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64 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Proverbs';
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Title = 'Ecclesiastes; or the Preacher';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 8';
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<p id="Chapter8" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 8
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<p id="Ec8_1"></a> <a onclick="return mV('Ecc',8,'1-17');">Ecc 8:1-17</a>.
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<p><b>1.</b> Praise of true wisdom continued (<a onclick="return mV('Ecc',7,11);">Ecc 7:11</a>, etc.). "Who" is to be accounted "equal to the wise man?...Who (like him) knoweth the interpretation" of God's providences (for example, <a onclick="return mV('Ecc',7,8,13,14);">Ecc 7:8, 13-14</a>), and God's word (for example, see on JFB for <a href="./Comm/jfb/Ecc/Ecc007.html#Ec7_29">Ecc 7:29</a>; <a href="./Comm/Ecc/Ecc007.html#Pr1_6">Pro 1:6</a>)?
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<br><br><b>face to shine</b>— (<a onclick="return mV('Ecc',7,14);">Ecc 7:14</a>; <a onclick="return mV('Act',6,15);">Act 6:15</a>). <i>A sunny countenance,</i> the reflection of a tranquil conscience and serene mind. Communion with God gives it (<a onclick="return mV('Exd',34,29,30);">Exd 34:29-30</a>).
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<br><br><b>boldness</b>—austerity.
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<br><br><b>changed</b>—into a benign expression by true wisdom (religion) (<a onclick="return mV('Jam',3,17);">Jam 3:17</a>). MAURER translates, "The <i>shining</i> (brightness) of his face is doubled," arguing that the <i>Hebrew</i> noun for "boldness" is never used in a bad sense (<a onclick="return mV('Pro',4,18);">Pro 4:18</a>). Or as <i>Margin,</i> "strength" (<a onclick="return mV('Ecc',7,19);">Ecc 7:19</a>; <a onclick="return mV('Isa',40,31);">Isa 40:31</a>; <a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>). But the adjective is used in a bad sense (<a onclick="return mV('Deu',28,50);">Deu 28:50</a>).
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<p id="Ec8_2"><b>2. the king's</b>—Jehovah, peculiarly the king of Israel in the theocracy; <a onclick="return mV('Ecc',8,3,4);">Ecc 8:3-4</a>, prove it is not the earthly king who is meant.
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<br><br><b>the oath of God</b>—the covenant which God made with Abraham and renewed with David; Solomon remembered <a onclick="return mV('Psa',89,35);">Psa 89:35</a>, "I have <i>sworn,</i>" etc. (<a onclick="return mV('Psa',89,36);">Psa 89:36</a>), and the penalties if David's children should forsake it (<a onclick="return mV('Psa',89,'30-32');">Psa 89:30-32</a>); inflicted on Solomon himself; yet God not "utterly" forsaking him (<a onclick="return mV('Psa',89,33,34);">Psa 89:33-34</a>,).
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<p id="Ec8_3"><b>3. hasty</b>—rather, "Be not <i>terror-struck</i> 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 (<a onclick="return mV('Psa',139,7);">Psa 139:7</a>); opposed to the "shining face" of filial confidence (<a onclick="return mV('Ecc',8,1);">Ecc 8:1</a>; <a onclick="return mV('Jhn',8,'33-36');">Jhn 8:33-36</a>; <a onclick="return mV('Rom',8,2);">Rom 8:2</a>; <a onclick="return mV('1Jo',4,18);">1Jo 4:18</a>).
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<br><br><b>stand not</b>—persist not.
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<br><br><b>for he doeth</b>—God inflicts what punishment He pleases on persisting sinners (<a onclick="return mV('Job',23,13);">Job 23:13</a>; <a onclick="return mV('Psa',115,3);">Psa 115:3</a>). True of none save God.
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<p id="Ec8_4"><b>4.</b> God's very "word" is "power." So the gospel word (<a onclick="return mV('Rom',1,16);">Rom 1:16</a>; <a onclick="return mV('Hbr',4,12);">Hbr 4:12</a>).
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<br><br><b>who may say,</b> etc.— (<a onclick="return mV('Job',9,12);">Job 9:12</a>; <a onclick="return mV('Job',33,13);">33:13</a>; <a onclick="return mV('Isa',45,9);">Isa 45:9</a>; <a onclick="return mV('Dan',4,35);">Dan 4:35</a>). Scripture does not ascribe such arbitrary power to earthly kings.
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<p id="Ec8_5"><b>5. feel</b>—experience.
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<br><br><b>time</b>—the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (<a onclick="return mV('Ecc',3,'1-11');">Ecc 3:1-11</a>).
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<br><br><b>judgment</b>—the right manner [HOLDEN]. But as God's future "judgment" is connected with the "time for every purpose" in <a onclick="return mV('Ecc',3,17);">Ecc 3:17</a>, so it is here. The punishment of persisting sinners (<a onclick="return mV('Ecc',8,3);">Ecc 8:3</a>) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for the "judgment." This thought cheers him in adversity (<a onclick="return mV('Ecc',7,14);">Ecc 7:14</a>; <a onclick="return mV('Ecc',8,1);">8:1</a>).
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<p id="Ec8_6"><b>6. therefore the misery,</b> etc.—because the foolish sinner does not think of the right "times" and the "judgment."
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<p id="Ec8_7"><b>7. he</b>—the sinner, by neglecting times (for example, "the accepted <i>time,</i> and the day of salvation, <a onclick="return mV('2Cr',6,2);">2Cr 6:2</a>), is taken by surprise by the judgment (<a onclick="return mV('Ecc',3,22);">Ecc 3:22</a>; <a onclick="return mV('Ecc',6,12);">6:12</a>; <a onclick="return mV('Ecc',9,12);">9:12</a>). The godly wise observe the due times of things (<a onclick="return mV('Ecc',3,1);">Ecc 3:1</a>), and so, looking for the judgment, are not taken by surprise, though not knowing the precise "when" (<a onclick="return mV('1Th',5,'2-4');">1Th 5:2-4</a>); they "know the time" to all saving purposes (<a onclick="return mV('Rom',13,11);">Rom 13:11</a>).
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<p id="Ec8_8"><b>8. spirit</b>—"breath of life" (<a onclick="return mV('Ecc',3,19);">Ecc 3:19</a>), as the words following require. Not "wind," as WEISS thinks (<a onclick="return mV('Pro',30,4);">Pro 30:4</a>). This verse naturally follows the subject of "times" and "judgment" (<a onclick="return mV('Ecc',8,6,7);">Ecc 8:6-7</a>).
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<br><br><b>discharge</b>—alluding to the liability to military service of all above twenty years old (<a onclick="return mV('Num',1,3);">Num 1:3</a>), yet many were exempted (<a onclick="return mV('Deu',20,'5-8');">Deu 20:5-8</a>). But in <i>that</i> war (death) there is no exemption.
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<br><br><b>those...given to</b>—literally, the <i>master</i> of it. Wickedness can get money for the sinner, but cannot deliver him from the death, temporal and eternal, which is its penalty (<a onclick="return mV('Isa',28,15,18);">Isa 28:15, 18</a>).
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<p id="Ec8_9"><b>9. his own hurt</b>—The tyrannical ruler "hurts" not merely his subjects, but <i>himself;</i> so Rehoboam (<a onclick="return mV('1Ki',12,'1-33');">1Ki 12:1-33</a>); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the <i>day</i> of death" (<a onclick="return mV('Ecc',8,8);">Ecc 8:8</a>), and the "<i>time</i>" of "judgment" (<a onclick="return mV('Ecc',8,6);">Ecc 8:6</a>; <a onclick="return mV('Pro',8,36);">Pro 8:36</a>).
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<p id="Ec8_10"><b>10. the wicked</b>—namely, rulers (<a onclick="return mV('Ecc',8,9);">Ecc 8:9</a>).
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<br><br><b>buried</b>—with funeral pomp by man, though little meriting it (<a onclick="return mV('Jer',22,19);">Jer 22:19</a>); but this only formed the more awful contrast to their death, temporal and eternal, inflicted by God (<a onclick="return mV('Luk',16,22,23);">Luk 16:22-23</a>).
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<br><br><b>come and gone from the place of the holy</b>—went to and came from <i>the place of judicature,</i> where they sat as <i>God's representatives</i> (<a onclick="return mV('Psa',82,'1-6');">Psa 82:1-6</a>), with pomp [HOLDEN]. WEISS translates, "Buried and <i>gone</i> (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the "holy place" <i>in the temple,</i> which was not a sanctuary to murderers (<a onclick="return mV('Exd',21,14);">Exd 21:14</a>; <a onclick="return mV('1Ki',2,28,31);">1Ki 2:28, 31</a>). The use of the very word "bury" there makes this view likely; still "who had come and gone" may be retained. Joab <i>came</i> to the altar, but had to go from it; so the "wicked rulers" (<a onclick="return mV('Ecc',8,9);">Ecc 8:9</a>) (including <i>high priests</i>) came to, and went from, <i>the temple,</i> on occasions of solemn worship, but did not thereby escape their doom.
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<br><br><b>forgotten</b>— (<a onclick="return mV('Pro',10,7);">Pro 10:7</a>).
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<p id="Ec8_11"><b>11.</b> The reason why the wicked persevere in sin: God's delay in judgment (<a onclick="return mV('Mat',24,'48-51');">Mat 24:48-51</a>; <a onclick="return mV('2Pe',3,8,9);">2Pe 3:8-9</a>). "They see not the smoke of the pit, therefore they dread not the fire" [SOUTH], (<a onclick="return mV('Psa',55,19);">Psa 55:19</a>). Joab's escape from the punishment of his murder of Abner, so far from "leading him to repentance," as it ought (<a onclick="return mV('Rom',2,4);">Rom 2:4</a>), led him to the additional murder of Amasa.
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<p id="Ec8_12"><b>12.</b> He says this, lest the sinner should abuse the statement "A wicked man <i>prolongeth</i> his life" (<a onclick="return mV('Ecc',7,15);">Ecc 7:15</a>).
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<br><br><b>before him</b>—literally, "at His presence"; reverently serve Him, realizing His continual presence.
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<p id="Ec8_13"><b>13. neither shall lie prolong</b>—not a contradiction to <a onclick="return mV('Ecc',8,12);">Ecc 8:12</a>. The "prolonging" of his days there is only <i>seeming,</i> not <i>real.</i> Taking into account his eternal existence, his present days, however seemingly long, are really short. God's delay (<a onclick="return mV('Ecc',8,11);">Ecc 8:11</a>) exists only in man's short-sighted view. It gives scope to the sinner to repent, or else to fill up his full measure of guilt; and so, in either case, tends to the final vindication of God's ways. It gives exercise to the faith, patience, and perseverance of saints.
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<br><br><b>shadow</b>— (<a onclick="return mV('Ecc',6,12);">Ecc 6:12</a>; <a onclick="return mV('Job',8,9);">Job 8:9</a>).
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<p id="Ec8_14"><b>14.</b> An objection is here started (entertained by Solomon in his apostasy), as in <a onclick="return mV('Ecc',3,16);">Ecc 3:16</a>; <a onclick="return mV('Ecc',7,15);">7:15</a>, to the truth of retributive justice, from the fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weighty to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had said, that the worldling's pursuits are "vanity" (<a onclick="return mV('Ecc',8,10);">Ecc 8:10</a>), "I <i>say</i> (not 'said') <i>this</i> also is vanity. Then I commend mirth," etc. [HOLDEN]. <a onclick="return mV('Ecc',8,14,15);">Ecc 8:14-15</a> may, however, be explained as teaching a cheerful, thankful use of God's gifts "under the sun," that is, not making them the <i>chief</i> good, as sensualists do, which <a onclick="return mV('Ecc',2,2);">Ecc 2:2</a>; <a onclick="return mV('Ecc',7,2);">7:2</a>, forbid; but in "the fear of God," as <a onclick="return mV('Ecc',3,12);">Ecc 3:12</a>; <a onclick="return mV('Ecc',5,18);">5:18</a>; <a onclick="return mV('Ecc',7,18);">7:18</a>; <a onclick="return mV('Ecc',9,7);">9:7</a>, opposed to the abstinence of the self-righteous ascetic (<a onclick="return mV('Ecc',7,16);">Ecc 7:16</a>), and of the miser (<a onclick="return mV('Ecc',5,17);">Ecc 5:17</a>).
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<p id="Ec8_15"><b>15. no better thing,</b> etc.—namely, for the "just" man, whose <i>chief</i> good is religion, not for the worldly.
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<br><br><b>abide</b>—<i>Hebrew,</i> "adhere"; not <i>for ever,</i> but it is the only sure good to be enjoyed from <i>earthly labors</i> (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept (<a onclick="return mV('1Cr',15,32);">1Cr 15:32</a>), introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."
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<p id="Ec8_16"><b>16.</b> Reply to <a onclick="return mV('Ecc',8,14,15);">Ecc 8:14-15</a>. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for "sleep"), then (<a onclick="return mV('Ecc',8,17);">Ecc 8:17</a>, the apodosis) I saw that man cannot find out (the reason of) God's inscrutable dealings with the "just" and with the "wicked" here (<a onclick="return mV('Ecc',8,14);">Ecc 8:14</a>; <a onclick="return mV('Ecc',3,11);">Ecc 3:11</a>; <a onclick="return mV('Job',5,9);">Job 5:9</a>; <a onclick="return mV('Rom',11,33);">Rom 11:33</a>); his duty is to acquiesce in them as good, because they are <i>God's,</i> though he <i>sees</i> not all the reasons for them (<a onclick="return mV('Psa',73,16);">Psa 73:16</a>). It is enough to know "the righteous are in God's hand" (<a onclick="return mV('Ecc',9,1);">Ecc 9:1</a>). "Over wise" (<a onclick="return mV('Ecc',7,16);">Ecc 7:16</a>); that is, Speculations above what is written are vain.
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