Exegetical and Hermeneutical Commentary of Ecclesiastes 7:12
For wisdom [is] a defense, [and] money [is] a defense: but the excellency of knowledge [is, that] wisdom giveth life to them that have it.
12. For wisdom is a defence, and money is a defence ] Better, as a shadow, or, as a shelter, in both clauses. The Hebrew, as the italics shew, has no “and.” “Shadow” as in Psa 17:8; Psa 91:1, stands for shelter and protection. This, the writer says, not without a touch of his wonted irony in coupling the two things together, to those who looked to wealth as their only means of safety (Pro 13:8), is found not less effectually in wisdom.
but the excellency of knowledge ] Better, the profit, thus keeping up what we may call the catch-word of the book. Wisdom, the Debater says, does more than give shelter, as money, in its way, does. It quickens those who have it to a new and higher life. The use of the word (“shall quicken”), by the LXX. connects the maxim with the higher teaching of Joh 5:21; Joh 6:63; 2Co 3:6. The Spirit which alone gives the wisdom that “cometh from above” does the work which is here ascribed to wisdom as an abstract quality. It is clearly out of harmony with the whole train of thought to see in the “life” which wisdom gives only that of the body which is preserved by the prudence that avoids dangers. It is as much beside the point to interpret it of the “life” of the resurrection.
Fuente: The Cambridge Bible for Schools and Colleges
Wisdom is a defense … – See the margin and Psa 121:5, i. e., He who is defended from adversity by his wisdom is in as good a position as he who is defended by his riches.
Excellency – literally, Profit.
Giveth life to – literally, Causes to live, makes alive Pro 3:18; the deeper meaning of which is elicited by comparing these words with Joh 6:63; Mat 4:4.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 7:12
The excellency of knowledge is, that wisdom giveth life to them that have it.
Religious education
The argument which I shall advance on behalf of this and of all other institutions with which it is the happiness of our country now to abound, having a similar object in view–the supply of wholesome education for the poor–is this, that, in providing instruction for the destitute, you confer on them a much more precious gift than in giving them pecuniary supplies for the relief of their outward and physical necessities. To this mode of stating the case I have been led by observing the remark of the wise man in the text–that wisdom is a defence–the possession of solid, but more especially of religious knowledge,
1. As the means of protecting a man from many dangers and many calamities and money, too, is a defence–as the medium of procuring the outward necessaries and comforts of life, it has the power of saving its possessor from numerous and painful sufferings and fears–but yet, if we compare these two defences with one another, the excellency, the advantage will be found upon the side of knowledge or wisdom, for this reason, that wisdom giveth life to them that have it.
1. The blessing of education is a more valuable gift of charity to the poor than the direct relief of their physical necessities, even in the way of supplying them with the resources of natural life. The gift of money will, no doubt, avail to procure the means of physical maintenance and enjoyment so far as it goes, and so long as it lasts; but then it perishes in the using–it has in it no self-preserving, no self-renewing power. What you give the poor man to expend on food and raiment, clothes and supports him for a season; but then food is consumed, and raiment waxes old, and it avails him no longer to remember that he has been warmed, that he has been filled. He cannot feed on the memory of food, nor yet array himself with that of clothing. But lay out, on the other hand, a comparatively trivial sum in bestowing on the indigent child, otherwise the heir of hopeless ignorance, a sound and suitable instruction, and then you bestow on him a source of support and comfort which really is inexhaustible. Knowledge is power, and being personal is permanent power. It is in a man, and therefore continues with him whatever changes may occur in his outward estate to strip him of that which is not inherent but attached–not in but about him; the gift of education gives him a means of support which is not exhausted by being used–which, if it is useful to-day, was useful yesterday, and will be so to-morrow–which is self-preserving, self-strengthening, self-renewing. And while, as the giver of life to those who have it, knowledge thus excels money in respect of permanence–no less does the former surpass the latter in respect of its efficiency. In the degree in which education is judiciously conducted does it give a human being the command of what are the highest, the mightiest, the most productive of human powers–the faculties of the rational and immortal mind–faculties which, whether acting by themselves or co-operating with corporeal energies to the production of what is needful for the support, the comfort, the refreshment, the convenience of the present state, give at once an elevated character, and an enlarged efficiency to all the individuals exertions and pursuits. By implanting, too, and conforming, the habit of thinking–prospective, serious, considerate thinking–which is one great aim and effect of education, you put into the hands of man or woman what has been well denominated the principle of all legitimate prosperity. Not these habits alone, however, but all moral and religious principles are nursed and cherished by such an education as that of which we speak–the activity and temperance which are the parents of health–the industry and integrity, the benevolence and magnanimity, the prudence and public spirit, the rectitude and love, of which the progeny are substance, reputation, influence, domestic and social comfort–the morality which is connected by so general a law even with worldly prosperity–the godliness which hath the promise of this life as well as of that which is to come.
2. While wisdom is a defence, and money is a defence, the excellency of knowledge is, that wisdom giveth intellectual life to them that have it. It is of the nature of our intellectual, as of all our other powers, to rust through want of use; so that in him who has never been accustomed to employ his mind, the very mind itself seems to fall into dormancy, and the man to become, at length, a merely sentient rather than a rational being. Have you never witnessed cases in which the spirit has seemed thus steeped in lethargy–persons who could be kept awake only by the necessity of manual labour and the stimulants of sensual excitement, and who deprived of these, seem to suffer the suspension of their whole spiritual existence, and sink straightway into utter apathy and listlessness, finding no resources within them to employ time, or keep alive attention, when the impulse from without has disappeared–who employ their minds, such as they are, but as the slaves and instruments of body, and have their whole being rightly defined, of the earth, earthy? Now, to prevent this death, as it may be called, of the intellectual soul within its clayey dungeon–whether it expire in stupefaction or in agony–the only means you can employ is to supply it with that knowledge, the excellency of which is, that it giveth life to them that have it. The capacity of intellectual exercise must be early provoked, and stimulated, and directed. The taste for intellectual enjoyment must be early implanted, and nourished, and improved. In providing, then, the means of education for the else deserted children of your city and your country, you are providing the only direct–the absolutely necessary means of rendering them worthy of the name of rational and intelligent creatures–of saving from being overborne and extinguished that which defines them human beings. You may, peradventure, give the first impulse to some master-mind which else might have remained for ever cramped and fettered without command or consciousness of its latent powers, but which, let loose by you, may mightily accelerate and advance the great march of human improvement. You may, peradventure, kindle some luminous spirit which else must have been finally absorbed amidst the gloom in which it had its birth, and which shall stream far-darting and imperishable lustre to distant generations and distant climes.
3. While we admit, in speaking of the case of our necessitous fellow-creatures, that money is a defence and wisdom a defence, still we say that the excellency belongeth unto knowledge; because wisdom giveth life–life spiritual and eternal–to those that have it. It is the key of knowledge that opens the kingdom of heaven; and if this be the constitution of the Gospel, very plain it is that the state of a human soul abandoned to utter ignorance is that of a soul devoted to inevitable death. Alas! what multitudes are in this condition. But there is still another circumstance which darkens and aggravates the view we are compelled to take of the spiritually deathful power of ignorance, and it is this–that, especially amidst a condensed and crowded population, those who grow up utterly uneducated are almost sure to grow up openly profligate. The first and most direct consequence of their early abandonment without the means of education is, that they are left to spend their time in utter idleness. Led by idleness follows the twin-plague evil company, under whose noxious breath every budding of thought or emotion congenial to virtue grows sickly and expires, while every plant of deathful odour and poisonous fruit expands into dense and overshadowing rankness. In process of time such childish associations in childish folly and childish vice ripen into combinations of licentiousness and leagues of iniquity. The means are in your power of possibly, of probably averting so sad a catastrophe in a multitude of cases. (J. B. Patterson, M. A.)
Christianity the guardian of human life
We may unhesitatingly charge upon heathenism, even if you keep out of sight, its debasing effect upon morals, and think of it only as a system of religious ceremonies and observances, the having a direct tendency to the destroying mens lives. It has not been merely amongst the more savage of pagans, but also amongst those who have advanced far in civilization, that the custom has prevailed of offering human sacrifices. The Grecians made great progress in sciences and arts; yet it would seem to have been a rule with each of their states to sacrifice men before they marched against an enemy. The Romans, who emulated the Grecians in civilization, appear not to have been behind them in the cruelties of their religion; even so late as in the reign of Trajan, men and women were slain at the shrine of some one of their deities. As to the heathenism of less refined states, it would be easy to affix to it a yet bloodier character: nothing, for example, could well exceed the massacres, connected with religious rites, which appear to have been common among the nations of America: the annual sacrifices of the Mexicans required many thousands of victims, and in Peru two hundred children were devoted for the health of the sovereign. What a frightful destruction of life[ But we should vastly underrate the influence of Christianity in saving human life, were we merely to compute from the abolition of the destructive rites of heathenism. The influence has been exerted in indirect modes yet more than in direct. It has gradually substituted mild for sanguinary laws, teaching rulers that the cases must be rare which justify the punishing with death. And what but Christianity, giving sacredness to human life, ever taught men to erect asylums for the sick and the aged? Add to this the mighty advancings which have been made under the fostering sway of Christianity in every department of science. And how wonderfully, in promoting knowledge, has Christianity preserved life. The study of the body, of its structure and diseases; acquaintance with the properties of minerals and plants; skill in detecting the sources of pain, and applying remedies or assuagements–all this would appear peculiar, in a great degree, to ,Christian nations; as if there could be only inconsiderable progress in medical science, whilst a land were not trodden by She alone Physician of the soul.. And need we point out how knowledge of other kinds, cherished by Christianity, has subserved the preservation of life? Witness astronomy, watching the mariner, lest he be bewildered on the waters. Witness chemistry, directing the miner, that he perish not by subterranean fires. Witness geography, with its maps and charts, informing the traveller of dangers, and pointing him to safety. Witness architecture, rearing the lighthouse on rooks, where there seemed no foundation for structures which might brave the wild storm, and thus warning away navies which must otherwise have perished. Witness machinery, providing for the poorest what once the wealthy alone could obtain, the means of guarding against inclement seasons, and thus preserving health when most rudely threatened. But it were greatly to wrong Christianity as a giver of life, were we to confine our illustrations to the bodies, in place of extending them go the souls of men. We have higher evidence than any yet assigned, that Christianity is the only wisdom which will answer the description contained in our text. It may be said of the world, in every period of its history, The world by wisdom knew not God. Our liability to punishment is discoverable by human wisdom, but the possibility of our escaping it not without heavenly; and hence there is no life-giving power in the former. But the wisdom which the Holy Ghost continually imparts to such as submit to His influence is, from first to last, a quickening, vivifying thing. It makes the believer alive, in the sense of being energetic for God and for truth; alive, as feeling himself immortal; alive, as having thrown off the bondage of corruption; alive, as knowing himself begotten again to an inheritance that fadeth not away. I live, said the great apostle, yet not I, but Christ liveth in me. And life indeed it is, when a man is made wise unto salvation: when, having been brought to a consciousness of his state as a rebel against God, he has committed his cause unto Christ, who was delivered for our offences, and was raised again for our justification. There is needed only that, renouncing all wisdom of our own, we come unto God to be taught, and we shall receive the gift of the Spirit, that Spirit which is breath to the soul, quickening it from the death of nature, and causing its torpid energies and perverted affections to rise to their due use, and fix on their due end. And the excellency of this knowledge is, that, having it, you will have life. You cannot have it, except in the heart; for no man knows Christ who knows Him only with the head. And having this knowledge in the heart, you have renewal of the heart; and with renewal of the heart forgiveness of sin, and the earnests of immortality. Are we not now, therefore, able to vindicate in all its extent the assertion of our text? In the former part of the verse the wise man had allowed that wisdom is a defence, and money is a defence. But riches profit not in the day of wrath, and the wisdom of this world is foolishness with God. But they whose treasure has been above–they who have counted all things but loss for the excellency of the knowledge of Christ–they shall have a defence, a sure defence, when the rich man is destitute and the wise man speechless. They have chosen that which cannot be taken away, and which, indeed, is then only fully possessed, when everything else departs from human hold. As they soar to inherit the kingdom obtained for them by Christ, and thus lay hold on an immortality of joy through having acquainted themselves with Him as the way, the truth, and the life, there may be none to say that money is a defence, and wisdom is a defence–none to say it in the face of the confounding witness of the elements melting with fervent heat, and of the shrinking away of those who have been wise in their own eyes, and prudent in their own sight: but the whole company of the redeemed shall be joined by the thousand times ten thousand of the celestial host, in confessing and publishing that the excellency of knowledge is, that wisdom, Christian wisdom, giveth life to them that have it. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Wisdom is a defence] To whom Solomon answers: All true wisdom is most undoubtedly a great advantage to men in all circumstances; and money is also of great use: but it cannot be compared to wisdom. Knowledge of Divine and human things is a great blessing. Money is the means of supporting our animal life: but wisdom – the religion of the true God – gives life to them that have it. Money cannot procure the favour of God, nor give life to the soul.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Is a defence, Heb. is a shadow; which in Scripture use notes both protection and refreshment. And thus far wisdom and money agree. But herein knowledge or wisdom (which commonly signifies the same thing) excels riches, that whereas riches frequently expose men to death or destruction, true wisdom doth ofttimes preserve a man from temporal, and always from eternal ruin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Literally, (To be) in (thatis, under) the shadow (Isa30:2) of wisdom (is the same as to be) in (under) the shadowof money; wisdom no less shields one from the ills of lifethan money does.
is, thatrather, “theexcellency of the knowledge of wisdom giveth life,” thatis, life in the highest sense, here and hereafter (Pro 3:18;Joh 17:3; 2Pe 1:3).Wisdom (religion) cannot be lost as money can. It shields onein adversity, as well as prosperity; money, only in prosperity. Thequestion in Ec 7:10 implies awant of it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For wisdom [is] a defence, [and] money [is] a defence,…. Or, a “shadow” of refreshment and protection, under which men sit with pleasure and safety; a man by his wisdom, and so by his money, is able to defend himself against the injuries and oppressions of others, and especially when both meet in one and the same man. Jarchi renders and interprets it,
“he that is in the shadow of wisdom is in the shadow of money, for wisdom is the cause why riches come;”
and so the Targum,
“as a man is hid in the shadow of wisdom, so he is hid in the shadow of money, when he does alms with it;”
compare with this Lu 16:9; see Ec 7:19. Theognis o has a saying much like this,
“riches and wisdom are always inexpugnable to mortals;”
but the excellency of knowledge [is, that] wisdom giveth life to them that have it; or, “the excellency of the knowledge of wisdom giveth life” p, c. not of natural wisdom, or the knowledge of natural and civil things, the vanity of this is exposed, before by the wise man but the knowledge of God in Christ; the knowledge of Christ, who is the Wisdom of God; and of the Gospel, and of all divine and spiritual things: this is a superior excellency to riches, which often expose a man’s life to danger, cannot preserve him from a corporeal death, much less from an eternal one. When this is the excellency of spiritual knowledge, that spiritual life goes along with it; such as are spiritually enlightened are spiritually quickened; live by faith on Christ, whom they know; and, through the knowledge of him, have all things pertaining to life and godliness, and have both a right and meetness for eternal life; yea, this knowledge is life eternal,
Joh 17:3; see 2Pe 1:3; and this is the pure gift of Wisdom, or of Christ, and not owing to the merit of men, or works done in obedience to the law, which cannot give this life; see Joh 17:2 Ro 6:23.
o Sententiae, v. 1153. p “et praestantia scientiae sapientiae vivificabit”, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
i. Wisdom is better than money. Ecc. 7:12
TEXT 7:12
12
For wisdom is protection just as money is protection. But the advantage of knowledge is that wisdom preserves the lives of its possessors.
THOUGHT QUESTIONS 7:12
193.
What advantage does wisdom have over money?
194.
Wisdom leads us to whom? (Cf. Pro. 8:35)
PARAPHRASE 7:12
To live beneath the shadow or shelter of wisdom is like living beneath the shadow or shelter of wealth, but there is the added blessing with wisdom and that is the blessing of knowing that wisdom gives life to its possessors.
COMMENT 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.
FACT QUESTIONS 7:12
348.
Is knowledge synonymous with wisdom as it is used in this verse?
349.
Name the distinctive advantage that wisdom now offers.
350.
Why is the analogy of the shadow appropriate?
351.
What variations of translations appear in the last half of this verse? Discuss.
Fuente: College Press Bible Study Textbook Series
(12) A defence.Literally, a shadow (Psa. 91:1; Psa. 121:5, &c). This verse harmonises with the interpretation of the preceding verse, which we prefer. Wisdom and riches alike confer protection, but the pre-eminence of wisdom is, &c.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Wisdom and money defence This is a forcible way of saying, “Wisdom is a defence of one kind and money a defence of quite another.” Both united make a strong and safe shelter, but, of the two, wisdom is superior by its giving life to its possessors. An Athenian wished his son educated, so as not to sit upon the stone seat of the public assembly, as being himself but another stone. Life means energy, activity, and intelligence. In wisdom is shelter, and in money is shelter, would be a better rendering.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 835
THE EXCELLENCY OF SPIRITUAL WISDOM
Ecc 7:12. Window is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
TO have our minds well regulated in reference to religion, is most desirable. There is, in reality, no discordance between the duties which we owe to God and to man; or between our callings as men, and our callings as Christians. The things which relate to this world demand our attention, as well as those which relate to a future state. If, on the one hand, our worldly pursuits ought not to thrust out religion; so neither, on the other hand, should our pursuit of heavenly things lead us to neglect any part of our worldly occupations. God has said, Six days shalt thou labour; but the seventh day thou shalt keep holy to the Lord. This shews, that we then only perform our duty aright, when we comprehend in our daily services a well-regulated devotion to the concerns of time, and to the interests of eternity. The two great objects of general pursuit are, wisdom, and money. The one is followed only by a select portion of the community; the other is sought by all; but, whichever of the two any man affects, provided he give to heavenly pursuits the chief place, he does right to prosecute it with zeal and diligence: being not slothful in business, and yet fervent in spirit, serving the Lord [Note: Rom 12:11.]. This combination of duties is spoken of in our text: for the elucidation of which, I will shew,
I.
The excellency of wisdom above riches
We are here told, that both wisdom and money are good in their place
[Both the one and the other of these are a defence, or, as the word imports. a shadow. Now, as a shadow affords to persons a protection from the heat of the solar rays, so do wisdom and money screen him from many of the calamities of life: and afford to him many sources of enjoyment, of which those who are not possessed of them are deprived. Money will enable a person to choose his employment in life, whilst the most menial and painful offices are left for those who are not able to choose for themselves. It provides also many comforts, to which the poor are altogether strangers. In a time of sickness, especially, its use is felt; for, by means of it its possessors often obtain relief, for the want of which their poor neighbours are left to sink. So wisdom also brings with it very extensive benefits, in that it elevates the character, and qualifies a man for stations, to which, from birth, he was not entitled to aspire. It provides, also, good occupation for the mind; so that a man possessed of it is never less alone than when alone. Thus it protects him from that state of degradation to which many, for want of it, are reduced; and from that listlessness which induces persons of an uncultivated mind to betake themselves to some evil employment for the sole purpose of getting rid of time.
True, indeed, neither wisdom nor money can protect us from every evil: disease or accident may assault one person as well as another: nor can they afford entire protection under any circumstances, any more than a shadow can altogether remove the heat of the atmosphere. But, as a shadow, they may screen us from much evil, and alleviate many pains which they cannot entirely ward off.]
But wisdom has an excellency far above money
[Wisdom is more our own than money, which soon makes itself wings and flies away. In many respects, also, has it a tendency to promote our welfare in life, beyond money. Riches rather contract the mind than enlarge it; whereas wisdom expands the mind, and dispels that conceit and insolence which characterize a purse-proud man. Money, too, when not combined with wisdom, leads a man into every species of dissipation and folly, and opens to him temptations to every kind of sensual indulgence. But wisdom provides for his mind such occupations as place him at a distance from temptation, and especially when his facilities for profuse expenditure are on a contracted scale. And thus the man of wisdom moves in a far safer and happier sphere; his pleasures being more refined, and his employments more innocent. I may further observe, that riches render us a prey to designing men; and subject us to many vexations, to which less opulent persons are but little exposed: whereas wisdom holds not forth any such baits to dishonest and designing men; who, if not disposed to join with us in our pursuits, will leave us, without interruption, to prosecute our own. Nor is it the least excellence of wisdom that it induces thoughtful habits, which are favourable to sobriety, to meditation, and to a candid investigation of conflicting interests: whilst money rather tends to dissipate thought, and to fix the mind only on present indulgences. In a word, money, without wisdom, tends to the destruction of life; whereas wisdom, freed from the temptations of wealth, tends rather to the presentation of life, and to the securing of that equanimity which, to a worldly man, is the main source of comfort in the world.]
Whilst we thus acknowledge that both wisdom and money have, though in different degrees, their respective excellencies, we are constrained to maintain,
II.
The excellence of spiritual wisdom above them both
The benefit ascribed to wisdom in the latter clause of my text necessarily leads our thoughts to a different kind of wisdom from that which is mentioned in the former clause. And we find the same distinction made by the Prophet Jeremiah: Let not the wise man glory in his wisdom, neither let the mighty man glory in his might: let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness in the earth [Note: Jer 9:23-24.]. Here is a spiritual wisdom spoken of, which infinitely exceeds all that the wisest or richest of unenlightened men can possess. To make this clear, let it be remembered,
1.
A man may possess all the wisdom and all the riches of the world, and yet be dead: but the smallest measure of spiritual wisdom giveth life to them that have it
[The manna which God gave by Moses to the Israelites in the wilderness supported life, but could not give it: whereas our Lord and Saviour, whom that manna typified, gives life to all who believe on him [Note: Joh 6:47-51.]. Now spiritual wisdom consists in the knowledge of Christ; as Christ himself has said. This is life eternal, to know the the only true God, and Jesus Christ whom thou hast sent [Note: Joh 17:3.] And if we be but babes in Christ, still have we passed from death unto life, and are become new creatures in Christ Jesus [Note: 2Co 5:17.].]
2.
Wisdom and riches too frequently lead men to self-confidence and creature-dependence; whereas spiritual wisdom invariably humbles the soul, and leads it to seek its all in Christ
[A life of faith upon the Son of God is the very essence of all spiritual wisdom [Note: Gal 2:20.] ]
3.
By carnal wisdom, and by wealth, men are often betrayed into a contempt of all religion; whereas spiritual wisdom brings with it such a love to religion as gradually transforms the soul into the divine image
[Yes, in truth, faith, if genuine, will purify the heart [Note: Act 15:9.]; and he that hath a hope in Christ will purify himself, even as he is pure [Note: 1Jn 3:3.] ]
4.
A man possessing wisdom and riches in their utmost extent, may perish; but a man that is wise towards God, is made wise unto salvation [Note: 2Ti 3:15.]
[Hence it was that St. Paul, who in his unconverted state possessed a very abundant measure of these earthly talents, considered them all but as dross and dung, in comparison of the excellency of the knowledge of Christ [Note: Php 3:7-8.]. And hence Moses, also, who had attained all the learnings of the Egyptians, and was next in power to the king upon the throne, regarded it all as unworthy of a thought, not only for the crown of Christ, but in comparison of his cross; esteeming the reproach of Christ greater riches than all the treasures of Egypt [Note: Heb 11:26.]. Yes, spiritual wisdom has the promise of the life that now is, and of that which is to come [Note: 1Ti 4:8.]: and fully merits that high encomium which the wisest of men has bestowed upon it [Note: Pro 3:13-18.] Whose findeth it, findeth life, and shall to all eternity obtain favour of the Lord [Note: Pro 8:35.].]
Let us then learn,
1.
To form a correct estimate of all that is before us
[Earthly things are not to be despised. Religious persons just emerging from darkness unto light, are apt to pour contempt on wealth as if it were good for nothing, and greatly also to undervalue even intellectual attainments. But we should give to every thing its due. Even to money are we indebted for numberless comforts, and to wisdom for much more; because to money enables us to procure. Doubtless, in comparison of spiritual attainments, those which have respect only to the things of time and sense are of but little value. We may say of the moon and stars, that they are of small utility to us in comparison of the sun: but this does not render them of no value in themselves. The heavenly bodies possess great beauty and utility, notwithstanding they are eclipsed by the sun: and the true war to judge of their value to us is, to consider how painful the loss of them would be. So, whilst to heavenly things we ascribe, as we ought to do, a paramount importance, let us remember, that, for the purposes of this life at least, those things which are mainly regarded by the unregenerate, are, in their place, deserving also the attention of th godly. We may say of them, as our blessed Lord does of some other things of subordinate importance, These things ought ye to do, and not to leave the other undone.]
2.
To seek every thing according to its real importance
[When it is said, Labour not for the meat that perisheth, but for that which endureth unto everlasting life, we are not to take the expressions absolutely, but only comparatively; exactly as when it is said, I will have mercy, and not sacrifice. I say, then, to those who are engaged in worldly business, Follow it diligently: and to those who are prosecuting any department of science, Strive to excel in it: Whatever your hand findeth to do, do it with all your might [Note: Ecc 9:10.]. The point on which I would entertain a jealousy is, the placing of your affections on any thing here below; for they are to be reserved exclusively for things above [Note: Col 3:2.], But I am aware that there is great reason for caution on this head. I well know how easy it is to enter with zeal into earthly pursuits; and how difficult to maintain the same ardour in the prosecution of heavenly things. Let me then remind you, that, whatever importance you may assign to the things of time and sense, they have no real importance, by reason of the superior importance of the things which are spiritual and eternal. These must occupy the whole soul, and engage all its powers. We must run as in a race; and strive as for the mastery; and fight as for our very lives: and we may rest assured, that the crown of victory that shall be awarded to us, will recompense all the labours we have endured, in the prosecution of our duty, and in the service of our God.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Ecc 7:12 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.
Ver. 12. For wisdom is a defence, and money, &c. ] Heb., A shadow; viz., to those that have seen the sun (as in the former verse), and are scorched with the heat of it – that are under the miseries and molestations of life. Wisdom in this case is a wall of defenee and a well of life. Money also is a thorn hedge, of very good use, Job 1:10 so it be set without the affections, and get not into the heart, as the Pharisees’ did. Luk 11:41 Their riches were got within them, and, by choking the seed, kept wisdom out.
Wisdom giveth life to them that have it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
life = future life. See note on Lev 18:5.
Fuente: Companion Bible Notes, Appendices and Graphics
wisdom: Job 1:10, Job 22:21-25, Pro 2:7, Pro 2:11, Pro 14:20, Pro 18:10, Pro 18:11, Isa 33:6
a defence: Heb. a shadow, Jdg 9:15, Psa 57:1, Isa 30:2, Isa 32:2
the excellency: Deu 30:19, Deu 30:20, Deu 32:47, Pro 3:18, Pro 8:35, Pro 9:11, Pro 11:4, Joh 12:50, Joh 17:3, Phi 3:8
Reciprocal: Pro 4:7 – Wisdom is Pro 4:13 – she Pro 8:19 – General Pro 10:15 – rich Pro 14:24 – crown Pro 16:16 – General Ecc 1:15 – crooked Ecc 2:13 – I saw Ecc 10:19 – but