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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)