Text -- Ecclesiastes 7:5 (NET)

Frivolous Living Versus Wisdom

7:5 It is better for a person to receive a rebuke from those who are wise than to listen to the song of fools.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Ecc 7:5

(Psa 141:4-5). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.

TSK: Ecc 7:5

better : Psa 141:5; Pro 9:8, Pro 13:13, Pro 15:31, Pro 15:32, Pro 17:10, Pro 27:6; Rev 3:19

the song : Psa 69:12

Commentary -- Word/Phrase Notes (per Verse)

Poole: Ecc 7:5

The rebuke of the wise though it causeth some grief, yet frequently brings great benefit, even reformation and salvation, both from temporal and from eternal destruction, both which are the portion of impenitent sinners.

The song the flatteries, or other merry discourses, which are as pleasant to corrupt nature, as songs or music.

Haydock: Ecc 7:5

Mourning. They submit willingly to correction, (St. Jerome) or think seriously on the dangers of sin and God's judgments.

Gill: Ecc 7:5

It is better to hear the rebuke of the wise,.... To listen to it diligently, receive it cordially, and act according to it; though it may be disagreeable to the flesh, and give present pain, yet the effect and issue will be good, and show that man to be wise that hears it, as well as he that gives it; see Psa 141:1;

than for a man to hear the song of fools; the vain and impure songs that foolish men sing in the house of mirth; or the flatteries of foolish men, which tickle and please the mind, as music and songs do: or, "than a man that hears the song of fools" ⁱ, and is pleased with it.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 7:5

¹ tn Heb “hear.”

² tn Heb “rebuke of the wise,” a subjective genitive (“the wise” administer the rebuke).

³ tn Or “praise.” The antithetical parallelism between “rebuke” (גַּעֲרַת, ga’arat) and “song” (שִׁיר, shir) suggests that the latter is figurative (metonymy of association) for praise/flattery which is “music” to the ears: “praise of fools” (NEB, NJPS) and “flattery of fools” (Douay). However, the collocation of “song” (שִׁיר) in 7:5 with “laughter” (שְׂחֹק, sÿkhoq) in 7:6 suggests simply frivolous merrymaking: “song of fools” (KJV, NASB, NIV, ASV, RSV, NRSV).

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 7:1-6

Reputation for piety and honesty is more desirable than all the wealth and pleasure in this world. It will do more good to go to a funeral than to a feast. We may lawfully go to both, as there is occasion; our Saviour both feasted at the wedding of his friend in Cana, and wept at the grave of his friend in Bethany. But, considering how apt we are to be vain and indulge the flesh, it is best to go to the house of mourning, to learn the end of man as to this world. Seriousness is better than mirth and jollity. That is best for us which is best for our souls, though it be unpleasing to sense. It is better to have our corruptions mortified by the rebuke of the wise, than to have them gratified by the song of fools. The laughter of a fool is soon gone, the end of his mirth is heaviness.

Matthew Henry: Ecc 7:1-6

In these verses Solomon lays down some great truths which seem paradoxes to the unthinking part, that is, the far greatest part, of mankind.

I. That the honour of virtue is really more valuable and desirable than all the wealth and pleasure in this world (Ecc 7:1): A good name is before good ointment (so it may be read); it is preferable to it, and will be rather chosen by all that are wise. Good ointment is here put for all the profits of the earth (among the products of which oil was reckoned one of the most valuable), for all the delights of sense (for ointment and perfume which rejoice the heart, and it is called the oil of gladness ), nay, and for the highest titles of honour with which men are dignified, for kings are anointed. A good name is better than all riches (Pro 21:1), that is, a name for wisdom and goodness with those that are wise and good - the memory of the just; this is a good that will bring a more grateful pleasure to the mind, will give a man a larger opportunity of usefulness, and will go further, and last longer, than the most precious box of ointment; for Christ paid Mary for her ointment with a good name, a name in the gospels (Mat 26:13), and we are sure he always pays with advantage.

II. That, all things considered, our going out of the world is a great kindness to us than our coming into the world was: The day of death is preferable to the birthday; though, as to others, there was joy when a child was born into the world, and where there is death there is lamentation, yet, as to ourselves, if we have lived so as to merit a good name, the day of our death, which will put a period to our cares, and toils, and sorrows, and remove us to rest, and joy, and eternal satisfaction, is better than the day of our birth, which ushered us into a world of so much sin and trouble, vanity and vexation. We were born to uncertainty, but a good man does not die at uncertainty. The day of our birth clogged our souls with the burden of the flesh, but the day of our death will set them at liberty from that burden.

III. That it will do us more good to go to a funeral than to go to a festival (Ecc 7:2): It is better to go to the house of mourning, and there weep with those that weep, than to go to the house of feasting, to a wedding, or a wake, there to rejoice with those that do rejoice. It will do us more good, and make better impressions upon us. We may lawfully go to both, as there is occasion. Our Saviour both feasted at the wedding of his friend in Cana and wept at the grave of his friend in Bethany; and we may possibly glorify God, and do good, and get good, in the house of feasting; but, considering how apt we are to be vain and frothy, proud and secure, and indulgent of the flesh, it is better for us to go to the house of mourning, not to see the pomp of the funeral, but to share in the sorrow of it, and to learn good lessons, both from the dead, who is going thence to his long home, and from the mourners, who go about the streets.

1. The uses to be gathered from the house of mourning are, (1.) By way of information: That is the end of all men. It is the end of man as to this world, a final period to his state here; he shall return no more to his house. It is the end of all men; all have sinned and therefore death passes upon all. We must thus be left by our friends, as the mourners are, and thus leave, as the dead do. What is the lot of others will be ours; the cup is going round, and it will come to our turn to pledge it shortly. (2.) By way of admonition: The living will lay it to his heart. Will they? It were well if they would. Those that are spiritually alive will lay it to heart, and, as for all the survivors, one would think they should; it is their own fault if they do not, for nothing is more easy and natural than by the death of others to be put in mind of our own. Some perhaps will lay that to heart, and consider their latter end, who would not lay a good sermon to heart.

2. For the further proof of this (Ecc 7:4) he makes it the character, (1.) Of a wise man that his heart is in the house of mourning; he is much conversant with mournful subjects, and this is both an evidence and a furtherance of his wisdom. The house of mourning is the wise man's school, where he has learned many a good lesson, and there, where he is serious, he is in his element. When he is in the house of mourning his heart is there to improve the spectacles of mortality that are presented to him; nay, when he is in the house of feasting, his heart is in the house of mourning, by way of sympathy with those that are in sorrow. (2.) It is the character of a fool that his heart is in the house of mirth; his heart is all upon it to be merry and jovial; his whole delight is in sport and gaiety, in merry stories, merry songs, and merry company, merry days and merry nights. If he be at any time in the house of mourning, he is under a restraint; his heart at the same time is in the house of mirth; this is his folly, and helps to make him more and more foolish.

IV. That gravity and seriousness better become us, and are better for us, than mirth and jollity, Ecc 7:3. The common proverb says, "An ounce of mirth is worth a pound of sorrow;"but the preacher teaches us a contrary lesson: Sorrow is better than laughter, more agreeable to our present state, where we are daily sinning and suffering ourselves, more or less, and daily seeing the sins and sufferings of others. While we are in a vale of tears, we should conform to the temper of the climate. It is also more for our advantage; for, by the sadness that appears in the countenance, the heart is often made better. Note, 1. That is best for us which is best for our souls, by which the heart is made better, though it be unpleasing to sense. 2. Sadness is often a happy means of seriousness, and that affliction which is impairing to the health, estate, and family, may be improving to the mind, and make such impressions upon that as may alter its temper very much for the better, may make it humble and meek, loose from the world, penitent for sin, and careful of duty. Vexatio dat intellectum - Vexation sharpens the intellect. Periissem nisi periissem - I should have perished if I had not been made wretched. It will follow, on the contrary, that by the mirth and frolicsomeness of the countenance the heart is made worse, more vain, carnal, sensual, and secure, more in love with the world and more estranged from God and spiritual things (Job 21:12, Job 21:14), till it become utterly unconcerned in the afflictions of Joseph, as those Amo 6:5, Amo 6:6, and the king and Haman, Est 3:15.

V. That it is much better for us to have our corruptions mortified by the rebuke of the wise than to have them gratified by the song of fools, Ecc 7:5. Many that would be very well pleased to hear the information of the wise, and much more to have their commendations and consolations, yet do not care for hearing their rebukes, that is, care not for being told of their faults, though ever so wisely; but therein they are no friends to themselves, for reproofs of instruction are the way of life (Pro 6:23), and, though they be not so pleasant as the song of fools, they are more wholesome. To hear, not only with patience, but with pleasure, the rebuke of the wise, is a sign and means of wisdom; but to be fond of the song of fools is a sign that the mind is vain and is the way to make it more so. And what an absurd thing is it for a man to dote so much upon such a transient pleasure as the laughter of a fool is, which may fitly be compared to the burning of thorns under a pot, which makes a great noise and a great blaze, for a little while, but is gone presently, scatters its ashes, and contributes scarcely any thing to the production of a boiling heat, for that requires a constant fire! The laughter of a fool is noisy and flashy, and is not an instance of true joy. This is also vanity; it deceives men to their destruction, for the end of that mirth is heaviness. Our blessed Saviour has read us our doom: Blessed are you that weep now, for you shall laugh; woe to you that laugh now, for you shall mourn and weep, Luk 6:21, Luk 6:25.

Keil-Delitzsch: Ecc 7:5-6

A fourth proverb of that which is better ( מן טוב ) presents, like the third, the fools and the wise over against each other: "Better to hear the reproof of a wise man, than that one should hear the song of fools. For like the crackling of steplang7 Nesseln (nettles) under the steplang7 Kessel (kettle), so the laughter of the fool: also this is vain."As at Pro 13:1; Pro 17:10, גּערה is the earnest and severe words of the wise, which impressively reprove, emphatically warn, and salutarily alarm. שׁיר in itself means only song, to the exclusion, however, of the plaintive song; the song of fools is, if not immoral, yet morally and spiritually hollow, senseless, and unbridled madness. Instead of משּׁמע , the words מא שׁ are used, for the twofold act of hearing is divided between different subjects. A fire of thorn-twigs flickers up quickly and crackles merrily, but also exhausts itself quickly (Psa 118:12), without sufficiently boiling the flesh in the pot; whilst a log of wood, without making any noise, accomplishes this quietly and surely.

We agree with Knobel and Vaihinger in copying the paronomasia [steplang7 Nessel-Kessel ]. When, on the other hand, Zöckler remarks that a fire of nettles could scarcely crackle, we advise our friend to try it for once in the end of summer with a bundle of stalks of tall dry nettles. They yield a clear blaze, a quickly expiring fire, to which here, as he well remarks, the empty laughter of foolish men is compared, who are devoid of all earnestness, and of all deep moral principles of life. This laughter is vain, like that crackling.

There is a hiatus between Ecc 7:6 and Ecc 7:7. For how Ecc 7:7 can be related to Ecc 7:6 as furnishing evidence, no interpreter has as yet been able to say. Hitzig regards Ecc 7:6 as assigning a reason for Ecc 7:5, but 6 b as a reply (as Ecc 7:7 containing its motive shows) to the assertion of Ecc 7:5, - a piece of ingenious thinking which no one imitates. Elster translates: "Yet injustice befools a wise man,"being prudently silent about this "yet."Zöckler finds, as Knobel and Ewald do, the mediating thought in this, that the vanity of fools infects and also easily befools the wise. But the subject spoken of is not the folly of fools in general, but of their singing and laughter, to which Ecc 7:7 has not the most remote reference. Otherwise Hengst.: "In Ecc 7:7, the reason is given why the happiness of fools is so brief; first, the mens sana is lost, and then destruction follows."But in that case the words ought to have been כסיל יהולל ; the remark, that חכם here denotes one who ought to be and might be such, is a pure volte. Ginsburg thinks that the two verses are co-ordinated by כי ; that Ecc 7:6 gives the reason for Ecc 7:5 , and Ecc 7:7 that for Ecc 7:5 , since here, by way of example, one accessible to bribery is introduced, who would act prudently in letting himself therefore be directed by a wise man. But if he had wished to be thus understood, the author would have used another word instead of חכם , 7a, and not designated both him who reproves and him who merits reproof by the one word - the former directly, the latter at least indirectly. We do not further continue the account of the many vain attempts that have been made to bring Ecc 7:7 into connection with Ecc 7:6 and Ecc 7:5. Our opinion is, that Ecc 7:7 is the second half of a tetrastich, the first half of which is lost, which began, as is to be supposed, with tov . The first half was almost the same as Psa 37:16, or better still, as Pro 16:8, and the whole proverb stood thus:

טוב מעט בּחדקה

מרב תּבוּאות בּלא משׁפּט׃

[and then follows Ecc 7:7 as it lies before us in the text, formed into a distich, the first line of which terminates with חכם ]. We go still further, and suppose that after the first half of the tetrastich was lost, that expression, "also this is vain,"added to Ecc 7:6 by the punctuation, was inserted for the purpose of forming a connection for כי עשק : Also this is vain, that, etc. ( כי , like asher , Ecc 8:14).

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 7:1-14

1. Adversity and prosperity 7:1-14

He began by exposing our ignorance of the significance of adversity and prosperity (7:1-14; cf. Job). Both of these conditions, he noted, can have good and bad effects depending on how a person responds to them. Prosperity is not always or necessarily good (cf. 6:1-12), and adversity, or affliction, is not always or necessarily evil (cf. 7:1-15). Really adversity is often a greater good than prosperity.⁵³

"With his sure touch the author now brings in a stimulating change of style and approach. Instead of reflecting and arguing, he will bombard us with proverbs, with their strong impact and varied angles of attack."⁵⁴

7:1 It is better to end life with a good reputation than to begin it auspiciously but then ruin it through folly. This emphasis on the importance of living wisely continues through the rest of the book (cf. 2:26; 11:9; 12:14). The mother rubbed the "good ointment" on her baby and supposedly got it off to a good start in life by doing so.

7:2-4 The point of these verses is that it is wise to bear the brevity of life in mind as one lives. The "heart," mentioned in all three verses, is where we make moral decisions (cf. Prov. 4:23). Thoughtful rather than thoughtless living is wise (cf. Ps. 90:12). Sobriety contrasts with self-indulgence.

"A sorrow shared may bring more inner happiness than an evening with back-slapping jokers (vv. 3-4)."⁵⁵

7:5-6 All things considered it is wiser to live a life of thoughtful self-restraint than to pursue a life of hedonism.

7:7-10 Both adversity and prosperity tempt people to abandon a wise lifestyle for one of folly. The wise man's prosperity might tempt him to accept a bribe, or his adversity might tempt him to oppress others (v. 7). Impatience and pride (v. 8), anger (v. 9), and dissatisfaction (v. 10) might also lure him from the submissive attitude that is part of the way of wisdom.

7:11-12 Prosperity can also be a good thing, especially if the prosperous person behaves wisely. Note that the wise normally live longer than the foolish (v. 12b).

7:13-14 We cannot understand why God uses adversity and prosperity as He does. A man or woman of faith trusts God nonetheless (Rom. 8:28). Therefore we should enjoy the times of prosperity and remember in the times of adversity that God is in control.

The phrase "man cannot discover" or the equivalent is another structural marker in Ecclesiastes that indicates the end of a subsection in chapters 7 and 8 (cf. 7:14, 24, 28 twice; 8:17 thrice). Other key structural markers are the phrases "vanity and striving after wind" (1:14; et al.) and "man does not know" (9:1; et al.).⁵⁶

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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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.