Teks -- Ecclesiastes 7:1-29 (NET)

Life is Brief and Death is Certain!

7:1 A good reputation is better than precious perfume; likewise, the day of one’s death is better than the day of one’s birth. 7:2 It is better to go to a funeral than a feast. For death is the destiny of every person, and the living should take this to heart. 7:3 Sorrow is better than laughter, because sober reflection is good for the heart. 7:4 The heart of the wise is in the house of mourning, but the heart of fools is in the house of merrymaking.

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. 7:6 For like the crackling of quick-burning thorns under a cooking pot, so is the laughter of the fool. This kind of folly also is useless.

Human Wisdom Overturned by Adversity

7:7 Surely oppression can turn a wise person into a fool; likewise, a bribe corrupts the heart. 7:8 The end of a matter is better than its beginning; likewise, patience is better than pride. 7:9 Do not let yourself be quickly provoked, for anger resides in the lap of fools. 7:10 Do not say, “Why were the old days better than these days?” for it is not wise to ask that.

Wisdom Can Lengthen One’s Life

7:11 Wisdom, like an inheritance, is a good thing; it benefits those who see the light of day. 7:12 For wisdom provides protection, just as money provides protection. But the advantage of knowledge is this: Wisdom preserves the life of its owner.

Wisdom Acknowledges God’s Orchestration of Life

7:13 Consider the work of God: For who can make straight what he has bent? 7:14 In times of prosperity be joyful, but in times of adversity consider this: God has made one as well as the other, so that no one can discover what the future holds.

Exceptions to the Law of Retribution

7:15 During the days of my fleeting life I have seen both of these things: Sometimes a righteous person dies prematurely in spite of his righteousness, and sometimes a wicked person lives long in spite of his evil deeds. 7:16 So do not be excessively righteous or excessively wise; otherwise you might be disappointed. 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.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Ecc 7:1 - Of death

Seeing this life is so full of vanity, and vexation, and misery, it is more desirable for a man to go out of it, than to come into it.

Wesley: Ecc 7:2 - The house

Where mourners meet to celebrate the funeral of a deceased friend.

Wesley: Ecc 7:2 - That

Death.

Wesley: Ecc 7:2 - The living

Will be seriously affected with it, whereas feasting is commonly attended with levity, and manifold temptations.

Wesley: Ecc 7:4 - The wise

Are constantly meditating upon serious things.

Wesley: Ecc 7:6 - Thorns

Which for a time make a great noise and blaze, but presently go out.

Wesley: Ecc 7:7 - A gift

A bribe given to a wise man, deprives him of the use of his understanding. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom that is so easily corrupted and lost.

Wesley: Ecc 7:8 - The end

The good or evil of things is better known by their end, than by their beginning.

Wesley: Ecc 7:8 - The patient

Who quietly waits for the issue of things.

Wesley: Ecc 7:8 - The proud

Which he puts instead of hasty or impatient, because pride is the chief cause of impatience.

Wesley: Ecc 7:10 - Better

More quiet and comfortable. For this is an argument of a mind unthankful for the many mercies, which men enjoy even in evil times.

Wesley: Ecc 7:10 - For

This question shews thy folly in contending with thy Lord and governor, in opposing thy shallow wit to his unsearchable wisdom.

Wesley: Ecc 7:11 - Good

When wisdom and riches meet in one man, it is an happy conjunction.

Wesley: Ecc 7:11 - By it

By wisdom joined with riches there comes great benefit.

Wesley: Ecc 7:11 - To them

Not only to a man's self, but many others in this world.

Wesley: Ecc 7:12 - Life

But herein knowledge of wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.

Wesley: Ecc 7:13 - Consider

His wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings.

Wesley: Ecc 7:13 - For who

No man can correct or alter any of God's works; and therefore all frettings at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This implies that there is an hand of God in all mens actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and over - ruling them, whether they he good or bad.

Wesley: Ecc 7:14 - Be joyful

Enjoy God's favours with thankfulness.

Wesley: Ecc 7:14 - Consider

Consider that it is God's hand, and therefore submit to it: consider also why God sends it, for what sins, and with what design.

Wesley: Ecc 7:14 - God also

Hath wisely ordained, that prosperity and adversity should succeed one another.

Wesley: Ecc 7:14 - That

No man might be able to foresee, what shall befal him afterwards; and therefore might live in a constant dependance upon God, and neither despair in trouble, nor be secure or presumptuous in prosperity.

Wesley: Ecc 7:15 - All

All sorts of events.

Wesley: Ecc 7:15 - My vanity

Since I have come into this vain life.

Wesley: Ecc 7:15 - Perisheth

Yea, for his righteousness, which exposes him to the envy, anger, or hatred of wicked men.

Wesley: Ecc 7:15 - Wickedness

Notwithstanding all his wickedness.

Wesley: Ecc 7:16 - Be not

This verse and the next have a manifest reference to Ecc 7:15, being two inferences drawn from the two clauses of the observation. Solomon here speaks in the person of an ungodly man, who takes occasion to dissuade men from righteousness, because of the danger which attends it. Therefore, saith he, take heed of strictness, zeal, and forwardness in religion. And the next verse contains an antidote to this suggestion; yea, rather saith he, be not wicked or foolish overmuch; for that will not preserve thee, as thou mayest imagine, but will occasion and hasten thy ruin.

Wesley: Ecc 7:18 - Take hold of

Embrace and practise this counsel.

Wesley: Ecc 7:18 - Shall come

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

Wesley: Ecc 7:19 - Strengthen

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

Wesley: Ecc 7:20 - Sinneth not

Who is universally and perfectly good.

Wesley: Ecc 7:21 - Also

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

Wesley: Ecc 7:23 - Proved

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

Wesley: Ecc 7:23 - I said

I determined that I would attain perfection of wisdom.

Wesley: Ecc 7:23 - But

I found myself greatly disappointed.

Wesley: Ecc 7:24 - It

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

Wesley: Ecc 7:25 - And seek

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

Wesley: Ecc 7:25 - The reason

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

Wesley: Ecc 7:25 - The wickedness

Clearly and fully to understand the great evil of sin.

Wesley: Ecc 7:26 - I find

By my own sad experience.

Wesley: Ecc 7:26 - Shall escape

Shall be prevented from falling into her hands.

Wesley: Ecc 7:27 - To find

That I might make a true and just estimate.

Wesley: Ecc 7:28 - Yet seeketh

I returned to search again with more earnestness.

Wesley: Ecc 7:28 - I find not

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

Wesley: Ecc 7:28 - One man

A wise and virtuous man.

Wesley: Ecc 7:28 - A woman

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

Wesley: Ecc 7:28 - Among

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

Wesley: Ecc 7:29 - Lo, this

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 - That

God made our first parents, Adam and Eve.

Wesley: Ecc 7:29 - Upright

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

Wesley: Ecc 7:29 - They

Our first parents, and after them their posterity.

Wesley: Ecc 7:29 - Sought out

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 7:1

(Ecc. 7:1-29)

(See on Ecc 6:12).

JFB: Ecc 7:1 - name

Character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end.

JFB: Ecc 7:1 - ointment

Used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Rev 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Isa 56:5; Mar 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (Son 1:3).

JFB: Ecc 7:1 - and the day of [his] death, &c.

Not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Phi 1:23 has it.

JFB: Ecc 7:2

Proving that it is not a sensual enjoyment of earthly goods which is meant in Ecc 3:13; Ecc 5:18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (Ecc 1:4-5). The house of feasting often shuts out thoughts of God and eternity. The sight of the dead in the "house of mourning" causes "the living" to think of their own "end."

JFB: Ecc 7:3 - Sorrow

Such as arises from serious thoughts of eternity.

JFB: Ecc 7:3 - laughter

Reckless mirth (Ecc 2:2).

JFB: Ecc 7:3 - by the sadness . . . better

(Psa 126:5-6; 2Co 4:17; Heb 12:10-11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (Ecc 11:9); but the parallel clause supports English Version.

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.

JFB: Ecc 7:6 - crackling

Answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (Joe 2:5). Their light soon goes out in the black darkness. There is a paronomasia in the Hebrew, Sirim ("thorns"), Sir ("pot"). The wicked are often compared to "thorns" (2Sa 23:6; Nah 1:10). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of fools (Psa 118:12).

JFB: Ecc 7:7 - oppression

Recurring to the idea (Ecc 3:16; Ecc 5:8). Its connection with Ecc 7:4-6 is, the sight of "oppression" perpetrated by "fools" might tempt the "wise" to call in question God's dispensations, and imitate the folly (equivalent to "madness") described (Ecc 7:5,6). WEISS, for "oppression," translates, "distraction," produced by merriment. But Ecc 5:8 favors English Version.

JFB: Ecc 7:7 - a gift

That is, the sight of bribery in "places of judgment" (Ecc 3:16) might cause the wise to lose their wisdom (equivalent to "heart"), (Job 12:6; Job 21:6-7; Job 24:1, &c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as WEISS.

JFB: Ecc 7:8

Connected with Ecc 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (Rom 5:3), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (Psa 73:2-3, Psa 73:12-14, Psa 73:17-26; Jam 5:11).

JFB: Ecc 7:9 - angry

Impatient at adversity befalling thee, as Job was (Ecc 5:2; Pro 12:16).

JFB: Ecc 7:10

Do not call in question God's ways in making thy former days better than thy present, as Job did (Job 29:2-5). The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.

JFB: Ecc 7:11

Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, Ecc 11:7; Job 3:16; Psa 49:19).

JFB: Ecc 7:12

Literally, (To be) in (that is, under) the shadow (Isa 30:2) of wisdom (is the same as to be) in (under) the shadow of money; wisdom no less shields one from the ills of life than money does.

JFB: Ecc 7:12 - is, that

Rather, "the excellency of the knowledge of wisdom giveth life," that is, life in the highest sense, here and hereafter (Pro 3:18; Joh 17:3; 2Pe 1:3). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only in prosperity. The question in Ecc 7:10 implies a want of it.

JFB: Ecc 7:13

Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c.

JFB: Ecc 7:13 - straight . . . crooked

Man cannot amend what God wills to be "wanting" and "adverse" (Ecc 1:15; Job 12:14).

JFB: Ecc 7:14 - consider

Resumed from Ecc 7:13. "Consider," that is, regard it as "the work of God"; for "God has made (Hebrew, for 'set') this (adversity) also as well as the other (prosperity)." "Adversity" is one of the things which "God has made crooked," and which man cannot "make straight." He ought therefore to be "patient" (Ecc 7:8).

JFB: Ecc 7:14 - after him

Equivalent to "that man may not find anything (to blame) after God" (that is, after "considering God's work," Ecc 7:13). Vulgate and Syriac, "against Him" (compare Ecc 7:10; Rom 3:4).

JFB: Ecc 7:15

An objection entertained by Solomon

JFB: Ecc 7:15 - in the days of his vanity

His apostasy (Ecc 8:14; Job 21:7).

JFB: Ecc 7:15 - just . . . perisheth

(1Ki 21:13). Temporal not eternal death (Joh 10:28). But see on Ecc 7:16; "just" is probably a self-justiciary.

JFB: Ecc 7:15 - wicked . . . prolongeth

See the antidote to the abuse of this statement in Ecc 8:12.

JFB: Ecc 7:16

HOLDEN makes Ecc 7:16 the scoffing inference of the objector, and Ecc 7:17 the answer of Solomon, now repentant. So (1Co 15:32) the skeptic's objection; (1Co 15:33) the answer. However, "Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, which would wrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (Ecc 7:18; Ecc 5:3, Ecc 5:7; Mat 6:1-7; Mat 9:14; Mat 23:23-24; Rom 10:3; 1Ti 4:3).

JFB: Ecc 7:16 - over wise

(Job 11:12; Rom 12:3, Rom 12:16), presumptuously self-sufficient, as if acquainted with the whole of divine truth.

JFB: Ecc 7:16 - destroy thyself

Expose thyself to needless persecution, austerities and the wrath of God; hence to an untimely death. "Destroy thyself" answers to "perisheth" (Ecc 7:15); "righteous over much," to "a just man." Therefore in Ecc 7:15 it is self-justiciary, not a truly righteous man, that is meant.

JFB: Ecc 7:17 - over much wicked

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 - this . . . this

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

JFB: Ecc 7:18 - he that feareth God shall come forth of them all

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 - than ten mighty

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 - All this

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 will be wise

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 - That . . . far off . . . deep

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 - wickedness of folly

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 - reason

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 - whoso pleaseth God

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

JFB: Ecc 7:27 - this

Namely, what follows in Ecc 7:28.

JFB: Ecc 7:27 - counting one by one

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

JFB: Ecc 7:27 - account

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 - one man

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 7:1 - A good name

A good name - Unsatisfactory as all sublunary things are, yet still there are some which are of great consequence, and among them a good name. The place is well paraphrased in the following verses

"A spotless name

By virtuous deeds acquired, is sweeter fa

Than fragant balms, whose odors round diffuse

Regale the invited guests. Well may such me

Rejoice at death’ s approach, and bless the hour

That end their toilsome pilgrimage; assure

That till the race of life is finish’ d non

Can be completely blest."

Clarke: Ecc 7:2 - It is better to go to the house of mourning

It is better to go to the house of mourning - Birthdays were generally kept with great festivity, and to these the wise man most probably refers; but according to his maxim, the miseries of life were so many and so oppressive that the day of a man’ s death was to be preferred to the day of his birth. But, in dependently of the allusion, it is much more profitable to visit the house of mourning for the dead than the house of festivity. In the former we find occasion for serious and deeply edifying thoughts and reflections; from the latter we seldom return with one profitable thought or one solid impression.

Clarke: Ecc 7:3 - Sorrow is better than laughter

Sorrow is better than laughter - The reason is immediately given; for by the sorrow of the countenance - the grief of heart that shows itself in the countenance: -

The heart is made better - In such cases, most men try themselves at the tribunal of their own consciences, and resolve on amendment of life.

Clarke: Ecc 7:4 - The heart of the wise is in the house of mourning

The heart of the wise is in the house of mourning - A wise man loves those occasions from which he can derive spiritual advantage; and therefore prefers visiting the sick, and sympathizing with those who have suffered privations by death. But the fool - the gay, thoughtless, and giddy - prefers places and times of diversion and amusement. Here he is prevented from seriously considering either himself or his latter end. The grand fault and misfortune of youth.

Clarke: Ecc 7:6 - For as the crackling of thorns

For as the crackling of thorns - They make a great noise, a great blaze; and are extinguished in a few moments. Such indeed, comparatively, are the joys of life; they are noisy, flashy, and transitory.

Clarke: Ecc 7:7 - Oppression maketh a wise man mad

Oppression maketh a wise man mad - This has been translated with good show of reason, "Surely oppression shall give lustre to a wise man: but a gift corrupteth the heart.

The chief difference here is in the word יהולל yeholel , which, from the root הלל halal , signiffes to glister, irradiate, as well as to move briskly, to be mad, furious, in a rage; and certainly the former meaning suits this place best. We cannot think that the wise man - he that is truly religious, (for this is its meaning in the language of Solomon), can be made mad by any kind of oppression; but as he trusts in God, so in patience he possesses his soul.

Clarke: Ecc 7:8 - Better is the end

Better is the end - We can then judge of the whole, and especially if the matter relate to the conduct of Divine Providence. At the beginning we are often apt to make very rash conjectures, and often suppose that such and such things are against us; and that every thing is going wrong. Dr. Byrom gives good advice on such a subject: -

"With patient mind thy course of duty run

God nothing does, nor suffers to be done

But thou wouldst do thyself, couldst thou but se

The and of all events, as well as He.

I may add, in the words of our paraphrast: -

"Wait the result, nor ask with frantic rag

Why God permits such things. His ways, though no

Involved in clouds and darkness, will appea

All right, when from thine eyes the mist is cleared

Till then, to learn submission to his wil

More wisdom shows, than vainly thus to attemp

Exploring what thou canst not comprehend

And God for wisest ends thinks fit to hide.

C.

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Clarke: Ecc 7:9 - Anger resteth in the bosom of fools

Anger resteth in the bosom of fools - A wise man, off his guard, may feel it for a moment: but in him it cannot rest: it is a fire which he immediately casts out of his breast. But the fool - the man who is under the dominion of his own tempers, harbors and fosters it, till it takes the form of malice, and then excites him to seek full revenge on those whom he deems enemies. Hence that class of dangerous and empty fools called duellists.

Clarke: Ecc 7:10 - The former days were better than these?

The former days were better than these? - This is a common saying; and it is as foolish as it is common. There is no weight nor truth in it; but men use it to excuse their crimes, and the folly of their conduct. "In former times, say they, men might be more religious, use more self-denial, be more exemplary."This is all false. In former days men were wicked as they are now, and religion was unfashionable: God also is the same now as he was then; as just, as merciful, as ready to help: and there is no depravity in the age that will excuse your crimes, your follies, and your carelessness

Among the oriental proverbs I find the following

"Many say, This is a corrupt age. This mode of speaking is not just, it is not the age that is corrupt, but the men of the age."

Clarke: Ecc 7:11 - Wisdom is good with an inheritance

Wisdom is good with an inheritance - In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine; and as he was satisfied of their futility, he proposes them in their own full strength, and then combats and destroys them. It is quite necessary to attend to this; else we shall take the objector’ s words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of friends and adversaries are frequently introduced in the works of ancient authors, without mentioning them as such. This is frequent, more particularly in ethic writers; and we have many specimens in Horace, and without this distinction, it would be impossible to make sense of some of his writings. Here, an objector who had listened to the wise man declaiming in favor of wisdom, suddenly interrupts him, and says in effect, "I grant the truth of what you have said. Wisdom is very good in its place; but what is it without property? A man who has a good inheritance may be profited by wisdom, because it will show him how to manage it to the best advantage."

Clarke: Ecc 7:12 - Wisdom is a defense

Wisdom is a defense - To whom Solomon answers: All true wisdom is most undoubtedly a great advantage to men in all circumstances; and money is also of great use: but it cannot be compared to wisdom. Knowledge of Divine and human things is a great blessing. Money is the means of supporting our animal life: but wisdom - the religion of the true God - gives life to them that have it. Money cannot procure the favor of God, nor give life to the soul.

Clarke: Ecc 7:13 - Consider the work of God

Consider the work of God - Such is the nature of his providence, that it puts money into the hands of few: but wisdom is within the reach of all. The first is not necessary to happiness; therefore, it is not offered to men; the latter is; and therefore God, in his goodness, offers it to the whole human race. The former can rarely be acquired, for God puts it out of the reach of most men, and you cannot make that straight which he has made crooked; the latter may be easily attained by every person who carefully and seriously seeks it from God.

Clarke: Ecc 7:14 - In the day of prosperity be joyful

In the day of prosperity be joyful - When ye receive these temporal gifts from God, enjoy them, and be thankful to the Giver: but remember, this sunshine will not always last. God has balanced prosperity and adversity against each other; and were it not so, how many would put the former in the place of God himself!

Clarke: Ecc 7:15 - There is a just man that perisheth

There is a just man that perisheth - This is another objection as if he had said, "I also have had considerable experience; and I have not discovered any marked approbation of the conduct of the righteous, or disapprobation of that of the wicked. On the contrary, I have seen a righteous man perish, while employed in the work of righteousness; and a wicked man prosperous, and even exalted, while living wickedly. The former is indeed a victim to his righteousness, while the life and prosperity of the latter were preserved: hence I conclude, it is not prudent, whatever good there may be in religion, and whatever excellence in wisdom, that men should be overmuch righteous, or over-wise: for why should they by austerity and hard study destroy themselves?"So far the objector.

Clarke: Ecc 7:16 - Why shouldest thou destroy thyself?

Why shouldest thou destroy thyself? - תשומם tishshomem , make thyself desolate, so that thou shalt be obliged to stand alone; neither make thyself over-wise, תתחכם tithchaccam , do not pretend to abundance of wisdom. Why shouldest thou be so singular? In other words, and in modern language, "There is no need of all this watching, fasting, praying, self-denial, etc., you carry things to extremes. Why should you wish to be reputed singular and precise?"To this the man of God answers:

Clarke: Ecc 7:17 - Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?

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

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

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

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

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

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

Clarke: Ecc 7:22 - Thou thyself - hast cursed others

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

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

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 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

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

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

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

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

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 7:16 - righteous over much

This admonition is not a warning against true righteousness, wherein Christ Himself is our example (1Pe 2:21), but against self-righteousness or ostentatiousness in one's goodness. Neither is it a warning against true wisdom, but against pride in intellectual achievement."

Defender: Ecc 7:17 - before thy time

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 - not a just man

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 - hath made man upright

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 7:1 - name // precious // the day

name : Pro 15:30, Pro 22:1; Isa 56:5; Luk 10:20; Heb 11:2, Heb 11:39

precious : Ecc 10:1; Psa 133:2; Pro 27:9; Son 1:3, Son 4:10; Joh 13:2

the day : Ecc 4:2; Job 3:17; Isa 57:1, Isa 57:2; 2Co 5:1, 2Co 5:8; Phi 1:21-23; Rev 14:13

TSK: Ecc 7:2 - better // that // living

better : Gen. 48:1-22, 49:2-33, Gen 50:15-17; Job 1:4, Job 1:5; Isa 5:11, Isa 5:12, Isa 22:12-14; Amo 6:3-6; Mat 5:4, Mat 14:6-12; 1Pe 4:3, 1Pe 4:4

that : Num 23:10; Deu 32:29; Rom 6:21, Rom 6:22; Phi 3:19; Heb 9:27

living : Deu 32:46; Isa 47:7; Hag 1:5 *marg. Mal 2:2

TSK: Ecc 7:3 - Sorrow // is better // by

Sorrow : or, Anger

is better : Psa 119:67, Psa 119:71, Psa 126:5, Psa 126:6; Jer 31:8, Jer 31:9, Jer 31:15-20, Jer 50:4, Jer 50:5; Dan. 9:3-19; Dan 10:2, Dan 10:3, Dan 10:19; Zec 12:10-14; Luk 6:21, Luk 6:25; Joh 16:20-22; 2Co 7:9-11; Jam 4:8-10

by : Rom 5:3, Rom 5:4; 2Co 4:17; Heb 12:10, Heb 12:11; Jam 1:2-4

TSK: Ecc 7:4 - heart // the heart

heart : Neh 2:2-5; Isa 53:3, Isa 53:4; Mat 8:14-16; Mar 5:38-43; Luk 7:12, Luk 7:13; Joh 11:31-35

the heart : 1Sa 25:36, 1Sa 30:16; 2Sa 13:28; 1Ki 20:16; Isa 21:4; Jer 51:39, Jer 51:57; Dan 5:1-4, Dan 5:30; Hos 7:5; Nah 1:10; Mar 6:21-29

TSK: Ecc 7:5 - better // the song

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

TSK: Ecc 7:6 - as // crackling // the laughter

as : Ecc 2:2; Psa 58:9, Psa 118:12; Isa 65:13-15; Amo 8:10; Luk 6:25, Luk 16:25; 2Pe 2:13-17; Jud 1:12, Jud 1:13

crackling : Heb. sound

the laughter : Pro 29:9

TSK: Ecc 7:7 - oppression // a gift

oppression : Deu 28:33, Deu 28:34, Deu 28:65

a gift : Exo 23:8; Deu 16:19; 1Sa 8:3, 1Sa 12:3; Pro 17:23; Isa 1:23, Isa 33:15

TSK: Ecc 7:8 - Better // the patient

Better : Psa 126:5, Psa 126:6; Isa 10:24, Isa 10:25, Isa 10:28-34; Luk 16:25; Jam 5:11; 1Pe 1:13

the patient : Pro 13:10, Pro 14:29, Pro 15:18, Pro 16:32, Pro 28:25; Luk 21:19; Rom 2:7, Rom 2:8; Heb 10:36; Jam 5:8; 1Pe 2:20, 1Pe 2:21, 1Pe 5:5, 1Pe 5:6

TSK: Ecc 7:9 - hasty // anger

hasty : 1Sa 25:21, 1Sa 25:22; 2Sa 19:43; Est 3:5, Est 3:6; Pro 14:17, Pro 16:32; Jon 4:9; Eph 4:26, Eph 4:27; Jam 1:19

anger : Gen 4:5, Gen 4:6, Gen 4:8, Gen 34:7, Gen 34:8, Gen 34:25, Gen 34:26, Gen 34:30, Gen 34:31; 2Sa 13:22, 2Sa 13:28, 2Sa 13:32; Pro 26:23-26; Mar 6:19, Mar 6:24

TSK: Ecc 7:10 - What // wisely

What : Jdg 6:13; Jer 44:17-19

wisely : Heb. out of wisdom, Gen 6:11, Gen 6:12; Psa 14:2, Psa 14:3; Isa 50:1; Rom 1:22-32, Rom 3:9-19

TSK: Ecc 7:11 - good with an inheritance // them

good with an inheritance : or, as good as an inheritance, yea, better too. Ecc 9:15-18; 1Ki 3:6-9; Luk 16:8, Luk 16:9; 1Ti 6:17-19

them : Ecc 11:7

TSK: Ecc 7:12 - wisdom // a defence // the excellency

wisdom : Job 1:10, Job 22:21-25; Pro 2:7, Pro 2:11, Pro 14:20, Pro 18:10, Pro 18:11; Isa 33:6

a defence : Heb. a shadow, Jdg 9:15; Psa 57:1; Isa 30:2, Isa 32:2

the excellency : Deu 30:19, Deu 30:20, Deu 32:47; Pro 3:18, Pro 8:35, Pro 9:11, Pro 11:4; Joh 12:50, Joh 17:3; Phi 3:8

TSK: Ecc 7:13 - Consider // who

Consider : Job 37:14; Psa 8:3, Psa 107:43; Isa 5:12

who : Ecc 1:15; Job 9:12, Job 11:10, Job 12:14, Job 34:29; Isa 14:27, Isa 43:13, Isa 46:10, Isa 46:11; Dan 4:35; Rom 9:15, Rom 9:19; Eph 1:11

TSK: Ecc 7:14 - the day // but // set

the day : Ecc 3:4; Deu 28:47; Psa 30:11, Psa 30:12, Psa 40:3; Mat 9:13; Joh 16:22, Joh 16:23; Jam 5:13

but : Deu 8:3; 1Ki 8:47, 1Ki 17:17, 1Ki 17:18; 2Ch 33:12, 2Ch 33:13; Job 10:1, Job 10:2; Psa 94:12, Psa 94:13; Psa 119:71; Isa 22:12-14, Isa 26:11, Isa 42:25; Jer 23:20; Mic 6:9; Hag 1:5-7; Luk 15:17, Luk 15:18; Act 14:22

set : Heb. made, Ecc 12:8, Ecc 12:13; Hos 2:6, Hos 2:7

TSK: Ecc 7:15 - have I // there is a just // there is a wicked

have I : Ecc 2:23, Ecc 5:16, Ecc 5:17, Ecc 6:12; Gen 47:9; Psa 39:6

there is a just : Ecc 3:16, Ecc 8:14, Ecc 9:1, Ecc 9:2; 1Sa 22:18, 1Sa 22:19; 1Ki 21:13; 2Ch 24:21, 2Ch 24:22; Job 9:22, Job 9:23; Mat 23:34, Mat 23:35; Joh 16:2; Act 7:52

there is a wicked : Ecc 8:12, Ecc 8:13; Job 21:7-15; Psa 73:3-13; Isa 65:20; Jer 12:1, Jer 12:2

TSK: Ecc 7:16 - Be not // neither // destroy thyself

Be not : This verse is probably the language of an ungodly man; to which Solomon answers, as in the following verse, ""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?""Pro 25:16; Mat 6:1-7, Mat 9:14, Mat 15:2-9, Mat 23:5, Mat 23:23, Mat 23:24, Mat 23:29; Luk 18:12; Rom 10:2; Phi 3:6; 1Ti 4:3

neither : Ecc 12:12; Gen 3:6; Job 11:12, Job 28:28; Pro 23:4; Rom 11:25, Rom 12:3; 1Co 3:18, 1Co 3:20; Col 2:18, Col 2:23; Jam 3:13-17

destroy thyself : Heb. be desolate, Mat 23:38; Rev 18:19

TSK: Ecc 7:17 - not // why // before thy time

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 // for

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 // doeth

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 // unto

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

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

TSK: Ecc 7:23 - I said

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 // the reason // know

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 // whoso pleaseth God

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 // counting one by one, to find out the account

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 // one // but

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 // they

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Ecc 7:1 - A good name // Precious ointment // The day of death

A good name a good and well-grounded report from wise and worthy persons. Heb. a name , which is put for a good name by a synecdoche, that only being worthy to be called a name, because evil and worthless men quickly lose their name and memory. Thus a wife is put for a good wife, Pro 18:22 , and a day for a good day , Luk 19:42,44 .

Precious ointment which was very fragrant, and acceptable, and useful, and of great price, especially in those countries. See Deu 33:24 Psa 92:10 133:2 Isa 39:2 .

The day of death to wit, of a good man, or one who hath left a good name behind him, which is easily understood both from the former clause, and from the nature of the thing; for to a wicked man this day is far worse, and most terrible. Yet if this passage be delivered with respect only to this life, and abstracting from the future life, as many other passages in this book are to be understood, then this may be true in general of all men, and is the consequent of all the former discourse. Seeing this life is so full of vanity, and vexation, and misery, it is a more desirable thing for a man to go out of it, than to come into it; which is the more considerable note, because it is contrary to the opinion and practice of almost all mankind, to celebrate their own or children’ s birth-days with solemn feasts and rejoicings, and their deaths with all expressions of sorrow.

Poole: Ecc 7:2 - The house of mourning // is the end of all men // Will lay it to his heart

The house of mourning where mourners meet together to celebrate the funerals of a deceased friend. That , to wit, death, the cause of that mourning,

is the end of all men it brings men to the serious consideration of their last end, which is their greatest wisdom and interest.

Will lay it to his heart will be seriously affected with it, and awakened to prepare for it; whereas feasting is commonly attended with mirth, and levity, and manifold temptations, and indisposeth men’ s minds to spiritual and heavenly thoughts. Hence it is evident that those passages of this book which may seem to favour a sensual and voluptuous life, are not spoken by Solomon in his own name, or as his opinion, but in the person of an epicure.

Poole: Ecc 7:3 - Sorrow // The sadness of the countenance // Made better

Sorrow either for sin, or any outward troubles.

The sadness of the countenance which is seated in the heart, but manifested in the countenance.

Made better more weaned from the lusts and vanities of this world, by which most men are ensnared and destroyed, and more quickened to seek after and embrace that true and everlasting happiness which God offers to them in his word.

Poole: Ecc 7:4 - The heart of the wise is in the house of morning // The heart of fools is in the house of mirth

The heart of the wise is in the house of morning even when their bodies are absent. They are constantly, or very frequently, meditating upon sad and serious firings, such as death and judgment, the vanity of this life, and the reality and eternity of the next, because they know that these thoughts, though they be not grateful to the sensual part, yet they are absolutely necessary, and highly profitable, and most comfortable in the end, which every wise man most regards.

The heart of fools is in the house of mirth their minds and affections are wholly set upon feasting and jollity, because, like fools and brutish creatures, they regard only their present delight, and mind not how dearly they must pay for them.

Poole: Ecc 7:5 - The rebuke of the wise // The song

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.

Poole: Ecc 7:6 - The crackling of thorns // So

The crackling of thorns which for a time make a great noise and blaze, but presently waste themselves, and go out without any considerable effect upon the meat in the pot.

So so vanishing and fruitless.

Poole: Ecc 7:7 - Oppression // A gift // destroyeth the heart

Oppression either,

1. Active. When a wise man falls into the practice of this sin of oppressing others, he is besotted by it, and by the vast riches which he by his great wit gets by it. Or rather,

2. Passive. When a wise man is oppressed by foolish and wicked men, it makes him fret and rage, and speak or act like a madman; for the wisest men are most sensible of indignities and injuries, whereas fools are stupid, and do not much lay them to heart.

A gift a bribe given to a wise man,

destroyeth the heart deprives him of the use of his understanding, which is oft called the heart, as Exo 23:8 Deu 16:19 Hos 4:8 , or makes him mad, as was said in the former clause. So this verse discovers two ways whereby a wise man may be made mad, by suffering oppression from others, or by receiving bribes to oppress others. And this also is an argument of the vanity of worldly wisdom, that it is so easily corrupted and lost, and so it serves the main design of this book.

Poole: Ecc 7:8 - The patient in spirit // is better than the proud

If this verse relates to that next foregoing, it is an argument to keep men’ s minds from being disordered, either by oppression or bribery, because the end of those practices will show, that he who oppresseth another doth himself most hurt by it, and that he who taketh bribes is no gainer by them. But if this be independent upon the former, as divers other verses here are, it is a general and useful observation, that the good or evil of things is better known by their end than by their beginning; which is true both in evil counsels and courses, which are pleasant at first, but at last bring destruction; and in all noble enterprises, in the studies of learning, and in the practice of virtue and godliness, where the beginnings are difficult and troublesome, but in the progress and conclusion they are most easy and comfortable; and it is not sufficient to begin well, unless we persevere to the end, which crowns all.

The patient in spirit who quietly waits for the end and issue of things, and is willing to bear hardships and inconveniences in the mean time,

is better than the proud which he puts instead of hasty or impatient , which the opposition might seem to require, partly because pride is the chief cause of impatience, Pro 13:10 , and makes men unable to bear any thing either from God or from men whereas humility makes men sensible of their own unworthiness, and that they deserve, at least from God, all the indignities and injuries which they suffer from men by God’ s permission, and therefore patient under them; and partly to correct the vulgar error of proud men, who think highly of themselves, and trample all others, especially such as are meek and patient, under their feet.

Poole: Ecc 7:9 - Resteth // In the bosom

Be not angry with any man without due consideration, and just and necessary cause; for otherwise anger is sometimes lawful, and sometimes a duty.

Resteth hath its settled and quiet abode, is their constant companion, ever at hand upon all occasions, whereas wise men resist, and mortify, and banish it.

In the bosom in the heart, the proper seat of the passions.

Poole: Ecc 7:10 - Say not thou // Better // Thou dost not inquire wisely concerning this

Say not thou to wit, by way of impatient expostulation and complaint against God, either for permitting such disorders in the world, or for bringing thee into the world in such an evil time and state of things. Otherwise a man may say this by way of prudent and pious inquiry, that by searching out the cause he may, as far as it is in his power, apply remedies to make them better.

Better either,

1. Less sinful. Or rather,

2. More quiet and comfortable. For this, and not the former, is the cause of most men’ s murmurings against God’ s providence. And this is an argument of a mind discontented and unthankful for the many mercies which men commonly enjoy even in evil times, and impatient under God’ s hand.

Thou dost not inquire wisely concerning this this question showeth thy great folly in contending with thy Creator, and the sovereign Lord and Governor of all things, in opposing thy shallow wit to his unsearchable wisdom, and thy will to his will.

Poole: Ecc 7:11 - Good // By it there is profit // To them that see the sun

Good i.e. very good; the positive being put for the superlative, as it is frequently in the Hebrew text. When wisdom and riches meet in one man, it is a happy conjunction; for wisdom without riches is commonly contemned, Ecc 9:16 , and wants opportunities and instruments of discovering itself, and of doing that good in the world which it is both able and willing to do; and riches without wisdom are like a sword in a madman’ s hand, an occasion of much sin and mischief, both to himself and others.

By it there is profit by wisdom joined with riches there comes great benefit; Heb. and it is an excellency , or privilege , or advantage .

To them that see the sun i.e. to mortal men; not only to a man’ s self, but many others who live with him in this world; whereby he intimates that riches bear no price and have no use in the other world.

Poole: Ecc 7:12 - Is a defence

Is a defence Heb. is a shadow ; which in Scripture use notes both protection and refreshment. And thus far wisdom and money agree. But herein knowledge or wisdom (which commonly signifies the same thing) excels riches, that whereas riches frequently expose men to death or destruction, true wisdom doth ofttimes preserve a man from temporal, and always from eternal ruin.

Poole: Ecc 7:13 - The work of God // Who can make that straight, which he hath made crooked?

The work of God not of creation, but of providence; his wise, and just, and powerful government of all events in the world, which is proposed as the last and best remedy against all murmurings and sinful disquietments of mind, under the sense of the great and many disorders which happen in the world, as is implied, Ecc 7:10 , against which wisdom is prescribed as one remedy, Ecc 7:11,12 , and now here is another.

Who can make that straight, which he hath made crooked? no man can withstand, or correct, or alter any of God’ s works; and therefore all self-tormenting frettings and discontents at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This reason implies that there is a hand or work of God in all men’ s actions, either effecting them if they be good, or permitting them if they be bad, and ordering and overruling them, whether they be good or bad. And God is here said to make things crooked, as he is said to make the hearts of sinners fat or hard , Isa 6:10 , and elsewhere, not positively, but privatively, because he denies or withdraws from men that wisdom or grace which should make them straight.

Poole: Ecc 7:14 - Be joyful // Consider // God also hath set the one over against the other

Be joyful enjoy God’ s favours with cheerfulness and thankfulness.

Consider to wit, God’ s work, which is easily understood out of the foregoing verse. Consider that it is God’ s hand, and therefore submit to it; humble thyself under his hand, be sensible of it, and duly affected with it; consider also why God sends it, for what sins, and with what design. This is a proper season for serious consideration, whereas prosperity relaxeth the mind, and calls it forth to outward things. But this clause may be, and is by some, rendered thus, and look for a day of adversity . In prosperity rejoice with trembling, and so as to expect a change.

God also hath set the one over against the other God hath wisely ordained these vicissitudes that prosperity and adversity should succeed one another in the course of men’ s lives. After him ; either,

1. After man himself, or, as it may be rendered, after it , i.e. after his present condition, whether it be prosperous or afflictive. So the sense is, that no man might be able to foresee or find out what shall certainly befall him afterwards, and therefore might live in a constant dependence upon God, and might nether despair in trouble, nor be secure or presumptuous in prosperity, because of the frequent and sudden changes from one to the other. Or,

2. After God, that no man might come after God, and review his works, and find any fault in them, or pretend that he could have managed things better, because this mixture of prosperity and adversity is most convenient both for the glory of God’ s wisdom, and justice, and goodness and for the benefit of mankind, who have all absolute need of this vicissitude, lest they should be either corrupted and ruined by perpetual prosperity, as many have been, or overwhelmed with uninterrupted adversity.

Poole: Ecc 7:15 - All things // In his righteousness

All things all sorts of events, both such as have been already mentioned, and such as I am about to declare. In the days my vanity; since I have come into this vain and transitory life.

In his righteousness either,

1. Notwithstanding his righteousness; whom his righteousness doth not deliver in common calamities, Eze 21:3,4 33:12 . Or,

2. For his righteousness, which exposeth him to the envy, and hatred, and rage of persecutors or wicked men. In is sometimes used for for ; but it is not so taken in the next clause, which answers to this, and therefore the former seems to be the truer interpretation. In his wickedness ; notwithstanding all his wickedness, whereby he provokes and deserves the justice both of God and men, who yet, for many wise and just reasons, is permitted to live long unpunished and secure.

Poole: Ecc 7:16 - Be not righteous over-much // over-much // Neither make thyself over-wise // Why shouldest thou destroy thyself?

This verse and the next have a manifest reference to Ecc 7:15 , being two inferences drawn from the two clauses of the observation there recorded. And this verse was delivered by Solomon, either,

1. In the name and person of an ungodly man, who taketh occasion to dissuade men from the practice of righteousness and true wisdom, because of the danger which attends it, and is expressed in the middle of the former, and the end of this verse. Therefore, saith he, it is not good to be more nice than wise, take heed of strictness, zeal, and forwardness in religion. And then the next verse contains an antidote to this poisonous suggestion; yea, rather, saith he, be not wicked or foolish over-much; for that will not preserve thee, as thou mayst imagine from the last clause of Ecc 7:15 , but will occasion and hasten thy ruin. But seeing these words are very capable of another sense, and there is no proof or evidence of this sense in them, as there is in all other places where Solomon speaks in the person of an epicure, this interpretation may seem to be dangerous, and liable to misconstruction. Or,

2. In his own person. And so these words are a caution to prevent, as far as may be, that destruction which oft attends upon righteous men, as was observed, Ecc 7:15 .

Be not righteous over-much either,

1. By being too severe in observing, censuring, and punishing the faults of others beyond the rules of equity, without giving any allowance for human infirmity, extraordinary temptations, the state of times, and other circumstances. Or,

2. By being more just than God requires, either laying those yokes and burdens upon a man’ s self or others which God hath not imposed upon him, and which are too heavy for him, of which see on Mat 23:4 , or condemning or avoiding those things as sinful which God hath not forbidden, which really is superstition, but is here called righteousness abusively, because it is so in appearance, and in the opinion of such persons. So he gives them the name, but by adding

over-much denies the thing, because righteousness, as well as other virtues, avoids both the extremes, the excess as well as the deficit. Or,

3. By an imprudent and unseasonable ostentation or exercise of righteousness where it is not necessary, as if a protestant travelling in a popish country should publicly profess his religion to all whom he meets with, or when a man casts the pearl of reproof before swine, against that caution, Mat 7:6 . So this is a precept that men should manage their zeal with godly wisdom, and with condescension to others, as far as may be. But this is not to be understood, either,

1. Of such prudence as keeps a man from the practice of his duty, but only of that prudence which directs him in ordering the time, manner, and other circumstances of it. Or,

2. As if men could be too good, or too holy, since the strictest holiness which any man in this life can arrive at falls far short both of the rule of God’ s word, and of those examples of God and Christ, and the holy angels, which are propounded in Scripture for our imitation.

Neither make thyself over-wise be not wise in thine own conceit, nor above what is written, 1Co 4:6 , nor above what is meet; which he here implieth to be the cause of being righteous over-much.

Why shouldest thou destroy thyself? for thereby thou wilt unnecessarily expose thyself to danger and mischief.

Poole: Ecc 7:17 - Be not over-much wicked // Neither be thou foolish // Die before thy time

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 // Also from this // Withdraw not thine hand // He that feareth God

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 // Strengtheneth the wise // Ten

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 // There is not a just man upon earth

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 // Unto all words that are spoken // Lest thou hear thy servant curse thee

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 // Hast cursed others

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 // have I proved // I said, I will be wise // But it was far from me

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 // To know, and to search, and to seek out // The reason of things // To know the wickedness of folly

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 // More bitter // The woman // whose heart is snares and nets // Whoso pleaseth God // the sinner // Shall escape from her // Shall be taken by her

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 // The preacher // Counting one by one // To find out the account

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 // I find not // One man // Among a thousand // A woman // Among all those

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 // God hath made man // They // have sought out many inventions

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.

PBC: Ecc 7:8

Ec 7:8

Haydock: Ecc 7:1 - Foolish

Foolish. Men endeavour to excuse themselves by the manners of the age. But there have always been both good and evil, chap. i. 10. (Calmet) ---

Corruption was prevalent in former times as well as now. (Menochius)

Haydock: Ecc 7:1 - Above him

Above him. We are intent on things which regard us not, while we neglect the important concerns of heaven. Hebrew may be joined with the preceding. (Calmet) ---

Protestants, ( 11. ) "seeing there are many thing which increase vanity, what is man the better? ( 12. ) for who knoweth?" &c. (Haydock) ---

Some strive to obtain riches or honours, which will prove fatal to them. (Calmet) ---

None can perfectly know the nature of things either present or future. (Worthington)

Haydock: Ecc 7:2 - Name // Death

Name. "It is necessary for the sake of others," (St. Augustine, de B. Vid. xxii.) particularly for those who have to direct souls. (St. Gregory in Ezechial) (Calmet) ---

In this second part is shewn that felicity is procured by a good life. (Worthington) ---

Death. Speaking of the just, for death is the beginning of sorrows to the wicked. (Calmet) ---

Some nations mourned on the birth-day of their children. (Val. Max. ii. 6.; Eurip[Euripides?] in Ctes.)

Haydock: Ecc 7:3 - Come

Come. While at birth-day feasts (Genesis xl. 20., and Matthew xiv. 6.) people give themselves up to joy, and cherish the idea of living long. (Calmet)

Haydock: Ecc 7:4 - Anger

Anger. That is, correction, or just wrath and zeal against evil, (Challoner) is preferable to a misguided complaisance, Proverbs xxvii. 6. (Calmet) ---

Anger, when rightly used, helps us to correct our faults. (Worthington)

Haydock: Ecc 7:5 - Mourning

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

Haydock: Ecc 7:6 - Wise man

Wise man. Much prudence is requisite to correct with fruit, and to persuade the sinner that he is under a mistake. (Calmet)

Haydock: Ecc 7:7 - Laughter

Laughter. It is loud and soon over, Ecclesiasticus xxi. 23., and Luke xxvi. 5. (Calmet)

Haydock: Ecc 7:8 - Oppression

Oppression. Literally, "calumny." The most perfect can hardly bear it. Hebrew, "oppression (or calumny of others. Calmet) will make the wise insane, and a present will ruin the heart." (Montanus) ---

Avarice blinds us. (Haydock) ---

Deuteronomy xvi. 19., "a corrupt judge examines ill the truth."

Haydock: Ecc 7:9 - Speech // Beginning // Presumptuous

Speech. Hebrew, "thing." The best projects often are seen to fail. ---

Beginning, as the auditor is on longer kept in suspense. ---

Presumptuous. Rashness must not be confounded with courage. (Calmet) ---

Hasty and immoderate anger is hurtful. (Worthington)

Haydock: Ecc 7:10 - Bosom

Bosom, as in its proper place. The wise may feel its impressions, but he immediately makes resistance.

Haydock: Ecc 7:12 - With // The sun

With. Hebrew also, "above, or much as riches." (Calmet) ---

These are impediments in the hands of the reprobate, while they promote virtue in the good." (St. Ambrose, Luke viii. n. 85.) ---

The man who has only wisdom, cannot do as much good as those who are also rich. (Calmet) ---

The moderate use of riches helps the servants of God, while they do not set their hearts upon them. (Worthington) ---

The sun, to men on earth.

Haydock: Ecc 7:13 - Them

Them. Money may procure necessaries for the body; (Haydock) but wisdom gives a long and happy life, Proverbs iv. 10., and Baruch iii. 28. (Calmet)

Haydock: Ecc 7:14 - Despised

Despised. God never neglects first. (Council of Trent, Session vi. 11.) ---

He detests sin, and at last abandons the obstinate, though he never fails to offer sufficient graces. A person who is of an unhealthy constitution, or involved in sin, cannot be cured by man alone. Yet we must not cease to preach, &c., while we expect all from God, who gives the increase, 1 Corinthians iii. 7.

Haydock: Ecc 7:15 - Complaint

Complaint. Prosperity and adversity succeed each other, that we may be neither elated nor dejected too much. (St. Bernard, ep. xxxvi.) ---

If we enjoy the advantages of nature, we must be thankful; if we feel pain, we must cheerfully submit to God's will. (Haydock)

Haydock: Ecc 7:16 - Vanity // Wickedness

Vanity, during this miserable life. ---

Wickedness. This seemed more incongruous under the old law, when long life was promised to the just, (Calmet; Psalm lxxii. 3., and Exodus xx. 12.) though it chiefly regarded heaven. (Haydock)

Haydock: Ecc 7:17 - Over just // Become

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

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

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

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

Haydock: Ecc 7:21 - Not

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

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

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

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

Haydock: Ecc 7:26 - Reason

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

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

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 7:1 - A good name is better than precious ointment // and the day of death than the day of one's birth

A good name is better than precious ointment,.... The word "good" is not in the text, but is rightly supplied, as it is by Jarchi; for of no other name can this be said; that which is not good cannot be better. Some understand this of the name of God, which is God himself, who is the "summum bonum", and chief happiness of men, and take it to be an answer to the question Ecc 6:12; this and this only is what is a man's good, and is preferable to all outward enjoyments whatever; interest in him as a covenant God; knowledge of him in Christ, which has eternal life annexed to it; communion with him; the discoveries of his lovingkindness, which is better than little; and the enjoyment of him to all eternity. This is true of the name of Christ, whose name Messiah which signifies anointed, is as ointment poured forth, and is preferable to it, Son 1:3; so his other names, Jesus a Saviour; Jehovah, our righteousness; Immanuel, God with us; are exceeding precious to those who know the worth of him, and see their need of righteousness and salvation by him; his person, and the knowledge of him; his Gospel, and the fame and report it gives of him; infinitely exceed the most precious and fragrant ointment; see 2Co 2:14. So the name or names given to the people of God, the new names of Hephzibah and Beulah, the name of sons of God, better than that of sons and daughters; and of Christians, or anointed ones, having received that anointing from Christ which teacheth all things, and so preferable to the choicest ointment, Isa 56:5. Likewise to have a name written in heaven, in the Lamb's book of life, and to have one's name confessed by Christ hereafter before his Father and his holy angels; or even a good name among men, a name for a truly godly gracious person; for love to Christ, zeal for his cause, and faithfulness to his truths and ordinances; such as the woman got, better than the box of ointment poured on Christ's head; and which the brother had, whose praise in the Gospel was throughout the churches; and as Demetrius, who had good report of all then, and of the truth itself, Mat 26:13, 3Jo 1:12. Such a good name is better than precious ointment for the value of it, being better than all riches, for which this may be put; see Isa 39:2; and for the fragrancy of it, emitting a greater; and for the continuance of it, being more lasting, Psa 112:6. The Targum is,

"better is a good name the righteous get in this world, thin the anointing oil which was poured upon the heads of kings and priests.''

So Alshech,

"a good name is better than the greatness of a king, though anointed with oil;''

and the day of death than the day of one's birth; some render it, in connection with the preceding clause, "as a good name is better, &c. so the day of death than the day of one's birth" ^f; that is, the day of a man's death than the day of his birth. This is to be understood not of death simply considered; for that in itself, abstracted from its connections and consequences, is not better than to be born into the world, or come into life, or than life itself; it is not preferable to it, nor desirable; for it is contrary to nature, being a dissolution of it; a real evil, as life, and long life, are blessings; an enemy to mankind, and a terrible one: nor of ether persons, with whom men have a connection, their friends and relations; for with them the day of birth is a time of rejoicing, and the day of death is a time of mourning, as appears from Scripture and all experience; see Joh 16:21. It is indeed reported ^g of some Heathenish and barbarous people in Thrace, and who inhabited Mount Caucasus, that they mourned at the birth of their children, reckoning up the calamities they are entering into, and rejoiced at the death of their friends, being delivered from their troubles: but this is to be understood of the persons themselves that are born and die; not of all mankind, unless as abstracted from the consideration of a future state, and so it is more happy to be freed from trouble than to enter into it; nor of wicked men, it would have been better indeed if they had never been born, or had died as soon as born, that their damnation might not have been aggravated by the multitude of their sins; but after all, to die cannot be best for them, since at death they are cast into hell, into everlasting fire, and endless punishment: this is only true of good men, that have a good name living and dying; have a good work of grace upon them, and so are meet for heaven; the righteousness of Christ on them, and so have a title to it; they are such who have hope in their death, and die in faith and in the Lord: their death is better than their birth; at their birth they come into the world under the imputation and guilt of sin, with a corrupt nature; are defiled with sin, and under the power of it, liable in themselves to condemnation and death for it: at the time of their death they go out justified from sin through the righteousness of Christ, all being expiated by his sacrifice, and pardoned for his sake; they are washed from the faith of sin by the blood of Christ, and are delivered from the power and being of it by the Spirit and grace of God; and are secured from condemnation and the second death: at their coming into the world they are liable to sin yet more and more; at their going out they are wholly freed from it; at the time of their birth they are born to trouble, and are all their days exercised with it, incident to various diseases of the body, have many troubles in the world, and from the men of it; many conflicts with a body of sin and death, and harassed with the temptations of Satan; but at death they are delivered from all these, enter into perfect peace and unspeakable joy; rest from all their labours and toils, and enjoy uninterrupted communion with God, Father, Son, and Spirit, angels, and glorified saints. The Targum is,

"the day in which a man dies and departs to the house of the grave, with a good name and with righteousness, is better than the day in which a wicked man is born into the world.''

So the Midrash interprets it of one that goes out of the world with a good name, considering this clause in connection with the preceding, as many do.

Gill: Ecc 7:2 - It is better to go to the house of mourning // than to go to the house of feasting // for that is the end of all men // and the living will lay it to his heart

It is better to go to the house of mourning,.... For deceased relations or friends, who either lie unburied, or have been lately inferred; for the Jews kept their mourning for their dead several days afterwards, when their friends visited them in order to comfort them, as the Jews did Martha and Mary, Joh 11:31. So the Targum here,

"it is better to go to a mourning man to comfort him;''

for at such times and places the conversation was serious and interesting, and turned upon the subjects of mortality and a future state, and preparation for it; from whence useful and instructive lessons are learned; and so it was much better to be there

than to go to the house of feasting: the Targum is,

"than to the house of a feast of wine of scorners;''

where there is nothing but noise and clamour, luxury and intemperance, carnal mirth and gaiety, vain and frothy conversation, idle talk and impure songs, and a jest made of true religion and godliness, death and another world;

for that is the end of all men; not the house of feasting, but the house of mourning; or mourning itself, as Jarchi; every man must expect to lose his relation and friend, and so come to the house of mourning; and must die himself, and be the occasion of mourning: death itself seems rather intended, which is the end of all men, the way of all flesh; for it is appointed for men to die; and so the Targum,

"seeing upon them all is decreed the decree of death;''

and the living will lay it to his heart; by going to the house of mourning, he will be put in mind of death, and will think of it seriously, and consider his latter end, how near it is; and that this must be his case shortly, as is the deceased's he comes to mourn for. So the Targum interprets it of words concerning death, or discourses of mortality he there hears, which he takes notice of and lays to his heart, and lays up in it. Jarchi's note is,

"their thought is of the way of death.''

Gill: Ecc 7:3 - Sorrow is better than laughter // for by the sadness of the countenance the heart is made better

Sorrow is better than laughter,.... Sorrow, expressed in the house of mourning, is better, more useful and commendable, than that foolish laughter, and those airs of levity, expressed in the house of feasting; or sorrow on account of affliction and troubles, even adversity itself, is oftentimes much more profitable, and conduces more to the good of men, than prosperity; or sorrow for sin, a godly sorrow, a sorrow after a godly sort, which works repentance unto salvation, that needeth not to be repented of, is to be preferred to all carnal mirth and jollity. It may be rendered, "anger is better than laughter" ^h; which the Jews understand of the anger of God in correcting men for sin; which is much better than when he takes no notice of them, but suffers them to go on in sin, as if he was pleased with them; the Midrash gives instances of it in the generation of the flood and the Sodomites: and the Targum inclines to this sense,

"better is the anger, with which the Lord of that world is angry against the righteous in this world, than the laughter with which he derides the ungodly.''

Though it may be better, with others, to understand it of anger in them expressed against sin, in faithful though sharp rebukes for it; which, in the issue, is more beneficial than the flattery of such who encourage in it; see Pro 27:5;

for by the sadness of the countenance the heart is made better: when the sadness is not hypocritical, as in the Scribes and Pharisees, but serious and real, arising from proper reflections on things in the mind; whereby the heart is drawn off from vain, carnal, and sensual things; and is engaged in the contemplation of spiritual and heavenly ones, which is of great advantage to it: or by the severity of the countenance of a faithful friend, in correcting for faults, the heart is made better, which receives those corrections in love, and confesses its fault, and amends.

Gill: Ecc 7:4 - The heart of the wise is in the house of mourning // but the heart of fools is in the house of mirth

The heart of the wise is in the house of mourning,.... When his body is not; when it does not suit him to go thither in person, his mind is there, and his thoughts are employed on the useful subjects of the frailty and mortality of human nature, of death, a future judgment, and a world to come; which shows him to be a wise man, and concerned for the best things, even for his eternal happiness in another state;

but the heart of fools is in the house of mirth; where jovial company is, merry songs are sung, and the cup or glass passes briskly round, and all is gay and brilliant: here the fool desires to be oftener than he is, and when he cannot; which shows the folly of his mind, what a vain taste he has, and how thoughtless he is of a future state, and of his eternal welfare.

Gill: Ecc 7:5 - It is better to hear the rebuke of the wise // than for a man to hear the song of fools

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

Gill: Ecc 7:6 - For as the crackling of thorns under a pot, so is the laughter of the fool // this also is vanity

For as the crackling of thorns under a pot, so is the laughter of the fool,.... As thorns are weak, useless, and unprofitable; yea, hurtful and pernicious, and only fit for burning; so are foolish and wicked men, 2Sa 23:6; and as the noise and sound of the one under a pot is very short, they make a blaze for a while, and is soon over; so though the laughter of a fool is loud and noisy, it makes no melody, no more than the noise of thorns; and is but for a moment, and will be soon changed for weeping and howling, which will last for ever; see Job 20:5;

this also is vanity; the carnal mirth of wicked men.

Gill: Ecc 7:7 - Surely oppression maketh a wise man mad // and a gift destroyeth the heart

Surely oppression maketh a wise man mad,.... Which is to be understood either passively, when he is oppressed by others, or sees others oppressed; it raises indignation in him, disturbs his mind, and he is ready to pass a wrong judgment on the dispensations of Providence, and to say rash and unadvised things concerning them, Psa 73:2; or actively, of oppression with which he oppresses others; when he gives into such measures, his wisdom departs from him, his mind is besotted, he acts the part of a madman, and pierces himself through with many sorrows. Some understand this of wealth got in an ill way; or of gifts given to bribe men to do injury to others; and which the following clause is thought to explain;

and a gift destroyeth the heart; blinds the eyes of judges other ways wise; perverts their judgment, and causes them to pass a wrong sentence, as well as perverts justice: or, "and destroys the heart of gifts" ^k; a heart that is possessed of the gifts of wisdom and knowledge; or a munificent heart, a heart disposed to give bountifully and liberally, that oppression destroys and renders useless.

Gill: Ecc 7:8 - Better is the end of a thing than the beginning thereof // and the patient in spirit is better than the proud in spirit

Better is the end of a thing than the beginning thereof,.... If the thing is good, other ways the end of it is worse; as the end of wickedness and wicked men, whose beginning is sweet, but the end bitter; yea, are the ways of death, Pro 5:4; and so the end of carnal professors and apostates, who begin in the Spirit, and end in the flesh, Gal 3:3; but the end of good things, and of good men, is better than the beginning; as the end of Job was, both with respect to things temporal and spiritual, Job 8:7; see Psa 37:37;

and the patient in spirit is better than the proud in spirit; patience is a fruit of the Spirit of God; and is of great use in the Christian's life, and especially in bearing afflictions, and tends to make men more humble, meek, and quiet; and such are highly esteemed of God; on them he looks, with them he dwells, and to them he gives more grace; when such who are proud, and elated with themselves, their riches or righteousness, are abominable to him; see Luk 16:15.

Gill: Ecc 7:9 - Be not hasty in thy spirit to be angry // for anger resteth in the bosom of fools

Be not hasty in thy spirit to be angry,.... With men, for every word that is said, or action done, that is not agreeable; encourage not, but repress, sudden angry emotions of the mind; be not quick of resentment, and at once express anger and displeasure; but be slow to wrath, for such a man is better than the mighty, Jam 1:19, Pro 16:32; or with God, for his corrections and chastisements; so the Targum,

"in the time that correction from heaven comes upon thee, do not hasten in thy soul to be hot (or angry) to say words of rebellion (or stubbornness) against heaven;''

that advice is good,

"do nothing in anger ^l;''

for anger resteth in the bosom of fools; where it riseth quick, and continues long; here it soon betrays itself, and finds easy admittance, and a resting dwelling place; it easily gets in, but it is difficult to get it out of the heart of a fool; both which are proofs of his folly, Pro 12:16; see Eph 4:26; the bosom, or breast, is commonly represented as the seat of anger by other writers ^m.

Gill: Ecc 7:10 - Say not thou, what is the cause that the former days were better than these // for thou dost not inquire wisely concerning this

Say not thou, what is the cause that the former days were better than these?.... This is a common opinion, that in all ages prevails among men, that former times were better than present ones; that trade flourished more, and men got more wealth and riches, and lived in greater ease and plenty; and complain that their lot is cast in such hard times, and are ready to lay the blame upon the providence of God, and murmur at it, which they should not do;

for thou dost not inquire wisely concerning this: this is owing to ignorance of former times; which, if rightly inquired into, or the true knowledge of them could be come at, it would appear that they were no better than the present; and that there were always bad men, and bad things done; frauds, oppressions, and violence, and everything that can be complained of now: or if things are worse than they were, this should be imputed to the badness of men; and the inquirer should look to himself, and his own ways, and see if there is not a cause there, and study to redeem the time, because the days are evil; and not arraign the providence of God, and murmur at that, and quarrel with it; as if the distributions of it were unequal, and justice not done in one age as in another

Gill: Ecc 7:11 - Wisdom is good with an inheritance // and by it there is profit to them that see the sun

Wisdom is good with an inheritance,.... It is good of itself. Or, "is as good as an inheritance" ⁿ, as it may be rendered; it is a portion of itself, especially spiritual and divine wisdom. The Targum interprets it, the wisdom of the law, or the knowledge of that; but much more excellent is the wisdom of the Gospel, the wisdom of God in a mystery, the hidden wisdom; the knowledge of which, in an experimental way, is preferable to all earthly inheritances: but this with an inheritance is good, yea, better than without one; for wisdom, without riches, is generally overlooked and despised in men; see Ecc 9:16; when wealth, with wisdom, makes a man regarded; this commands respect and attention; as well as he is in a better condition to do good, if willing to share, and ready to distribute;

and by it there is profit to them that see the sun; mortals in this present state, who are described as such that see the sun rise and set, and enjoy the heat and light of it, receive much advantage from men who are both wise and rich: or, "and it is an excellency to them that see the sun"; it is an excellency to mortals and what gives them superiority to others, that they have both wisdom and riches.

Gill: Ecc 7:12 - For wisdom is a defence, and money is a defence // but the excellency of knowledge is, that wisdom giveth life to them that have it

For wisdom is a defence, and money is a defence,.... Or, a "shadow" of refreshment and protection, under which men sit with pleasure and safety; a man by his wisdom, and so by his money, is able to defend himself against the injuries and oppressions of others, and especially when both meet in one and the same man. Jarchi renders and interprets it,

"he that is in the shadow of wisdom is in the shadow of money, for wisdom is the cause why riches come;''

and so the Targum,

"as a man is hid in the shadow of wisdom, so he is hid in the shadow of money, when he does alms with it;''

compare with this Luk 16:9; see Ecc 7:19. Theognis ^o has a saying much like this,

"riches and wisdom are always inexpugnable to mortals;''

but the excellency of knowledge is, that wisdom giveth life to them that have it; or, "the excellency of the knowledge of wisdom giveth life" ^p, &c. not of natural wisdom, or the knowledge of natural and civil things, the vanity of this is exposed, before by the wise man; but the knowledge of God in Christ; the knowledge of Christ, who is the Wisdom of God; and of the Gospel, and of all divine and spiritual things: this is a superior excellency to riches, which often expose a man's life to danger, cannot preserve him from a corporeal death, much less from an eternal one. When this is the excellency of spiritual knowledge, that spiritual life goes along with it; such as are spiritually enlightened are spiritually quickened; live by faith on Christ, whom they know; and, through the knowledge of him, have all things pertaining to life and godliness, and have both a right and meetness for eternal life; yea, this knowledge is life eternal, Joh 17:3; see 2Pe 1:3; and this is the pure gift of Wisdom, or of Christ, and not owing to the merit of men, or works done in obedience to the law, which cannot give this life; see Joh 17:2, Rom 6:23.

Gill: Ecc 7:13 - Consider the work of God // for who can make that straight which he hath made crooked

Consider the work of God,.... This is dressed to those who thought the former days better than the present, and were ready to quarrel with the providence of God, Ecc 7:10; and are therefore advised to consider the work of God; not the work of creation, but of providence; which is the effect of divine sovereignty, and is conducted and directed according to the counsel of his will, and is always wisely done to answer the best ends and purposes: everything is beautiful in its season; contemplate, adore, and admire the wisdom, power, and goodness of God, displayed therein; it is such as cannot be made better, nor otherwise than it is;

for who can make that straight which he hath made crooked? or which seems to be so, irregular and disagreeable? No man can mend or make that better he finds fault with and complains of; nor can he alter the course of things, nor stay the hand, nor stop the providence of God: if it is his pleasure that public calamities should be in the world, or in such a part of it, as famine, pestilence, or the sword; or any affliction on families, and particular persons, or poverty and meanness in such and such individuals, there is no hindering it; whatever he has purposed and resolved, his providence effects, and there is no frustrating his designs; it signifies nothing for a creature to murmur and complain; it is best to submit to his will, for no alteration can be made but what he pleases. Some understand this of natural defects in human bodies, with which they are born, or which attend them, as blindness, lameness, &c. so the Targum,

"consider the work of God, and his strength, who made the blind, the crooked, and the lame, to be wonders in the world; for who can make straight one of them but the Lord of the world, who made him crooked?''

Others, of spiritual defects in such who walk in crooked ways, and are hardened in them; who can correct them, and make them other ways, if God does not give them his grace to convert them, and soften their hard hearts? he hardens whom he will, and who hath resisted his will? Jarchi's paraphrase is,

"who can make straight after death what he has made crooked in life?''

See Gill on Ecc 1:15. Alshech interprets it of the first man Adam.

Gill: Ecc 7:14 - In the day of prosperity be joyful // but in the day of adversity consider // God also hath set the one over against the other // to the end that man should find nothing after him

In the day of prosperity be joyful,.... Or, "in a good day" ^q. When things go well in the commonwealth, in a man's family, and with himself, health, peace, and plenty, are enjoyed, a man's circumstances are thriving and flourishing; it becomes him to be thankful to God, freely and cheerfully to enjoy what is bestowed on him, and do good with it: or, "be in good" ^r; in good heart, in good spirits, cheerful and lively; or, "enjoy good", as the Vulgate Latin version; for what God gives to men is given them richly to enjoy, to make use of themselves, and be beneficial unto others; so the Targum,

"in the day the Lord does well to thee be thou also in goodness, and do good to all the world;''

see Gal 6:10; Jarchi's paraphrase is,

"when it is in thine hand to do good, be among those that do good;''

but in the day of adversity consider; or, "in the day of evil" ^s; consider from whence affliction comes; not out of the dust, nor by chance, but from God, and by his wise appointment; and for what it comes, that sin is the cause of it, and what that is; and also for what ends it is sent, to bring to a sense of sin, and confession of it, and humiliation for it; to take it away, and make good men more partakers of holiness: or, "look for the day of adversity" ^t; even in the day of prosperity it should be expected; for there is no firmness and stability in any state; there are continual vicissitudes and changes. The Targum is,

"that the evil day may not come upon thee, see and behold;''

be careful and circumspect, and behave in a wise manner, that so it may be prevented. Jarchi's note is,

"when evil comes upon the wicked, be among those that see, and not among those that are seen;''

and compares it with Isa 66:24; It may be observed, that there is a set time for each of these, prosperity and adversity; and that the time is short, and therefore called a day; and the one is good, and the other is evil; which characters they have according to the outward appearance, and according to the judgment and esteem of men; otherwise, prosperity is oftentimes hurtful, and destroys fools, and adversity is useful to the souls of good men;

God also hath set the one over against the other; they are both by his appointment, and are set in their proper place, and come in their proper time; succeed each other, and answer to one another, as day and night, summer and winter, and work, together for the good of men;

to the end that man should find nothing after him; should not be able to know what will be hereafter; what his case and circumstances will be, whether prosperous or adverse; since things are so uncertain, and so subject to change, and nothing permanent; and therefore can find nothing to trust in and depend upon, nothing that he can be sure of: and things are so wisely managed and disposed, that a man can find no fault with them, nor just reason to complain of them; so the Vulgate Latin version, "not find just complaints against him"; and to the same purpose the Syriac version, "that he may complain of him"; the Targum is,

"not find any evil in this world.''

Gill: Ecc 7:15 - All things have I seen in the days of my vanity // there is a just man that perisheth in his righteousness // and there is a wicked man that prolongeth his life in his wickedness

All things have I seen in the days of my vanity,.... Or, "all these things" ^u. What goes before and follows after, the various changes men are subject unto, both good and bad; these he had made his observations upon, throughout the course of his life, which had been a vain one, as every man's is, full of evil and trouble; see Ecc 6:12; perhaps the wise man may have some respect to the times of his apostasy; and which might, among other things, be brought on by this; observing good men afflicted, and the wicked prosper, which has often been a stumbling to good men;

there is a just man that perisheth in his righteousness; not eternally; no truly just man ever perished, who is made so by the righteousness of Christ imputed to him; for though the righteous man is said to be scarcely saved, yet he is certainly saved: it can be true only in this sense of one that is only outwardly righteous, that trusts to his own righteousness, in which he may perish; but this is to be understood temporally and corporeally; one that is really just may perish in his name, in his substance, as well as at death, and that on account of his righteousness; he may lose his good name and character, and his substance, for righteousness's sake; yea, his life also, as Abel, Naboth, and others; this is the case "sometimes", as Aben Ezra observes, not always: or a just man, notwithstanding his righteousness, dies, and sometimes lives but a short time; which sense the antithesis seems to require;

and there is a wicked man that prolongeth his life in his wickedness; is very wicked, and yet, notwithstanding his great wickedness, lives a long time in the world; see Job 21:7.

Gill: Ecc 7:16 - Be not righteous over much // neither make thyself over wise // why shouldest thou destroy thyself

Be not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness, and of such who would be thought to be more righteous and holy than others, and therefore despise those who, as they imagine, do not come up to them; and are very rigid and censorious in their judgment of others, and very severe in their reproofs of them; and, that they may appear very righteous persons, will do more than what the law requires of them to do, even works of supererogation, as the Pharisees formerly, and Papists now, pretend, and abstain from the lawful use of things which God has given to be enjoyed; and macerate their bodies by abstinence, fastings, pilgrimages, penance, scourges, and the like, as the Eremites among the Christians, and the Turks, as Aben Ezra on the place observes; and many there be, who, by an imprudent zeal for what they judge right, and which sometimes are mere trifles, and by unseasonable reproofs for what is wrong, expose themselves to resentment and danger. Some understand this of political and punitive justice, exercising it in too strict and rigorous a manner, according to the maxim, "summum jus saepe summa injuria est" ^w; and Schultens ^x, from the use of the word in the Arabic language, renders it, "be not too rigid"; and others, in a contrary sense, of too much mercy and pity to offenders. So the Midrash; and Jarchi illustrates it by the case of Saul, who had mercy on the wicked, and spared Agag. The Targum is,

"be not over righteous at a time that a sinner is found guilty of slaughter in thy court of judicature, that thou shouldest spare and not kill him;''

neither make thyself over wise; above what is written, or pretend to be wiser than others. So the Arabic version, "show not too much wisdom"; do not affect, as not to be more righteous than others, so not more wise, by finding fault with present times, or with the dispensations of Providence, or with the manners and conduct of men; setting up for a critic and a censurer of men and things; or do not pry into things, and seek after a knowledge of them, which are out of your reach, and beyond your capacity;

why shouldest thou destroy thyself? either by living too strictly and abstemiously, or by studying too closely, or by behaving in such a manner to men, as that they will seek thy destruction, and bring it on thee: or "why shouldest thou", or "whereby", or "lest, thou shouldest be stupid" ^y; lose thy sense and reason, as persons who study the knowledge of things they have not a capacity for: or why shouldest thou become foolish in the eyes of all men by thy conduct and behaviour? or, "why shouldest thou be desolate" ^z; alone, and nobody care to have any conversation and acquaintance with thee?

Gill: Ecc 7:17 - Be not over much wicked // neither be thou foolish // why shouldest thou die before thy time

Be not over much wicked,.... Not that a man should be wicked at all; but some, observing that wicked men prolong their days in wickedness, are encouraged to go into greater lengths in sin than they have yet done, and give up themselves to all iniquity; and run into excess of not, into the grossest and most scandalous enormities. Some render it, "do not disturb" or "frighten thyself" ^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 // yea, also from this withdraw not thine hand // for he that feareth God shall come forth of them all

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

yea, also from this withdraw not thine hand; from what follows concerning the fear of God; or "this and this" may be rendered "this and that" ^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 // more than ten mighty men which are in the city

Wisdom strengtheneth the wise,.... Against such extremes as before mentioned; it is a guard about him, as well as a guide unto him; it is a defence unto him, as before observed, 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 // that doeth good, and sinneth not

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 // lest thou hear thy servant curse thee

Also take no heed unto all words that are spoken,.... Seeing so it is, that imperfection attends the best of men, no man is wise at all times, foolish words and unguarded expressions will sometimes drop from him, which it is better to take no notice of; they should not be strictly attended to, and closely examined, since they will not bear it. A man should not listen to everything that is said of himself or others; he should not curiously inquire what men say of him; and what he himself hears he should take no notice of; it is often best to let it pass, and not call it over again; to feign the hearing of a thing, or make as if you did not hear it; for oftentimes, by rehearsing a matter, or taking up words spoken, a deal of trouble and mischief follows; a man should not "give his heart" ^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 // that thou thyself likewise hast cursed others

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

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

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

see 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 // I said, I will be wise; but it was far from me

All this have I proved by wisdom,.... Referring either to all that he had been discoursing of hitherto in this book, concerning the vanity of natural wisdom and knowledge, of pleasure, power, and riches; or to the several useful instructions given in this chapter, particularly concerning patiently bearing everything from the hands of God or men, 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 // and exceeding deep, who can find it out

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 // and the reason of things // and to know the wickedness of folly, even of foolishness and madness

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 // whose heart is snares and nets, and her hands as bands // whoso pleaseth God shall escape from her // but the sinner shall be taken by her

And I find more bitter than death the woman,.... This was the issue of his diligent studies and researches, and the observations he had made; this was what he found by sad and woeful experience, and which he chose to take particular notice of; that he might not only expose this vanity among others, and caution men against it, even the love of women, which at best is a bitter sweet, as the 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 // (saith the preacher) // counting one by one, to find out the account

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 // one man among a thousand have I found // but a woman among all those have I not found

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

one man among a thousand have I found; it is a great rarity to find a good 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 // but they have sought out many inventions

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.