<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="Eccl.5.1-Eccl.5.20">Ec 5:1-20</reference>.

1. From vanity connected with kings, he passes to vanities (<reference osisRef="Eccl.5.7">Ec 5:7</reference>) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator.

<hi type="bold">Keep thy foot--</hi>In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple (<reference osisRef="Exod.3.5">Ex 3:5</reference>; <reference osisRef="Josh.5.15">Jos 5:15</reference>, which passages perhaps gave rise to the custom). Weiss needlessly reads, "Keep thy feast days" (<reference osisRef="Exod.23.14">Ex 23:14</reference>, <reference osisRef="Exod.23.17">17</reference>; the three great feasts).

<hi type="bold">hear--</hi>rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [Holden]. (Vulgate; Syriac). (<reference osisRef="Ps.51.16">Psa 51:16</reference>, <reference osisRef="Ps.51.17">17</reference>; <reference osisRef="Prov.21.3">Pr 21:3</reference>; <reference osisRef="Jer.6.20">Jr 6:20</reference>; <reference osisRef="Jer.7.21-Jer.7.23">7:21-23</reference>; <reference osisRef="Jer.14.12">14:12</reference>; <reference osisRef="Amos.5.21-Amos.5.24">Am 5:21-24</reference>). The warning is against mere ceremonial self-righteousness, as in <reference osisRef="Eccl.7.12">Ec 7:12</reference>. Obedience is the spirit of the law's requirements (<reference osisRef="Deut.10.12">De 10:12</reference>). Solomon sorrowfully looks back on his own neglect of this (compare <reference osisRef="1Kgs.8.63">1Ki 8:63</reference> with <reference osisRef="Eccl.11.4">Ec 11:4</reference>, <reference osisRef="Eccl.11.6">6</reference>). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (<reference osisRef="Num.15.30">Nu 15:30</reference>, <reference osisRef="Num.15.31">31</reference>; <reference osisRef="Heb.10.26-Heb.10.29">He 10:26-29</reference>).

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


<hi type="bold">2. rash--</hi>opposed to the considerate reverence ("keep thy foot," <reference osisRef="Eccl.5.1">Ec 5:1</reference>). This verse illustrates <reference osisRef="Eccl.5.1">Ec 5:1</reference>, as to prayer in the house of God ("before God," <reference osisRef="Isa.1.12">Is 1:12</reference>); so <reference osisRef="Eccl.5.4-Eccl.5.6">Ec 5:4-6</reference> as to vows. The remedy to such vanities is stated (<reference osisRef="Eccl.5.6">Ec 5:6</reference>). "Fear thou God."

<hi type="bold">God is in heaven--</hi>Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.

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


3. As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech" (<reference osisRef="Eccl.10.14">Ec 10:14</reference>), [Holden and Weiss]. But <reference osisRef="Eccl.5.7">Ec 5:7</reference> implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner, <reference osisRef="Ps.73.20">Psa 73:20</reference>), arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking (<reference osisRef="Matt.6.7">Mt 6:7</reference>), independently of the frame of mind [English Version and Maurer].

<hi type="bold">fool's voice--</hi>answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."

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


<hi type="bold">4. When thou vowest a vow unto God--</hi>Hasty words in prayer (<reference osisRef="Eccl.5.2">Ec 5:2</reference>, <reference osisRef="Eccl.5.3">3</reference>) suggest the subject of hasty vows. A vow should not be hastily made (<reference osisRef="Judg.11.35">Jud 11:35</reference>; <reference osisRef="1Sam.14.24">1Sa 14:24</reference>). When made, it must be kept (<reference osisRef="Ps.76.11">Psa 76:11</reference>), even as God keeps His word to us (<reference osisRef="Exod.12.41">Ex 12:41</reference>, <reference osisRef="Exod.12.51">51</reference>; <reference osisRef="Josh.21.45">Jos 21:45</reference>).

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


5. (<reference osisRef="Deut.23.21">De 23:21</reference>, <reference osisRef="Deut.23.23">23</reference>).

5. (De 23:21, 23).


<hi type="bold">6. thy flesh--</hi>Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," <reference osisRef="Eccl.2.3">Ec 2:3</reference>, Margin) may tempt thee to break (<reference osisRef="Prov.20.25">Pr 20:25</reference>).

<hi type="bold">angel--</hi>the "messenger" of God (<reference osisRef="Job.33.23">Job 33:23</reference>); minister (<reference osisRef="Rev.1.20">Re 1:20</reference>); that is, the priest (Mal 2:7) "before" whom a breach of a vow was to be confessed (<reference osisRef="Lev.5.4">Le 5:4</reference>, <reference osisRef="Lev.5.5">5</reference>). We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, "the angel of the covenant" (Mal 3:1), and of ministering angels as witnesses (<reference osisRef="1Cor.11.10">1Co 11:10</reference>; <reference osisRef="1Tim.5.21">1Ti 5:21</reference>). Extenuate not any breach of them as a slight error.

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


7. (See on <reference osisRef="Eccl.5.3">Ec 5:3</reference>). God's service, which ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worship), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear thou God" (<reference osisRef="Eccl.12.13">Ec 12:13</reference>).

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


8. As in <reference osisRef="Eccl.3.16">Ec 3:16</reference>, so here the difficulty suggests itself. If God is so exact in even punishing hasty words (<reference osisRef="Eccl.5.1-Eccl.5.6">Ec 5:1-6</reference>), why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign (<reference osisRef="1Kgs.12.4">1Ki 12:4</reference>).

<hi type="bold">the matter--</hi>literally, "the pleasure," or purpose (<reference osisRef="Isa.53.10">Is 53:10</reference>). Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile.

<hi type="bold">higher than the highest--</hi>(<reference osisRef="Dan.7.18">Da 7:18</reference>).

<hi type="bold">regardeth--</hi>(<reference osisRef="2Chr.16.9">2Ch 16:9</reference>).

<hi type="bold">there be higher--</hi>plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [Weiss].

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


9. "The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field" (<reference osisRef="2Chr.26.10">2Ch 26:10</reference>). Therefore the common Lord of all, high and low, will punish at last those who rob the "poor" of their share in it (<reference osisRef="Prov.22.22">Pr 22:22</reference>, <reference osisRef="Prov.22.23">23</reference>; <reference osisRef="Amos.8.4-Amos.8.7">Am 8:4-7</reference>).

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


10. Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it.

<hi type="bold">shall not be satisfied--</hi>so the oppressor "eateth his own flesh" (see on <reference osisRef="Eccl.4.1">Ec 4:1</reference> and <reference osisRef="Eccl.4.5">Ec 4:5</reference>).

<hi type="bold">with increase--</hi>is not satisfied with the gain that he makes.

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


<hi type="bold">11. they ... that eat them--</hi>the rich man's dependents (<reference osisRef="Ps.23.5">Psa 23:5</reference>).

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


12. Another argument against anxiety to gain riches. "Sleep ... sweet" answers to "quietness" (<reference osisRef="Eccl.4.6">Ec 4:6</reference>); "not suffer ... sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare <reference osisRef="Eccl.4.5">Ec 4:5</reference>), will not suffer the rich oppressor to sleep.

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


13-14. Proofs of God's judgments even in this world (<reference osisRef="Prov.11.31">Pr 11:31</reference>). The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty. <reference osisRef="Eccl.2.19">Ec 2:19</reference>, 23 gives another aspect of the same subject.

13-14. Proofs of God's judgments even in this world (Pr 11:31). The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty. Ec 2:19, 23 gives another aspect of the same subject.


16. Even supposing that he loses not his wealth before death, then at least he must go stripped of it all (<reference osisRef="Ps.49.17">Psa 49:17</reference>).

<hi type="bold">laboured for the wind--</hi>(<reference osisRef="Hos.12.1">Ho 12:1</reference>; <reference osisRef="1Cor.9.26">1Co 9:26</reference>).

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


<hi type="bold">17. eateth--</hi>appropriately put for "liveth" in general, as connected with <reference osisRef="Eccl.5.11">Ec 5:11</reference>, 12, 18.

<hi type="bold">darkness--</hi>opposed to "light (joy) of countenance" (<reference osisRef="Eccl.8.1">Ec 8:1</reference>; <reference osisRef="Prov.16.15">Pr 16:15</reference>).

<hi type="bold">wrath--</hi>fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."

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


18. Returns to the sentiment (<reference osisRef="Eccl.3.12">Ec 3:12</reference>, 13, 22); translate: "Behold the good which I have seen, and which is becoming" (in a man).

<hi type="bold">which God giveth--</hi>namely, both the good of his labor and his life.

<hi type="bold">his portion--</hi>legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (<reference osisRef="1Cor.7.31">1Co 7:31</reference>). Opposed to the anxious life of the covetous (<reference osisRef="Eccl.5.10">Ec 5:10</reference>, <reference osisRef="Eccl.5.17">17</reference>).

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


19. As <reference osisRef="Eccl.5.18">Ec 5:18</reference> refers to the "laboring" man (<reference osisRef="Eccl.5.12">Ec 5:12</reference>), so <reference osisRef="Eccl.5.19">Ec 5:19</reference> to the "rich" man, who gets wealth not by "oppression" (<reference osisRef="Eccl.5.8">Ec 5:8</reference>), but by "God's gift." He is distinguished also from the "rich" man (<reference osisRef="Eccl.6.2">Ec 6:2</reference>) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.

<hi type="bold">to take his portion--</hi>limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.

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


20. He will not remember much, looking back with disappointment, as the ungodly do (<reference osisRef="Eccl.2.11">Ec 2:11</reference>), on the days of his life.

<hi type="bold">answereth ... in the joy--</hi>God answers his prayers in giving him "power" to enjoy his blessings. Gesenius and Vulgate translate, "For God (so) occupies him with joy," &c., that he thinks not much of the shortness and sorrows of life. Holden, "Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest. <chapter eID="Eccl.5"/>

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


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="Eccl.6.1-Eccl.6.12">Ec 6:1-12</reference>.

<hi type="bold">1. common--</hi>or else more literally,--"great upon man," falls heavily upon man.

CHAPTER 6 Ec 6:1-12. 1. common-- or else more literally,--"great upon man," falls heavily upon man.


<hi type="bold">2. for his soul--</hi>that is, his enjoyment.

<hi type="bold">God giveth him not power to eat--</hi>This distinguishes him from the "rich" man in <reference osisRef="Eccl.5.19">Ec 5:19</reference>. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (<reference osisRef="Eccl.5.8">Ec 5:8</reference>, <reference osisRef="Eccl.5.10">10</reference>).

<hi type="bold">stranger--</hi>those not akin, nay, even hostile to him (<reference osisRef="Jer.51.51">Jr 51:51</reference>; <reference osisRef="Lam.5.2">La 5:2</reference>; <reference osisRef="Hos.7.9">Ho 7:9</reference>). He seems to have it in his "power" to do as he will with his wealth, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger" (<reference osisRef="Eccl.2.26">Ec 2:26</reference>), who has found favor in God's sight.

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


3. Even if a man (of this character) have very many (equivalent to "a hundred," <reference osisRef="2Kgs.10.1">2Ki 10:1</reference>) children, and not have a "stranger" as his heir (<reference osisRef="Eccl.6.2">Ec 6:2</reference>), and live long ("days of years" express the brevity of life at its best, <reference osisRef="Gen.47.9">Ge 47:9</reference>), yet enjoy no real "good" in life, and lie unhonored, without "burial," at death (<reference osisRef="2Kgs.9.26">2Ki 9:26</reference>, <reference osisRef="2Kgs.9.35">35</reference>), the embryo is better than he. In the East to be without burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that left to hang on till rotten" [Henry].

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


<hi type="bold">4. he--</hi>rather "it," "the untimely birth." So "its," not "his name."

<hi type="bold">with vanity--</hi>to no purpose; a type of the driftless existence of him who makes riches the chief good.

<hi type="bold">darkness--</hi>of the abortive; a type of the unhonored death and dark future beyond the grave of the avaricious.

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


<hi type="bold">5. this--</hi>yet "it has more rest than" the toiling, gloomy miser.

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


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


<hi type="bold">7. man--</hi>rather, "the man," namely, the miser (<reference osisRef="Eccl.6.3-Eccl.6.6">Ec 6:3-6</reference>). For not all men labor for the mouth, that is, for selfish gratification.

<hi type="bold">appetite--</hi>Hebrew, "the soul." The insatiability of the desire prevents that which is the only end proposed in toils, namely, self-gratification; "the man" thus gets no "good" out of his wealth (<reference osisRef="Eccl.6.3">Ec 6:3</reference>).

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


<hi type="bold">8. For--</hi>"However" [Maurer]. The "for" means (in contrast to the insatiability of the miser), For what else is the advantage which the wise man hath above the fool?"

<hi type="bold">What--</hi>advantage, that is, superiority, above him who knows not how to walk uprightly

<hi type="bold">hath the poor who knoweth to walk before the living?--</hi>that is, to use and enjoy life aright (<reference osisRef="Eccl.5.18">Ec 5:18</reference>, <reference osisRef="Eccl.5.19">19</reference>), a cheerful, thankful, godly "walk" (<reference osisRef="Ps.116.9">Psa 116:9</reference>).

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


9. Answer to the question in <reference osisRef="Eccl.6.8">Ec 6:8</reference>. This is the advantage:

<hi type="bold">Better is the sight of the eyes--</hi>the wise man's godly enjoyment of present seen blessings

<hi type="bold">than the (fool's) wandering--</hi>literally, walking (<reference osisRef="Ps.73.9">Psa 73:9</reference>), of the desire, that is, vague, insatiable desires for what he has not (<reference osisRef="Eccl.6.7">Ec 6:7</reference>; <reference osisRef="Heb.13.5">He 13:5</reference>).

<hi type="bold">this--</hi>restless wandering of desire, and not enjoying contentedly the present (<reference osisRef="1Tim.6.6">1Ti 6:6</reference>, <reference osisRef="1Tim.6.8">8</reference>).

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


10. Part II begins here. Since man's toils are vain, what is the chief good? (<reference osisRef="Eccl.6.12">Ec 6:12</reference>). The answer is contained in the rest of the book.

<hi type="bold">That which hath been--</hi>man's various circumstances

<hi type="bold">is named already--</hi>not only has existed, <reference osisRef="Eccl.1.9">Ec 1:9</reference>; <reference osisRef="1Cor.3.15">3:15</reference>, but has received its just name, "vanity," long ago,

<hi type="bold">and it is known that it--</hi>vanity

<hi type="bold">is man--</hi>Hebrew, "Adam," equivalent to man "of red dust," as his Creator appropriately named him from his frailty.

<hi type="bold">neither may he contend, &c.--</hi>(<reference osisRef="Rom.9.20">Ro 9:20</reference>).

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


11. "Seeing" that man cannot escape from the "vanity," which by God's "mighty" will is inherent in earthly things, and cannot call in question God's wisdom in these dispensations (equivalent to "contend," &c.),

<hi type="bold">what is man the better--</hi>of these vain things as regards the chief good? None whatever.

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


<hi type="bold">12. For who knoweth, &c.--</hi>The ungodly know not what is really "good" during life, nor "what shall be after them," that is, what will be the event of their undertakings (<reference osisRef="Eccl.3.22">Ec 3:22</reference>; <reference osisRef="Eccl.8.7">8:7</reference>). The godly might be tempted to "contend with God" (<reference osisRef="Eccl.6.10">Ec 6:10</reference>) as to His dispensations; but they cannot fully know the wise purposes served by them now and hereafter. Their sufferings from the oppressors are more really good for them than cloudless prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In <reference osisRef="Eccl.7.1-Eccl.7.29">Ec 7:1-29</reference>, he states what is good, in answer to this verse. <chapter eID="Eccl.6"/>

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


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="Eccl.7.1-Eccl.7.29">Ec 7:1-29</reference>.

1. (See on <reference osisRef="Eccl.6.12">Ec 6:12</reference>).

<hi type="bold">name--</hi>character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (<reference osisRef="Isa.9.6">Is 9:6</reference>). This alone is "good," while all else is "vanity" when made the chief end.

<hi type="bold">ointment--</hi>used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (<reference osisRef="Rev.3.12">Re 3:12</reference>) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (<reference osisRef="Isa.56.5">Is 56:5</reference>; <reference osisRef="Mark.14.3-Mark.14.9">Mr 14:3-9</reference>). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (<reference osisRef="Song.1.3">So 1:3</reference>).

<hi type="bold">and the day of [his] death, &c.--</hi>not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as <reference osisRef="Phil.1.23">Php 1:23</reference> has it.

CHAPTER 7 Ec 7:1-29. 1. (See on Ec 6:12). name-- character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Is 9:6). This alone is "good," while all else is "vanity" when made the chief end. ointment-- used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Re 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Is 56:5; Mr 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (So 1:3). and the day of [his] death, &c.-- not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Php 1:23 has it.


2. Proving that it is not a sensual enjoyment of earthly goods which is meant in <reference osisRef="Eccl.3.13">Ec 3:13</reference>; <reference osisRef="Eccl.5.18">5:18</reference>. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (<reference osisRef="Eccl.1.4">Ec 1:4</reference>, <reference osisRef="1Cor.1.5">5</reference>). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."

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


<hi type="bold">3. Sorrow--</hi>such as arises from serious thoughts of eternity.

<hi type="bold">laughter--</hi>reckless mirth (<reference osisRef="Eccl.2.2">Ec 2:2</reference>).

<hi type="bold">by the sadness ... better--</hi>(<reference osisRef="Ps.126.5">Psa 126:5</reference>, <reference osisRef="Ps.126.6">6</reference>; <reference osisRef="2Cor.4.17">2Co 4:17</reference>; <reference osisRef="Heb.12.10">He 12:10</reference>, <reference osisRef="Heb.12.11">11</reference>). Maurer translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (<reference osisRef="Eccl.11.9">Ec 11:9</reference>); but the parallel clause supports English Version.

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


5. (<reference osisRef="Ps.141.4">Psa 141:4</reference>, <reference osisRef="Ps.141.5">5</reference>). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.

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


<hi type="bold">6. crackling--</hi>answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (<reference osisRef="Joel.2.5">Joe 2:5</reference>). Their light soon goes out in the black darkness. There is a paronomasia in the Hebrew, Sirim ("thorns"), Sir ("pot"). The wicked are often compared to "thorns" (<reference osisRef="2Sam.23.6">2Sa 23:6</reference>; <reference osisRef="Nah.1.10">Na 1:10</reference>). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of fools (<reference osisRef="Ps.118.12">Psa 118:12</reference>).

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


<hi type="bold">7. oppression--</hi>recurring to the idea (<reference osisRef="Eccl.3.16">Ec 3:16</reference>; <reference osisRef="Eccl.5.8">5:8</reference>). Its connection with <reference osisRef="Eccl.7.4-Eccl.7.6">Ec 7:4-6</reference> is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described (<reference osisRef="Eccl.7.5">Ec 7:5</reference>,<reference osisRef="Eccl.7.6">6</reference>). Weiss, for "oppression," translates, "distraction," produced by merriment. But <reference osisRef="Eccl.5.8">Ec 5:8</reference> favors English Version.

<hi type="bold">a gift--</hi>that is, the sight of bribery in "places of judgment" (<reference osisRef="Eccl.3.16">Ec 3:16</reference>) might cause the wise to lose their wisdom (equivalent to "heart"), (<reference osisRef="Job.12.6">Job 12:6</reference>; <reference osisRef="Job.21.6">21:6</reference>, <reference osisRef="Job.21.7">7</reference>; <reference osisRef="Job.24.1">24:1</reference>, &c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as Weiss.

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


8. connected with <reference osisRef="Eccl.7.7">Ec 7:7</reference>. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (<reference osisRef="Rom.5.3">Ro 5:3</reference>), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (<reference osisRef="Ps.73.2">Psa 73:2</reference>, 3, 12-14, 17-26; <reference osisRef="Jas.5.11">Jas 5:11</reference>).

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


<hi type="bold">9. angry--</hi>impatient at adversity befalling thee, as Job was (<reference osisRef="Eccl.5.2">Ec 5:2</reference>; <reference osisRef="Prov.12.16">Pr 12:16</reference>).

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


10. Do not call in question God's ways in making thy former days better than thy present, as Job did (<reference osisRef="Job.29.2-Job.29.5">Job 29:2-5</reference>). The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.

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


11. Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, <reference osisRef="Eccl.11.7">Ec 11:7</reference>; <reference osisRef="Job.3.16">Job 3:16</reference>; <reference osisRef="Ps.49.19">Psa 49:19</reference>).

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


12. Literally, (To be) in (that is, under) the shadow (<reference osisRef="Isa.30.2">Is 30:2</reference>) of wisdom (is the same as to be) in (under) the shadow of money; wisdom no less shields one from the ills of life than money does.

<hi type="bold">is, that--</hi>rather, "the excellency of the knowledge of wisdom giveth life," that is, life in the highest sense, here and hereafter (<reference osisRef="Prov.3.18">Pr 3:18</reference>; <reference osisRef="John.17.3">Joh 17:3</reference>; <reference osisRef="2Pet.1.3">2Pe 1:3</reference>). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only in prosperity. The question in <reference osisRef="Eccl.7.10">Ec 7:10</reference> implies a want of it.

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


13. Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c.

<hi type="bold">straight ... crooked--</hi>Man cannot amend what God wills to be "wanting" and "adverse" (<reference osisRef="Eccl.1.15">Ec 1:15</reference>; <reference osisRef="Job.12.14">Job 12:14</reference>).

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


<hi type="bold">14. consider--</hi>resumed from <reference osisRef="Eccl.7.13">Ec 7:13</reference>. "Consider," that is, regard it as "the work of God"; for "God has made (Hebrew, for 'set') this (adversity) also as well as the other (prosperity)." "Adversity" is one of the things which "God has made crooked," and which man cannot "make straight." He ought therefore to be "patient" (<reference osisRef="Eccl.7.8">Ec 7:8</reference>).

<hi type="bold">after him--</hi>equivalent to "that man may not find anything (to blame) after God" (that is, after "considering God's work," <reference osisRef="Eccl.7.13">Ec 7:13</reference>). Vulgate and Syriac, "against Him" (compare <reference osisRef="Eccl.7.10">Ec 7:10</reference>; <reference osisRef="Rom.3.4">Ro 3:4</reference>).

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


15. An objection entertained by Solomon

<hi type="bold">in the days of his vanity--</hi>his apostasy (<reference osisRef="Eccl.8.14">Ec 8:14</reference>; <reference osisRef="Job.21.7">Job 21:7</reference>).

<hi type="bold">just ... perisheth--</hi>(<reference osisRef="1Kgs.21.13">1Ki 21:13</reference>). Temporal not eternal death (<reference osisRef="John.10.28">Joh 10:28</reference>). But see on <reference osisRef="Eccl.7.16">Ec 7:16</reference>; "just" is probably a self-justiciary.

<hi type="bold">wicked ... prolongeth--</hi>See the antidote to the abuse of this statement in <reference osisRef="Eccl.8.12">Ec 8:12</reference>.

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


16. Holden makes <reference osisRef="Eccl.7.16">Ec 7:16</reference> the scoffing inference of the objector, and <reference osisRef="Eccl.7.17">Ec 7:17</reference> the answer of Solomon, now repentant. So (<reference osisRef="1Cor.15.32">1Co 15:32</reference>) the skeptic's objection; (<reference osisRef="1Cor.15.33">1Co 15:33</reference>) the answer. However, "Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, which would wrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (<reference osisRef="Eccl.7.18">Ec 7:18</reference>; <reference osisRef="Eccl.5.3">5:3</reference>, <reference osisRef="Eccl.5.7">7</reference>; <reference osisRef="Matt.6.1-Matt.7.9">Mt 6:1-7; 9</reference>:14; 23:23, 24; <reference osisRef="Rom.10.3">Ro 10:3</reference>; <reference osisRef="1Tim.4.3">1Ti 4:3</reference>).

<hi type="bold">over wise--</hi>(<reference osisRef="Job.11.12">Job 11:12</reference>; <reference osisRef="Rom.12.3">Ro 12:3</reference>, <reference osisRef="Rom.12.16">16</reference>), presumptuously self-sufficient, as if acquainted with the whole of divine truth.

<hi type="bold">destroy thyself--</hi>expose thyself to needless persecution, austerities and the wrath of God; hence to an untimely death. "Destroy thyself" answers to "perisheth" (<reference osisRef="Eccl.7.15">Ec 7:15</reference>); "righteous over much," to "a just man." Therefore in <reference osisRef="Eccl.7.15">Ec 7:15</reference> it is self-justiciary, not a truly righteous man, that is meant.

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


<hi type="bold">17. over much wicked--</hi>so worded, to answer to "righteous over much." For if not taken thus, it would seem to imply that we may be wicked a little. "Wicked" refers to "wicked man" (<reference osisRef="Eccl.7.15">Ec 7:15</reference>); "die before thy time," to "prolongeth his life," antithetically. There may be a wicked man spared to "live long," owing to his avoiding gross excesses (<reference osisRef="Eccl.7.15">Ec 7:15</reference>). Solomon says, therefore, Be not so foolish (answering antithetically to "over wise," <reference osisRef="Eccl.7.16">Ec 7:16</reference>), as to run to such excess of riot, that God will be provoked to cut off prematurely thy day of grace (<reference osisRef="Rom.2.5">Ro 2:5</reference>). The precept is addressed to a sinner. Beware of aggravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy, <reference osisRef="Eccl.7.15">Ec 7:15</reference>), when only such a precept would be applicable. By litotes it includes, "Be not wicked at all."

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


<hi type="bold">18. this ... this--</hi>the two opposite excesses (<reference osisRef="Eccl.7.16">Ec 7:16</reference>, <reference osisRef="Eccl.7.17">17</reference>), fanatical, self-wise righteousness, and presumptuous, foolhardy wickedness.

<hi type="bold">he that feareth God shall come forth of them all--</hi>shall escape all such extremes (<reference osisRef="Prov.3.7">Pr 3:7</reference>).

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


19. Hebrew, "The wisdom," that is, the true wisdom, religion (<reference osisRef="2Tim.3.15">2Ti 3:15</reference>).

<hi type="bold">than ten mighty--</hi>that is, able and valiant generals (<reference osisRef="Eccl.7.12">Ec 7:12</reference>; <reference osisRef="Eccl.9.13-Eccl.9.18">9:13-18</reference>; <reference osisRef="Prov.21.22">Pr 21:22</reference>; <reference osisRef="Prov.24.5">24:5</reference>). These "watchmen wake in vain, except the Lord keep the city" (<reference osisRef="Ps.127.1">Psa 127:1</reference>).

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


20. Referring to <reference osisRef="Eccl.7.16">Ec 7:16</reference>. Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.

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


21. As therefore thou being far from perfectly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the self-righteous do (<reference osisRef="Eccl.7.16">Ec 7:16</reference>; <reference osisRef="Luke.18.9">Lu 18:9</reference>, <reference osisRef="Luke.18.11">11</reference>), and thereby shorten their lives (<reference osisRef="Eccl.7.15">Ec 7:15</reference>, <reference osisRef="Eccl.7.16">16</reference>), of words spoken against thee by others, for example, thy servant: Thou art their "fellow servant" before God (<reference osisRef="Matt.18.32-Matt.18.35">Mt 18:32-35</reference>).

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


22. (<reference osisRef="1Kgs.2.44">1Ki 2:44</reference>).

22. (1Ki 2:44).


<hi type="bold">23. All this--</hi>resuming the "all" in <reference osisRef="Eccl.7.15">Ec 7:15</reference>; <reference osisRef="Eccl.7.15-Eccl.7.22">Ec 7:15-22</reference> is therefore the fruit of his dearly bought experience in the days of his "vanity."

<hi type="bold">I will be wise--</hi>I tried to "be wise," independently of God. But true wisdom was then "far from him," in spite of his human wisdom, which he retained by God's gift. So "over wise" (<reference osisRef="Eccl.7.16">Ec 7:16</reference>).

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


<hi type="bold">24. That ... far off ... deep--</hi>True wisdom is so when sought independently of "fear of God" (<reference osisRef="Eccl.7.18">Ec 7:18</reference>; <reference osisRef="Deut.30.12">De 30:12</reference>, <reference osisRef="Deut.30.13">13</reference>; <reference osisRef="Job.11.7">Job 11:7</reference>, <reference osisRef="Job.11.8">8</reference>; <reference osisRef="Job.28.12-Job.28.20">28:12-20</reference>, <reference osisRef="Job.28.28">28</reference>; <reference osisRef="Ps.64.6">Psa 64:6</reference>; <reference osisRef="Rom.10.6">Ro 10:6</reference>, <reference osisRef="Rom.10.7">7</reference>).

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


25. Literally, "I turned myself and mine heart to." A phrase peculiar to Ecclesiastes, and appropriate to the penitent turning back to commune with his heart on his past life.

<hi type="bold">wickedness of folly--</hi>He is now a step further on the path of penitence than in <reference osisRef="Eccl.1.17">Ec 1:17</reference>; 2:12, where "folly" is put without "wickedness" prefixed.

<hi type="bold">reason--</hi>rather, "the right estimation" of things. Holden translates also "foolishness (that is, sinful folly, answering to 'wickedness' in the parallel) of madness" (that is, of man's mad pursuits).

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


26. "I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (<reference osisRef="1Kgs.11.3">1Ki 11:3</reference>, <reference osisRef="1Kgs.11.4">4</reference>; <reference osisRef="Prov.5.3">Pr 5:3</reference>, <reference osisRef="Prov.5.4">4</reference>; <reference osisRef="Prov.22.14">22:14</reference>). As "God's favor is better than life," she who seduces from God is "more bitter than death."

<hi type="bold">whoso pleaseth God--</hi>as Joseph (<reference osisRef="Gen.39.2">Ge 39:2</reference>, <reference osisRef="Gen.3.9">3, 9</reference>). It is God's grace alone that keeps any from falling.

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


<hi type="bold">27. this--</hi>namely, what follows in <reference osisRef="Eccl.7.28">Ec 7:28</reference>.

<hi type="bold">counting one by one--</hi>by comparing one thing with another [Holden and Maurer].

<hi type="bold">account--</hi>a right estimate. But <reference osisRef="Eccl.7.28">Ec 7:28</reference> more favors Gesenius. "Considering women one by one."

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


28. Rather, referring to his past experience, "Which my soul sought further, but I found not."

<hi type="bold">one man--</hi>that is, worthy of the name, "man," "upright"; not more than one in a thousand of my courtiers (<reference osisRef="Job.33.23">Job 33:23</reference>; <reference osisRef="Ps.12.1">Psa 12:1</reference>). Jesus Christ alone of men fully realizes the perfect ideal of "man." "Chiefest among ten thousand" (<reference osisRef="Song.5.10">So 5:10</reference>). No perfect "woman" has ever existed, not even the Virgin Mary. Solomon, in the word "thousand," alludes to his three hundred wives and seven hundred concubines. Among these it was not likely that he should find the fidelity which one true wife pays to one husband. Connected with <reference osisRef="Eccl.7.26">Ec 7:26</reference>, not an unqualified condemnation of the sex, as <reference osisRef="Prov.12.4">Pr 12:4</reference>; <reference osisRef="Prov.31.10">31:10</reference>, &c., prove.

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


29. The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (<reference osisRef="Gen.2.1-Gen.3.24">Ge 2:1-3:24</reference>). Among man's "inventions" was the one especially referred to in <reference osisRef="Eccl.7.26">Ec 7:26</reference>, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (<reference osisRef="Matt.19.4">Mt 19:4</reference>, <reference osisRef="Matt.5.6">5, 6</reference>). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, and their posterity. <chapter eID="Eccl.7"/>

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


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="Eccl.8.1-Eccl.8.17">Ec 8:1-17</reference>.

1. Praise of true wisdom continued (<reference osisRef="Eccl.7.11">Ec 7:11</reference>, &c.). "Who" is to be accounted "equal to the wise man? ... Who (like him) knoweth the interpretation" of God's providences (for example, <reference osisRef="Eccl.7.8">Ec 7:8</reference>, 13, 14), and God's word (for example, see on <reference osisRef="Eccl.7.29">Ec 7:29</reference>; <reference osisRef="Prov.1.6">Pr 1:6</reference>)?

<hi type="bold">face to shine--</hi>(<reference osisRef="Eccl.7.14">Ec 7:14</reference>; <reference osisRef="Acts.6.15">Ac 6:15</reference>). A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it (<reference osisRef="Exod.34.29">Ex 34:29</reference>, <reference osisRef="Exod.34.30">30</reference>).

<hi type="bold">boldness--</hi>austerity.

<hi type="bold">changed--</hi>into a benign expression by true wisdom (religion) (<reference osisRef="Jas.3.17">Jas 3:17</reference>). Maurer translates, "The shining (brightness) of his face is doubled," arguing that the Hebrew noun for "boldness" is never used in a bad sense (<reference osisRef="Prov.4.18">Pr 4:18</reference>). Or as Margin, "strength" (<reference osisRef="Eccl.7.19">Ec 7:19</reference>; <reference osisRef="Isa.40.31">Is 40:31</reference>; <reference osisRef="2Cor.3.18">2Co 3:18</reference>). But the adjective is used in a bad sense (<reference osisRef="Deut.28.50">De 28:50</reference>).

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


<hi type="bold">2. the king's--</hi>Jehovah, peculiarly the king of Israel in the theocracy; <reference osisRef="Eccl.8.3">Ec 8:3</reference>, <reference osisRef="Eccl.8.4">4</reference>, prove it is not the earthly king who is meant.

<hi type="bold">the oath of God--</hi>the covenant which God made with Abraham and renewed with David; Solomon remembered <reference osisRef="Ps.89.35">Psa 89:35</reference>, "I have sworn," &c. (<reference osisRef="Ps.89.36">Psa 89:36</reference>), and the penalties if David's children should forsake it (<reference osisRef="Ps.89.30-Ps.89.32">Psa 89:30-32</reference>); inflicted on Solomon himself; yet God not "utterly" forsaking him (<reference osisRef="Ps.89.33">Psa 89:33</reference>, <reference osisRef="Ps.89.34">34</reference>).

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


<hi type="bold">3. hasty--</hi>rather, "Be not terror-struck so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God; he vainly tries to flee out of His sight (<reference osisRef="Ps.139.7">Psa 139:7</reference>); opposed to the "shining face" of filial confidence (<reference osisRef="Eccl.8.1">Ec 8:1</reference>; <reference osisRef="John.8.33-John.8.36">Joh 8:33-36</reference>; <reference osisRef="Rom.8.2">Ro 8:2</reference>; <reference osisRef="1John.4.18">1Jo 4:18</reference>).

<hi type="bold">stand not--</hi>persist not.

<hi type="bold">for he doeth--</hi>God inflicts what punishment He pleases on persisting sinners (<reference osisRef="Job.23.13">Job 23:13</reference>; <reference osisRef="Ps.115.3">Psa 115:3</reference>). True of none save God.

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


4. God's very "word" is "power." So the gospel word (<reference osisRef="Rom.1.16">Ro 1:16</reference>; <reference osisRef="Heb.4.12">He 4:12</reference>).

<hi type="bold">who may say, &c.--</hi>(<reference osisRef="Job.9.12">Job 9:12</reference>; <reference osisRef="Job.33.13">33:13</reference>; <reference osisRef="Isa.45.9">Is 45:9</reference>; <reference osisRef="Dan.4.35">Da 4:35</reference>). Scripture does not ascribe such arbitrary power to earthly kings.

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


<hi type="bold">5. feel--</hi>experience.

<hi type="bold">time--</hi>the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (<reference osisRef="Eccl.3.1-Eccl.3.11">Ec 3:1-11</reference>).

<hi type="bold">judgment--</hi>the right manner [Holden]. But as God's future "judgment" is connected with the "time for every purpose" in <reference osisRef="Eccl.3.17">Ec 3:17</reference>, so it is here. The punishment of persisting sinners (<reference osisRef="Eccl.8.3">Ec 8:3</reference>) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for the "judgment." This thought cheers him in adversity (<reference osisRef="Eccl.7.14">Ec 7:14</reference>; <reference osisRef="Eccl.8.1">8:1</reference>).

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


<hi type="bold">6. therefore the misery, &c.--</hi>because the foolish sinner does not think of the right "times" and the "judgment."

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


<hi type="bold">7. he--</hi>the sinner, by neglecting times (for example, "the accepted time, and the day of salvation, <reference osisRef="2Cor.6.2">2Co 6:2</reference>), is taken by surprise by the judgment (<reference osisRef="Eccl.3.22">Ec 3:22</reference>; <reference osisRef="Eccl.6.12">6:12</reference>; <reference osisRef="Eccl.9.12">9:12</reference>). The godly wise observe the due times of things (<reference osisRef="Eccl.3.1">Ec 3:1</reference>), and so, looking for the judgment, are not taken by surprise, though not knowing the precise "when" (<reference osisRef="1Thess.5.2-1Thess.5.4">1Th 5:2-4</reference>); they "know the time" to all saving purposes (<reference osisRef="Rom.13.11">Ro 13:11</reference>).

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


<hi type="bold">8. spirit--</hi>"breath of life" (<reference osisRef="Eccl.3.19">Ec 3:19</reference>), as the words following require. Not "wind," as Weiss thinks (<reference osisRef="Prov.30.4">Pr 30:4</reference>). This verse naturally follows the subject of "times" and "judgment" (<reference osisRef="Eccl.8.6">Ec 8:6</reference>, <reference osisRef="Eccl.8.7">7</reference>).

<hi type="bold">discharge--</hi>alluding to the liability to military service of all above twenty years old (<reference osisRef="Num.1.3">Nu 1:3</reference>), yet many were exempted (<reference osisRef="Deut.20.5-Deut.20.8">De 20:5-8</reference>). But in that war (death) there is no exemption.

<hi type="bold">those ... given to--</hi>literally, the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death, temporal and eternal, which is its penalty (<reference osisRef="Isa.28.15">Is 28:15</reference>, <reference osisRef="Isa.28.18">18</reference>).

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


<hi type="bold">9. his own hurt--</hi>The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam (<reference osisRef="1Kgs.12.1-1Kgs.12.33">1Ki 12:1-33</reference>); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death" (<reference osisRef="Eccl.8.8">Ec 8:8</reference>), and the "time" of "judgment" (<reference osisRef="Eccl.8.6">Ec 8:6</reference>; <reference osisRef="Prov.8.36">Pr 8:36</reference>).

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


<hi type="bold">10. the wicked--</hi>namely, rulers (<reference osisRef="Eccl.8.9">Ec 8:9</reference>).

<hi type="bold">buried--</hi>with funeral pomp by man, though little meriting it (<reference osisRef="Jer.22.19">Jr 22:19</reference>); but this only formed the more awful contrast to their death, temporal and eternal, inflicted by God (<reference osisRef="Luke.16.22">Lu 16:22</reference>, <reference osisRef="Luke.16.23">23</reference>).

<hi type="bold">come and gone from the place of the holy--</hi>went to and came from the place of judicature, where they sat as God's representatives (<reference osisRef="Ps.82.1-Ps.82.6">Psa 82:1-6</reference>), with pomp [Holden]. Weiss translates, "Buried and gone (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the "holy place" in the temple, which was not a sanctuary to murderers (<reference osisRef="Exod.21.14">Ex 21:14</reference>; <reference osisRef="1Kgs.2.28">1Ki 2:28</reference>, 31). The use of the very word "bury" there makes this view likely; still "who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" (<reference osisRef="Eccl.8.9">Ec 8:9</reference>) (including high priests) came to, and went from, the temple, on occasions of solemn worship, but did not thereby escape their doom.

<hi type="bold">forgotten--</hi>(<reference osisRef="Prov.10.7">Pr 10:7</reference>).

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


11. The reason why the wicked persevere in sin: God's delay in judgment (<reference osisRef="Matt.24.48-Matt.24.51">Mt 24:48-51</reference>; <reference osisRef="2Pet.3.8">2Pe 3:8</reference>, <reference osisRef="2Pet.3.9">9</reference>). "They see not the smoke of the pit, therefore they dread not the fire" [South], (<reference osisRef="Ps.55.19">Psa 55:19</reference>). Joab's escape from the punishment of his murder of Abner, so far from "leading him to repentance," as it ought (<reference osisRef="Rom.2.4">Ro 2:4</reference>), led him to the additional murder of Amasa.

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


12. He says this, lest the sinner should abuse the statement (<reference osisRef="Eccl.7.15">Ec 7:15</reference>), "A wicked man prolongeth his life."

<hi type="bold">before him--</hi>literally, "at His presence"; reverently serve Him, realizing His continual presence.

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


<hi type="bold">13. neither shall he prolong--</hi>not a contradiction to <reference osisRef="Eccl.8.12">Ec 8:12</reference>. The "prolonging" of his days there is only seeming, not real. Taking into account his eternal existence, his present days, however seemingly long, are really short. God's delay (<reference osisRef="Eccl.8.11">Ec 8:11</reference>) exists only in man's short-sighted view. It gives scope to the sinner to repent, or else to fill up his full measure of guilt; and so, in either case, tends to the final vindication of God's ways. It gives exercise to the faith, patience, and perseverance of saints.

<hi type="bold">shadow--</hi>(<reference osisRef="Eccl.6.12">Ec 6:12</reference>; <reference osisRef="Job.8.9">Job 8:9</reference>).

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


14. An objection is here started (entertained by Solomon in his apostasy), as in <reference osisRef="Eccl.3.16">Ec 3:16</reference>; <reference osisRef="Eccl.7.15">7:15</reference>, to the truth of retributive justice, from the fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weighty to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had said, that the worldling's pursuits are "vanity" (<reference osisRef="Eccl.8.10">Ec 8:10</reference>), "I say (not 'said') this also is vanity. Then I commend mirth," &c. [Holden]. <reference osisRef="Eccl.8.14">Ec 8:14</reference>, <reference osisRef="Eccl.8.15">15</reference> may, however, be explained as teaching a cheerful, thankful use of God's gifts "under the sun," that is, not making them the chief good, as sensualists do, which <reference osisRef="Eccl.2.2">Ec 2:2</reference>; <reference osisRef="2Cor.7.2">7:2</reference>, forbid; but in "the fear of God," as <reference osisRef="Eccl.3.12">Ec 3:12</reference>; <reference osisRef="Eccl.5.18">5:18</reference>; <reference osisRef="Eccl.7.18">7:18</reference>; <reference osisRef="Eccl.9.7">9:7</reference>, opposed to the abstinence of the self-righteous ascetic (<reference osisRef="Eccl.7.16">Ec 7:16</reference>), and of the miser (<reference osisRef="Eccl.5.17">Ec 5:17</reference>).

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


<hi type="bold">15. no better thing, &c.--</hi>namely, for the "just" man, whose chief good is religion, not for the worldly.

<hi type="bold">abide--</hi>Hebrew, "adhere"; not for ever, but it is the only sure good to be enjoyed from earthly labors (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept (<reference osisRef="1Cor.15.32">1Co 15:32</reference>), introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."

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


16. Reply to <reference osisRef="Eccl.8.14">Ec 8:14</reference>, <reference osisRef="Eccl.8.15">15</reference>. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for "sleep"), then (<reference osisRef="Eccl.8.17">Ec 8:17</reference>, the apodosis) I saw that man cannot find out (the reason of) God's inscrutable dealings with the "just" and with the "wicked" here (<reference osisRef="Eccl.8.14">Ec 8:14</reference>; <reference osisRef="Eccl.3.11">Ec 3:11</reference>; <reference osisRef="Job.5.9">Job 5:9</reference>; <reference osisRef="Rom.11.33">Ro 11:33</reference>); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them (<reference osisRef="Ps.73.16">Psa 73:16</reference>). It is enough to know "the righteous are in God's hand" (<reference osisRef="Eccl.9.1">Ec 9:1</reference>). "Over wise" (<reference osisRef="Eccl.7.16">Ec 7:16</reference>); that is, Speculations above what is written are vain. <chapter eID="Eccl.8"/>

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


<title type="x-s2">CHAPTER 9</title>
 <reference osisRef="Eccl.9.1-Eccl.9.18">Ec 9:1-18</reference>.

<hi type="bold">1. declare--</hi>rather, explore; the result of my exploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," that is, by what is outwardly seen in His present dealings (<reference osisRef="Eccl.8.14">Ec 8:14</reference>, <reference osisRef="Eccl.8.17">17</reference>). However, from the sense of the same words, in <reference osisRef="Eccl.9.6">Ec 9:6</reference>, "love and hatred" seem to be the feelings of the wicked towards the righteous, whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand) (<reference osisRef="Ps.76.10">Psa 76:10</reference>; <reference osisRef="Prov.16.7">Pr 16:7</reference>). "No man knoweth all that is before them."

CHAPTER 9 Ec 9:1-18. 1. declare-- rather, explore; the result of my exploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," that is, by what is outwardly seen in His present dealings (Ec 8:14, 17). However, from the sense of the same words, in Ec 9:6, "love and hatred" seem to be the feelings of the wicked towards the righteous, whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand) (Psa 76:10; Pr 16:7). "No man knoweth all that is before them."


<hi type="bold">2. All things ... alike--</hi>not universally; but as to death. <reference osisRef="Eccl.9.2-Eccl.9.10">Ec 9:2-10</reference> are made by Holden the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in <reference osisRef="Eccl.2.14">Ec 2:14</reference>; 3:20; <reference osisRef="2Cor.8.14">8:14</reference>.

<hi type="bold">one event--</hi>not eternally; but death is common to all.

<hi type="bold">good--</hi>morally.

<hi type="bold">clean--</hi>ceremonially.

<hi type="bold">sacrificeth--</hi>alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.

<hi type="bold">sweareth--</hi>rashly and falsely.

2. All things... alike-- not universally; but as to death. Ec 9:2-10 are made by Holden the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in Ec 2:14; 3:20; 8:14. one event-- not eternally; but death is common to all. good-- morally. clean-- ceremonially. sacrificeth-- alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease. sweareth-- rashly and falsely.


3. Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness."

<hi type="bold">the dead--</hi>(<reference osisRef="Prov.2.18">Pr 2:18</reference>; 9:18).

3. Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness." the dead-- (Pr 2:18; 9:18).


<hi type="bold">4. For--</hi>rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?"

<hi type="bold">hope--</hi>not of mere temporal good (<reference osisRef="Job.14.7">Job 14:7</reference>); but of yet repenting and being saved.

<hi type="bold">dog--</hi>metaphor for the vilest persons (<reference osisRef="1Sam.24.14">1Sa 24:14</reference>).

<hi type="bold">lion--</hi>the noblest of animals (<reference osisRef="Prov.30.30">Pr 30:30</reference>).

<hi type="bold">better--</hi>as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.

4. For-- rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?" hope-- not of mere temporal good (Job 14:7); but of yet repenting and being saved. dog-- metaphor for the vilest persons (1Sa 24:14). lion-- the noblest of animals (Pr 30:30). better-- as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.


<hi type="bold">5. know that they shall die--</hi>and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (<reference osisRef="Eccl.7.1-Eccl.7.4">Ec 7:1-4</reference>; <reference osisRef="Ps.90.12">Psa 90:12</reference>).

<hi type="bold">dead know not anything--</hi>that is, so far as their bodily senses and worldly affairs are concerned (<reference osisRef="Job.14.21">Job 14:21</reference>; <reference osisRef="Isa.63.16">Is 63:16</reference>); also, they know no door of repentance open to them, such as is to all on earth.

<hi type="bold">neither ... reward--</hi>no advantage from their worldly labors (Ec 2:18-22; 4:9).

<hi type="bold">memory--</hi>not of the righteous (<reference osisRef="Ps.112.6">Psa 112:6</reference>; Mal 3:16), but the wicked, who with all the pains to perpetuate their names (<reference osisRef="Ps.49.11">Psa 49:11</reference>) are soon "forgotten" (<reference osisRef="Eccl.8.10">Ec 8:10</reference>).

5. know that they shall die-- and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (Ec 7:1-4; Psa 90:12). dead know not anything-- that is, so far as their bodily senses and worldly affairs are concerned (Job 14:21; Is 63:16); also, they know no door of repentance open to them, such as is to all on earth. neither... reward-- no advantage from their worldly labors (Ec 2:18-22; 4:9). memory-- not of the righteous (Psa 112:6; Mal 3:16), but the wicked, who with all the pains to perpetuate their names (Psa 49:11) are soon "forgotten" (Ec 8:10).


<hi type="bold">6. love, and ... hatred, &c.--</hi>(referring to <reference osisRef="Eccl.9.1">Ec 9:1</reference>; see on <reference osisRef="Eccl.9.1">Ec 9:1</reference>). Not that these cease in a future world absolutely (<reference osisRef="Ezek.32.27">Eze 32:27</reference>; <reference osisRef="Rev.22.11">Re 22:11</reference>); but as the end of this verse shows, relatively to persons and things in this world. Man's love and hatred can no longer be exercised for good or evil in the same way as here; but the fruits of them remain. What he is at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous (see on <reference osisRef="Eccl.9.1">Ec 9:1</reference>).

<hi type="bold">portion--</hi>Their "portion" was "in this life" (<reference osisRef="Ps.17.14">Psa 17:14</reference>), that they now "cannot have any more."

6. love, and... hatred, &c.-- (referring to Ec 9:1; see on Ec 9:1). Not that these cease in a future world absolutely (Eze 32:27; Re 22:11); but as the end of this verse shows, relatively to persons and things in this world. Man's love and hatred can no longer be exercised for good or evil in the same way as here; but the fruits of them remain. What he is at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous (see on Ec 9:1). portion-- Their "portion" was "in this life" (Psa 17:14), that they now "cannot have any more."


7. Addressed to the "righteous wise," spoken of in <reference osisRef="Eccl.9.1">Ec 9:1</reference>. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (<reference osisRef="Gen.4.4">Ge 4:4</reference>), thou mayest "eat ... with a cheerful (not sensually 'merry') heart" (<reference osisRef="Eccl.3.13">Ec 3:13</reference>; <reference osisRef="Eccl.5.18">5:18</reference>; <reference osisRef="Acts.2.46">Ac 2:46</reference>).

7. Addressed to the "righteous wise," spoken of in Ec 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Ge 4:4), thou mayest "eat... with a cheerful (not sensually 'merry') heart" (Ec 3:13; 5:18; Ac 2:46).


<hi type="bold">8. white--</hi>in token of joy (<reference osisRef="Isa.61.3">Is 61:3</reference>). Solomon was clad in white (Josephus, Antiquities, 8:7,3); hence his attire is compared to the "lilies" (<reference osisRef="Matt.6.29">Mt 6:29</reference>), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (<reference osisRef="Rev.3.18">Re 3:18</reference>; <reference osisRef="Rev.7.14">7:14</reference>).

<hi type="bold">ointment--</hi>(<reference osisRef="Ps.23.5">Psa 23:5</reference>), opposed to a gloomy exterior (<reference osisRef="2Sam.14.2">2Sa 14:2</reference>; <reference osisRef="Ps.45.7">Psa 45:7</reference>; <reference osisRef="Matt.6.17">Mt 6:17</reference>); typical, also (<reference osisRef="Eccl.7.1">Ec 7:1</reference>; <reference osisRef="Song.1.3">So 1:3</reference>).

8. white-- in token of joy (Is 61:3). Solomon was clad in white (Josephus, Antiquities, 8:7,3); hence his attire is compared to the "lilies" (Mt 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Re 3:18; 7:14). ointment-- (Psa 23:5), opposed to a gloomy exterior (2Sa 14:2; Psa 45:7; Mt 6:17); typical, also (Ec 7:1; So 1:3).


<hi type="bold">9. wife ... lovest--</hi>godly and true love, opposed to the "snares" of the "thousand" concubines (<reference osisRef="Eccl.7.26">Ec 7:26</reference>, <reference osisRef="Eccl.7.28">28</reference>), "among" whom Solomon could not find the true love which joins one man to one woman (<reference osisRef="Prov.5.15">Pr 5:15</reference>, <reference osisRef="Prov.18.19">18, 19</reference>; <reference osisRef="Prov.18.22">18:22</reference>; <reference osisRef="Prov.19.14">19:14</reference>).

9. wife... lovest-- godly and true love, opposed to the "snares" of the "thousand" concubines (Ec 7:26, 28), "among" whom Solomon could not find the true love which joins one man to one woman (Pr 5:15, 18, 19; 18:22; 19:14).


<hi type="bold">10. Whatsoever--</hi>namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as Holden would explain it.

<hi type="bold">hand, &c.--</hi>(<reference osisRef="Lev.12.8">Le 12:8</reference>, Margin; <reference osisRef="1Sam.10.7">1Sa 10:7</reference>, Margin).

<hi type="bold">thy might--</hi>diligence (<reference osisRef="Deut.6.5">De 6:5</reference>; <reference osisRef="Jer.48.10">Jr 48:10</reference>, Margin).

<hi type="bold">no work ... in the grave--</hi>(<reference osisRef="John.9.4">Joh 9:4</reference>; <reference osisRef="Rev.14.13">Re 14:13</reference>). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [South].

10. Whatsoever-- namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as Holden would explain it. hand, &c.-- (Le 12:8, Margin; 1Sa 10:7, Margin). thy might-- diligence (De 6:5; Jr 48:10, Margin). no work... in the grave-- (Joh 9:4; Re 14:13). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [South].


11. This verse qualifies the sentiment, <reference osisRef="Eccl.9.7-Eccl.9.9">Ec 9:7-9</reference>. Earthly "enjoyments," however lawful in their place (<reference osisRef="Eccl.3.1">Ec 3:1</reference>), are to give way when any work to be done for God requires it. Reverting to the sentiment (<reference osisRef="Eccl.8.17">Ec 8:17</reference>), we ought, therefore, not only to work God's work "with might" (<reference osisRef="Eccl.9.10">Ec 9:10</reference>), but also with the feeling that the event is wholly "in God's hand" (<reference osisRef="Eccl.9.1">Ec 9:1</reference>).

<hi type="bold">race ... not to the swift--</hi>(<reference osisRef="2Sam.18.23">2Sa 18:23</reference>); spiritually (<reference osisRef="Zeph.3.19">Zep 3:19</reference>; <reference osisRef="Rom.9.16">Ro 9:16</reference>).

<hi type="bold">nor ... battle to ... strong--</hi>(<reference osisRef="1Sam.17.47">1Sa 17:47</reference>; <reference osisRef="2Chr.14.9">2Ch 14:9</reference>, <reference osisRef="2Chr.11.15">11, 15</reference>; <reference osisRef="Ps.33.16">Psa 33:16</reference>).

<hi type="bold">bread--</hi>livelihood.

<hi type="bold">favour--</hi>of the great.

<hi type="bold">chance--</hi>seemingly, really Providence. But as man cannot "find it out" (<reference osisRef="Eccl.3.11">Ec 3:11</reference>), he needs "with all might" to use opportunities. Duties are ours; events, God's.

11. This verse qualifies the sentiment, Ec 9:7-9. Earthly "enjoyments," however lawful in their place (Ec 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ec 8:17), we ought, therefore, not only to work God's work "with might" (Ec 9:10), but also with the feeling that the event is wholly "in God's hand" (Ec 9:1). race... not to the swift-- (2Sa 18:23); spiritually (Zep 3:19; Ro 9:16). nor... battle to... strong-- (1Sa 17:47; 2Ch 14:9, 11, 15; Psa 33:16). bread-- livelihood. favour-- of the great. chance-- seemingly, really Providence. But as man cannot "find it out" (Ec 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.


<hi type="bold">12. his time--</hi>namely, of death (<reference osisRef="Eccl.7.15">Ec 7:15</reference>; <reference osisRef="Isa.13.22">Is 13:22</reference>). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (<reference osisRef="Eccl.9.10">Ec 9:10</reference>).

<hi type="bold">evil net--</hi>fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (<reference osisRef="Luke.21.35">Lu 21:35</reference>).

<hi type="bold">evil time--</hi>as an "evil net," fatal to them.

12. his time-- namely, of death (Ec 7:15; Is 13:22). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (Ec 9:10). evil net-- fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (Lu 21:35). evil time-- as an "evil net," fatal to them.


13. Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [Maurer].


14-15. (<reference osisRef="2Sam.20.16-2Sam.20.22">2Sa 20:16-22</reference>).

<hi type="bold">bulwarks--</hi>military works of besiegers.

14-15. (2Sa 20:16-22). bulwarks-- military works of besiegers.


16. Resuming the sentiment (<reference osisRef="Eccl.7.19">Ec 7:19</reference>; <reference osisRef="Prov.21.22">Pr 21:22</reference>; <reference osisRef="Prov.24.5">24:5</reference>).

<hi type="bold">poor man's wisdom is despised--</hi>not the poor man mentioned in <reference osisRef="Eccl.9.15">Ec 9:15</reference>; for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (<reference osisRef="Acts.27.11">Ac 27:11</reference>).

16. Resuming the sentiment (Ec 7:19; Pr 21:22; 24:5). poor man's wisdom is despised-- not the poor man mentioned in Ec 9:15; for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (Ac 27:11).


<hi type="bold">17. The words of wise, &c.--</hi>Though generally the poor wise man is not heard (<reference osisRef="Eccl.9.16">Ec 9:16</reference>), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in <reference osisRef="Eccl.9.15">Ec 9:15</reference>), are more serviceable than," &c.

<hi type="bold">ruleth--</hi>as the "great king" (<reference osisRef="Eccl.9.14">Ec 9:14</reference>). Solomon reverts to "the rulers to their own hurt" (<reference osisRef="Eccl.8.9">Ec 8:9</reference>).

17. The words of wise, &c.-- Though generally the poor wise man is not heard (Ec 9:16), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in Ec 9:15), are more serviceable than," &c. ruleth-- as the "great king" (Ec 9:14). Solomon reverts to "the rulers to their own hurt" (Ec 8:9).


<hi type="bold">18. one sinner, &c.--</hi>(<reference osisRef="Josh.7.1">Jos 7:1</reference>, <reference osisRef="Josh.11.12">11, 12</reference>). Though wisdom excels folly (<reference osisRef="Eccl.9.16">Ec 9:16</reference>; <reference osisRef="Eccl.7.19">7:19</reference>), yet a "little folly (equivalent to sin) can destroy much good," both in himself (<reference osisRef="Eccl.10.1">Ec 10:1</reference>; <reference osisRef="Jas.2.10">Jas 2:10</reference>) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (<reference osisRef="Luke.12.32">Lu 12:32</reference>; <reference osisRef="Heb.12.22">He 12:22</reference>); the great king to Satan (<reference osisRef="John.12.31">Joh 12:31</reference>); the despised poor wise man, Jesus Christ (<reference osisRef="Isa.53.2">Is 53:2</reference>, <reference osisRef="Isa.53.3">3</reference>; <reference osisRef="Mark.6.3">Mr 6:3</reference>; <reference osisRef="2Cor.8.9">2Co 8:9</reference>; <reference osisRef="Eph.1.7">Ep 1:7</reference>, <reference osisRef="1Cor.1.8">8</reference>; <reference osisRef="Col.2.3">Col 2:3</reference>). <chapter eID="Eccl.9"/>

18. one sinner, &c.-- (Jos 7:1, 11, 12). Though wisdom excels folly (Ec 9:16; 7:19), yet a "little folly (equivalent to sin) can destroy much good," both in himself (Ec 10:1; Jas 2:10) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (Lu 12:32; He 12:22); the great king to Satan (Joh 12:31); the despised poor wise man, Jesus Christ (Is 53:2, 3; Mr 6:3; 2Co 8:9; Ep 1:7, 8; Col 2:3).


<title type="x-s2">CHAPTER 10</title>
 <reference osisRef="Eccl.10.1-Eccl.10.20">Ec 10:1-20</reference>.

1. Following up <reference osisRef="Eccl.9.18">Ec 9:18</reference>.

<hi type="bold">him that is in reputation--</hi>for example, David (<reference osisRef="2Sam.12.14">2Sa 12:14</reference>); Solomon (<reference osisRef="1Kgs.11.1-1Kgs.11.43">1Ki 11:1-43</reference>); Jehoshaphat (2Ch 18:1-34; 19:2); Josiah (<reference osisRef="2Chr.35.22">2Ch 35:22</reference>). The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small (<reference osisRef="1Cor.5.6">1Co 5:6</reference>); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (<reference osisRef="Eccl.7.1">Ec 7:1</reference>; <reference osisRef="Gen.34.30">Ge 34:30</reference>). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.

CHAPTER 10 Ec 10:1-20. 1. Following up Ec 9:18. him that is in reputation-- for example, David (2Sa 12:14); Solomon (1Ki 11:1-43); Jehoshaphat (2Ch 18:1-34; 19:2); Josiah (2Ch 35:22). The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small (1Co 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Ec 7:1; Ge 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.


2. (<reference osisRef="Eccl.2.14">Ec 2:14</reference>).

<hi type="bold">right--</hi>The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one.

2. (Ec 2:14). right-- The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one.