, say they, men might be more religious, use more self-denial, be more exemplary.” This is all false. In former days men were wicked as they are now, and religion was unfashionable: God also is the same now as he was then; as just, as merciful, as ready to help: and there is no depravity in the age that will excuse your crimes, your follies, and your carelessness. Among the oriental proverbs I find the following:—

“Many say, This is a corrupt age. This mode of speaking is not just; it is not the age that is corrupt, but the men of the age.”

Verse 10. Say not thou — Namely, by way of impatient expostulation and complaint against God, either for permitting such disorders in the world, or for bringing thee into the world in such an evil time and state of things: otherwise a man may say this by way of prudent and pious inquiry, that by searching out the cause, he may, as far as it is in his power, apply remedies to make the times better; What is the cause that the former days were better? — More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies which men enjoy even in evil times. And thou dost not inquire wisely concerning this — This question shows thy folly in contending with thy Lord and Governor, and opposing thy shallow wit to his unsearchable wisdom.

10. Former days were better — Common sense teaches us to make the most of the present, and act in the living now. This is one of the weaknesses of aged men, that they depreciate the present time. They forget how much the flavour of life depends on him who drinks it; and in their flush and hopeful youth they relished it better. It is also a happiness of nature, that our glad things live in brass, our sad things we write in water, and looking back we see far more joys than sorrows. Our present troubles we feel keenly, and thus are led to unwisely repine.

V. 11. Good-When wisdom and riches meet in one man, it is an happy conjunction. By it-By wisdom joined with riches there comes great benefit. To them-Not only to a man’s self, but many others in this world.

Verse 11. Wisdom is good with an inheritance] In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine; and as he was satisfied of their futility, he proposes them in their own full strength, and then combats and destroys them. It is quite necessary to attend to this; else we shall take the objector’s words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of friends and adversaries are frequently introduced in the works of ancient authors, without mentioning them as such. This is frequent, more particularly in ethic writers; and we have many specimens in Horace; and without this distinction, it would be impossible to make sense of some of his writings. Here, an objector, who had listened to the wise man declaiming in favour of wisdom, suddenly interrupts him, and says in effect, “I grant the truth of what you have said. Wisdom is very good in its place; but what is it without property? A man who has a good inheritance may be profited by wisdom, because it will show him how to manage it to the best advantage.”

Verses 11, 12. Wisdom is good — That is, very good; the positive being put for the superlative, as it frequently is in the Hebrew text; with an inheritance — When wisdom and riches meet in one man, it is a happy conjunction, for wisdom without riches wants opportunities and instruments of doing that good in the world which it is willing and desirous of doing; and riches without wisdom are like a sword in a madman’s hand, and an occasion of much sin and mischief both to himself and others. And by it there is profit — By wisdom joined with riches there comes great benefit to them that see the sun — That is, to mortal men; not only to a man’s self, but many others who live with him in this world. For wisdom is a defence — Hebrew, is a shadow; which in Scripture signifies both protection and refreshment; and money is a defence — Thus far wisdom and money agree; but the excellency of knowledge — But herein knowledge or wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.

11. Wisdom is good with an inheritance — Meaning, (margin,) equally good with it. The “inheritance” is what former days have done to us. To men in the employments of life, that is, that see the sun, their own wit and sagacity is as good and better than inherited capital. Certainly, capital without brains is useless.

V. 12. Life-But herein knowledge of wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.

Verse 12. Wisdom is a defence] To whom Solomon answers: All true wisdom is most undoubtedly a great advantage to men in all circumstances; and money is also of great use: but it cannot be compared to wisdom. Knowledge of Divine and human things is a great blessing. Money is the means of supporting our animal life: but wisdom—the religion of the true God—gives life to them that have it. Money cannot procure the favour of God, nor give life to the soul.

Verses 11, 12. Wisdom is good — That is, very good; the positive being put for the superlative, as it frequently is in the Hebrew text; with an inheritance — When wisdom and riches meet in one man, it is a happy conjunction, for wisdom without riches wants opportunities and instruments of doing that good in the world which it is willing and desirous of doing; and riches without wisdom are like a sword in a madman’s hand, and an occasion of much sin and mischief both to himself and others. And by it there is profit — By wisdom joined with riches there comes great benefit to them that see the sun — That is, to mortal men; not only to a man’s self, but many others who live with him in this world. For wisdom is a defence — Hebrew, is a shadow; which in Scripture signifies both protection and refreshment; and money is a defence — Thus far wisdom and money agree; but the excellency of knowledge — But herein knowledge or wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.

Ver. 12. Wisdom giveth life to them that have it. Yea, long life, as everywhere promised to the faithful. Proverbs 3:16. This is the crown of temperance, and of a contented mind.

12. Wisdom… and money… defence — This is a forcible way of saying, “Wisdom is a defence of one kind and money a defence of quite another.” Both united make a strong and safe shelter, but, of the two, wisdom is superior by its giving life to its possessors. An Athenian wished his son educated, so as not to sit upon the stone seat of the public assembly, as being himself but another stone. Life means energy, activity, and intelligence. In wisdom is shelter, and in money is shelter, would be a better rendering.

V. 13. Consider-His wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings. For who-No man can correct or alter any of God’s works; and therefore all frettings at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This implies that there is an hand of God in all mens actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and over-ruling them, whether they he good or bad.

Verse 13. Consider the work of God] Such is the nature of his providence, that it puts money into the hands of few: but wisdom is within the reach of all. The first is not necessary to happiness; therefore, it is not offered to men; the latter is; and therefore God, in his goodness, offers it to the whole human race. The former can rarely be acquired, for God puts it out of the reach of most men, and you cannot make that straight which he has made crooked; the latter may be easily attained by every person who carefully and seriously seeks it from God.

Verse 13. Consider the work of God — Not of creation, but of providence; his wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings. For who can make that straight, &c. — No man can correct or alter any of God’s works; and therefore all frettings at the injuries of men, or calamities of the times, are not only sinful, but also vain and fruitless. This implies that there is a hand of God in all men’s actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and overruling them, whether they be good or bad.

13. Consider the work of God — The thought is of comparing the past and present, as in verse 10. If there is any special hardship on these times, remember who hath appointed the rod. No man, no secondary power, has changed or can change what He has ordained.

V. 14. Be joyful-Enjoy God’s favours with thankfulness.

Consider-Consider that it is God’s hand, and therefore submit to it: consider also why God sends it, for what sins, and with what design. God also-Hath wisely ordained, that prosperity and adversity should succeed one another. That-No man might be able to foresee, what shall befal him afterwards; and therefore might live in a constant dependance upon God, and neither despair in trouble, nor be secure or presumptuous in prosperity.

Verse 14. In the day of prosperity be joyful] When ye receive these temporal gifts from God, enjoy them, and be thankful to the Giver: but remember, this sunshine will not always last. God has balanced prosperity and adversity against each other; and were it not so, how many would put the former in the place of God himself!

Verse 14. In the day of prosperity be joyful — Enjoy God’s favours with thankfulness. In the day of adversity consider — Namely, God’s work, that it is his hand, and therefore submit to it: consider also why he sends it: for what sins, and with what design? God also hath set the one against the other — Hath wisely ordained, that prosperity and adversity should succeed one another; that man should find nothing after him — Or, rather, after it, as it may be rendered; that is, after his present condition, whether it be prosperous or afflictive: that no man might be able to foresee what shall befall him afterward; and therefore might live in a constant dependance upon God, and neither despair in trouble, nor be secure or presumptuous in prosperity.

14. Be joyful… consider — Common sense rebukes grumbling over the present and foreboding over the hereafter. There should be no pause after “consider,” as the remainder of the verse tells us what to consider. That is, make the most of the present prosperity and manage wisely the present adversity, remembering that God has in his wisdom so diversified human affairs that none can tell what the next coming phase may be. Many a sage and poet has warned us not to be anxious respecting the unseen future; and the Great Teacher said, “Take no thought for the morrow.”

V. 15. All-All sorts of events. My vanity-Since I have come into this vain life. Perisheth-Yea, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. Wickedness-Notwithstanding all his wickedness.

Verse 15. There is a just man that perisheth] This is another objection as if he had said, “l also have had considerable experience; and I have not discovered any marked approbation of the conduct of the righteous, or disapprobation of that of the wicked. On the contrary, I have seen a righteous man perish, while employed in the work of righteousness; and a wicked man prosperous, and even exalted, while living wickedly. The former is indeed a victim to his righteousness, while the life and prosperity of the latter were preserved: hence I conclude, it is not prudent, whatever good there may be in religion, and whatever excellence in wisdom, that men should be overmuch righteous, or over-wise: for why should they by austerity and hard study destroy themselves?” So far the objector.

Verse 15. All things have I seen — All sort’s of events, both such as have been already mentioned, and such as I am about to declare. In the days of my vanity — Since I have come into this vain life. A just man perisheth in his righteousness — Notwithstanding his righteousness; whom his righteousness does not deliver in common calamities, or, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men. And a wicked man prolongeth his life, &c. — Not withstanding all his wickedness, whereby he provokes and deserves the justice and wrath both of God and men; and yet for many wise and just reasons he is permitted to live long unpunished and secure.

Ver. 15. There is a just man that perisheth, as king Josiah did, in fighting with Pharaoh.— There is a wicked man that prolongeth his life; a Voltaire, and others, covered with silver hairs. So then providence is beclouded; and in such cases, philosophy is irrelevant; the veil of futurity must be removed before we can judge of the inscrutable paths of providence. God’s ways are in the great deep, and are past finding out. The case of the rich man and Lazarus requires a future state, to manifest the wisdom and the righteousness of God. Now he is comforted, and thou art tormented.

15. All — Should be rendered both, that is, the two cases hereinafter stated. Koheleth had previously called his former life “days of vanity.” This verse is the basis of the two following verses. It gives the experience from which the precepts stated derive their weight. The classes of events here named are never unusual or hard to find.

V. 16. Be not-This verse and the next have a manifest reference to ver. 15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.

Verse 16. Why shouldest thou destroy thyself?] תשומם tishshomem, make thyself desolate, so that thou shalt be obliged to stand alone; neither make thyself over-wise, תתחכם tithchaccam, do not pretend to abundance of wisdom. Why shouldest thou be so singular? In other words, and in modern language, “There is no need of all this watching, fasting, praying, self-denial, &c., you carry things to extremes. Why should you wish to be reputed singular and precise?” To this the man of God answers:—

Verse 16. Be not righteous overmuch — This verse and the next have a manifest reference to verse 15, being two inferences drawn from the two clauses of the observation there recorded. Solomon may here be considered as speaking in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And in consistency with this the next verse may be viewed as containing an antidote to this suggestion; “Yea, rather,” saith he, “be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.” It must, however, be acknowledged, “there are many parts or appearances of religion which may be carried to an extreme. A man may be over tenacious of insignificant forms or human inventions: he may pretend to kinds and degrees of righteousness which the Scriptures do not require. His conscientiousness may degenerate into superstition and scrupulousness; his benevolence into indiscretion, and his candour and good nature into folly: and in affecting to be acquainted with the whole of divine truth, he may become presumptuously curious, and intrude into unrevealed things. Thus many run into extremes, and expose themselves to needless persecution.” — Scott. Dr. Waterland renders it, Do not exercise justice too rigorously, according to the interpretation which Bishop Hall gives of it, namely, “Be not too rigorous in exacting the extremity of justice upon every occasion; neither do thou affect too much semblance and ostentation of more justice than thou hast. Neither do thou arrogate more wisdom to thyself than is in thee.” Others again expound this and the next verse of the public administration of justice, which ought to be neither too rigid nor too remiss and negligent. “Non dubium est, &c. There is no doubt,” says Melancthon, “but he speaks of political justice, which governs the things of this life; and consists of a mean between cruelty and negligence. Too much severity becomes cruelty: and too much indulgence confirms men in wickedness. A good governor takes a middle course. The like admonition,” adds he, “is subjoined about wisdom; for, as too much severity becomes cruelty, so too much wisdom, that is, subtlety, becomes caviling, sophistry, and cheating.” Dr. Hammond, however, understands these verses according to the interpretation first given, considering verse 16, Be not righteous overmuch, as the objection of a carnal, worldly man, or of a lukewarm professor; “who takes that, for an excess of duty which brings any damage, or worldly loss, upon him, which objection is answered,” says he, “in verse 17, Be not wicked overmuch, &c., that is, the fears, and, from thence, the prudential, but oftentimes very impious practices of the worldling, are the more probable path to the most hasty ruin.” — See Bishop Patrick. This interpretation certainly appears the most probable, and most consistent with the context.

Ver. 16. Be not righteous overmuch. The Hebrew word designates alms; as when Daniel said to Nebuchadnezzar, Break off thine iniquities by righteousness. So our Saviour, in the old reading of Matthew 6:21, Do not your alms (your righteousness) before men. Others turn it to excess of fasting, and severity of bodily exercises.

16. Be not righteous overmuch — The Hebrew is very deficient in the little words that guide thoughts and make transitions easy, such as, “also,” “therefore,” “moreover,” etc. This verse is rested on the preceding, and should be introduced by then — Be not, then, etc. Remember, this is the language of prudence. Common sense makes no martyrs. They come from a loftier sentiment. It sees little good in self-denial, though much in moderation. It averages things and holds a “golden mean.” Had Koheleth foreseen how this verse was to perplex and scandalize many good men, he would hardly have had courage to write it. But he has spoken faithfully from his standpoint of simple discretion. There is some truth in this precept for all time. In this generation no men have been so popular as Mr. Lincoln, who was broad but moderate in politics, and Mr. Beecher, who is broad but moderate in religion. One need not call them the highest of the day, as statesmen or divines, but they carried the largest masses, and, to a certain degree, for their good.

Verse 17. Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?] hbrh [vrt la al tirsha harbeh. Do not multiply wickedness, do not add direct opposition to godliness to the rest of your crimes. Why should you provoke God to destroy you before your time? Perdition will come soon enough. If you will not turn from your sins, and avoid it finally, yet keep out of it as long as you can. It cannot be supposed, except by those who are totally unacquainted with the nature of true religion, that a man may have too much holiness, too much of the life of God in his soul! And yet a learned doctor, in three sermons on this text, has endeavoured to show, out-doing Solomon’s infidel, “the sin, folly, and danger of being righteous overmuch.” O rare darkness!

17. Over much wicked — A course of desperate wickedness, and especially of bodily vices, consumes prematurely the vigour which would suffice for a long and active life. This verse has never alarmed expounders: yet it is the expect counterpart of its predecessor, and both are reasonable and judicious, according to the present style and stage of the investigation.

V. 18. Take hold of-Embrace and practise this counsel. Shall come-Shall be delivered from all extremes, and from all the evil consequences of them.

Verse 18. It is good that thou shouldest take hold or this] Do not let such an observation slip: take hold of this; do not forget that. Get what you can in an honest way; but do not forget to get true religion; for he that fears God will be saved from all evil.

Verses 18-20. It is good that thou shouldest take hold of this — Embrace and practise this counsel last given. Also from this withdraw not thy hand — From the practice of the preceding advice: for he that feareth God — Who orders his actions so as to please God, and keep his commandments, walking by the rule of his word; shall come forth of them all — Shall be delivered from all extremes, and from all the evil consequences of them. This verse seems more exactly rendered by a late writer thus: “The good which thou shouldest take hold of consists in this, (nay, thou shouldest never withdraw thine hand from it,) that he who feareth God shall avoid all these inconveniences.” Wisdom strengtheneth the wise — Hebrew, z[t hmkjh, that wisdom, will strengthen the wise, namely, that fear of God, mentioned above, which is the true wisdom, and will teach a man to keep close to the rule of his duty, without turning either to the right hand or to the left; more than ten mighty men which are in the city — It will support him better in troubles, and secure him more effectually against dangers, than many men uniting their forces to assist and protect him. Or, he shall be better enabled to go through this world, than any town can be to stand the attacks of her enemies, though ten powerful princes should unite in her favour, and join their forces to defend her bulwarks. This is a support which can never fail; whereas, that of a man’s own righteousness and strength cannot but be weak and precarious. For, (verse 20,) there is not a just man upon earth — Rather, a righteous man, as qydx µda properly signifies, and is generally rendered, namely, one that is, and always has been righteous, according to God’s law, the rule of righteousness, which is holy, just, and good, and by which shall no flesh living be justified, <19E302>Psalm 143:2; Romans 3:20; Galatians 2:16. Thus St. Paul, quoting the words of David, testifies, There is none righteous, no not one. Solomon adds, that doeth good, and sinneth not — Who is universally and perfectly good and holy, and free from sin, in thought, word, and deed.

18. The first this refers to the moderate righteousness of verse 16; the second, to the moderate wickedness of verse 17. A middle course is recommended, that a man may neither be left desolate nor die before his time. Shall come forth of them all — Plainer English, and a better translation, would be, shall get on well with both. Common sense suggests, that God will keep a good man from excesses. Let us be patient. At another point (when he shall legitimately reach it) Koheleth will affirm that to keep God’s commandments is all there is of a man, and will say no more of mean and average.

V. 19. Strengthen-Supports him in, and secures him against troubles and dangers.

Verse 19. Wisdom strengtheneth the wise] One wise, thoroughly learned, and scientific man, may be of more use in fortifying and defending a city, than ten princes. Witness the case of Syracuse, when attacked by the Romans both by sea and land. Archimedes, by his engines, burnt and dashed their fleet to pieces, and destroyed all that came near the walls. And had not the city been betrayed, and he killed, all their force and skill could not have taken it.

Verses 18-20. It is good that thou shouldest take hold of this — Embrace and practise this counsel last given. Also from this withdraw not thy hand — From the practice of the preceding advice: for he that feareth God — Who orders his actions so as to please God, and keep his commandments, walking by the rule of his word; shall come forth of them all — Shall be delivered from all extremes, and from all the evil consequences of them. This verse seems more exactly rendered by a late writer thus: “The good which thou shouldest take hold of consists in this, (nay, thou shouldest never withdraw thine hand from it,) that he who feareth God shall avoid all these inconveniences.” Wisdom strengtheneth the wise — Hebrew, z[t hmkjh, that wisdom, will strengthen the wise, namely, that fear of God, mentioned above, which is the true wisdom, and will teach a man to keep close to the rule of his duty, without turning either to the right hand or to the left; more than ten mighty men which are in the city — It will support him better in troubles, and secure him more effectually against dangers, than many men uniting their forces to assist and protect him. Or, he shall be better enabled to go through this world, than any town can be to stand the attacks of her enemies, though ten powerful princes should unite in her favour, and join their forces to defend her bulwarks. This is a support which can never fail; whereas, that of a man’s own righteousness and strength cannot but be weak and precarious. For, (verse 20,) there is not a just man upon earth — Rather, a righteous man, as qydx µda properly signifies, and is generally rendered, namely, one that is, and always has been righteous, according to God’s law, the rule of righteousness, which is holy, just, and good, and by which shall no flesh living be justified, <19E302>Psalm 143:2; Romans 3:20; Galatians 2:16. Thus St. Paul, quoting the words of David, testifies, There is none righteous, no not one. Solomon adds, that doeth good, and sinneth not — Who is universally and perfectly good and holy, and free from sin, in thought, word, and deed.

19. This and the following verses refer to the imperfectness of the examples of great men. Wisdom strengtheneth — Living, acting discretion is a better source of strength than the example of many great men who have given honour to the State: for the conditions which surrounded them are not exactly the same as those around us, and we shall also be in danger of reproducing their errors. The next verse tells us why we should not blindly follow even the best examples.

V. 20. Sinneth not-Who is universally and perfectly good.

Verse 20. There is not a just man upon earth, that doeth good, and sinneth not.] acjy al lo yechta, that may not sin. There is not a man upon earth, however just he may be, and habituated to do good, but is peccable—liable to commit sin; and therefore should continually watch and pray, and depend upon the Lord. But the text does not say, the just man does commit sin, but simply that he may sin; and so our translators have rendered it in 1 Samuel 2:25, twice in 1 Kings 8:31, 46, and 2 Chronicles 6:36; and the reader is requested to consult the note on 1 Kings 8:46, where the proper construction of this word may be found, and the doctrine in question is fully considered.

Verses 18-20. It is good that thou shouldest take hold of this — Embrace and practise this counsel last given. Also from this withdraw not thy hand — From the practice of the preceding advice: for he that feareth God — Who orders his actions so as to please God, and keep his commandments, walking by the rule of his word; shall come forth of them all — Shall be delivered from all extremes, and from all the evil consequences of them. This verse seems more exactly rendered by a late writer thus: “The good which thou shouldest take hold of consists in this, (nay, thou shouldest never withdraw thine hand from it,) that he who feareth God shall avoid all these inconveniences.” Wisdom strengtheneth the wise — Hebrew, z[t hmkjh, that wisdom, will strengthen the wise, namely, that fear of God, mentioned above, which is the true wisdom, and will teach a man to keep close to the rule of his duty, without turning either to the right hand or to the left; more than ten mighty men which are in the city — It will support him better in troubles, and secure him more effectually against dangers, than many men uniting their forces to assist and protect him. Or, he shall be better enabled to go through this world, than any town can be to stand the attacks of her enemies, though ten powerful princes should unite in her favour, and join their forces to defend her bulwarks. This is a support which can never fail; whereas, that of a man’s own righteousness and strength cannot but be weak and precarious. For, (verse 20,) there is not a just man upon earth — Rather, a righteous man, as qydx µda properly signifies, and is generally rendered, namely, one that is, and always has been righteous, according to God’s law, the rule of righteousness, which is holy, just, and good, and by which shall no flesh living be justified, <19E302>Psalm 143:2; Romans 3:20; Galatians 2:16. Thus St. Paul, quoting the words of David, testifies, There is none righteous, no not one. Solomon adds, that doeth good, and sinneth not — Who is universally and perfectly good and holy, and free from sin, in thought, word, and deed.

Ver. 20. There is not a just man upon earth, that doeth good and sinneth not,—and may not sin. Solomon repeats here his own words at the dedication of the temple. 1 Kings 8. Let men therefore take heed, not to do an action that would occasion another to curse their memory.

20. Not a just man — Be it remembered that the discussion here is of practical “wisdom,” not of abstract morality. The question of sin and holiness as before God, and in the domain of the sweet and salutary doctrines of the New Testament, is not here touched at all. We are simply told that prudence indicates that we are not to rely implicitly on, nor follow servilely, even the heroes of our land, for the most accurate man now or ever upon earth makes mistakes, and does sometimes wrong. The case of wilful transgression of the moral law is not at all before the mind of the writer, and our dear hopes and sweet experiences of walking before God and man “when sin is all destroyed,” need suffer no eclipse from this stated infirmity of judgment.

V. 21. Also-Do not strictly search into them, nor listen to hear them.

Verse 21. Also take no heed unto all words that are spoken] This is good advice, and much for every man’s peace through life. Thy servant curse thee] Ëllqm mekallelecha, make light of thee, speak evil of thee.

Verses 21, 22. Take no heed unto all words that are spoken — Namely, concerning thee, or against thee. Do not severely observe, or strictly search into them, or listen to hear them, as many persons out of curiosity, are wont to do. Under this one kind of offences which are most frequent, namely, those of the tongue, he seems to comprehend all injuries which we suffer from others, and advises that we should not too rigidly examine them, nor too deeply resent them, but rather neglect and forget them. Lest thou hear thy servant curse thee — Which would vex and grieve thee, and might, perhaps, provoke thee to treat him with severity, if not with vengeance and cruelty. For oftentimes also thine own heart — Thy mind or conscience, knoweth — Bears thee witness; that thou thyself likewise — Either upon some great provocation, and sudden passion, or possibly upon a mere mistake, or false report, hast cursed others — Hast censured them unjustly, and spoken ill of them, if not wished ill to them. If therefore thy servant, or any other, act thus toward thee, thou art only paid in thy own coin. Observe, reader, when any affront or injury is done us, it is seasonable to examine our consciences whether we have not done the same, or as bad, to others: and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly displeased and grieved at ourselves for censuring and backbiting others, we shall be less angry at others for censuring and backbiting us. We must show all meekness toward all men, because we ourselves were formerly foolish, Titus 3:2.

21. Also — Should be therefore. Take no heed unto all words — Seeing that great men are not always wise, do not be very inquisitive to know what is said even about yourself. Some ignorance of this may be some bliss. “No man is a hero to his valet-de-chambre,” and servants see the reverse side of their masters and may possibly tell it.

Verse 22. Thou thyself-hast cursed others.] tllq kalalta, thou hast spoken evil; hast vilified others. O, who is free from evil speaking, from uncharitable speaking; from detailing their neighbour’s faults, from whispering, talebearing, and backbiting? Do not wonder if God, in his justice, permit thee to be calumniated, seeing thou hast so frequently calumniated others. See my discourse on Psalms 15:1Psalm 15:1-5.

Verses 21, 22. Take no heed unto all words that are spoken — Namely, concerning thee, or against thee. Do not severely observe, or strictly search into them, or listen to hear them, as many persons out of curiosity, are wont to do. Under this one kind of offences which are most frequent, namely, those of the tongue, he seems to comprehend all injuries which we suffer from others, and advises that we should not too rigidly examine them, nor too deeply resent them, but rather neglect and forget them. Lest thou hear thy servant curse thee — Which would vex and grieve thee, and might, perhaps, provoke thee to treat him with severity, if not with vengeance and cruelty. For oftentimes also thine own heart — Thy mind or conscience, knoweth — Bears thee witness; that thou thyself likewise — Either upon some great provocation, and sudden passion, or possibly upon a mere mistake, or false report, hast cursed others — Hast censured them unjustly, and spoken ill of them, if not wished ill to them. If therefore thy servant, or any other, act thus toward thee, thou art only paid in thy own coin. Observe, reader, when any affront or injury is done us, it is seasonable to examine our consciences whether we have not done the same, or as bad, to others: and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly displeased and grieved at ourselves for censuring and backbiting others, we shall be less angry at others for censuring and backbiting us. We must show all meekness toward all men, because we ourselves were formerly foolish, Titus 3:2.

22. Cursed — This rendering is rather harsh. Spoken evil is more in harmony with the sentiment. Koheleth’s personal appeal finds us all vulnerable. We have talked freely, and even with relish, of the faults of others. In this there is always something to take as well as something to give.

V. 23. Proved-I have found to be true, by the help of that singular wisdom which God had given me. I said-I determined that I would attain perfection of wisdom. But-I found myself greatly disappointed.

Verse 23. All this have I proved by wisdom] These rules I have laid down for my own conduct, and sought after more wisdom; but have fallen far short of what I wished to be.

Verses 23, 24. All this have I proved — All these things, of which I have here discoursed, I have diligently examined and found to be true; by wisdom — By the help of that singular wisdom which God had given me. I said, I will be wise — I determined that I would, by all possible means, seek to attain perfection of wisdom, and I persuaded myself that I should attain it; but it was far from me — I found myself greatly disappointed, and the more I knew the more I saw mine own folly. That which, is far off, &c. — No human understanding can attain to perfect wisdom, or to the exact knowledge of God’s counsels and works, and the reasons of them, because they are unsearchably deep, and far above out of our sight; some of them being long since past, and therefore utterly unknown to us, and others yet to come, which we cannot foreknow.

23. This have I proved — Simple common sense went thus far in this direction, but here reached its barrier. Koheleth hoped it would lead him further, so as to grasp the mysteries of providence, so often mentioned by him as inscrutable. I will be wise — It should be, “I will be” wiser. But in vain. The keenest sagacity cannot by searching find out the ways of the Almighty.

V. 24. It-God’s counsels and works, and the reasons of them.

Verse 24. That which is far off] Though the wisdom that is essential to our salvation may be soon learned, through the teaching of the Spirit of wisdom, yet in wisdom itself there are extents and depths which none can reach or fathom.

Verses 23, 24. All this have I proved — All these things, of which I have here discoursed, I have diligently examined and found to be true; by wisdom — By the help of that singular wisdom which God had given me. I said, I will be wise — I determined that I would, by all possible means, seek to attain perfection of wisdom, and I persuaded myself that I should attain it; but it was far from me — I found myself greatly disappointed, and the more I knew the more I saw mine own folly. That which, is far off, &c. — No human understanding can attain to perfect wisdom, or to the exact knowledge of God’s counsels and works, and the reasons of them, because they are unsearchably deep, and far above out of our sight; some of them being long since past, and therefore utterly unknown to us, and others yet to come, which we cannot foreknow.

24. That which is far off — Better, That which was far, was still far. He is conscious of striking the dark border of the unknowable, in whose deep darkness lay that which, of all things, he most wished to know.

V. 25. And seek-He useth three words signifying the same thing, to intimate his vehement desire, and vigorous, and unwearied endeavours after it. The reason-Both of God’s various providences, and of the counsels and courses of men. The wickedness-Clearly and fully to understand the great evil of sin.

Verse 25. I applied mine heart] I cast about, ytwbs sabbothi, I made a circuit; I circumscribed the ground I was to traverse; and all within my circle I was determined to know, and to investigate, and to seek out wisdom, and the reason of things. Has man reason and understanding? If so, then this is his work. God as much calls him to use these powers in this way, as to believe on the Lord Jesus that he may be saved; and he that does not, according to the means in his power, is a slothful servant, from whom God may justly take away the misemployed or not used talent, and punish him for his neglect. Every doctrine of God is a subject both for reason and faith to work on.

To know the wickedness of folly, even of foolishness and madness.] “And my own heart, with scrutiny severe,

By far the harder task survey’d; intent

To trace that wisdom which from heaven descends,

Fountain of living waters, and to explore

The source of human folly, whose foul streams

Intoxicate and kill.” —C.

Verse 25. I applied my heart to know — I was not discouraged, but provoked, by the difficulty of the work, to undertake it. To know, search, and seek out wisdom — He useth three words signifying the same thing, to intimate his vehement desire, and vigorous and unwearied endeavours after it. And the reason of things — Both of God’s various providences, and of the counsels and courses of men. To know the wickedness, &c — Clearly and fully to understand the great evil of sin.

25. I applied mine heart to know — is my heart turned to know? The writer resumes his practical inquiry in a new direction. He searches to know the actual cause of the intense and appaling wickedness of men. And the reason, etc. — Hebrew, to know the reason of wickedness and vice and folly, which is madness. So awful a fact must have some adequate cause, if it can only be found.

V. 26. I find-By my own sad experience. Shall escape-Shall be prevented from falling into her hands.

Verse 26. And I find more bitter than death the woman] After all his investigation of the wickedness of folly, and the foolishness of madness, he found nothing equally dangerous and ruinous with the blandishments of cunning women. When once the affections are entangled, escape without ruin is almost impossible.

Whoso pleaseth God] The man who walks with God, and he alone, shall escape this sore evil: and even he that fears God, if he get with an artful woman, may be soon robbed of his strength, and become like other men. A bad or artful woman is represented as a company of hunters, with nets, gins, &c., to catch their prey.

Verse 26. And I find — By my own sad experience, which Solomon here records as a testimony of his true repentance for his foul miscarriages, for which he was willing to take shame to himself, not only from the present, but from all succeeding generations; more bitter than death is the woman — The strange woman, of whom he speaks so much in the Proverbs; more vexatious and pernicious, as producing those horrors of conscience, those reproaches, diseases, and other plagues, both temporal and spiritual, from God, which are far worse than the mere death of the body, and, after all these, everlasting destruction; whose heart is snares and nets — Who is full of crafty devices to ensnare men; and her hands — By gifts, or lascivious actions, as bands — Wherewith she holds them in cruel bondage, so that they have neither power nor will to forsake her, notwithstanding all the dangers and mischiefs which they know attend upon such practices. Whoso pleaseth God — Hebrew, he that is good before God, who is sincerely, and in the judgment of God, truly pious; shall escape her — Shall be preserved from falling into her hands. Hereby he intimates, that neither a good temper of mind, nor great discretion, nor a good education, nor any other thing, except God’s grace, is a sufficient preservative from the dominion of fleshy lusts; but the sinner — Who rests satisfied without the saving grace of God and true piety, and therefore lives in known and wilful sin; shall be taken by her — Shall be entangled and held in her chains.

Ver. 26. I find more bitter than death the woman whose heart is snares and nets. Solomon, with his many queens, had his hands full, and his heart wrung. He found among men, but one of a thousand upright; among women he found none. He was himself a faithless husband; his wives therefore had just cause to reproach him. No doubt he had sometimes, Jezebels and Astarbas, shedding plenty of tears.

26. The woman — That is, the sex, better without the “the.” I find woman more bitter than death — her heart, etc. The views of woman here given are such as began with Adam, were enjoined by the Jewish rabbies, and prevail in the East to this day. Woman’s emancipation coincides in its date and extent with Christianity, and the Virgin-Mother is the bright morning-star leading an ever-increasing host of faithful women who find joy and freedom in the train of a greater than Solomon. From the days of the gospel the character of woman has opened like a flower, and her past in Christianity has been brave and beautiful and true.

“Not she with traitorous kiss her Master stung,

Not she denied him with unfaithful tongue;

She, when apostles fled, could danger brave,

Last at the cross and earliest at his grave.”

The position of woman is the most false and cruel thing in heathen and Moslem lands, and Moses was, “from the hardness of their hearts,” obliged to leave it but partially mitigated among the Jews. Koheleth here speaks after the best common sense of his time: and we can see that there was need enough of a better dispensation. That he should think of woman as a demon hunting for victims!

V. 27. To find-That I might make a true and just estimate.

Verse 27. Counting one by one] I have gone over every particular. I have compared one thing with another; man with woman, his wisdom with her wiles; his strength with her blandishments; his influence with her ascendancy; his powers of reason with her arts and cunning; and in a thousand men, I have found one thoroughly upright man; but among one thousand women I have not found one such. This is a lamentable account of the state of morals in Judea, in the days of the wise King Solomon. Thank God! it would not be difficult to get a tithe of both in the same number in the present day.

The Targum gives this a curious turn:—”There is another thing which my soul has sought, but could not find: a man perfect and innocent, and without corruption, from the days of Adam until Abraham the just was born; who was found faithful and upright among the thousand kings who came together to construct the tower of Babel: but a woman like to Sarah among the wives of all those kings I have not found.”

Verses 27, 28. Behold, saith the preacher — Or, the penitent, who speaks what he hath learned, both by deep study and costly experience; this have I found — And it is a strange thing, and worthy of your serious observation; counting one by one — Considering things or persons, very exactly and distinctly, one after another; to find out the account — That I might make a true and just estimate in this matter; or, as it is in the margin, to find out the reason. Which yet my soul seeketh — It seems so wonderful to me, that I suspected that I had not made a sufficient inquiry, and therefore I returned and searched again, with more earnestness; but I find not — That it was so he found, but the reason of the thing he could not find out. One man — A wise and virtuous man; among a thousand — With whom I have conversed; have I found — He is supposed to mention this number in allusion to his thousand wives and concubines, as they are numbered, 1 Kings 11:3; but a woman — One worthy of that name, one who is not a dishonour to her sex; among all those, have I not found — In that thousand whom I have taken into intimate society with myself. It is justly observed by different commentators here, that “we are not hence to infer, that Solomon thought there were fewer good women than men: but that he knew he had not gone the right way to find the virtuous woman, when he deviated so widely from the original law of marriage; and instead of seeking one rational companion, the sole object of his endeared affections, he had collected a vast multitude for magnificence and indulgence. The more valuable part of the sex would not willingly form one in such a group; and, if any of them were previously well disposed, the jealousies, party interests, contests, and artifices which take place in such situations, would tend exceedingly to corrupt them, and render them all nearly of the same character. Solomon therefore here speaks the language of a penitent, warning others against the sins into which he had been betrayed; and not that of a waspish satirist, lashing indiscriminately one half of the human species.” — Scott.

27. This have I found — He shows that his view is the result of sober examination of both sexes, looking for the result by weighing individual instances.

V. 28. Yet seeketh-I returned to search again with more earnestness. I find not-That it was so, he found, but the reason of the thing he could not find out. One man-A wise and virtuous man. A woman-One worthy of that name; one who is not a dishonour to her sex. Among-In that thousand whom I have taken into intimate society with myself.

Verses 27, 28. Behold, saith the preacher — Or, the penitent, who speaks what he hath learned, both by deep study and costly experience; this have I found — And it is a strange thing, and worthy of your serious observation; counting one by one — Considering things or persons, very exactly and distinctly, one after another; to find out the account — That I might make a true and just estimate in this matter; or, as it is in the margin, to find out the reason. Which yet my soul seeketh — It seems so wonderful to me, that I suspected that I had not made a sufficient inquiry, and therefore I returned and searched again, with more earnestness; but I find not — That it was so he found, but the reason of the thing he could not find out. One man — A wise and virtuous man; among a thousand — With whom I have conversed; have I found — He is supposed to mention this number in allusion to his thousand wives and concubines, as they are numbered, 1 Kings 11:3; but a woman — One worthy of that name, one who is not a dishonour to her sex; among all those, have I not found — In that thousand whom I have taken into intimate society with myself. It is justly observed by different commentators here, that “we are not hence to infer, that Solomon thought there were fewer good women than men: but that he knew he had not gone the right way to find the virtuous woman, when he deviated so widely from the original law of marriage; and instead of seeking one rational companion, the sole object of his endeared affections, he had collected a vast multitude for magnificence and indulgence. The more valuable part of the sex would not willingly form one in such a group; and, if any of them were previously well disposed, the jealousies, party interests, contests, and artifices which take place in such situations, would tend exceedingly to corrupt them, and render them all nearly of the same character. Solomon therefore here speaks the language of a penitent, warning others against the sins into which he had been betrayed; and not that of a waspish satirist, lashing indiscriminately one half of the human species.” — Scott.

28. Which yet my soul seeketh, etc. — That is, The investigation is not yet concluded, so that the result may yet be altered. One… a thousand — A very beggarly proportion, to say the least, of pure, true, and good men! It is not strange that where men are so bad, and the best of them thought so ill of women, they were no better. What was to make them better? If, as some have thought, the thousand women reviewed were the three hundred wives and seven hundred concubines of the Solomonic harem, no wonder if the poor things were no better! Mohammed said, that only four good women had ever lived: the wife of Pharaoh, the mother of Jesus, and his own wife and daughter. Koheleth would get better figures today, both absolutely and proportionally.

V. 29. Lo, this-Though I could not find out all the streams of wickedness, and their infinite windings and turnings, yet I have discovered the fountain of it, Original sin, and the corruption of nature, which is both in men and women. That-God made our first parents, Adam and Eve. Upright-Heb. right: without any imperfection or corruption, conformable to his nature and will, after his own likeness. They-Our first parents, and after them their posterity. Sought out-Were not contented with their present state, but studied new ways of making themselves more wise and happy, than God had made them. And we, their wretched children, are still prone to forsake the certain rule of God’s word, and the true way to happiness, and to seek new methods of attaining it.

Verse 29. Lo, this only have I found, that God hath made man upright] Whatever evil may be now found among men and women, it is not of God; for God made them all upright. This is a singular verse, and has been most variously translated:

רבים twnbvj wvqb hmhw rvy האדם ta האלהים hc[ asah

haelohim eth haadam yashar vehemhah bikkeshu chishbonoth rabbim. “Elohim has made mankind upright, and they have sought many computations.”

“He hath meddled with endless questions.”—VULGATE.

“Many reasonings.”—SEPTUAGINT, SYRIAC, and ARABIC.

“They seek dyverse sotylties.”—COVERDALE.

And he himself mengide with questions without eend.—Old MS. Bible. The Targum considers the text as speaking of Adam and Eve. “This have I found out, that the Lord made the first man upright before him, and innocent: but the serpent and Eve seduced him to eat of the fruit of the tree, which gave the power to those who ate of it to discern between good and evil; and was the cause that death came upon him, and all the inhabitants of the earth; and they sought that they might find out many stratagems to bring this evil upon all the inhabitants of the world.”

I doubt much whether the word twnbvj chishbonoth should be taken in a bad sense. It may signify the whole of human devices, imaginations, inventions, artifice, with all their products; arts, sciences, schemes, plans, and all that they have found out for the destruction or melioration of life. God has given man wondrous faculties; and of them he has made strange uses, and sovereign abuses: and they have been, in consequence, at one time his help, and at another his bane. This is the fair way of understanding this question.

ECCLESIASTES

Verse 29. Lo, this only have I found — Though I could not find out all the streams of wickedness, and their infinite windings and turnings, yet I have discovered the fountain of it, original sin, and the corruption of nature, which is both in men and women; that God made our first parents, Adam and Eve, upright — Hebrew, right: without any imperfection or corruption, conformable to his nature and will, after his own likeness: but they — Our first parents, and after them their posterity; have sought out many inventions — Were not contented with their present state, but studied new ways of making themselves more wise and happy than God had made them. And we, their wretched children, are still prone to forsake the certain rule of God’s word, and the true way to happiness, and to seek new methods of attaining it.

29. Man… many inventions — The one abiding and ever-true result of Koheleth’s search is this — that the “inventions,” devices of man’s own heart, are enough to account for all the appalling wickedness of the race. No necessity to sin is framed into our original constitution, or laid upon us by the order of providence.