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Ecclesiastes
Chapter Seven
New King James Version (NKJV)
INTRODUCTION TO ECCLESIASTES 7
The
wise man having exposed the many vanities to which men are subject in this
life
and showed that there is no real happiness in all outward enjoyments
under the sun; proceeds to observe what are remedies against them
of which he
had interspersed some few hints before
as the fear and worship of God
and the
free and
moderate use of the creatures; and here suggests more
and such as
will protect from them
or support under them
or teach and instruct how to
behave while attended with them
and to direct to what are proper and necessary
in the pursuit of true and real happiness; such as care of a good name and
reputation
Ecclesiastes 7:1;
frequent meditation on mortality
Ecclesiastes 7:2;
listening to the rebukes of the wise
which are preferable to the songs and
mirth of fools
Ecclesiastes 7:5;
avoiding oppression and bribery
which are very pernicious
Ecclesiastes 7:7;
patience under provocations
and present bad times
as thought to be
Ecclesiastes 7:8; a
pursuit of that wisdom and knowledge which has life annexed to it
Ecclesiastes 7:11;
submission to the will of God
and contentment in every state
Ecclesiastes 7:13;
shunning extremes in righteousness and sin
the best antidote against which is
the fear of God
Ecclesiastes 7:15;
such wisdom as not to be offended with everything that is done
or word that is
spoken
considering the imperfection of the best of men
the weakness of
others
and our own
Ecclesiastes 7:19;
and then the wise man acknowledges the imperfection of his own wisdom and
knowledge
notwithstanding the pains he had taken
Ecclesiastes 7:23;
and laments his sin and folly in being drawn aside by women
Ecclesiastes 7:26;
and opens the cause of the depravity of human nature
removes it from God
who
made man upright
and ascribes it to man
the inventor of evil things
Ecclesiastes 7:29.
Ecclesiastes 7:1 A good name is
better than precious ointment
And the day of death than the day of one’s
birth;
YLT 1Better [is] a name than
good perfume
And the day of death than the day of birth.
A good name is better than precious ointment
.... The word
"good" is not in the text
but is rightly supplied
as it is by
Jarchi; for of no other name can this be said; that which is not good cannot be
better. Some understand this of the name of God
which is God himself
who is
the "summum bonum"
and chief happiness of men
and take it to be an
answer to the question Ecclesiastes 6:12;
this and this only is what is a man's good
and is preferable to all outward
enjoyments whatever; interest in him as a covenant God; knowledge of him in
Christ
which has eternal life annexed to it; communion with him; the
discoveries of his lovingkindness
which is better than little; and the
enjoyment of him to all eternity. This is true of the name of Christ
whose
name Messiah which signifies anointed
is as ointment poured forth
and is
preferable to it
Song of Solomon 1:3;
so his other names
Jesus a Saviour; Jehovah
our righteousness; Immanuel
God
with us; are exceeding precious to those who know the worth of him
and see
their need of righteousness and salvation by him; his person
and the knowledge
of him; his Gospel
and the fame and report it gives of him; infinitely exceed
the most precious and fragrant ointment; see 2 Corinthians 2:14.
So the name or names given to the people of God
the new names of Hephzibah and
Beulah
the name of sons of God
better than that of sons and daughters; and of
Christians
or anointed ones
having received that anointing from Christ which
teacheth all things
and so preferable to the choicest ointment
Isaiah 56:5.
Likewise to have a name written in heaven
in the Lamb's book of life
and to
have one's name confessed by Christ hereafter before his Father and his holy
angels; or even a good name among men
a name for a truly godly gracious
person; for love to Christ
zeal for his cause
and faithfulness to his truths
and ordinances; such as the woman got
better than the box of ointment poured
on Christ's head; and which the brother had
whose praise in the Gospel was
throughout the churches; and as Demetrius
who had good report of all then
and
of the truth itself
Matthew 26:13
3 John 1:12. Such a
good name is better than precious ointment for the value of it
being better
than all riches
for which this may be put; see Isaiah 39:2; and
for the fragrancy of it
emitting a greater; and for the continuance of it
being more lasting
Psalm 112:6. The
Targum is
"better
is a good name the righteous get in this world
thin the anointing oil which
was poured upon the heads of kings and priests.'
So
Alshech
"a
good name is better than the greatness of a king
though anointed with oil;'
and the day of death than the day of one's birth; some render
it
in connection with the preceding clause
"as a good name is better
&c. so the day of death than the day of one's birth"F6So
Schmidt
and some in Vatablus. ; that is
the day of a man's death than the day
of his birth. This is to be understood not of death simply considered; for that
in itself
abstracted from its connections and consequences
is not better than
to be born into the world
or come into life
or than life itself; it is not
preferable to it
nor desirable; for it is contrary to nature
being a
dissolution of it; a real evil
as life
and long life
are blessings; an enemy
to mankind
and a terrible one: nor of ether persons
with whom men have a
connection
their friends and relations; for with them the day of birth is a
time of rejoicing
and the day of death is a time of mourning
as appears from
Scripture and all experience; see John 16:21. It is
indeed reportedF7Herodot. Terpsichore
sive l. 5. c. 4. Valer.
Maxim. l. 2. c. 6. s. 12. Alexander ab Alex. Genial. Dier. l. 2. c. 25. of some
Heathenish and barbarous people in Thrace
and who inhabited Mount Caucasus
that they mourned at the birth of their children
reckoning up the calamities
they are entering into
and rejoiced at the death of their friends
being
delivered from their troubles: but this is to be understood of the persons
themselves that are born and die; not of all mankind
unless as abstracted from
the consideration of a future state
and so it is more happy to be freed from
trouble than to enter into it; nor of wicked men
it would have been better
indeed if they had never been born
or had died as soon as born
that their
damnation might not have been aggravated by the multitude of their sins; but
after all
to die cannot be best for them
since at death they are cast into
hell
into everlasting fire
and endless punishment: this is only true of good
men
that have a good name living and dying; have a good work of grace upon
them
and so are meet for heaven; the righteousness of Christ on them
and so
have a title to it; they are such who have hope in their death
and die in
faith and in the Lord: their death is better than their birth; at their birth
they come into the world under the imputation and guilt of sin
with a corrupt
nature; are defiled with sin
and under the power of it
liable in themselves
to condemnation and death for it: at the time of their death they go out
justified from sin through the righteousness of Christ
all being expiated by
his sacrifice
and pardoned for his sake; they are washed from the faith of sin
by the blood of Christ
and are delivered from the power and being of it by the
Spirit and grace of God; and are secured from condemnation and the second
death: at their coming into the world they are liable to sin yet more and more;
at their going out they are wholly freed from it; at the time of their birth
they are born to trouble
and are all their days exercised with it
incident to
various diseases of the body
have many troubles in the world
and from the men
of it; many conflicts with a body of sin and death
and harassed with the
temptations of Satan; but at death they are delivered from all these
enter
into perfect peace and unspeakable joy; rest from all their labours and toils
and enjoy uninterrupted communion with God
Father
Son
and Spirit
angels
and glorified saints. The Targum is
"the
day in which a man dies and departs to the house of the grave
with a good name
and with righteousness
is better than the day in which a wicked man is born
into the world.'
So
the Midrash interprets it of one that goes out of the world with a good name
considering this clause in connection with the preceding
as many do.
Ecclesiastes 7:2 2 Better
to go to the house of mourning Than to go to the house of feasting
For that is
the end of all men; And the living will take it to heart.
YLT 2Better to go unto a house
of mourning
Than to go unto a house of banqueting
For that is the end of all
men
And the living layeth [it] unto his heart.
It is better to go
to the house of mourning
.... For deceased relations or friends
who either lie unburied
or have been lately inferred; for the Jews kept their mourning for their dead
several days afterwards
when their friends visited them in order to comfort
them
as the Jews did Martha and Mary
John 11:31. So the
Targum here
"it
is better to go to a mourning man to comfort him;'
for
at such times and places the conversation was serious and interesting
and
turned upon the subjects of mortality and a future state
and preparation for
it; from whence useful and instructive lessons are learned; and so it was much
better to be there
than to go to the house of feasting: the Targum is
"than
to the house of a feast of wine of scorners;'
where
there is nothing but noise and clamour
luxury and intemperance
carnal mirth
and gaiety
vain and frothy conversation
idle talk and impure songs
and a
jest made of true religion and godliness
death and another world;
for that is the end of all men; not the house
of feasting
but the house of mourning; or mourning itself
as Jarchi; every
man must expect to lose his relation and friend
and so come to the house of
mourning; and must die himself
and be the occasion of mourning: death itself
seems rather intended
which is the end of all men
the way of all flesh; for
it is appointed for men to die; and so the Targum
"seeing
upon them all is decreed the decree of death;'
and the living will lay it to his heart; by going to
the house of mourning
he will be put in mind of death
and will think of it
seriously
and consider his latter end
how near it is; and that this must be
his case shortly
as is the deceased's he comes to mourn for. So the Targum
interprets it of words concerning death
or discourses of mortality he there
hears
which he takes notice of and lays to his heart
and lays up in it.
Jarchi's note is
"their
thought is of the way of death.'
Ecclesiastes 7:3 3 Sorrow
is better than laughter
For by a sad countenance the heart is made better.
YLT 3Better [is] sorrow than
laughter
For by the sadness of the face the heart becometh better.
Sorrow is better than laughter
.... Sorrow
expressed in the house of mourning
is better
more useful and commendable
than that foolish laughter
and those airs of levity
expressed in the house of
feasting; or sorrow on account of affliction and troubles
even adversity
itself
is oftentimes much more profitable
and conduces more to the good of
men
than prosperity; or sorrow for sin
a godly sorrow
a sorrow after a godly
sort
which works repentance unto salvation
that needeth not to be repented
of
is to be preferred to all carnal mirth and jollity. It may be rendered
"anger is better than laughter"F8טוב כעס משחוק
"melior est ira risu"
Pagninus
Mercerus; "melior est indigatio
risu"
Tigurine version
Junius & Tremellius. ; which the Jews
understand of the anger of God in correcting men for sin; which is much better
than when he takes no notice of them
but suffers them to go on in sin
as if he
was pleased with them; the Midrash gives instances of it in the generation of
the flood and the Sodomites: and the Targum inclines to this sense
"better
is the anger
with which the Lord of that world is angry against the righteous
in this world
than the laughter with which he derides the ungodly.'
Though
it may be better
with others
to understand it of anger in them expressed
against sin
in faithful though sharp rebukes for it; which
in the issue
is
more beneficial than the flattery of such who encourage in it; see Proverbs 27:5;
for by the sadness of the countenance the heart is made better: when the
sadness is not hypocritical
as in the Scribes and Pharisees
but serious and
real
arising from proper reflections on things in the mind; whereby the heart
is drawn off from vain
carnal
and sensual things; and is engaged in the
contemplation of spiritual and heavenly ones
which is of great advantage to
it: or by the severity of the countenance of a faithful friend
in correcting
for faults
the heart is made better
which receives those corrections in love
and confesses its fault
and amends.
Ecclesiastes 7:4 4 The
heart of the wise is in the house of mourning
But the heart of fools is
in the house of mirth.
YLT 4The heart of the wise [is]
in a house of mourning
And the heart of fools in a house of mirth.
The heart of the wise is in the house of mourning
.... When his
body is not; when it does not suit him to go thither in person
his mind is
there
and his thoughts are employed on the useful subjects of the frailty and
mortality of human nature
of death
a future judgment
and a world to come;
which shows him to be a wise man
and concerned for the best things
even for
his eternal happiness in another state;
but the heart of fools is in the house of mirth; where jovial
company is
merry songs are sung
and the cup or glass passes briskly round
and all is gay and brilliant: here the fool desires to be oftener than he is
and when he cannot; which shows the folly of his mind
what a vain taste he
has
and how thoughtless he is of a future state
and of his eternal welfare.
Ecclesiastes 7:5 5 It is better to hear the rebuke
of the wise Than for a man to hear the song of fools.
YLT 5Better to hear a rebuke of
a wise man
Than [for] a man to hear a song of fools
It is better to hear
the rebuke of the wise
.... To listen to it diligently
receive it cordially
and act
according to it; though it may be disagreeable to the flesh
and give present
pain
yet the effect and issue will be good
and show that man to be wise that
hears it
as well as he that gives it; see Psalm 141:1;
than for a man to hear the song of fools; the vain and
impure songs that foolish men sing in the house of mirth; or the flatteries of
foolish men
which tickle and please the mind
as music and songs do: or
"than a man that hears the song of fools"F9מאיש שמע שיר
כסילים "quam vir audiens canticum
stultorum"
Montanus
Mercerus; "prae viro audiente canticum
stultorum"
Rambachius.
and is pleased with it.
Ecclesiastes 7:6 6 For
like the crackling of thorns under a pot
So is the laughter of the fool.
This also is vanity.
YLT 6For as the noise of thorns
under the pot
So [is] the laughter of a fool
even this [is] vanity.
For as the crackling of thorns under a pot
so is the
laughter of the fool
.... As thorns are weak
useless
and unprofitable; yea
hurtful
and pernicious
and only fit for burning; so are foolish and wicked men
2 Samuel 23:6; and
as the noise and sound of the one under a pot is very short
they make a blaze
for a while
and is soon over; so though the laughter of a fool is loud and
noisy
it makes no melody
no more than the noise of thorns; and is but for a
moment
and will be soon changed for weeping and howling
which will last for ever;
see Job 20:5;
this also is vanity; the carnal mirth of
wicked men.
Ecclesiastes 7:7 7 Surely
oppression destroys a wise man’s reason
And a bribe debases the heart.
YLT 7Surely oppression maketh
the wise mad
And a gift destroyeth the heart.
Surely oppression maketh a wise man mad
.... Which is
to be understood either passively
when he is oppressed by others
or sees
others oppressed; it raises indignation in him
disturbs his mind
and he is
ready to pass a wrong judgment on the dispensations of Providence
and to say
rash and unadvised things concerning them
Psalm 73:2; or
actively
of oppression with which he oppresses others; when he gives into such
measures
his wisdom departs from him
his mind is besotted
he acts the part
of a madman
and pierces himself through with many sorrows. Some understand
this of wealth got in an ill way; or of gifts given to bribe men to do injury
to others; and which the following clause is thought to explain;
and a gift destroyeth the heart; blinds the eyes of
judges other ways wise; perverts their judgment
and causes them to pass a
wrong sentence
as well as perverts justice: or
"and destroys the heart
of gifts"F11ויאבד את
לב מתנה "et frangit
cor dotibus praeclaris ornatum"
Tigurine version; so some Jewish writers
in Mercerus. ; a heart that is possessed of the gifts of wisdom and knowledge;
or a munificent heart
a heart disposed to give bountifully and liberally
that
oppression destroys and renders useless.
Ecclesiastes 7:8 8 The
end of a thing is better than its beginning; The patient in spirit is
better than the proud in spirit.
YLT 8Better [is] the latter end
of a thing than its beginning
Better [is] the patient of spirit
than the
haughty of spirit.
Better is the end of a thing than the beginning thereof
.... If the
thing is good
other ways the end of it is worse; as the end of wickedness and
wicked men
whose beginning is sweet
but the end bitter; yea
are the ways of
death
Proverbs 5:4; and
so the end of carnal professors and apostates
who begin in the Spirit
and end
in the flesh
Galatians 3:3; but
the end of good things
and of good men
is better than the beginning; as the
end of Job was
both with respect to things temporal and spiritual
Job 8:7; see Psalm 37:37;
and the patient in spirit is
better than the proud in spirit; patience is a fruit of the Spirit of God;
and is of great use in the Christian's life
and especially in bearing
afflictions
and tends to make men more humble
meek
and quiet; and such are
highly esteemed of God; on them he looks
with them he dwells
and to them he
gives more grace; when such who are proud
and elated with themselves
their
riches or righteousness
are abominable to him; see Luke 16:15.
Ecclesiastes 7:9 9 Do
not hasten in your spirit to be angry
For anger rests in the bosom of fools.
YLT 9Be not hasty in thy spirit
to be angry
For anger in the bosom of fools resteth.
Be not hasty in thy spirit to be angry
.... With men
for every word that is said
or action done
that is not agreeable; encourage
not
but repress
sudden angry emotions of the mind; be not quick of
resentment
and at once express anger and displeasure; but be slow to wrath
for such a man is better than the mighty
James 1:19
Proverbs 16:32; or
with God
for his corrections and chastisements; so the Targum
"in
the time that correction from heaven comes upon thee
do not hasten in thy soul
to be hot (or angry) to say words of rebellion (or stubbornness) against
heaven;'
that
advice is good
"do
nothing in angerF12Isocrates ad Nicoclem
p. 36. ;'
for anger resteth in the bosom of fools; where it
riseth quick
and continues long; here it soon betrays itself
and finds easy
admittance
and a resting dwelling place; it easily gets in
but it is
difficult to get it out of the heart of a fool; both which are proofs of his
folly
Proverbs 12:16; see
Ephesians 4:26; the
bosom
or breast
is commonly represented as the seat of anger by other writersF13"In
pectoribus ira considit"
Petronius; "iram sanguinei regio sub pectore
cordis"
Claudian. de 4. Consul. Honor. Panegyr. v. 241. .
Ecclesiastes 7:10 10 Do
not say
“Why were the former days better than these?”
For you do not inquire wisely concerning this.
YLT 10Say not thou
`What was it
That the former days were better than these?' For thou hast not asked wisely of
this.
Say not thou
what is the cause that the former days were
better than these?.... This is a common opinion
that in all ages prevails among
men
that former times were better than present ones; that trade flourished
more
and men got more wealth and riches
and lived in greater ease and plenty;
and complain that their lot is cast in such hard times
and are ready to lay
the blame upon the providence of God
and murmur at it
which they should not
do;
for thou dost not inquire wisely concerning this: this is owing
to ignorance of former times; which
if rightly inquired into
or the true
knowledge of them could be come at
it would appear that they were no better
than the present; and that there were always bad men
and bad things done;
frauds
oppressions
and violence
and everything that can be complained of
now: or if things are worse than they were
this should be imputed to the
badness of men; and the inquirer should look to himself
and his own ways
and
see if there is not a cause there
and study to redeem the time
because the
days are evil; and not arraign the providence of God
and murmur at that
and
quarrel with it; as if the distributions of it were unequal
and justice not
done in one age as in another
Ecclesiastes 7:11 11 Wisdom
is good with an inheritance
And profitable to those who see the sun.
YLT 11Wisdom [is] good with an
inheritance
And an advantage [it is] to those beholding the sun.
Wisdom is good with an inheritance
.... It is
good of itself. Or
"is as good as an inheritance"F14עם נחלה "aeque ac
haereditas"
Gejerus
Schmidt.
as it may be rendered; it is a portion of
itself
especially spiritual and divine wisdom. The Targum interprets it
the
wisdom of the law
or the knowledge of that; but much more excellent is the
wisdom of the Gospel
the wisdom of God in a mystery
the hidden wisdom; the
knowledge of which
in an experimental way
is preferable to all earthly
inheritances: but this with an inheritance is good
yea
better than without
one; for wisdom
without riches
is generally overlooked and despised in men;
see Ecclesiastes 9:16;
when wealth
with wisdom
makes a man regarded; this commands respect and
attention; as well as he is in a better condition to do good
if willing to
share
and ready to distribute;
and by it there is profit to them that see the sun; mortals in
this present state
who are described as such that see the sun rise and set
and enjoy the heat and light of it
receive much advantage from men who are
both wise and rich: or
"and it is an excellency to them that see
the sun"; it is an excellency to mortals and what gives them superiority
to others
that they have both wisdom and riches.
Ecclesiastes 7:12 12 For
wisdom is a defense as money is a defense
But the
excellence of knowledge is that wisdom gives life to those who have it.
YLT 12For wisdom [is] a defense
money [is] a defence
And the advantage of the knowledge of wisdom [is]
She
reviveth her possessors.
For wisdom is a defence
and money is a
defence
.... Or
a "shadow" of refreshment and protection
under which men sit with pleasure and safety; a man by his wisdom
and so by
his money
is able to defend himself against the injuries and oppressions of
others
and especially when both meet in one and the same man. Jarchi renders
and interprets it
"he
that is in the shadow of wisdom is in the shadow of money
for wisdom is the
cause why riches come;'
and
so the Targum
"as
a man is hid in the shadow of wisdom
so he is hid in the shadow of money
when
he does alms with it;'
compare
with this Luke 16:9; see Ecclesiastes 7:19.
TheognisF15Sententiae
v. 1153. has a saying much like this
"riches
and wisdom are always inexpugnable to mortals;'
but the excellency of knowledge is
that wisdom giveth life
to them that have it; or
"the excellency of the knowledge of wisdom giveth
life"F16ויתרון דעת
החכמה תחיה "et
praestantia scientiae sapientiae vivificabit"
Montanus.
&c. not of
natural wisdom
or the knowledge of natural and civil things
the vanity of
this is exposed
before by the wise man; but the knowledge of God in Christ;
the knowledge of Christ
who is the Wisdom of God; and of the Gospel
and of
all divine and spiritual things: this is a superior excellency to riches
which
often expose a man's life to danger
cannot preserve him from a corporeal
death
much less from an eternal one. When this is the excellency of spiritual
knowledge
that spiritual life goes along with it; such as are spiritually
enlightened are spiritually quickened; live by faith on Christ
whom they know;
and
through the knowledge of him
have all things pertaining to life and
godliness
and have both a right and meetness for eternal life; yea
this
knowledge is life eternal
John 17:3; see 2 Peter 1:3; and
this is the pure gift of Wisdom
or of Christ
and not owing to the merit of
men
or works done in obedience to the law
which cannot give this life; see John 17:2
Romans 6:23.
Ecclesiastes 7:13 13 Consider
the work of God; For who can make straight what He has made crooked?
YLT 13See the work of God
For
who is able to make straight that which He made crooked?
Consider the work of God
.... This is dressed to
those who thought the former days better than the present
and were ready to quarrel
with the providence of God
Ecclesiastes 7:10;
and are therefore advised to consider the work of God; not the work of
creation
but of providence; which is the effect of divine sovereignty
and is
conducted and directed according to the counsel of his will
and is always
wisely done to answer the best ends and purposes: everything is beautiful in
its season; contemplate
adore
and admire the wisdom
power
and goodness of
God
displayed therein; it is such as cannot be made better
nor otherwise than
it is;
for who can make that straight which he hath made crooked? or which
seems to be so
irregular and disagreeable? No man can mend or make that better
he finds fault with and complains of; nor can he alter the course of things
nor stay the hand
nor stop the providence of God: if it is his pleasure that
public calamities should be in the world
or in such a part of it
as famine
pestilence
or the sword; or any affliction on families
and particular
persons
or poverty and meanness in such and such individuals
there is no
hindering it; whatever he has purposed and resolved
his providence effects
and there is no frustrating his designs; it signifies nothing for a creature to
murmur and complain; it is best to submit to his will
for no alteration can be
made but what he pleases. Some understand this of natural defects in human
bodies
with which they are born
or which attend them
as blindness
lameness
&c. so the Targum
"consider
the work of God
and his strength
who made the blind
the crooked
and the
lame
to be wonders in the world; for who can make straight one of them but the
Lord of the world
who made him crooked?'
Others
of spiritual defects in such who walk in crooked ways
and are hardened in
them; who can correct them
and make them other ways
if God does not give them
his grace to convert them
and soften their hard hearts? he hardens whom he
will
and who hath resisted his will? Jarchi's paraphrase is
"who
can make straight after death what he has made crooked in life?'
See
Gill on Ecclesiastes 1:15.
Alshech interprets it of the first man Adam.
Ecclesiastes 7:14 14 In
the day of prosperity be joyful
But in the day of adversity consider: Surely
God has appointed the one as well as the other
So that man can find out
nothing that will come after him.
YLT 14In a day of prosperity be
in gladness
And in a day of evil consider. Also this over-against that hath
God made
To the intent that man doth not find anything after him.
In the day of prosperity be joyful
.... Or
"in a good
day"F17ביום טובה
"in die bono"
Pagninus
Montanus
Mercerus
Gejerus. . When things
go well in the commonwealth
in a man's family
and with himself
health
peace
and plenty
are enjoyed
a man's circumstances are thriving and
flourishing; it becomes him to be thankful to God
freely and cheerfully to enjoy
what is bestowed on him
and do good with it: or
"be in good"F18היה בטוב "esto in
bono"
Pagninus
Montanus
Mercerus
Cocceius
Gejerus
Rambachius. ; in
good heart
in good spirits
cheerful and lively; or
"enjoy good"
as the Vulgate Latin version; for what God gives to men is given them richly to
enjoy
to make use of themselves
and be beneficial unto others; so the Targum
"in
the day the Lord does well to thee be thou also in goodness
and do good to all
the world;'
see
Galatians 6:10;
Jarchi's paraphrase is
"when
it is in thine hand to do good
be among those that do good;'
but in the day of adversity consider; or
"in
the day of evil"F19ביום רעה "in die mala"
Pagninus
Montanus
Mercerus.
; consider from whence affliction comes; not out of the dust
nor by chance
but from God
and by his wise appointment; and for what it comes
that sin is
the cause of it
and what that is; and also for what ends it is sent
to bring
to a sense of sin
and confession of it
and humiliation for it; to take it
away
and make good men more partakers of holiness: or
"look for the day
of adversity"F20ראה
"praecave"
V. L. "praevide
aut provide ac prospice"
Drusius; so Gussetius
p. 766. ; even in the day of prosperity it should be
expected; for there is no firmness and stability in any state; there are
continual vicissitudes and changes. The Targum is
"that
the evil day may not come upon thee
see and behold;'
be
careful and circumspect
and behave in a wise manner
that so it may be
prevented. Jarchi's note is
"when
evil comes upon the wicked
be among those that see
and not among those that
are seen;'
and
compares it with Isaiah 66:24; It
may be observed
that there is a set time for each of these
prosperity and
adversity; and that the time is short
and therefore called a day; and the one
is good
and the other is evil; which characters they have according to the
outward appearance
and according to the judgment and esteem of men; otherwise
prosperity is oftentimes hurtful
and destroys fools
and adversity is useful
to the souls of good men;
God also hath set the one over against the other; they are both
by his appointment
and are set in their proper place
and come in their proper
time; succeed each other
and answer to one another
as day and night
summer
and winter
and work
together for the good of men;
to the end that man should find nothing after him; should not be
able to know what will be hereafter; what his case and circumstances will be
whether prosperous or adverse; since things are so uncertain
and so subject to
change
and nothing permanent; and therefore can find nothing to trust in and
depend upon
nothing that he can be sure of: and things are so wisely managed
and disposed
that a man can find no fault with them
nor just reason to
complain of them; so the Vulgate Latin version
"not find just complaints
against him"; and to the same purpose the Syriac version
"that he
may complain of him"; the Targum is
"not find any evil in this
world.'
Ecclesiastes 7:15 15 I
have seen everything in my days of vanity: There is a just man who perishes
in his righteousness
And there is a wicked man who prolongs life
in his wickedness.
YLT 15The whole I have considered
in the days of my vanity. There is a righteous one perishing in his
righteousness
and there is a wrong-doer prolonging [himself] in his wrong.
All things have I seen in the days of my vanity
.... Or
"all these things"F21את כל "illa omnia"
Junius & Tremellius
Piscator
Tigurine version
Gejerus; "omnia haec"
Mercerus;
"universa haec"
Rambachius. . What goes before and follows after
the various changes men are subject unto
both good and bad; these he had made
his observations upon
throughout the course of his life
which had been a vain
one
as every man's is
full of evil and trouble; see Ecclesiastes 6:12;
perhaps the wise man may have some respect to the times of his apostasy; and
which might
among other things
be brought on by this; observing good men
afflicted
and the wicked prosper
which has often been a stumbling to good
men;
there is a just man that perisheth in his righteousness; not
eternally; no truly just man ever perished
who is made so by the righteousness
of Christ imputed to him; for though the righteous man is said to be scarcely
saved
yet he is certainly saved: it can be true only in this sense of one that
is only outwardly righteous
that trusts to his own righteousness
in which he
may perish; but this is to be understood temporally and corporeally; one that
is really just may perish in his name
in his substance
as well as at death
and that on account of his righteousness; he may lose his good name and
character
and his substance
for righteousness's sake; yea
his life also
as
Abel
Naboth
and others; this is the case "sometimes"
as Aben Ezra
observes
not always: or a just man
notwithstanding his righteousness
dies
and sometimes lives but a short time; which sense the antithesis seems to
require;
and there is a wicked man that prolongeth his life
in his wickedness; is very wicked
and yet
notwithstanding his great wickedness
lives a long time in the world; see Job 21:7.
Ecclesiastes 7:16 16 Do
not be overly righteous
Nor be overly wise: Why should you destroy yourself?
YLT 16Be not over-righteous
nor
show thyself too wise
why art thou desolate?
Be not righteous over much
.... This is not meant of
true and real righteousness
even moral righteousness
a man cannot be too holy
or too righteous; but of a show and ostentation of righteousness
and of such
who would be thought to be more righteous and holy than others
and therefore
despise those who
as they imagine
do not come up to them; and are very rigid
and censorious in their judgment of others
and very severe in their reproofs
of them; and
that they may appear very righteous persons
will do more than
what the law requires of them to do
even works of supererogation
as the
Pharisees formerly
and Papists now
pretend
and abstain from the lawful use
of things which God has given to be enjoyed; and macerate their bodies by
abstinence
fastings
pilgrimages
penance
scourges
and the like
as the
Eremites among the Christians
and the Turks
as Aben Ezra on the place
observes; and many there be
who
by an imprudent zeal for what they judge
right
and which sometimes are mere trifles
and by unseasonable reproofs for
what is wrong
expose themselves to resentment and danger. Some understand this
of political and punitive justice
exercising it in too strict and rigorous a
manner
according to the maxim
"summum jus saepe summa injuria est"F23Terent.
Heautont. Acts 4. Sc. 4. ; and SchultensF24De
Defect. Hod. Ling. Heb. s. 230.
from the use of the word in the Arabic
language
renders it
"be not too rigid"; and others
in a contrary
sense
of too much mercy and pity to offenders. So the Midrash; and Jarchi
illustrates it by the case of Saul
who had mercy on the wicked
and spared
Agag. The Targum is
"be
not over righteous at a time that a sinner is found guilty of slaughter in thy
court of judicature
that thou shouldest spare and not kill him;'
neither make thyself over wise; above what is written
or pretend to be wiser than others. So the Arabic version
"show not too
much wisdom"; do not affect
as not to be more righteous than others
so
not more wise
by finding fault with present times
or with the dispensations
of Providence
or with the manners and conduct of men; setting up for a critic
and a censurer of men and things; or do not pry into things
and seek after a
knowledge of them
which are out of your reach
and beyond your capacity;
why shouldest thou destroy thyself? either by living too
strictly and abstemiously
or by studying too closely
or by behaving in such a
manner to men
as that they will seek thy destruction
and bring it on thee: or
"why shouldest thou"
or "whereby"
or "lest
thou
shouldest be stupid"F25למה תשומם "ut quid obstupesces?" Vatablus
Amama;
"cur obstupesces?" Mercerus; "cur in stuporem te dares?"
Cocceius; "qua teipsum stupidum facies?" Tigurine version; "ne
obstupescas"
V. L. so Sept. and Syriac versions. ; lose thy sense and
reason
as persons who study the knowledge of things they have not a capacity
for: or why shouldest thou become foolish in the eyes of all men by thy conduct
and behaviour? or
"why shouldest thou be desolate"F26"Ne
quid desolaberis?" Pagninus
Montanus; "quare desolationem tibi
accerseres?" Junius & Tremellius
Piscator
Gejerus. ; alone
and
nobody care to have any conversation and acquaintance with thee?
Ecclesiastes 7:17 17 Do
not be overly wicked
Nor be foolish: Why should you die before your time?
YLT 17Do not much wrong
neither
be thou a fool
why dost thou die within thy time?
Be not over much wicked
.... Not that a man
should be wicked at all; but some
observing that wicked men prolong their days
in wickedness
are encouraged to go into greater lengths in sin than they have
yet done
and give up themselves to all iniquity; and run into excess of not
into the grossest and most scandalous enormities. Some render it
"do not
disturb" or "frighten thyself"F1אל
תרשע "ne paveas"
Pagninus; "ne te
occupes multum
aut distrahas te
sive inquietes"
some in Vatablus; so
Aben Ezra and Ben Melech.
distress and distract thyself with the business of
life
bustling and stirring
restless and uneasy
to get wealth and riches; but
be easy and satisfied with what is enjoyed
or comes without so much stir and
trouble; this is the original sense of the word. The meaning seems to be
either do not multiply sin
add unto it
and continue in it; or do not
aggravate it
making sins to be greater and more heinous than they are
and a
man's case worse than it is
and so sink into despair; and thus it stands
opposed to an ostentatious show of righteousness;
neither be thou foolish; or give up thyself to a
profligate life
to go on in a course of sin
which will issue in the ruin of
body and soul; or in aggravating it in an excessive manner;
why shouldest thou die before thy time? bring
diseases on thy body by a wicked course of living
which will issue in death;
or fall into the hands of the civil magistrate
for capital offences
for which
sentence of death must pass and be executed
before a man comes to the common
term of human life; see Psalm 55:23; or
as
Mr. Broughton renders it
"before thy ordinary time"; not before the
appointed timeF2"Ante diem"
Virgil. Aeneid. 4. prope
finem. Vid. Servium in ib. Ovid. Metamorph. l. 1. Fab. 4. . The Targum is
"be
the cause of death to thy soul;'
or
through despair commit suicide.
Ecclesiastes 7:18 18 It is good that you grasp this
And also not remove your hand from the other; For he who fears God will escape
them all.
YLT 18[It is] good that thou dost
lay hold on this
and also
from that withdrawest not thy hand
for whoso is
fearing God goeth out with them all.
It is good that thou
shouldest take hold of this
.... This advice
as the Arabic version
in
the several branches of it; neither to be over much righteous or wicked
and
over much wise or foolish; to avoid the one and the other
to keep clear of
extremes
and pursue the path that is safest; such advice as this it is right
to lay hold on
embrace
and hold fast;
yea
also from this withdraw not thine hand; from what
follows concerning the fear of God; or "this and this" may be
rendered "this and that"F3So Broughton
Rambachius
and others.
and the sense be
lay hold on this
that is
the last part of the
advice
not to be over much wicked or foolish
which is often the cause of an
immature death; and do not slacken or be remiss in regarding that other and
first part of it
not to be over much righteous or wise;
for he that feareth God shall come forth of them all; or escape
them all; the phrase is become Rabbinical
that
is
he shall be free or exempt
from them all; from over much righteousness and over much wisdom
and over much
wickedness or over much folly; the fear of God
which is the beginning of
wisdom
is the best preservative from
and antidote against
these things; for
a man that fears God is humble
and renounces his own righteousness
and
distrusts his own wisdom; he fears to commit sin
and shuns folly.
Ecclesiastes 7:19 19 Wisdom
strengthens the wise More than ten rulers of the city.
YLT 19The wisdom giveth strength
to a wise man
more than wealth the rulers who have been in a city.
Wisdom strengtheneth the wise
.... Against such
extremes as before mentioned; it is a guard about him
as well as a guide unto
him; it is a defence unto him
as before observed
Ecclesiastes 7:12;
and is better than strength of body
or weapons of war
Ecclesiastes 9:16;
and a wise man does greater things by it than a strong man with them
and is
safer with it than he can be by them. Some understand this of Christ
the
Wisdom of God
without whom a good man can do nothing
but all things through
him strengthening him; and who being a strong tower and place of refuge to him
he is safer in him than if he was in the strongest garrison
and under the
protection of ever so large a number of valiant men: Christ
and grace from
him
strengthen
more than ten mighty men which are in the city; that is
than
many mighty men
or men of war
which guard a city; the city of Jerusalem
or
any other. The Targum applies this to Joseph
and paraphrases it
"the
wisdom of Joseph the son of Jacob helped him to make him wiser than all his ten
righteous brethren.'
Ecclesiastes 7:20 20 For
there is not a just man on earth who does good And does not sin.
YLT 20Because there is not a
righteous man on earth that doth good and sinneth not.
For there is not a just man upon earth
.... Or
"although"
or "notwithstanding" F4כי "quamvis"
Junius & Tremelllus
Amama
so
Broughton; "attamen"
Grotius.
wisdom is so beneficial
and guards
and strengthens a good man
yet no man has such a share of it as to live
without sin; there was not then one on earth
there never had been
one
nor
never would be
nor has been
excepting the man Christ Jesus; who indeed
as
man
was perfectly just
while here on earth
and went about doing good
and
never sinned in all his life; but this cannot be said of any other
no
not of
one that is truly and really just; not externally and in his own opinion only
but who is made so by the obedience of Christ
or by his righteousness imputed
to him
while he is here on earth; otherwise in heaven
where the spirits of
just men are made perfect
there it may be said of them what follows
but
nowhere else;
that doeth good
and sinneth not; it is the character of a
just man to do good
to do that which is according to the will of God
from a
principle of love to him
through faith in him
in the name and strength of
Christ
and with a view to the glory of God; to do good in such a sense wicked
men cannot; only such who are made good by the grace of God
are regenerated
and made new creatures in Christ
are quickened by his Spirit
and are true
believers in him; who appear to be what they are
by the fruits of good works
they bring forth; and this not in a mercenary way
or in order to obtain life
and righteousness
but as constrained by the grace of God
by which they are
freely justified; and yet these are not free from sin
as appears by their
confessions and complaints
by their backslidings
slips
and falls
and their
petitions for fresh discoveries of pardoning grace; and even are not without sin
and the commission of it
in religious duties
or while they are doing good;
hence their righteousness is said to be as filthy rags
and mention is made of
the iniquity of holy things
Isaiah 64:6. The
Targum is
"that does good all his days
and sins not before the Lord.'
Aben Ezra justly gives the sense thus
"who does good always
and never
sins;' and observes that there are none but sin in thought
word
or deed. The
poetF5Sophoclis Antigone
v. 1140. says
"to sin is common to
all men;' no man
though ever so good
is perfect on earth
or free from sin;
see 1 Kings 8:46.
Alshech's paraphrase is
"there is not a righteous man on earth
that does
good
and sins not; בטוב ההוא
"in that good";' which is the true sense of the words.
Ecclesiastes 7:21 21 Also
do not take to heart everything people say
Lest you hear your servant cursing
you.
YLT 21Also to all the words that
they speak give not thy heart
that thou hear not thy servant reviling thee.
Also take no heed unto all words that are spoken
.... Seeing so
it is
that imperfection attends the best of men
no man is wise at all times
foolish words and unguarded expressions will sometimes drop from him
which it
is better to take no notice of; they should not be strictly attended to
and
closely examined
since they will not bear it. A man should not listen to
everything that is said of himself or others; he should not curiously inquire
what men say of him; and what he himself hears he should take no notice of; it
is often best to let it pass
and not call it over again; to feign the hearing
of a thing
or make as if you did not hear it; for oftentimes
by rehearsing a
matter
or taking up words spoken
a deal of trouble and mischief follows; a
man should not "give his heart"F6אל תתן לבך
"ne des tuum cor"
Montanus. to it
as it is in the Hebrew text; he
should not give his mind to what is said of him
but be careless and
indifferent about it; much less should he lay it up in his mind
and meditate
revenge for it. The Targum
Septuagint
Syriac
and Arabic versions
restrain
it to words spoken by wicked men
whose tongues are their own
and will say
what they please; among these may be ranked
more especially
detractors
whisperers
backbiters
and talebearers
who should not be listened unto and
encouraged; though there is no necessity of thus limiting the sense
which is
more general
and may include what is said by any man
even good men
since
they have their infirmities; it seems chiefly to have respect to defamatory
words
by what follows;
lest thou hear thy servant curse thee; speak
slightly
scoffingly
and reproachfully of thee
as Shimei of David; which must
be very disagreeable and vexatious to hear from one so mean and abject
and who
is dependent on him
earns his bread of him
and gets his livelihood in his
service; and to whom
perhaps
he has been kind
and so is guilty of base
ingratitude
which aggravates the more; or
if not
if what he says is just
to
hear it must give great uneasiness.
Ecclesiastes 7:22 22 For
many times
also
your own heart has known That even you have cursed others.
YLT 22For many times also hath
thy heart known that thou thyself also hast reviled others.
For oftentimes also thine own heart knoweth
.... Or
"thy conscience"
as the Vulgate Latin version
which is as a
thousand witnesses; which
if a man attends to
he will be convinced of his own
faults
failings
and infirmities
he is frequently in the commission of.
Particularly
that thou thyself likewise hast cursed others; either in
heart
or with the tongue; thought ill of them
wished ill to them; spoke
contemptibly of them
reviled and reproached them; called them by bad names
and abused them; and said some very hard and severe words concerning them
in a
passionate fit
being provoked; and afterwards repented of it
being better
informed of the state of the case
or being convinced of the evil of passion
and rash speaking; and therefore such should consider the like passions and
infirmities of others
and pass over them
and forgive them: so Alshech
"if
thou hast cursed others
and dost desire men should forgive thee
so do thou
also forgive;'
see
Matthew 6:14. The
word "oftentimes"
in the first clause
is to be connected
not with
the word "knoweth"
as if a man often knew this
but with the word
"cursed"; suggesting
that a man may be often guilty of this himself
and therefore should be more sparing of his censures of others; see Matthew 7:1.
Ecclesiastes 7:23 23 All
this I have proved by wisdom. I said
“I will be wise”; But it was far
from me.
YLT 23All this I have tried by
wisdom; I have said
`I am wise
' and it [is] far from me.
All this have I proved by wisdom
.... Referring either to
all that he had been discoursing of hitherto in this book
concerning the
vanity of natural wisdom and knowledge
of pleasure
power
and riches; or to
the several useful instructions given in this chapter
particularly concerning
patiently bearing everything from the hands of God or men
Ecclesiastes 7:8.
This
by the help and use of that wisdom which God had given him
he had made
trial of
and found it to be right
and therefore recommended it to others;
though he acknowledges that
with all his wisdom
he was from perfection;
I said
I will be wise; but it was far from me; he
determined
if possible
to attain to the perfection of wisdom
and made use of
all means to come at it; that he might know all the works of God in creation
the nature
use
and excellency of them; in providence
his different
dispensations towards the sons of men
and the causes of them; and in grace
the redemption and salvation of men
and the mysteries thereof; but the more he
knew
the more he was convinced of his own ignorance
and seemed further off
from the summit of knowledge than he was before; and plainly saw
that
perfection in wisdom is not attainable in this life. The Targum restrains this
to the wisdom of the law; but it is better to understand it in a more general
sense.
Ecclesiastes 7:24 24 As
for that which is far off and exceedingly deep
Who can find it out?
YLT 24Far off [is] that which
hath been
and deep
deep
who doth find it?
That which is far off
.... Or
"far off is
that which has been"F7רחוק מה שהיה "remotum (est) illud
quod fuit"
Montanus
Mercerus
Vatablus
Drusius
Gejerus. . That which
has been done by God already
in creation and providence
is out of the reach
of men
is far from their understandings wholly to comprehend or account for;
and likewise that which is past with men
what has been done in former ages
the history of past times
is very difficult to come at: or rather
according
to Schmidt
and Rambachius after him
what was of old is now afar off or
absent; the image of God in man which consisted of perfect wisdom
and was
created at the same time with him
is now lost
and that is the reason why
wisdom is far from him;
and exceeding deep
who can find it out? the primitive
perfect wisdom is sunk so deep and gone
that no man can find it to the
perfection it was once enjoyed; see Job 28:12. This may
respect the knowledge of God
and the perfections of his nature; which are as
high as heaven
and deeper than hell
Job 11:7; and of
his thoughts
counsels
purposes
and decrees
which are the deep things of
God; as well as the doctrines of the Gospel
and the mysteries of grace
1 Corinthians 2:10;
and even his providential dispensations towards the sons of men
Romans 11:33. The
Targum of the whole is
"Lo
now it is far off from the children of men to know all that has been from the
days of old; and the secret of the day of death
and the secret of the day in
which the King Messiah shall come
who is he that shall find it out by his
wisdom?'
Ecclesiastes 7:25 25 I
applied my heart to know
To search and seek out wisdom and the reason of
things
To know the wickedness of folly
Even of foolishness and
madness.
YLT 25I have turned round
also
my heart
to know and to search
and to seek out wisdom
and reason
and to
know the wrong of folly
and of foolishness the madness.
I applied mine heart to know
and to search
and to seek out
wisdom
.... Or
"I and my heart turned about"F8סבותי אני ולבי
"circuivi ego et cor meum"
Pagninus
Montanus
Mercerus
Gejerus. ;
took a circuit
a tour throughout the whole compass of things; looked into
every corner
and went through the circle of knowledge
in order to search and
find out what true wisdom is; which is no other than Christ
and a spiritual
knowledge of him; a variety of words is used to express his eager desire after
wisdom
and the diligent search he made
from which he was not discouraged by
the difficulties he met with; see Ecclesiastes 1:13;
and the reason of things; either in nature or
providence: or the estimationF9חשבון
"estimationem rerum"
Mercerus. of them; the excellency of them
how
much they are to be accounted of
esteemed
and valued; as Christ
the Wisdom
of God
and all things relating to him
should;
and to know the wickedness of folly
even of foolishness and
madness; the exceeding sinfulness of sin
the folly and madness that are
in it; sin is the effect of folly
and the excess of it
and a spiritual
madness; it is true of all sin in general
but especially of the sin of
uncleanness
which Solomon seems to have in view by what follows; see Ecclesiastes 1:17;
and may chiefly intend the wickedness of his own folly
and the foolishness of
his own madness.
Ecclesiastes 7:26 26 And
I find more bitter than death The woman whose heart is snares and nets
Whose
hands are fetters. He who pleases God shall escape from her
But the
sinner shall be trapped by her.
YLT 26And I am finding more
bitter than death
the woman whose heart [is] nets and snares
her hands [are]
bands; the good before God escapeth from her
but the sinner is captured by
her.
And I find more bitter than death the woman
.... This was
the issue of his diligent studies and researches
and the observations he had
made; this was what he found by sad and woeful experience
and which he chose
to take particular notice of; that he might not only expose this vanity among
others
and caution men against it
even the love of women
which at best is a bitter
sweet
as the poetF11Musaeus
v. 166. Vid. Barthii ad Claudian. de
Nupt. Honor. v. 70. calls it
though here adulterous love is meant; but having
this opportunity
might express his sincere repentance for this folly of his
life
than which nothing had been more bitter to him
in the reflection of his
mind upon it: death is a bitter thing
and terrible to nature
1 Samuel 15:32; but
to be ensnared by an adulterous woman is worse than that; it brings not only
such diseases of body as are both painful and scandalous
but such horrors into
the conscience
when awakened
as are intolerable
and exposes to eternal
death; see Proverbs 5:3. By
"the woman" is not meant the sex in general
which was far from
Solomon's intention to reflect upon and reproach; nor any woman in particular
not Eve
the first woman
through whom came sin and death into the world; but
an adulterous woman: see Proverbs 5:4. Some
interpret this of original sin
or the corruption of nature
evil concupiscence
which draws men into sin
and holds them in it
the consequence of which is
death eternal; but such who find favour in the eyes of God are delivered from
the power and dominion of it; but obstinate and impenitent sinners are held
under it
and perish eternally. Jarchi
by the woman
understands heresy; and
so Jerom and others interpret it of heretics and idolaters: it may very well be
applied to that Jezebel
the whore of Rome
the mother of harlots
that
deceives men
and leads them into perdition with herself
Revelation 17:4;
and who is intended by the harlot
and foolish and strange woman
in the book
of Proverbs
as has been observed;
whose heart is snares and nets
and her hands as
bands; all the schemes and contrivances of a harlot are to ensnare men
by her wanton looks and lascivious gestures; which are like snares laid for the
beasts
and likeness spread for fishes
to take them in; and when she has got
them
she holds them fast; it is a very difficult thing and a very rare one
ever to get out of her hands; so PlautusF12Epidicus
Act. 2. Sc. 2.
v. 32. "Illecebrosius nihil fieri potest"
ib. Bacchides
Sc. 1. v.
55. Truculentus
Act. 1. Sc. 1. v. 14-21. makes mention of the nets of harlots:
the same holds true of error and heresy
and of idolatry
which is spiritual
adultery; the words used being in the plural number
shows the many ways the
adulterous woman has to ensnare men
and the multitudes that are taken by her;
see Revelation 13:3;
whoso pleaseth God shall escape from her: or
"who
is good before God"
or "in his sight"F13טוב לפני האלהים
"bonus coram Deo"
Pagninus
Mercerus
Drusius
Amama
Rambachius;
"qui bonus videtur coram Deo ipso"
Junius & Tremellius. ; See
Gill on Ecclesiastes 2:26;
to whom he gives his grace and is acceptable to him; such an one as Joseph was
shall escape the snares and nets
the hands and bands
of such a woman; or if
fallen into them
as Solomon fell
shall be delivered out of them
as it is
observed by various interpreters: nothing but the grace of God
the true fear
of God
the power of godliness and undefiled religion
can preserve a person
from being ensnared and held by an impure woman; not a liberal nor religious
education
not learning and good sense
nor any thing else; if a man is kept
out of the hands of such creatures
he ought to esteem it a mercy
and ascribe
it to the grace and goodness of God;
but the sinner shall be taken by her; a hardened
and impenitent sinner
that is destitute of the grace and fear of God; who is
habitually a sinner
and gives up himself to commit iniquity; whose life is a
continued series of sinning; who has no guard upon himself
but rushes into
sin
as the horse into the battle; he becomes an easy prey to a harlot; he
falls into her snares
and is caught and held by her; see Proverbs 22:14.
Ecclesiastes 7:27 27 Here
is what I have found
” says the Preacher
“Adding one thing to the other
to find out the reason
YLT 27See
this I have found
said the Preacher
one to one
to find out the reason
Behold
this have I found
.... That a harlot is
more bitter than death; and which he found by his own experience
and therefore
would have it observed by others for their caution: or one man among a
thousand
Ecclesiastes 7:28;
(saith the preacher); of which title and
character see Ecclesiastes 1:1;
it is here mentioned to confirm the truth of what he said; he said it as a
preacher
and
upon the word of a preacher
it was true; as also to signify his
repentance for his sin
who was now the "gathered soul"
as some
render it; gathered into the church of God by repentance;
counting one by one
to
find out the account; not his own sins
which he endeavoured to reckon up
and find
out the general account of them
which yet he could not do; nor the good works
of the righteous
and the sins of the wicked
which are numbered before the
Lord one by one
till they are added to the great account; as Jarchi
from the
Rabbins
interprets it
and so the Midrash: but rather the sense is
examining
women
one by one
all within the verge of his acquaintance; particularly the
thousand women that were either his wives or concubines; in order to take and
give a just estimate of their character and actions. What follows is the
result.
Ecclesiastes 7:28 28 Which
my soul still seeks but I cannot find: One man among a thousand I have found
But
a woman among all these I have not found.
YLT 28(that still my soul had
sought
and I had not found)
One man
a teacher
I have found
and a woman
among all these I have not found.
Which yet my soul seeketh
but I find not
.... He was
very earnest and diligent in his inquiry; he took a great deal of pains
and
was exceedingly solicitous; he sought with great intenseness of mind
and with
an eager desire
to find out a chaste and virtuous woman among them all
but
could not;
one man among a thousand have I found; it is a great
rarity to find a good manF14"Vir bonus et sapiens
qualem vix
reperit unum
millibus e multio hominum
consultus Apollo." Auson. Idyll.
16. v. 1
2.
truly wise and gracious; there are many that walk in the broad
way
and but few that find the strait gate and narrow way
and are saved; they
are but as one to a thousand; see Jeremiah 5:1. Or
rather
by this one of a thousand
is meant the
Messiah
the Wisdom of God
he
sought for
Ecclesiastes 7:25;
and now says he found; to whom he looked for peace
pardon
and atonement
under a sense of his sins; who is the messenger
an interpreter
one among a
thousand; yea
who is the chiefest among ten thousands
Job 33:23; who is
superior to angels and men
in the dignity of his person; in the perfection
purity
and holiness of his nature; in the excellency of his names; in his
offices and relations; and in his concern in the affairs of grace and
salvation; and who is to be found by every truly wise and gracious soul that
seeks him early and earnestly
in the word and ordinances
under the
illumination and direction of the blessed Spirit. If it is to be understood of
a mere man
I should think the sense was this; of all the men that have been
ensnared and taken by an adulterous woman
but one of a thousand have I
observed
and perhaps Solomon has respect to himself
that was ever recovered out
of her hands;
but a woman among all those have I not found; that is
among all the harlots and adulterous women I ever knew or heard of
I never
knew nor heard of one that was ever reclaimed from her evil ways
and reformed
or became a chaste and virtuous woman: he may have respect to the thousand
women that were either his wives and concubines
and
among all these
he found
not one that deserved the above character; for this is not to be understood of
women in general
for Solomon must have known that there have been good women
in all ages
and perhaps more than men; and that there were many in his days
though those with whom his more intimate acquaintance was were not such
which
was his unhappiness; and his criminal conversation with them is what he lamented
and repented of. It may be interpreted thus
One man
the Messiah
among all
the sons of men
have I found
free from original sin; but one woman
among all
the daughters of Eve
I have not found clear of it. The Targum is
"there
is another thing which yet my soul seeketh
and I have not found; a man perfect
and innocent
without corruption
from the days of Adam
till Abraham the
righteous was born; who was found faithful and just among the thousand kings
who were gathered together to build the tower of Babel; and a woman among all
the wives of those kings
as Sarah
I found not.'
Ecclesiastes 7:29 29 Truly
this only I have found: That God made man upright
But they have sought out
many schemes.”
YLT 29See
this alone I have
found
that God made man upright
and they -- they have sought out many
devices.
Lo
this only have I found
that God hath made man upright
.... The first
man Adam
as the Targum and Jarchi interpret it; and not Adam only
but Eve
also with him; for these were both made by the Lord
and on the same day
and
in the same image
and had the same common name of Adam given them
Genesis 1:27; And
they were both made "upright"; which is to be understood
not of the
erectness of their bodies
but of the disposition of their minds; they were
"right
and innocent before him
'
or
in the sight of God
as the Targum; which is best explained by their being made
in the image and likeness of God
Genesis 1:26; and
which
according to the apostle
lay in knowledge
righteousness
and holiness
Ephesians 4:24;
agreeably to which PlatoF15Theaeteto
p. 129. make likeness to God
to be righteous and holy
with prudence: for this likeness of Adam and Eve to
God; lay not in the shape of their bodies
for God is a spirit
and not a
corporeal being
as the Anthropomorphites imagined
and so fancied men to be
made like unto him in this respect; but in their souls
and it consisted of
knowledge; of the knowledge of the creatures
their nature
use
and ends for
which they were made
and put under their government; and of God
and his
perfections
as made known in the creatures; and of his mind and will
and
manner of worshipping him
he revealed unto them; and they might know the
trinity of Persons in the Godhead
who were concerned in the making of them
though they seem not to have known Christ
as Mediator and Saviour
which was
not necessary previous to their fall; nor evangelical truths suited to a fallen
state: also this image lay in righteousness and true holiness
which was
original
natural
and created with them; it was with them as soon as they
were; not acquired
but infused; not a habit obtained
but a quality given; and
this not supernatural
but natural; it was perfect in its kind
and entirely
agreeable to the holy
just
and good law of God; it had no defects in it
yet
was but the righteousness of a creature
and loseable
as the event showed; and
so very different from the righteousness of Christ
man is justified by.
Likewise
this uprightness is no other than the rectitude of human nature
of
all the powers and faculties of the soul of man
as they were when he was
created; his understanding clear of all errors and mistakes
either about
divine or human things; his affections regular and ordinate
no unruly passion
in him
no sinful affection
lust
and desire; he loved God with all his heart
and soul
and delighted in him
and communion with him; the bias of his will
was to that which is good; the law of God was written on his heart
and he had
both power and will to keep it; and
during his state of integrity
was pure
and sinless; yet he was not impeccable
as the confirmed angels and glorified
saints are; nor immutable
as God only is; but being a creature
and
changeable
he was liable to temptation
and subject to fall
as he did. Now
Solomon
with all his diligent search and scrutiny
could not find out the
infinity of sin
the boundless extent of it among mankind
the exceeding
sinfulness of it
which he sought after
Ecclesiastes 7:25;
yet this he "found" out
and this "only"
the fountain of
all sin
the origin of moral evil; namely
the corruption of human nature
through the fall of Adam: this he found by reading the Scriptures
the three
first chapters of Genesis; and by consulting human nature he found some remains
of the image of God
and of the law that was in man's heart; whereby he
perceived that man was once another man than he is now; and that this
corruption is not owing to God
who is not the author of any thing sinful
he
made man upright; but to himself
his own sin and folly: and this he found
confirmed by sad experience; in himself and others
and by observing the
history of all ages
from the times of the first man; and as this was
notorious
it was worth knowing and observing
and therefore he calls upon
others to take notice of it; lo
behold
consider it
as well as what follows;
but they have sought out many inventions; that is
Adam
and Eve
not content with their present knowledge and happiness
they sought
out new ways and means of being wiser and happier than God made them
or it was
his will they should be. "They sought out the inventions of the
many"
or "great things"
or "of the mighty and great
ones"F16חשבנות רבים
"cogitationes magnatum"
De Dieu; "ratiocina multarum
magnarumque rerum"
so some in Rambachius; see Luke x. 41
42.
as it may
be rendered
the eternal Three in One; they sought to be as wise as God
himself; or
however
as the great and mighty ones
the angels
who excelled
them
as in strength
so in knowledge; see Genesis 3:5; or
they sought out thoughts of sin
as Jarchi says it is interpreted in the
Midrash. Sins are the inventions of men
and these are many and numerous; they
sought to gratify their senses
on which followed innumerable evils; and then
they sought for shifts and evasions to excuse themselves; the man shifting it
from himself
and throwing the blame upon the woman
and the woman upon the
serpent: and so sinning
they lost the knowledge they had; their righteousness
and holiness
the rectitude of their nature; the moral freedom of their will to
that which is good
and their power to perform it; and they lost the presence
of God
and communion with him: and so their posterity are not only inventors
of evil things
of sins
but of new ways of happiness; some placing it in
riches; others in honours; others in pleasures; and some in natural wisdom and
knowledge; and some in their own works of righteousness; the vanity of all
which Solomon has before exposed.
──《John Gill’s
Exposition of the Bible》