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Exegetical and Hermeneutical Commentary of Ecclesiastes 7:5

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[It is] better to hear the rebuke of the wise, than for a man to hear the song of fools.

5. It is better to hear the rebuke of the wise ] The word for “rebuke” is characteristic of the sapiential books of the Old Testament (Pro 13:1; Pro 17:10). Here also the teacher finds the moral that “pain is gain.” The “rebuke” is not pleasant, but it acts with a power to heal. The “song of fools” points to the type of lyric poetry of which we have examples in Anacreon, perhaps to the more wanton and impure poems which entered so largely into Greek life, and are preserved in such abundance in the Anthologia Grca. The comic drinking songs of a people represent at all times the lowest form of its animal life, and with these also, either in his own country or in Greek-speaking lands, the writer of the book had become acquainted. Amo 6:5 indicates the existence of a like form of revelry in the older life of Israel. Such songs left a taint behind them and the man was permanently the worse for it. In Eph 5:4 we may probably trace a reference to the same form of literature.

Fuente: The Cambridge Bible for Schools and Colleges

The rebuke of the wise, though it causeth some grief, yet frequently brings great benefit, even reformation and salvation, both from temporal and from eternal destruction, both which are the portion of impenitent sinners.

The song; the flatteries, or other merry discourses, which are as pleasant to corrupt nature, as songs or music.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5. (Psa 141:4;Psa 141:5). Godly reproof offendsthe flesh, but benefits the spirit. Fools’ songs in the house ofmirth please the flesh, but injure the soul.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

[It is] better to hear the rebuke of the wise,…. To listen to it diligently, receive it cordially, and act according to it; though it may be disagreeable to the flesh, and give present pain, yet the effect and issue will be good, and show that man to be wise that hears it, as well as he that gives it; see Ps 141:1;

than for a man to hear the song of fools; the vain and impure songs that foolish men sing in the house of mirth; or the flatteries of foolish men, which tickle and please the mind, as music and songs do: or, “than a man that hears the song of fools” i, and is pleased with it.

i “quam vir audiens canticum stultorum”, Montanus, Mercerus; “prae viro audiente canticum stultorum”, Rambachius.

Fuente: John Gill’s Exposition of the Entire Bible

A fourth proverb of that which is better ( ) presents, like the third, the fools and the wise over against each other: “Better to hear the reproof of a wise man, than that one should hear the song of fools. For like the crackling of Nesseln (nettles) under the Kessel (kettle), so the laughter of the fool: also this is vain.” As at Pro 13:1; Pro 17:10, is the earnest and severe words of the wise, which impressively reprove, emphatically warn, and salutarily alarm. in itself means only song, to the exclusion, however, of the plaintive song; the song of fools is, if not immoral, yet morally and spiritually hollow, senseless, and unbridled madness. Instead of , the words are used, for the twofold act of hearing is divided between different subjects. A fire of thorn-twigs flickers up quickly and crackles merrily, but also exhausts itself quickly (Psa 118:12), without sufficiently boiling the flesh in the pot; whilst a log of wood, without making any noise, accomplishes this quietly and surely.

We agree with Knobel and Vaihinger in copying the paronomasia [ Nessel-Kessel ]. When, on the other hand, Zckler remarks that a fire of nettles could scarcely crackle, we advise our friend to try it for once in the end of summer with a bundle of stalks of tall dry nettles. They yield a clear blaze, a quickly expiring fire, to which here, as he well remarks, the empty laughter of foolish men is compared, who are devoid of all earnestness, and of all deep moral principles of life. This laughter is vain, like that crackling.

There is a hiatus between Ecc 7:6 and Ecc 7:7. For how Ecc 7:7 can be related to Ecc 7:6 as furnishing evidence, no interpreter has as yet been able to say. Hitzig regards Ecc 7:6 as assigning a reason for Ecc 7:5, but 6 b as a reply (as Ecc 7:7 containing its motive shows) to the assertion of Ecc 7:5, – a piece of ingenious thinking which no one imitates. Elster translates: “Yet injustice befools a wise man,” being prudently silent about this “yet.” Zckler finds, as Knobel and Ewald do, the mediating thought in this, that the vanity of fools infects and also easily befools the wise. But the subject spoken of is not the folly of fools in general, but of their singing and laughter, to which Ecc 7:7 has not the most remote reference. Otherwise Hengst.: “In Ecc 7:7, the reason is given why the happiness of fools is so brief; first, the mens sana is lost, and then destruction follows.” But in that case the words ought to have been ; the remark, that here denotes one who ought to be and might be such, is a pure volte. Ginsburg thinks that the two verses are co-ordinated by ; that Ecc 7:6 gives the reason for Ecc 7:5, and Ecc 7:7 that for Ecc 7:5, since here, by way of example, one accessible to bribery is introduced, who would act prudently in letting himself therefore be directed by a wise man. But if he had wished to be thus understood, the author would have used another word instead of , 7a, and not designated both him who reproves and him who merits reproof by the one word – the former directly, the latter at least indirectly. We do not further continue the account of the many vain attempts that have been made to bring Ecc 7:7 into connection with Ecc 7:6 and Ecc 7:5. Our opinion is, that Ecc 7:7 is the second half of a tetrastich, the first half of which is lost, which began, as is to be supposed, with tov. The first half was almost the same as Psa 37:16, or better still, as Pro 16:8, and the whole proverb stood thus:

[and then follows Ecc 7:7 as it lies before us in the text, formed into a distich, the first line of which terminates with ]. We go still further, and suppose that after the first half of the tetrastich was lost, that expression, “also this is vain,” added to Ecc 7:6 by the punctuation, was inserted for the purpose of forming a connection for : Also this is vain, that, etc. ( , like asher, Ecc 8:14).

Fuente: Keil & Delitzsch Commentary on the Old Testament

e. A rebuke from the wise is better than the song of fools. Ecc. 7:5-7

TEXT 7:57

It is better to listen to the rebuke of a wise man than for one to listen to the song of fools.

For as the crackling of thorn bushes under a pot, so is the laughter of the fool, and this too is futility.

For oppression makes a wise man mad, and a bribe corrupts the heart.

THOUGHT QUESTIONS 7:57

182.

What is of greater profit than listening to the singing of fools?

183.

Discuss the lesson taught by the analogy of the crackling of thorn bushes, and the laughter of fools.

184.

State the two reasons given in verse seven for listening to a wise man.

PARAPHRASE 7:57

Grave admonitions which are directed toward us from a wise men are better than listening to the singing of fools. The laughter of fools accomplishes about as much as burning nettles under a kettleit is but a meaningless illusion. For oppression will make a wise man foolish and a bribe will destroy his understanding.

COMMENT 7:57

Solomon is still contending that one should maintain a good name and protect it. His argument has been that if we give sober consideration to the lessons gained from reflecting on death, rather than pursuing foolish pleasures, we will discover those truths which will enable us to protect our reputation. He continues to argue for the same cause. However, he now suggests that our attention should be directed toward the rebuke from wise men. If we listen and accept the admonition, this will cause us to develop into wise men, too.

Ecc. 7:5 It is not encouragement that comes from the lips of the wise man, but stern rebuke. The idea is one of offering grave admonition that heals and strengthens while it wounds. Much of life is this way. Physical muscles must be broken down through hard work or exercise before they can be rebuilt with firmness and strength. Sometimes suffering is the direct result of sin. In such instances the sinner has found a friend when he discovers one who will rebuke him with the truth mingled with love and long-suffering. The rebuke of the wise is a blessing in disguise. Rebuke, with a view to repentance and renewal of spirit, has always been characteristic of Gods prophetic word. Prophets, apostles and gospel preachers have all lived under the same mandate to speak, exhort and reprove (Tit. 2:15).

The listening to the singing of fools is the equivalent of luxuriating with the world in pleasure and mirth. In such circumstances one is seldom confronted with a rebuke which leads to godly sorrow and healing of the soul. The reason is simple: wise men are not found singing songs that fools sing or frequenting places where fools seek pleasure and mirth.

Ecc. 7:6 The lesson taught in the former verse is now illustrated by a simple but vivid analogy. The laughter of fools is short-lived, meaningless, loud, and without lasting value. In like manner, quick-burning, dried thorn bushes will crack and pop while appearing to give lasting heat beneath the kettle. However, their contribution to the cooking process is meaningless. In the original Hebrew, there appears to be a play on words which may be translated in our language as nettles under the kettle. The point of the lesson is that the laughter of fools is a temporary contribution without redeeming value.

The oft-defined vanity is once more employed to underscore the uselessness of mirth and pleasure. That which once gave occasion for joy and laughter now lies in ashes. James summarized the lesson in the following words, Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Be miserable and mourn and weep: let your laughter be turned into mourning, and your joy to gloom (Jas. 4:8-9).

Ecc. 7:7 One needs to safeguard his good name and maintain personal integrity. Especially is vigilance required when oppression is rampant and the universal practice of bribe-taking is corrupting the hearts of influential leaders. Rulers, who are tempted (Cf. Pro. 16:8), need the rebuke of wise men just as those who are poor and suffer under oppression. The Jewish tradition surrounding Pro. 31:1-9 is that in this section Solomons mother is reprimanding him because he failed to act wisely. Her words conclude, Open your mouth, judge righteously, and defend the rights of the afflicted and needy. When one is given to strong drink he cannot judge wisely. In like manner, when one is influenced by a bribe he renders distorted judgments.

A corresponding observation concerning the destructive nature of taking a bribe is found in Pro. 15:27. The heart is corrupted to the point where a man will abandon wisdom and sound judgment. The bribe-taker has fallen prey to compromise. He is now vulnerable to numerous areas of corruption. A reflection of verse five enables the reader to weigh the warning in the light of a positive declaration.

Numerous writers have expressed attitudes that verse seven is misplaced and unrelated to the preceding materials. However, the theme of this section, the protection of a good name through wise behavior, is threatened by oppression and bribe taking. The idea is that a wise man will safeguard himself against both hazards.

FACT QUESTIONS 7:57

330.

Identify the objective that is still being sought by Solomon.

331.

Define the term rebuke as it is used in verse five.

332.

Explain what is meant by the singing of fools.

333.

What similarities exist between the singing of fools and the crackling of thorn bushes?

334.

In what sense is such singing vanity?

335.

Name the two dangers facing a wise man which are found in verse seven.

336.

Which of these two dangers would one consider the greater threat to a ruler?

337.

Explain why verse seven is not out of place in this section.

Fuente: College Press Bible Study Textbook Series

5. Better for a man The transition is easy from the monitions of death to the counsels of the living. As the term man belongs to both clauses, it might more properly stand in the former. It is better for a man, etc. “Let the righteous smite me,” says the psalmist, “it shall be a kindness” better than a fool’s music.

Fuente: Whedon’s Commentary on the Old and New Testaments

It Is Important To Be Thoughtful. If A Man Is Not Careful There Are Things That Can Make Him Behave Foolishly ( Ecc 7:5-10 ).

Further wise sayings about our approach to life. The sensible man is ever ready to listen to admonishment from the wise, rather than to listen to fools (Ecc 7:5). There are always those who will seek to influence him, either through oppression or bribery (Ecc 7:7). And impatience and pride (Ecc 7:8), anger (Ecc 7:9), and dissatisfaction (Ecc 7:10) might also lure him from the submissive attitude that is part of the way of wisdom. Thus the sensible man treads carefully.

Ecc 7:5-6

‘It is better to hear the rebuke of the wise,

Than for a man to hear the song of fools.

For as the crackling of thorns under a pot,

So is the laughter of the fool.

This also is vanity.’

A quiet listening to the wise, and learning from their rebuke (Pro 13:1), is better than continually joining in with mindless and raucous singing, and hearing just frivolity (Amo 6:4-6). For the laughter of the foolish is like the sound of cooking a pot on thorns. It makes a lot of noise but does not achieve any purpose. It is meaningless to cook on thorns, for thorns crackle but do not make good firewood.

‘This also is vanity.’ He is referring to the behaviour of the foolish and those who cling to them. Spending life only in seeking enjoyment is to live a meaningless and empty life.

Ecc 7:7-10

‘Surely oppression makes a wise man praise,

And a gift destroys the understanding.

Better is the end of a thing than its beginning,

The patient in spirit is better than the proud in spirit.

Do not be hasty in your spirit to be vexed,

For vexation rests in the bosom of fools.

Do not say, ‘Why were the former days better than these?

For you do not enquire wisely about this.

Oppression makes a wise man praise. This may be because he is turned in his extremity to God, or because he knows that through it he will learn valuable lessons, or alternatively because he deems it wise to treat the oppressors carefully, giving them the flattery that they desire. He is sensible. He gives them the praise they seek so as to prevent trouble and so as to avoid worse oppression. But he bides his time (compare Ecc 3:16-17; Ecc 5:8-9). His praise is not to be taken at face value.

The ‘gift that destroys the understanding’ refers to a bribe. Once someone receives a bribe the way he looks at things and deals with things is very much affected.

So both oppression and bribes make people behave differently from their norm, but in neither case are the people involved to be trusted once the pressure is off. Oppression and bribes do not produce reliable allies. They are a part of the meaninglessness of life (some would attach ‘this also is vanity’ to this verse, but the phrase usually comes at the end of a section (compare Ecc 2:1; Ecc 2:15; Ecc 2:21; Ecc 2:26; Ecc 4:16; Ecc 8:14).

‘Better is the end of a thing (or ‘a word’) than its beginning. The patient in spirit is better than the proud in spirit.’ The thought here is that patience is better than pride when dealing with things, and produces better results in the end. Thus at the beginning of something there may be conflicting emotions, and careless words, as pride rules, but it is better when patience has prevailed in the end, so that, through patience, the right end has been achieved. Indeed patience is always to be recommended. It is the attitude of the wise. For someone quickly vexed can behave like a fool, especially if he allows the vexation to simmer on.

And finally it is not wise to look back and think that things were better in the old days. It is unwise, for it is rarely true and produces wrong attitudes of heart. It is a negative way of thinking, and produces negative results.

Fuente: Commentary Series on the Bible by Peter Pett

Ecc 7:5. The song of fools Mr. Desvoeux, in a long and learned note, has shewn, that this song of fools refers to the encomiastic songs of strolling bards, who were a kind of extempore singers of stories at banquets, going from place to place, and suiting their performances to the taste of those who paid or entertained them; and praises are so palatable, especially to the great and rich, that it would be a wonder if songs which were to be paid for had not been filled with the encomiums of the purchasers; and I suppose nobody will doubt that such songs were more pleasant to the hearers, and better paid for, than the reprimands of wise men. See Tull. de Oratore, ii. 86, and Pope’s Essay on Homer, p. 52.

Fuente: Commentary on the Holy Bible by Thomas Coke

Ecc 7:5 [It is] better to hear the rebuke of the wise, than for a man to hear the song of fools.

Ver. 5. It is better to hear the rebuke of the wise. ] Sharp truth takes better with an honest heart than a smooth supparasitation. Seneca compares flattery to a song or symphony; but it is a syren’s song, and our ears must be stopped to it; for like the poison of asps, it casts one into a sleep, but that sleep is deadly. Those that had the sudor Anglicus, or sweating sickness, died assuredly, if allowed to sleep; those, then, were their best friends that kept them waking, though haply they had no thank for it; so are wise and merciful reprovers. “Faithful are these wounds of a friend.” Pro 27:6 See Trapp on “ Pro 27:6 “ David was full glad of them; Psa 141:5 so was Gerson, who never took anything more kindly, saith he that writes his life, than to be plainly dealt with. The bee can suck sweet honey out of bitter thyme, yea, out of poisonous hemlock. So can a wise man make benefit of his friends, nay, of his enemies. It is good to have friends (as the orator said of judges), mode audeant quae sentiunt, so they dare deal freely. This an enemy will do for spite; and malice though it be an ill judge, yet is a good informer. Augustine, in an epistle to Jerome, approves well of him that said, There is more good to be gotten by enemies railing than friends flattering. These sing Satan’s lullaby, such as casts into a dead lethargy, and should therefore be served as Alexander the Great served a certain philosopher whom he chased out of his presence, and gave this reason, Because he had lived long with him, and never reproved any vice in him; or as the same Alexander dealt by Aristobulus, the false historian, who had written a book of his noble acts, and had magnified them beyond truth, hoping thereby to ingratiate and curry favour: Alexander having read the book, cast it into the River Hydaspes, and told the author it were a good deed to throw him after, Qui solus me sic pugnantem facis. a

a Quint. Curt.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Ecc 7:5-7

REGARDING FOOLS

“It is better to hear the rebuke of the wise, than for a man to hear the song of fools. For as the crackling of thorns under a pot, so is the laughter of the look this also is vanity. Surely extortion maketh the wise man foolish, and a bribe destroyeth the understanding.”

Here are denounced songs of fools (Ecc 7:5), the laughter of fools (Ecc 7:6) and the behavior of fools (Ecc 7:7).

“Songs of fools” (Ecc 7:5). “These are probably mirthful drinking songs such as are mentioned in Amo 6:5.” These are the same as those sung in the house of mirth (Ecc 7:4).

“Crackling of thorns under a pot” (Ecc 7:6). Here again, there is a play on words in the Hebrew text, and this English rendition catches the spirit of it: “For like nettles crackling under kettles is the cackle of a fool. “In the East, charcoal is commonly used for fires, but thorns (nettles) or stubble might be burned by the hasty, but the result was noise not heat. This is an excellent simile for the noisy and worthless meaning of a fool’s laughter.

“Extortion maketh the wise man foolish” (Ecc 7:7). It does not appear in our translation whether the extortion is the practice of one who was wise, but fell into sin, or if it was the extortion against the wise man by an oppressor. We believe the key is in the second clause (Ecc 7:7 b). A bribe destroyeth the understanding (Ecc 7:7 b). The parallelism of these two clauses in Ecc 7:7 indicates emphatically that extortion whether endured or practiced can cause even a wise man to lose his head and do foolish things; and that, “Whether he is either giving or receiving a bribe, either or both are foolish and sinful deeds.; Isa 33:15 denounces the taking of a bribe as sinful; and it is just as sinful to give one. Again, the evil of bribes here reflects the teaching in one of Solomon’s proverbs (Pro 15:27).

Ecc 7:5 It is not encouragement that comes from the lips of the wise man, but stern rebuke. The idea is one of offering grave admonition that heals and strengthens while it wounds. Much of life is this way. Physical muscles must be broken down through hard work or exercise before they can be rebuilt with firmness and strength. Sometimes suffering is the direct result of sin. In such instances the sinner has found a friend when he discovers one who will rebuke him with the truth mingled with love and long-suffering. The rebuke of the wise is a blessing in disguise. Rebuke, with a view to repentance and renewal of spirit, has always been characteristic of Gods prophetic word. Prophets, apostles and gospel preachers have all lived under the same mandate to speak, exhort and reprove (Tit 2:15).

Ecc 7:6 The lesson taught in the former verse is now illustrated by a simple but vivid analogy. The laughter of fools is short-lived, meaningless, loud, and without lasting value. In like manner, quick-burning, dried thorn bushes will crack and pop while appearing to give lasting heat beneath the kettle. However, their contribution to the cooking process is meaningless. In the original Hebrew, there appears to be a play on words which may be translated in our language as nettles under the kettle. The point of the lesson is that the laughter of fools is a temporary contribution without redeeming value.

Ecc 7:7 One needs to safeguard his good name and maintain personal integrity. Especially is vigilance required when oppression is rampant and the universal practice of bribe-taking is corrupting the hearts of influential leaders. Rulers, who are tempted (Cf. Pro 16:8), need the rebuke of wise men just as those who are poor and suffer under oppression. The Jewish tradition surrounding Pro 31:1-9 is that in this section Solomons mother is reprimanding him because he failed to act wisely. Her words conclude, Open your mouth, judge righteously, and defend the rights of the afflicted and needy. When one is given to strong drink he cannot judge wisely. In like manner, when one is influenced by a bribe he renders distorted judgments.

A corresponding observation concerning the destructive nature of taking a bribe is found in Pro 15:27. The heart is corrupted to the point where a man will abandon wisdom and sound judgment. The bribe-taker has fallen prey to compromise. He is now vulnerable to numerous areas of corruption. A reflection of verse five enables the reader to weigh the warning in the light of a positive declaration.

Fuente: Old and New Testaments Restoration Commentary

better: Psa 141:5, Pro 9:8, Pro 13:13, Pro 15:31, Pro 15:32, Pro 17:10, Pro 27:6, Rev 3:19

the song: Psa 69:12

Reciprocal: Pro 14:13 – General

Fuente: The Treasury of Scripture Knowledge

Ecc 7:5-6. It is better to hear the rebuke of the wise Which, though it cause some grief, yet frequently brings great benefit, even reformation, and salvation both from temporal and from eternal destruction; than the song of fools Their flatteries, or merry discourses, which are as pleasant to corrupt nature as songs or music. For as the crackling of thorns Which, for a time, make a great noise and blaze, but presently go out; so is the laughter of a fool So vanishing and fruitless.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

All things considered it is wiser to live a life of thoughtful self-restraint than to pursue a life of hedonism.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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