Bible Commentary (1871–1879 Edition) (continued)
Vanities in Riches. ECCLESIASTES VI. The Vanity of Riches, Children, etc.
30. He will not remember much (lo</lvng back with disappointment, as tlie uiigO(ily do (ch. 2. 11) on) tlie days of his life, answereth ... In the joy— God anmvers hia prayers in giving liim "power" to enjoy his blessings. GE.SENIUS and Vulgate translate, "For God (so) occrupiet him with joy," Ac, that lie thinks n<jt much of the sliortness and sorrows of life. Holden, "Ttiough God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.
(Exodus 12. 41, 51; Joshua 21. 4o). 5. (Deuteronomy 23. 21,
2?.) G. tliy flfish—vow not with " thy mouth" a vow (ex. v., fasting), wliich tlie lusts of tlij' flesh (body, Marc/in, ch. 2. 3; may tempt thee to break (Proverbs 20. 25). aiigcl —the "messenger" of God (Job 33. 23); minister (Revelation 1.20); (. e., tlie priest (Malachi 2. 7) " befoi'e" whom a breach of a vow was to be confessed (Leviticus 5. 4, 5). We, Cliristians, in our vows (ex. gr., at baptism, the Lord's Supper, &c.) vow in tlie presence of Jesus Christ, "the. angel of the covenant" (Malaclii 3. 1), and of ministering angels as witnesses (1 Corinthians 11. 10; 1 Timothy 5. 21). Extenuate not any breacli of tliem as a slight error. 7. (Note V. 3.) God's service, wlii(rli ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worsliip), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear Ihou God" (eh. 12. 13). 8. As in ch. 3. 16, so here the
CHAPTER VI.
Ver. 1-12. 1. common—or else more lit., great upon man, falls heavily upon man. 3. for his soul i. e., his enjoyment. God giveth him not power to eat—this distinguishes him from the "rich" man in ch. 5. 19. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (ch. 5. 8, 10). stranger—tliose not akin, nay, even hostile to him (Jeremiah 51.51; Lamentations 5.2; Hosea 7.9). He seems to liave it in his "power" to do as he will with his wealtli, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger'' (ch. 2. 26), who has found favour in God's sight. 3. Even if a man (of this characdifficulty suggests itself. If God is so exact in even punishing liasty words {v. 1-6), why does He allow gross injustice? In the remote "provinces," the "poor" often liad to i)Ut tliomselves for protection from the inroads of Philistines, Ac, under chieftains, who oppressed them even in Solomon's reign (1 Kings 12. 4). tlie matter— the pleasure, or pin-poie (Isaiah 53. 10). JIarvel not at this difipcnso.tion of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile. l»iglier than tJie Uigliest—(Daniel 7. 18.) regarrtftli—(2 Clironicles 16. 9.) tliere toe hlglier—pjum?, ter) have very many (equivalent to "a hundred," 2 Kings
10. 1) children, and not have a " stranger" as his heir (v. 2), and live long ("daj'sof years" express the brevity oi life at its Genesis 47.9), yet enjoy no real "good" in life, and lie unhonoured, witliout " burial," at death (2 Kings i. e., tlie tluee persons of tlie Godhead, or else, "regardetli (not only the ' highest' kings, than whom He ' is
9. 26, 35), the embr.vo is better than he. In the East to be witliout burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that higher,' but even the petty tyrants of the provinces, ri'2.) the higli ones who are above them" (the poor). ['Welss.]
9. "The prolll (produce) of the earth is (ordained) for left to hang on till rotten." [Henry.] 4. he—rather t«, "the untimely birth." So "its" not "/i/i name." with vanity—to no purpose; a type of the driftless existence of him who makes riclies the chief good, darkness—of the aliortive; a type of the unhonoured death and dark future beyond the grave of the avaricious. 5. this yet " it lias more rest than" tlie toiling, gloomy miser. 6. If the miser's length of " life" be thought to raise him above the abortive, Solomon answers, long life, without enjoying real good, is but leugtlieiied misery, and riches cannot exempt him from going whither "all go." He is flt neither for life, nor dealli. nor eternity. 7. man—rather, " the man," viz., tlie miser (v. 3-6). For not all men labour
(the common good of) all : even the king himself is served by (the fruits of) the field" (2 Chronicles 26. 10). Therefore the common Lonl of all, high and low, will punish at last those wlio rob tlie "poor" of their share in it (Proverbs
2'2. 22, 2^; Amos 8.4-7). 10. Not only will God punish at last, but meanwhile the oppressive gainers of "silver" Bn 1 no solid "satisfaction" in it. sliall not toe satisfied —so the oppressor "eateth his own flesh" (ch. 4. 1, 5, note). YTitU increase—is not satislled with the gain that he makes. 11. tJiey . . . tliat eat tlkem—the rich man's dependants (.Psalm -Zi. o). 1'3. Another argument against anxiety to gain riches. "Sleep . . . sweet" answers to "quietness" (cli. 4.6); "not suffer . . . sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach witliout "labouring" (of. ch. 4.5), will not suffer the rich oppressor to sleep. 1.3, 14. Proofs of God's judgments even in this world (Proverbs 11. 31). The rich oppressor's wealth provokes enemies, robbers, <Scc. Then, for the mouth, i.e., for selfi.sh gratification. ai>petite Hebrew, the soul. The insixtiability of the desire prevents that whioli is the only end proposed in toils, viz., selfgratification; "the man" thus gets no "good" out of his wealth (u. 3). 8. For—Hi)wever. [Maurer.] Tlie "tor" means (in contrast to tlie insatiability of the miser), Jbr what else is the advantage which the wise man hath above alter having kept it for an expected son, he loses it beforehand b.v misfortune ("by evil travail"), and the son the fool? What (advantage, i.e.. superiority, aliove him who knows not how to walk upright) hath the poor w/io knoweth to walk before the lining f i. e., to use and enjoy life aright (ch. 5.18, iO), a cheerful, thankful, gCKlly "walk" (I'salm 116.9). 9. Answer to the question in v. 8. This is the advantage : " Better is tlie sight of the eyes (the wise man's godlj' enjoyment of present seen blessings) than the (fool's) wandering, til., walking (Psalm 73.9), of the desire," i. c, vague, insatiable desires for what he has not {v.l; Hebrews 13. 5). this—restless wandering of deis born to be heir of poverty. Ch. 2. 19, 23 gives another aspect of the same subject. 16. Even supposing that he loses not his wealth before death, then at least he must go.stripped of it all (Psalm 49. 17). latooured for . . . wind —(Hosea 12.1; 1 Corinthians 9.26). 17. catetli—appropriately put for " liveth" in general, as connected with v. 11,
12, IS. darkness—opposed to "light (joy) of countenance"
(ch. 8.1; Proverbs 16.15). wratli—fretfulness, lit., "His sorrow is much, and his inflrmity (of body) and wrath."
18. Returns to the sentiment (ch. 3. 12, 13, 22), translate, "Behold the good wliicli I have seen, and which is becoming" (in a man). wUicIi God givetli—r/'z., both the good of his labour and his life, his portion — legitimately. It is God's gift that malies it so when regarded B8 such. Such .a one will use, not abuse, earthly things sire, and not enjo.ying contentedly the present (1 Timothy
6. 6, 8). 10. Part II. here begins. Since man's toils are vain, what is the chief good? {v. 12). The answer is contained in the rest of the book. "That which hath been (man's various circumstances) is named already (not only has existed (eh. 1.9; 3.15), but has received its just name, 'vanity,' long ago), and it is known that it (vanity) Is man" (Hebrew, Adam, equivalent to man "of red dust," as Ills Creator appropriately named him from his frailty), neither may he contend, etc.—(Romans 9. 20.) 11. "Seeing" that man cannot escape from the " vanity," which
(1 Corinthians 7.31). Opposed to tlie anxious life of the covetous (v. 10, 17). 19. As v. 18 refers to the " labouring" man (v. 12), so v. 19 to the "rich" man, who gets wealth not by " oppression" (». K), but by " Gotl's gift." He is distlnguislicd also from the "rich'' man (ch. 6. 2) in having
I'ecei ved by Gorl's gift not tinly " wealtli," but also " power to oat thereof," which tliat one has not. "To take his portion" limits liim to tlie lawful use of wealth, notkec])- b.v God's "mighty" will is Inherent in eartlily things, and cannot call in question Goal's wisdom in those dlspeaiiig back from God His I irtiou while enjoying his own. m iZenitidics ayai Tisl Vanity ECCLESIASTES VII. are, a Good Name, MorLification, efe.
salions (pquI valent to " contend," &c.') " wnat Is man the better" of these vain things as regards the chief good? None whatever. VZ. For wlio knoweth, Ac.—The ungodly know not what Is really "good" during life, nor "what shall be after them," i. e., what will be the event of their undertakings (oh. 3. 22; 8.7). The godly miglit be tempted to "contend with God" {v. 10) as to His dispen-
"Tribulation worketh patience" (Romans 5. 3), which Is Infinitely better than " the proud spirit" that prosperity might have generated in them, as it has In fools (Psalm
73. 2, .3, 12-14, 17-26; James 5. U). 9. angry—impatient at adversity befalling thee, as Job was (cli. 5. 2; Proverbs 12.
16). 10. Do not call iu question God's ways in making thy former days better than thy present, as Job did (ch. 29. 2-5). The very putting of the question argues that heavenly
Biitious; but they cannot fully know the wise purposes served by them now and hereafter. Their su Uerings from the oppressors are more really good for them than cloud-
"wisdom" (Margin) is not as much as it ought made the chief good with thee. II. Rather, " Wisdom, as eoiiipared with an inheritance, is gcod," i. e., is as good as an iiilieritance; "yea, better (lit., and a profit) to them that see the sun" (i. e., the living, ch. 11. 7 ; J.ob 3. 16; Psalm 49. 19). la.
less prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In ch. 7. he states what is good, In answer to this verse.
Lit., (To be) in (i. e., under) the slui.dow (Isaiah 30. 2) of wisdom (is the same as to l)e) in (under) tlie shadow of money ; wisdom no less shields one from the ills of life than money does, is, tiiat—rather, "the e,vcellenoy of the knowledge
CHAPTER VII.
Ver. 1-29. 1. (See note, ch. 6. 12.) name—character; a godly mind and life; not mere repuiaion with man, but what a man U in the eyes of God, with whom the name and reality are one thing (Isaiah 9. 6). Tliis alone is "good," whilst 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, Shemen. "Ointment" is fi'agrant 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 (Revelation 3. 12) is for ever and in all lands. So in the case of the woman wlio received an everlasting name from Jesus Christ, in reward for her precious ointment (Isaiah 5(i. 5; Mark 14. 3-9). Jesus Christ Himself hath of wisdom givetli life," i. e., lite in the liigliest sense, here and hereafter (Proverljs 3.18; John 17. 3; 2 Peter 1. 3). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only prosperity. The question in v. 10 implies a want of it. 13. Consider as to God's work; that it is impossible to alter His dispensations ; /or 2t)/io cayi, itc. straiglst . . . crooked man cannot amend what God wills to be " wanting
" and "adverse" (ch. 1. 15; Job 12. 14). 14. consider—resumed from I'. 13. " Consider,'' f. e., regard it as "the work of God;" for "God has mm\e (Hebreiv, for 'set") this (adversity) also as well as the other" (prosperity). " Adversity" is one of the things wliich " God has maile crooked," and wliicli man cannot " make straight." He ouglit therefore to be "patient' (v. S). after liim—equivalent to "that man may not find anything (to blame) after God" (i. e., sucli a name, as the Messiah, equivalent to Anointed (Song of Solomon 1. 3). and the day of [his] deatU, &c. not a general censure upon God for creating man; but, connected witlj the previous clause, death is to him, who after "considering God's work," v. 13). Vulgate and Syriac, "against Him" (cf. r. 10; Romans 3. 4). 15. An objection entertained by Solomon "in the days of his vanity" (apostasy) (eh. 8. 14 ; Jolj 21. 7). jnst . . . perls Uetli—(1 Kings 21. 13.) Te?nporal not eternal death (John 10. 28). But see note v. 16; "just" is probably a self-justiciary. \vic!ted . . . prolongetli—see the antidote to the abuse of this statement in ch. 8. 12. IG. Holden makes v. 16 the scoffing inference of the -objector, and v. 17 the answer of Solomon, nOw repentant. So (1 Corinthians 15. 32) the skeptic's objection ; (v. 33) the answer. However, " Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, whicli would vvrest 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 (u. 18; ch. 5. 3, 7; Matthew 6. 1-7; 9. 14; 2:^ 2-3, 24 ; Romans 10. 3; 1 Timothy 4.
iiath a godly name, "better" than the day of his birtli;
better," as Philippians 1. 23 hath it. a. Proving that it is not a sensual enjoyment of earthly goods wliich is meant in ch. 3. 13; 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 (ch. 1. 4, 5). The house of feasting often shuts out thoughts of God and eternity. The siglit 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, laugliter—reckless niirtli (ch. 2. 2). by tUe sadness . . . better —(Psalm 126. r>, «; 2 Corinthians 4. 17; Hebrews 12. 10, 11). Maurer translates, " In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to cheerful (ch. 11. 9); but the parallel clause supports Enr/lish Version. 5. (Psalm 141. 4, 5). Godly reproof oflends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul. 6. The "crackling" answers to the loud merriment of fools. It is the very fire consuming tliem wliich produces tlie seeming merry noise (Joel 2. 5). Tlreir light soon goes out iu the black darkness. There is a paronomasia in tlie Hebrew, Sirim (thorns). Sir (pot). The wicked ai'e often compared to " thorns" (2 Samuel 23. 6; Nahum 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 foi Is (P.salm 118. 12). 7. oppression—recurring to tlie idea (ch. 3. Ki ; 5. 8). Its connection with v. 4-6 is, the Bight of "oppression" perpetrated by "fools" might tempt the " wise" to call in question God's dispensations, and imitate the folly (equivalent to " madness") described
3). over wise—(Job 11. 12; Pi,omans 12. 3, 16), presumptuously self-suflicient, as if acquainted with the whole of Divine truth, desti-oy thyself—expose thyself to needless persecution, austerities and the wrath of God ; hence to an untimely death. "Destroy thyself" answers to "perishetli" (v. 15), "righteous over much," to "a just man." Therefore in v. 15 it is self-justiciary, not a truly righteous man, that is meant. 17. over much wicked so worded, to answer to " righteous ocer m.ueh." For if not taken thus, it would seem to imply that we nuiy Ije wicked a little. " Wicked" refers to "wicked man" (y. 15); "die before thy time," to "prolongetli his life," antithetically. There may be a wicked man spared to " live long," owing to his avoiding gross excesses (v. 15). Solomon says, lliertjfore. Be not so foolish (answering antithetically to " over wise," V. 16), as to run to such excess of riot, that God will be provoked to cut off prematurely tliy day of grace (Romans 2. 5). The precept is addressed lo n sinner. Bnware of agsjravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy, v. 15), when only such a precept woultt be appll-
(v. 5. 6;. Weiss, for "oppression," translates, "distraction," produced l)y merriment. But ch. 5. 8 favours English Version, a gift i. c., the sight of briber^/ in " places of judgment" (('li. 3. 16) might cause the wise to lose their wisdom (equivalent to " heart,") (Job 12.6; 21. 6,7; 24. I. Ac). Ihis suits tlie parallelisnt better than "a heart ol gifts;" a benevolent lieart, as Weiss. 8. connected with v. 7. let the " wise" wait for "tlie end," and the " i/ppressions" which now (in "the beginning") perplex tl)eir faith, will be found by God's working to lie overruled to their good caljle. By LlTOTlss it includes, "Be not wicked at all.
18. this . . . tllis—the two opposite excesses (v. 16, 1"), fanatical, self-wise righteousness, and presumptuous, foolh.ardy wickedness. lie tliat feareth God sliall come f.>rtl« of them all—shall es<'ai)e all such extremes (Proverbs 3. ~). 19. Hebrew, " The wisdom," i. a , the true wisdom, flie D!£icul!y nf (jc Ulnrj Wisdom. ECCLESIASTES VIII. Kiiu/a to be Respected.
reliou (2 Timothy 3. 13). tlinn ten mighty— i. e., able ftml valiant geneiiUs («. 12; ch. 9. 13-18; Provei bs 21. 22; 24.
ness)of his face is doubled," iirguing that Ihellebieu' noua for " boldness" is never used in a bad sense (Prove.bs 1.
5). These "watclimou wake in vain, except the Lord keep the i-ity" (Psalm 127. 1). 20. Referring to v. 16. P>e not self-iighleoiis, seek not to make thyself "just" before God by a superabundance of self-imposed performances; " for true 'wisdom,' or 'righteousness,' sliows that there is not a ju.H man," &c. ai. As therefore thou ))eing far from perfe.itly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the sclf-righlcous do
18). Or as Margin, strength (ch. 7. 19 ; Isaiah 40. 31 ; 2 (;oriuthians 3. 18). But the adjective is used in a bad sense (Deuteronomy 28. 50). 2. the king's-Jehovah, peculiarly the king of Israel in the theocracy : v. 3, 4, prove it is not tlie earthly king who is meant, the oath of God—the covenant whicli God made with Abraham and renewed with David ; Solomon remembered Psalm 89. 35, " I have sn'orn," &c. (V. 36), and the penalties if David's children should forsake it (v. 30-32); inflicted on Solomon himself; yet God not " utterly" forsaking him {v. 33, 31). 3. hasty—rather, "Be not terror-str tick so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God ; he vainly tries to flee out of His sight (Psalm 139. 7); opposed to the "shining face" of filial confidence(i'. 1 ; Johu8. 3:1-36; Romans8.2; 1 John 4. 18). stand not—persist not. for he doeth—God inflicts what punishment He pleases on persisting sinners (Job 23. 13; Psalm
(v. 16; Tjuke 18. 0, 11), and thereby shorten their lives {v. 15,
16), of '.vords spoken nsainst thee by others, ex. gr., t\\y servant: Tliou art their " fellow-servant" before God (Matthew 18. .32-3.0). aa. (livings 2. 44.) 33. All tlUs—Resuming the "all" in v. 15; v. 15-22 Is therefore the fruit of his dearly-ljought 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
/lifrtiod wisdom, which he retained by God'sgift. .So"over wise" (r. 16). 24. Tliat . . . far off. . . c1cei>—True wisdom i.s so when sought independently of " fear of God " {v.
115. 3). True of none save God. 4. God'y very " word " is "power." So the gospel word (Romans 1. 10; Hebrews 4.
12). who may say, A;c. — (Job 9.12; 33. 13; Isaiah 4.5.9; Daniel 4. 3.5.) Scripture does not ascribe such arbitrary power to earthly kings. 5. feel—experience, time—the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (3. 1-11). judgment—the right manner. [Holden.] But as God's future "judgment" is connected with the " time for every purpose" in ch. 3. 17, so it is here. The punishment of persisting sinners (f. 3) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for tlie "judgment." This thought cheers him in adversity (ch.
18* Deuteronomy 30. 12, 13; Job 11. 7, 8; 28. 12-20 28; Psalm
6(. 6; Romans 10.6,7). 25. Lit., I turned myself iind mine heart to. A ] b'ase peculiar to Ecclesiastes, and appropriate lo the penitent tKrning back to commune with his he<irt on his past life, wickedness of folly—he is now a step further on the path of penitence than ch. 1. 17 ; 2. 12, where "folly" is put without "wickedness" prefixed, reason rather. Die rifiht estimation of things. Holden trans Uites, also " foolishness (i. e., sinful folly, answering to 'wickedness' in the parallel) of madness" (i. e., 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 (1 Kings 11. 3, 4; Proverbs 5. 3, 4; 22. 14). As "God's favour is better than life," she who seduces from (Jod is "more bitter than death." wlioso pleasetli Goil—as .losejjh (Genesis 39. 2, .3. 9). It is God's grace alone that keeps any from falling. 37. tills—viz., what follows in f. 28. couiitinj one by one—by comparing one thing with another. [Hoi.den and JIaurer.] account—aright estimate. But r. 28 more favours Gesenius. "Considering women one by one." 28. Rather, referring to his past experience, " "SVhich niy soul sought further, but I found not." otie man i. c, worthy of the name, "man," "up-
7. 14 ; 8. 1). tlterefore the misery, &c.—because the foolish sinner does not thinlc of the right "limes" and the "judgment." 7. he—the sinner, by neglecting times (cz.
gr., "the accepted <t«ie, and the day of salvation, 2 Corinthians 6. 2), is taken by surprise by the judgment (ch. 3. 22; 6.12; 9. 12). The godly wise observe the due times of things (ch. 3. 1), and so, looking for the judgment, are not taken by surprise, though not knowing' the preci.se "when"(l Thessalonians 5.2-4); they "know the time" to all saving purposes (Romans 13. 11). S. spirit—breath of life (ch. .'5. 19), as the words following require. Not " wind," as Weiss thinks (Proverbs 30. 4). This verse naturight;'' not more tlian one in a thousand of my courtiers (Job ,33.23; Psalm 12. 1). Jesus Christ alone of men fully realizes the perfect i<Ieal of " man." "Chiefest among ten thousand" (Song of Solomon 5. 10). No peifect "woman" has ever existed, not eyen the Virgin Mai'y. Solomon, in the word " thousand," alludes to his three hundred wives and seven hundred concubines. Among tliese it was not likely that he should find the fidelity which one true wife pays to one husl)and. Connected witli v. 26, not an unqualified condemnation of the sex, as Proverbs 1'2. 4; 31. 10, &c., prove. 29. The "only" way of accounting for the scarcity of even comparatively upright men and women i-ally follows the subject of "times" and "judgment" (v.
6, 7). discharge—alluding to the liability,to military service of all above twenty years old (Numbers 1. 3), yet many were exempted (Deuteronomy 20. 5-8). But in tliat war (death) there is no exemption, those . . . given to —lit., the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death temporal and eternal, which is its penalty (Isaiah 28. 15, IS). 9. his own hurt—the tyrannical ruler "hurts" not merely his subjects, but himself ; so Relioboam (1 Kings 12.); but the "time" of "liurt" chiefly refers to eternal ruin, incurred by " wickedness," at "the day of death" (i>. 8), and the "time" of "judgment" (v. 6; Proverbs 8. .36). 10. the wicked —viz., rulers (('. 9). burietl—with funer.al pomp b.y man, though little meriting it (Jeremiah 22. 19); but this only formed the more awful contrast to their death temporal and eternal inflicted by God (Lulie 16. 22, 23). come and gone from the place of the holy—went to and came from
Is that, where.as God made man upright, they (men) have,
(fee. The only account to be "found " of the origin of evil, the great mystery of theology, is that given in Holy Writ (Genesis 2., 3). Among man's " inventions" was the one especially referred to in v. 26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage Law, joining one man to one woman (Matthew the place of judicature, where they sat as God's representa-
19. 4, 5, 6). " Man" is singular, viz., Adam ; " they," plural, Adam, Eve, and their posterity.
tives (Psalm 82. 1-6), with pomp. [Holden.] Weiss translutes, "Buried and .(/one (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the " holy place" i)i the temple, which was not a sanctuary to murderers (Exodus 21. 14; 1 Kings
CHAPTER VIII.
2.28,31). The use of the very word " bury" there makes
Ver. 1-17. 1. Praise of true wisdom continued (ch. 7. 11, this view likely; still " who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" {v. 9) (including high
&c.). "Who" is to be accounted "equal to the Wiseman?" "Who (like him) knoweth the interpretation" of God's providences (e.r. gr., ch. 7. 8, 13, 14), and God's Vio\\\{ex. gr., priests) cixme to, and went fvoxn, the temple, on occasions ch. 7. 2i), Note; Proverbs 1. 6)? face to shine—(Ch. 7. 14; Acts 6. 15.) A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it(Exodus31. 2!);.30). boldness—austerity, changed —Into a l)(!nign expirssion by true wisdom (religion) (James 3. 17). Maukek translates, "The shining (bright410 of solemn worship, but did \jot lhereb.y escape their doom, forgotten—(Proverbs 10. 7.) 11. The reason why the wicked persevere in sin: God's delay in judgment (Matthew 24.48-51; 2 Peter 3.8,9). "They see not the smoke of the pit, therefore they dread not the Are."