Text -- Ecclesiastes 10:2-7 (NET)

Wisdom Can Be Nullified By the Caprice of Rulers

10:2 A wise person’s good sense protects him, but a fool’s lack of sense leaves him vulnerable. 10:3 Even when a fool walks along the road he lacks sense, and shows everyone what a fool he is. 10:4 If the anger of the ruler flares up against you, do not resign from your position, for a calm response can undo great offenses. 10:5 I have seen another misfortune on the earth: It is an error a ruler makes. 10:6 Fools are placed in many positions of authority, while wealthy men sit in lowly positions. 10:7 I have seen slaves on horseback and princes walking on foot like slaves.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 10:2

His understanding is always present with him and ready to direct him. He mentions the right hand, because that is the common instrument of action.

Wesley: Ecc 10:2

His understanding is not effectual to govern his affections and actions.

Wesley: Ecc 10:3

In his daily conversation.

Wesley: Ecc 10:3

He discovers his folly to all that meet him.

Wesley: Ecc 10:4

The passion.

Wesley: Ecc 10:4

In anger or discontent. Continue in a diligent and faithful discharge of thy duty, and modestly and humbly submit to him.

Wesley: Ecc 10:4

A gentle and submissive carriage.

Wesley: Ecc 10:6

Wise and worthy men, rich in endowments of mind.

JFB: Ecc 10:2

(Ecc 2:14).

JFB: Ecc 10:2

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

JFB: Ecc 10:3

In his ordinary course; in his simplest acts (Pro 6:12-14). That he "saith," virtually, "that he" himself, &c. [Septuagint]. But Vulgate, "He thinks that every one (else whom he meets) is a fool."

JFB: Ecc 10:4

Anger.

JFB: Ecc 10:4

(Pro 15:1). This explains "leave not thy place"; do not in a resisting spirit withdraw from thy post of duty (Ecc 8:3).

JFB: Ecc 10:5

Rather, "by reason of an error" [MAURER and HOLDEN].

JFB: Ecc 10:6

Not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolish men") shows. So Hebrew, rich, equivalent to "liberal," in a good sense (Isa 32:5). Mordecai and Haman (Est 3:1-2; Est 6:6-11).

JFB: Ecc 10:7

The worthless exalted to dignity (Jer 17:25); and vice versa (2Sa 15:30).

Clarke: Ecc 10:2

A wise man’ s heart is at his right hand - As the right hand is ordinarily the best exercised, strongest, and most ready, and the left the contrary, they show

1.    The command which the wise man has over his own mind, feelings, passions, etc., and the prudence with which he acts. And

2.    The want of prudence and management in the fool, who has no restraint on his passions, and no rule or guard upon his tongue. The right hand and the left are used in Scripture to express good and evil. The wise man is always employed in doing good; the fool, in nonsense or evil.

Clarke: Ecc 10:3

When - a fool walketh by the way - In every act of life, and in every company he frequents, the irreligious man shows what he is. Vanity, nonsense, and wickedness are his themes: so that in effect he saith to every one that he is a fool.

Clarke: Ecc 10:4

If the spirit of the ruler rise up against thee - If the king get incensed against thee

Clarke: Ecc 10:4

Leave not thy place - Humble thyself before him, that is thy place and duty; for yielding to him, and not standing stoutly in thy defense, pacifieth great offenses: and then, when his anger is appeased, he will hear any thing in thy justification, if thou have any thing to offer. This is good advice to a child in reference to his parents, and to an inferior of any kind in reference to his superiors

Several of the fathers understood this differently, It the spirit of the ruler - the influence of Satan - hath risen up against and prevailed over thee, to bring thee into some sin; leave not thy place - do not despair of God’ s mercy; humble thyself before him, and seek pardon through the Son of his love, and this will be מרפא marpe , a remedy or cure even for חטאים גדולים chataim gedolim , great errors or sins. All this is true in itself, whether found in this text or not.

Clarke: Ecc 10:5

An error which proceedeth from the ruler - What this error in the ruler is, the two following verses point out: it is simpiy this - an injudicious distribution of offices, and raising people to places of trust and confidence, who are destitute of merit, are neither of name nor family to excite public confidence, and are without property; so that they have no stake in the country, and their only solicitude must naturally be to enrich themselves, and provide for their poor relatives. This is frequent in the governments of the world; and favouritism has often brought prosperous nations to the brink of ruin. Folly was set in dignity; the man of property, sense, and name, in a low place. Servants - menial men, rode upon horses - carried every thing with a high and proud hand; and princes, - the nobles of the people, were obliged to walk by their sides, and often from the state of things to become in effect their servants. This was often the case in this country, during the reign of Thomas a Becket, and Cardinal Woolsey. These insolent men lorded it over the whole nation; and the people and their gentry were raised or depressed according as their pride and caprice willed. And, through this kind of errors, not only a few sovereigns have had most uncomfortable and troublesome reigns, but some have even lost their lives.

TSK: Ecc 10:2

wise : Ecc 9:10; Pro 14:8; Luk 14:28-32

but : Ecc 10:10, Ecc 10:14; Pro 17:16; Luk 12:18-20

TSK: Ecc 10:3

wisdom : Heb. heart

and he : Ecc 5:3; Pro 13:16, Pro 18:2, Pro 18:6; 1Pe 4:4

TSK: Ecc 10:4

leave : Ecc 8:3

for : 1Sam. 25:24-44; Pro 25:15

TSK: Ecc 10:5

an evil : Ecc 4:7, Ecc 5:13, Ecc 6:1, Ecc 9:3

as an : Ecc 3:16, Ecc 4:1

from : Heb. from before

TSK: Ecc 10:6

Folly : Jdg 9:14-20; 1Ki 12:13, 1Ki 12:14; Est 3:1; Psa 12:8; Pro 28:12, Pro 28:28

dignity : Heb. heights

the rich : Jam 2:3-5

TSK: Ecc 10:7

Pro 19:10, Pro 30:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 10:2

The metaphor perhaps means "A wise man’ s sense is in its place, ready to help and protect him; but a fool’ s sense is missing when it is wanted, and so is useless."

Barnes: Ecc 10:3

"Way"may be understood either literally (compare Ecc 10:15), or figuratively, of the course of action which he follows.

He saith ... - He exposes his folly to every one he meets.

Barnes: Ecc 10:4

If the spirit ... - i. e., If he is angry.

Leave not thy place - i. e., Do not lose thy self-control and quit his presence. Gentleness on thy part will calm both thyself and him, and prevent great wrongs being committed by either.

Barnes: Ecc 10:6-7

The "evil"of Ecc 10:5 is here specified as that caprice of a king by which an unworthy favorite of low origin is promoted to successive dignities, while a noble person is degraded or neglected.

Poole: Ecc 10:2

A wise man’ s heart i.e. his understanding or wisdom,

is at his right hand is always present with him, and ready to direct him in all his actions. He manageth all his affairs prudently and piously. He mentions the right hand, because that is the chief and most common instrument of actions, which by most men are done with more strength, and expedition, and orderliness, and comeliness by their right hand than by their left.

A fool’ s heart at his left his understanding and knowledge serves him only for idle speculation and vain ostentation, but is not at all useful or effectual to govern his affections and actions. He acts preposterously and foolishly, like one without heart, as it follows.

Poole: Ecc 10:3

Walketh by the way not only in great undertakings, but in his daily conversation with men, in his looks, and gestures, and common talk.

His wisdom faileth him or, he wants a heart ; as if he had said, Did I say, his heart is at his left hand? I must recall it, for in truth he hath no heart in him.

He saith to every one that he is a fool he publicly discovers his folly to all that meet him, or converse with him.

Poole: Ecc 10:4

The spirit the passion or wrath, as is manifest from the following words, which is oft called spirit, as Jud 8:3 2Ch 21:16 Pro 25:28 Ecc 7:9 .

Leave not thy place to wit, in anger or discontent. Withdraw not thyself rashly and hastily from his presence and service, according to the advice, Ecc 8:3 . Continue in a diligent and faithful discharge of thy duty, as becomes a subject; do not return anger for anger, but modestly and humbly submit thyself to him.

Yielding Heb. healing ; a gentle and submissive carriage, which is of a healing nature; whereas pride and passion do exasperate and widen the breach already made. Pacifieth , Heb. maketh them to rest or cease ; preventeth or removeth them.

Great offences Heb. great sins ; either,

1. Such sins as the offended ruler might commit in the prosecution of his wrath against thee. Or rather,

2. Such as possibly thou hast committed against him, for which he is incensed against thee; or the greatest offences or injuries that one man commits against another, and much more those slight miscarriages of thine towards the ruler. Let not therefore a false opinion concerning his unreconcilableness to thee make thee desperate, and draw thee into rebellion.

Poole: Ecc 10:5

I have observed another great vanity and misdemeanour amongst men.

As an error which proceedeth from the ruler so the sense is, like those errors which rulers commonly commit. Or rather, which is indeed an error proceeding from the ruler ; for the following miscarriage must needs come from those who have power of conferring honour and power, &c. So the Hebrew caph is not a note of likeness, but of reality, as it is Jud 13:23 Neh 7:2 Hos 4:4 5:10 , and oft elsewhere.

Poole: Ecc 10:6

Folly is set in great dignity foolish and unworthy persons are frequently advanced by the favour or humour of princes into places of highest trust and dignity, which is a great reproach and mischief to the prince, and a sore calamity to all his people. The rich ; wise and worthy men, as is evident, because these are opposed to fools in the former clause; such as are rich in endowments of mind. The ground of the expression may be this, that rich men are capable of all the advantages of men or books for the attainment of wisdom, and therefore are supposed to be wise in some measure.

Sit in low place neglected and despised, or removed from those high places to which their merits had raised them.

Poole: Ecc 10:7

Servants men of a servile condition and disposition, who are altogether unfit for places of dignity.

Upon horses riding upon horses, as a badge of their dignity, as Est 6:8,9 Jer 17:25 Eze 23:23 .

Princes walking as servants upon the earth which was the case of his own father, 2Sa 15:30 .

PBC: Ecc 10:2

See WebbSr: ECCLESIASTES 10:2 AND 20

Haydock: Ecc 10:2

Hand, to do well or ill, Deuteronomy i. 39., and Jonas iv. 11. (Chaldean)

Haydock: Ecc 10:3

Fools. People judge others by themselves. (Calmet) ---

Thus Nero could not believe that any were chaste. (Suetonius)

Haydock: Ecc 10:4

Place. If the devil tempt or persuade thee to sin, repent and humble thyself; or if thou hast offended the great, shew submission.

Haydock: Ecc 10:5

Prince, who seems to have been guilty of any indiscretion.

Haydock: Ecc 10:6

Rich. Such were chosen magistrates, Exodus xviii. 21., and Proverbs xxviii. 16., and xxx. 21.

Gill: Ecc 10:2

A wise man's heart is at his right hand,.... This is not designed to express the direct position and situation of the heart of man, wise or foolish, which is the same in both; and which, according to anatomists, is in the middle of the body, inclining to the left side; but the understanding and wisdom of men, as Aben Ezra observes; which, with a wise man, is ready a hand to direct and assist him in any affair; and which under the influence of it, he goes about with great readiness and dexterity, and performs it with great ease and facility, without sinister ends and selfish views; it inclines him to pursue the true way to honour, heaven, and happiness, which lies to the right; to seek things that are above, at the right hand of God; and, in all, his honour and glory;

but a fool's heart is at his left; he is at a loss for wisdom and understanding to direct him, when he has an affair of any moment upon his hand; which he goes about in an awkward manner, as left handed persons do, and has sinister ends in what he does; and he is to every good work reprobate and unfit, and seeks earth and earthly things, which lie to the left, and in all himself. The Targum is,

"the heart of a wise man is to get the law, which was given by the right hand of the Lord; and the heart of a fool to get the goods of gold and silver:''

so Jarchi,

"his wisdom is ready to incline him (the wise man) to the right hand way for his good; but the heart of a fool to pervert him from it.''

The ancients ^o used to call things wise and prudent the right hand and things foolish the left hand.

Gill: Ecc 10:3

Yea also, when he that is a fool walketh by the way,.... The king's highway, the common road; as he passeth along the streets, going to any place, or about any business:

his wisdom faileth him; or "his heart" ^p; he appears by his gait, his manner of walking, to want a heart, to be a fool; walking with a froward mouth, winking with his eyes, speaking with his feet, and teaching with his fingers; all which shows the frowardness and folly of his heart, Pro 6:12; or he discovers it throughout his conversation, in all the actions of it, in whatsoever business he is concerned, and in all the affairs of life. The Targum is,

"when he walketh in a perplexed way;''

then his wisdom fails him; he does not know which way to take, whether to the right or left: this can never be understood of the highway of holiness, in which men, though fools, shall not err, Isa 35:8;

and he saith to everyone that he is a fool; his folly is manifest to all; he betrays it, by his words and actions, to every man he has to do with; his sins and transgressions, which are his folly, he hides not, they are evident to all; and, as the Targum expresses it,

"all say he is a fool:''

though indeed he himself says this of every other man, that he is a fool; for, according to the Vulgate Latin version, he, being a fool himself, thinks everybody else is so.

Gill: Ecc 10:4

If the spirit of the ruler rise up against thee,.... The wrath of the civil magistrate, the chief ruler of the land, the sovereign prince or king, to whom men are and should be subject: if his wrath on any occasion breaks out in a furious manner, and, like a storm and tempest, is very blustering and threatening:

leave not thy place; at court; thine office under the prince, do not throw it up in a passion, and quit his service upon it; and much less forget thy duty and allegiance to him, and go into disloyalty and rebellion; see Ecc 8:3;

for yielding pacifieth great offences; bearing his anger patiently, submitting to his displeasure quietly, making no returns, or at least giving soft answers, and behaving in a modest and humble manner; in time his wrath will subside, and he will be pacified, and forgive the offences committed; or be convinced that there were none, or however not so great as to require such resentment; see Pro 15:1. The Targum is,

"if a spirit of evil concupiscence rules over thee; thy good place, in which thou wert used to stand, leave not:''

some understand this of a man's having a spirit of rule and government coming upon him, or of his being advanced to power and authority, that then he should not forget the low estate in which he had been. Jarchi interprets it of the spirit of the governor of the world, strictly inquiring into the actions of men; and healing their sins by chastisements, which cause them to leave them.

Gill: Ecc 10:5

There is an evil which I have seen under the sun,.... Which Solomon had observed in the course of his life, practised in some kingdoms and by some princes on earth, under the sun; for there is nothing of the like kind, as after mentioned, done in heaven, above the sun;

as an error which proceedeth from the ruler; from the supreme ruler of a nation, the king of it; and it is not only as an error, or like one, a seeming one; but it is a real error, bestowing places of honour and profit on undeserving persons: which error proceeds from ignorance of the persons; or from affection to them, and from friendship cultivated with them in the younger time of life, being educated with them; or through the misrepresentation and imposition of those about him, who have ends to serve by their promotion; or through his own lusts and passions, which these men indulge him in. It may be understood of God, the supreme ruler, who suffers such things to be; and which may seem to some an error in providence, though it is not: but the other sense is best.

Gill: Ecc 10:6

Folly is set in great dignity,.... Or "in great heights" ^q; in high places of honour and truest; even foolish and wicked men; men of poor extraction, of low life, and of mean abilities and capacities; and, which is worse, men vile and vicious, as Doeg the Edomite, Haman the Amalekite, and others;

and the rich sit in low places; men not only of fortune and estates, and above doing mean and little actions, and so more fit for such high places; but men rich in wisdom and knowledge, of large capacities and of great endowments of mind, and so abundantly qualified for posts in the administration of government; and, above all, men rich in grace, fearing God, and hating coveteousness, as rulers ought to be, Exo 18:21; and yet these sometimes are neglected, live in obscurity, who might otherwise be very useful in public life. The Targum interprets this and the following verse of the Israelites in exile and poverty among the Gentiles for their sins; so Jarchi.

Gill: Ecc 10:7

I have seen servants upon horses,.... Which being scarce in Judea, were only rode upon by princes and great personages, or such as were in affluent circumstances; and therefore it was an unusual and disagreeable sight to see servants upon them, which was a token of their being advanced upon the ruin and destruction of their masters; a reigning servant is not only uncomely, but one of the things by which the earth is disquieted, and it cannot bear, Pro 30:21; the Parthians and Persians distinguished their nobles and the vulgar, freemen and servants, by this; the servants went on foot, and the freemen rode on horses ^r;

and princes walking as servants upon the earth; degraded from their honour; banished from their thrones and palaces, or obliged to leave them, and reduced to the lowest state and condition: so David, when his son rebelled against him, and he was forced to flee from him, and walk on foot, 2Sa 15:30; Alshech thinks it may be a prophecy of the captivity of Israel, when they walked as servants on the earth, and the Gentiles rode on horses.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 10:2

¹ tn Heb “a wise man’s heart is at his right hand.” The phrase “right hand” is a Hebrew idiom for the place of protection (e.g., Pss 16:8; 110:5; 121:5). In ancient warfare, the shield of the warrior on one’s right-hand side protected one’s right hand. Qoheleth’s point is that wisdom provides protection (e.g., Eccl 7:12).

² tn Heb “and the heart of a fool is at his left hand.” The fool lacks the protection of wisdom which is at the right-hand side of the wise man (see note on “right hand” in the previous line). The wise man’s heart (i.e., good sense) protects him, but the fool is always getting into trouble.

NET Notes: Ecc 10:3

¹ tn Heb “he lacks his heart.”

² tn Heb “he tells everyone.”

³ sn A fool’s lack of wisdom is obvious to everyone, even when he is engaged in the simple, ordinary actions of life.

NET Notes: Ecc 10:4

¹ tn Heb “spirit.”

² tn Heb “rises up.”

³ tn Heb “Do not leave.”

⁴ tn Heb “your place.” The term מָקוֹם (maqom, “place”) denotes a position, post or office (1 Kgs 20:24; Eccl 8:3; 10:4; BDB 879 s.v. מָקוֹם 1.c).

⁵ tn The noun II מַרְפֵּא (marpe’, “calmness”) is used in reference to keeping one’s composure with a peaceful heart (Prov 14:30) and responding to criticism with a gentle tongue (Prov 15:4); cf. HALOT 637 s.v. II מַרְפֵּא. It is used in reference to keeping one’s composure in an emotionally charged situation (BDB 951 s.v. מַרְפֵּא 2). The term “calmness” is used here as a metonymy of association, meaning “calm response.”

⁶ tn The term “response” does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word “calm”).

⁷ tn The verbal root נוח means “to leave behind; to leave untouched” (HALOT 680 s.v. I נוח 2) in general, and in this passage, “to undo” or “to allay” offenses (HALOT 680 s.v. I נוח 3; BDB 629 s.v. נוּחַ 5) or “to avoid” offenses (BDB 629 נוּחַ 5). The point is either that (1) a composed response can calm or appease the anger of the ruler, or (2) a calm heart will help one avoid great sins that would offend the king. The root נוח (“to rest”) is repeated, creating a wordplay: “Do not leave” (אַל־תַּנַּח, ’al-tannakh) and “to avoid; to allay” (יַנִּיחַ, yanniakh). Rather than resigning (i.e., leaving), composure can appease a king (i.e., cause the anger of the king to leave).

NET Notes: Ecc 10:5

¹ tn The term “another” does not appear in the Hebrew text, but is supplied in the translation to indicate that this is not the first “misfortune” described by the Teacher. See 5:13, 16; 6:1-2.

² tn Heb “an evil.”

³ tn Heb “under the sun.”

⁴ tn Heb “like an error that comes forth from the presence of a ruler.”

NET Notes: Ecc 10:6

¹ tn Heb “folly.”

² tn Heb “high places.”

NET Notes: Ecc 10:7

¹ tn Or “servants,” so KJV, ASV, NCV, NLT (also in the following line).

² tn Heb “upon the earth.”

Geneva Bible: Ecc 10:2

A ^{( a )} wise man's heart [is] at his right hand; but a fool's heart [is] at his left.

^{( a )} So that he does all things well and justly, where as the fool does the contrary.

Geneva Bible: Ecc 10:3

Also, when he that is a fool walketh by the way, his wisdom faileth [him], and he ^{( b )} saith to every one [that] he [is] a fool.

^{( b )} By his doings he betrays himself.

Geneva Bible: Ecc 10:4

If the ^{( c )} spirit of the ruler riseth against thee, leave not thy place; for yielding pacifieth great offences.

^{( c )} If your superior is angry with you, be discrete and not moved.

Geneva Bible: Ecc 10:5

There is an evil [which] I have seen under the sun, as an ^{( d )} error [which] proceedeth from the ruler:

^{( d )} Meaning that it is an evil thing when they who are in authority fail and do not do their duty.

Geneva Bible: Ecc 10:6

Folly is set in great dignity, and the ^{( e )} rich sit in low place.

^{( e )} They who are rich in wisdom and virtue.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 10:1-20

1 Observations of wisdom and folly;

16 of riot;

18 slothfulness;

19 and money.

20 Men's thoughts of kings ought to be reverent.

MHCC: Ecc 10:1-3

Those especially who make a profession of religion, should keep from all appearances of evil. A wise man has great advantage over a fool, who is always at a loss when he has anything to do. Sin is the reproach of sinners, wherever they go, and shows their folly.

MHCC: Ecc 10:4-10

Solomon appears to caution men not to seek redress in a hasty manner, nor to yield to pride and revenge. Do not, in a passion, quit thy post of duty; wait awhile, and thou wilt find that yielding pacifies great offences. Men are not preferred according to their merit. And those are often most forward to offer help, who are least aware of the difficulties, or the consequences. The same remark is applied to the church, or the body of Christ, that all the members should have the same care one for another.

Matthew Henry: Ecc 10:1-3

In these verses Solomon shows,

I. What great need wise men have to take heed of being guilty of any instance of folly; for a little folly is a great blemish to him that is in reputation for wisdom and honour, and is as hurtful to his good name as dead flies are to a sweet perfume, not only spoiling the sweetness of it, but making it to send forth a stinking savour. Note, 1. True wisdom is true honour, and will gain a man a reputation, which is like a box of precious ointment, pleasing and very valuable. 2. The reputation that is got with difficulty, and by a great deal of wisdom, may be easily lost, and by a little folly, because envy fastens upon eminency, and makes the worst of the mistakes and miscarriages of those who are cried up for wisdom, and improves them to their disadvantage; so that the folly which in another would not be taken notice of in them is severely censured. Those who make a great profession of religion have need to walk very circumspectly, to abstain from all appearances of evil, and approaches towards it, because many eyes are upon them, that watch for their halting; their character is soon sullied, and they have a great deal of reputation to lose.

II. What a deal of advantage a wise man has above a fool in the management of business (Ecc 10:2): A wise man's heart is at his right hand, so that he goes about his business with dexterity, turns his hand readily to it, and goes through it with despatch; his counsel and courage are ready to him, whenever he has occasion for them. But a fool's heart is at his left hand; it is always to seek when he has any thing to do that is of importance, and therefore he goes awkwardly about it, like a man that is left-handed; he is soon at a loss and at his wits' end.

III. How apt fools are at every turn to proclaim their own folly, and expose themselves; he that is either witless or graceless, either silly or wicked, if he be ever so little from under the check, and left to himself, if he but walk by the way, soon shows what he is; his wisdom fails him, and, by some impropriety or other, he says to every one he meets that he is a fool (Ecc 10:3), that is, he discovers his folly as plainly as if he had told them so. He cannot conceal it, and he is not ashamed of it. Sin is the reproach of sinners wherever they go.

Matthew Henry: Ecc 10:4-11

The scope of these verses is to keep subjects loyal and dutiful to the government. In Solomon's reign the people were very rich, and lived in prosperity, which perhaps made them proud and petulant, and when the taxes were high, though they had enough to pay them with, it is probable that many conducted themselves insolently towards the government and threatened to rebel. To such Solomon here gives some necessary cautions.

I. Let not subjects carry on a quarrel with their prince upon any private personal disgust (Ecc 10:4): " If the spirit of the ruler rise up against thee, if upon some misinformation given him, or some mismanagement of thine, he is displeased at thee, and threaten thee, yet leave not thy place, forget not the duty of a subject, revolt not from thy allegiance, do not, in a passion, quit thy post in his service and throw up thy commission, as despairing ever to regain his favour. No, wait awhile, and thou wilt find he is not implacable, but that yielding pacifies great offences. "Solomon speaks for himself, and for every wise and good man that is a master, or a magistrate, that he could easily forgive those, upon their submission, whom yet, upon their provocation, he had been very angry with. It is safer and better to yield to an angry prince than to contend with him.

II. Let not subjects commence a quarrel with their prince, though the public administration be not in every thing as they would have it. He grants there is an evil often seen under the sun, and it is a king's-evil, an evil which the king only can cure, for it is an error which proceeds from the ruler (Ecc 10:5); it is a mistake which rulers, consulting their personal affections more than the public interests, are too often guilty of, that men are not preferred according to their merit, but folly is set in great dignity, men of shattered brains, and broken fortunes, are put in places of power and trust, while the rich men of good sense and good estates, whose interest would oblige them to be true to the public, and whose abundance would be likely to set them above temptations to bribery and extortion, yet sit in low places, and can get no preferment (Ecc 10:6), either the ruler knows not how to value them or the terms of preferment are such as they cannot in conscience comply with. It is ill with a people when vicious men are advanced and men of worth are kept under hatches. This is illustrated Ecc 10:7. " I have seen servants upon horses, men not so much of mean extraction and education (if that were all, it were the more excusable, nay, there is many a wise servant who with good reason has rule over a son that causes shame ), but of sordid, servile, mercenary dispositions. I have seen these riding in pomp and state as princes, while princes, men of noble birth and qualities, fit to rule a kingdom, have been forced to walk as servants upon the earth, poor and despised."Thus God, in his providence, punishes a wicked people; but, as far as it is the ruler's act and deed, it is certainly his error, and a great evil, a grievance to the subject and very provoking; but it is an error under the sun, which will certainly be rectified above the sun, and when it shall shine no more, for in heaven it is only wisdom and holiness that are set in great dignity. But, if the prince be guilty of his error, yet let not the subjects leave their place, nor rise up against the government, nor form any project for the alteration of it; nor let the prince carry on the humour too far, nor set such servants, such beggars, on horseback, as will ride furiously over the ancient land-marks of the constitution, and threaten the subversion of it.

1. Let neither prince nor people violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence, which he shows here by four similitudes, the scope of which is to give us a caution not to meddle to our own hurt. Let not princes invade the rights and liberties of their subjects; let not subjects mutiny and rebel against their princes; for, (1.) He that digs a pit for another, it is ten to one but he falls into it himself, and his violent dealing returns upon his own head. If princes become tyrants, or subjects become rebels, all histories will tell both what is likely to be their fate and that it is at their utmost peril, and it were better for both to be content within their own bounds. (2.) Whoso breaks a hedge, an old hedge, that has long been a land-mark, let him expect that a serpent, or adder, such as harbour in rotten hedges, will bite him; some viper or other will fasten upon his hand, Act 28:3. God, by his ordinance, as by a hedge, has inclosed the prerogatives and powers of princes; their persons are under his special protection; those therefore that form any treasonable designs against their peace, their crown, and dignity, are but twisting halters for themselves. (3.) Whoso removes stones, to pull down a wall or building, does but pluck them upon himself; he shall be hurt therewith, and will wish that he had let them alone. Those that go about to alter a well-modelled well-settled government, under colour of redressing some grievances and correcting some faults in it, will quickly perceive not only that it is easier to find fault than to mend, to demolish that which is good than to build up that which is better, but that they thrust their own fingers into the fire and overwhelm themselves in the ruin they occasion. (4.) He that cleaves the wood, especially if, as it follows, he has sorry tools (Ecc 10:10), shall be endangered thereby; the chips, or his own axe-head, will fly in his face. If we meet with knotty pieces of timber, and we think to master them by force and violence, and hew them to pieces, they may not only prove too hard for us, but the attempt may turn to our own damage.

2. Rather let both prince and people act towards each other with prudence, mildness, and good temper: Wisdom is profitable to direct the ruler how to manage a people that are inclined to be turbulent, so as neither, on the one hand, by a supine negligence to embolden and encourage them, nor, on the other hand, by rigour and severity to exasperate and provoke them to any seditious practices. It is likewise profitable to direct the subjects how to act towards a prince that is inclined to bear hard upon them, so as not to alienate his affections from them, but to win upon him by humble remonstrances (not insolent demands, such as the people made upon Rehoboam), by patient submissions and peaceable expedients. The same rule is to be observed in all relations, for the preserving of the comfort of them. Let wisdom direct to gentle methods and forbear violent ones. (1.) Wisdom will teach us to whet the tool we are to make use of, rather than, by leaving it blunt, oblige ourselves to exert so much the more strength, Ecc 10:10. We might save ourselves a great deal of labour, and prevent a great deal of danger, if we did whet before we cut, that is, consider and premeditate what is fit to be said and done in every difficult case, that we may accommodate ourselves to it and may do our work smoothly and easily both to others and to ourselves. Wisdom will direct how to sharpen and put an edge upon both ourselves and those we employ, not to work deceitfully (Psa 52:2), but to work cleanly and cleverly. The mower loses no time when he is whetting his scythe. (2.) Wisdom will teach us to enchant the serpent we are to contend with, rather than think to out-hiss it (Ecc 10:11): The serpent will bite if he be not by singing and music charmed and enchanted, against which therefore he stops his ears (Psa 58:4, Psa 58:5); and a babbler is no better to all those who enter the lists with him, who therefore must not think by dint of words to out-talk him, but be prudent management to enchant him. He that is lord of the tongue (so the phrase is), a ruler that has liberty of speech and may say what he will, it is as dangerous dealing with him as with a serpent uncharmed; but, if you use the enchantment of a mild and humble submission, you may be safe and out of danger; herein wisdom, the meekness of wisdom, is profitable to direct. By long forbearing is a prince persuaded, Pro 25:15. Jacob enchanted Esau with a present and Abigail David. To those that may say any thing it is wisdom to say nothing that is provoking.

Keil-Delitzsch: Ecc 10:2-3

A double proverb regarding wisdom and folly in their difference: "The heart of a wise man is directed to his right hand, and the heart of the fool to his left. And also on the way where a fool goeth, there his heart faileth him, and he saith to all that he is a fool."Most interpreters translate: The heart of the wise man is at his right hand, i.e. , it is in the right place. But this designation, meant figuratively and yet sounding anatomically, would be in bad taste

(Note: Christ. Fried. Bauer (1732) explains as we do, and remarks, "If we translate: the heart of the wise is at his right hand, but the heart of the fool at his left, it appears as if the heart of the prudent and of the foolish must have a different position in the human body, thus affording to the profane ground for mockery.")

in this distinguishing double form ( vid ., on the contrary, Ecc 2:14). The ל is that of direction;

(Note: Accordingly, Ecc 10:2 has become a Jewish saying with reference to the study of a book (this thought of as Heb.): The wise always turn over the leaves backwards, repeating that which has been read; the fool forwards, superficially anticipating that which has not yet been read, and scarcely able to wait for the end.)

and that which is situated to the right of a man is figuratively a designation of the right; and that to the left, a designation of the wrong. The designation proceeds from a different idea from that at Deu 5:32, etc.; that which lies to the right, as that lying at a man's right hand, is that to which his calling and duty point him; השׂ denotes, in the later Hebrew, "to turn oneself to the wrong side."

Keil-Delitzsch: Ecc 10:3

This proverb forms, along with the preceding, a tetrastich, for it is divided into two parts by vav . The Kerı̂ has removed the art. in כש and שה , Ecc 6:10, as incompatible with the ש . The order of the words vegam -baderek keshehsachal holek is inverted for vegam keshehsachal baderek holek , cf. Ecc 3:13, and also rav shěyihyn , Ecc 6:3; so far as this signifies, "supposing that they are many."Plainly the author intends to give prominence to "on the way;"and why, but because the fool, the inclination of whose heart, according to 2 b , always goes to the left, is now placed in view as he presents himself in his public manner of life. Instead of לב־הוּא חסר we have here the verbal clause חסר לבּו , which is not, after Ecc 6:2, to be translated: corde suo caret (Herzf., Ginsb.), contrary to the suff. and also the order of the words, but, after Ecc 9:8 : cor ejus deficit , i.e. , his understanding is at fault; for לב , here and at Ecc 10:2, is thus used in a double sense, as the Greek νοῦς and the Lat. mens can also be used: there it means pure, formal, intellectual soul-life; here, pregnantly ( Psychol . p. 249), as at Ecc 7:7, cf. Hos 4:11, the understanding or the knowledge and will of what is right. The fool takes no step without showing that his understanding is not there, - that, so to speak, he does not take it along with him, but has left it at home. He even carries his folly about publicly, and prides himself in it as if it were wisdom: he says to all that he is a fool, se esse stultum (thus, correctly, most Jewish and Christian interpreters, e.g. , Rashi and Rambach). The expression follows the scheme of Ps. 9:21: May the heathen know mortales se esse ( vid ., l.c. ). Otherwise Luther, with Symm. and Jerome: "he takes every man as a fool;"but this thought has no support in the connection, and would undoubtedly be expressed by המּה סכלים . Still differently Knobel and Ewald: he says to all, "it is foolish;"Hitzig, on the contrary, justly remarks that סכל is not used of actions and things; this also is true of כּסיל , against himself, Ecc 5:2, where he translates qol kesil by "foolish discourses."

Keil-Delitzsch: Ecc 10:4

This verse shows what is the wise conduct of a subject, and particularly of a servant, when the anger of the ruler breaks forth: "If the ill-humour of the ruler rise up against thee, do not leave thy post; for patience leaves out great sins."Luther connects Ecc 10:4 and Ecc 10:3 by "therefore;"for by the potentate he understands such an one as, himself a fool, holds all who contradict him to be fools: then it is best to let his folly rage on. But the מושׁל is a different person from the סכל ; and מק אל־תּנּח does not mean, "let not yourself get into a passion,"or, as he more accurately explains in the Annotationes : "remain self-possessed"(similarly Hitzig: lose not thy mental state of composure), but, in conformity with תלך ... אל , Ecc 8:3, "forsake not the post (synon. מצּב and מעמד , Isa 22:19, cf. 23) which thou hast received."The person addressed is thus represented not merely as a subject, but officially as a subordinate officer: if the ruler's displeasure ( רוּח , as at Jdg 8:3; Pro 29:11) rises up against him ( עלה , as elsewhere; cf. אף , Psa 73:21; or חמה , 2Sa 11:20), he ought not, in the consciousness that he does not merit his displeasure, hastily give up his situation which has been entrusted to him and renounce submission; for patience, gentleness (regarding מרפּא , vid ., Pro 12:18) ' גּד ... ' ין .

This concluding clause of the verse is usually translated: "It appeaseth (pacifieth) great sins"(lxx καταπαύσει , Symm. παύσει ). The phrase ( חמה ) אף הניח is not to be compared, for it signifies quieting by an exhausting outbreak; on the contrary, יניח in the passage before us must signify quieting, as the preventing of an outbreak (cf. Pro 15:1). It appears more correct to render הנּיח in both cases in the sense of ἐᾶν , missum facere : to leave great sins is = not to commit them, to give up the lust thereto; for hinniahh signifies to let go, to leave off, e.g. , Jer 14:9; and to indulge, Est 3:8, here as at Ecc 7:18; Ecc 11:6, "to keep the hands from something."The great sins cannot certainly be thought of as those of the ruler; for on his part only one comes into view, if indeed, according to the old legal conception, it could be called such, viz., cruel proceeding with reference to him who wilfully withdraws from him, and thus proves his opposition; much rather we are to think of the great sins into which he who is the object of the ruler's displeasure might fall, viz., treason (Ecc 8:2), insubordination, self-destruction, and at the same time, since he does not stand alone, or make common cause with others who are discontented, the drawing of others into inevitable ruin ( Ecc 8:3 ). All these sins, into which he falls who answers wrath with wrath, patience avoids, and puts a check to them. The king's anger is perhaps justified; the admonition, however, would be otherwise expressed than by 'l-tnch mq', if it were not presupposed that it was not justified; and thus without meta'basis eis a'llo ge'nos an I-section follows the reflection regarding wise deportment as over against the king's displeasure, a section which describes from experience and from personal observation the world turned upside down in the state.

Keil-Delitzsch: Ecc 10:5

"There is an evil which I have seen under the sun, like an error which proceedeth from the ruler."The introduction by the virtual relative raithi is as at Ecc 5:12; Ecc 6:1. Knobel, Hengst., and others give to the כ of כּשׁ the meaning of "according to,"or "in consequence of which,"which harmonizes neither with ra'ah nor with raithi . Also Kleinert's translation: "There is a misery - I have seen it under the sun - in respect of an error which proceedeth from the ruler,"is untenable; for by this translation ra'ah is made the pred. while it is the subj. to ישׁ , and kishgagah the unfolding of this subject. Hitzig also remarks: "as [steplang7 wie ein ] an error, instead of which we have: in respect to [steplang7 um einen ] an error;"for he confounds things incongruous. Hitz., however, rightly recognises, as also Kleinert, the כ as Caph veritatis , which measures the concrete with the idea. Isa 13:6, compares the individual with the general which therein comes to view, Eze 26:10; Neh 7:2; cf. 2Sa 9:8. Koheleth saw an evil under the sun; something which was like an error, appeared to him altogether like an error which proceedeth from the ruler. If we could translate שׁיּ by quod exiit , then כ would be the usual Caph similitudinis ; but since it must be translated by quod exit , וגו כשׁ places the observed fact under a comprehensive generality: it had the nature of an error proceeding from the ruler. If this is correct, it is so much the less to be assumed that by השׁלּיט God is to be understood (Dan 5:21), as Jerome was taught by his Hebraeus : quod putent homines in hac inaequalitate rerum illum non juste et ut aequum est judicare . It is a governor in a state that is meant, by whom an error might easily be committed, and only too frequently is committed, in the promotion of degradation of persons. But since the world, with its wonderful division of high and low, appears like as it were an error proceeding from the Most High, there certainly falls a shadow on the providence of God Himself, the Governor of the world; but yet not so immediately that the subject of discourse is an "error"of God, which would be a saying more than irreverent. יּצא = יּצה is the metaplastic form for יּצאה or יּצאת (for which at Deu 28:57 incorrectly יּצת ), not an error of transcription, as Olsh. supposes; vid ., to the contrary. מלּפני (Symm. ἐξ ἔμπροστηεν ) with יצא is the old usus loq . There now follows a sketch of the perverted world.

Keil-Delitzsch: Ecc 10:6-7

"Folly is set on great heights, and the rich must sit in lowliness. I have seen servants upon horses, and princes like servants walking on foot."The word הסּכל (with double seghol , Aram. סכלוּ ) is used here instead of those in whom it is personified. Elsewhere a multiplicity of things great, such as עמּים , מים , and the like, is heightened by רבּים (cf. e.g. , Psa 18:17); here "great heights"are such as are of a high, or the highest degree; rabbim , instead of harabbim , is more appos. than adject. (cf. Gen 43:14; Psa 68:28; Psa 143:10; Jer 2:21), in the sense of "many"( e.g. , Ginsburg: "in many high positions") it mixes with the poetry of the description dull prose.

(Note: Luzz. reads נתן : "Folly brings many into high places."The order of the words, however, does not favour this.)

'Ashirim also is peculiarly used: divites = nobiles (cf. שׁוע , Isa 32:5), those to whom their family inheritance gives a claim to a high station, who possess the means of training themselves for high offices, which they regard as places of honour, not as sources of gain. Regibus multis , Grotius here remarks, quoting from Sallust and Tacitus, suspecti qui excellunt sive sapientia sive nobilitate aut opibus . Hence it appears that the relation of slaves and princes to each other is suggested; hoc discrimen , says Justin, 41:3, of the Parthians, inter servos liberosque est quod servi pedibus, liberi nonnisi equis incedunt ; this distinction is set aside, princes must walk 'al -haarěts , i.e. , beregel (beraglēhěm ), and in their stead (Jer 17:25) slaves sit high on horseback, and rule over them (the princes), - an offensive spectacle, Pro 19:10. The eunuch Bagoas, long all-powerful at the Persian Court, is an example of the evil consequences of this reversal of the natural relations of men.

Constable: Ecc 6:10--11:7

III. THE LIMITATIONS OF WISDOM 6:10--11:6

Clues in the text indicate the value and purpose of 6:10-11:6. The phrases "does not know" and "cannot discover" occur frequently (6:12; 7:14, 24, 28; 8:17; 19:1, 12; 10:14; 11:2, 6). Also the recurrence of "it is good" (7:18) and "is better than" (7:2, 5; 9:16, 18) helps us realize that in this section Solomon gave much practical advice on how to live. He did not let us forget that our understanding of God's ways in the present (7:13; cf. 8:17) and in the future (9:1; 10:14; 11:2) is partial. The conclusion is that we should fear God (7:18; 8:12; 12:13) and seek to please Him (7:26; cf. 2:26).

Constable: Ecc 9:1--11:7

C. Man's Ignorance of the Future 9:1-11:6

The emphasis in this section (9:1-11:6) is on what man does not know because God has not revealed many things. Solomon also emphasized, however, that the remaining mystery in this subject (8:16-17) must not diminish human joy (9:1-9) or prevent us from working with all our might (9:10-11:6).⁶⁵ The subsections that follow begin "no one knows" or the equivalent (9:1, 12; 11:2; cf. 9:5; 10:14, 15; 11:5 twice, 6).

"Before the positive emphasis of the final three chapters can emerge, we have to make sure that we shall be building on nothing short of hard reality. In case we should be cherishing some comforting illusions, chapter 9 confronts us with the little that we know, then with the vast extent of what we cannot handle: in particular, with death, the ups and downs of fortune, and the erratic favours of the crowd."⁶⁶

Constable: Ecc 9:11--10:12

2. The future of the wise on earth 9:11-10:11

Solomon's emphasis in 9:2-10 was on the fact that a righteous person could not be more certain of his or her earthly future than the wicked. In 9:11-10:11 his point was that the wise cannot be more sure of his or her earthly future than the fool.

9:11-12 Wisdom does not guarantee a good job or a prosperous future. Likewise sometimes the fastest runner does not win a foot race and the stronger army does not win a battle Usually the best succeed but not always. The reason for this is that everyone is subject to misfortune that we cannot anticipate or control (v. 12).

9:13-16 In this illustration clearly wisdom is better than strength, but even so it does not guarantee a reward. People generally do not value wisdom as highly as wealth even though wisdom is really worth more.

9:17-10:1 Just a little folly can decrease the value of wisdom. For example, a wise person can end his opportunity to provide wisdom to others by giving foolish advice just once. This, too, is unfortunate, but it is a fact of life.

10:2-7 A wise person may also lose his opportunity to give counsel through the error of someone else, for example, one of the rulers he has been advising. "The right" and "the left" (v. 2) are not the correct way and the incorrect way. They are not the political right and left, conservatism and liberalism, either. They are the place of protection and the place of danger (cf. Ps. 16:8; 110:5; 121:5). The "road" (v. 3) is not a literal highway but the fool's metaphorical way of life. The wise man does not quit his job when his boss gets angry with him. He maintains his composure and so gives the impression rightly or wrongly that his boss did not need to be angry.

"The lesson is that the self-controlled person who has less rank is really more powerful than the out-of-control supposed superior."⁶⁷

Unfortunately one's good work does not always receive the praise it deserves. Sometimes the promotion goes to the less qualified person because of the supervisor's caprice. Consequently the ruler's illogical decision nullifies the better worker's wisdom (vv. 5-7).

10:8-11 Improper timing can also nullify wisdom. Four different situations illustrate the fact that though wisdom is valuable in a variety of everyday tasks (vv. 8-10) one can lose its advantage if the timing is not right (v. 11).

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 10 (Chapter Introduction)

Overview

Ecc 10:1, Observations of wisdom and folly; Ecc 10:16, of riot; Ecc 10:18, slothfulness; Ecc 10:19, and money; Ecc 10:20, Men’s thoughts of kings ought to be reverent.

Poole: Ecclesiastes 10 (Chapter Introduction)

CHAPTER 10

Observations on wisdom and folly, Ecc 10:1-3 . Of rulers, Ecc 10:4-7 . Of wrong and injustice, Ecc 10:8-10 . Of talkativeness, imprudence, and its mischiefs, Ecc 10:11-15 . Kings hurtful and desirable, Ecc 10:16,17 . Of sloth, Ecc 10:18 . Feasts, Ecc 10:19. The king must not be cursed, Ecc 10:20 .

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 10 (Chapter Introduction)

(Ecc 10:1-3) To preserve a character for wisdom.

(Ecc 10:4-10) Respecting subjects and rulers.

(Ecc 10:11-15) Of foolish talk.

(Ecc 10:16-20) Duties of rulers and subjects.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 10 (Chapter Introduction)

This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and " set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously (Ecc 10:1-3). 2. To be submissive to our superiors if at any time we have offended them (Ecc 10:4). 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows (Ecc 10:8-11). 4. To govern our tongues well (Ecc 10:12-15). 5. To be diligent in our business and provide well for our families (Ecc 10:18, Ecc 10:19). 6. Not to speak ill of our rulers, no, not in secret (Ecc 10:20). II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power (Ecc 10:5-7). 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious (Ecc 10:16, Ecc 10:17). Happy the nation when princes and people make conscience of their duty according to these rules.

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

Bibliography

Archer, Gleason L., Jr. "The Linguistic Evidence for the Date of Ecclesiastes'." Journal of the Evangelical Theological Society 12:3 (Summer 1969):167-81.

Barton, G. A. A Critical and Exegetical Commentary on the Book of Ecclesiastes. International Critical Commentary series. Edinburgh: T. & T. Clark, 1908.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Breton, Santiago. "Qoheleth Studies." Biblical Theology Bulletin 3 (1973):22-50.

Brindle, Wayne A. "Righteousness and Wickedness in Ecclesiastes 7:15-18." Andrews University Seminary Studies 23:3 (Autumn 1985):243-57.

Bullock, C. Hassell. An Introduction to the Poetic Books of the Old Testament. Chicago: Moody Press, 1979.

Caneday, Ardel B. "Qoheleth: Enigmatic Pessimist or Godly Sage?" Grace Theological Journal 7:1 (Spring 1986):21-56.

Cohen, A. The Five Megilloth. London: Soncino Press, 1946.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Crenshaw, James L. "The Acquisition of Knowledge in Israelite Wisdom Literature." Word & World 7:3 (Summer 1987):245-52.

_____. Old Testament Wisdom. Atlanta: John Knox Press, 1981.

_____. "Popular Questioning of the Justice of God in Ancient Israel." Zeitschrift für die Alttestamentliche Wissenschaft 82:3 (1970):380-95.

_____. "The Shadow of Death in Qoheleth." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 205-16. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

_____. "Youth and Old Age in Qoheleth." Hebrew Annual Review 10 (1986):1-12.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, Barry C. "Ecclesiastes 12:1-8--Death, an Impetus for Life." Bibliotheca Sacra 148:591 (July-September 1991):298-318.

Delitzsch, Franz. Bibilical Commentary on the Song of Songs and Ecclesiastes. Translated by M. G. Eason. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Dreese, John J. "The Theology of Qoheleth." The Bible Today 56 (November 1971):513-18.

Eaton, Michael A. Ecclesiastes. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1983.

Forman, Charles C. "Koheleth's Use of Genesis." Journal of Semitic Studies 5 (1960):256-63.

Fox, Michael V. "The Meaning of Hebel for Qoheleth." Journal of Biblical Literature 105:3 (September 1986):409-27.

_____. Qohelet and His Contradictions. Sheffield, Eng.: Almond Press, 1989.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Genung, John F. Words of Koheleth. New York: Houghton, Mifflin, 1904.

Ginsburg, Christian D. Song of Songs and Coheleth. Reprint ed., New York: KTAV Publishing House, 1970.

Glenn, Donald R. "Ecclesiastes." In The Bible Knowledge Commentary: Old Testament, pp. 975-1007. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Good, Edwin M. "The Unfilled Sea: Style and Meaning in Ecclesiastes 1:2-11." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 59-73. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphryes, and James M. Ward. New York: Union Theological Seminary, 1978.

Gordis, Robert. Koheleth--The Man and His World. Schocken Paperbacks on Jewish Life and Religion series. 1951; 3rd ed., New York: Schocken Books, 1968.

Gray, George Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. 1915; reprint ed. New York: KTAV Publishing House, 1972.

Haden, N. Karl. "Qoheleth and the Problem of Alienation." Christian Scholar's Review 17:1 (1987):52-66.

Hengstenberg, Ernest W. A Commentary on Ecclesiastes. 1869; reprint ed., Minneapolis: Klock and Klock Christian Publishing Co., 1977.

Holm-Nielsen, Svend. "The Book of Ecclesiastes and the Interpretation of It in Jewish and Christian Theology." Annual of the Swedish Theological Institute 10 (1976):38-96.

Hubbard, David A. Ecclesiastes, Song of Solomon. Communicator's Commentary series. Dallas: Word Books, 1991.

Jennings, F. C. Old Groans and New Songs: Being Mediations on Ecclesiastes. New York: Loizeaux Brothers, n.d.

Johnston, Robert K. "Confessions of a Workaholic': A Reappraisal of Qoheleth." Catholic Biblical Quarterly 38 (January-March 1976):14-28.

Kaiser, Walter C., Jr. Ecclesiastes: Total Life. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

_____. "Integrating Wisdom Theology into Old Testament Theology: Ecclesiastes 3:10-15." In A Tribute to Gleason Archer, pp. 197-209. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Kidner, Derek. The Message of Ecclesiastes: A Time to Mourn, and a Time to Dance. The Bible Speaks Today series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1976.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Psalms--Song of Solomon, by Carl Bernhard Moll and Otto Zockler. Translated and edited by Charles A. Briggs, John Forsyth, James B. Hammond, J. Fred McCurdy, Charles A. Aiken, Tayler Lewis, William Wills, and W. Henry Green.

Laurin, Robert. "Ecclesiastes." In The Wycliffe Bible Commentary, pp. 585-94. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Leupold, H. C. Exposition of Ecclesiastes. Wartburg Press, 1952; reprint ed., Grand Rapids: Baker Book House, 1966.

Lohfink, Norbert. "The present and eternity: time in Qoheleth." Theology Digest 34:3 (Fall 1987):236-40.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Ogden, Graham. Qoheleth. Sheffield, Eng.: JSOT Press, 1987.

Plumptre, E. H. Ecclesiastes. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1888.

Reitman, James S. "The Structure and Unity of Ecclesiastes." Bibliotheca Sacra 154:615 (July-September 1997):297-319.

Robinson, Theodore H. The Poetry of the Old Testament. London: Duckworth, 1947.

Scott, R. B. Y. Proverbs--Ecclesiastes. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Shank, H. Carl. "Qoheleth's World and Life View as Seen in His Recurring Phrases." Westminster Theological Journal 37 (1974):57-73.

Short, Robert L. A Time to Be Born--A Time to Die. New York: Harper and Row, 1973.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

von Rad, Gerhard. Wisdom in Israel. New York: Abingdon, 1972.

White, Graham. "Luther on Ecclesiastes and the limits of human ability." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 29:2 (1987):180-94.

Whybray, R. N. "Ecclesiastes 1.5-7 and the Wonders of Nature." Journal for the Study of the Old Testament 41(June 1988):105-12.

_____. "Qoheleth the Immoralist? (Qoh 7:16-17). In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 191-204. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

Wright, Addison G. "The Riddle of the Sphinx: The Structure of the Book of Qoheleth." Catholic Biblical Quarterly 30 (1968):313-34.

Wright, J. Stafford. "Ecclesiastes." In Psalms-Song of Songs. Vol. 5 of The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1991.

_____. "The Interpretation of Ecclesiastes." In Classical Essays in Old Testament Interpretation, pp. 133-50. Edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Yoder, Sanford Calvin. Poetry of the Old Testament. Scottdale, Pa: Herald Press, 1973.

Young, Edward J. An Introduction to the Old Testament. 1949; revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Youngblood, Ronald F. "Qoheleth's Dark House' [Eccles. 12:5]." In A Tribute to Gleason Archer: Essays on the Old Testament, pp. 211-27. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Zondervan Pictorial Encyclopedia of the Bible, 1975 ed. S.v. "Ecclesiastes," by Gleason L. Archer Jr.

Zuck, Roy B. "God and Man in Ecclesiastes." Bibliotheca Sacra 148:589 (January-March 1991):46-56.

_____. "A Theology of the Wisdom Books and the Song of Songs." In A Biblical Theology of the Old Testament, pp. 207-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 10 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 10

This chapter treats of the difference between wisdom and folly; and of the preferableness of the one, to the other, especially in civil government: folly is compared to a dead or deadly fly; a little of which as much hurts a wise man's reputation, as that does the most precious ointment, Ecc 10:1. A wise man and a fool differ in the situation of their heart; which is in the one on the right hand, in the other on the left, Ecc 10:2; the folly of the latter lies not only in his heart, but betrays itself throughout the whole of his conversation, Ecc 10:3. And it is one part of wisdom in a subject to bear patiently the anger of his prince, and not in a passion and at once leave his service, Ecc 10:4. And, among the follies of princes, this is a great one; to bestow their honours and favours on improper persons, to the neglect of such as are deserving, Ecc 10:5. And several proverbial expressions are used, as cautions to a wise man against plotting mischief to others; breaking in upon the constitution and laws of a commonwealth; weakening the strength of the state by an methods, and making discord in it, and carrying thin by mere strength and force; when, if wisdom used, it would direct to proper ways and means, by which things would be managed to the best advantage, Ecc 10:8. Then the babbling of fools against a government is exposed, which is like the secret bite of a serpent, Ecc 10:11; and the difference between the words of wise men, which express grace and kindness, and are amiable and acceptable to men; and those of fools, which destroy themselves, begin in folly, and end in mischief; are noisy, and without meaning; do not direct to things most plain and easy, but wearisome and fatiguing to themselves and others, Ecc 10:12. Next the unhappiness of a land is observed, when the governors of it are childish, intemperate, slothful, and prodigal; the happiness of a country when it is the reverse, Ecc 10:16; and the chapter is concluded with advice not to curse a king, or any great personage; no, not in the most private and secret manner; since, by one means or another, it will be discovered Ecc 10:20.