Ecclesiastes 8
OGCEcclesiastes 8:1-8
C. ADMONITIONS TO USE WISDOM IN THE WORK OF SOLVING THE PROBLEMS OF LIFE 8:19:18
- Work in submission to the king. Ecclesiastes 8:1-8
TEXT 8:1-8
1
Who is like the wise man and who knows the interpretation of a matter? A man’s wisdom illumines him and causes his stern face to beam.
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I say, Keep the command of the king because of the oath before God.
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Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases.
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Since the word of the king is authoritative, who will say to him, What are you doing?
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He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure.
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For there is a proper time and procedure for every delight, when a man’s trouble is heavy upon him.
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If no one knows what will happen, who can tell him when it will happen?
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No man has the authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it.
THOUGHT QUESTIONS 8:1-8
Who is the man who knows the interpretation of a matter?
What two things will wisdom do (verse one)?
Are the king and God to be taken synonymously in verse three?
After reading through verse eight, can you find evidence that requires that the king be interpreted to mean God? Discuss.
Does God approve of entering into an agreement with Him through an oath? (Cf. Exodus 22:11; 2 Samuel 21:7; Ezekiel 17:18)
Does the him in verse three refer to God or to the king who rules the land? (Cf. Ecclesiastes 10:4)
What word in verse four indicates why the king can do whatever pleases him?
What will keep a wise man from getting into trouble with the local authority? (verse five)
What principle taught in verse six has previously been detailed in chapter three, verses one and seventeen?
According to verse seven, man does not know what will happen to him or when it will happen. Read Ecclesiastes 3:22; Ecclesiastes 6:12; Ecclesiastes 7:14 and Ecclesiastes 9:12. In each case, determine if it is the when or the what that Solomon refers to.
Identify the four things in verse eight that man cannot do.
PARAPHRASE 8:1-8
Who can compare with the wise man? Who but a wise man understands what things mean, or knows the interpretation of a matter? It is because of wisdom that a man’s face shines like a light, and the hardness of his countenance changes until his face actually glows. It is wise counsel to keep the king’s command. Have you not made an oath before God that you will keep his command? We know the king will do whatever pleases him. Therefore, you will be wise if you do not hurry from his presence simply because you are agitated with his command. Above all, do not stand for an evil cause. It is the king who has the authority in the land and his word is law. None dare say to him, What are you doing? A wise man knows when and how to acthe knows the proper time and procedure. He who keeps the law of the king will discover that he is free from every evil thing, and will therefore remain out of trouble. You have already been instructed in the truth that there is a proper time and place for every desire of manyet, you must be aware of the heavy judgment and chastisement which often presses heavy upon man. A wise man considers all of these things because he does not know what will happen, and there is none to tell him when it will happen. Consider this: no man has the authority to hold back the wind with the wind; no man has the authority to hold back the spirit of man in the time of death; neither can man claim immunity in time of war, nor be discharged from the battle; no man who practices evil or becomes involved in wickedness can expect to be delivered by such evil in his time of distress.
COMMENT 8:1-8
As noted in the outline, there are five distinct divisions in this section which relate to solving some of the problems of life. In each instance, wisdom is the guide which leads the reader to the correct solution. The first area of discussion calls attention to the authority in the land, suggesting that submission to the law will result in pleasant relationships between the king and his subjects. The heart of the discussion is summarized in the words, He who keeps a royal command experiences no trouble.
Ecclesiastes 8:1 There is no man on earth who can compare with a wise man. Such a man excels them all. It is evident that Solomon continues to extol wisdom. His emphasis is noted by his declaration that only a wise man can explain the difficult, and drive to the very foundation of things. There is more to the wise man’s ability than that which equips him to be an interpreter of proverbs or an adequate manipulator of words. He can unfold the mysterious. He has the ability to draw back the veil and present a clear word picture of why things are.
This gift of understanding has a direct result on the wise man’s heart which manifests itself immediately in his face. His knowledge has brought an inner awareness that he knows and understands both God’s word and God’s providential activities. His face literally shows it. He has a cheerful soul and his face shines. His face is but a reflection of his heart.
His face was formally stern. This word is variously translated into hardness, harshness, boldness, and fierce countenance (Deuteronomy 28:50). His wisdom transforms his face and causes it to beam. The marginal reading in the NASB reads: causes his stern face to change. Examples of such changes of facial expressions are found in Exodus 34:29-30, Acts 6:15; Acts 7:14. Knowledge of the true God, and the awareness that one is keeping His commandments, results in both joy and happiness. Solomon’s father had expressed it simply: The precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes (Psalms 19:8). Sin causes the hardness of face, while righteousness drives out sin and welcomes peace and contentment. Jesus aptly struck at the heart of the matter when He said, Therefore every one who hears these words of Mine and acts upon them, may be compared to a wise man (Matthew 7:24).
Ecclesiastes 8:2 Two problems arise from this verse: (1) Who is the king? Is this a reference to God or to an earthly king? (2) What oath was stated before God by the people in Solomon’s day? Authorities are divided on the first question but have generally agreed on the second. Let us consider the latter question first.
It is not so important that one determines the exact wording of the oath as this is not the point of Solomon’s argument. The point is that the oath was made before God, and it stands as a reminder that (1) it was made before the highest authority, and (2) it pertains to submission to the rule of the king. One such oath is recorded in 2 Kings 11:17 where Jehoida made a covenant between the Lord and the king and the people, that they should be the Lord’s people, also between the king and the people. To be the Lord’s people is tantamount to the submission to the rule or the authority of the Lord. It is further noted in this illustration that a distinction is made between the Lord and the king. Israel saw the king as God’s representative who was appointed to carry out His will on earth. Thus, the oath was made to the highest authority and also bound the Israelites to the authority of their king. Instructions concerning such oaths are given in Exodus 22:11; 1 Kings 2:43; 2 Samuel 21:7 and Ezekiel 17:18.
To whom does the term king refer? Many commentaries view the king as God and suggest that the entire context must be interpreted as to our submission to the heavenly King. However, the 2 Kings 11:17 passage makes a clear distinction between the people, the earthly king, and the Lord. It appears that such a distinction would also capture the spirit of this passage. Everything spoken of in reference to the king could apply without difficulty to an earthly king. In forcing the meaning of the term king to refer to God, seems to be demanding more than either Solomon or the context intended to convey. New Testament parallels are found in Matthew 12:21; Romans 13:1-7 and 1 Peter 2:13-17.
Ecclesiastes 8:3 To break the oath is equal to entering into an association with evil. Therefore, the subjects of the kingdom are admonished not only to keep the command of the king, but to refrain from joining in an evil matter. The fear of the Lord has previously been defined (Cf. Ecclesiastes 5:7, p. 117) as departing from evil and doing that which is good. Solomon isn-’t introducing new material. He continues to pursue the characteristics of a wise man. In this instance, a wise man is one who recognizes the authority of the king and lives within the restrictions of the law.
Do not be in a hurry to leave him. The king is on the side of right; to depart from him would be to align oneself with evil. Cain is an example of one who because of his evil deed was forced to leave the companionship and security of the side of right. It is written of him, immediately after he had murdered his brother, that Cain went out from the presence of the Lord (Genesis 4:16). The relationship the kings of Israel enjoyed with God was unique in history. There was a much closer correlation between their laws and the law of God than has existed in any other period of time. However, the principle that authority is ordained of God is still true. On the whole, the admonition of this verse remains a valid one. Paul wrote: Let every person be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore he who resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves (Romans 13:1-2).
To do whatever he pleases should be understood to mean that the king will inflict whatever punishment he wishes. It is the evil doer who draws the wrath of the king.
Ecclesiastes 8:4 The authority of the king has been established. On the basis of this conclusion, it must be admitted that none has the right to question the king’s decision or to question the punishment which he places upon the wicked. The verse is not to be taken as blanket approval for all the activities of the king. It is to be understood in the light of two things: (1) Disobedient citizens who depart from the presence of the king and stand in an evil matter deserve punishment; (2) the punishment appointed is the prerogative of the kingnone has the right to question him on such a matter.
Ecclesiastes 8:5 For authority to be meaningful, there must be laws and subsequent punishment exacted upon those who break the laws. Who is the wise man? A partial answer is arrived at in this verse. A wise man is one who keeps a royal command. It is generally true that obedience to the law results in peace. This principle is valid whether the law is God’s law or man’s law.
Another characteristic of the wise man is that he recognizes that judgment and punishment will fall upon those who break the law. He knows there is a proper time and procedure. He practices patience and thus lives in peace. Sometimes such assurance is the only compensation for one who does right. Especially is this true when the authority is on the side of the oppressors (Ecclesiastes 4:1), or when the law-abiding poor have their wages withheld and on occasion are put to death (James 5:4-6). Even in the face of such extreme punishment they are encouraged to retain their wisdom: you too be patient; strengthen your hearts, for the coming of the Lord is at hand (James 5:8). The lesson from Ecclesiastes, chapter three, had been that there is a time for everything under the sun. Now the Preacher is underlining his previous contention: God will judge both the righteous man and the wicked man, for a time for every matter and every deed is there (Ecclesiastes 3:17). Even God patiently waits until the sin has ripened fully on the vine. Man would like for punishment to fall swiftly as well as justly but life is not always this way. The wise heart recognizes that such judgment will come with certainty and thus tunes all of his thoughts and activities to this channel. It is at the fountain of patience and deep conviction in the justice of God that he drinks.
Ecclesiastes 8:6 The preposition for indicates that this is an extension of the line of reasoning established in verse five. The phrase restates the closing thought of the preceding verse. A proper time and procedure for every delight has been sufficiently demonstrated in chapter three. However, the statement, when a man’s trouble is heavy upon him, needs explanation. Who is the man who is under the burden of trouble? Is he the good, wise man or the sinner who has departed from the side of the king? If it is the good man, then evil men have afflicted him and he must learn to patiently wait until the time and seasons of God’s providence bring about God’s justice. It is considered a heavy trouble because he is required to bear it until the appropriate time. On the other hand, if it is indeed the sinner who is under consideration, then the heavy trouble is just and he anquishes beneath it because he knows it is of his own doing. He knows that the judgment of God will eventually fall upon him. He has broken all the rules and departed from the king’s cause; he finds himself standing in an evil matter. Now he must subscribe to punishment decreed by the king. This latter interpretation is most tenable as it fits best into the total context of the passage. Such an argument presses upon the mind of the one who would choose the road of wisdom that there are rewards indeed! Additional proof for this contention is found in the major premise of the passage: He who keep the royal command experiences no trouble.
Ecclesiastes 8:7 The evil man’s suffering is compounded because he knows neither when he will be punished nor what will be his punishment. He knows only that it is due him and will be forthcoming. Behind the law in the land stands the authority of God. Kings exact God’s punishment and are thus a terror to those who do evil. However, kings may be bribed or influenced to compromise or act unjustly. In such instances the justice of God overrides the injustices of men. If not immediately, in due season (Cf. Ecclesiastes 8:11). This awareness weighs heavily upon the mind of the evil doer. He lives in constant fear as he does not know when or how his punishment will come. Solomon is careful not to insert the conditional if in his declaration. He is pressing for the inescapable: judgment is coming!
Ecclesiastes 8:8 The preceding interpretation appears to be logical in view of the closing fourfold argument Solomon now presents. He has contended that a wise man will live in harmony with the law of the land; in doing so he will neither bring the wrath of the king nor the wrath of God upon him. He now offers the closing arguments to sustain his contention:
(1) No man has the authority to restrain the wind with the wind. The term translated wind in this first statement is also commonly translated spirit. It is improbable that one can arrive at sufficient proof to ascertain one or the other. It is obvious that the NASB translated ruach as wind. There is a rather equal distribution of views in both translations and interpretations. The primary purpose of the verse is best served when the lesson of the verse is determined, not necessarily whether the term is translated wind or spirit. On this same subject Jesus said, The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going (John 3:8). At least the truth taught in the two statements is the same: one cannot see or control the wind. But what is the intent of the observation? One conclusion is found in the fact that only God has control of the wind, man cannot hold back or control the wind even with the wind. The wind moves about according to an appointed order. Solomon described it as Blowing toward the south, then turning toward the north, the wind continues swirling along; and on its circular courses the wind returns (Ecclesiastes 1:6). Again he stated that we do not know the path of the wind (Ecclesiastes 11:5). The lesson seems to be that the evil man has no more control over his inevitable punishment which shall come upon him than he does over the wind. Both are in the hands of God. One is carried out through the laws of nature while the other is arranged on the basis of compensating for evil and is determined by the authority of the king. God is the author of both! This lessonGod is in control of the laws of ultimate justice just as He controls the wind and other laws of natureis in harmony with the immediate and greater context of Ecclesiastes. It also justifies this emphasis that Solomon places on the uncontrollable nature of the wind.
If one feels compelled to interpret the term spirit as breath of life, rather than wind, as many authorities do (Cf. A. R. Fausset, E. W. Hengstenberg, J. P. Lange, H. C. Leupold, Et. Al.) then this phrase is a parallelism with the following part and simply restates the same thought. If this is the preferred interpretation, then the following discussion will explain the parallelism. (2) No man has the authority. over the day of death. What has been referred to in this discussion as the ultimate justice of God is the judgment facing every man when his spirit is finally released from his body. The Preacher knows that when this happens, the spirit will return to God (Ecclesiastes 12:7), At that time, the unequal judgments of this earth, the suffering of the innocent, the apparent escape of evil doers, will be brought to light. The crooked shall be made straight. The New Testament is also explicit on this matter: inasmuch as it is appointed for men to die once, and after this comes judgment (Hebrews 9:27).
Many would restrain the spirit in the face of death if it were possible. Fortunes would be exchanged for a little more time. The epilogue of men’s lives under such circumstances would see a rash of repentance and restitution. However, no man can decide to add a few days or years to his own life when death calls. It was true in Solomon’s time and it is still true today. Once again the Preacher is bringing into focus the distinction between the wise man and the fool. The wise man has no more control over his time of death than the fool does, but the wise man is prepared. He keeps the command of the king. and experiences no trouble. It should be observed here for the Christian reader that Jesus teaches us to keep the command of the King and in so doing we shall find rest for our souls.(Cf. Jeremiah 6:16; Matthew 11:29).
(3) There is no discharge in time of war.
Just as one is bound by the rigors of death and must submit to its call, there is no escape from the demands of service placed upon one during the time of war. The analogy is made to illustrate once more that a wise heart knows the proper time and procedure (Ecclesiastes 8:5 b). The following excerpt from The Pulpit Commentary illustrates the principle Solomon refers to:
Thus we read that when Oeabazus, the father of three sons, petitioned Darius to leave one at home, the tyrant replied that he would leave him all three, and had them put to death. Again, Pythius, a Lydian, asking Xerxes to exempt his eldest son from accompanying the army of Greece, was reviled by the monarch in unmeasured terms, and was punished for his presumption by seeing his son slain before his eyes, the body divided into two pieces, and placed on either side of the road by which the army passed, that all might be warned of the fate awaiting any attempt to evade military service (Herod., IV, 84; vii, 38).[11]
[11] J. S. Excell, H. D. M. Spence (Editors). Ecclesiastes, Song of Solomon, The Pulpit Commentary (London: Kegan Paul, Trench, Trubner and Company, 1893), p. 201.
Although there were exemptions prior to the battle (Cf. Deuteronomy 20:5-8), none were made during the time of war. It is inappropriate to use this argument as evidence that Ecclesiastes had to be written late, during the Persian period, because Israel made some exceptions and there were none granted during the Persian rule. The point is not that every man had to be engaged in warfare, but once the battle is underway there is no escape or discharge. One is locked in as surely as he faces death and judgment. The lesson once again teaches that man should be on the side of right and refrain from joining in an evil matter.
(4) Evil will not deliver those who practice it.
The fourth and final reason stated in this verse has a parallel truth given in Ecclesiastes 8:13 where Solomon reminds his readers, But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.
What wickedness or evil cannot do, wisdom can. Wisdom does deliver those who practice it.
The tragedy of practicing evil is not only its failure to deliver one from the judgment of the King or the Lord, but their own wickedness will stand against them in the face of that judgment. The rich oppressors mentioned by James are examples of the severity of casting one’s lot with the wicked. He writes, Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the Last Days that you have stored up your treasure (James 5:2-3)!
The wicked could raise the question: Deliver from what? The inference is strong regarding the necessity of escape. Once again the reader is reminded of the law of retribution that has been presented in this section as a major theme: One will reap what he sows. The severity of their evil demands severity of judgment. They shall not escape!
FACT QUESTIONS 8:1-8
Identify the guide that leads the reader to solving the problems of life.
What will result in a pleasant relationship between the king and his subjects?
What specific ability on the part of the wise man causes his face to shine (verse one)?
What causes the hardness of face?
Identify the two problems of verse two.
Solomon is suggesting that the oath is a reminder of what two things?
Give evidence that the king could be an earthly king.
Breaking the oath is equal to what?
Explain what is meant by leaving the king.
What is the specific meaning given to the statement that the king will do whatever he pleases?
List the characteristics of the wise man found in verse five.
According to verse six, trouble is heavy upon a man. Is this man the wise man or the sinner? Discuss.
Who is it that does not experience trouble?
What compounds the evil man’s trouble (verse seven)?
Give evidence that both Solomon and Jesus taught that the wind is not controlled by the power of men.
What lesson concerning the wind should the evil man learn? How will the same lesson comfort the wise man?
Explain what is meant by the ultimate justice of God.
Were exceptions from battle granted certain Israelites in time of war? Explain.
Could one be dismissed from battle after the war began?
What double jeopardy does the wicked man experience (verse eight)?
Ecclesiastes 8:9-13
- Work even when one discovers the oppression of the righteous. Ecclesiastes 8:9-13
TEXT 8:9-13
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All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt.
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So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility.
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Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil.
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Although a sinner does evil a hundred times and may lengthen his life, still I know it will be well for those who fear God, who fear Him openly.
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But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.
THOUGHT QUESTIONS 8:9-13
Is the wise man or the wicked man the primary subject of this verse?
What evil action of the wicked man is recorded in verse nine?
Is there sometimes corruption of authoritative offices? (Cf. Ecclesiastes 4:1; Ecclesiastes 5:8; Ecclesiastes 7:7)
What puts an end to the temporary oppression exercised by the wicked (verse ten)?
Give evidence from verse ten that the wicked made a pretense of worship.
Why do men indulge freely in sin (Ecclesiastes 8:11)?
What is meant by fearing God openly (Ecclesiastes 8:12)?
Why will it not be well for the evil man (Ecclesiastes 8:13)?
PARAPHRASE 8:9-13
All this I have seen. I thought about everything man does under the sun and I realized that there is a time when one man has the opportunity to exercise authority, and in doing so injuries himself or another. I watched the wicked come and go from the temple. However such practice did not save them from the doom due themthey too were eventually borne to their tombs. They were both praised and then forgotten in the city where they did such things. I number these activities among the unfulfilling, fleeting experiences under the sun. These evil activities, which fill the minds of men continually, happen because men are aware that the judgment upon wrong-doing is not quickly executed. As a result, men are fully set to do evil. Since a sinner may do evil a hundred times, and find his life to be prolonged, I am still aware that it is the one who reverently fears Godthe one who abides in His presencewho will survive in the end. This is because the wise man practices reverence for God. But for him who will not reverently fear and honor God, it will not be well for him. Such wicked men will not prolong their days but their days will be fleeting as a shadow.
COMMENT 8:9-13
This is the second division of this immediate section which offers guidance through wisdom for difficult or trying times. More specifically, the admonition is to work and function as a wise person even when the wise or righteous are oppressed.
Ecclesiastes 8:9 Both translators and commentators manifest bias when translating or discussing this verse. Is the verse a summary, transitional or preparatory? Some maintain that it is a summary verse and include it as a terminating verse for the section including verses one through nine. Others say that -All this-’ points forward to the problem that is about to be stated and about to be solved.[12] A. L. Williams states that the expression all this is used to introduce not to gather up. The NASB views it as a summary with a new paragraph starting with verse ten. One man ruling over another seems to reflect more on the content of the preceding verses than it does to the following arguments. However, it may be taken as simply identifying a point in historya time when one man has power over another to his hurt. The primary theme of this section deals with the characteristics of a wise man and this theme is still under consideration here. The most satisfactory view may be that the verse is transitional as is Ecclesiastes 7:14; Ecclesiastes 9:1; Ecclesiastes 9:11 and Ecclesiastes 9:13.
[12] Leupold, Exposition of Ecclesiastes, p. 192.
It should be noted again that Solomon is still restricted by under the sun observations.
The latter part of the verse also offers some difficulty. It could mean that the injured man is the one being oppressed or it could mean that the one who is doing the ruling is the one who suffers hurt. The Amplified Bible incorporates both views with the translation, … one man has power over another to his own hurt or the other man’S. Usually it is understood to mean that it is the poor, righteous person who suffers the persecution.
Ecclesiastes 8:10 Once more this verse presents additional difficulties in determining the original meaning. But whatever it means, it is labeled as vanity and futility. To make each of the activities in this verse refer to the wicked person makes for better sense. It is the wicked individual who journeys to the holy place (the Temple). They are observed by those who live in the city as worshiping God, but their worship is meaningless. (Cf. COMMENT Ecclesiastes 5:1-7) Such hypocritical worship was meaningless because it would neither hold back their time of death nor would it fortify them against the inevitable certainty of God’s judgment. They were able, however, to influence their peers and received respectable burial. They received the burial due the righteous. This Solomon says is vanity and futility. The despicable in Israel were to be … buried with a donkey’s burial, dragged off and thrown out beyond the gates of Jerusalem (Jeremiah 22:19). However, the wicked receive decent burial from their neighbors and friends.
Some of the living played along with their hypocritical game. They closed their eyes to the wicked deeds performed by those whom they had helped to bury. They praised their names in the streets. Some translations have praised instead of forgotten. However, in a short period of time the dead were forgotten even by those of their own city. It is the wicked rulers who have died and receive burial. This makes the action more absurd and motivates the observation, This too is futility. From the standpoint of the righteous, one of the most perplexing problems encountered is to observe the wicked go to their graves praised by the society whom they have maligned without any apparent retributive action to make the record straight. It is specifically to this problem of life that the Preacher addresses himself.
Ecclesiastes 8:1 The first observation in this verse suggests that sinners do appear to carry out their wickedness without just retribution. This is not the way wise men would prefer. Punish the wicked and reward the righteous. This would eliminate part of life’s futility and bring immediate justification to the one who trusts God. However, the ultimate justice of God is one of the major themes of the Bible, and a wise man will accept the promise of the vindication of the righteous on faith. It was precisely this same problem which stimulated the words: Surely in vain I have kept my heart pure, and washed my hands in innocence; for I have been stricken all day long, and chastened every morning (Psalms 73:13-14). The Psalmist felt the burden of the inconsistent justice of his world. He would have despaired in the face of it except for an experience which assured him that it will not be well for the wicked. His next observation manifests an assurance of God’s justice and also how he came to that conclusion. He writes: … when I pondered to understand this, it was troublesome in my sight, until I came into the sanctuary of God; then I perceived their end (Psalms 73:16-17). The Psalmist drew near to God and was able to place the apparent injustices of life in proper perspective. The following two verses in Ecclesiastes demonstrates that the Preacher has come to the same conclusion!
The second thought in this verse is a result of the first. It is because the justice of God does not demand immediate retribution for evil activities that the hearts of men are literally filled to overflowing with evil. One has said that the same sun that hardens the clay melts the wax. The long-suffering of God has a positive effect on some hearts while it is the occasion of evil activity for others. It is not the wise man who is under consideration here. The wicked are the ones considered in verse ten and the conclusion drawn in this verse has the wicked as the subject. The Preacher has a keen eye to interpret human nature. He observes that since men do not pay immediately for breaking God’s moral laws, that they are deceived into believing that such evil behaviour need never be recompensed. The heart is mentioned because it is the seat of both emotional and rational processes. The given fully to do evil suggests that the wicked feel secure in their present state and give themselves with fearless, shameless, boldness to the practice of evil. The fact that God is slow to anger and filled with grace and mercy is clearly set forth in Exodus 34:6; Psalms 86:15; Romans 2:4 and 2 Peter 3:9. Many misinterpret God’s mercy and conclude that pay day for them will never come. The Preacher only states that God’s judgment is not executed speedily, he does not imply that it will not be.
Christians are not such fools, They can rejoice because Christ has made them wise unto salvation (2 Timothy 3:15). He has taught that although the wise man is a sinner, Surely our griefs He Himself bore, and our sorrows He carried. He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed (Isaiah 53:4-5). The wise Christian is thankful that The Lord is not slow about His promise, as some count slowness, but is patient toward you, and not wishing for any to perish but for all to come to repentance (2 Peter 3:9).
Ecclesiastes 8:12-13 These two verses demonstrate the final vindication of God’s ways. It is an open message to both the righteous and the wicked. The righteous are assured that a temporary extension of the life of the wicked is not tantamount to God’s approval of their evil deeds. He is also given assurance that his own allegiance to purity of life and obedience to right will be rewarded. On the other hand, however, the sinner should take heed. There are forceful, declarative warnings. It will not, he will not, and he does not are statements which ring with certainty. They leave nothing to the imagination of the wicked. They close off all possible exits which could have served as a refuge from the wrath of God. There is no comfort in the Preacher’s message for the one who has been deceived to believe that God will not execute justice.
The sinner does evil a hundred times. He goes unchecked in his evil rampage. The ideas that his days are lengthened is best understood to mean that his evil activities are prolonged. He has neither found the meaning of life nor are the number of his days prolonged because of his wickedness.
It is well for the one who fears God. He is the exact opposite of the sinner. The term fear has been sufficiently defined. As it appears here, it represents the abhorrence of all that appeals to the sinner and it encompasses all that is worthy of the wise. The fact that sinners often live to old age should not be taken to mean that they have received God’s approval. The fact that the righteous sometimes die young should not be interpreted to mean that God is uninvolved in His world and lacks empathy with His own. The Preacher declares: I know it will be well for those who fear God. The details of how God will vindicate His own are hidden from the eyes of the Preacher. He has observed enough, however, to know that someway, sometime, God will have the final word and justice will triumph. One must keep in mind the purpose of the book and also the restricting limitation of under the sun.
The NASB translates the first part of verse thirteen to read, But it will not be well for the evil man and he will not lengthen his days like a shadow. The idea here is understood to mean that a shadow lengthens and the evil man will not experience length of days. Although this appears to contradict the statement concerning the fact that the evil man may lengthen his life (Ecclesiastes 8:12), it need not. First of all, it has been pointed out that verse twelve could mean his activity in sin is lengthened although his actual days of life need not be. Also, some sinners do live a long time but such longevity should not be understood as a product of their wicked activities. The message to the wise man is that he should not despair if he observes a wicked man living a long time in spite of his wickedness. Leupold translates the first part of this verse differently. He writes: But it shall not be well with the wicked, and being like a shadow, he shall not prolong his days. This conveys just the opposite meaning of lengthening and implies a fleeting, transitory existence as a shadow. In Ecclesiastes 6:12 the comparison between life and a shadow is made to illustrate how fleeting man is and this truth corresponds to Leupold’s translation. The use of the shadow to represent the shortness of life is also supported by Luther, Vaihinger and Hengstenberg.
It will not be well for the wicked and the reason is clearly stated: He does not reverently fear and worship God (The Amplified Bible). Once again the practice of the fear of the Lord is the distinction made between the wise man and the wicked. One should not be surprised to see this theme occur (Cf. Ecclesiastes 3:14; Ecclesiastes 5:7; Ecclesiastes 7:18; Ecclesiastes 8:12-13) or to discover that when the conclusion of the whole matter is drawn, it is once again the fear of the Lord which remains as the one distinction which sets a man apart as the one who shall stand in the final day (Cf. Ecclesiastes 12:13).
FACT QUESTIONS 8:9-13
Identify the general admonition offered in this section.
What three possible functions could verse nine serve?
Give evidence from verse nine that Solomon is still laboring from the standpoint of restricted information.
Who is to be understood as the injured man (verse nine)?
Is it the wicked, the wise, or a mixture of both under discussion in verse ten? Defend your answer.
More specifically, who are those who are buried?
What experience did the Psalmist have that gave him courage in the face of the prosperity of the wicked and oppression of the righteous (Ecclesiastes 8:11)?
What is the occasion that gives rise to the statement, men. are given fully to do evil?
What two possible effects on the hearts of men can the long-suffering of God have?
What is meant by given fully to do evil?
Identify the messages for both the wise man and the wicked man found in Ecclesiastes 8:12-13.
What is meant by saying that the sinner’s days are lengthened?
What characteristic must the wise man possess if it is to be well with him?
What two meanings are given to the term shadow as it is used in verse thirteen?
What theme, which occurs in a number of verses, is also the distinguishing mark of the one who will stand in the final judgment?
Ecclesiastes 8:14-17
- Work even when one cannot understand the working of God. Ecclesiastes 8:14-17
TEXT 8:14-17
14
There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility.
15
So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.
16
When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night),
17
and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, I know, he cannot discover.
THOUGHT QUESTIONS 8:14-17
What two events which take place upon the earth does Solomon identify as futile (Ecclesiastes 8:14)?
If a man is without revelation from God, what is the best thing he can do (Ecclesiastes 8:15)?
Who gives both the wise man and the wicked man his days to live?
How extensive or intense was Solomon’s pursuit to see the task which has been done on earth?
Can man discover all the work done under the sun?
When a wise man has observed all that he can, he should be able to say what?
PARAPHRASE 8:14-17
There are some threads of life which are difficult to unravel. The world is filled with many anomalies. Note these two: a wicked man continues in his wickedness and prospers as if he were a wise, righteous man; a righteous man, who does the right thing and acts wisely suffers as if he were a sinner. I say that this is certainly empty and unfulfilling. In my search under the sun, apart from God’s revelation, I have decided what is good for man. There is no better thing for him to do than to eat, to drink, and to be joyful. These are the things which will stick with a man and warm his heart in the short time God gives him to live upon the earth. Man is busily engaged in the sorry and difficult task of business under the sunto the degree that some men never close their eyes day or nightand I joined the endless round of activity, and gave myself to know wisdom and see all that it was possible for me to see. I saw that such activity is the work of God and man cannot discover all that is done on the earth. A man can toil to discover but he will not find it out. A wise man should, after living his life seeking after wisdom, be able to say that he has found it out, but even he will not be able.
COMMENT 8:14-17
In this third division, one is instructed to work although he has limited resources under the sun, and although he discovers that God’s ways are past finding out. In addition, he is deeply troubled because on numerous occasions the events of life are opposite from what they should be: wicked men prosper as though they were the righteous, and the righteous suffer as though they had committed grievous sins. The two most common factors which color the writing of the Preacher are evident in this section. Both the vanity and under the sun concepts limit his observations. From the purely earthly point of view he has drawn his conclusions. His conclusion found in verse fifteen is a reasonable one to him. Especially is this true in the light of his restricted knowledge as he observes the activities of the wicked and the righteous.
Ecclesiastes 8:14 Is there an issue on the face of the earth that is more perplexing to the one who does good than that presented in this verse? It is the basis for much of what has been identified as a grievous, sorry task that has afflicted the sons of men. This issue, the inequitable correspondence between the righteous and the wicked and their deeds, serves as a potential stumbling block even to the Christian who has the full revelation from God. How difficult it would be for one to understand when all he has to work with are the tools of observation. This explains the Preacher’s rather matter-of-fact and limited conclusion.
He equates the activities with futility. Since the mark of vanity rests upon all creatures under the sun then, to a degree at least, one could almost expect some imbalance in rewards and punishments. In other words, the shock need not be so severe when one realizes that the world too travails beneath the curse of sin and decay. However, even such an admission does not dissuade the searching mind. The Preacher’s conclusion is still validthere should be a closer, observable correlation between the righteous and his rewards and the wicked and his punishment. But it is not the case, so he marks the whole experience as false and empty.
Ecclesiastes 8:15 In the face of his observation, Solomon returns to his previously stated conclusion (Cf. Ecclesiastes 2:24; Ecclesiastes 3:12; Ecclesiastes 3:22; Ecclesiastes 5:18). He commends the enjoyment of the primary resources of living: eating, drinking and merriment. He also qualifies his commendation twice in this one verse by the phrase under the sun. He is not encouraging one to a life of greedy abandonment or wanton hedonism. He offers more the idea of quietly sharing in the blessings of life which are obviously placed here by God for one’s enjoyment. Man is going to have to toil through life and his memory will serve him best if it contains these fundamental joys upon which he can reflect. He admits to the truth that it is God who gives man his days to live. It is true that God gives the wicked his days too. Solomon is arguing that a wise man will recognize them as a gift from God and although he is often bewildered by what he sees to be unfair balances of life, he will nevertheless resign himself to living each day to its fullest.
Ecclesiastes 8:16 This verse is a summary of the two previous proposals: (1) From Ecclesiastes 1:16-17, he declared that he would know wisdom. He recognized that such wisdom would enable him to succeed in his second proposal. (2) He also proposed to see the business activity that is done upon the earth. (Cf. Ecclesiastes 1:13)
The closing thought in the verse has been interpreted two different ways. It may suggest that Solomon is the one whose eyes cannot close in sleep. This would be due to the intense study of that which he desired to know. Or it could have reference to the ones he observes who are so engaged in the activities of life, especially in business enterprises, that they do not even take time to sleep. To see sleep is not found elsewhere in the Old Testament and means to enjoy sleep. Once again it could apply either to the one who tries to discover the solutions to the problems of life, or to the ones who are engaged in endless labor to increase their wealth. Neither will discover satisfaction and thus will never enjoy sleep. Almost all authorities admit to the hyperbolical use of the expression one should never sleep night or day.
Ecclesiastes 8:17 If Solomon could have reached beyond his time and selected any verse from the New Testament to state succinctly his closing thought, it undoubtedly would have been: Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways (Romans 11:33)! Solomon wanted to discover the work of Godthat which is done upon earth through the providential ordering of thingsbut it was far from him. Even though man should seek laboriously he will not discover it. A wise man should say I know, but he cannot. This double emphasis on man’s desire to know and his willingness to expand his energies without restraint, speaks to the gravity of the subject and the intensity of Solomon’s quest.
FACT QUESTIONS 8:14-17
Identify the inequity revealed in this section.
Name the two oft-appearing concepts which qualify the Preacher’s remarks.
What has been the primary cause of the imbalance in rewards and punishments (Ecclesiastes 8:14)?
What conclusion does Solomon state that he has previously observed (Ecclesiastes 8:15)?
Explain what Solomon means and also what he doesn-’t mean by eat, drink, and be merry.
Verse sixteen is a summary of what two proposals Solomon has made from the beginning of the book.
To see sleep refers to whom? Discuss.
What was Solomon’s objective which he found impossible to fulfill under the sun?