Exegetical and Hermeneutical Commentary of Ecclesiastes 7:18
[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.
18. It is good ] The sentence is somewhat enigmatic, and its meaning depends on the reference given to the two pronouns. Commonly, the first “this” is referred to the “righteousness and wisdom” of Ecc 7:16, the second “this” to the “wickedness and folly” of Ecc 7:17, and the Teacher is supposed to recommend a wide experience of life, the tasting of “the fruit of the tree of knowledge of good and evil,” which, as in ch. Ecc 1:17, shall embrace both, and bring with it a corresponding largeness of heart. This gives, of course, a perfectly intelligible meaning, though it is not that of a high-toned morality, and belongs to the earlier rather than the later stage of the Debater’s progress. The close parallelism of ch. Ecc 11:6 suggests however another and preferable interpretation. The first and the second “this” and “that” of that verse are both indefinite, used alike of such work and opportunities as God gives. So taken, the precept now before us runs much in the same line of thought, “Lay hold on this do not let that slip do what thy hand findeth to do. Only be sure that it is done in the right spirit, for “he that feareth God,” he, and he alone, “comes forth of all things well,” i.e. does his duty and leaves the result to God. This temper, in exact harmony with the practical good sense of moderation, is contrasted with the falsehood of extremes condemned in the two previous verses.
Fuente: The Cambridge Bible for Schools and Colleges
Ecc 7:18; Ecc 7:14
Consider the work of God: for who can make that straight which He hath made crooked?
The power of God, and the duty of man
I. What we are to understand by the work of God. This is an expression often used in the Scriptures, and has different significations. In one place it refers to the two tables of stone, containing the Ten Commandments, written by the finger of God and given to Moses. In another to the reception of the Lord Jesus Christ by faith (Joh 6:29-30). In a third to the progress of the Gospel, and to the influence of the Holy Spirit in the heart, by which a radical change is effected, and holy tempers produced (Rom 14:20). In the text it is evidently used to point out to us the infinitely wise arrangement of all the situations and circumstances of the sons of men: that the bounds of their habitation are marked out by Him to whom all things in earth and heaven owe their existence.
II. The impossibility of altering or defeating the purposes of god. To prove this, might I not refer to the experience and observation of all people? Our fields may be cultivated with all imaginable care–we may sow the best corn that can be procured–but if the will of the Lord be so, we can reap nothing but disappointment. If He designs to chastise a guilty people by sending a famine upon them, lie can make a worm, or a dew, hail, storm, or lightning, to blast mans hope in a moment, and to teach him that except the Lord build the house, they labour in vain that build it; and that except the Lord keep the city, the watchman waketh but in vain (Psa 127:1). If it be His will to fill a sinner with remorse of conscience, He can make him cry out with Cain, My punishment is greater than I can bear–or with Josephs brethren, when they imagined that vengeance was about to overtake them, We are verily guilty concerning our brother–or with Judas, I have sinned, in that I have betrayed the innocent blood. All hearts are in His hand; His power rules over all; none can stay that hand or resist successfully that power.
III. The duty incumbent on man to be satisfied with his lot. A sinner by nature and practice, man deserves no blessing from his Maker–he can lay no claim to a continuance of present mercies, nor has he in himself any ground to hope for fresh ones–of course everything he enjoys is unmerited. Is it for such a being as this to be dissatisfied with what he possesses, because others possess more? Is it for him to think that he is hardly dealt with, while oppressed by pain, sickness; hunger or thirst–when a moments reflection ought to convince him that anything short of hell is a blessing? The heart must be changed by the grace of God before it can rejoice in tribulation–and testify that tribulation worketh patience; and patience, experience; and experience, hope: and it is through the belief of the Gospel that this change is effected.
IV. Consideration is an important and plainly enjoined duty–and when we take into account the character of man, and the distractions produced in his mind by visible things, its necessity is quite apparent. Let us then consider that we are not called upon to account for the Lords dealings, or to make the vain attempt of reconciling the seeming contrarieties in the Divine administration. If clouds and darkness are round about Him, we may yet be sure that righteousness and judgment are the habitation of His throne. His servants will one day understand, as far as is necessary, everything which now appears dark and perplexing, and in the mean season they are called to live by faith–to take no thought for the morrow–to commit their ways unto Him, and to be satisfied with the assurance that the Judge of all the earth does right. (P. Roe, M. A.)
The crook in the lot
A just view of afflicting incidents is altogether necessary to a Christian deportment under them: and that view is to be obtained only by faith, not by sense. For it is the light of the Word alone that represents them justly, discovering in them the work of God, and consequently designs becoming the Divine perfections. These perceived by the eye of faith, and duly considered, one has a just view of afflicting incidents, fitted to quell the turbulent motions of corrupt affections under dismal outward appearances.
I. Whatsoever crook is in ones lot, it is of Gods making.
1. As to the crook itself, the crook in the lot, for the better understanding thereof these few things following are premised.
(1) There is a certain train or course of events, by the providence of God, falling to every one of us during our life in this world: and that is our lot, as being allotted to us by the sovereign God, our Creator and Governor, in whose hand our breath is, and whose are all our ways.
(2) In that train or course of events, some fall out cross to us, and against the grain; and these make the crook in our lot.
(3) Everybodys lot in this world hath some crook in it. Complainers are apt to make odious comparisons: they look about, and taking a distant view of the condition of others, can discern nothing in it but what is straight, and just to ones wish; so they pronounce their neighbours lot wholly straight. But that is a false verdict: there is no perfection here, no lot out of heaven without a crook.
(4) The crook in the lot came into the world by sin: it is owing to the fall (Rom 5:12).
2. Having seen the crook itself, we are, in the next place, to consider of Gods making it.
(1) That the crook in the lot, whatever it is, is of Gods making, appears from these three considerations. It cannot be questioned, but the crook in the lot, considered as the crook, is a penal evil, whatever it is for the matter thereof: that is, whether the thing in itself, its immediate cause and occasion be sinful or not, it is certainly a punishment or affliction. Now, as it may be, as such holily and justly brought on us, by our sovereign Lord and Judge, so He expressly claims the doing or making of it (Amo 3:6). It is evident from the Scripture-doctrine of Divine providence that God brings about every mans lot and all the parts thereof.
(2) That we may see how the crook in the lot is of Gods making, we must distinguish between pure sinless crooks and impure sinful ones. There are pure and sinless crooks: the which are mere afflictions, cleanly crosses; grievous indeed, but not defiling. Such were Lazarus poverty, Rachels barrenness, Leahs tender eyes, the blindness of the man who had been so from his birth (Joh 9:1). Such crooks in the lot are of Gods making, in the most ample sense, and in their full comprehension, being the direct effects of His agency, as well as the heavens and the earth are. There are impure sinful crooks, which, in their own nature, are sins as well as afflictions, defiling as well as grievous. Such was the crook made in Davids lot, through his family disorders, the defiling of Tamar, the murder of Amnon, the rebellion of Absalom, all of them unnatural. Now, the crooks of this kind are not of Gods making, in the same latitude as those of the former; for He neither puts evil in the hearts of any, nor stirreth up to it (Jam 1:13). But they are of His making, by His holy permission of them, powerful bounding of them, and wise over-ruling of them to some good end.
(3) It remains to inquire why God makes a crook in ones lot. And this is to be cleared by discovering the design of that dispensation: a matter which it concerns every one to know, and carefully to notice, in order to a Christian improvement of the crook in their lot. The design thereof seems to be, chiefly, seven-fold. The trial of ones state–whether one is in the state of grace, or not? Whether a sincere Christian, or a hypocrite? Excitation to duty, weaning one from this world, and prompting him to look after the happiness of the other world. Conviction of sin. As when one, walking heedlessly, is suddenly taken ill of a lameness; his going halting the rest of his way convinceth him of having made a wrong step; and every new painful steep brings it afresh to his mind: So God makes a crook in ones lot, to convince him of some false step he hath made, or course he hath taken. Correction or punishment for sin. In nothing more than in the crook of the lot is that word verified (Jer 2:19). Preventing of sin (Hos 2:6). Many are obliged to the crook in their lot, that they go not to these excesses, which their vain minds and corrupt affections would with full sail carry them to: and they would from their hearts bless God for making it, if they did but calmly consider what would most likely be the issue of the removal thereof. Discovery of latent corruption, whether in saints or sinners. The exercise of grace in the children of God. The crook in the lot gives rise unto many acts of faith, hope, love, self-denial, resignation, and other graces; to many heavenly breathings, pantings, longings, and groanings, which otherwise would not be brought forth.
II. What crook God makes in our lot, we will not be able to even.
1. Show Gods marring and making a crook in ones lot, as He sees meet.
(1) God keeps the choice of every ones crook to Himself: and therein he exerts His sovereignty (Mat 20:15).
(2) He sees and observes the bias of every ones will and inclination how it lies, and wherein it specially bends away from Himself, and consequently wherein it needs the special bow.
(3) By the conduct of His providence, or a touch of His hand, He gives that part of ones lot a bow the contrary way; so that henceforth it lies quite contrary to that bias of the partys will (Eze 24:25).
(4) He wills that crook in the lot to remain while He sees meet, for longer or shorter time, just according to His own holy ends He designs it for (2Sa 12:10; Hos 5:15).
2. Consider mans attempting to mend or even that crook in their lot. This, in a word, lies in their making efforts to bring their lot in that point to their own will, that they may both go one way; so it imports three things.
(1) A certain uneasiness under the crook in the lot; it is a yoke which is hard for the party to bear, till his spirit be tamed and subdued (Jer 31:18).
(2) A strong desire to have the cross removed, and to have matters in that part going according to our inclinations.
(3) An earnest use of means for that end. This natively follows on that desire. And if the means used be lawful, and not relied upon, but followed with an eye to God in them, the attempt is not sinful either, whether he succeed in the use of them or not.
3. In what sense it is to be understood, that we will not be able to mend or even the crook in our lot?
(1) It is not to be understood as if the case were absolutely hopeless, and that there is no remedy for the crock in the lot. For there is no case so desperate but God may right it (Gen 18:14).
(2) We will never be able to mend it by ourselves; ii the Lord Himself take it not in hand to remove it, it will stand before us immovable, like the mountain of brass, though, perhaps, it may be in itself a thing that might easily be removed. We take it up in these three things. It will never do by the mere force of our hand (1Sa 2:9). The use of all allowable means, for it will be suecessless unless the Lord bless them for that end (Lain. 3:37). It will never do in our time, but in Gods time, which seldom is so early as ours (Joh 7:6).
4. Reasons of the point.
(1) Because of the absolute dependence we have upon God (Act 17:28).
(2) Because His will is irresistible (Isa 46:10).
Inference
1. There is a necessity of yielding and submitting under the crook in our lot; for we may as well think to remove the rocks and mountains, which God has settled, as to make that part of cur lot straight which He hath crooked.
2. The evening of the crook in our lot, by main force of our own, is but a cheat we put on ourselves, and will not last, but, like a stick by main force made straight, it will quickly return to the bow again.
3. The only effectual way of getting the crook evened is to apply to God for it.
Exhortation
1. Let us then apply to God for removing any crook in our lot, that in the settled order of things may be removed.
2. What crook there is, that, in the settled order of things, cannot be got removed or evened in this world, let us apply to God for suitable relief under it.
3. Let us then set ourselves rightly to bear and carry under the crock in our lot, while God sees meet to continue it. What we cannot mend, let us bear Christianity, and not fight against God. So let us bear it–
(1) Patiently, without firing and fretting, or murmuring (Jam 5:7; Psa 37:7).
(2) With Christian fortitude, without sinking under discouragements–nor faint when thou art rebuked of Him (Heb 12:5).
(3) Profitably, so as we may gain some advantage thereby (Psa 119:71).
Motives to press this exhortation.
1. There will be no evening of it while God sees meet to continue it.
2. An awkward carriage under it notably increases the pain of it.
3. The crook in thy lot is the special trial God has chosen for thee to take thy measure by (1Pe 1:6-7). Think, then, with thyself under it. Now, here the trial of my state turns; I must, by this be proven either sincere or a hypocrite. For–
(1) Can any be a cordial subject of Christ without being able to submit his lot to Him? Do not all who sincerely come to Christ put a blank in His hand? (Act 9:6; Psa 47:4). And does He not tell us that without that disposition we are not His disciples? (Luk 14:26).
(2) Where is the Christian self-denial and taking up of the cross without submitting to the crook? This is the first lesson Christ puts in, the hands of His disciples (Mat 16:24).
(3) Where is our conformity to Christ, while we cannot submit to the crook?
(4) How will we prove ourselves the genuine kindly children of God, if still warring with the crook?
4. The trial by the crook here will not last long (1Co 7:31).
5. If ye would, in a Christian manner, set yourselves to bear the crook, ye would find it easier than ye imagine (Mat 11:29-30).
6. If ye carry Christianly under your crook here, ye will not lose your labour, but get a full reward of grace in the other world, through Christ (2Ti 2:12; 1Co 15:58).
7. If ye do not carry Christianly under it, ye will lose your souls in the other world (Jud 1:15-16).
III. Considering the crook in the lot as the work of God is a proper means to bring one to carry rightly under it.
1. What it is to consider the crook as the work of God.
(1) An inquiry into the spring whence it riseth (Gen 25:22).
(2) A perceiving of the hand of God in it.
(3) A representing it to ourselves as the work of God, which He hath wrought against us for holy and wise ends, becoming the Divine perfections. This is to take it by the right handle, to represent it to ourselves under a right notion, from whence a right management under it may spring.
(4) A continuing of the thought of it as such. It is not a simple glance of the eye, but a contemplating and leisurely viewing of it as His work that is the proper mean.
(5) A considering it for the end for which it is proposed to us, viz. to bring to a dutiful carriage under it.
2. How is it to be understood to be a proper means to bring one to carry rightly under the crook?
(1) Negatively; not as if it were sufficient of itself, and as it stands alone, to produce that effect. But
(2) Positively; as it is used in faith, in the faith of the Gospel: that is to say, a sinners bare considering the crook in his lot as the work of God, without any saving relation to him, will never be a way to carry rightly under it: but having believed in Jesus Christ, and so taking God for his God, the considering of the crook as the work of God, his God, is the proper means to bring him to that desirable temper and behaviour.
3. I shall confirm that it is a proper mean to bring one to carry rightly under it.
(1) It is of great use to divert from the considering and dwelling on these things about the crook, which serve to irritate our corruption.
(2) It has a moral aptitude for producing the good effect. Though our cure is not compassed by the mere force of reason; yet it is carried on, not by a brutal movement, but in a rational way (Eph 5:14). This consideration has a moral efficacy on our reason, is fit to awe us into submission, and ministers much argument for it, moving to carry Christianly under our crook.
(3) It hath a Divine appointment for that end, which is to be believed (Pro 3:6).
(4) The Spirit may be expected to work by it, and does work by it in them that believe, and look to Him for it, forasmuch as it is a mean of His own appointment. (T. Boston, D. D.)
Crooked things
(with Isa 40:4):–These two passages contain a question and the answer to it. We are taught therefrom that God, and God alone, can make that straight which He has permitted to be made crooked–that He alone can make that plain which He has allowed to become rough.
I. The inequalities, or crookedness, of temporal things.
1. We must first of all grant that crooked things are not necessarily evil things. Many of them are very beautiful–many very useful. If all the limbs of a tree were straight, how curious would be our surroundings! If all the fields were flat, how monotonous the landscape, and how unhealthy the situation! It is when crookedness takes the place of that which ought to be straight that the crookedness becomes an evil.
2. We must, secondly, bear in mind that these crooked things are made so by God–that which God hath made crooked. There are many reasons why He has done so, but He has not revealed all those reasons to us. Some, however, are so evident that we cannot but see them.
(1) He would not make this world too comfortable for us, or else we should never desire a better one.
(2) He could not leave us without temptations, or else we should never be proved.
(3) He could not obliterate the consequences of sin until sin is done away. Man brought these consequences on himself at the fall, and they must remain as long as sin remains.
3. Let us now glance at some of these crooked things.
(1) See them in nature. There are extremes of heat and cold. No part of the world is without its drawbacks. In no country are all advantages combined. A warm land has venomous serpents, and insect-plagues infest the inhabitants. In northern countries the cold absorbs half the pleasure of human life. Tornadoes, tempests, storms destroy the verdure of spring, and spread terror and dismay. Mountains and oceans and language separate nations. The very change of seasons introduces an element of uncertainty and crookedness.
(2) See it in life. Pain racks the limbs, fear, anxiety, dread, sorrow, bereavement, trial, the bitter struggle of existence, the cry of cruel want, poverty, and improvidence; the strange distribution of wealth and power, the inequalities of ability. All these things stand out prominently and in lurid brightness, among the crooked things.
(3) See it in social relationships. We meet with crooked characters, and crooked dispositions in others, and are not without crooked tempers in our own breasts. There are contrary people around us, conceited people, thoughtless people, with whom we come in contact. There are changeable people, irritating people, cross-grained people, vexatious acts and foolish repartees, until, disheartened and crushed, we feel as if it were a very crooked world indeed.
(4) See it in spiritual things. No sooner do we begin to try to serve and love God than these roughnesses crop up. Watch the door of your lips and see how much irreverence, how many vain and foolish words come forth. Watch your tempers, and something surely comes to put them out of gear.
II. No human power can put these things straight. How could we expect anything different? How can man contravene the purposes of an almighty God? No more can we expect to rectify things in this world than we could expect to create the world itself.
III. The grand consummation referred to in our second text–The crooked shall be made straight. Yes; but this is by God Himself, and not by man. God shall put things straight by going down to the cause of their disorder. He will not attack the details like man would when he finds a medicine to cure a pain; but He will set the springs right, and then all the wheels will run with smoothness and regularity. (Homilist.)
The crooked in life
I. What is here implied. It is something crooked. What is this? It is not the same in all, but it may easily be found.
1. It is sometimes found in the mind. One complains of the slowness of his apprehension; another of a narrow capacity; another of a treacherous memory.
2. It is sometimes found in the body. Some are defective in their limbs. Some are the subjects of indisposition and infirmity.
3. It is sometimes found in our connections. Perhaps it is a bad wife. Perhaps it is a brother. Perhaps it is a servant. Perhaps it is a treacherous or a frail friend.
4. It is sometimes found in our calling or business. Bad times. Untoward events. Dear purchases and cheap sales. Bad debts.
5. Sometimes it is found in our condition considered at large. Is the man wealthy? In the midst of his sufficiency he is afraid of poverty. Has he been crowned with success? There is some circumstance that tarnishes the lustre, or mars the joy. Has he honour? This bringeth along with it defamation. Has be exquisite pleasure? It soon cloys, and the repetition of the scene becomes insipid.
II. What is expressed–namely, that God is the author of this. There is no such thing as chance in our world. Nothing can befall us without the permission and appointment of the all-disposing providence of our Heavenly Father. Now, how rational this is. Why, surely it is not beneath God to govern what it was not beneath Him to create!
III. What is enjoined. It is to consider.
1. So consider the work of God as to be led to acknowledge that resistance to it is useless.
2. See and acknowledge the propriety of acquiescence.
(1) Remember, in order to produce this acquiescence, that your case is not peculiar.
(2) remember that all is not crookedness.
(3) There is wisdom in the appropriating of your crook.
(4) There is goodness in your crook.
3. So consider the work of God as to improve it and turn it to advantage.
(1) Let it embitter sin.
(2) You are to improve it by turning from the creature to the Creator.
(3) You are to improve it, by its leading you from earth to heaven. (W. Jay.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. It is good that thou shouldest take hold or this] Do not let such an observation slip: take hold of this; do not forget that. Get what you can in an honest way; but do not forget to get true religion; for he that fears God will be saved from all evil.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Take hold of, embrace and practise, this; this counsel last given, Ecc 7:17.
Also from this; from that foregoing advice, Ecc 7:16. It is good to avoid both those extremes.
Withdraw not thine hand from the practice of it.
He that feareth God, who ordereth his actions so as to please God, and keep his commands, and walk by the rule of his word, shall come forth of them all; shall be delivered from both these, and from all other extremes, and from all the evil consequences of them. The word all is sometimes put for both, as being used of two only, as Ecc 2:14.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. this . . . thisthe twoopposite excesses (Ecc 7:16;Ecc 7:17), fanatical, self-wiserighteousness, and presumptuous, foolhardy wickedness.
he that feareth God shallcome forth of them allshall escape all such extremes (Pr3:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[It is] good that thou shouldest take hold of this,…. This advice, as the Arabic version, in the several branches of it; neither to be over much righteous or wicked, and over much wise or foolish; to avoid the one and the other, to keep clear of extremes, and pursue the path that is safest; such advice as this it is right to lay hold on, embrace, and hold fast;
yea, also from this withdraw not thine hand; from what follows concerning the fear of God; or “this [and] this” may be rendered “this [and] that” c, and the sense be, lay hold on this, that is, the last part of the advice, not to be over much wicked or foolish, which is often the cause of an immature death; and do not slacken or be remiss in regarding that other and first part of it, not to be over much righteous or wise;
for he that feareth God shall come forth of them all; or escape them all; the phrase is become Rabbinical, that, is, he shall be free or exempt from them all; from over much righteousness and over much wisdom, and over much wickedness or over much folly; the fear of God, which is the beginning of wisdom, is the best preservative from, and antidote against, these things; for a man that fears God is humble, and renounces his own righteousness, and distrusts his own wisdom; he fears to commit sin, and shuns folly.
c So Broughton, Rambachius, and others.
Fuente: John Gill’s Exposition of the Entire Bible
“It is good that thou holdest fast to the one,” – viz. righteousness and wisdom, – and withdrawest not thy hand from the other, – viz. a wickedness which renounces over-righteousness and over-wisdom, or an unrestrained life; – for he who fears God accomplishes all, i.e., both, the one as well as the other. Luther, against the Vulg.: “for he who fears God escapes all.” But what “all”? Tyler, Bullock, and others reply: “All the perplexities of life;” but no such thing is found in the text here, however many perplexities may be in the book. Better, Zckler: the evil results of the extreme of false righteousness as of bold wickedness. But that he does not destroy himself and does not die before his time, is yet only essentially one thing which he escapes; also, from Ecc 7:15, only one thing, , is taken. Thus either: the extremes (Umbr.), or: the extremes together with their consequences. The thought presents a connected, worthy conclusion. But if eth – kullam , with its retrospective suffix, can be referred to that which immediately precedes, this ought to have the preference. Ginsburg, with Hitzig: “Whoso feareth God will make his way with both;” but what an improbable phrase! Jerome, with his vague nihil negligit , is right as to the meaning. In the Bible, the phrase … , egressus est urbem , Gen 44:4, cf. Jer 10:20, is used; and in the Mishna, , i.e., he has discharged his duty, he is quit of it by fulfilling it. For the most part, merely is used: he has satisfied his duty; and , he has not satisfied it, e.g., Berachoth 2:1. Accordingly – since eth – kullam relates to, “these ought he to have done, and not to leave the other undone,” Mat 23:23 – here means: he who fears God will set himself free from all, will acquit himself of the one as well as of the other, will perform both, and thus preserve the golden via media.
Fuente: Keil & Delitzsch Commentary on the Old Testament
c. Choose the best in life. Ecc. 7:18
TEXT 7:18
18
It is good that you grasp one thing and also not let go of the other, for the one who fears God comes forth with both of them.
THOUGHT QUESTIONS 7:18
203.
Identify the two things one should hold on to. (Ecc. 7:16-17)
204.
What condition must one meet in order to come forth with both of them?
PARAPHRASE 7:18
It is good that you take hold of the true righteousness, and also that you grasp the idea that you should not lead a life of sin. Hold on to both of these for the one who departs from evil and seeks the good will escape the power of wickedness.
COMMENT 7:18
Solomon is now admonishing his readers to follow the wisdom of acting upon the previously stated observations. He adds the incentive that if they will do this, they will always be free from the evils which destroy us and kill us before our time. The condition that must be met which enables one to maintain his good name and attain unto wisdom is to practice the fear of God. This fear is a healthy reverence for God which results in departing from evil and following that which is good. Such pious activity will safeguard one against the dangers delineated in the two preceding verses.
The latter part of this verse presents a problem in translation and subsequently in interpretation. The Anchor Bible reads: He who fears God will consider both sides. In a footnote on this verse, the translators openly state that it does not refer to wisdom and folly but to both sides of a question. However, there is more involved here than just the investigation of both sides of a question. Solomon is specific in pointing to the evils of self-righteousness, false wisdom, indulging in wickedness, and acting foolishly. The pursuit of any of these evils would destroy ones good name. The high good of attaining unto wisdom would thus be missed.
The New American Standard Version states that the wise man will come forth with both of them. In this case the them would refer to purity of life and wisdom. The preposition with suggests that he desires to have them and figuratively holds them in his hands.
An opposite view is that the them refers to self-righteousness and folly, and that the wise man will escape from them. The following translations are based on this interpretation: For he who fears God will come forth from every case (Leupold); . . . he that feareth God shall escape from all (Hengstenberg).
Although the difficulty in translation exists, the main message is not diminished. Solomon is teaching that the wise man, who labors to maintain his good name, will do all within his power to turn away from evil and do good (1Pe. 3:10). In his honest pursuit he will be delivered from the snare of the Devil and he will come forth with righteousness and wisdom in his hand.
FACT QUESTIONS 7:18
369.
What incentive to do good does Solomon now suggest?
370.
Define fear as it is used in this verse.
371.
Identify and explain the two main interpretations of the latter part of the verse.
372.
Explain what the main message of the verse is, and why neither interpretation violates the primary lesson of this section.
Fuente: College Press Bible Study Textbook Series
(18) In the uncertainty or the issues of life, it is good for a man to make trial of opposite rules of conduct. provided he always restrain himself by the fear of God. (Comp. Ecc. 11:6.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. The first this refers to the moderate righteousness of Ecc 7:16; the second, to the moderate wickedness of Ecc 7:17. A middle course is recommended, that a man may neither be left desolate nor die before his time.
Shall come forth of them all Plainer English, and a better translation, would be, shall get on well with both. Common sense suggests, that God will keep a good man from excesses. Let us be patient. At another point (when he shall legitimately reach it) Koheleth will affirm that to keep God’s commandments is all there is of a man, and will say no more of mean and average.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 7:18. It is good that thou shouldest take hold of this The good which thou shouldest take hold of consisteth in this (nay, thou shouldest never withdraw thine hand from it), that he who feareth God shall avoid all these inconveniences. See Desvoeux, p. 314.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
By a just man, we may suppose is meant a justified believer in Christ. And of such John the Apostle speaks, when declaring God’s faithfulness and justice, to forgive them their sins, 1Jn 1:9 . Even those are yet exposed to infirmities. It is only among the spirits of just men made perfect, that we are to expect sinless perfection. How endeared in this point of view is Christ, and his atoning blood! 1Jn 2:1-2 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 7:18 [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.
Ver. 18. It is good that thou shouldst take hold of this, ] i.e., Of this golden mean, walking accurately by line and by rule, and continuing constant in thine integrity, not turning aside to the right hand or to the left. As for those that “turn aside unto those crooked ways” Psa 125:5 of being just too much by needless scrupulosity, or wicked excessively by detestable exorbitancy, “the Lord shall lead them forth with the workers of iniquity,” as cattle led to the slaughter, or malefactors to execution; whereas, “he that feareth God shall come out of them all.” He shall “look forthright,” Pro 4:25 and shall have “no occasion of stumbling.” 1Jn 2:10 He shall also be freed from, or pulled as a “firebrand out of the fire.” Zec 3:2
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
come forth of them all = make His way with both.
Fuente: Companion Bible Notes, Appendices and Graphics
good: Ecc 11:6, Pro 4:25-27, Pro 8:20, Luk 11:42
for: Ecc 8:12, Ecc 12:13, Psa 25:12-14, Psa 145:19, Psa 145:20, Jer 32:40, Mal 4:2, Luk 1:50
Reciprocal: 1Ki 18:12 – from my youth Neh 2:20 – The God Pro 12:13 – but Pro 14:26 – fear Pro 29:25 – whoso Pro 31:30 – she Ecc 2:3 – and to lay Ecc 5:7 – but Ecc 9:2 – as is Isa 56:2 – layeth Act 10:2 – one
Fuente: The Treasury of Scripture Knowledge
Ecc 7:18-20. It is good that thou shouldest take hold of this Embrace and practise this counsel last given. Also from this withdraw not thy hand From the practice of the preceding advice: for he that feareth God Who orders his actions so as to please God, and keep his commandments, walking by the rule of his word; shall come forth of them all Shall be delivered from all extremes, and from all the evil consequences of them. This verse seems more exactly rendered by a late writer thus: The good which thou shouldest take hold of consists in this, (nay, thou shouldest never withdraw thine hand from it,) that he who feareth God shall avoid all these inconveniences. Wisdom strengtheneth the wise Hebrew, , that wisdom, will strengthen the wise, namely, that fear of God, mentioned above, which is the true wisdom, and will teach a man to keep close to the rule of his duty, without turning either to the right hand or to the left; more than ten mighty men which are in the city It will support him better in troubles, and secure him more effectually against dangers, than many men uniting their forces to assist and protect him. Or, he shall be better enabled to go through this world, than any town can be to stand the attacks of her enemies, though ten powerful princes should unite in her favour, and join their forces to defend her bulwarks. This is a support which can never fail; whereas, that of a mans own righteousness and strength cannot but be weak and precarious. For, (Ecc 7:20,) there is not a just man upon earth Rather, a righteous man, as properly signifies, and is generally rendered, namely, one that is, and always has been righteous, according to Gods law, the rule of righteousness, which is holy, just, and good, and by which shall no flesh living be justified, Psa 143:2; Rom 3:20; Gal 2:16. Thus St. Paul, quoting the words of David, testifies, There is none righteous, no not one. Solomon adds, that doeth good, and sinneth not Who is universally and perfectly good and holy, and free from sin, in thought, word, and deed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:18 [It is] good that thou shouldest take hold of {o} this; yea, also from {p} this withdraw not thy hand: for he that feareth God shall escape from them all.
(o) That is, on these admonitions that go before.
(p) Consider what desolation and destruction will come, if you do not obey them.