Exegetical and Hermeneutical Commentary of Ecclesiastes 7:11
Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun.
11. Wisdom is good with an inheritance ] The words fall on our ears with something like a ring of cynicism, as though the teacher said with a sneer, “wisdom is all very well if you have property to fall back upon.” If that sense were however admissible at all, it could only be by emphasizing the word “inheritance,” as contrasted with the treasure which a man heaps up for himself. The inherited estate, be it great or small, does not interfere with wisdom as money-making does. The (“rich with ancestral wealth”) are, as Aristotle taught, of a nobler stamp than those who make their fortunes ( Rhet. ii. 9. 9). Comp. Aesch. Agam. 1043. Even so taken, however, the tone is entirely out of harmony with the immediate context, and a far more satisfactory meaning is obtained by taking the preposition as a particle of comparison (it is often so used, as in ch. Ecc 2:17; Psa 73:5; Psa 120:4 (probably); Job 9:20); and so we get “Wisdom is good as an inheritance.”
and by it there is profit to them that see the sun ] Better, And it is profitable for them that see the sun. It stands instead of both inherited and acquired wealth. In the use of the term “those that see the sun” as an equivalent we note again an echo of Greek poetic feeling. The very phrase (“to see the light of the sun”) is essentially Homeric. Here, as in chap. Ecc 12:7, it seems chosen as half conveying the thought that there is after all a bright side of life.
Fuente: The Cambridge Bible for Schools and Colleges
And by it there is profit … – literally, And is profitable to the living. The same word as in Ecc 6:11, to the question in which it looks like an answer.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. Wisdom is good with an inheritance] In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine; and as he was satisfied of their futility, he proposes them in their own full strength, and then combats and destroys them. It is quite necessary to attend to this; else we shall take the objector’s words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of friends and adversaries are frequently introduced in the works of ancient authors, without mentioning them as such. This is frequent, more particularly in ethic writers; and we have many specimens in Horace; and without this distinction, it would be impossible to make sense of some of his writings. Here, an objector, who had listened to the wise man declaiming in favour of wisdom, suddenly interrupts him, and says in effect, “I grant the truth of what you have said. Wisdom is very good in its place; but what is it without property? A man who has a good inheritance may be profited by wisdom, because it will show him how to manage it to the best advantage.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Good, i.e. very good; the positive being put for the superlative, as it is frequently in the Hebrew text. When wisdom and riches meet in one man, it is a happy conjunction; for wisdom without riches is commonly contemned, Ecc 9:16, and wants opportunities and instruments of discovering itself, and of doing that good in the world which it is both able and willing to do; and riches without wisdom are like a sword in a madmans hand, an occasion of much sin and mischief, both to himself and others.
By it there is profit; by wisdom joined with riches there comes great benefit; Heb. and it is an excellency, or privilege, or advantage.
To them that see the sun, i.e. to mortal men; not only to a mans self, but many others who live with him in this world; whereby he intimates that riches bear no price and have no use in the other world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Rather, “Wisdom, ascompared with an inheritance, is good,” that is, is as goodas an inheritance; “yea, better (literally, and a profit) tothem that see the sun” (that is, the living, Ecc 11:7;Job 3:16; Psa 49:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wisdom [is] good with an inheritance,…. It is good of itself. Or, “is as good as an inheritance” n, as it may be rendered; it is a portion of itself, especially spiritual and divine wisdom. The Targum interprets it, the wisdom of the law, or the knowledge of that; but much more excellent is the wisdom of the Gospel, the wisdom of God in a mystery, the hidden wisdom; the knowledge of which, in an experimental way, is preferable to all earthly inheritances: but this with an inheritance is good, yea, better than without one; for wisdom, without riches, is generally overlooked and despised in men; see Ec 9:16; when wealth, with wisdom, makes a man regarded; this commands respect and attention; as well as he is in a better condition to do good, if willing to share, and ready to distribute;
and [by it there is] profit to them that see the sun; mortals in this present state, who are described as such that see the sun rise and set, and enjoy the heat and light of it, receive much advantage from men who are both wise and rich: or, “and [it is] an excellency to them that see the sun”; it is an excellency to mortals and what gives them superiority to others, that they have both wisdom and riches.
n “aeque ac haereditas”, Gejerus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
Externally connecting itself with “from wisdom,” there now follows another proverb, which declares that wisdom along with an inheritance is good, but that wisdom is nevertheless of itself better than money and possessions: “Wisdom is good with family possessions, and an advantage for those who see the sun. For wisdom affordeth a shadow, money affordeth a shadow; yet the advantage of knowledge is this, that wisdom preserveth life to its possessor.” Most of the English interpreters, from Desvoeux to Tyler, translate: “Wisdom is as good as an inheritance;” and Bullock, who translates: “with an inheritance,” says of this and the other translations: “The difference is not material.” But the thought is different, and thus the distinction is not merely a formal one. Zckl. explains it as undoubted that here, as at Ecc 2:16 ( vid., l.c.), means aeque ac; (but (1) that aeque ac has occurred to no ancient translator, till the Venet. and Luther, nor to the Syr., which translates: “better is wisdom than weapons ( ),” in a singular way making Ecc 7:11 a duplette of Ecc 9:18; (2) instead of “wisdom is better than wealth,” as e.g., Pro 8:11; (3) the proverb is formed like Aboth ii. 2, “good is study connected with a citizen-like occupation,” and similar proverbs; (4) one may indeed say: “the wise man dieth with (together with) the fool” = just as well as the fool; but “good is wisdom with wealth” can neither be equivalent to “as well as wealth,” nor: “in comparison with wealth” (Ewald, Elster), but only: “in connection with wealth (possessions);” aeque ac may be translated for una cum where the subject is common action and suffering, but not in a substantival clause consisting of a subst. as subject and an adj. as pred., having the form of a categorical judgment. denotes a possession inherited and hereditary (cf. Pro 20:21); and this is evidence in favour of the view that is meant not of comparison, but of connection; the expression would otherwise be . is now also explained. It is not to be rendered: “and better still” (than wealth), as Herzf., Hitz., and Hengst. render it; but in spite of Hengst., who decides in his own way, “ never means advantage, gain,” it denotes a prevailing good, avantage; and it is explained also why men are here named “those who see the sun” – certainly not merely thus describing them poetically, as in Homer is described and coloured by . To see the sun, is = to have entered upon this earthly life, in which along with wisdom, also no inheritance is to be despised. For wisdom affords protection as well as money, but the former still more than the latter. So far, the general meaning of Ecc 7:12 is undisputed. Buthow is Ecc 7:12 to be construed? Knobel, Hitz., and others regard as the so-called beth essentiae: a shadow (protection) is wisdom, a shadow is money, – very expressive, yet out of harmony, if not with the language of that period, yet with the style of Koheleth; and how useless and misleading would this doubled be here! Hengstenberg translates: in the shadow of wisdom, at least according to our understanding of Ecc 7:11, is not likened to the shadow of silver; but in conformity with that , it must be said that wisdom, and also that money, affords a shadow; (2) but that interpretation goes quite beyond the limits of gnomic brachyology. We explain: for in the shadow ( , like , Jon 4:5) is wisdom, in the shadow, money; by which, without any particularly bold poetic licence, is meant that he who possesses wisdom, he who possesses money, finds himself in a shadow, i.e., of pleasant security; to be in the shadow, spoken of wisdom and money, is = to sit in the shadow of the persons who possess both.
12b. The exposition of this clause is agreed upon. It is to be construed according to the accentuation: and the advantage of knowledge is this, that “wisdom preserveth life to its possessors.” The Targ. regards as connected genit.; that might be possible (cf. Ecc 1:17; Ecc 8:16), but yet is improbable. Wherever the author uses as subst., it is an independent conception placed beside , Ecc 1:16; Ecc 2:26, etc. We now translate, not: wisdom gives life (lxx, Jerome, Venet., Luther) to its possessors; for always means only either to revive (thus Hengst., after Psa 119:25; cf. Psa 71:20) or to keep in life; and this latter meaning is more appropriate to this book than the former, – thus (cf. Pro 3:18): wisdom preserves in life, – since, after Hitzig, it accomplishes this, not by rash utterances of denunciation, – a thought lying far behind Ecc 7:10, and altogether too mean, – but since it secures it against self-destruction by vice and passions and emotions, e.g., anger (Ecc 7:9), which consume life. The shadow in which wisdom (the wise man) sits keeps it fresh and sound, – a result which the shadow in which money (the capitalist) sits does not afford: it has frequently the directly contrary effect.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Advantages of Wisdom. | |
11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun. 12 For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. 13 Consider the work of God: for who can make that straight, which he hath made crooked? 14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him. 15 All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness. 16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself? 17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time? 18 It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. 19 Wisdom strengtheneth the wise more than ten mighty men which are in the city. 20 For there is not a just man upon earth, that doeth good, and sinneth not. 21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: 22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.
I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself, Luke xvi. 9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (ch. xi. 7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (John xi. 9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men’s wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (v. 19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God’s protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons.
II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us.
1. We must have an eye to God and to his hand in every thing that befals us (v. 13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God’s work, we ought to make the best of it.
2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, v. 14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isa. xiv. 7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. “When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength.” [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Hag. i. 5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God’s end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.
3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, v. 15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: “All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing.” Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job xxi. 7), yea, and by their fraud and violence they screen themselves from the sword of justice. “Now, in this, consider the work of God, and let it not be a stumbling-block to thee.” The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then.
4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. “Be not righteous overmuch, v. 16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests.” Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. “Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men’s matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men.” (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (v. 15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (v. 17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. “The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?” Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change.
5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (v. 18): “It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear.” The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Psa 37:23; Psa 37:24.
6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief.
(1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (v. 19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not, v. 20. Solomon had this in his prayer (1 Kings viii. 46), in his proverbs (Prov. xx. 9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Heb. xii. 23), and in heaven they do good and sin not.
(2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (v. 21): “Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men’s peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not,Psa 38:13; Psa 38:14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Prov. xxix. 12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy.” The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.
(3.) Wisdom puts us in mind of our own faults (v. 22): “Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin.” Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish,Tit 3:2; Tit 3:3; Mat 7:1; Mat 7:2; Jas 3:1; Jas 3:2.
Fuente: Matthew Henry’s Whole Bible Commentary
WISDOM NEEDED IN ADVERSITY
Verses 11-12 emphasize the value of wisdom to sustain in times of adversity. Wisdom is good in an even greater sense than an inheritance which through its wealth protects against physical want. In a deeper sense, wisdom protects the greater needs of life, Ecc 9:18; Pro 3:13-18.
Fuente: Garner-Howes Baptist Commentary
h. Wisdom is better than haughty judgment. Ecc. 7:11
TEXT 7:11
11
Wisdom along with an inheritance is good and an advantage to those who see the sun.
THOUGHT QUESTIONS 7:11
191.
Who are the ones meant by those who see the sun?
192.
Wisdom plus what is an advantage?
PARAPHRASE 7:11
Wisdom like an inheritance is good and is profitable to those who are now living upon the earth.
COMMENT 7:11
There are two ways to view this verse. One suggests that wisdom plus an inheritance is good. The other is that wisdom like an inheritance is good. The original language will permit either. The English translations are varied.
Wisdom is likened unto an inheritance. This suggests that it is a permanent possession. An inheritance was kept in the family to be passed on from parents to children. It is wisdom, however, that is under discussion and not an inheritance. Wisdom is good like an inheritance, it is permanent like an inheritance, and it is superior to an inheritance. Other related passages in Ecclesiastes verify these conclusions. It is also true that wisdom enhances the value of an inheritance. However, when one is reduced to wisdom alone, he still has the greater treasure. Note Pro. 3:13-14 : How blessed is the man who finds wisdom, and the man who gains understanding. For its profit is better than the profit of silver and its gain than fine gold.
There is also a reciprocal nature that exists between wisdom and money: Wisdom lends value to wealth and wealth lends prestige to wisdom.
Wisdom is an advantage to those who see the sun. This conveys the idea that one can make more of life upon this earth than normally thought. The word advantage probably does not mean financial increase but rather that wisdom will add more to the enjoyment and purpose of living than would an inheritance. This conclusion is also supported by verse twelve.
FACT QUESTIONS 7:11
344.
Give the two ways the first part of this verse can be interpreted.
345.
Why doesnt the original language settle the issue?
346.
Give reasons why wisdom is superior to an inheritance.
347.
Discuss what is meant by wisdom being an advantage to those who possess it.
Fuente: College Press Bible Study Textbook Series
(11) With.This is the ordinary meaning of the word, and accordingly is the rendering of the older translators, but the marginal as good as, or equally with, agrees so much better with the context, that the only question is whether the word will bear that meaning. And though in some places where it is translated like, the rendering with may be substituted, yet the passages in Ecc. 2:16, no resemblance to the wise equally with the foolish, Job. 9:26, my days have passed like the swift ships, seem to be decisive that it will.
Profit.In defence of the marginal yea, better, may be pleaded that the word is translated as an adverb (Est. 6:6; and in this book (Ecc. 2:16; Ecc. 6:8; Ecc. 6:11; Ecc. 7:16; Ecc. 12:9; Ecc. 12:12).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Wisdom is good with an inheritance Meaning, (margin,) equally good with it. The “inheritance” is what former days have done to us. To men in the employments of life, that is, that see the sun, their own wit and sagacity is as good and better than inherited capital. Certainly, capital without brains is useless.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Importance of Practical Wisdom ( Ecc 7:11-22 ).
Wisdom As A Defence ( Ecc 7:11-12
Having wisdom is a good foundation for life, for it provides a form of defence in times of trouble, and may even result in preserving a man’s life.
Ecc 7:11-12
‘Wisdom is as good as an inheritance, yes, more excellent is it for those who see the sun. For wisdom is a defence, even as money is a defence. But the excellency of knowledge is that wisdom preserves the life of him who has it.’
Those who ‘see the sun’ are those who survive childbirth (compare Ecc 6:5). For those, while an inheritance is good, and welcome, they should recognise that it is not as valuable as wisdom. Both wealth and wisdom may be helpful in defending one’s position and status, but wisdom also aids survival when things are difficult, whereas an antagonist may be willing to kill a man for his money.
‘For wisdom is a defence, even as money is a defence.’ The Hebrew is terse. ‘In the shadow of wisdom. In the shadow of money.’
Fuente: Commentary Series on the Bible by Peter Pett
Ecc 7:11-12. Wisdom is good with an inheritance Wisdom is as good as an inheritance; nay, more profitable to them who see the sun; because both wisdom and money are a shelter to their possessors; but the advantage of the knowledge of wisdom is, that it preserveth the life of them who seek it. The preference given to wisdom is not doubtful; but the reason given for that preference, as expressed in most translations, does not seem to have much strength in it. Wisdom gives life to them that have it; and does not money likewise supply them that have it with the means both of supporting, and of preserving their life in time of danger? And is not the equality in that respect allowed in the beginning of the verse? Where then lies the advantage? The sacred orator’s meaning will appear in its true light, if, by a proper distinction between the several significations of the original word baal, we understand what he says of the seekers, and not of the possessors, of wisdom. The excellency of wisdom in this respect also is manifest, since its influence reaches those who have not yet acquired it, provided they love it, and are in pursuit of it; whereas money can be of no service to its fondest admirers, except they have it in their actual possession: So that the phrase in the text signifies not a matter or possessor of wisdom, but one who is addicted to it; a philosopher according to the true signification of the word: for, hanc sapientiam qui expetunt Philosophi nominantur: nec quicquam aliud est Philosophia, si interpretari velis, quam studium sapientiae.* See Cicero de Offic. Ecc 2:2 and Desvoeux. Having delivered his first proof, Ecc 7:8, the sacred orator engages in a useful digression, the occasion of which I take to be this: He had mentioned several things, which, how proper soever they were to be taken notice of, in order to establish the proposition in hand, might be easily misconstrued, and wrong inferences drawn from them. Therefore it was fit that he should remove those inferences, before he passed to his 2nd proof; especially as they might have proved very detrimental to our ease and contentment in this world. To this effect he gives several advices, or precepts, the observation of which will be a sure guard against any danger arising from those wrong inferences; and then he enlarges upon the right he had to give such advices, from his unwearied application in examining every thing which is the object of human understanding, and from the knowledge that he had acquired through that application, though his success had greatly fallen short of his wishes. The first advice is, not to find fault with, or murmur at the dispensations of Providence, or, which is the same thing, to repine at our own condition, as if we had been kept in reserve for worse days than those of our forefathers. Such a complaint would betray our ignorance (which is here, as usual, styled foolishness), and an unpardonable neglect of inquiring into the matter complained of. For, in fact, it is not true that things from which men can derive any happiness are worse now than they were in former ages. Whatever was good in former times is so still, Ecc 7:9-10. Wisdom and riches still preserve their respective value. But wisdom has a great advantage over money; for, it will hinder a man from running into dangers, or engaging in undertakings, or taking a course of life, whereby a rich, but ignorant and imprudent, man must be brought to certain death. Ecc 7:11-12.
* Those who seek this wisdom are denominated Philosophers: nor is Philosophy any thing else, if you will have it defined, than the study of wisdom.
Fuente: Commentary on the Holy Bible by Thomas Coke
Wisdom is good with an inheritance: and by it there is profit to them that see the sun. (12) For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it. (13) Consider the work of God: for who can make that straight, which he hath made crooked? (14) In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him. (15) All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
If I mistake not, the Preacher is stating, in what is here said, the difference of security which men find in their different objects of defense. Carnal men make riches their defense. The gracious soul takes wisdom, that is Jesus, for his. And Solomon then demands that the subject be considered. He then puts a close question: Who can make that strait which God hath made crooked? In other words, who would put confidence in that which must deceive: for riches make to themselves wings and flee away. Pro 23:5 . Reader! in what is your confidence?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 7:11 Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun.
Ver. 11. Wisdom is good with an inheritance, ] a So is it without it, but not so good, because wealth is both an ornament, an instrument, and an encouragement to wisdom. Aristides, saith Plutarch, b slandered and made justice odious by his poverty, as if it were a thing that made men poor, and were more profitable to others than to himself that useth it. God will not have wealth always entailed to wisdom, that wisdom may be admired for itself, and that it may appear that the love and service of the saints is not mercenary and meretricious. But godliness hath the promises of both lives. And the righteous shall leave inheritance to his children’s children. Or if he do not so, yet he shall leave them a better thing, for “by wisdom” (abstracted from wealth) “there is profit”; or, it is “more excellent,” or “better,” (as the Hebrew word signifies), as the apostle in another case, “And yet show I you a more excellent way” 1Co 12:31 – viz., that graces are better than gifts; so here, that wisdom is better than wealth. And if Jacob may see “his children the work of God’s hands,” framed and fitted by the word of God’s grace (“the wisdom of God in a mystery,”) this would better preserve him from confusion, and “his face from waxing pale,” than if he could make his children “princes in all lands”; Psa 45:16 yea, this will make him to sanctify God’s name, yea, to ‘sanctify the Holy One,’ and with singular encouragement from the God of Israel. Isa 29:22-23
a Utilior est sapientia cum divitiis: so the Septu. here.
b In Vita.
Wisdom. Hebrew. chakmah. See note on Pro 1:2.
with, &c. = like, or as. See Ecc 2:16; Ecc 8:1. Gen 18:23, Gen 18:25. Render:”Wisdom [is as] good as riches, and more advantageous to them that see the sun”.
see the sun: i.e. the idiom for “are alive”.
Ecc 7:11-12
Ecc 7:11-12
THE SUPERIORITY OF WISDOM
“Wisdom is as good as an inheritance; yea, more excellent is it for them that see the sun. For wisdom is a defense, even as money is a defense; but the excellency of knowledge is, that wisdom preserveth the life of him that hath it.”
The proposition stated here is that wisdom is more precious than (better than, or more excellent than) money. The weakness of this passage was cited by Kidner. “Wisdom here is being treated on much the same footing as money, for its utility. However, the true worth of wisdom is incalculable.” In fact, Pro 8:11 declares that wisdom is so valuable that nothing on earth may be compared with it.
Even in Ecclesiastes the infinite superiority of wisdom is apparent. Here it states that wisdom may save a man’s life; but in Ecc 9:18, it is revealed that wisdom saved an entire city.
Ecc 7:11 -There are two ways to view this verse. One suggests that wisdom plus an inheritance is good. The other is that wisdom like an inheritance is good. The original language will permit either. The English translations are varied.
Wisdom is likened unto an inheritance. This suggests that it is a permanent possession. An inheritance was kept in the family to be passed on from parents to children. It is wisdom, however, that is under discussion and not an inheritance. Wisdom is good like an inheritance, it is permanent like an inheritance, and it is superior to an inheritance. Other related passages in Ecclesiastes verify these conclusions. It is also true that wisdom enhances the value of an inheritance. However, when one is reduced to wisdom alone, he still has the greater treasure. Note Pro 3:13-14 : How blessed is the man who finds wisdom, and the man who gains understanding. For its profit is better than the profit of silver and its gain than fine gold.
There is also a reciprocal nature that exists between wisdom and money: Wisdom lends value to wealth and wealth lends prestige to wisdom.
Wisdom is an advantage to those who see the sun. This conveys the idea that one can make more of life upon this earth than normally thought. The word advantage probably does not mean financial increase but rather that wisdom will add more to the enjoyment and purpose of living than would an inheritance. This conclusion is also supported by verse twelve.
Ecc 7:12 -This verse adds another comparison to the growing list that exists between wisdom and other possessions which are discovered upon the earth. It is intended to help the reader understand that a wise man will value knowledge, which is synonymous with wisdom in this instance, above other things. To maintain a good name, one must place wisdom at the top of his priorities.
The additional comparison here is to illustrate the protective nature of wisdom. Yet, wisdom has greater value than offering protection to the one who possesses it. Solomon states that wisdom also preserves or keeps the one who possesses it. The analogy of the shadow is appropriate in that the heat of adversity (oppression Ecc 7:7) is evidently threatening. The shadow offers a shelter of protection from such heat. One can escape from certain threats in life by employing wisdom just as he can escape certain threats through the use of money. (Cf. Ecc 7:11) Examples of how both wisdom and money serve in this capacity are found in Ecc 9:15 and Pro 13:8.
Some translations suggest more the idea that wisdom gives life rather than preserves life. The idea of giving life is consonant with other passages in the Bible which speak to the subject. One example is found in 1Sa 2:6; 1Sa 2:8 : The Lord kills and makes alive; He brings down to Sheol and raises up . . . He raises the poor from the dust, He lifts the needy from the ash heap. It is also true that wisdom preserves life. (Cf. Pro 3:18) Either way, wisdom is the prize possession.
good
Or, as good as an inheritance, yea, better too.
good with an inheritance: or, as good as an inheritance, yea, better too. Ecc 9:15-18, 1Ki 3:6-9, Luk 16:8, Luk 16:9, 1Ti 6:17-19
them: Ecc 11:7
Reciprocal: 1Ki 3:9 – to judge Job 22:2 – as he that Pro 8:10 – General Pro 14:24 – crown Pro 21:20 – treasure Ecc 1:3 – under Ecc 2:13 – I saw Ecc 10:19 – but
Ecc 7:11-12. Wisdom is good That is, very good; the positive being put for the superlative, as it frequently is in the Hebrew text; with an inheritance When wisdom and riches meet in one man, it is a happy conjunction, for wisdom without riches wants opportunities and instruments of doing that good in the world which it is willing and desirous of doing; and riches without wisdom are like a sword in a madmans hand, and an occasion of much sin and mischief both to himself and others. And by it there is profit By wisdom joined with riches there comes great benefit to them that see the sun That is, to mortal men; not only to a mans self, but many others who live with him in this world. For wisdom is a defence Hebrew, is a shadow; which in Scripture signifies both protection and refreshment; and money is a defence Thus far wisdom and money agree; but the excellency of knowledge But herein knowledge or wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.
7:11 Wisdom [is] good with an {h} inheritance: and [by it there is] profit to them that see the sun.
(h) He answers to them who do not value wisdom unless riches are joined with it, showing that both are the gifts of God, but that wisdom is far more excellent and may be without riches.
Prosperity can also be a good thing, especially if the prosperous person behaves wisely. Note that the wise normally live longer than the foolish (Ecc 7:12 b; cf. Exo 20:12; Eph 6:1-3).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)