Ecclesiastes 7

1. A [good] name, etc. Heb., “A name.” The words “name” and “ointment” are alliterative in Hebrew (shem and shemen) : cp. Song of Songs i. 3.

2 the living will lay it to his heart. Since affliction is the common lot of all men, it is better to frequent the place where we may learn how to endure and to improve it, than to associate continually with the gay and luxurious. None ever go to the house of mourning in a right state of mind without feeling the truth of these words.

6 as the crackling of thorns, etc. Making noise and smoke; but useless, because they give little heat, and soon go out.

7 oppression maketh a wise man mad (“foolish,” R.V.). This probably means that the practice of oppression maddens, or demoralises the oppressor. Even wise men have been intoxicated by the possession of power; so that they have become tyrannical as rulers or corrupt as judges. But even this must be endured patiently, and the “end” must be awaited (ver 8).

9 anger resteth in the bosom of fools. Irritability, soon roused and long indulged, is a characteristic of a fool.

10. Say not thou, etc. Patience is here recommended, in opposition to that querulous spirit which contrasts its present lot with the supposed advantages of former times.

11. Wisdom is good with an inheritance. Rather, “as good as an inheritance,” R.V.; yea, it is a gain (i.e., better than an inheritance) to them that see the sun.

to them that see the sun. i.e., “those who lead an active life” (Dr. Samuel Cox).

13 the work of God. i.e., what God does in the circumstances of man’s life. This is a reason for patience, derived from the thoughts in iii. 1-11.

14. God also hath set the one, etc. God has so arranged the alternations of good and evil, and kept them so entirely under His control, that we can never predict the future with certainty.

15 in the days of my vanity. i.e., “in this my unsatisfying life.”

16. Be not righteous over much. The writer here seems to derive his maxims from his observation of life. Whether in irony, as some think, or for the moment in sad earnest, he counsels abstinence from extremes—from over-enthusiasm on the one side, or from rash wickedness on the other. The law of calculating prudence may be violated in different ways by both saint and sinner. To the maxim of worldly common sense which asks, “Why shouldst thou destroy thyself?” the Great Teacher replies, “He that shall lose his life for My sake and the gospel’s, shall find it.”

17. Be not over much wicked. Still the prudential maxim: a wise and important warning: yet very different from the protest against sin as sin.

18. It is good that thou shouldest take hold of this. Rather, “Take hold of this; yea, from that withhold not thy hand”; i.e., the two maxims in vers. 16, 17. “He that feareth God” will, according to the Preacher, be guarded against both extremes, and their bad results.

19. Wisdom strengtheneth, etc. This is the wisdom of him that is patient, and fears God. It fortifies the soul, and elevates it above every other fear.

more than ten mighty men, etc. Rather, as R.V., “more than ten rulers which are in a city.” “Ten” denotes completeness—“a fully-organised government.”

21. Also take no heed, etc. Another maxim of common sense; not to care what people say. The words rendered “curse thee” may be taken to mean “speak evil of thee.”

22 thine own heart knoweth, etc. The consciousness of our own sins against others should keep us from being angry with their faults against us.

24. That which is far off, etc. Or, “Far off is that which is, and deep; deep, who shall find it out?” op. R.V.

15 to know and to search, and to seek out. These various terms “to know, to search, and to seek out,” express intense application to discover wisdom and its result.

26 the sinner shall be taken by her. See note on Prov. xxii. 14.

27 the account. Or, “result.”

have I not found. The example and teaching of the Lord Jesus Christ have altered this Eastern view of woman.

1. How beautiful, etc.! The bride, in her rich attire, is here described, from her richly embroidered sandals to her luxuriant tresses. It must be remembered that the speakers are of the bride’s own sex. Solomon has not yet appeared.

3 young roes. See note on iv. 5.

4 as a (the) tower of ivory. That is, white, straight, and slender.

fishpools. Rather, “pools.” The eyes were moist, dark, and sparkling. Mr. A. T. Chapman (art. “Heshbon” in Hastings’ Dict. of Bible) says that the site is now covered with extensive ruins, chiefly Roman, and that a stream issues from a cave near by. There appears to be now no reservoir such as former travellers mentioned.

Bath-rabbim. “Daughter of multitudes,” probably a poetical designation of Heshbon.

the tower of Lebanon. Straight and symmetrical.

5. Carmel. An emblem of stateliness and beauty.

held in the galleries. Rather (as R.V.), “held captive in the tresses thereof.”

6. O love. This probably refers not to the bride, but to the passion of love which she has awakened in the king.

7 like a palm tree. Upright, graceful, and stately.

8 smell. Or, “breath.”

9. And the roof of thy mouth. Or, “And thy palate (i.e., thy speech, as in v. 16) is like,” etc.

For my beloved, etc. The true order is, “that goeth down sweetly (‘smoothly,’ R.V.) for my beloved,” etc., an interruption by the bride. If her words were like wine, they were all for him. Let them linger with him even in his slumbers, while he murmured their meaning.

12 if the vine flourish, etc. Rather, “Whether the vine hath budded, whether the vine-blossom hath opened”: see R.V.

13 mandrakes. See Gen. xxx. 14, etc.