1A good nameH8034 is betterH2896 than preciousH2896 ointmentH8081; and the dayH3117 of deathH4194 than the dayH3117 of one's birthH3205 . 2It is betterH2896 to goH3212 to the houseH1004 of mourningH60, than to goH3212 to the houseH1004 of feastingH4960: forH834 that is the endH5490 of all menH120; and the livingH2416 will layH5414 it to his heartH3820. 3SorrowH3708 is betterH2896 than laughterH7814: for by the sadnessH7455 of the countenanceH6440 the heartH3820 is made betterH3190 . 4The heartH3820 of the wiseH2450 is in the houseH1004 of mourningH60; but the heartH3820 of foolsH3684 is in the houseH1004 of mirthH8057. 5It is betterH2896 to hearH8085 the rebukeH1606 of the wiseH2450, than for a manH376 to hearH8085 the songH7892 of foolsH3684. 6For as the cracklingH6963 of thornsH5518 under a potH5518, so is the laughterH7814 of the foolH3684: this also is vanityH1892. 7Surely oppressionH6233 maketh a wise manH2450 madH1984 ; and a giftH4979 destroyethH6 the heartH3820. 8BetterH2896 is the endH319 of a thingH1697 than the beginningH7225 thereof: and the patientH750 in spiritH7307 is betterH2896 than the proudH1362 in spiritH7307. 9Be not hastyH926 in thy spiritH7307 to be angryH3707 : for angerH3708 restethH5117 in the bosomH2436 of foolsH3684. 10SayH559 not thou, What is the cause that the formerH7223 daysH3117 were betterH2896 than these? for thou dost not enquireH7592 wiselyH2451 concerning this. 11WisdomH2451 is goodH2896 with an inheritanceH5159: and by it there is profitH3148 to them that seeH7200 the sunH8121. 12For wisdomH2451 is a defenceH6738, and moneyH3701 is a defenceH6738: but the excellencyH3504 of knowledgeH1847 is, that wisdomH2451 giveth lifeH2421 to them that haveH1167 it. 13ConsiderH7200 the workH4639 of GodH430: for who canH3201 make that straightH8626, which he hath made crookedH5791 ? 14In the dayH3117 of prosperityH2896 be joyfulH2896, but in the dayH3117 of adversityH7451 considerH7200 : GodH430 also hath setH6213 the one over againstH5980 the other, to the endH1700 that manH120 should findH4672 nothingH3972 afterH310 him. 15All things have I seenH7200 in the daysH3117 of my vanityH1892: there isH3426 a justH6662 man that perishethH6 in his righteousnessH6664, and there is a wickedH7563 man that prolongethH748 his life in his wickednessH7451. 16Be not righteousH6662 over muchH7235 ; neither make thyself overH3148 wiseH2449 : why shouldest thou destroyH8074 thyself? 17Be not over muchH7235 wickedH7561, neither be thou foolishH5530: why shouldest thou dieH4191 before thy timeH6256? 18It is goodH2896 that thou shouldest take holdH270 of this; yea, also from thisH2088 withdrawH3240 not thine handH3027: for he that fearethH3373 GodH430 shall come forthH3318 of them all. 19WisdomH2451 strengthenethH5810 the wiseH2450 more than tenH6235 mightyH7989 men which are in the cityH5892. 20For there is not a justH6662 manH120 upon earthH776, that doethH6213 goodH2896, and sinnethH2398 not. 21Also takeH5414 no heedH3820 unto all wordsH1697 that are spokenH1696 ; lest thou hearH8085 thy servantH5650 curseH7043 thee: 22For oftentimesH6471 H7227 also thine own heartH3820 knowethH3045 that thou thyself likewise hast cursedH7043 othersH312. 23All thisH2090 have I provedH5254 by wisdomH2451: I saidH559, I will be wiseH2449 ; but it was farH7350 from me. 24That which is far offH7350, and exceeding deepH6013, who can find it outH4672 ? 25I appliedH5437 mine heartH3820 to knowH3045, and to searchH8446, and to seek outH1245 wisdomH2451, and the reasonH2808 of things, and to knowH3045 the wickednessH7562 of follyH3689, even of foolishnessH5531 and madnessH1947: 26And I findH4672 more bitterH4751 than deathH4194 the womanH802, whose heartH3820 is snaresH4685 and netsH2764, and her handsH3027 as bandsH612: whoso pleasethH2896 H6440 GodH430 shall escapeH4422 from her; but the sinnerH2398 shall be takenH3920 by her. 27BeholdH7200, this have I foundH4672, saithH559 the preacherH6953, counting oneH259 by oneH259, to find outH4672 the accountH2808: 28Which yet my soulH5315 seekethH1245, but I findH4672 not: oneH259 manH120 among a thousandH505 have I foundH4672 ; but a womanH802 among all those have I not foundH4672 . 29LoH7200, this onlyH905 have I foundH4672, that GodH430 hath madeH6213 manH120 uprightH3477; but they have sought outH1245 manyH7227 inventionsH2810.
Jamieson Fausset Brown Bible Commentary 1 (Ecc. 7:1-29)
(See on
Eccl 6:12).
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.
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;
Mark 14:3-
Mark 14:9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (
Song 1:3).
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
Phil 1:23 has it.
2 Proving that it is not a sensual enjoyment of earthly goods which is meant in
Eccl 3:13;
Eccl 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 (
Eccl 1:4-
Eccl 1:5). 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."
3 Sorrow--such as arises from serious thoughts of eternity.
laughter--reckless mirth (
Eccl 2:2).
by the sadness . . . better-- (
Ps 126:5-
Ps 126:6;
2Cor 4:17;
Heb 12:10-
Heb 12:11). MAURER translates: "In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to "cheerful" (
Eccl 11:9); but the parallel clause supports English Version.
5 (
Ps 141:4-
Ps 141:5). Godly reproof offends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul.
6 crackling--answers to the loud merriment of fools. It is the very fire consuming them which produces the seeming merry noise (
Joel 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" (
2Sam 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 (
Ps 118:12).
7 oppression--recurring to the idea (
Eccl 3:16;
Eccl 5:8). Its connection with
Eccl 7:4-
Eccl 7:6 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 (
Eccl 7:5,6). WEISS, for "oppression," translates, "distraction," produced by merriment. But
Eccl 5:8 favors English Version.
a gift--that is, the sight of bribery in "places of judgment" (
Eccl 3:16) might cause the wise to lose their wisdom (equivalent to "heart"), (
Job 12:6;
Job 21:6-
Job 21:7;
Job 24:1, &c.). This suits the parallelism better than "a heart of gifts"; a benevolent heart, as WEISS.
8 connected with
Eccl 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 (
Ps 73:2-
Ps 73:3,
Ps 73:12-
Ps 73:14,
Ps 73:17-
Ps 73:26;
Jas 5:11).
9 angry--impatient at adversity befalling thee, as Job was (
Eccl 5:2;
Pro 12:16).
10 Do not call in question God's ways in making thy former days better than thy present, as Job did (
Job 29:2-
Job 29:5). The very putting of the question argues that heavenly "wisdom" (Margin) is not as much as it ought made the chief good with thee.
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,
Eccl 11:7;
Job 3:16;
Ps 49:19).
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.
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;
John 17:3;
2Pet 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
Eccl 7:10 implies a want of it.
13 Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c.
straight . . . crooked--Man cannot amend what God wills to be "wanting" and "adverse" (
Eccl 1:15;
Job 12:14).
14 consider--resumed from
Eccl 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" (
Eccl 7:8).
after him--equivalent to "that man may not find anything (to blame) after God" (that is, after "considering God's work,"
Eccl 7:13). Vulgate and Syriac, "against Him" (compare
Eccl 7:10;
Rom 3:4).
15 An objection entertained by Solomon
in the days of his vanity--his apostasy (
Eccl 8:14;
Job 21:7).
just . . . perisheth-- (
1Kgs 21:13). Temporal not eternal death (
John 10:28). But see on
Eccl 7:16; "just" is probably a self-justiciary.
wicked . . . prolongeth--See the antidote to the abuse of this statement in
Eccl 8:12.
16 HOLDEN makes
Eccl 7:16 the scoffing inference of the objector, and
Eccl 7:17 the answer of Solomon, now repentant. So (
1Cor 15:32) the skeptic's objection; (
1Cor 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 (
Eccl 7:18;
Eccl 5:3,
Eccl 5:7;
Matt 6:1-
Matt 6:7;
Matt 9:14;
Matt 23:23-
Matt 23:24;
Rom 10:3;
1Tim 4:3).
over wise-- (
Job 11:12;
Rom 12:3,
Rom 12:16), presumptuously self-sufficient, as if acquainted with the whole of divine truth.
destroy thyself--expose thyself to needless persecution, austerities and the wrath of God; hence to an untimely death. "Destroy thyself" answers to "perisheth" (
Eccl 7:15); "righteous over much," to "a just man." Therefore in
Eccl 7:15 it is self-justiciary, not a truly righteous man, that is meant.
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" (
Eccl 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 (
Eccl 7:15). Solomon says, therefore, Be not so foolish (answering antithetically to "over wise,"
Eccl 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,
Eccl 7:15), when only such a precept would be applicable. By litotes it includes, "Be not wicked at all."
18 this . . . this--the two opposite excesses (
Eccl 7:16-
Eccl 7:17), fanatical, self-wise righteousness, and presumptuous, foolhardy wickedness.
he that feareth God shall come forth of them all--shall escape all such extremes (
Pro 3:7).
19 Hebrew, "The wisdom," that is, the true wisdom, religion (
2Tim 3:15).
than ten mighty--that is, able and valiant generals (
Eccl 7:12;
Eccl 9:13-
Eccl 9:18;
Pro 21:22;
Pro 24:5). These "watchmen wake in vain, except the Lord keep the city" (
Ps 127:1).
20 Referring to
Eccl 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.
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 (
Eccl 7:16;
Luke 18:9,
Luke 18:11), and thereby shorten their lives (
Eccl 7:15-
Eccl 7:16), of words spoken against thee by others, for example, thy servant: Thou art their "fellow servant" before God (
Matt 18:32-
Matt 18:35).
22 (
1Kgs 2:44).
23 All this--resuming the "all" in
Eccl 7:15;
Eccl 7:15-
Eccl 7:22 is therefore the fruit of his dearly bought experience in the days of his "vanity."
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" (
Eccl 7:16).
24 That . . . far off . . . deep--True wisdom is so when sought independently of "fear of God" (
Eccl 7:18;
Deut 30:12-
Deut 30:13;
Job 11:7-
Job 11:8;
Job 28:12-
Job 28:20,
Job 28:28;
Ps 64:6;
Rom 10:6-
Rom 10:7).
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.
wickedness of folly--He is now a step further on the path of penitence than in
Eccl 1:17;
Eccl 2:12, where "folly" is put without "wickedness" prefixed.
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).
26 "I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (
1Kgs 11:3-4;
Pro 5:3-
Pro 5:4;
Pro 22:14). As "God's favor is better than life," she who seduces from God is "more bitter than death."
whoso pleaseth God--as Joseph (
Gen 39:2-
Gen 39:3,
Gen 39:9). It is God's grace alone that keeps any from falling.
27 this--namely, what follows in
Eccl 7:28.
counting one by one--by comparing one thing with another [HOLDEN and MAURER].
account--a right estimate. But
Eccl 7:28 more favors GESENIUS. "Considering women one by one."
28 Rather, referring to his past experience, "Which my soul sought further, but I found not."
one man--that is, worthy of the name, "man," "upright"; not more than one in a thousand of my courtiers (
Job 33:23;
Ps 12:1). Jesus Christ alone of men fully realizes the perfect ideal of "man." "Chiefest among ten thousand" (
Song 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
Eccl 7:26, not an unqualified condemnation of the sex, as
Pro 12:4;
Pro 31:10, &c., prove.
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
Eccl 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (
Matt 19:4-
Matt 19:6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, and their posterity.