Text -- Ecclesiastes 7:17-29 (NET)

7:17 Do not be excessively wicked and do not be a fool; otherwise you might die before your time. 7:18 It is best to take hold of one warning without letting go of the other warning; for the one who fears God will follow both warnings.

Wisdom Needed Because No One is Truly Righteous

7:19 Wisdom gives a wise person more protection than ten rulers in a city. 7:20 For there is not one truly righteous person on the earth who continually does good and never sins. 7:21 Also, do not pay attention to everything that people say; otherwise, you might even hear your servant cursing you. 7:22 For you know in your own heart that you also have cursed others many times.

Human Wisdom is Limited

7:23 I have examined all this by wisdom; I said, “I am determined to comprehend this”– but it was beyond my grasp. 7:24 Whatever has happened is beyond human understanding; it is far deeper than anyone can fathom.

True Righteousness and Wisdom are Virtually Nonexistent

7:25 I tried to understand, examine, and comprehend the role of wisdom in the scheme of things, and to understand the stupidity of wickedness and the insanity of folly. 7:26 I discovered this: More bitter than death is the kind of woman who is like a hunter’s snare; her heart is like a hunter’s net and her hands are like prison chains. The man who pleases God escapes her, but the sinner is captured by her. 7:27 The Teacher says: I discovered this while trying to discover the scheme of things, item by item. 7:28 What I have continually sought, I have not found; I have found only one upright man among a thousand, but I have not found one upright woman among all of them. 7:29 This alone have I discovered: God made humankind upright, but they have sought many evil schemes.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 7:18

Embrace and practise this counsel.

Wesley: Ecc 7:18

Shall be delivered from all extremes, and from all the evil consequences of them.

Wesley: Ecc 7:19

Supports him in, and secures him against troubles and dangers.

Wesley: Ecc 7:20

Who is universally and perfectly good.

Wesley: Ecc 7:21

Do not strictly search into them, nor listen to hear them.

Wesley: Ecc 7:23

I have found to be true, by the help of that singular wisdom which God had given me.

Wesley: Ecc 7:23

I determined that I would attain perfection of wisdom.

Wesley: Ecc 7:23

I found myself greatly disappointed.

Wesley: Ecc 7:24

God's counsels and works, and the reasons of them.

Wesley: Ecc 7:25

He useth three words signifying the same thing, to intimate his vehement desire, and vigorous, and unwearied endeavours after it.

Wesley: Ecc 7:25

Both of God's various providences, and of the counsels and courses of men.

Wesley: Ecc 7:25

Clearly and fully to understand the great evil of sin.

Wesley: Ecc 7:26

By my own sad experience.

Wesley: Ecc 7:26

Shall be prevented from falling into her hands.

Wesley: Ecc 7:27

That I might make a true and just estimate.

Wesley: Ecc 7:28

I returned to search again with more earnestness.

Wesley: Ecc 7:28

That it was so, he found, but the reason of the thing he could not find out.

Wesley: Ecc 7:28

A wise and virtuous man.

Wesley: Ecc 7:28

One worthy of that name; one who is not a dishonour to her sex.

Wesley: Ecc 7:28

In that thousand whom I have taken into intimate society with myself.

Wesley: Ecc 7:29

Though I could not find out all the streams of wickedness, and their infinite windings and turnings, yet I have discovered the fountain of it, Original sin, and the corruption of nature, which is both in men and women.

Wesley: Ecc 7:29

God made our first parents, Adam and Eve.

Wesley: Ecc 7:29

Heb. right: without any imperfection or corruption, conformable to his nature and will, after his own likeness.

Wesley: Ecc 7:29

Our first parents, and after them their posterity.

Wesley: Ecc 7:29

Were not contented with their present state, but studied new ways of making themselves more wise and happy, than God had made them. And we, their wretched children, are still prone to forsake the certain rule of God's word, and the true way to happiness, and to seek new methods of attaining it.

JFB: Ecc 7:17

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

JFB: Ecc 7:18

The two opposite excesses (Ecc 7:16-17), fanatical, self-wise righteousness, and presumptuous, foolhardy wickedness.

JFB: Ecc 7:18

Shall escape all such extremes (Pro 3:7).

JFB: Ecc 7:19

Hebrew, "The wisdom," that is, the true wisdom, religion (2Ti 3:15).

JFB: Ecc 7:19

That is, able and valiant generals (Ecc 7:12; Ecc 9:13-18; Pro 21:22; Pro 24:5). These "watchmen wake in vain, except the Lord keep the city" (Psa 127:1).

JFB: Ecc 7:20

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

JFB: Ecc 7:21

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

JFB: Ecc 7:22

(1Ki 2:44).

JFB: Ecc 7:23

Resuming the "all" in Ecc 7:15; Ecc 7:15-22 is therefore the fruit of his dearly bought experience in the days of his "vanity."

JFB: Ecc 7:23

I tried to "be wise," independently of God. But true wisdom was then "far from him," in spite of his human wisdom, which he retained by God's gift. So "over wise" (Ecc 7:16).

JFB: Ecc 7:24

True wisdom is so when sought independently of "fear of God" (Ecc 7:18; Deu 30:12-13; Job 11:7-8; Job 28:12-20, Job 28:28; Psa 64:6; Rom 10:6-7).

JFB: Ecc 7:25

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

JFB: Ecc 7:25

He is now a step further on the path of penitence than in Ecc 1:17; Ecc 2:12, where "folly" is put without "wickedness" prefixed.

JFB: Ecc 7:25

Rather, "the right estimation" of things. HOLDEN translates also "foolishness (that is, sinful folly, answering to 'wickedness' in the parallel) of madness" (that is, of man's mad pursuits).

JFB: Ecc 7:26

"I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (1Ki 11:3-4; Pro 5:3-4; Pro 22:14). As "God's favor is better than life," she who seduces from God is "more bitter than death."

JFB: Ecc 7:26

As Joseph (Gen 39:2-3, Gen 39:9). It is God's grace alone that keeps any from falling.

JFB: Ecc 7:27

Namely, what follows in Ecc 7:28.

JFB: Ecc 7:27

By comparing one thing with another [HOLDEN and MAURER].

JFB: Ecc 7:27

A right estimate. But Ecc 7:28 more favors GESENIUS. "Considering women one by one."

JFB: Ecc 7:28

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

JFB: Ecc 7:28

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

JFB: Ecc 7:29

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

Clarke: Ecc 7:17

Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time? - אל תרשע הרבה al tirsha harbeh . Do not multiply wickedness, do not add direct opposition to godliness to the rest of your crimes. Why should you provoke God to destroy you before your time? Perdition will come soon enough. If you will not turn from your sins, and avoid it finally, yet keep out of it as long as you can

It cannot be supposed, except by those who are totally unacquainted with the nature of true religion, that a man may have too much holiness, too much of the life of God in his soul! And yet a learned doctor, in three sermons on this text, has endeavored to show, out-doing Solomon’ s infidel, "the sin, folly, and danger of being righteous overmuch."O rare darkness!

Clarke: Ecc 7:18

It is good that thou shouldest take hold or this - Do not let such an observation slip: take hold of this; do not forget that. Get what you can in an honest way; but do not forget to get true religion; for he that fears God will be saved from all evil.

Clarke: Ecc 7:19

Wisdom strengtheneth the wise - One wise, thoroughly learned, and scientific man, may be of more use in fortifying and defending a city, than ten princes. Witness the case of Syracuse, when attacked by the Romans both by sea and land. Archimedes, by his engines, burnt and dashed their fleet to pieces, and destroyed all that came near the walls. And had not the city been betrayed and he killed, all their force and skill could not have taken it.

Clarke: Ecc 7:20

There is not a just man upon earth, that doeth good, and sinneth not - לא יחטא lo yechta , that may not sin. There is not a man upon earth, however just he may be, and habituated to do good, but is peccable - liable to commit sin; and therefore should continually watch and pray, and depend upon the Lord. But the text does not say, the just man does commit sin, but simply that he may sin; and so our translators have rendered it in 1Sa 2:25, twice in 1Ki 8:31, 1Ki 8:46, and 2Ch 6:36; and the reader is requested to consult the note on 1Ki 8:46, where the proper construction of this word may be found, and the doctrine in question is fully considered.

Clarke: Ecc 7:21

Also take no heed unto all words that are spoken - This is good advice, and much for every man’ s peace through life

Clarke: Ecc 7:21

Thy servant curse thee - מקללך mekallelecha , make light of thee, speak evil of thee.

Clarke: Ecc 7:22

Thou thyself - hast cursed others - קללת kalalta , thou hast spoken evil; hast vilified others. O, who is free from evil speaking, from uncharitable speaking; from detailing their neighbor’ s faults, from whispering, talebearing, and backbiting? Do not wonder if God, in his justice, permit thee to be calumniated, seeing thou hast so frequently calumniated others. See my discourse on Psa 15:1-5 (note).

Clarke: Ecc 7:23

All this have I proved by wisdom - These rules I have laid down for my own conduct, and sought after more wisdom; but have fallen far short of what I wished to be.

Clarke: Ecc 7:24

That which is far off - Though the wisdom that is essential to our salvation may be soon learned, through the teaching of the Spirit of wisdom, yet in wisdom itself there are extents and depths which none can reach or fathom.

Clarke: Ecc 7:25

I applied mine heart - I cast about, סבותי sabbothi , I made a circuit; I circumscribed the ground I was to traverse; and all within my circle I was determined to know, and to investigate, and to seek out wisdom, and the reason of things. Has man reason and understanding? If so, then this is his work. God as much calls him to use these powers in this way, as to believe on the Lord Jesus that he may be saved; and he that does not, according to the means in his power, is a slothful servant, from whom God may justly take away the misemployed or not used talent, and punish him for his neglect. Every doctrine of God is a subject both for reason and faith to work on

Clarke: Ecc 7:25

To know the wickedness of folly, even of foolishness and madness -

"And my own heart, with scrutiny severe

By far the harder task survey’ d; inten

To trace that wisdom which from heaven descends

Fountain of living waters, and to explor

The source of human folly, whose foul stream

Intoxicate and kill.

- C.

||&&$

Clarke: Ecc 7:26

And I find more bitter than death the woman - After all his investigation of the wickedness of folly, and the foolishness of madness, he found nothing equally dangerous and ruinous with the blandishments of cunning women. When once the affections are entangled, escape without ruin is almost impossible

Clarke: Ecc 7:26

Whoso pleaseth God - The man who walks with God, and he alone, shall escape this sore evil: and even he that fears God, if he get with an artful woman, may be soon robbed of his strength, and become like other men. A bad or artful woman is represented as a company of hunters, with nets, gins, etc., to catch their prey.

Clarke: Ecc 7:27

Counting one by one - I have gone over every particular. I have compared one thing with another; man with woman, his wisdom with her wiles; his strength with her blandishments; his influence with her ascendancy; his powers of reason with her arts and cunning; and in a thousand men, I have found one thoroughly upright man; but among one thousand women I have not found one such. This is a lamentable account of the state of morals in Judea, in the days of the wise King Solomon. Thank God! it would not be difficult to get a tithe of both in the same number in the present day

The Targum gives this a curious turn: "There is another thing which my soul has sought, but could not find: a man perfect and innocent, and without corruption, from the days of Adam until Abraham the just was born; who was found faithful and upright among the thousand kings who came together to construct the tower of Babel: but a woman like to Sarah among the wives of all those kings I have not found."

Clarke: Ecc 7:29

Lo, this only have I found, that God hath made man upright - Whatever evil may be now found among men and women, it is not of God; for God made them all upright. This is a singular verse, and has been most variously translated

עשה האלהים את האדם ישר והמה בקשו חשבנות רבים asah haelohim eth haadam yashar vehemhah bikkeshu chishbonoth rabbim

"Elohim has made mankind upright, and they have sought many computations.

"He hath meddled with endless questions."- Vulgate

"Many reasonings."- Septuagint, Syriac, and Arabic

"They seek dyverse sotylties."Coverdale

And he himself mengide with questions without eend. - Old MS. Bible

The Targum considers the text as speaking of Adam and Eve

"This have I found out, that the Lord made the first man upright before him, and innocent: but the serpent and Eve seduced him to eat of the fruit of the tree, which gave the power to those who ate of it to discern between good and evil; and was the cause that death came upon him, and all the inhabitants of the earth; and they sought that they might find out many stratagems to bring this evil upon all the inhabitants of the world.

I doubt much whether the word חשבנות chishbonoth should be taken in a bad sense. It may signify the whole of human devices, imaginations, inventions, artifice, with all their products; arts, sciences, schemes, plans, and all that they have found out for the destruction or melioration of life. God has given man wondrous faculties; and of them he has made strange uses, and sovereign abuses: and they have been, in consequence, at one time his help, and at another his bane. This is the fair way of understanding this question.

Defender: Ecc 7:17

There may be here a suggestion that God has appointed an optimum life span for each person (Ecc 3:2). If so, it can be shortened by insistently flouting God's laws."

Defender: Ecc 7:20

Only Jesus lived a sinless life (Rom 3:23; Jam 2:10). Salvation from sin, therefore, comes only by receiving Him by faith as our sin-bearing Substitute before a holy God (Rom 6:23)."

Defender: Ecc 7:29

God made man in His own image (Gen 1:27). The fact that now there is not a just man on earth is due entirely to the fact that all men, beginning with Adam, have deliberately disobeyed God and gone their own way, seeking many devices to escape from God."

TSK: Ecc 7:17

not : Jer 2:33, Jer 2:34; Eze 8:17, Eze 16:20; Jam 1:21

why : Gen 38:7-10; 1Sa 25:38; Job 15:32, Job 15:33; Psa 55:23; Pro 10:27; Act 5:5, Act 5:10; Act 12:23

before thy time : Heb. not in thy time

TSK: Ecc 7:18

good : Ecc 11:6; Pro 4:25-27, Pro 8:20; Luk 11:42

for : Ecc 8:12, Ecc 12:13; Psa 25:12-14, Psa 145:19, Psa 145:20; Jer 32:40; Mal 4:2; Luk 1:50

TSK: Ecc 7:19

Ecc 9:15-18; 2Sa 20:16-22; Pro 21:22, Pro 24:5; Col 1:9-11

TSK: Ecc 7:20

there : 1Ki 8:46; 2Ch 6:36; Job 15:14-16; Psa 130:3, Psa 143:2; Pro 20:9; Isa 53:6; Rom 3:23; Jam 3:2; 1Jo 1:8-10

doeth : Isa 64:6

TSK: Ecc 7:21

take no heed : Heb. give not thine heart, 2Sa 19:19

unto : 2Sa 16:10; Isa 29:21; 1Co 13:5-7

TSK: Ecc 7:22

also : 1Ki 2:44; Mat 15:19, Mat 18:32-35; Joh 8:7-9; Jam 3:9

TSK: Ecc 7:23

I said : Gen 3:5; 1Ki 3:11, 1Ki 3:12, 1Ki 11:1-8; Rom 1:22; 1Co 1:20

TSK: Ecc 7:24

Deu 30:11-14; Job 11:7, Job 11:8, Job 28:12-23, Job 28:28; Psa 36:6, Psa 139:6; Isa 55:8, Isa 55:9; Rom 11:33; 1Ti 6:16

TSK: Ecc 7:25

I applied mine heart : Heb. I and my heart compassed, Ecc 1:13-17, Ecc 2:1-3, Ecc 2:12, Ecc 2:20

the reason : Ecc 7:27 *marg. Ecc 2:15, Ecc 3:16, Ecc 3:17, Ecc 9:1, Ecc 9:2; Jer 12:1, Jer 12:2; 2Pe 2:3-9, 2Pe 3:3-9

know : Ecc 9:3, Ecc 10:13; Gen 34:7; Jos 7:13; 2Sa 13:12; Pro 17:12, Pro 26:11

TSK: Ecc 7:26

I find : Jdg 16:18-21; Pro 2:18, Pro 2:19, Pro 5:3-5, Pro 7:21-27, Pro 9:18, Pro 22:14, Pro 23:27, Pro 23:28

whoso pleaseth God : Heb. he that is good before God, Ecc 2:26

TSK: Ecc 7:27

saith : Ecc 1:1, Ecc 1:2, Ecc 12:8-10

counting one by one, to find out the account : or, weighing one thing after another, to find out the reason, Ecc 7:25

TSK: Ecc 7:28

yet : Ecc 7:23, Ecc 7:24; Isa 26:9

one : Job 33:23; Psa 12:1

but : Solomon, instead of seeking one rational, virtuous woman, had collected an immense multitude, of various countries and religions, for magnificence and indulgence; among whom, as might have been expected, he had not found one who was thoroughly faithful, upright, and pious. He here uses the language of a penitent, warning others of the errors into which he had been led; and not that of a wasphish satirist, lashing indiscriminately one half of the human species. 1Ki 11:1-3

TSK: Ecc 7:29

God : Gen 1:26, Gen 1:27, Gen 5:1

they : The descendants of Adam have sought out an immense number of inventions, in order to find happiness in the world, without God, which have only proved so many variations of impiety and iniquity. Gen 3:6, Gen 3:7, Gen 6:5, Gen 6:6, Gen 6:11, Gen 6:12, Gen 11:4-6; Psa 99:8, Psa 106:29, Psa 106:39; Jer 2:12, Jer 2:13; Jer 4:22; Eze 22:6-13; Mar 7:8, Mar 7:9; Act 7:40-43; Rom 1:21-32, Rom 3:9-19; Eph 2:2, Eph 2:3; Tit 3:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 7:15-17

The days of my vanity - This does not imply that those days of vanity were ended (see Ecc 1:12 note).

The meaning may be best explained by a paraphrase. Solomon states how the wise man should regard the "crooked Ecc 7:13 work of God"when it bears upon him. He says in effect, "Do not think that thou couldest alter the two instances (described in Ecc 7:15) of such crooked work so as to make it straight, that thou art more righteous or more wise than He is Who ordained these events. To set up thy judgment in opposition to His would imply an excess of wickedness and folly, deserving the punishment of premature death. But rather it is good for thee to grasp these seeming anomalies; if thou ponder them they will tend to impress on thee that fear of God which is a part of wisdom, and will guide thee safely through all the perplexities of this life"(compare Ecc 8:12-13). The suggestion that these verses are intended to advocate a middle course between sin and virtue is at variance with the whole tenor of the book.

Ecc 7:16

Destroy thyself - The Septuagint and Vulgate render it: "be amazed."Compare "marvel not"Ecc 5:8.

Barnes: Ecc 7:20

The connection of this verse with Ecc 7:18-19 becomes clearer if it is borne in mind that the fear of God, wisdom, and justice, are merely different sides of one and the same character, the formation of which is the aim of all the precepts in this chapter. The words "just"Ecc 7:15, Ecc 7:20 and "righteous"Ecc 7:16 are exactly the same in Hebrew.

Barnes: Ecc 7:21-22

Curse ... cursed - Rather, speak evil of ... spoken evil of.

Barnes: Ecc 7:23

I will be - Or, I am. There was a time when Solomon thought himself wise enough to comprehend the work of God, and therefore needed for himself the self-humbling conviction declared in this verse.

It - i. e. Wisdom. Compare Ecc 8:17.

Barnes: Ecc 7:24

literally, Far off is that which hath been i. e., events as they have occurred in the order of Divine Providence), and deep, deep, who can find it out?

Barnes: Ecc 7:25

Reason - The same word is translated "account"Ecc 7:27, "invention"Ecc 7:29, and "device"Ecc 9:10 : it is derived from a root signifying "to count."

Barnes: Ecc 7:26

Compare the account of Solomon’ s wives 1Ki 11:1-8 : see also Pro 2:16-19; Pro 5:3...

Barnes: Ecc 7:28

One man - One whose good qualities quite satisfy our expectation. Compare the expression "one among a thousand"(marginal reference).

A woman - The number of Solomon’ s wives and concubines 1Ki 11:3 was a thousand.

Barnes: Ecc 7:29

God hath made - Rather, God made. A definite allusion to the original state of man: in which he was exempt from vanity.

Poole: Ecc 7:17

Be not over-much wicked do not take occasion, either from the impunity of sinners, Ecc 7:15 , or from the prohibition of excessive righteousness, to run into the contrary extreme, the defect of righteousness, or to give up thyself to the practice of all manner of wickedness, as the manner of many men is, Ecc 8:11 . But this is not to be understood as if he allowed a lower degree of wickedness, no more than that prohibition of not letting the sun go down upon a man’ s wrath , Eph 4:26 , permits him to keep his wrath all the day long; and no more than the condemnation of excess of riot , and of abominable idolatries , 1Pe 4:3,4 , doth justify any kind of rioting or idolatry.

Neither be thou foolish which he adds to show that such sinners, howsoever they esteem themselves wise, yet in truth are egregious fools, as the following words prove.

Die before thy time either by the justice of the magistrate, or by the vengeance of God. For though I said that sometimes a wicked man prolongeth his days, &c., Ecc 7:15 , yet commonly such persons are cut off, and thou hast sufficient reason to expect and fear it.

Poole: Ecc 7:18

Take hold of embrace and practise, this ; this counsel last given, Ecc 7:17 .

Also from this from that foregoing advice, Ecc 7:16 . It is good to avoid both those extremes.

Withdraw not thine hand from the practice of it.

He that feareth God who ordereth his actions so as to please God, and keep his commands, and walk by the rule of his word, shall come forth of them all; shall be delivered from both these, and from all other extremes, and from all the evil consequences of them. The word all is sometimes put for both, as being used of two only, as Ecc 2:14 .

Poole: Ecc 7:19

Wisdom true wisdom, which is always joined with the fear of God, and which teacheth a man to keep close to the rule of his duty, without turning either to the right hand or to the left.

Strengtheneth the wise supporteth him in and secureth him against troubles and dangers.

Ten i.e. many, uniting the forces together.

Poole: Ecc 7:20

For so this is a reason either,

1. Of the foregoing counsels, Ecc 7:10-18 , the 19th verse being interposed only as a proof of the last clause of Ecc 7:18 . Or,

2. To show the necessity and advantage of that wisdom commended Ecc 7:19 , because all men are very prone to folly and sin, and therefore need that wisdom which is from above to direct and keep them from it. But this particle may be, and elsewhere is, commonly rendered yet; and so the sense is, Although wisdom doth exceedingly strengthen a man, yet it doth not so strengthen him, as if it would keep him from falling into all sin. Or, because ; or, seeing that ; and so this relates to the following verse, Seeing all men sin, we should be ready to pardon the offences of others against us, either by word or deed. Or, surely ; and so it is an entire sentence, such as there are many in this book.

There is not a just man upon earth whereby he manifestly implies that the just in heaven are perfect and sinless, that doeth good, and sinneth not; who is universally and perfectly good, and free from all sin.

Poole: Ecc 7:21

Take no heed do not severely observe nor strictly search into them, nor listen to hear them, as many persons out of curiosity use to do.

Unto all words that are spoken to wit, concerning thee, or against thee. Under this one kind of offences of the tongue, which are most frequent, he seems to understand all injuries which we suffer from others, and adviseth us that we do not too rigidly examine them, nor too deeply resent them, but rather neglect and forget them.

Lest thou hear thy servant curse thee which will vex and grieve thee, and may provoke thee to vengeance and cruelty against him.

Poole: Ecc 7:22

Heart mind or conscience, as that word is frequently used.

Hast cursed others either upon some great provocation and sudden passion, or possibly upon a mere mistake, or false report; in which case thou hast both needed and desired the forbearance and forgiveness of others, and therefore by the rules of justice, as well as of piety and clarity, thou art obliged to deal likewise with others.

Poole: Ecc 7:23

All this or all these things , of which I have here discoursed,

have I proved I have diligently examined and found all this to be true, by wisdom; by the help of that singular wisdom which God had given me.

I said, I will be wise I determined within myself that I would by all possible means seek to attain perfection of wisdom, and I persuaded myself that I should attain to it.

But it was far from me I found myself greatly disappointed, and the more I knew, the more I saw mine own folly and misery.

Poole: Ecc 7:24

No human wit can attain to perfect wisdom, or to the exact knowledge of God’ s counsels and-works, and the reasons of them, because they are unsearchably deep, and far above our sight; some of them being long since past, and therefore, utterly unknown to us, and others yet to come, which we cannot foreknow.

Poole: Ecc 7:25

I applied mine heart I was not discouraged, but provoked by the difficulty of the work to undertake it; which is an argument of a great and generous soul.

To know, and to search, and to seek out he useth three words signifying the same thing, to intimate his vehement desire and vigorous and unwearied endeavour after it.

The reason of things both of God’ s various providences, and of the differing and contrary counsels and courses of men.

To know the wickedness of folly that I might clearly and fully understand the great evil of sin, and all that wickedness and folly or madness which is bound up in the hearts of all men by nature, and which discovers itself in the course of their lives.

Poole: Ecc 7:26

I find by my own sad experience; which Solomon here records, partly as an instance of that folly and madness which he expressed in general, Ecc 7:25 , and partly as a testimony of his true repentance for his foul miscarriages, for which he was willing to take shame to himself, not only from the present, but from all succeeding generations.

More bitter more vexatious and pernicious, as producing those horrors of conscience, those reproaches, and diseases, and other plagues, both temporal and spiritual, from God, which are far worse than simple death and, after all these, everlasting destruction.

The woman the strange woman, of whom he speaks so much in the Proverbs,

whose heart is snares and nets who being subtle of heart, Pro 7:10 , is full of crafty devices to ensnare men; and her hands, either by gifts, or rather by lascivious actions, as bands; wherewith she holds them fast in cruel bondage; so that they have neither power nor will to forsake her, notwithstanding all the dangers and mischiefs which they know do attend upon such practices.

Whoso pleaseth God Heb. he that is good before God ; either,

1. Whom God loves and favours. Or rather,

2. Who is good sincerely, or in the judgment of God, who cannot be deceived, whereas hypocrites are frequently good in the eyes or opinions of men; which sense seems to be confirmed from the opposition of

the sinner to him, both here and Ecc 2:26 . Hereby he intimates that neither a good temper of mind, nor great discretion, nor good education and instruction, nor any other thing, except God’ s grace, is a sufficient preservative from the dominion of this lust.

Shall escape from her shall be prevented from falling into that sin; or if by surprisal or strong temptation he be drawn to it, he shall be recovered out of it by true repentance. The sinner ; the wilful and obstinate sinner, who gives himself up to the common practice of this or other sins; he who is a sinner before the Lord, as the Sodomites are called, Gen 13:13 , who is fitly opposed to him that is good before God; he in whom there is not a dram of true goodness; for otherwise all men are sinners, as was said, Ecc 7:20 .

Shall be taken by her shall be entangled and kept fast in her chains, as is implied, because this is opposed to escaping from her .

Poole: Ecc 7:27

Behold it is a strange thing, and worthy of your serious observation.

The preacher or, the penitent , who speaks what he hath learned, both by deep, study and costly experience.

Counting one by one considering things or persons very exactly and distinctly, one after another; and not only in general and confusedly, in which case a man may very easily be mistaken; and comparing them together, whereby I was enabled to make the truer judgment of them.

To find out the account that I might make a true and just estimate in this matter. Or, as it is in the margin:, and was rendered Ecc 7:25 , the reason , to wit, of that which I am about to say. I considered the persons severally and critically, that from thence I might understand the reason of the thing.

Poole: Ecc 7:28

My soul seeketh it seemed so wonderful to me, that I suspected I had not made a sufficient inquiry, and therefore I returned to search again with more earnestness and accurateness.

I find not that it was so he found out, as he now said, Ecc 7:27 but the whole truth and reason of the thing he could not find out.

One man one worthy of the name of a man; a wise and virtuous man. Man is put for a worthy or good man, as name is put for a good name , above, Ecc 7:1 , and wife for a good wife , as was noted before.

Among a thousand with whom I have conversed. He is supposed to mention this number in allusion to his thousand wives and concubines, as they are numbered by parcels, 1Ki 11:3 .

A woman one worthy of that name; one who is not a dishonour to her kind and sex, who is not brutish in her disposition and conversation.

Among all those in that thousand whom I have taken into intimate society with myself; whereby he also passeth a severe censure upon himself that he had associated himself with such persons, and not with the virtuous women, which doubtless there were in his time, as appears from Pr 31 . It is not Solomon’ s design to disparage this sex, nor to make a general comparison between men and women in all places and ages, but only to suggest his own experience concerning it.

Poole: Ecc 7:29

This only have I found though I could not find out all the streams of wickedness, and their infinite windings and turnings in the world, yet I have discovered the fountain of it, to wit, original sin, and the corruption of nature, which is both in men and women.

God hath made man God made our first parents, Adam and Eve, upright , Heb. right , without any imperfection or corruption, conformable to his nature and will, which is the rule of right, after his own likeness, understanding, and holy, and every way good.

They our first parents, and after them their posterity treading in their steps,

have sought out many inventions were not contented with their present state, but aimed at higher things, and studied new ways of making themselves more wise and happy than God had made them, and readily hearkened to the suggestions of the devil to that end. And we their sinful and wretched children, after their example, are still prone to forsake the certain rule of God’ s word, and the true way to happiness, and to seek new methods and inventions of attaining to it, even such as Solomon hath discoursed of in this book.

Haydock: Ecc 7:17

Over just, viz., By an excessive rigour in censuring the ways of God in bearing with the wicked. (Challoner) ---

Give not way to scruples, (St. Bernard) nor to self-conceit. (Alcuin.) ---

Become. Hebrew, "perish," being oppressed with majesty. (Lorin.) (Tirinus) (Calmet)

Haydock: Ecc 7:18

Overmuch. No sin can be tolerated. (Calmet) ---

But as all offend in many things, (ver. 21.; Haydock) they are encouraged to rise again with diligence and sorrow.

Haydock: Ecc 7:19

From him. Who is otherwise withdrawn, &c. Hebrew, "take hold of this, and not neglect that: for he who feareth God, will walk with all them." He will avoid all extremes both of virtue and vice. (Calmet) ---

Protestants and Montanus, "he shall come forth of them all," and advance towards heaven. (Haydock)

Haydock: Ecc 7:20

City. It has the advantage over more strength, chap. ix. 16.

Haydock: Ecc 7:21

Not. 1 John i. 8. Crates said it was "impossible to find one who falls not." (Laertius vi.) (Haydock) ---

We must not flatter ourselves with impeccability, ver. 18. (Calmet) ---

See Seneca. Clem. i. 6. Peccavimus omnes, &c., and de Ira. i. 28. (Menochius)

Haydock: Ecc 7:23

Thy. We must be satisfied with a good conscience, as we cannot control the thoughts and words of all. (St. Ambrose, Of. i. 1.)

Haydock: Ecc 7:24

Me. This is a proof of having made great progress in wisdom, since the half-learned are the most presumptuous. (Calmet)

Haydock: Ecc 7:25

Much. Protestants, "the which is far off, and exceeding deep, who can find it out?" (Haydock)

Haydock: Ecc 7:26

Reason. Of all things. In this natural wisdom consists. Septuagint, "and number." He examined the pretensions of philosophy, which attempted thus to predict future events; but found that it was all deceit, like a harlot. (Olympiod.) ---

He explored the qualities of different things, as an arithmetician counts numbers. (Menochius)

Haydock: Ecc 7:27

Her. He speaks by experience, (St. Jerome) as none perhaps ever fell more terribly victims of impure love. (Calmet) ---

Though a plurality of wives was then permitted, Solomon did wrong in marrying strangers; and in suffering himself to be deluded by them, so as to erect temples to their respective idols. (Haydock) ---

All the attractions of women are replete with danger, and can only be overcome by God's grace, and by flight, 1 Corinthians iv. 8., and Proverbs vii. 22., and xxii. 14. (Calmet)

Haydock: Ecc 7:29

Man. The superior part of the soul rarely thinks of good; but the sensual part always inclines to evil. (Worthington) ---

Solomon found danger from all women, (St. Jerome) and there is none who may not prove fatal to those who are off their guard. (Calmet) ---

Yet some are doubtless innocent, like the bless Virgin [Mary]. (Haydock)

Gill: Ecc 7:17

Be not over much wicked,.... Not that a man should be wicked at all; but some, observing that wicked men prolong their days in wickedness, are encouraged to go into greater lengths in sin than they have yet done, and give up themselves to all iniquity; and run into excess of not, into the grossest and most scandalous enormities. Some render it, "do not disturb" or "frighten thyself" ^a, distress and distract thyself with the business of life, bustling and stirring, restless and uneasy, to get wealth and riches; but be easy and satisfied with what is enjoyed, or comes without so much stir and trouble; this is the original sense of the word. The meaning seems to be, either do not multiply sin, add unto it, and continue in it; or do not aggravate it, making sins to be greater and more heinous than they are, and a man's case worse than it is, and so sink into despair; and thus it stands opposed to an ostentatious show of righteousness;

neither be thou foolish; or give up thyself to a profligate life, to go on in a course of sin, which will issue in the ruin of body and soul; or in aggravating it in an excessive manner;

why shouldest thou die before thy time? bring diseases on thy body by a wicked course of living, which will issue in death; or fall into the hands of the civil magistrate, for capital offences, for which sentence of death must pass and be executed, before a man comes to the common term of human life; see Psa 55:23; or, as Mr. Broughton renders it, "before thy ordinary time"; not before the appointed time ^b. The Targum is,

"be the cause of death to thy soul;''

or through despair commit suicide.

Gill: Ecc 7:18

It is good that thou shouldest take hold of this,.... This advice, as the Arabic version, in the several branches of it; neither to be over much righteous or wicked, and over much wise or foolish; to avoid the one and the other, to keep clear of extremes, and pursue the path that is safest; such advice as this it is right to lay hold on, embrace, and hold fast;

yea, also from this withdraw not thine hand; from what follows concerning the fear of God; or "this and this" may be rendered "this and that" ^c, and the sense be, lay hold on this, that is, the last part of the advice, not to be over much wicked or foolish, which is often the cause of an immature death; and do not slacken or be remiss in regarding that other and first part of it, not to be over much righteous or wise;

for he that feareth God shall come forth of them all; or escape them all; the phrase is become Rabbinical, that, is, he shall be free or exempt from them all; from over much righteousness and over much wisdom, and over much wickedness or over much folly; the fear of God, which is the beginning of wisdom, is the best preservative from, and antidote against, these things; for a man that fears God is humble, and renounces his own righteousness, and distrusts his own wisdom; he fears to commit sin, and shuns folly.

Gill: Ecc 7:19

Wisdom strengtheneth the wise,.... Against such extremes as before mentioned; it is a guard about him, as well as a guide unto him; it is a defence unto him, as before observed, Ecc 7:12; and is better than strength of body, or weapons of war, Ecc 9:16; and a wise man does greater things by it than a strong man with them, and is safer with it than he can be by them. Some understand this of Christ, the Wisdom of God, without whom a good man can do nothing, but all things through him strengthening him; and who being a strong tower and place of refuge to him, he is safer in him than if he was in the strongest garrison, and under the protection of ever so large a number of valiant men: Christ, and grace from him, strengthen

more than ten mighty men which are in the city; that is, than many mighty men, or men of war, which guard a city; the city of Jerusalem, or any other. The Targum applies this to Joseph, and paraphrases it,

"the wisdom of Joseph the son of Jacob helped him to make him wiser than all his ten righteous brethren.''

Gill: Ecc 7:20

For there is not a just man upon earth,.... Or "although", or "notwithstanding" ^d, wisdom is so beneficial, and guards and strengthens a good man, yet no man has such a share of it as to live without sin; there was not then one on earth, there never had been, one, nor never would be, nor has been, excepting the man Christ Jesus; who indeed, as man, was perfectly just, while here on earth, and went about doing good, and never sinned in all his life; but this cannot be said of any other, no, not of one that is truly and really just; not externally and in his own opinion only, but who is made so by the obedience of Christ, or by his righteousness imputed to him, while he is here on earth; otherwise in heaven, where the spirits of just men are made perfect, there it may be said of them what follows, but nowhere else;

that doeth good, and sinneth not; it is the character of a just man to do good, to do that which is according to the will of God, from a principle of love to him, through faith in him, in the name and strength of Christ, and with a view to the glory of God; to do good in such a sense wicked men cannot; only such who are made good by the grace of God, are regenerated and made new creatures in Christ, are quickened by his Spirit, and are true believers in him; who appear to be what they are, by the fruits of good works they bring forth; and this not in a mercenary way, or in order to obtain life and righteousness, but as constrained by the grace of God, by which they are freely justified; and yet these are not free from sin, as appears by their confessions and complaints, by their backslidings, slips, and falls, and their petitions for fresh discoveries of pardoning grace; and even are not without sin, and the commission of it, in religious duties, or while they are doing good; hence their righteousness is said to be as filthy rags, and mention is made of the iniquity of holy things, Isa 64:6. The Targum is,

"that does good all his days, and sins not before the Lord.''

Aben Ezra justly gives the sense thus,

"who does good always, and never sins;''

and observes that there are none but sin in thought, word, or deed. The poet ^e says,

"to sin is common to all men;''

no man, though ever so good, is perfect on earth, or free from sin; see 1Ki 8:46. Alshech's paraphrase is,

"there is not a righteous man on earth, that does good, and sins not; בטוב ההוא, "in that good";''

which is the true sense of the words.

Gill: Ecc 7:21

Also take no heed unto all words that are spoken,.... Seeing so it is, that imperfection attends the best of men, no man is wise at all times, foolish words and unguarded expressions will sometimes drop from him, which it is better to take no notice of; they should not be strictly attended to, and closely examined, since they will not bear it. A man should not listen to everything that is said of himself or others; he should not curiously inquire what men say of him; and what he himself hears he should take no notice of; it is often best to let it pass, and not call it over again; to feign the hearing of a thing, or make as if you did not hear it; for oftentimes, by rehearsing a matter, or taking up words spoken, a deal of trouble and mischief follows; a man should not "give his heart" ^f to it, as it is in the Hebrew text; he should not give his mind to what is said of him, but be careless and indifferent about it; much less should he lay it up in his mind, and meditate revenge for it. The Targum, Septuagint, Syriac, and Arabic versions, restrain it to words spoken by wicked men, whose tongues are their own, and will say what they please; among these may be ranked, more especially, detractors, whisperers, backbiters, and talebearers, who should not be listened unto and encouraged; though there is no necessity of thus limiting the sense, which is more general, and may include what is said by any man, even good men, since they have their infirmities; it seems chiefly to have respect to defamatory words, by what follows;

lest thou hear thy servant curse thee; speak slightly, scoffingly, and reproachfully of thee, as Shimei of David; which must be very disagreeable and vexatious to hear from one so mean and abject, and who is dependent on him, earns his bread of him, and gets his livelihood in his service; and to whom, perhaps, he has been kind, and so is guilty of base ingratitude, which aggravates the more; or, if not, if what he says is just, to hear it must give great uneasiness.

Gill: Ecc 7:22

For oftentimes also thine own heart knoweth,.... Or "thy conscience", as the Vulgate Latin version, which is as a thousand witnesses; which, if a man attends to, he will be convinced of his own faults, failings, and infirmities, he is frequently in the commission of. Particularly,

that thou thyself likewise hast cursed others; either in heart, or with the tongue; thought ill of them, wished ill to them; spoke contemptibly of them, reviled and reproached them; called them by bad names, and abused them; and said some very hard and severe words concerning them, in a passionate fit, being provoked; and afterwards repented of it, being better informed of the state of the case, or being convinced of the evil of passion and rash speaking; and therefore such should consider the like passions and infirmities of others, and pass over them, and forgive them: so Alshech,

"if thou hast cursed others, and dost desire men should forgive thee, so do thou also forgive;''

see Mat 6:14. The word "oftentimes", in the first clause, is to be connected, not with the word "knoweth", as if a man often knew this, but with the word "cursed"; suggesting, that a man may be often guilty of this himself, and therefore should be more sparing of his censures of others; see Mat 7:1.

Gill: Ecc 7:23

All this have I proved by wisdom,.... Referring either to all that he had been discoursing of hitherto in this book, concerning the vanity of natural wisdom and knowledge, of pleasure, power, and riches; or to the several useful instructions given in this chapter, particularly concerning patiently bearing everything from the hands of God or men, Ecc 7:8. This, by the help and use of that wisdom which God had given him, he had made trial of, and found it to be right, and therefore recommended it to others; though he acknowledges that, with all his wisdom, he was from perfection;

I said, I will be wise; but it was far from me; he determined, if possible, to attain to the perfection of wisdom, and made use of all means to come at it; that he might know all the works of God in creation, the nature, use, and excellency of them; in providence, his different dispensations towards the sons of men, and the causes of them; and in grace, the redemption and salvation of men, and the mysteries thereof; but the more he knew, the more he was convinced of his own ignorance, and seemed further off from the summit of knowledge than he was before; and plainly saw, that perfection in wisdom is not attainable in this life. The Targum restrains this to the wisdom of the law; but it is better to understand it in a more general sense.

Gill: Ecc 7:24

That which is far off,.... Or, "far off is that which has been" ^g. That which has been done by God already, in creation and providence, is out of the reach of men, is far from their understandings wholly to comprehend or account for; and likewise that which is past with men, what has been done in former ages, the history of past times, is very difficult to come at: or rather, according to Schmidt, and Rambachius after him, what was of old is now afar off or absent; the image of God in man which consisted of perfect wisdom, and was created at the same time with him, is now lost, and that is the reason why wisdom is far from him;

and exceeding deep, who can find it out? the primitive perfect wisdom is sunk so deep and gone, that no man can find it to the perfection it was once enjoyed; see Job 28:12. This may respect the knowledge of God, and the perfections of his nature; which are as high as heaven, and deeper than hell, Job 11:7; and of his thoughts, counsels, purposes, and decrees, which are the deep things of God; as well as the doctrines of the Gospel, and the mysteries of grace, 1Co 2:10; and even his providential dispensations towards the sons of men, Rom 11:33. The Targum of the whole is,

"Lo, now it is far off from the children of men to know all that has been from the days of old; and the secret of the day of death, and the secret of the day in which the King Messiah shall come, who is he that shall find it out by his wisdom?''

Gill: Ecc 7:25

I applied mine heart to know, and to search, and to seek out wisdom,.... Or, "I and my heart turned about" ^h; took a circuit, a tour throughout the whole compass of things; looked into every corner, and went through the circle of knowledge, in order to search and find out what true wisdom is; which is no other than Christ, and a spiritual knowledge of him; a variety of words is used to express his eager desire after wisdom, and the diligent search he made, from which he was not discouraged by the difficulties he met with; see Ecc 1:13;

and the reason of things; either in nature or providence: or the estimation ⁱ of them; the excellency of them, how much they are to be accounted of, esteemed, and valued; as Christ, the Wisdom of God, and all things relating to him, should;

and to know the wickedness of folly, even of foolishness and madness; the exceeding sinfulness of sin, the folly and madness that are in it; sin is the effect of folly, and the excess of it, and a spiritual madness; it is true of all sin in general, but especially of the sin of uncleanness, which Solomon seems to have in view by what follows; see Ecc 1:17; and may chiefly intend the wickedness of his own folly, and the foolishness of his own madness.

Gill: Ecc 7:26

And I find more bitter than death the woman,.... This was the issue of his diligent studies and researches, and the observations he had made; this was what he found by sad and woeful experience, and which he chose to take particular notice of; that he might not only expose this vanity among others, and caution men against it, even the love of women, which at best is a bitter sweet, as the poet ^k calls it, though here adulterous love is meant; but having this opportunity, might express his sincere repentance for this folly of his life, than which nothing had been more bitter to him, in the reflection of his mind upon it: death is a bitter thing, and terrible to nature, 1Sa 15:32; but to be ensnared by an adulterous woman is worse than that; it brings not only such diseases of body as are both painful and scandalous, but such horrors into the conscience, when awakened, as are intolerable, and exposes to eternal death; see Pro 5:3. By "the woman" is not meant the sex in general, which was far from Solomon's intention to reflect upon and reproach; nor any woman in particular, not Eve, the first woman, through whom came sin and death into the world; but an adulterous woman: see Pro 5:4. Some interpret this of original sin, or the corruption of nature, evil concupiscence, which draws men into sin, and holds them in it, the consequence of which is death eternal; but such who find favour in the eyes of God are delivered from the power and dominion of it; but obstinate and impenitent sinners are held under it, and perish eternally. Jarchi, by the woman, understands heresy; and so Jerom and others interpret it of heretics and idolaters: it may very well be applied to that Jezebel, the whore of Rome, the mother of harlots, that deceives men, and leads them into perdition with herself, Rev 17:4; and who is intended by the harlot, and foolish and strange woman, in the book of Proverbs, as has been observed;

whose heart is snares and nets, and her hands as bands; all the schemes and contrivances of a harlot are to ensnare men by her wanton looks and lascivious gestures; which are like snares laid for the beasts, and likeness spread for fishes, to take them in; and when she has got them, she holds them fast; it is a very difficult thing and a very rare one, ever to get out of her hands; so Plautus ^l makes mention of the nets of harlots: the same holds true of error and heresy, and of idolatry, which is spiritual adultery; the words used being in the plural number, shows the many ways the adulterous woman has to ensnare men, and the multitudes that are taken by her; see Rev 13:3;

whoso pleaseth God shall escape from her: or, "who is good before God", or "in his sight" ^m; See Gill on Ecc 2:26; to whom he gives his grace and is acceptable to him; such an one as Joseph was shall escape the snares and nets, the hands and bands, of such a woman; or if fallen into them, as Solomon fell, shall be delivered out of them, as it is observed by various interpreters: nothing but the grace of God, the true fear of God, the power of godliness and undefiled religion, can preserve a person from being ensnared and held by an impure woman; not a liberal nor religious education, not learning and good sense, nor any thing else; if a man is kept out of the hands of such creatures, he ought to esteem it a mercy, and ascribe it to the grace and goodness of God;

but the sinner shall be taken by her; a hardened and impenitent sinner, that is destitute of the grace and fear of God; who is habitually a sinner, and gives up himself to commit iniquity; whose life is a continued series of sinning; who has no guard upon himself, but rushes into sin, as the horse into the battle; he becomes an easy prey to a harlot; he falls into her snares, and is caught and held by her; see Pro 22:14.

Gill: Ecc 7:27

Behold, this have I found,.... That a harlot is more bitter than death; and which he found by his own experience, and therefore would have it observed by others for their caution: or one man among a thousand, Ecc 7:28;

(saith the preacher); of which title and character see Ecc 1:1; it is here mentioned to confirm the truth of what he said; he said it as a preacher, and, upon the word of a preacher, it was true; as also to signify his repentance for his sin, who was now the "gathered soul", as some render it; gathered into the church of God by repentance;

counting one by one, to find out the account; not his own sins, which he endeavoured to reckon up, and find out the general account of them, which yet he could not do; nor the good works of the righteous, and the sins of the wicked, which are numbered before the Lord one by one, till they are added to the great account; as Jarchi, from the Rabbins, interprets it, and so the Midrash: but rather the sense is, examining women, one by one, all within the verge of his acquaintance; particularly the thousand women that were either his wives or concubines; in order to take and give a just estimate of their character and actions. What follows is the result.

Gill: Ecc 7:28

Which yet my soul seeketh, but I find not,.... He was very earnest and diligent in his inquiry; he took a great deal of pains, and was exceedingly solicitous; he sought with great intenseness of mind, and with an eager desire, to find out a chaste and virtuous woman among them all, but could not;

one man among a thousand have I found; it is a great rarity to find a good man ⁿ, truly wise and gracious; there are many that walk in the broad way, and but few that find the strait gate and narrow way, and are saved; they are but as one to a thousand; see Jer 5:1. Or rather, by this one of a thousand, is meant the, Messiah, the Wisdom of God, he sought for, Ecc 7:25; and now says he found; to whom he looked for peace, pardon, and atonement, under a sense of his sins; who is the messenger, an interpreter, one among a thousand; yea, who is the chiefest among ten thousands, Job 33:23; who is superior to angels and men, in the dignity of his person; in the perfection, purity, and holiness of his nature; in the excellency of his names; in his offices and relations; and in his concern in the affairs of grace and salvation; and who is to be found by every truly wise and gracious soul that seeks him early and earnestly, in the word and ordinances, under the illumination and direction of the blessed Spirit. If it is to be understood of a mere man, I should think the sense was this; of all the men that have been ensnared and taken by an adulterous woman, but one of a thousand have I observed, and perhaps Solomon has respect to himself, that was ever recovered out of her hands;

but a woman among all those have I not found; that is, among all the harlots and adulterous women I ever knew or heard of, I never knew nor heard of one that was ever reclaimed from her evil ways, and reformed or became a chaste and virtuous woman: he may have respect to the thousand women that were either his wives and concubines, and, among all these, he found not one that deserved the above character; for this is not to be understood of women in general, for Solomon must have known that there have been good women in all ages, and perhaps more than men; and that there were many in his days, though those with whom his more intimate acquaintance was were not such, which was his unhappiness; and his criminal conversation with them is what he lamented and repented of. It may be interpreted thus, One man, the Messiah, among all the sons of men, have I found, free from original sin; but one woman, among all the daughters of Eve, I have not found clear of it. The Targum is,

"there is another thing which yet my soul seeketh, and I have not found; a man perfect and innocent, without corruption, from the days of Adam, till Abraham the righteous was born; who was found faithful and just among the thousand kings who were gathered together to build the tower of Babel; and a woman among all the wives of those kings, as Sarah, I found not.''

Gill: Ecc 7:29

Lo, this only have I found, that God hath made man upright,.... The first man Adam, as the Targum and Jarchi interpret it; and not Adam only, but Eve also with him; for these were both made by the Lord, and on the same day, and in the same image, and had the same common name of Adam given them, Gen 1:27; And they were both made "upright"; which is to be understood, not of the erectness of their bodies, but of the disposition of their minds; they were

"right and innocent before him,''

or in the sight of God, as the Targum; which is best explained by their being made in the image and likeness of God, Gen 1:26; and which, according to the apostle, lay in knowledge, righteousness, and holiness, Eph 4:24; agreeably to which Plato ^o make likeness to God to be righteous and holy, with prudence: for this likeness of Adam and Eve to God; lay not in the shape of their bodies, for God is a spirit, and not a corporeal being, as the Anthropomorphites imagined, and so fancied men to be made like unto him in this respect; but in their souls, and it consisted of knowledge; of the knowledge of the creatures, their nature, use, and ends for which they were made, and put under their government; and of God, and his perfections, as made known in the creatures; and of his mind and will, and manner of worshipping him, he revealed unto them; and they might know the trinity of Persons in the Godhead, who were concerned in the making of them, though they seem not to have known Christ, as Mediator and Saviour, which was not necessary previous to their fall; nor evangelical truths suited to a fallen state: also this image lay in righteousness and true holiness, which was original, natural, and created with them; it was with them as soon as they were; not acquired, but infused; not a habit obtained, but a quality given; and this not supernatural, but natural; it was perfect in its kind, and entirely agreeable to the holy, just, and good law of God; it had no defects in it, yet was but the righteousness of a creature, and loseable, as the event showed; and so very different from the righteousness of Christ, man is justified by. Likewise, this uprightness is no other than the rectitude of human nature, of all the powers and faculties of the soul of man, as they were when he was created; his understanding clear of all errors and mistakes, either about divine or human things; his affections regular and ordinate, no unruly passion in him, no sinful affection, lust, and desire; he loved God with all his heart and soul, and delighted in him, and communion with him; the bias of his will was to that which is good; the law of God was written on his heart, and he had both power and will to keep it; and, during his state of integrity, was pure and sinless; yet he was not impeccable, as the confirmed angels and glorified saints are; nor immutable, as God only is; but being a creature, and changeable, he was liable to temptation, and subject to fall, as he did. Now Solomon, with all his diligent search and scrutiny, could not find out the infinity of sin, the boundless extent of it among mankind, the exceeding sinfulness of it, which he sought after, Ecc 7:25; yet this he "found" out, and this "only", the fountain of all sin, the origin of moral evil; namely, the corruption of human nature through the fall of Adam: this he found by reading the Scriptures, the three first chapters of Genesis; and by consulting human nature he found some remains of the image of God, and of the law that was in man's heart; whereby he perceived that man was once another man than he is now; and that this corruption is not owing to God, who is not the author of any thing sinful, he made man upright; but to himself, his own sin and folly: and this he found confirmed by sad experience; in himself and others, and by observing the history of all ages, from the times of the first man; and as this was notorious, it was worth knowing and observing, and therefore he calls upon others to take notice of it; lo, behold, consider it, as well as what follows;

but they have sought out many inventions; that is, Adam and Eve, not content with their present knowledge and happiness, they sought out new ways and means of being wiser and happier than God made them, or it was his will they should be. "They sought out the inventions of the many", or "great things", or "of the mighty and great ones" ^p, as it may be rendered, the eternal Three in One; they sought to be as wise as God himself; or, however, as the great and mighty ones, the angels, who excelled them, as in strength, so in knowledge; see Gen 3:5; or they sought out thoughts of sin, as Jarchi says it is interpreted in the Midrash. Sins are the inventions of men, and these are many and numerous; they sought to gratify their senses, on which followed innumerable evils; and then they sought for shifts and evasions to excuse themselves; the man shifting it from himself, and throwing the blame upon the woman, and the woman upon the serpent: and so sinning, they lost the knowledge they had; their righteousness and holiness, the rectitude of their nature; the moral freedom of their will to that which is good, and their power to perform it; and they lost the presence of God, and communion with him: and so their posterity are not only inventors of evil things, of sins, but of new ways of happiness; some placing it in riches; others in honours; others in pleasures; and some in natural wisdom and knowledge; and some in their own works of righteousness; the vanity of all which Solomon has before exposed.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 7:17

¹ tn Heb “Why?” The question is rhetorical.

NET Notes: Ecc 7:18

¹ tn The word “warning” does not appear in the Hebrew text, but is supplied in the translation two times in this line for clarity.

² sn The other warning. Qoheleth is referring to the two words of advice in 7:16-17. He is not, as some suggest, urging his readers to grasp righteousness without letting go of wickedness. His point is not that people should live their lives with a balance of modest righteousness and modest wickedness. Because he urges the fear of God in 7:18b, he cannot be inconsistent in suggesting that his readers offend the fear of God by indulging in some degree of sin in order to counterbalance an overly righteous life. Rather, the proper fear of God will prevent a person from trusting in righteousness and wisdom alone for his security, and it will also prevent indulgence in wickedness and folly.

³ tn Or “will escape both”; or “will go forth in both.” The Hebrew phrase יֵצֵא אֶת־כֻּלָּם (yetse’ ’et-kullam, “he will follow both of them”) has been interpreted in several ways: (1) To adopt a balanced lifestyle that is moderately righteous while allowing for self-indulgence in moderate wickedness (“to follow both of them,” that is, to follow both righteousness and wickedness). However, this seems to unnecessarily encourage an antinomian rationalization of sin and moral compromise. (2) To avoid the two extremes of being over-righteous and over-wicked. This takes יֵצֵא in the sense of “to escape,” e.g., Gen 39:12, 15; 1 Sam 14:14; Jer 11:11; 48:9; cf. HALOT 426 s.v. יצא 6.c; BDB 423 s.v. יָצָא 1.d. (3) To follow both of the warnings given in 7:16-17. This approach finds parallels in postbiblical rabbinic literature denoting the action of discharging one’s duty of obedience and complying with instruction. In postbiblical rabbinic literature the phrase יַדֵי יֵצֵא (yetse’ yade, “to go out of the hands”) is an idiom meaning “to comply with the requirements of the law” (Jastrow 587 s.v. יָצָא Hif.5.a). This fits nicely with the context of 7:16-17 in which Qoheleth issued two warnings. In 7:18a Qoheleth exhorted his readers to follow both of his warnings: “It is best to grasp the first warning without letting go of the second warning.” The person who fears God will heed both warnings. He will not depend upon his own righteousness and wisdom, but upon God’s sovereign bestowal of blessings. Likewise, he will not exploit the exceptions to the doctrine of retribution to indulge in sin, rationalizing sin away just because the wicked sometimes do not get what they deserve.

⁴ tn Heb “both.” The term “warnings” does not appear in the Hebrew text, but is supplied in the translation for clarity. Alternately, “both [extremes]” or “both [fates].” The point of this expression is either (1) “ he achieves both things,” (2) “he escapes all these misfortunes,” (3) “he does his duty by both,” or (4) “he avoids both extremes.” See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:580–81.

NET Notes: Ecc 7:19

¹ tn Heb “gives strength.”

NET Notes: Ecc 7:20

¹ tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).

² tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.

NET Notes: Ecc 7:21

¹ tn Heb “they”; the referent (people) has been specified in the translation for clarity.

² tn Heb “so that you do not hear…”; or “lest you hear….”

³ tn The imperfect tense verb תִשְׁמַע (tishma’; from שָׁמַע [shama’, “to hear”]) functions in a modal sense, denoting possibility: “you might hear” (see IBHS 508 §31.4e).

NET Notes: Ecc 7:22

¹ tn Heb “your heart knows.”

NET Notes: Ecc 7:23

¹ tn The cohortative אֶחְכָּמָה (’ekhkamah, from חָכַם, khakham,“to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life.

² tn Or “I am determined to become wise”

³ tn Or “but it eluded me”; Heb “but it was far from me.”

NET Notes: Ecc 7:24

¹ tn The word “human” does not appear in the Hebrew text, but is supplied in the translation for stylistic reasons.

² tn Heb “is far away.”

³ tn Heb “It is deep, deep – who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a.

NET Notes: Ecc 7:25

¹ tn Heb “I turned, I, even my heart.”

² tn Heb “to seek.”

³ tn The phrase “the role of” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

⁴ tn The phrase חָכְמָה וְחֶשְׁבּוֹן (khokhmah vÿkheshbon, “wisdom and the scheme of things”) is a hendiadys (a figure of speech in which two nouns connote one idea): “wisdom in the scheme of things.” This is similar to the hendiadys עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (’itsÿvonekh vÿheronekh, “pain and childbearing”) which connotes “pain in childbearing” (Gen 3:16).

⁵ tn Or “the evil of folly” The genitive construct phrase רֶשַׁע כֶּסֶל (resha’ kesel) may be taken as a genitive of attribution (“the wickedness of folly”) or as a genitive of attribute (“the folly of wickedness”). The English versions treat it in various ways: “wickedness of folly” (KJV); “wrong of folly” (YLT); “evil of folly” (NASB); “stupidity of wickedness” (NIV); “wickedness, stupidity” (NJPS); “wickedness is folly [or foolish]” (ASV, NAB, NRSV, MLB, Moffatt), and “it is folly to be wicked” (NEB).

⁶ tn Or “the folly of madness” The genitive construct phrase וְהַסִּכְלוּת הוֹלֵלוֹת (vÿhassikhlut holelot) may be taken as a genitive of attribution (“the stupidity of wickedness”) or a genitive of attribute (“the evil of folly”). The phrase is rendered variously: “foolishness and madness” (KJV); “foolishness of madness” (NASB); “madness of folly” (NIV); “madness and folly” (NJPS); “the foolishness which is madness” (NEB); and “foolishness [or folly] is madness” (ASV, NAB, NRSV, MLB, Moffatt).

NET Notes: Ecc 7:26

¹ tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

² tn The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).

³ tn The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).

⁴ tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).

NET Notes: Ecc 7:28

¹ tn The word “only” does not appear in the Hebrew text, but is supplied in the translation for smoothness.

² tn The word “upright” does not appear in the Hebrew text, but is supplied in the translation twice, here and in the following line, for clarity.

Geneva Bible: Ecc 7:17

Be not ^{( n )} over much wicked, neither be thou foolish: why shouldest thou die before thy time?

^{( n )} Do not tarry long when you are admonished to come out of the way of wickedness.

Geneva Bible: Ecc 7:18

[It is] good that thou shouldest take hold of ^{( o )} this; yea, also from ^{( p )} this withdraw not thy hand: for he that feareth God shall escape from them all.

^{( o )} That is, on these admonitions that go before.

^{( p )} Consider what desolation and destruction will come, if you do not obey them.

Geneva Bible: Ecc 7:21

Also take no ^{( q )} heed to all words that are spoken; lest thou hear thy servant curse thee:

^{( q )} Credit them not, neither care for them.

Geneva Bible: Ecc 7:24

That which is far off, ^{( r )} and exceedingly deep, who can find it out?

^{( r )} Meaning wisdom.

Geneva Bible: Ecc 7:27

Behold, this have I found, saith the preacher, [counting] one by one, to ^{( s )} find out the account:

^{( s )} That is, to come to a conclusion.

Geneva Bible: Ecc 7:29

Lo, this only have I found, that God hath made man upright; but they have sought out many ^{( t )} devices.

^{( t )} And so are cause for their own destruction.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 7:1-29

1 Remedies against vanity are, a good name;

2 mortification;

7 patience;

11 wisdom.

23 The difficulty of wisdom.

MHCC: Ecc 7:11-22

Wisdom is as good as an inheritance, yea better. It shelters from the storms and scorching heat of trouble. Wealth will not lengthen out the natural life; but true wisdom will give spiritual life, and strengthen men for services under their sufferings. Let us look upon the disposal of our condition as the work of God, and at last all will appear to have been for the best. In acts of righteousness, be not carried into heats or passions, no, not by a zeal for God. Be not conceited of thine own abilities; nor find fault with every thing, nor busy thyself in other men's matters. Many who will not be wrought upon by the fear of God, and the dread of hell, will avoid sins which ruin their health and estate, and expose to public justice. But those that truly fear God, have but one end to serve, therefore act steadily. If we say we have not sinned, we deceive ourselves. Every true believer is ready to say, God be merciful to me a sinner. Forget not at the same time, that personal righteousness, walking in newness of life, is the only real evidence of an interest by faith in the righteousness of the Redeemer. Wisdom teaches us not to be quick in resenting affronts. Be not desirous to know what people say; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See that thou approve thyself to God and thine own conscience, and then heed not what men say of thee; it is easier to pass by twenty affronts than to avenge one. When any harm is done to us, examine whether we have not done as bad to others.

MHCC: Ecc 7:23-29

Solomon, in his search into the nature and reason of things, had been miserably deluded. But he here speaks with godly sorrow. He alone who constantly aims to please God, can expect to escape; the careless sinner probably will fall to rise no more. He now discovered more than ever the evil of the great sin of which he had been guilty, the loving many strange women, 1Ki 11:1. A woman thoroughly upright and godly, he had not found. How was he likely to find such a one among those he had collected? If any of them had been well disposed, their situation would tend to render them all nearly of the same character. He here warns others against the sins into which he had been betrayed. Many a godly man can with thankfulness acknowledge that he has found a prudent, virtuous woman in the wife of his bosom; but those men who have gone in Solomon's track, cannot expect to find one. He traces up all the streams of actual transgression to the fountain. It is clear that man is corrupted and revolted, and not as he was made. It is lamentable that man, whom God made upright, has found out so many ways to render himself wicked and miserable. Let us bless Him for Jesus Christ, and seek his grace, that we may be numbered with his chosen people.

Matthew Henry: Ecc 7:11-22

Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.

I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself, Luk 16:9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (Ecc 11:7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (Joh 11:9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money ) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (Ecc 7:19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons.

II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us.

1. We must have an eye to God and to his hand in every thing that befals us (Ecc 7:13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it.

2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, Ecc 7:14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isa 14:7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength. "[2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Hag 1:5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.

3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, Ecc 7:15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: " All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing."Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job 21:7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee."The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then.

4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. " Be not righteous overmuch, Ecc 7:16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests."Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. " Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men."(2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (Ecc 7:15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (Ecc 7:17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. " The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time? "Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change.

5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (Ecc 7:18): " It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Psa 37:23, Psa 37:24.

6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief.

(1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (Ecc 7:19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not, Ecc 7:20. Solomon had this in his prayer (1Ki 8:46), in his proverbs (Pro 20:9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Heb 12:23), and in heaven they do good and sin not.

(2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (Ecc 7:21): " Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not, Psa 38:13, Psa 38:14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Pro 29:12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy."The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.

(3.) Wisdom puts us in mind of our own faults (Ecc 7:22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin."Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish, Tit 3:2, Tit 3:3; Mat 7:1, Mat 7:2; Jam 3:1, Jam 3:2.

Matthew Henry: Ecc 7:23-29

Solomon had hitherto been proving the vanity of the world and its utter insufficiency to make men happy; now here he comes to show the vileness of sin, and its certain tendency to make men miserable; and this, as the former, he proves from his own experience, and it was a dear-bought experience. He is here, more than any where in all this book, putting on the habit of a penitent. He reviews what he had been discoursing of already, and tells us that what he had said was what he knew and was well assured of, and what he resolved to stand by: All this have I proved by wisdom, Ecc 7:23. Now here,

I. He owns and laments the deficiencies of his wisdom. He had wisdom enough to see the vanity of the world and to experience that that would not make a portion for a soul. But, when he came to enquire further, he found himself at a loss; his eye was too dim, his line was too short, and, though he discovered this, there were many other things which he could not prove by wisdom.

1. His searches were industrious. God had given him a capacity for knowledge above any; he set up with a great stock of wisdom; he had the largest opportunities of improving himself that ever any man had; and, (1.) He resolved, if it were possible, to gain his point: I said, I will be wise. He earnestly desired it as highly valuable; he fully designed it as that which he looked upon to be attainable; he determined not to sit down short of it, Pro 18:1. Many are not wise because they never said they would be so, being indifferent to it; but Solomon set it up for the mark he aimed at. When he made trial of sensual pleasures, he still thought to acquaint his heart with wisdom (Pro 2:3), and not to be diverted from the pursuits of that; but perhaps he did not find it so easy a thing as he imagined to keep up his correspondence with wisdom, while he addicted himself so much to his pleasures. However, his will was good; he said, I will be wise. And that was not all: (2.) He resolved to spare no pains (Ecc 7:25): " I applied my heart; I and my heart turned every way; I left no stone unturned, no means untried, to compass what I had in view. I set myself to know, and to search, and to seek out wisdom, to accomplish myself in all useful learning, philosophy, and divinity."If he had not thus closely applied himself to study, it would have been but a jest for him to say, I will be wise, for those that will attain the end must take the right way. Solomon was a man of great quickness, and yet, instead of using that (with many) as an excuse for slothfulness, he pressed it upon himself as an inducement to diligence, and the easier he found it to master a good notion the more intent he would be that he might be master of the more good notions. Those that have the best parts should take the greatest pains, as those that have the largest stock should trade most. He applied himself not only to know what lay on the surface, but to search what lay hidden out of the common view and road; nor did he search a little way, and then give it over because he did not presently find what he searched for, but he sought it out, went to the bottom of it; nor did he aim to know things only, but the reasons of things, that he might give an account of them.

2. Yet his success was not answerable or satisfying: " I said, I will be wise, but it was far from me; I could not compass it. After all, This only I know that I know nothing, and the more I know the more I see there is to be known, and the more sensible I am of my own ignorance. That which is far off, and exceedingly deep, who can find it out? "He means God himself, his counsels and his works; when he searched into these he presently found himself puzzled and run aground. He could not order his speech by reason of darkness. It is higher than heaven, what can he do? Job 11:8. Blessed be God, there is nothing which we have to do which is not plain and easy; the word is nigh us (Pro 8:9); but there is a great deal which we would wish to know which is far off, and exceedingly deep, among the secret things which belong not to us. And probably it is a culpable ignorance and error that Solomon here laments, that his pleasures, and the many amusements of his court, had blinded his eyes and cast a mist before them, so that he could not attain to true wisdom as he designed.

II. He owns and laments the instances of his folly in which he had exceeded, as, in wisdom, he came short. Here is,

1. His enquiry concerning the evil of sin. He applied his heart to know the wickedness of folly, even of foolishness and madness. Observe, (1.) The knowledge of sin is a difficult knowledge, and hard to be attained; Solomon took pains for it. Sin has many disguises with which it palliates itself, as being loth to appear sin, and it is very hard to strip it of these and to see it in its true nature and colours. (2.) It is necessary to our repentance for sin that we be acquainted with the evil of it, as it is necessary to the cure of a disease to know its nature, causes, and malignity. St. Paul therefore valued the divine law, because it discovered sin to him, Rom 7:7. Solomon, who, in the days of his folly, had set his wits on work to invent pleasures and sharpen them, and was ingenious in making provision for the flesh, now that God had opened his eyes is as industrious to find out the aggravations of sin and so to put an edge upon his repentance. Ingenious sinners should be ingenious penitents, and wit and learning, among the other spoils of the strong man armed, should be divided by the Lord Jesus. (3.) It well becomes penitents to say the worst they can of sin, for the truth is we can never speak ill enough of it. Solomon here, for his further humiliation, desired to see more, [1.] Of the sinfulness of sin; that is it which he lays the greatest stress upon in this inquiry, to know the wickedness of folly, by which perhaps he means his own iniquity, the sin of uncleanness, for that was commonly called folly in Israel, Gen 34:7; Deu 22:21; Jdg 20:6; 2Sa 13:12. When he indulged himself in it, he made a light matter of it; but now he desires to see the wickedness of it, its great wickedness, so Joseph speaks of it, Gen 39:9. Or it may be taken there generally for all sin. Many extenuate their sins with this, They were folly; but Solomon sees wickedness in those follies, an offence to God and a wrong to conscience. This is wickedness, Jer 4:18; Zec 5:8. [2.] Of the folly of sin; as there is a wickedness in folly, so there is a folly in wickedness, even foolishness and madness. Wilful sinners are fools and madmen; they act contrary both to right reason and to their true interest.

2. The result of this enquiry.

(1.) He now discovered more than ever of the evil of that great sin which he himself had been guilty of, the loving of many strange women, 1Ki 11:1. This is that which he here most feelingly laments, and in very pathetic expressions. [1.] He found the remembrance of the sin very grievous. O how heavily did it lie upon his conscience! what an agony was he in upon the thought of it - the wickedness, the foolishness, the madness, that he had been guilty of! I find it more bitter than death. As great a terror seized him, in reflection upon it, as if he had been under the arrest of death. Thus do those that have their sins set in order before them by a sound conviction cry out against them; they are bitter as gall, nay, bitter as death, to all true penitents. Uncleanness is a sin that is, in its own nature, more pernicious than death itself. Death may be made honourable and comfortable, but this sin can be no other than shame and pain, Pro 5:9, Pro 5:11. [2.] He found the temptation to the sin very dangerous, and that it was extremely difficult, and next to impossible, for those that ventured into the temptation to escape the sin, and for those that had fallen into the sin to recover themselves by repentance. The heart of the adulterous woman is snares and nets; she plays her game to ruin souls with as much art and subtlety as ever any fowler used to take a silly bird. The methods such sinners use are both deceiving and destroying, as snares and nets are. The unwary souls are enticed into them by the bait of pleasure, which they greedily catch at and promise themselves satisfaction in; but they are taken before they are aware, and taken irrecoverably. Her hands are as bands, with which, under colour of fond embraces, she holds those fast that she has seized; they are held in the cords of their own sin, Pro 5:22. Lust gets strength by being gratified and its charms are more prevalent. [3.] He reckoned it a great instance of God's favour to any man if by his grace he has kept him from this sin: He that pleases God shall escape from her, shall be preserved either from being tempted to this sin or from being overcome by the temptation. Those that are kept from this sin must acknowledge it is God that keeps them, and not any strength or resolution of their own, must acknowledge it a great mercy; and those that would have grace sufficient for them to arm them against this sin must be careful to please God in every thing, by keeping his ordinances, Lev 18:30. [4.] He reckoned it a sin that is as sore a punishment of other sins as a man can fall under in this life: The sinner shall be taken by her. First, Those that allow themselves in other sins, by which their minds are blinded and their consciences debauched, are the more easily drawn to this. Secondly, it is just with God to leave them to themselves to fall into it. See Rom 1:26, Rom 1:28; Eph 4:18, Eph 4:19. Thus does Solomon, as it were, with horror, bless himself from the sin in which he had plunged himself.

(2.) He now discovered more than ever of the general corruption of man's nature. He traces up that stream to the fountain, as his father had done before him, on a like occasion (Psa 51:5): Behold, I was shapen in iniquity. [1.] He endeavoured to find out the number of his actual transgressions (Ecc 7:27): " Behold, this have I found, that is, this I hoped to find; I thought I could have understood my errors and have brought in a complete list, at least of the heads of them; I thought I could have counted them one by one, and have found out the account."He desired to find them out as a penitent, that he might the more particularly acknowledge them; and, generally, the more particular we are in the confession of sin the more comfort we have in the sense of the pardon; he desired it also as a preacher, that he might the more particularly give warning to others. Note, A sound conviction of one sin will put us upon enquiring into the whole confederacy; and the more we see amiss in ourselves the more diligently we should enquire further into our own faults, that what we see not may be discovered to us, Job 34:32. [2.] He soon found himself at a loss, and perceived that they were innumerable (Ecc 7:28): " Which yet my soul seeks; I am still counting, and still desirous to find out the account, but I find not, I cannot count them all, nor find out the account of them to perfection. I still make new and amazing discoveries of the desperate wickedness that there is in my own heart,"Jer 17:9, Jer 17:10. Who can know it? Who can understand his errors? Who can tell how often he offends? Psa 19:12. He finds that if God enters into judgment with him, or he with himself, for all his thoughts, words, and actions, he is not able to answer for one of a thousand, Job 9:3. This he illustrates by comparing the corruption of his own heart and life with the corruption of the world, where he scarcely found one good man among a thousand; nay, among all the thousand wives and concubines which he had, he did not find one good woman. "Even so,"says he, "When I come to recollect and review my own thoughts, words, and actions, and all the passages of my life past, perhaps among those that were manly I might find one good among a thousand, and that was all; the rest even of those had some corruption or other in them."He found (Ecc 7:20) that he had sinned even in doing good. But for those that were effeminate, that passed in the indulgence of his pleasures, they were all naught; in that part of his life there did not appear so much as one of a thousand good. In our hearts and lives there appears little good, at the best, but sometimes none at all. Doubtless this is not intended as a censure of the female sex in general; it is probable that there have been and are more good women than good men (Act 17:4, Act 17:12); he merely alludes to his own sad experience. And perhaps there may be this further in it: he does, in his proverbs, warn us against the snares both of the evil man and of the strange woman (Pro 2:12, Pro 2:16; Pro 4:14; Pro 5:3); now he had observed the ways of the evil women to be more deceitful and dangerous than those of the evil men, that it was more difficult to discover their frauds and elude their snares, and therefore he compares sin to an adulteress (Pro 9:13), and perceives he can no more find out the deceitfulness of his own heart than he can that of a strange woman, whose ways are movable, that thou canst not know them. [3.] He therefore runs up all the streams of actual transgression to the fountain of original corruption. The source of all the folly and madness that are in the world is in man's apostasy from God and his degeneracy from his primitive rectitude (Ecc 7:20): " Lo, this only have I found; when I could not find out the particulars, yet the gross account was manifest enough; it is as clear as the sun that man is corrupted and revolted, and is not as he was made."Observe, First, How man was made by the wisdom and goodness of God: God made man upright; Adam the first man, so the Chaldee. God made him, and he made him upright, such a one as he should be; being made a rational creature, he was, in all respects, such a one as a rational creature should be, upright, without any irregularity; one could find no fault in him; he was upright, that is, determined to God only, in opposition to the many inventions which he afterwards turned aside to. Man, as he came out of God's hands, was (as we may say) a little picture of his Maker, who is good and upright. Secondly, How he was marred, and in effect unmade, by his own folly and badness: They have sought out many inventions - they, our first parents, or the whole race, all in general and every one in particular. They have sought out great inventions (so some), inventions to become great as gods (Gen 3:5), or the inventions of the great ones (so some), of the angels that fell, the Magnates , or many inventions. Man, instead of resting in what God had found for him, was for seeking to better himself, like the prodigal that left his father's house to seek his fortune. Instead of being for one, he was for many; instead of being for God's institutions, he was for his own inventions. The law of his creation would not hold him, but he would be at his own disposal and follow his own sentiments and inclinations. Vain man would be wise, wiser than his Maker; he is giddy and unsettled in his pursuits, and therefore has many inventions. Those that forsake God wander endlessly. Men's actual transgressions are multiplied. Solomon could not find out how many they are (Ecc 7:28); but he found they were very many. Many kinds of sins, and those often repeated. They are more than the hairs on our heads, Psa 40:12.

Keil-Delitzsch: Ecc 7:17

Up to this point all is clear: righteousness and wisdom are good and wholesome, and worth striving for; but even in these a transgressing of the right measure is possible (Luther remembers the summum just summa injuria ), which has as a consequence, that they become destructive to man, because he thereby becomes a caricature, and either perishes rushing from one extreme into another, or is removed out of the way by others whose hatred he provokes. But it is strange that the author now warns against an excess in wickedness, so that he seems to find wickedness, up to a certain degree, praiseworthy and advisable. So much the stranger, since "be no fool"stands as contrast to "show not thyself wise,"etc.; so that "but also be no wicked person"was much rather to be expected as contrast to "be not righteous over-much."Zöckler seeks to get over this difficulty with the remark: "Koheleth does not recommend a certain moderation in wickedness as if he considered it allowable, but only because he recognises the fact as established, that every man is by nature somewhat wicked."The meaning would then be: man's life is not free from wickedness, but be only not too wicked! The offensiveness of the advice is not thus removed; and besides, Ecc 7:18 demands in a certain sense, an intentional wickedness, - indeed, as Ecc 7:18 shows, a wickedness in union with the fear of God. The correct meaning of "be not wicked over-much"may be found if for תרשׁע we substitute תּחטא ; in this form the good counsel at once appears as impossible, for it would be immoral, since "sinning,"in all circumstances, is an act which carries in itself its own sentence of condemnation. Thus רשׁע must here be a setting oneself free from the severity of the law, which, although sin in the eyes of the over-righteous, is yet no sin in itself; and the author here thinks, in accordance with the spirit of his book, principally of that fresh, free, joyous life to which he called the young, that joy of life in its fulness which appeared to him as the best and fairest reality in this present time; but along with that, perhaps also of transgressions of the letter of the law, of shaking off the scruples of conscience which conformity to God-ordained circumstances brings along with it. He means to say: be not a narrow rigorist, - enjoy life, accommodate thyself to life; but let not the reins be too loose; and be no fool who wantonly places himself above law and discipline: Why wilt thou destroy thy life before the time by suffering vice to kill thee (Psa 34:22), and by want of understanding ruin thyself (Pro 10:21)?

(Note: An old proverb, Sota 3a, says: "A man commits no transgression unless there rules in him previously the spirit of folly.")

Keil-Delitzsch: Ecc 7:18

"It is good that thou holdest fast to the one,"- viz. righteousness and wisdom, - and withdrawest not thy hand from the other, - viz. a wickedness which renounces over-righteousness and over-wisdom, or an unrestrained life; - for he who fears God accomplishes all, i.e. , both, the one as well as the other. Luther, against the Vulg.: "for he who fears God escapes all."But what "all"? Tyler, Bullock, and others reply: "All the perplexities of life;"but no such thing is found in the text here, however many perplexities may be in the book. Better, Zöckler: the evil results of the extreme of false righteousness as of bold wickedness. But that he does not destroy himself and does not die before his time, is yet only essentially one thing which he escapes; also, from Ecc 7:15, only one thing, אבד , is taken. Thus either: the extremes (Umbr.), or: the extremes together with their consequences. The thought presents a connected, worthy conclusion. But if ěth -kullam , with its retrospective suffix, can be referred to that which immediately precedes, this ought to have the preference. Ginsburg, with Hitzig: "Whoso feareth God will make his way with both;"but what an improbable phrase! Jerome, with his vague nihil negligit , is right as to the meaning. In the Bible, the phrase ה ... יחא , egressus est urbem , Gen 44:4, cf. Jer 10:20, is used; and in the Mishna, יצא את־ידי חובתו , i.e. , he has discharged his duty, he is quit of it by fulfilling it. For the most part, יצא merely is used: he has satisfied his duty; and יצא לא , he has not satisfied it, e.g. , Berachoth 2:1. Accordingly יחא - since ěth -kullam relates to, "these ought he to have done, and not to leave the other undone,"Mat 23:23 - here means: he who fears God will set himself free from all, will acquit himself of the one as well as of the other, will perform both, and thus preserve the golden via media.

Keil-Delitzsch: Ecc 7:19

"Wisdom affords strong protection to the wise man more than ten mighty men who are in the city."We have to distinguish, as is shown under Psa 31:3, the verbs עזז , to be strong, and עוּז , to flee for refuge; תּעז is the fut. of the former, whence מעז , stronghold, safe retreat, protection, and with ל , since עזז means not only to be strong, but also to show oneself strong, as at Eccl 9:20, to feel and act as one strong; it has also the trans. meaning, to strengthen, as shown in Psa 68:29, but here the intrans. suffices: wisdom proves itself strong for the wise man. The ten shallithim are not, with Ginsburg, to be multiplied indefinitely into "many mighty men."And it is not necessary, with Desvoeux, Hitz., Zöckl., and others, to think of ten chiefs (commanders of forces), including the portions of the city garrison which they commanded. The author probably in this refers to some definite political arrangement, perhaps to the ten archons, like those Assyrian salaṭ , vice-regents, after whom as eponyms the year was named by the Greeks. שׁלּיט , in the Asiatic kingdom, was not properly a military title. And did a town then need protection only in the time of war, and not also at other times, against injury threatening its trade, against encroachments on its order, against the spread of infectious diseases, against the force of the elements? As the Deutero-Isaiah (Isa 60:17) says of Jerusalem: "I will make thy officers peace, and thine exactors righteousness,"so Koheleth says here that wisdom affords a wise man as strong a protection as a powerful decemvirate a city; cf. Pro 24:5 : "A wise man is ba'oz ," i.e. , mighty.

Keil-Delitzsch: Ecc 7:20

"For among men there is not a righteous man on the earth, who doeth good, and sinneth not."The original passage, found in Solomon's prayer at the consecration of the temple, is briefer, 1Ki 8:46 : "There is no man who sinneth not."Here the words might be וגו צדּיק אדם אין , there is no righteous man ... . Adam stands here as representing the species, as when we say in Germ.: steplang7 Menschen gibt es keine gerechten auf Erden [men, there are none righteous on earth]; cf. Exo 5:16 : "Straw, none was given."The verification of Ecc 7:19 by reference to the fact of the common sinfulness from which even the most righteous cannot free himself, does not contradict all expectation to the same degree as the ki in Ecc 7:7; but yet it surprises us, so that Mercer and Grätz, with Aben Ezra, take Ecc 7:20 as the verification of Ecc 7:16, here first adduced, and Knobel and Heiligst. and others connect it with Ecc 7:21, Ecc 7:22, translating: "Because there is not a just man ... , therefore it is also the part of wisdom to take no heed unto all words,"etc. But these are all forced interpretations; instead of the latter, we would rather suppose that Ecc 7:20 originally stood after Ecc 7:22, and is separated from its correct place. But yet the sequence of thought lying before us may be conceived, and that not merely as of necessity, but as that which was intended by the author. On the whole, Hitzig is correct: "For every one, even the wise man, sins; in which case virtue, which has forsaken him, does not protect him, but wisdom proves itself as his means of defence."Zöckler adds: "against the judicial justice of God;"but one escapes from this by a penitent appeal to grace, for which there is no need for the personal property of wisdom; there is thus reason rather for thinking on the dangerous consequences which often a single false step has for a man in other respects moral; in the threatening complications in which he is thereby involved, it is wisdom which then protects him and delivers him. Otherwise Tyler, who by the עז , which the wise has in wisdom, understands power over evil, which is always moving itself even in the righteous. But the sinning spoken of in Ecc 7:20 is that which is unavoidable, which even wisdom cannot prevent or make inefficacious. On the contrary, it knows how to prevent the destruction which threatens man from his transgressions, and to remove the difficulties and derangements which thence arise. The good counsel following is connected by gam with the foregoing. The exhortation to strive after wisdom, contained in Ecc 7:19, which affords protection against the evil effects of the failures which run through the life of the righteous, is followed by the exhortation, that one conscious that he himself is not free from transgression, should take heed to avoid that tale-bearing which finds pleasure in exposing to view the shortcomings of others.

Keil-Delitzsch: Ecc 7:21-22

"Also give not thy heart to all the words which one speaketh, lest thou shouldest hear thy servant curse thee. For thy heart knoweth in many cases that thou also hast cursed others."The talk of the people, who are the indef. subj. of ילבּרוּ (lxx, Targ., Syr. supply ἀσεβεῖς ), is not about "thee who givest heed to the counsels just given"(Hitz., Zöckl.), for the restrictive עליך is wanting; and why should a servant be zealous to utter imprecations on the conduct of his master, which rests on the best maxims? It is the babbling of the people in general that is meant. To this one ought not to turn his heart ( ל ... נתן , as at Ecc 1:13, Ecc 1:17; Ecc 8:9, Ecc 8:16), i.e. , gives wilful attention, ne ( לא אשׁר = פּן , which does not occur in the Book of Koheleth) audias servum tuum tibi maledicere ; the particip. expression of the pred. obj. follows the analogy of Gen 21:9, Ewald, §284 b , and is not a Graecism; for since in this place hearing is meant, not immediately, but mediated through others, the expression would not in good Greek be with the lxx ... τοῦ δούλου σου καταρωμένου σε , but τὸν δοῦλόν σου καταρᾶσθαι σε . The warning has its motive in this, that by such roundabout hearing one generally hears most unpleasant things; and on hearsay no reliance can be placed. Such gossiping one should ignore, should not listen to it at all; and if, nevertheless, something so bad is reported as that our own servant has spoken words of imprecation against us, yet we ought to pass that by unheeded, well knowing that we ourselves have often spoken harsh words against others. The expression וגו ידע , "thou art conscious to thyself that,"is like פּע ר , 1Ki 2:44, not the obj. accus. dependent on ידע (Hitz.), "many cases where also thou ...,"but the adv. accus. of time to קּלּלתּ ; the words are inverted (Ewald, §336 b ), the style of Koheleth being fond of thus giving prominence to the chief conception (Ecc 7:20, Ecc 5:18; Ecc 3:13). The first gam , although it belongs to "thine, thy,"as at Ecc 7:22 it is also connected with "thou,"

(Note: גּם־אתּ , on account of the half pause, accented on the penult . according to the Masora.)

stands at the beginning of the sentence, after such syntactical examples as Hos 6:11; Zec 9:11; and even with a two-membered sentence, Job 2:10.

Keil-Delitzsch: Ecc 7:23

"All this have I proved by wisdom: I thought, Wise I will become; but it remained far from me."The ב in בּחכמה is, as at Ecc 1:13, that designating the organon , the means of knowledge. Thus he possessed wisdom up to a certain degree, and in part; but his purpose, comprehended in the one word אחכּמה , was to possess it fully and completely; i.e. , not merely to be able to record observations and communicate advices, but to adjust the contradictions of life, to expound the mysteries of time and eternity, and generally to solve the most weighty and important questions which perplex men. But this wisdom was for him still in the remote distance. It is the wisdom after which Job, chap. 28, made inquiry in all regions of the world and at all creatures, at last to discover that God has appointed to man only a limited share of wisdom. Koheleth briefly condenses Job 28:12-22 in the words following:

Keil-Delitzsch: Ecc 7:24

"For that which is, is far off, and deep, - yes, deep; who can reach it?"Knobel, Hitz., Vaih., and Bullock translate: for what is remote and deep, deep, who can find it? i.e. , investigate it; but mah -shehayah is everywhere an idea by itself, and means either id quod fuit , or id quod exstitit , Ecc 1:9; Ecc 3:15; Ecc 6:10; in the former sense it is the contrast of mah -shěihyěh , Ecc 8:7; Ecc 10:14, cf. Ecc 3:22; in the latter, it is the contrast of that which does not exist, because it has not come into existence. In this way it is also not to be translated: For it is far off what it (wisdom) is (Zöckl.) [= what wisdom is lies far off from human knowledge], or: what it is (the essence of wisdom), is far off (Elst.) - which would be expressed by the words מה־שּׁהיא . And if מה־שׁהיה is an idea complete in itself, it is evidently not that which is past that is meant (thus e.g. , Rosenm. quod ante aderat ), for that is a limitation of the obj. of knowledge, which is unsuitable here, but that which has come into existence. Rightly, Hengst.: that which has being, for wisdom is τῶν ὄντων γνῶσις ἀψευδής , Wisd. 7:17. He compares Jdg 3:11, "the work which God does,"and Ecc 8:17, "the work which is done under the sun."What Koheleth there says of the totality of the historical, he here says of the world of things: this (in its essence and its grounds) remains far off from man; it is for him, and also in itself and for all creatures, far too deep ( עמק עמק , the ancient expression for the superlative): Who can intelligibly reach ( ימץ , from מצא , assequi , in an intellectual sense, as at Ecc 3:11; Ecc 8:17; cf. Job 11:7) it (this all of being)? The author appears in the book as a teacher of wisdom, and emphatically here makes confession of the limitation of his wisdom; for the consciousness of this limitation comes over him in the midst of his teaching.

Keil-Delitzsch: Ecc 7:25

But, on the other side, he can bear testimony to himself that he has honestly exercised himself in seeking to go to the foundation of things: "I turned myself, and my heart was there to discern, and to explore, and to seek wisdom, and the account, and to perceive wickedness as folly, and folly as madness."Regarding sabbothi , vid ., under Ecc 2:20 : a turning is meant to the theme as given in what follows, which, as we have to suppose, was connected with a turning away form superficiality and frivolity. Almost all interpreters-as also the accentuation does - connect the two words ולבּי אני ; but "I and my heart"is so unpsychological an expression, without example, that many Codd. (28 of Kennicott, 44 of de Rossi) read בּלבּי daer )i with my heart. The erasure of the vav (as e.g. , Luther: "I applied my heart") would at the same time require the change of סבותי into הסבּותי . The Targ., Jerome, and the Venet. render the word בלבי ; the lxx and Syr., on the contrary, ולבי ; and this also is allowable, if we place the disjunctive on אני and take ולבי as consequent: my heart, i.e. , my striving and effort, was to discern (Aben Ezra, Herzf., Stuart), - a substantival clause instead of the verbal את־לבּי ונתתּי , Ecc 1:13, Ecc 1:17. Regarding tur in an intellectual sense, vid ., Ecc 1:13. Hhěshbon , with hhochmah , we have translated by "steplang7 Rechenschaft "account, ratio ; for we understand by it a knowledge well grounded and exact, and able to be established, - the facit of a calculation of all the facts and circumstances relating thereto; נתן חשׁבין is Mishnic, and = the N.T. λόγον ἀποδιδόναι . Of the two accus. Ecc 7:25 following לדעת , the first, as may be supposed, and as the determination in the second member shows, is that of the obj., the second that of the pred. (Ewald, §284 b ): that רשׁע , i.e. , conduct separating from God and from the law of that which is good, is kěsěl , steplang7 Thorheit , folly (since, as Socrates also taught, all sinning rests on a false calculation, to the sinner's own injury); and that hassichluth , steplang7 Narrheit , foolishness, stultitia ( vid ., sachal , and Ecc 1:17), is to be thus translated (in contradistinction to כּסל ), i.e. , an intellectual and moral obtuseness, living for the day, rising up into foolery, not different from holeloth , fury, madness, and thus like a physical malady, under which men are out of themselves, rage, and are mad. Koheleth's striving after wisdom thus, at least is the second instance ( ולדעת ), with a renunciation of the transcendental, went towards a practical end. And now he expresses by ומוצא one of the experiences he had reached in this way of research. How much value he attaches to this experience is evident from the long preface, by means of which it is as it were distilled. We see him there on the way to wisdom, to metaphysical wisdom, if we may so speak - it remains as far off from him as he seeks to come near to it. We then see him, yet not renouncing the effort after wisdom, on the way toward practical wisdom, which exercises itself in searching into the good and the bad; and that which has presented itself to him as the bitterest of the bitter is - a woman.

Keil-Delitzsch: Ecc 7:26

"And I found woman more bitter than death; she is like hunting-nets. and like snares is her heart, her hands are bands: he who pleaseth God will escape from her; but the sinner is caught by them."As א ושׁ , Ecc 4:2, so here וּם א gains by the preceding אני וסבּותי a past sense;

(Note: With reference to this passage and Pro 18:22, it was common in Palestine when one was married to ask מצא או מוחא = happy or unhappy? Jebamoth 63 b .)

the particip. clause stands frequently thus, not only as a circumstantial clause, Gen 14:12., but also as principal clause, Gen 2:10, in an historical connection. The preceding pred. מר , in the mas. ground-form, follows the rule, Gesen. §147. Regarding the construction of the relative clause, Hitzig judges quite correctly: " היא is copula between subj. and pred., and precedes for the sake of the contrast, giving emphasis to the pred. It cannot be a nomin., which would be taken up by the suff. in לבהּ , since if this latter were subject also to מץ , היא would not certainly be found. Also asher here is not a conj."This הוּא ( היא ), which in relative substantival clauses represents the copula, for the most part stands separated from asher , e.g. , Gen 7:2; Gen 17:12; Num 17:5; Deu 17:15; less frequently immediately with it, Num 35:31; 1Sa 10:19; 2Ki 25:19; Lev 11:26; Deu 20:20. But this asher hu ( hi ) never represents the subj., placed foremost and again resumed by the reflex. pronoun, so as to be construed as the accentuation requires: quae quidem retia et laquei cor ejus = cajus quidem cor sunt retia et laquei (Heiligst.). מצוד is the means of searching, i.e. , either of hunting: hunting-net (mitsodah , Ecc 9:12), or of blockading: siege-work, bulwarks, Ecc 9:14; here it is the plur. of the word in the former meaning. חרם , Hab 1:14, plur. Eze 26:5, etc. (perhaps from חרם , to pierce, bore through), is one of the many synon. for fishing-net. אסוּרים , fetters, the hands (arms) of voluptuous embrace. The primary form, after Jer 37:15, is אסוּר , אסוּר ; cf. אבוּס , אב , Job 39:9. Of the three clauses following asher , vav is found in the second and is wanting to the third, as at Deu 29:22; Job 42:9; Psa 45:9; Isa 1:13; cf. on the other hand, Isa 33:6. Similar in their import are these Leonine verses:

Femina praeclara facie quasi pestis amara,

Et quasi fermentum corrumpit cor sapientum .

That the author is in full earnest in this harsh judgment regarding woman, is shown by 26 b : he who appears to God as good (cf. Ecc 2:26) escapes from her (the fut. of the consequence of this his relation to God); but the sinner ( חוטאו ) is caught by her, or, properly, in her, viz., the net-like woman, or the net to which she is compared (Psa 9:16; Isa 24:18). The harsh judgment is, however, not applicable to woman as such, but to woman as she is, with only rare exceptions; among a thousand women he has not found one corresponding to the idea of a woman.

Keil-Delitzsch: Ecc 7:27-28

"Behold what I have found, saith Koheleth, adding one thing to another, to find out the account: What my soul hath still sought, and I have not found, (is this): one man among a thousand have I found; and a woman among all these have I not found."It is the ascertained result, "one man, etc.,"which is solemnly introduced by the words preceding. Instead of אם קה , the words ראמר הקּה are to be read, after Ecc 12:8, as is now generally acknowledged; errors of transcription of a similar kind are found at 2Sa 5:2; Job 38:12. Ginsburg in vain disputes this, maintaining that the name Koheleth , as denoting wisdom personified, may be regarded as fem. as well as mas.; here, where the female sex is so much depreciated, was the fem. self-designation of the stern judge specially unsuitable. Hengst. supposes that Koheleth is purposely fem. in this one passage, since true wisdom, represented by Solomon, stands opposite to false philosophy. But this reason for the fem. rests on the false opinion that woman here is heresy personified; he further remarks that it is significant for this fem. personification, that there is "no writing of female authorship in the whole canon of the O.T. and N.T."But what of Deborah's triumphal song, the song of Hannah, the magnificat of Mary? We hand this absurdity over to the Clementines! The woman here was flesh and blood, but pulchra quamvis pellis est mens tamen plean procellis ; and Koheleth is not incarnate wisdom, but the official name of a preacher, as in Assyr., for חזּנרם , curators, overseers, hazanâti

(Note: Vid ., Fried. Delitzsch's Assyr. Stud . (1874), p. 132.)

is used. זה , Ecc 7:27 , points, as at Ecc 1:10, to what follows. אחת ל , one thing to another (cf. Isa 27:12), must have been, like summa summarum and the like, a common arithmetical and dialectical formula, which is here subordinate to מצא , since an adv. inf. such as לקוח is to be supplemented: taking one thing to another to find out the חשׁבּון , i.e. , the balance of the account, and thus to reach a facit , a resultat .

(Note: Cf. Aboth iv. 29, וגו ליתן , "to give account;" וגו הכל , "all according to the result.")

That which presented itself to him in this way now follows. It was, in relation to woman, a negative experience: "What my soul sought on and on, and I found not, (is this)."The words are like the superscription of the following result, in which finally the זה of Ecc 7:27 terminates. Ginsburg, incorrectly: "what my soul is still seeking,"which would have required מבקּשׁת . The pret. בּקשׁה (with ק without Dagesh , as at Ecc 7:29)

(Note: As generally the Piel forms of the root בקשׁ , Masor. all have Raphe on the , ק except the imper. בּקּשׁוּ ; vid ., Luzzatto's Gramm . §417.)

is retrospective; and עוד , from עוּד , means redire , again and again, continually, as at Gen.. Gen 46:29. He always anew sought, and that, as biqshah naphshi for בקשׁתי denotes, with urgent striving, violent longing, and never found, viz., a woman such as she ought to be: a man, one of a thousand, I have found, etc. With right, the accentuation gives Garshayim to adam; it stands forth, as at Ecc 7:20, as a general denominator - the sequence of accents, Geresh , Pashta , Zakef , is as at Gen 1:9. "One among a thousand"reminds us of Job 33:23, cf. Ecc 9:3; the old interpreters ( vid ., Dachselt's Bibl. Accentuata ), with reference to these parallels, connect with the one man among a thousand all kinds of incongruous christological thoughts. Only, here adam , like the Romanic l'homme and the like, means man in sexual contrast to woman. It is thus ideally meant, like ish , 1Sa 4:9; 1Sa 6:15, and accordingly also the parall. אשּׁה . For it is not to be supposed that the author denies thereby perfect human nature to woman. But also Burger's explanation: "a human being, whether man or woman,"is a useless evasion. Man has the name adam κατ ̓ ἐξ . by primitive hist. right: "for the man is not of the woman, but the woman of the man,"1Co 11:8. The meaning, besides, is not that among a thousand human beings he found one upright man, but not a good woman (Hitz.), - for then the thousand ought to have had its proper denominator, אדם בני , - but that among a thousand persons of the male sex he found only one man such as he ought to be, and among a thousand of the female sex not one woman such as she ought to be; "among all these"is thus = among an equal number. Since he thus actually found the ideal of man only seldom, and that of woman still seldomer (for more than this is not denoted by the round numbers), the more surely does he resign himself to the following resultat , which he introduces by the word לבד (only, alone), as the clear gain of his searching:

Keil-Delitzsch: Ecc 7:29

"Lo, this only have I found, that God created man upright; but they seek many arts."Also here the order of the words is inverted, since זה , belonging as obj. to מץ (have I found), which is restricted by לבד , is amalgamated with ראה (Lo! see!). The author means to say: Only this ( solummodo hocce ) have I found, that ...; the ראה is an interjected nota bene . The expression: God has made man ישׁר , is dogmatically significant. Man, as he came from the Creator's hand, was not placed in the state of moral decision, nor yet in the state of absolute indifference between good and evil; he was not neither good nor bad, but he was טוב , or, which is the same thing, ישׁר ; i.e. , in every respect normal, so that he could normally develope himself from this positively good foundation. But by the expression ישׁר ` שׁ , Koheleth has certainly not exclusively his origin in view, but at the same time his relative continuation in the propagation of himself, not without the concurrence of the Creator; also of man after the fall the words are true, ישׁר עשׂה , in so far as man still possesses the moral ability not to indulge sinful affections within him, nor suffer them to become sinful actions. But the sinful affections in the inborn nature of weak sinful man have derived so strong a support from his freedom, that the power of the will over against this power of nature is for the most part as weakness; the dominance of sin, where it is not counteracted by the grace of God, has always shown itself so powerful, that Koheleth has to complain of men of all times and in all circles of life: they seek many arts (as Luther well renders it), or properly, calculations, inventions, devices (hhishshevonoth ,

(Note: If we derive this word from hhěshbon , the Dagesh in the שׁ is the so-called Dag. dirimens .)

as at 2Ch 26:15, from hhishshevon , which is as little distinguished from the formation hhěshbon , as hhizzayon from hhězyon ), viz., of means and ways, by which they go astray from the normal natural development into abnormities. In other words: inventive refined degeneracy has come into the place of moral simplicity, ἁπλότης (2Ch 11:3). As to the opinion that caricatures of true human nature, contrasts between the actual and that which ought to be (the ideal), are common, particularly among the female sex, the author has testimonies in support of it from all nations. It is confirmed by the primitive history itself, in which the woman appears as the first that was led astray, and as the seducer (cf. Psychol . pp. 103-106). With reference to this an old proverb says: "Women carry in themselves a frivolous mind," Kiddushin 80 b .

(Note: Cf. Tendlau's Sprichw . (1860), No. 733.)

And because a woman, when she has fallen into evil, surpasses a man in fiendish superiority therein, the Midrash reckons under this passage before us fifteen things of which the one is worse than the other; the thirteenth is death, and the fourteenth a bad woman.

(Note: Duke's Rabb. Blumenl . (1844), No. 32.)

Hitzig supposes that the author has before him as his model Agathoclea, the mistress of the fourth Ptolemy Philopator. But also the history of the Persian Court affords dreadful examples of the truth of the proverb: "Woe to the age whose leader is a woman;"

(Note: Ibid . No. 118.)

and generally the harem is a den of female wickedness.

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 7:1--8:17

B. God's Inscrutable Plan chs. 7-8

Solomon proceeded in this section to focus on the plan of God, His decree. His point was that we cannot fathom it.

Constable: Ecc 7:15-29

2. Righteousness and wickedness 7:15-29

Even though the righteous sometimes do not receive a reward in this life and the wicked prosper, it is still better to live righteously.

"Proper evaluation of a man's character helps to explain the apparent inequalities in divine providence."⁵⁷

7:15-18 Solomon had observed many exceptions to the dogma of retribution (i.e., the belief that God always punishes the wicked with adversity and blesses the righteous with prosperity in this lifetime; v. 15). Therefore we should not conclude that by being righteous we can escape adversity (v. 16). The righteousness in view here seems to be self-righteousness (cf. Matt. 5:20; 23:1-36).⁵⁸ We should probably translate "ruin yourself" (v. 16, Heb. tissomem) "be appalled, astounded."

Neither should we conclude that because God does not consistently punish the wicked in this life it is all right to sin (v. 17). One who fears God should avoid both of these extremes (v. 18). Solomon was not saying in these verses that a little wickedness and folly are good, the so-called "golden mean." Rather he advocated living life in the light of God's judgment but not falling into the trap of believing in rigid retribution. Even though Solomon was uncertain about the time God would judge, he was sure God would judge righteously.⁵⁹

7:19-24 Righteousness does not always protect from adversity (vv. 15-16), but wisdom will help guard us against it (v. 19).

"Wisdom is not the knowledge of accumulated facts but the inner strength that comes from a God-instructed conscience."⁶⁰

Wisdom is necessary because righteousness does not protect completely (v. 20). Solomon illustrated the fact that no one is perfectly righteous in verses 21 and 22. If you think you are perfect, just ask those closest to you if you are (v. 21). If people are honest with themselves, they will admit that they are not perfect (v. 22).

"In itself, 21 f. is excellent advice, since to take too seriously what people say of us is asking to get hurt, and in any case we have all said some wounding things in our time."⁶¹

Wisdom also has its limitations. It is not a completely reliable shield against adversity (vv. 23-24). Even Solomon with all his wisdom could not ward off all adversity. He did not have sufficient wisdom to do this, and no one else does either.

7:25-29 The connections between wisdom and righteousness on the one hand, and folly and wickedness on the other, are especially close in this pericope. As in Proverbs 1-9, Solomon personified folly as a woman (v. 26). As Solomon sought to understand wisdom (v. 25), he learned that the person who wants to please God will escape folly and wickedness, but the person who prefers to sin will not (v. 26). Folly is worse than death (v. 26).

The "man" in view in verse 28 is the "person" who is pleasing to God (v. 26). The Hebrew word for "man" here (adam) is generic and refers to people rather than males instead of females. Solomon meant in 28b that a person who is pleasing to God is extremely rare (cf. Job 9:3; 33:23). The reference to "woman" (v. 28c) is a way of expressing in parallelism (with "man") that no one really pleases God completely. A paraphrase of verse 28b-c is, "I have found very few people who please God, no one at all really." The idea definitely is not that one out of 1,000 males pleases God, but no females at all do. This is a good example of Hebrew parallelism that, if unobserved, can lead to a bizarre interpretation.⁶²

"Some commentators have suggested that this woman whose heart is a snare and a trap (v. 26) is but the personification of that wickedness which is folly itself. She is the strange woman' of Proverbs 1-9. Perhaps this interpretation is the closest to what Solomon intended, for the topic is wisdom from 7:20 to 8:1."⁶³

Who is responsible for the universal failure to please God? Solomon said people are, not God (v. 29). God made us upright in the sense of being able to choose to please or not please God. Nevertheless we have all gone our own way in pursuit of "many devices." The same Hebrew word translated "devices" in verse 29 reads "explanation" in verses 25 and 27. The point is not that people have turned aside to sin, but that they have sought out many explanations. They have sought many explanations of what? In the context Solomon was talking about God's plan. Failing to understand fully God's scheme of things, people have turned aside to their own explanations of these things.

Commentary -- Other

Contradiction: Ecc 7:20

96. Is it that everyone sins (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:20; 1 John 1:8-10), or do some not sin (1 John 3:1, 8-9; 4:7; 5:1)?

(Category: misunderstood the Greek usage & Imposes his own agenda)

This apparent contradiction asks: 'Does every man sin?' Then a number of Old Testament passages that declare this are listed followed by one New Testament passage from 1 John 1:8-10:

"If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."

After this it is claimed by Shabbir that: 'True Christians cannot possibly sin, because they are children of God.' This is followed by a number of passages from the First Epistle of John showing that Christians are children of God. Shabbir is here imposing his view on the text, assuming that those who are children of God, somehow suddenly have no sin. It is true that a person who is born of God should not habitually practice sin (James 2:14ff), but that is not to say that they will not occasionally fall into sin, as we live in a sinful world and impinged by it.

The last of the verses quoted is from 1 John 3:9 which says:

"No-one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God."

Shabbir in his quote uses an older translation for 1 John 3:9 and so states, "No one born of God commits sin...and he cannot sin...," which is not a true translation of the Greek. In the newer translations, such as the NIV they translate correctly using the present continuous in this verse, as it is written that way in the Greek. Thus those born of God will not continue to sin, as they cannot go on sinning..., the idea being that this life of sinning will die out now that he has the help of the Holy Spirit in him or her.

It is interesting how Shabbir jumps around to make his point. He begins with 1 John 1, then moves to 1 John 3-5, then returns to the 1 John 1 passage at the beginning of the Epistle and re-quotes verse 8, which speaks of all men sinning, with the hope of highlighting the seeming contradiction. There is no contradiction in this as Shabbir obviously hasn't understood the apostle's letter or grasped the fact that the letter develops its theme as it goes on. Therefore quoting from the beginning of the letter, then moving to the middle of the letter, and finally returning to the beginning of the letter is not the way to read a letter.

The Scriptures clearly teach that all men have sinned except for one, the Lord Jesus Christ, therefore we have no quarrel with Shabbir on this point. As to Shabbir's second point I am glad he has come to realize that Christians are children of God therefore we have no quarrel with him on this subject.

It is Shabbir's third point, however, which is a contentious one because it does not take on board the development of the themes of the letter, of which the one pointed out here is the call to holiness and righteousness because of the forgiveness of sins by Jesus Christ's atoning death. It is for that reason that we are called not to continue in our sinful ways but to be changed into Christ's sinless likeness. In his attempt to show an apparent contradiction Shabbir has mischievously rearranged the order in which the verses were intended to be read in order to force a contradiction, which doesn't exist.

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 7 (Chapter Introduction)

Overview

Ecc 7:1, Remedies against vanity are, a good name; Ecc 7:2, mortification; Ecc 7:7, patience; Ecc 7:11, wisdom; Ecc 7:23, The difficulty of wisdom.

Poole: Ecclesiastes 7 (Chapter Introduction)

CHAPTER 7

A good name desirable; and the house of mourning and rebuke better than songs and laughter, Ecc 7:1-6 . Exhortations to patience and perseverance, Ecc 7:7-10 . Wisdom and money a defence, Ecc 7:11,12 . God’ s providence should render its contented: our duty both in prosperity and adversity, Ecc 7:13,14 . Prudence and the fear of God necessary in this world, Ecc 7:15-18 . The praise of wisdom, Ecc 7:19 . All men are sinners, Ecc 7:20 . Other men’ s opinions of thee not too much to be minded: the motive thereto, Ecc 7:21,22 . The Preacher’ s experience thereof, Ecc 7:23-25 . An evil woman more bitter than death, Ecc 7:26-28 . God created man good, Ecc 7:29 .

Having largely discoursed of the vanity of all worldly things, and now said in the foregoing verse that no man knew what was best for him, he now proceeds to prescribe some remedies against these vanities, and to direct men to the right method of obtaining that felicity which is not to be expected or found in this world.

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 7 (Chapter Introduction)

(Ecc 7:1-6) The benefit of a good name; of death above life; of sorrow above vain mirth.

(Ecc 7:7-10) Concerning oppression, anger, and discontent.

(Ecc 7:11-22) Advantages of wisdom.

(Ecc 7:23-29) Experience of the evil of sin.

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 7 (Chapter Introduction)

Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation (Ecc 7:1). 2. Seriousness (Ecc 7:2-6). 3. Calmness of spirit (Ecc 7:7-10). 4. Prudence in the management of all our affairs (Ecc 7:11, Ecc 7:12). 5. Submission to the will of God in all events, accommodating ourselves to every condition (Ecc 7:13-15). 6. A conscientious avoiding of all dangerous extremes (Ecc 7:16-18). 7. Mildness and tenderness towards those that have been injurious to us (Ecc 7:19-22). In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty (Ecc 7:23-29).

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

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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.

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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.

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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.

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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 7 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 7

The wise man having exposed the many vanities to which men are subject in this life, and showed that there is no real happiness in all outward enjoyments under the sun; proceeds to observe what are remedies against them, of which he had interspersed some few hints before, as the fear and worship of God, and the free and, moderate use of the creatures; and here suggests more, and such as will protect from them, or support under them, or teach and instruct how to behave while attended with them, and to direct to what are proper and necessary in the pursuit of true and real happiness; such as care of a good name and reputation, Ecc 7:1; frequent meditation on mortality, Ecc 7:2; listening to the rebukes of the wise, which are preferable to the songs and mirth of fools, Ecc 7:5; avoiding oppression and bribery, which are very pernicious, Ecc 7:7; patience under provocations, and present bad times, as thought to be, Ecc 7:8; a pursuit of that wisdom and knowledge which has life annexed to it, Ecc 7:11; submission to the will of God, and contentment in every state, Ecc 7:13; shunning extremes in righteousness and sin, the best antidote against which is the fear of God, Ecc 7:15; such wisdom as not to be offended with everything that is done, or word that is spoken, considering the imperfection of the best of men, the weakness of others, and our own, Ecc 7:19; and then the wise man acknowledges the imperfection of his own wisdom and knowledge, notwithstanding the pains he had taken, Ecc 7:23; and laments his sin and folly in being drawn aside by women, Ecc 7:26; and opens the cause of the depravity of human nature, removes it from God, who made man upright, and ascribes it to man, the inventor of evil things, Ecc 7:29.