Ecclesiastes · Chapter 8

V. 1. Who is wise-There are few wise men in this world. Who knoweth-How few understand the reasons of things and can rightly expound the word and works of God. Wisdom-Makes a man venerable, chearful, mild, and amiable. The face is put for the mind, because the mind discovers itself in the countenance. Boldness-The roughness or fierceness. Changed-Into gentleness and humility.

Verse 1. Who knoweth the interpretation] rvp pesher, a pure Chaldee word, found nowhere else in the Bible but in the Chaldee parts of Daniel. “A man’s wisdom maketh his face to shine.” Every state of the heart shines through the countenance; but there is such an evidence of the contented, happy, pure, benevolent state of the soul in the face of a truly pious man, that it must be observed, and cannot be mistaken. In the Hebrew the former clause of this verse ends the preceding chapter. Who has ever been deceived in the appearance of the face that belonged to a savage heart? Those who represent, by painting or otherwise, a wise man, with a gravely sour face, striking awe and forbidding approach, have either mistaken the man, or are unacquainted with some essential principles of their art. The boldness of his face shall be changed.] Instead of anvy yeshunne, which signifies shall be hated, many of Kennicott’s and Deuteronomy Rossi’s MSS. have hnvy yeshunneh, shall be changed or doubled. Hence the verse might be read, “The wisdom of a man shall illuminate his face; and the strength of his countenance shall be doubled.” He shall speak with full confidence and conviction on a subject which he perfectly understands, and all will feel the weight of his observations.

Verse 1. Who is wise? — There are few wise men in this world. Who knoweth, &c. — How few understand the reasons of things, and can rightly expound the word and works of God! A man’s wisdom makes his face, &c. — Makes a man venerable, cheerful, mild, and amiable. The face is put for the mind, because the mind discovers itself in the countenance. The boldness of his face — The roughness or fierceness of it, shall be changed — Into gentleness and humility.

Verse 1. Who is as the wise man; and who knoweth the interpretation of a thing? In the Vulgate these two questions end the seventh chapter, to which they evidently belong. Placing them at the head of a new chapter, confuses the sense.— A man’s wisdom maketh his face to shine. It is surprising how strikingly the intellectual powers, and the moral qualities of the soul are seen through the countenance. Art and courtly graces are all hypocrisy here. We must be as innocent as the children, to look as innocently. A mind improved by wisdom, a heart inspired with the love of God, and delighting in piety and holiness, will change and hallow the aspects of a carnal man; while, as the LXX read, he that has an impudent look shall be hated. Wisdom has an intelligent aspect, and virtue an open countenance.

1. Who… the wise — Wisdom makes a man superior to other men. Whatever may be the wise man’s condition, he is by virtue of his character a nobleman in his own right. “My mind to me a kingdom is.” His face to shine — An illuminated, intelligent soul modifies the countenance, turning its hard, stolid heaviness to an expression of grace and culture. The type of the Grecian face changed greatly by the refinement of the two centuries before Pericles. If now the wise man is by this conciliatory verse shown to be the crown of his race, he can quietly bear transient, though unjust, inconveniences.

V. 2. The oath-Because of that oath which thou hast taken to keep all God’s laws, whereof this of obedience to superiors is one.

Verse 2. To keep the king’s commandment] This sentence would be better translated, I keep the mouth of the king; I take good heed not to meddle with state secrets; and if I know, to hide them. Or, I am obedient to the commands of the laws; I feel myself bound by whatever the king has decreed.

In regard of the oath of God.] You have sworn obedience to him; keep your oath, for the engagement was made in the presence of God. It appears that the Jewish princes and chiefs took an oath of fidelity to their kings. This appears to have been done to David, 2 Samuel 5:1-3; to Joash, 2 Kings 11:17; and to Solomon, 1 Chronicles 29:24.

Verses 2-4. I counsel thee to keep the king’s commandment — All his commands which are not contrary to the will of God, who must be obeyed rather than any man, even rather than a king. In regard of the oath of God — Because of that oath which thou hast taken to keep all God’s laws, whereof this of obedience to superiors is one. Be not hasty to go out of his sight — Hebrew, to go from his face or presence, namely, in dislike or discontent to withdraw thyself from the king’s service, or from obedience to him: stand not in an evil thing — If thou hast offended him, persist not to do so but humbly acknowledge thine offence, and beg his pardon; for he doth whatsoever pleaseth him — His power is uncontrollable. Where the word of a king is, there is power — Whatsoever he commands he wants not power nor instruments to execute, and therefore can easily punish thee as he pleases. And who may say unto him — Hebrew, who shall say? who will presume, or dare to say so? He does not affirm that it is unlawful to say so; for Samuel spoke in that manner to Saul, and Nathan to David, and several other prophets to the kings of Judah and Israel; but only that it is difficult and dangerous.

Ver. 2. Keep the king’s commandment, as all his servants have sworn to do. He is a monarch, who knows nothing in those about him but obedience: his anger is a storm that must not be resisted. If this be the law of earthly courts, what then is due to the supreme Being? By him kings reign, and princes decree justice.

2. I — Would better be followed by say, therefore. To keep, is imperative — “keep.” The oath of God — An allusion to the oath of fealty sometimes sworn by subjects to rulers, as was done by the Jews who settled in Egypt under Ptolemy Lagos. This verse has a logical connexion with the previous one. Use, then, this excellent prudence in your relation to the ruler who has a sworn and vested right to govern you.

V. 3. To go-In discontent, withdrawing thyself from the king’s service or obedience. Stand not-if thou hast offended him, persist not in it. For-His power is uncontrollable.

Verse 3. Be not hasty] I consider the first five verses here as directions to courtiers, and the more immediate servants of kings.

Be steadily faithful to your sovereign. Do not stand in an evil thing. If you have done wrong, do not endeavour to vindicate yourself before him; it is of no use; his power is absolute, and he will do what he pleases. He will take his own view of the subject, and he will retain it. The language of a despotic sovereign was ever this, Sic volo sic jubeo, stat pro ratione voluntas; “I will this. I command that. No hesitation! My will is law!” Therefore it is added here, Where the word of a king is, there is power-influence, authority, and the sword. And who may say unto him, whether he acts right or wrong, What doest thou? Ecclesiastes 8:4. No wonder in such governments there are so many revolutions; but they are revolutions without amendment, as it is one tyrant rising up to destroy another, who, when seated in authority, acts in the way of his predecessor; till another, like himself, do to him as he has done to the former. In our country, after a long trial, we find that a mixed monarchy is the safest, best, and most useful form of government: we have had, it is true, unprincipled ministers, who wished to turn our limited into an absolute monarchy; and they were always ready to state that an absolute monarchy was best. Granted; provided the monarch be as wise, as holy, and as powerful as GOD!

Verses 2-4. I counsel thee to keep the king’s commandment — All his commands which are not contrary to the will of God, who must be obeyed rather than any man, even rather than a king. In regard of the oath of God — Because of that oath which thou hast taken to keep all God’s laws, whereof this of obedience to superiors is one. Be not hasty to go out of his sight — Hebrew, to go from his face or presence, namely, in dislike or discontent to withdraw thyself from the king’s service, or from obedience to him: stand not in an evil thing — If thou hast offended him, persist not to do so but humbly acknowledge thine offence, and beg his pardon; for he doth whatsoever pleaseth him — His power is uncontrollable. Where the word of a king is, there is power — Whatsoever he commands he wants not power nor instruments to execute, and therefore can easily punish thee as he pleases. And who may say unto him — Hebrew, who shall say? who will presume, or dare to say so? He does not affirm that it is unlawful to say so; for Samuel spoke in that manner to Saul, and Nathan to David, and several other prophets to the kings of Judah and Israel; but only that it is difficult and dangerous.

3. Be not hasty, etc. — But if the king be harsh and tyrannical? Then do not hasten to leave his service. Stand not in an evil thing — Hebrew, Rise not up for an evil word from him. Revolt is too grave a matter to be rashly undertaken, for power to do as he pleases is part of the definition of kingly power.

Verses 2-4. I counsel thee to keep the king’s commandment — All his commands which are not contrary to the will of God, who must be obeyed rather than any man, even rather than a king. In regard of the oath of God — Because of that oath which thou hast taken to keep all God’s laws, whereof this of obedience to superiors is one. Be not hasty to go out of his sight — Hebrew, to go from his face or presence, namely, in dislike or discontent to withdraw thyself from the king’s service, or from obedience to him: stand not in an evil thing — If thou hast offended him, persist not to do so but humbly acknowledge thine offence, and beg his pardon; for he doth whatsoever pleaseth him — His power is uncontrollable. Where the word of a king is, there is power — Whatsoever he commands he wants not power nor instruments to execute, and therefore can easily punish thee as he pleases. And who may say unto him — Hebrew, who shall say? who will presume, or dare to say so? He does not affirm that it is unlawful to say so; for Samuel spoke in that manner to Saul, and Nathan to David, and several other prophets to the kings of Judah and Israel; but only that it is difficult and dangerous.

4. Word of a king — The king’s “word,” or royal mandate, conveys his power, and a subject may not resist or demand explanation. Equally so in a republican government. A right-minded citizen will, without resistance, obey the law or accept its penalty, until it is lawfully repealed.

V. 5. The commandment-Solomon passes to a new subject. Shall feel-Shall be delivered from those mischiefs which befal the disobedient. Discerneth-Both when, and in what manner he must keep the commands of God.

Verse 5. Both time and judgment.] It is a matter of great importance to be able to discern WHEN and HOW both to speak and act; but when time and manner are both determined, the matter comes next. WHAT shall I speak? WHAT shall I do? When, how, and what, answer to time, manner, and matter. To discern all these, and act suitably, is a lesson for a philosopher, and a study for a Christian.

Verse 5. Whoso keepeth the commandment — Solomon here passes to a new subject; shall feel no evil thing — Shall be delivered from those mischiefs which befall the disobedient. A wise man’s heart discerneth, &c. — Both when, and in what manner, he must keep the commands of God.

5. Keepeth the commandment — An obedient subject will seldom be harmed, for even a tyrant needs such subjects. Time and judgment — Better, time of judgment. The wise man will reckon that a day of change, and even of retribution, must come.

V. 6. Because-There is a fit way and season for the accomplishment of every business, which is known to God, but for the most part hidden from man. Therefore-Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries.

Verse 6. To every purpose there is time] xpj chaphets, every volition, every thing that depends on the will of man. He has generally the opportunity to do whatever he purposes; and as his purposes are frequently evil, his acts are so too: and in consequence his misery is great.

Verses 6, 7. Because to every purpose there is a time, &c. — There is a fit way and season for the accomplishment of every business, which is known to God, but for the most part hidden from man. See notes on Ecclesiastes 3:1. Therefore the misery of man is great — Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries. For he knoweth not that which shall be — Men are generally ignorant of future events, and of the success of their endeavours, and therefore their minds are disquieted, and their expectations frequently are disappointed, and they fall into many mistakes and miscarriages, which they might prevent if they foresaw the issues of things; who can tell when it shall be? — No wise man, no astrologer, no soothsayer can discover this.

Ver. 6. To every purpose there is time and judgment. This whole passage seems to be a caution against sedition, revolt, and rebellion, by which the misery of man is great in the earth. He knows not what shall be the event of war, nor when the day of death shall come. Neither has any man power to retain his spirit, when the body shall cease to breathe. In our warfare with death, and all its train of evils, there is no discharge; no hiring of a substitute; money is of no value in that exchange. The emperor Adrian addresses his soul, as flying into every avenue, and hiding in every retreat of the body, to shun the arrest of death, as a bird flutters in the cage to avoid the invading foe. So HORACE, book 2. ode 13.

What though, where thundering lightnings play,

The coward sculks from death?

In vain—for death, a subtle foe,

Pursues where’er he flies;

And where he least expects the blow,

Even there the dastard dies.

6. Therefore — Should be when, as it often implies time. A time of judgment comes when the misery of man becomes intolerable. The Hebrew suggests that the man is the cruel tyrant, and the misery is that which he causes to him, that is, to his subject.

V. 7. For-Men are generally ignorant of future events, and therefore their minds are disquieted.

Verses 6, 7. Because to every purpose there is a time, &c. — There is a fit way and season for the accomplishment of every business, which is known to God, but for the most part hidden from man. See notes on Ecclesiastes 3:1. Therefore the misery of man is great — Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries. For he knoweth not that which shall be — Men are generally ignorant of future events, and of the success of their endeavours, and therefore their minds are disquieted, and their expectations frequently are disappointed, and they fall into many mistakes and miscarriages, which they might prevent if they foresaw the issues of things; who can tell when it shall be? — No wise man, no astrologer, no soothsayer can discover this.

7. For he knoweth not — The tyrant knoweth not, etc. He cannot see what will come of his own tyranny. The next scene in his drama has often been a dethronement, an exile, an assassination. Many such tyrants went down in ruin about the time of the Captivity; and they are always liable to terminate their fantastic tricks by some other than natural death.

V. 8. To retain-To keep it in the body. This is added as another evidence of man’s misery. No discharge-In that fatal conflict between life and death, when a man is struggling with death, though to no purpose, for death will be always conqueror. Neither-And although wicked men, who most fear death, use all possible means, to free themselves from it, yet they shall not escape it. The most subtle wickedness cannot outwit death, nor the most daring wickedness out-brave it.

Verse 8. There is no man that hath power over the spirit to retain the spirit] The Chaldee has, “There is no man who can rule over the spirit of the breath, so as to prevent the animal life from leaving the body of man.” Others translate to this sense: “No man hath power over the wind to restrain the wind; and none has power over death to restrain him; and when a man engages as a soldier, he cannot be discharged from the war till it is ended; and by wickedness no man shall be delivered from any evil.” Taking it in this way, these are maxims which contain self-evident truths. Others suppose the verse to refer to the king who tyrannizes over and oppresses his people. He shall also account to God for his actions; he shall die, and he cannot prevent it; and when he is judged, his wickedness cannot deliver him.

Verse 8. No man hath power over the spirit — That is, over the soul of man; to retain the spirit — To keep it in the body beyond the time which God hath allotted to it. This is added as another evidence of man’s misery. Neither hath he power in the day of death — Or, against the day, that is, to avoid, or delay that day; and there is no discharge — As there is in other wars; in that war — In that fatal conflict between life and death, when a man is struggling with death, though to no purpose, for death will be always conqueror. Neither shall wickedness deliver, &c. — And although wicked men, who most fear death, use all possible means to free themselves from it, yet they shall not escape it. The most subtle wickedness cannot out-wit death, nor the most daring wickedness out-brave it.

8. No man… hath power… to retain — The tyrant is still spoken of as liable to all human liabilities. The French peasant takes off his hat in silent reverence when a funeral-train passes, as doing homage to a ruler mightier than king or emperor, to whom, at last, all rulers bow. “Death comes, then farewell king!” Wickedness often means, and it might be plainer here to say, wicked acts, frauds, cunning deceits.

V. 9. To his hurt-There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads.

Verse 9. One man ruleth over another to his own hurt.] This may be spoken of rulers generally, who, instead of feeding, fleece the flock; tyrants and oppressors, who come to an untimely end by their mismanagement of the offices of the state. All these things relate to Asiatic despots, and have ever been more applicable to them than to any other sovereigns in the world. They were despotic; they still are so.

Verses 9, 10. All this I have seen — All these things before mentioned; and applied my heart unto every work — I have been a diligent observer of all actions and events. There is a time when one man ruleth, &c. — There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads. And so I saw — In like manner; the wicked — Wicked princes or rulers, buried — With state or pomp; who had come and gone — Had administered public justice, which is frequently signified by the phrase of coming in and going out before the people; from the place of the holy — The seat of majesty and judgment, which may well be termed, the place, or seat, of the holy — That is, of God, often called the holy one; who is in a special manner present in, and presides over those places where justice is administered: and for whom, and in whose name and stead, magistrates act, who, therefore, are called gods. And the tribunal seems to be so called here, to aggravate their sin, who, being advanced by God into so high and sacred a place, betrayed so great a trust, and both practised and encouraged that wickedness which, by their office, they were obliged to suppress and punish. And they were forgotten — Although they designed to perpetuate their names and memories to succeeding ages; in the city where they had so done — Where they had lived in great splendour, and were buried with great magnificence, which one might have thought would have kept up their remembrance, at least, in that place. This is also vanity — That men should so earnestly thirst after, and please themselves with worldly glory, which is so soon extinct, and the very memory of which is so quickly worn out of the minds of men.

9. Ruleth… to his… hurt — But such retribution, though sometimes seen, does not always appear. Koheleth admits that in his observations he has seen men sometimes ruling others to their damage: not the damage of the ruler, but of the subject. Own is not found in the Hebrew, and its insertion breaks the sense. For this is the admission of the opposite of what has just been remarked, namely, that retribution comes to tyrants. Here is a case where it does not come.

V. 10. And so-In like manner. The wicked-Wicked princes or rulers. Buried-With state and pomp. Who-Had administered publick justice, which is frequently signified by the phrase of coming in and going out before the people. The holy-The throne or tribunal seems to be so called here, to aggravate their wickedness, who being advanced by God into so high and sacred a place, betrayed so great a trust. Where-They lived in great splendor, and were buried with great magnificence. This-That men should so earnestly thirst after glory, which is so soon extinct.

Verse 10. Who had come and gone from the place of the holy] The place of the holy is the sacred office which they held, anointed either as kings or priests to God; and, not having fulfilled the holy office in a holy way, have been carried to their graves without lamentation, and lie among the dead without remembrance.

Verses 9, 10. All this I have seen — All these things before mentioned; and applied my heart unto every work — I have been a diligent observer of all actions and events. There is a time when one man ruleth, &c. — There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads. And so I saw — In like manner; the wicked — Wicked princes or rulers, buried — With state or pomp; who had come and gone — Had administered public justice, which is frequently signified by the phrase of coming in and going out before the people; from the place of the holy — The seat of majesty and judgment, which may well be termed, the place, or seat, of the holy — That is, of God, often called the holy one; who is in a special manner present in, and presides over those places where justice is administered: and for whom, and in whose name and stead, magistrates act, who, therefore, are called gods. And the tribunal seems to be so called here, to aggravate their sin, who, being advanced by God into so high and sacred a place, betrayed so great a trust, and both practised and encouraged that wickedness which, by their office, they were obliged to suppress and punish. And they were forgotten — Although they designed to perpetuate their names and memories to succeeding ages; in the city where they had so done — Where they had lived in great splendour, and were buried with great magnificence, which one might have thought would have kept up their remembrance, at least, in that place. This is also vanity — That men should so earnestly thirst after, and please themselves with worldly glory, which is so soon extinct, and the very memory of which is so quickly worn out of the minds of men.

Ver. 10. I saw the wicked buried, characters distinguished by their nobility, and more so by their errors and sins. The readings vary here. The LXX, “I have seen the wicked buried, and carried (in splendid processions) from the holy place; and they returned, and were eulogized in the city, [by a venal orator] for what they had done.” Funeral orations had this character. The orators sent all their heroes to the field of Elysian delight; but Solomon had his silent doubts. The gospel respecting the Sadducee, destitute of charity, has no doubt. In hell he lifted up his eyes, being in torments. Luke 16:23.

10. I saw the wicked buried — The best translation of this difficult verse is the following: Indeed I have seen the buried wicked [ruler] reappear, [in his successor,] and those who did right depart even from the place of the holy, and be forgotten in the city. A more perplexing passage can hardly be found. The tyrant dies in quiet and leaves his power to his heir, while the righteous man, the devout attendant upon the sanctuary, passes away into oblivion. Admitting this lack of visible punishment for a sinful life, we are prepared for the impressive statement of the following verse.

V. 11. Therefore-God’s forbearance makes them presumptuous and secure.

Verse 11. Because sentence] פתגם pithgam, a Divine decree or declaration. This is no Hebrew, but a mere Chaldee word, and occurs only in the later books of the Bible-Esther, Ezra and Daniel, and nowhere else but in this place. Because God does not immediately punish every delinquency, men think he disregards evil acts; and therefore they are emboldened to sin on. So this longsuffering of God, which leadeth to repentance, is abused so as to lead to farther crimes! When men sin against the remedy of their salvation, how can they escape perdition?

Verse 11. Because sentence against an evil work — God’s determinate counsel for the punishment of all evil doers; is not executed speedily — But is oftentimes delayed for some time, to give them space for repentance; therefore the heart of the sons of men is fully set in them — Hebrew, bl alm, their heart is filled, or, as the LXX, render it eplhroforhqh kardia is carried on with full sail, like a ship with a strong and violent wind; or, is bold, or presumptuous, as the same phrase is used elsewhere.

Ver. 11. Because sentence against an evil work is not executed speedily. See Proverbs 29:1, where similar words occur, and Psalm 10:11.

11. Because sentence, etc. — So the absence of prompt punishment confirms the idea that there will be no punishment, and men become the more reckless. The subject does not stop with this verse, but, as the Hebrew indicates, continues to the middle of the following, and there the sentence should end. The same word begins both verses, and should be rendered alike in both, the latter strengthening the former.

Verse 12. Though a sinner do evil a hundred times] If God bear so long with a transgressor, waiting in his longsuffering for him to repent and turn to him, surely he will be peculiarly kind to them that fear him, and endeavour to walk uprightly before him.

Verses 12, 13. Though a sinner do evil a hundred times — Frequently, and innumerably; and his days be prolonged — The time of his life and prosperity; yet it shall be well with them that fear God — This implies both that good men might for a time suffer grievous things from tyrants, oppressors, and persecutors, and that it should be very ill with the wicked, which, indeed, is expressed in the following verse: which fear before him — Who stand in awe of God, and fear and forbear to sin, out of a sincere regard and reverence for him. But it shall not be well with the wicked — That is, it shall go very ill with him; great miseries are prepared for him; neither shall he prolong his days — Namely, very long, as he desires; which are as a shadow — His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear. Because he feareth not God — He is cut off, and this misery is prepared for him as the punishment of his casting off the fear and service of God.

Ver. 12. Though a sinner do evil a hundred times. Though he enjoy long life and prosperity, it only proves that providence in this world is beclouded; but putting all cases of the righteous and the wicked in the balances, it will very clearly demonstrate that there is a God who judges in the earth. The righteous suffer in excellence of temper; they are armed with patience and are joyful in hope, while the wicked are far otherwise. The afflictions of the one work for good, but the sorrows of the other tend to death.

12. Though — Better, Because. A hundred times — The Hebrew says, “A hundred.” We may supply “times” or years. Seeing it is long delay which is spoken of, years is better. Days does not occur in the Hebrew, which says, And to him is an extender; that is, he has a successor. Making here the period, the next clause begins, But I for all that know, etc. Koheleth was not the only one of God’s ancient people who was pained and perplexed at the contrast between what he saw and what he knew. The psalmist had said, “When I sought to understand this, it was too painful for me.” Yet he holds by his faith rather than by his sight.

V. 13. A shadow-His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear.

Verse 13. But it shall not be well with the wicked] Let not the long-spared sinner presume that, because sentence is not speedily executed on his evil works, and he is suffered to go on to his hundredth transgression, God has forgotten to punish. No; he feareth not before God; and therefore he shall not ultimately escape.

Verses 12, 13. Though a sinner do evil a hundred times — Frequently, and innumerably; and his days be prolonged — The time of his life and prosperity; yet it shall be well with them that fear God — This implies both that good men might for a time suffer grievous things from tyrants, oppressors, and persecutors, and that it should be very ill with the wicked, which, indeed, is expressed in the following verse: which fear before him — Who stand in awe of God, and fear and forbear to sin, out of a sincere regard and reverence for him. But it shall not be well with the wicked — That is, it shall go very ill with him; great miseries are prepared for him; neither shall he prolong his days — Namely, very long, as he desires; which are as a shadow — His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear. Because he feareth not God — He is cut off, and this misery is prepared for him as the punishment of his casting off the fear and service of God.

13. Prolong his days — The words, as a shadow, should precede “prolong his days.” “His days” shall flee like a “shadow.”

V. 14. Done-Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of greatest virtue and merit: or, by God’s providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom-Who meet with such usage as the worst of men deserve. It happeneth-Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men.

Verse 14. There be just men] See on Ecclesiastes 7:16.

Verses 14, 15. There is a vanity which is done upon the earth — Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of the greatest virtue and merit: or, by God’s providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom it happeneth, &c. — Who meet with such usage as the worst of men deserve. There be wicked men to whom it happeneth — Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men. This also is vanity — This is a very unreasonable thing, if it be considered without respect unto another life, as it is here, where Solomon is discoursing of the vanity of the present life, and of the impossibility of finding satisfaction and happiness in it. Then I commended mirth — Hebrew, hjmch, joy or gladness. Upon these considerations I concluded, that it was most advisable for a man not to perplex and torment himself with the thoughts of the seeming inequality of the dispensations of Divine Providence, and of the great disorders which are in the world, or with cares and fears about future temporal events, or with insatiable desires of worldly things, but quietly, cheerfully, and thankfully to enjoy the comforts which God gives him. See notes on Ecclesiastes 2:24, and 3:12, 13; for that shall abide with him of his labour, &c. — This is the best advantage which he can make of this world’s goods, as to the present life.

Ver. 14-17. There is a vanity which is done upon the earth. The substance of all these verses is repeated from the preseding chapters, to place the facts in a fuller and clearer view. The word “vanity” is repeated here to show that the good things, alike enjoyed by the virtuous and the profane, are not the best things; and by reversion, the evils which they both suffer are not the final sufferings for sin. The abstruse ways of providence, notwithstanding the nuances attendant on diversity of character, are to be studied, and studied with a view to improve the moral condition of man.

14. There is a vanity — This verse is a concession, and needs to be introduced by a concessive word, like still, however; rare words in Hebrew. The sufferings due the wicked seem sometimes appointed to the righteous, and the happiness due the righteous falls to the wicked. This unwelcome but stubborn fact seems to make all retribution look like “vanity.”

V. 15. To be merry-This he speaks of sensual delights.

Verse 15. Then I commended mirth] These are some more of the cavils of the infidel objector: “Since virtue is frequently under oppression, and vice triumphs in health, and rolls in wealth, I see plainly that we should not trouble ourselves about future things; and therefore should be governed by the maxim EDE, BIBE, LUDE. Post mortem nulla voluptas.”

Eat, drink, and play,

While here you may;

For soon as death

Has stopp’d your breath,

Ye ne’er shall see a cheerful day.

Verses 14, 15. There is a vanity which is done upon the earth — Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of the greatest virtue and merit: or, by God’s providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom it happeneth, &c. — Who meet with such usage as the worst of men deserve. There be wicked men to whom it happeneth — Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men. This also is vanity — This is a very unreasonable thing, if it be considered without respect unto another life, as it is here, where Solomon is discoursing of the vanity of the present life, and of the impossibility of finding satisfaction and happiness in it. Then I commended mirth — Hebrew, hjmch, joy or gladness. Upon these considerations I concluded, that it was most advisable for a man not to perplex and torment himself with the thoughts of the seeming inequality of the dispensations of Divine Providence, and of the great disorders which are in the world, or with cares and fears about future temporal events, or with insatiable desires of worldly things, but quietly, cheerfully, and thankfully to enjoy the comforts which God gives him. See notes on Ecclesiastes 2:24, and 3:12, 13; for that shall abide with him of his labour, &c. — This is the best advantage which he can make of this world’s goods, as to the present life.

Ver. 14-17. There is a vanity which is done upon the earth. The substance of all these verses is repeated from the preseding chapters, to place the facts in a fuller and clearer view. The word “vanity” is repeated here to show that the good things, alike enjoyed by the virtuous and the profane, are not the best things; and by reversion, the evils which they both suffer are not the final sufferings for sin. The abstruse ways of providence, notwithstanding the nuances attendant on diversity of character, are to be studied, and studied with a view to improve the moral condition of man.

15. I commended mirth — Koheleth has now reached the conclusion that, though prudence may regulate a life, it yet cannot affect the ways of providence or adjust the allotments of good and evil among men. So he concludes, as did Plutarch and other sages of old, that nothing remains to a man but to seek the tranquil enjoyment of what comes within his reach, for that is all the good he will have.

V. 16. To see-To observe mens various designs and employments, and their unwearied labours about worldly things. For there is-Having now mentioned the business which is done, or which man doth, upon earth, he further adds, as an evidence of man’s eagerness in pursuing his business, for even by day and by night he (the busy man) seeth not sleep with his eyes. He grudges himself necessary refreshments, and disquiets himself with endless cares and labours.

Verse 16. When I applied mine heart to know wisdom] This is the reply of the wise man: “I have also considered these seeming contradictions. God governs the world; but we cannot see the reasons of his conduct, nor know why he does this, omits that, or permits a third thing. We may study night and day, and deprive ourselves of rest and sleep, but we shall never fathom the depths that are in the Divine government; but all is right and just. This is the state of probation; and in it neither can the wicked be punished, nor the righteous rewarded. But eternity is at hand; and then shall every man receive according to his works. He that spends his life in the eat, drink, and play, will find in that day that he has lost the time in which he could have prepared for eternity.

Verse 16. When I applied my heart to know wisdom — He seems to be here assigning the reason of that judgment which he had now passed, (verse 15,) which reason is, that he had diligently studied wherein man’s wisdom consists, and had observed the restlessness of men’s minds and bodies in other courses; and to see the business — To observe men’s various designs and employments, and their unwearied labours about worldly things. For there is that neither day nor night seeth sleep — Having now mentioned the business which is done, or which man doth, upon earth, he further adds, as an evidence of man’s eagerness in pursuing his business, For even by day and by night he — The busy man; seeth not sleep with his eyes — He grudges himself necessary refreshments, and disquiets himself with endless cares and labours.

Ver. 14-17. There is a vanity which is done upon the earth. The substance of all these verses is repeated from the preseding chapters, to place the facts in a fuller and clearer view. The word “vanity” is repeated here to show that the good things, alike enjoyed by the virtuous and the profane, are not the best things; and by reversion, the evils which they both suffer are not the final sufferings for sin. The abstruse ways of providence, notwithstanding the nuances attendant on diversity of character, are to be studied, and studied with a view to improve the moral condition of man.

16. I applied mine heart — A summary is now given of the results of all the investigations made up to this time to find the real good by pleasure, wealth-getting, and wealth-using — by business and by prudence. The clause (strangely written as though set in brackets) for also there is, etc., gives the idea of the ceaselessness of the work done upon the earth.

V. 17. I beheld-I considered the counsels and ways of God, and the various methods of his providence, and the reasons of them. Find out-No man, though ever so wise, is able fully and perfectly to understand these things. And therefore it is best for man not to perplex himself with endless enquiries, but quietly to submit to God’s will and providence, and to live in the fear of God, and the comfortable enjoyment of his blessing.

Verse 17. Then I beheld all the work of God, that a man cannot find out the work that is done under the sun] I saw it to be of such a nature-1, That a man cannot find it out. 2. That if he labour to find it out, he shall not succeed. 3. That though he be wise—the most instructed among men, and think to find it out, he shall find he is not able. It is beyond the wisdom and power of man. How vain then are all your cavils about Providence. You do not understand it; you cannot comprehend it. Fear God!

ECCLESIASTES

Verse 17. Then — Hebrew, and, or, moreover, I beheld all the work of God — I considered the counsels and ways of God, and the various methods of his providence toward good and bad men, and the reasons of them. That a man cannot find out the work, &c. — No man, though ever so wise, is able fully and perfectly to understand these things. And therefore, it is best for man not to perplex himself with endless and fruitless inquiries about those matters, but quietly to submit to God’s will and providence, and to live in the fear of God, and the comfortable enjoyment of his blessings.

Ver. 14-17. There is a vanity which is done upon the earth. The substance of all these verses is repeated from the preseding chapters, to place the facts in a fuller and clearer view. The word “vanity” is repeated here to show that the good things, alike enjoyed by the virtuous and the profane, are not the best things; and by reversion, the evils which they both suffer are not the final sufferings for sin. The abstruse ways of providence, notwithstanding the nuances attendant on diversity of character, are to be studied, and studied with a view to improve the moral condition of man.

17. A man cannot find — The sad, weighty conclusion is, that the way and work of God among men is absolutely beyond comprehension. Every effort to compute it is entirely unavailing. Many, many questions may be asked to which God is pleased not to answer, and which man, at his wisest wisdom, cannot. The problem, ever unsolved, stares at him like the sphinx in the desert, “with calm, eternal eyes.”