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Ecclesiastes
Chapter Eight
New King James Version (NKJV)
INTRODUCTION TO ECCLESIASTES 8
The
preacher begins this chapter with the praise of wisdom, from its excellency and
usefulness, Ecclesiastes 8:1;
and advises men, if they would live quietly and comfortably, to honour and obey
the king that rules over them, and not be rebellious against him, since he has
great power and authority, Ecclesiastes 8:2;
and not be anxious about things to come, since there is a set time for
everything, and future things cannot be known nor frustrated; and,
particularly, there is no avoiding the hour and stroke of death, Ecclesiastes 8:6;
Though there are times wherein wicked men rule over others, it is to their own
hurt, and they must die; and though they may be pompously buried, yet are soon
forgotten, Ecclesiastes 8:9;
and the reason of their insolence is the delay of justice; yet there will come
a time when it shall be well with them that fear God, and ill with the wicked,
though they may live long in wickedness; and for the present it may befall good
then what wicked men deserve, and wicked men may have that which might, be thought
more proper for good men, Ecclesiastes 8:11;
wherefore this should give no uneasiness; but men should cheerfully and freely
enjoy what they have with thankfulness, there being nothing better than that
under the sun, Ecclesiastes 8:15;
and the chapter is concluded with observing the unsearchableness of divine
Providence, Ecclesiastes 5:16.
Ecclesiastes 8:1 Who is
like a wise man? And who knows the interpretation of a thing? A man’s
wisdom makes his face shine, And the sternness of his face is changed.
YLT 1Who [is] as the wise? and
who knoweth the interpretation of a thing? The wisdom of man causeth his face
to shine, and the hardness of his face is changed.
Who is as the wise man?.... Who is as the first
man, that was made upright, and was a wise man? not one of his sons. Or who is
as the wise man, meaning himself? no man; he was the wisest of men; and yet he
could not find out wisdom, and the reason of things, and the wickedness of
folly, Ecclesiastes 7:25;
how therefore should any other man? what can the man do that comes after the
king? Or who is like to a wise man, to he compared to him for honour and dignity?
none; not those of the highest birth and blood, of the greatest wealth and
riches, or in the highest places of power and authority; a wise man is above
them, they being without wisdom; and especially such as are wise to salvation;
these are the excellent in the earth, and the most worthy among men. Or who is
a truly wise man? is there really such a person in the world, that has got to
the perfection of wisdom? not one; and very few they are that can, in a true
and proper sense, be called wise men. The Targum is,
"who
is a wise man, that can stand against the wisdom of the Lord?'
and who knoweth the interpretation of a thing? or "a
word"F17דבר "verbi", V. L.
Pagninus, Montanus. ? the word of God, which is not of private interpretation?
none know it rightly, but such who have the Spirit of God, the enditer of the
word: Christ is the interpreter, one among a thousand; and, next to him are
those who have his mind, and rightly divide the word of truth. The Targum is,
"and
to know the interpretation of the words in the prophets:'
this
may be understood of the solution of any difficulties in things natural or
civil; and of the interpretation of any of the works of God, either in nature
or providence, as well as of his word; and he is a wise man, that not only has
wisdom in himself, but is able to teach others, and make them wise; can solve
doubts, remove difficulties, interpret nature, the works and word of God. Aben
Ezra repeats the note of similitude from the former clause, and so it may be
rendered, "Who is as he that knows the interpretation of a thing", or
"word?" such an one as Solomon was, Proverbs 1:6;
a man's wisdom maketh his face to shine: as Moses,
when he came down from the mount, full fraught with the knowledge of the will
of God, Exodus 34:29; and
as Stephen, whose wisdom and spirit, by which he spoke, were irresistible, Acts 6:10; wisdom,
which discovers itself in a man's words and actions, gives comeliness to his
person, makes him look amiable and lovely in the eyes of others: or, it
"enlightens his face"F18תאיר פניו "illustrati", Vatablus, Junius &
Tremellius, Piscator, Mercerus; "illuminat", Cocceius, Gejerus,
Rambachius, so Broughton. ; by it he is able to see the difference between
truth and falsehood, and what is to be done and not done; what way he should
walk in, and what he should shun and avoid;
and the boldness of his face shall be changed; the ferocity
and austerity of his countenance, the impudence and inhumanity that appeared in
him before, through his wisdom and knowledge, are changed into meekness,
gentleness, and humanity; of an impudent, fierce, and badly behaved man, he
becomes meek, modest, affable, and humane; this effect natural wisdom and
knowledge has on menF19"Adde quod ingenuas didicisse fideliter
artes, emollit mores, nec sinit esse feros", Ovid. de Ponto, l. 2. Eleg.
9. ; and much more spiritual and evangelical wisdom, which comes from above,
and is first pure, then peaceable and gentle, James 3:17. Some
read it, "the strength of his face shall be doubled", or
"renewed"F20ישונא
"duplicatur", Junius & Tremellius, Varenius;
"instauratur", Cocceius, Gejerus. ; he shall be changed into the same
image, from glory to glory; his spiritual strength shall be renewed, and his
light and knowledge increase yet more and more, 2 Corinthians 3:18.
But GussetiusF21Ebr. Comment. p. 595. so the Septuagint, Syriac, and
Arabic versions. renders it, his "boldness", or impudence,
"shall be hated".
Ecclesiastes 8:2 2 I
say, “Keep the king’s commandment for the sake of your oath to God.
YLT 2I pray thee, the
commandment of a king keep, even for the sake of the oath of God.
I counsel thee to keep the king's commandment,.... Or,
"to observe the mouth of the king"F23פי
מלך שמר "os regis
observes", Tigurine version, Pagninus, Mercerus; "observa",
Montanus, Vatablus, Junius & Tremellius, Piscator, Cocceius, Gejerus,
Rambachius. ; what he says, and do according to it when it is agreeably to the
law of God, and according to the laws of the kingdom, by which he is to govern;
for kings are to be honoured, obeyed, and submitted to, in the lawful discharge
of their office: and such counsel and advice as this is wholesome; and, being
taken, contributes much, as to the honour of kings, so to the good of kingdoms
and states, and to a man's own peace and comfort. Aben Ezra supplies it,
"I command thee, or I admonish thee;' for it may be either a charge, or
art advice, respecting this and what follows. Jarchi supplies and paraphrases
it thus, "I have need, and am prepared, to observe the mouth (or keep the
commandment) of the King of the world;' and so Alshech, "observe that
which goes out of the mouth of the King of the world.' And indeed, to understand
it, not of an earthly king, but of the King of kings, as it is understood by
other interpreters also, suits better with what is said of this King in the
following verses; whose commandments, which are not grievous, but to be loved
above fine gold, should be kept from a principle of love, without mercenary and
selfish views, as they are delivered out by him, and to his glory; and such a
charge as this should be attended to, and such counsel be received;
and that in regard of the oath of God; who has
swore, that if his children forsake his law, and walk not in his statutes, he
will visit their transgressions with a rod, and their iniquities with stripes;
and therefore should be careful to keep his commandments, Psalm 89:30. Those
who interpret this of an earthly king, by the oath of God understand the oath
of allegiance and fidelity to him, taken in the name and presence of God, and
therefore for conscience's sake should obey him: or render it, "but so
that thou observest the manner of the oath of God"F24ועל דברת שבועת
אלהים "sed, ita quod ad Deum attinent, observes
rationem juramenti Dei", Varenius; "attamen, supra serve verbum
juramenti Dei", Gussetius, p. 605. ; or takest care to obey him; or do
nothing in obedience to kings, which is contrary to the will of God; for God is
to be obeyed rather than men, Acts 4:19;
especially, and above all things, that is to be regarded.
Ecclesiastes 8:3 3 Do
not be hasty to go from his presence. Do not take your stand for an evil thing,
for he does whatever pleases him.”
YLT 3Be not troubled at his
presence, thou mayest go, stand not in an evil thing, for all that he pleaseth
he doth.
Be not hasty to go out of his sight,.... But of the sight of
the King of kings. Do not think to hide thyself from him, for there is no
fleeing from his presence, Psalm 139:7; it is
best, when under some consternation, as the wordF25אל תבהל "ne
consterneris", Gejerus, and some in Rambachius. signifies, or under some
fearful apprehension of his wrath and indignation, to fall down before him,
acknowledge the offence, and pray for pardon: and to this purpose is the
Targum, "and in the time of the indignation of the Lord, do not cease to
pray before him; being terrified (or troubled) before him, go and pray, and
seek mercy of him;' and with which agrees the note of Jarchi, "be not
troubled, saying that thou wilt go and free from his presence, to a place where
he does not rule, for he rules in every place.' Such who interpret this of an
earthly king suppose this forbids a man going out from the presence of a king
in a pet and passion, withdrawing himself from his court and service in a heat,
at once;
stand not in an evil thing; having done it, continue
not in it; but repent of it, acknowledge and forsake it, whether against God or
an earthly king;
for he doeth whatsoever pleaseth him; which best
agrees with the King of kings, who does what he pleases, in heaven above and in
earth below, both in nature, providence, and grace; see Job 23:13; though
earthly kings indeed have long hands, as is usually said, and can reach a great
way, and do great things, especially despotic and arbitrary princes, and it is
very difficult escaping their hands. The Targum is, "for the Lord of all
worlds, the Lord will do what he pleases.'
Ecclesiastes 8:4 4 Where
the word of a king is, there is power; And who may say to him, “What are
you doing?”
YLT 4Where the word of a king
[is] power [is], and who saith to him, `What dost thou?'
Where the word of a king is, there is power,.... Or
"dominion"F26שלטון
"imperium", Montanus, Rambachius; "dominatio", Vatablus,
Junius & Tremellius, Piscator, Drusius. . Authority goes along with his
word of command; and there is an inferior magistracy, a subordinate power under
him, ready to execute his will upon the rebellious and disobedient. Jarchi
interprets it, the word of the holy blessed God; and the Targum, the word of
that King who rules over all the world; where his word of doctrine comes, not
in word only, it is with power: his written word is quick and powerful; the
word of his Gospel preached is the power of God to salvation; or is accompanied
with power to enlighten dark minds, quicken dead sinners, unstop deaf ears,
soften hard hearts, and deliver men from the slavery of sin and Satan; it makes
men, of enemies, friends to God, Christ, and good men; transforms them by the
renewing of their minds, and comforts and establishes saints; all which is
attributed to the word; and are the effects of almighty power, Hebrews 4:12; his
word of command also comes with power, being clothed with his authority; and is
submitted to by his people in the day of his power upon them, who readily and
cheerfully obey it;
and who may say unto him, what dost thou? call him to
an account for, or complain of any of his works of creation, providence, or
grace? This best agrees with God than with an earthly king; and is said of him
elsewhere, Job 9:12.
Ecclesiastes 8:5 5 He
who keeps his command will experience nothing harmful; And a wise man’s heart
discerns both time and judgment,
YLT 5Whoso is keeping a command
knoweth no evil thing, and time and judgment the heart of the wise knoweth.
Whoso keepeth the commandment shall feel no evil thing,.... Either
the commandment of an earthly king, which should be kept, when agreeably to the
laws of the nation, and not inconsistent with the commands of God; and such as
do observe it "know no evil"F1לא
ידע "non cognoscet", Vatablus, Mercerus,
Gejerus, Rambachius, Cocceius. , as it may be rendered, or no sorrow; they live
peaceably and quietly, and enjoy the favour and protection of the government
under which they are, and have praise of men; see Romans 13:3; or the
commandments of the heavenly King, the singular being put for the plural; so
the Targum,
"whoso
keepeth the commandments of the Lord shall know no evil in the world to come.'
Nor
in this world neither; no evil befalls them; what may be thought to be so is
for their good; though they know and are conscious of the evil of sin, and
commit it, yet not willingly, and with love to it, and so as to make it the
work of their lives; but lament it, repent of it, and forsake it, and do not
feel the evil of punishment for it; yea, such enjoy much good; have much
communion with God; large discoveries of his love; dwell in him, and shall at
last dwell with him in the heavenly city; see John 14:21;
and a wise man's heart discerneth both time and judgment; he knows not
only what is his duty to do, both with respect to God and men, to a temporal
prince or the King eternal; but he knows also the most fit and convenient time
of doing it; and lays hold on every opportunity that offers, and which may be
called "redeeming time", Galatians 6:10; and
he knows the right manner in which it should be performed, with all the
agreeable circumstances of it, which he carefully observes; or he knows the
judgment that will be passed, or the punishment that will be inflicted on delinquents,
either by God or men; and therefore is careful to keep the commandment, and
avoid it: and especially he remembers there is a judgment to come, when
everything will be brought to an account; and, though he does not know the
precise day and hour, yet he knows there will be such a time; so some render
it, "the time of judgment"F2ועת ומשפט καιρον
κρισεως, Sept. so some in Drusius. : the Targum is,
"and
the time of prayer, and of judgment, and of truth, is known by the heart of the
wise.'
Ecclesiastes 8:6 6 Because
for every matter there is a time and judgment, Though the misery of man
increases greatly.
YLT 6For to every delight there
is a time and a judgment, for the misfortune of man is great upon him.
Because to every purpose there is time and judgment,.... There is
a fit season, and a right and proper manner of doing everything that is to be
done; see Ecclesiastes 3:1;
which a wise man discerns; and which when a man hits upon, it prevents a great
deal of mischief, which for want of it comes upon men, as the following clause
shows; some refer this to the punishment of the wicked, and to a future
judgment. So the Targum, "to every business there is a time good and evil,
and according to the judgment of truth the whole world is judged;' and to the
same purpose Jarchi, "there is a time fixed for the visitation of the
wicked, and there is judgment before the Lord; this is vengeance or
punishment;'
therefore the misery of man is great upon him; he not
observing the right time and manner of doing what he ought, brings much trouble
upon himself; his days are few and full trouble, and every day has a
sufficiency of evil in because of the evil of sin, the evil of misery presses
upon him, and is a heavy burden on him Jarchi's note is, "when the
wickedness of a man is great, then cometh his visitation.'
Ecclesiastes 8:7 7 For
he does not know what will happen; So who can tell him when it will occur?
YLT 7For he knoweth not that
which shall be, for when it shall be who declareth to him?
For he knoweth not that which shall be,.... Or that
"it shall be"F2מה שיהיה "quod futurum est", Pagninus, Montanus. ;
that he ever shall have the opportunity again he has lost, nor what is to come
hereafter; what shall be on the morrow, or what shall befall him in the
remaining part of his days; what troubles and sorrows he shall meet with, or
what will be the case and circumstances of his family after his death;
for who can tell him when it shall be? or "how
it shall be"F3כאשר יהיה "quo modo", Junius & Tremellius,
Gejerus, Rambachius, so Broughton. ? how it will be with him or his; no one
that pretends to judicial astrology, or to the art of divination, or any such
devices, can tell him what is to come; future things are only certainly known
by God; none but he can tell what will certainly come to pass; see Ecclesiastes 3:22;
Jarchi interprets it of a man's not considering for what God will bring him to
judgment, and that no man can tell him the vengeance and punishment that will
be inflicted.
Ecclesiastes 8:8 8 No
one has power over the spirit to retain the spirit, And no one has power in the
day of death. There is no release from that war, And wickedness will not
deliver those who are given to it.
YLT 8There is no man ruling over
the spirit to restrain the spirit, and there is no authority over the day of
death, and there is no discharge in battle, and wickedness delivereth not its
possessors.
There is no man that
hath power over the spirit to retain the spirit,.... Which is not to be
understood of the wind, which the word used sometimes signifies, and of men's
having no power to restrain that, or hinder it from blowing; for to what
purpose should Solomon mention this? rather it may be considered as a check
upon despotic and arbitrary princes not to stretch their power too far; since
they had none over the spirits or minds of men, and could not hinder them from
thinking ill of them, and wishing ill to them, nor restrain their hatred of
them; whatever power they had or exercised over their bodies and estates, they
had none over their spirits, or their consciences; no lawful power to restrain
them from their to God, nor to oblige them to do that which he has forbidden;
nor to compel them to anything against conscience; nor to bind their
consciences in matters indifferent: or as an argument with subjects to obey the
commands of their sovereign; since it is not in their power to restrain the
spirit and wrath of princes, which is as the roaring of a lion, and as: he
messengers of death, Proverbs 16:14;
particularly to be careful that they do not commit any capital offence, for
which sentence may be passed to take away life; when it will not be in their
power to retain it; nor rescue themselves out of the hands of justice and the
civil magistrate, but must submit. Or else it is to be understood of every
man's spirit at the hour of death, and of the unavoidableness of it, as the
next clause explains it; and by "spirit" is meant, either the
sensitive soul, the same with the spirit of a beast, without which the body is
dead, and is like the wind that passeth away, and ceaseth when the breath is
stopped; or the rational soul, the spirit that is committed to God, and returns
to him at death, Luke 23:43. This a
man has not power over to dismiss or retain at pleasure; he cannot keep it one
moment longer when it is called for and required by the Father of spirits, the
Creator of it; he has not power "to restrain"F4לכלוא "ut coerceat", Piscator; "ad
coercendum", Cocceius. it, as in a prison, as the word signifies, as
Alshech observes; whence Aben Ezra says, that the spirit or soul in the body is
like a prisoner in a prison; but nothing, that attends a man in this life, or
he is in possession of, can keep the soul in this prison, when the time of its
departure is come; not riches, nor honours, nor wisdom and leaning, nor
strength and youth, nor all the force of medicine; the time is fixed, it is the
appointment of God, the bounds set by him cannot be passed, Ecclesiastes 3:2, Job 14:5. The
Targum is,
"no
man has power over the spirit of the soul to restrain the soul of life, that it
might not cease from the body of man;'
and
to the same sense Jarchi,
"to
restrain the spirit in his body, that the angel of death should not take him;'
neither hath he power in the day of death; or
"dominion"F5שלטון
"dominatio", Junius & Tremellius, Vatablus; "dominium",
Rambachius. ; death strips a man of all power and authority, the power that the
husband has over the wife, or parents over their children, or the master over
his servant, or the king over his subjects; death puts down all power and
authority: it is an observation of Jarchi's, that David after he came to the
throne is everywhere called King David, but, when he came to die, only David, 1 Kings 2:1; no
king nor ruler can stand against death any more than a beggar; up man is lord
of death any more than of life, but death is lord of all; all must and do
submit to it, high and low, rich and poor; there is a day fixed for it, and
that day can never be adjourned, or put off to another; and as man has not
power to deliver himself in the day of death, so neither his friend, as the
Targum, nor any relation whatever;
and there is no discharge in that war; death is a
warfare as well as life, with which nature struggles, but in vain; it is an
enemy, and the last that shall be destroyed; it is a king, and a very powerful
one; there is no withstanding him, he is always victorious; and there is no
escaping the battle with him, or fleeing from him; a discharge of soldiers in
other wars is sometimes obtained by interest, by the entreaty of friends, or by
money; but here all cries and entreaties signify nothing; nor does he value
riches, gold, or all the forces of strength; see 2 Samuel 12:18;
under the old law, if a person had built a new house, or married a wife, or was
faint hearted, he was excused and dismissed; but none of these things are of
any avail in this war, Deuteronomy 20:5;
captives taken in war are sometimes dismissed by their conquerors, or they find
ways and means to make their escape; but nothing of this kind can be done when
death has seized on the persons of men. Some render it, there is "no
sending to" or "in that war"F6אין משלחת במלחמה
"non est missio ad illud praelium", Varenius apud Gejerum. ; there is
no sending forces against death to withstand him, it is to no purpose; there is
no sending a message to him to sue for a peace, truce, or reprieve; he will
hearken to nothing; there is no sending one in the room of another, as Jarchi
observes,
"a
man cannot say, I will send my son, or my servant;'
no
surrogation is allowed of in this case, as David wished for, 2 Samuel 18:33.
Aben Ezra interprets it, no armour, and so many interpreters; and so the
Targum;
"nor
do instruments of armour help in war;'
in
this war: in other wars a man may put on a helmet of brass and a coat of mail,
to protect and defend him, or throw darts and arrows; but these signify nothing
when death makes his approach and attack;
neither shall wickedness deliver those that are given to it; or "the
masters of it"F7את בעליו "dominos suos", Drusius. ; that is, from
death; neither Satan the wicked one, as Jerom, who is wickedness itself, and
with whom wicked men are confederate, can deliver them from death; nor sinners
the most abandoned deliver themselves, who have made a covenant with it, and an
agreement with hell, Isaiah 28:15; such
who are masters of the greatest wicked craft and cunning, and who devise many
ways to escape other things, can contrive none to escape death; nor will riches
gotten by wickedness deliver the owners of them from death; see Proverbs 10:2; This
sense is mentioned by Aben Ezra, and not to be despised.
Ecclesiastes 8:9 9 All
this I have seen, and applied my heart to every work that is done under the
sun: There is a time in which one man rules over another to his own
hurt.
YLT 9All this I have seen so as
to give my heart to every work that hath been done under the sun; a time that
man hath ruled over man to his own evil.
All this have I seen,.... Observed, taken
notice of, and thoroughly considered; all that is said above, concerning the
scarcity of good men and women, the fall of our first parents, the excellency
of wisdom, the necessity and advantage of keeping the king's commandment, the
time and manner of doing it, the evil consequences that follow an inattention
to these things, ignorance of what is to come, and the unavoidableness of death;
and applied my heart unto every work that is done under the sun; not so much
to mechanic works and manual operations performed by men, as to moral or
immoral works, and chiefly the work of Providence with respect to good and bad
men, the consequence of which were the following observations;
there is a time wherein
one man ruleth over another to his own hurt; or "the man ruleth
over men"F8האדם "homo",
Pagninus, Montanus, Tigurine version, Junius & Tremellius, &c. ; for
this is not to be understood of private rule in families, of the parent over
his children, or master over his servant, but of a king over his subjects; who
is the man, the principal man in the kingdom; and such a man ruling in an
arbitrary and tyrannical way is to his own detriment in the issue. So Rehoboam;
by his oppressive government, lost ten tribes out of twelve. Some have lost
their whole kingdoms, and come to an untimely end; as well as ruined their
immortal souls. Some render it "to his hurt"F9לרע לו "in ipsus
perniciem", Tigurine version; "in noxam ipsi", Cocceius. ; to
the hurt of those that are ruled, when it should be for their good, the
protection of their persons and properties; but instead of that they lay heavy
burdens upon them, take away their property, and injure and insult their
persons. So the Targum,
"to
do ill to him.'
But
Jarchi interprets it of the king himself. Some take it in both senses; and so
it is usually in fact, that wicked princes rule to their own hurt, and the hurt
of their subjects.
Ecclesiastes 8:10 10 Then
I saw the wicked buried, who had come and gone from the place of holiness, and
they were forgotten[a] in the
city where they had so done. This also is vanity.
YLT 10And so I have seen the
wicked buried, and they went in, even from the Holy Place they go, and they are
forgotten in the city whether they had so done. This also [is] vanity.
And so I saw the wicked buried,.... Or "truly"F11ובכן "et vere", Vatablus. , verily, as the
Targum, this is matter of fact; or "then I saw", as Aben Ezra and
others, upon applying his heart to every work; or when be observed particularly
wicked magistrates, he took notice that some of them continued in their power
until death, and died in their beds, and were carried to their graves in great
pomp and state, and interred in a very magnificent manner, when they deserved
no burial at all, but, as King Jeconiah, to be buried with the burial of an
ass;
who had come and gone from the place of the holy; which most
understand of the same persons, of wicked magistrates buried, who kept their
posts of honour and places of power and authority as long as they lived; and
went to and came from the courts of judicature and tribunals of justice, in
great state and splendour; where they presided as God's vicegerents, and
therefore called the place of the holy, Psalm 82:1; or
though they were sometimes deposed, yet they were restored again to their
former dignity; or though they died and were buried, yet in a sense rose again
in their children that succeeded them, so Aben Ezra: but it seems better to
understated it of other persons, and render the, words thus, "and they
came, and from the place of the holy", or "the holy place they
walked"F12יבאו וממקום
קדוש יהלכו "et
venerunt, immo ex ipso etiam loco sancti itabant", Rambaschius. ; that is,
multitudes came to attend the funeral of such rich and mighty men, and walked
after or followed the corpse; and ever, the priests and Levites from the temple
made a part of the funeral procession, and walked in great solemnity from
thence to the place of interment, which was usually without the city;
and they were forgotten in the city where they had done; all their
evil deeds were forgotten, their acts of oppression and injustice, as if they
had never been done by them. The Septuagint and Vulgate Latin versions are,
"and they were praised in the city"; panegyrics upon them were
written and rehearsed, monuments were erected to their honour, with large
encomiums of them; and so it may be read by the change of a letter; and Jarchi
says, do not read "forgotten", but "praised"; and so he
says it is interpreted by their Rabbins. The whole may be considered in a very
different view thus "but then I saw", &c. such arbitrary rulers
die, and laid in the grave, one after another, and their names have been buried
in oblivion, and never remembered more in the city where they have exercised so
much power and authority. The latter part of the text is by many understood of
good men, and rendered thus, "and" or "but on the contrary
they were forgotten in the city where they had done right"F13So
Piscator, Mercerus, Cocceius, Gejerus, Rambachius. ; their persons and their
good deeds were remembered no more; but this seems contrary to Psalm 112:6. The
Targum paraphrases the whole thus;
"and
in truth I have seen sinners that are buried and destroyed out of the world,
from the holy place where the righteous dwell, who go to be burned in hell; and
they are forgotten among the inhabitants of the city; and as they have done, it
is done to them;'
this is also vanity; the pompous funeral of
such wicked magistrates.
Ecclesiastes 8:11 11 Because
the sentence against an evil work is not executed speedily, therefore the heart
of the sons of men is fully set in them to do evil.
YLT 11Because sentence hath not
been done [on] an evil work speedily, therefore the heart of the sons of man is
full within them to do evil.
Because sentence against an evil work is not executed
speedily,.... Any evil work done by magistrates, or others, against which
the wrath of God is revealed from heaven, and is threatened with his vengeance;
the decree is gone forth, the sentence is passed, God is determined upon
punishment; but there is a delay of it, he exercises patience and longsuffering
to answer some end of his, both towards his own people and the wicked; as well
as to display some of his own perfections; but because so it is, the judgment
comes not at once;
therefore the heart of the sons of men is fully set in them to do
evil; or their "heart is full to do evil"F14מלא לעשות רע
"plenum ad faciendum malum", Pagninus, Montanus; "praegnano ad
faciendum malum", Gussetius, p. 469. ; they have not only a fulness of sin
in them naturally as is in every man's heart; but they are filled with
resolution, boldness, and courage, to commit sin, promising themselves impurity
from the seeming delay of justice; such an abuse do they make of the patience
and forbearance of God; they become more and more hardened in sin and bent upon
the commission of it.
Ecclesiastes 8:12 12 Though
a sinner does evil a hundred times, and his days are prolonged,
yet I surely know that it will be well with those who fear God, who fear before
Him.
YLT 12Though a sinner is doing
evil a hundred [times], and prolonging [himself] for it, surely also I know
that there is good to those fearing God, who fear before Him.
Though a sinner do evil an hundred times,.... That is
ever so many times, a certain number for an uncertain; though he lives in a
continued course of sin, being resolved upon the above consideration to give
himself a swing to his lusts. The Targum renders it a hundred years; though be
should live so long in sin, yet at last should be accursed Isaiah 65:20. This
and what follows are said to check the boldness and presumption of the sinner
upon the patience of God; and to make the people of God easy under the delay of
justice, and the prosperity of the wicked;
and his days be prolonged: or rather, "and he
prolongs unto him"F15מאריך לו "et prolongans ei", Montanus; "et
prolongat in Deus dies", Pagninus; so Mercerus, Junius & Tremellius,
supply it; "et prorogat dei Deus poenam", Piscator; "et differt
Deus iram suam propter illium", Vatablus. ; that is, God prolongs unto
him, not days only, but the execution of the sentence against his evil works;
or defers his wrath and punishment; so Jarchi,
"and
the holy blessed God prolongs to him, and does not take vengeance on him;'
and
to this purpose is the Targum,
"and
from the Lord is given to him space to return;'
yet surely I know; from the word and promise, and from
experience, having observed it in a multitude of instances, which have
abundantly confirmed the truth;
that it shall be well with them that fear God; not with a
servile but filial fear, with a holy, humble, fiducial, affectionate, and an
obediential fear; not through any terrible apprehension of his majesty, his
judgment, his wrath now and hereafter; but under a sense of his being and
perfections, and especially his mercy, grace, and goodness: it is well with
such persons in all things; with respect to things temporal they shall not want
what is proper for them; and with respect to things spiritual they are
interested in the love, grace, and mercy of God; have much made known to them;
are remembered by him; the sun of righteousness rises upon them; the eye of God
is on them, and his heart towards them, and his hand communicates every needful
supply to them; and they are guarded, not only by his angels, but by himself;
and it is well with them at all times; in times of public calamity they are
either taken from it beforehand, or preserved in it; all afflictions are for
their good; it goes well with them at death and judgment; and they will be
happy both in the millennium state and in the ultimate glory, So the Targum,
"it
shall be well in the world to come with them that fear the Lord;'
see
Psalm 34:7; with
this compare Isaiah 3:10; it is
added,
which fear before him: whose fear is not
hypocritical, but sincere and hearty; not in show only, but in reality; not the
precepts of men, and as before them, but as the sight of God; having always a
sense of omniscience and omnipresence before them; and especially this fear is
exercised by them when they are his house, in the assembly of his saints,
attending his word and ordinances: or "which fear at his presence";
which fills them with a holy awe, as wall as with joy and gladness. The Targum
is,
"which
fear before him, and do his will.'
Ecclesiastes 8:13 13 But
it will not be well with the wicked; nor will he prolong his days, which
are as a shadow, because he does not fear before God.
YLT 13And good is not to the
wicked, and he doth not prolong days as a shadow, because he is not fearing
before God.
But it shall not be well with the wicked,.... It shall
be ill with him; more is designed than is expressed, Isaiah 3:11; in
life they have no solid peace and comfort; at death they will be turned into at
judgment they will hear the awful sentence, "Go, ye cursed", and will
be in torment to all eternity, Matthew 25:41;
neither shall he prolong his days, which are as a
shadow: wicked men sometimes do not live out half their days, which,
according to the course of nature, and common term of life, they might be
thought to live; or if they prolong their days in wickedness, as sometimes they
do, Ecclesiastes 7:15;
yet their days at longest are but a shadow which declines, and is quickly gone;
or, however, they do not attain to eternal life, which is sometimes meant by
prolonging days, and is length of days for ever and ever, Isaiah 53:10; this
they never enjoy; but when the righteous go into life lasting, they go into
everlasting punishment. The reason of this is,
because he feareth not before God; the fear of God is not
before his eyes, nor in his heart; he goes on in sin without fear of him,
boldly and openly commits it, and instead of taking shame for it, or repenting
of it, glories in it; stretches out his hand against God, and bids defiance to
him, and desires not the knowledge of him, and refuses to obey him The Targum
of the whole is,
"and
it shall not be well with the wicked, and he shall have no space in the world
to come; and in this world his days shall be cut off, and they shall flee and
pass away as a shadow, because he fears not God.'
Ecclesiastes 8:14 14 There
is a vanity which occurs on earth, that there are just men to whom it
happens according to the work of the wicked; again, there are wicked men
to whom it happens according to the work of the righteous. I said that this
also is vanity.
YLT 14There is a vanity that hath
been done upon the earth, that there are righteous ones unto whom it is coming
according to the work of the wicked, and there are wicked ones unto whom it is
coming according to the work of the righteous. I have said that this also [is]
vanity.
There is a vanity which is done upon the earth,....
Transacted in this lower world under the sun, through the permission and
direction of divine Providence; not that it is a vanity on the part of God, who
has wise ends to answer by it, for the good of his people, the trial of their
graces, &c. or to bring sinners to repentance, or harden them in sin; but
this shows the vanity and uncertainty of all worldly things, and that there is
no happiness to be had in them;
that there be just men, unto whom it happeneth according to
the work of the wicked: to whom evil comes, as the Targum and Jarchi; who are treated as
if they were wicked men, and dealt with in providence as sinners would be, if
they had the just desert of their wicked works; being attended with poverty,
sickness, and disgrace, and other calamities of life, as Job, Asaph, Lazarus,
and others, and yet truly righteous and good men;
again, there be wicked men to whom it happeneth according
to the work of the righteous; to whom good things come, as the Targum and
Jarchi; who have an affluence of good things, all the outward blessings of
life, as health, wealth, honour, long life, &c. as if they had lived the
best of lives, and were the most righteous persons upon earth; see Job 21:7;
I said, that this also is vanity; this is said,
as some think, according to the judgment of corrupt nature; or as it is
apprehended by such who do not rightly consider the judgments of God and the
wisdom of Providence in the ordering of things to answer good purposes; or
rather the sense is, this is one of the miseries and infelicities of this life,
and which demonstrates the emptiness of all things here below, and that the
chief good and supreme happiness is not to be had here; but there is and must
be a future state, when all things will be set right, and everyone will have
and enjoy his proper portion.
Ecclesiastes 8:15 15 So
I commended enjoyment, because a man has nothing better under the sun than to
eat, drink, and be merry; for this will remain with him in his labor all
the days of his life which God gives him under the sun.
YLT 15And I have praised mirth
because there is no good to man under the sun except to eat and to drink, and
to rejoice, and it remaineth with him of his labour the days of his life that
God hath given to him under the sun.
Then I commended mirth,.... Innocent mirth, a
cheerfulness of spirit in whatsoever state condition men are; serenity and
tranquillity of mind, thankfulness for what they have, and a free and
comfortable use of it; this the wise man praised and recommended to good men,
as being much better than to fret at the prosperity of the wicked, and the
seemingly unequal distribution of things in this world, and because they had
not so much of them: as others; who yet had reason to be thankful for what they
had, and to lift up their heads and be cheerful, and rejoice in hope of the
glory of God in another world. The Targum interprets it of the joy of the law;
because a man hath no better thing under the sun than to eat, and
to drink, and to be merry; of earthly things there is nothing better
than for a man freely and cheerfully, with moderation and thankfulness, to
enjoy what God has given him; this is what had been observed before, Ecclesiastes 2:24;
and is not the language of an epicure, or a carnal man, who observing that no
difference is made between the righteous and the wicked, that it is as well or
better with the wicked than the righteous, determines to give up himself to
sensual lusts and pleasures; but it is the good and wholesome advice of the
wise man, for men to be easy under every providence, satisfied with their
present condition and circumstances, and be cheerful and pleasant, and not distress
themselves about things they cannot alter;
for that shall abide with him of his labour the days of his life,
which God giveth him under the sun; man's present life is
under the sun, and is continued as long as it pleases God; though it is but
short, rather to be counted by days than years, and is a laborious one; and all
that he gets by his labour, enjoyed by him, is to eat and drink cheerfully; and
this he may expect to have and continue with him as long as he lives, even food
and raiment, and with this he should be content.
Ecclesiastes 8:16 16 When
I applied my heart to know wisdom and to see the business that is done on
earth, even though one sees no sleep day or night,
YLT 16When I gave my heart to
know wisdom and to see the business that hath been done on the earth, (for
there is also a spectator in whose eyes sleep is not by day and by night),
When I applied mine heart to know wisdom,.... The
nature and causes of things; the wisdom of God in his providence, and the
grounds and reasons of his various dispensations towards the children of men:
the Targum interprets it, the wisdom of the law;
and to see the business that is done upon the earth; either the
business of Providence, in dealing so unequally with the righteous and the
wicked, before observed; and which is a business very afflictive and
distressing for curious persons to look into, not being able to account for it:
or the labour and toil of men to get wealth and riches, and to find happiness
in them;
(for also there is that neither day nor night seeth sleep
with his eyes); or has any sleep in his eyes, through his eager pursuit after
worldly things, or, however, has but little; he rises early and sits up late at
his business, so close and diligent is he at it, so industrious to obtain riches,
imagining a happiness in them there is not: or else this describes persons
curious and inquisitive into the affairs of Providence, and the reasons of
them; who give themselves no rest, day nor night, being so intent upon their
studies of this kind; and perhaps the wise man may design himself.
Ecclesiastes 8:17 17 then
I saw all the work of God, that a man cannot find out the work that is done
under the sun. For though a man labors to discover it, yet he will not
find it; moreover, though a wise man attempts to know it,
he will not be able to find it.
YLT 17then I considered all the
work of God, that man is not able to find out the work that hath been done
under the sun, because though man labour to seek, yet he doth not find; and
even though the wise man speak of knowing he is not able to find.
Then I beheld all the work of God,.... Not of creation, but
of Providence; took notice of it, contemplated on it, considered it, and
weighed it well; viewed the various steps and methods of it, to find out, if
possible, at least, some general rule by which it proceeded: but all so various
and uncertain,
that a man cannot find out the work that is done under the sun: he can find
out that it is done, but not the reason why it is done: the ways of God are in the
deep, and not to be traced; they are unsearchable and past finding out; there
is a βαθος, a depth of wisdom
and knowledge, in them, inscrutable by the wisest of men, Psalm 72:19;
because, though a man labour to seek it out, yet he shall
not find it; Noldius and others render it "although"; not only a
man that, in a slight and negligent manner, seeks after the knowledge of the
works of divine Providence, and the reasons of them; but even one that is
diligent and laborious at it is not able to find them out; they being purposely
concealed by the Lord, to answer some ends of his;
yea, further, though a wise man think to know it,
yet shall he not be able to find it; a man of a great natural
capacity, such an one as Solomon himself, though he proposes to himself, and
determines within himself to find it out, and sets himself to the work, and
uses all the means and methods he can devise, and imagines with himself he shall
be able to find out the reasons of the divine procedure, in his dispensations
towards the righteous and the wicked; and yet, after all, he is not able to do
it. The Targum is,
"what
shall be done in the end of days;'
wherefore
it is best for a man to be easy and quiet, and enjoy what he has in the best
manner he can, and submit to the will of God.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)