Exegetical and Hermeneutical Commentary of Ecclesiastes 8:11
Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
11. Because sentence against an evil work ] The word for “sentence” is only found here and in Est 1:20, where it is translated “decree” and is probably of Persian origin. Its primary meaning seems to be “a thing sent” and so the king’s missive or edict. The point of the reflection is that the anomaly noted in the previous verse was not only evil in itself, but the cause of further evil by leading men to think they could go on transgressing with impunity.
is fully set in them to do evil ] Literally, their heart is full in them.
Ecc 8:11
Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
Present forbearance no argument against future retribution
Solomon had looked abroad, and had seen sin abounding;–men revelling in iniquity, vainly counting that, because God kept silence, He world never awake to judgment. Who can deny that this is true of our own day?
1. It has its influence amongst merely professing Christians. It lies at the root of their indecision.
2. It has its influence upon the religiously indifferent. To them there is nothing threatening in the horizon. What may come they know not, nor are they much concerned to know. They hope to be prepared for things as they turn up upon the wheel of fortune. To them there is a powerful argument in–All things as they were. A change may come, certainly, but there is no promise of Such change coming now. Were the penalty of transgression suspended over their heads, ready to fall upon the commission of sin, they might be restrained; but it is in the future,–how far they know not, nor do they care to inquire.
3. There is yet another class by whom the principle is embraced, and held as a part of their determined creed–the professedly infidel (2Pe 3:3-4). To the eye of one who cares not to analyze the past, or to indulge in serious thoughts of the future, things appear to be now as they have been, and as they must ever be; and thus present, living, undeniable facts are made to give the lie to everything predictive of a change.
1. It erects a false standard between right and wrong. Punished or not punished, now or in the future–or, if such a thing might be, never punished at all–such a fact could in no way affect the character of an essentially evil deed.
2. It argues a deplorable ignorance of, or dishonesty towards, other parts of the Divine administration. If God be the universal Lawgiver; if the same hand which penned the Decalogue impressed upon Nature her laws, and fixed the principles of her movements; then there is something to be apprehended from a course of sin, even though a just recompense may be long delayed. Our sky may be bright, but our sins, in the meantime, may be gathering into one big thunder-cloud on the horizon, which is destined to break upon us in one overwhelming torrent of direst woe. Even so when this life and another are taken as the periods. We may sin for a season–sentence against an evil work may not be executed speedily–but all nature joins testimony with the Bible in declaring that sin shall not go unpunished.
3. The conduct is opposed to the entire economy under which we live. Man is sinful: human nature is fallen. God designs to raise it; but in a manner consistent with His own character and the character of man. Moral agents have to be dealt with;–He therefore employs moral means. Divine patience and longsuffering are essential to probation; and thus we see that the forbearance which God exercises toward a sinner is fundamental in that gracious economy under which we live. According to the terms of the evangelical covenant, sin cannot adequately be punished at once. It would be to frustrate His own designs–to do violence to His own arrangements.
4. The conduct is abusive of the richest mercy, and the highest privileges of Heaven. We pity the blindness and impenitence of the antediluvians, who, in spite of the warnings of a righteous God, brought down the death-floods of a wakened wrath;–but ours is a more fearful portion; and a bitterer verdict awaits us if, because sentence against an evil work is not executed speedily, our hearts are more fully set in us to do evil. (J. H. Rylance.)
The longsuffering of God with individuals
The wise man points out in the text one general cause of the impenitence of mankind. The heart of the sons of men is fully set to do evil. Why? Because sentence against an evil work is not executed speedily. This shameful, but too common, inclination we will endeavour to expose. What are the perfections of God? They are, ye answer, truth, which is interested in executing the threatenings that are denounced against sinners: wisdom, which is interested in supplying means of re-establishing order: and particularly justice, which is interested in the punishing of the guilty. I reply, your idea of truth is opposite to truth: your idea of wisdom is opposite to wisdom: your idea of justice is opposite to justice. The delay of the punishment of sinners, ye say, is opposite to the truth of God: on the contrary, God hath declared that He would not punish every sinner as soon as he had committed an act of sin. The delay of the punishment of sinners, ye say, is opposite to the wisdom of God: on the contrary, it is this delay which provides for the execution of that wise plan which God hath made for mankind, of placing them for some time in a state of probation in this world, and of regulating their future reward or punishment according to their use or abuse of such a dispensation. The delay of the punishment of sinners, ye say, is repugnant to the justice of God. Quite the contrary. The delay of the punishment of sinners will not seem incompatible with the justice of God unless ye consider that perfection detached from another perfection, by which God in the most eminent manner displays His glory–I mean His mercy. What would have become of David if Divine mercy had not prolonged his days after he had fallen into the crimes of adultery and murder; or if justice had called him to give an account of his conduct while his heart, burning with a criminal passion, was wishing only to gratify it? It was the longsuffering, the patience of God that gave him time to recover himself, to get rid of his infatuation, to see the horror of his sin, and to say under a sense of it, Have mercy upon me, O God, etc. What would have become of St. Peter if God had called him to give an account of himself while, frightened and subverted at the sight of the judges and executioners of his Saviour, he was pronouncing those cowardly words, I know not the man? It was the longsuffering and patience of God that gave him an opportunity of seeing the merciful looks of Jesus Christ immediately after his denial of Him. What would have become of St. Paul if God had required an account of his administration while he was breathing out threatenings and slaughter against the disciples of the Lord? It was the long-suffering of God that gave him an opportunity of saying, Lord, what wilt Thou have me to do? It was the patience of God which gave him an opportunity of making that honest confession, I was before a blasphemer, and a persecutor, and injurious: but I obtained mercy. (J. Saurin.)
The impunity of bad men in the world
1. This has been the great objection of atheists in all ages against the being of a God. The story of Diagoras is well known, who, seeing a wretch forswear himself and remain unpunished, became a professed atheist.
2. Others admit the being of a God, but deny His providence in the administration of human affairs, because they see bad men unpunished in the world.
3. Bad men that own a God and a providence, seeing their crimes unpunished, fall into another error. Ii raises them to a great confidence about the nature of those actions, which, because God does not punish, they think cannot be bad. Dionysius said the gods were pleased with his sacrilege when they sent him a prosperous voyage after he had robbed their temples.
4. There is a fault incident to many otherwise good men. They are uneasy at the impunity of bad men in the world. They repine at the patience and longsuffering of God towards them. And this undoubtedly is a sin. Ought they not to acquiesce in the Divine methods and dispensations and adore the righteousness of Gods ways in the world, although, perhaps, they cannot comprehend them?
5. But the great and common evil that is among men, arising from the impunity of bad men in the world, is that there are very few that from thence do not take encouragement to go on securely in their sins, not dreading that punishment which some think will never come; others look on at such a distance that the apprehension of it is not strong enough to make them turn from their evil ways.
1. Public societies or bodies of men are punished in this world, though particular persons may not. By public societies I mean kingdoms, nations, and states, and churches; these being also considered as societies of Christian men, who have special rules set them for their conduct in that relation wherein they stand to each other. National judgments for national sins are immoderate droughts, excessive rains and inundations of waters, contrary seasons, and a conflict in the elements, all which cause famines and barrenness in the earth; pestilences, and other contagious and malignant distempers.
2. As for particular bad men, they are a punishment to themselves. A bad man always bears a secret punishment within him. Every ill action he does exposes him to the severe rebukes of his own conscience. Moreover, the tumult and disorder of his passions, which clash with each other, and often meet with exasperating difficulties in the pursuit of unlawful object, his restless desires, his awakening fears, and jealousies, and distrusts, and thirst of revenge, these, and a thousand things more of the like nature, disturb the peace of his soul.
3. Nor are bad men secure even against outward punishment. For wickedness and vice are not always prosperous in the world.
4. The end of Divine punishment in this world must be the correction or the destruction of the offender. But there are very good reasons why God does not always punish bad men in this world with respect to either of these.
(1) With respect to the first, God does not always punish bad men in this world, because He considers men as rational creatures, and who ought therefore to be dealt with by rational methods. Present and frequent punishments would not be congruous to the nature of man. The rod and the whip are only fit for beasts, creatures void of understanding, but of quick sense, not to be argued but lashed into duty by the pungency of present pain. God does not always punish bad men in this world, because man is a free agent; but present punishment, would bring a force and a compulsion upon him inconsistent with that freedom; and his obedience to God would not be voluntary, because it were not free.
(2) With respect be the second, God does not always punish bad men in this world, because He takes no pleasure in the death of the wicked, and does not afflict willingly, nor grieve the children of men. God does not always punish bad men in this world that He may set mankind an example of longanimity, and meekness under injuries, and of mutual forbearance to each other. And the world needs such an example. God does not always punish bad men in this world, that they may have time to repent and grow better. God does not always punish bad men in this world because this world is a state of probation and trial, and such a state will not admit of present punishment. For in order to be proved men must be left in a manner to themselves. God does not always punish bad men in this world because they are to have their portion in it. Thus, the wicked rich man was told in hell that in his lifetime he had received his good things. God does not always punish bad men in this world because they are so intermixed with the good that the one cannot be punished but the other must participate in their punishment; God therefore spares the bad in pity and compassion to the good. God does not always punish bad men in this world that He may exercise the faith of good men. God does not always punish bad men in this world because, says Plutarch, He reserves them to be a punishment to others. Even good men may need correction. When they do so, and God will have the hands of men to intervene in it, He does not usually employ the ministry of other good men to chastise them; He employs bad men, as fittest for that work: and He makes the bad punish one another. God does not always punish bad men in this world because their sins are not yet ripe for punishment. God does not always punish bad men in this world because lie has appointed a day wherein He will pass a strict and impartial judgment upon all men, and will finally render to every one according to his works. (P. Falle.)
Abused goodness
The abuse of Divine forbearance
1. Nothing is more common than this abuse. Perhaps many of you are examples of it. To decide this I ask, Would you have continued in your sinful courses to this hour, had you not been persuaded that God would bear with you? Would you now perpetrate another crime if you supposed that God would instantly destroy you for it?
2. Nothing can be more vile and base than this abuse. Clemency affords you a shelter from the storm, and you enter, and then wound your kind Benefactor, and wound Him because He had pity upon you.
3. Be assured nothing will be more fatal. Mercy is your final resource; and, when this is provoked, to what can you turn? (W. Jay.)
Gods delay of executing the sentence of condemnation against ungodly men often miserably abused by them
1. The sin of nature, original sin imputed (Rom 5:12).
2. The sins of the heart (Psa 24:4; Mat 5:28-29).
3. The sins of the tongue (Mat 12:37). It is a channel by which the heart vents much of its inbred corruption, contempt of God, etc.
4. The sins of the life, wicked actions, whether of impiety against God, unrighteousness against men, or intemperance against ourselves (Jud 1:15).
1. We shall take a view of the method of Providence in this matter.
(1) There is a swift method the Lord sometimes takes with sinners (Mal 3:5). Sometimes the sinner has an ill work in design, and the Lord counts his will for the deed, and prevents by a speedy execution; as in Hamans case. He hatched the mischief, but be did not see it come forth. Sometimes the sinner is in actual motion to the ill work, and execution is done on him ere he get it performed. So it fared with the rebellious Israelites, in their attempting to go into the promised land (Num 14:44-45). And so it fared with Jeroboam, putting forth his hand to lay hold on the prophet (1Ki 13:4); and with Uzziah having the censer in his hand (2Ch 26:19). Sometimes the execution trysts with the very doing of the ill work, so that the sinner is taken away with the stroke in his sin. Thus fared it with Nadab and Abihu offering strange fire (Lev 10:1-2); with Zimri and Cozbi cut off in the act of uncleanness (Num 25:8); and with Herod, who was eaten up of worms for his atheism and blasphemy (Act 12:23). Sometimes as the ill work is done out and ended, the execution begins. So it fared with Sennacheribs blasphemous letter (2Ki 19:14; 2Ki 19:35). Sometimes the execution keeps pace with the ill work, and the one goes on as the other does; judgment in the several degrees following hard at the heels of the sin. So it fared with Hiel in his building of Jericho (1Ki 16:1-34.). Sometimes execution begins with the sinners beginning to reap the fruit of his sin when he leans upon his wall, a serpent bites him. So it fared with Ahab taking possession of Naboths vineyard (1Ki 21:18-19), and with the lusters in the wilderness (Psa 78:30-31). Sometimes when ones sin begins to work, in its bitter fruits and effects on others, it recoils on the sinner himself. So it fared with Judas the traitor (Mat 27:3-5).
(2) There is a slow method the Lord takes oftentimes with sinners (Neh 9:17). They commit their evil works; the sentence is presently passed for them: but then the execution is delayed (Psa 50:21). The sinner may get his evil work contrived and accomplished, without any let in this way from Heaven, by any execution against him. The ill work being done without let, the sinner may also for a time pass unpunished, and as little notice may seem to be taken of it as if there were not a God to judge upon the earth (Eze 9:9). Nay, sinners may prosper in an ill course. So far may they be from execution done against them, that they may thrive in the world in it (Psa 37:35). When execution is at length begun, it may be carried on very leisurely for a time: the drops may come very few and soft before the shower (Isa 9:1). More than all that, the execution may be entirely put off during this life.
2. We shall account for this slow method of Providence.
(1) This method is taken to bring sinners to repentance, and prevent their ruin (2Pe 3:9); and it is becoming the perfections of a merciful God therefore to use it.
(2) In the slow method God takes with sinners, He often has an eye to posterity. Though the slow method seems strange to us short-sighted creatures, it is not at all strange being viewed in the glass of the infinite perfections of the Divine nature. God is eternal, from everlasting to everlasting (Psa 90:2). If men do not soon pursue their quarrels, death may snatch them away, and they can have no access more to do it: but however long the Lord delays pleading His quarrel, He can lose no time, for He is eternal. In Gods eternal duration there are no differences of time; all is present to Him. He sees exactly the time appointed for execution against every impenitent sinner, and will not let it pass beyond that one moment (Hab 2:3). He knows what He intends to do, and none can hinder (Dan 4:37). He is infinitely blessed in Himself, and nothing the creature can do against Him can hurt Him, nor in the least disturb His repose in Himself (Job 35:6; Job 35:8). There is a necessity for both the swift and slow methods being used by Providence in the government of the world; it is so corrupt and atheistical. The swift method is necessary to show that there is a God to judge upon the earth (Psa 58:10-11). The slow method is necessary to show there is a judgment to come (2Th 1:4-7). Let sinners be spared never so long, not one of all their ill works will, or can be, forgotten. The longer sinners are spared, their counts will be the greater, and all will come on at once (Luk 11:50-51; 1Sa 3:12). When it comes on the impenitent sinner, God will charge both the interest and the principal sum together.
1. I shall point out the abuse of Gods patience in the delay of execution that ungodly sinners make, to the filling of their hearts to do evil.
(1) They abuse it to carnal security (Psa 10:6).
(2) They abuse it to a sensual life, wherein their aim is not to keep a clean conscience, but to gratify their senses, as their circumstances in the world will permit, as the rich man did (Luk 12:19).
(3) They abuse it to impudence in sin (Jer 6:14-15).
(4) They abuse it to contempt of God and all that is sacred (Psa 73:9).
(5) They abuse it to sinning more diffusely, giving loose reins to their several lusts (Jer 7:9-10).
(6) They abuse it to sinning more eagerly (Eph 4:19).
(7) They abuse it to incorrigibleness and obstinacy in sin (Jer 22:21).
2. How comes it to pass that sinners so abuse Gods patience with them?
(1) Sin reigning in the ungodly, fear of wrath is their highest motive to good, and most forcible restraint from evil: and so when that restraint is taken off by the delay of execution again and again, the heart naturally goes to its own bias, and is like the wild asss colt snuffing up the wind at her pleasure.
(2) They mistake the design of Providence. They construe it as if God approved of their ways, or had such a regard for them that He will not be so angry with them as one would make them believe; they cannot think that He is so very angry at their sin while they prosper in it by His providence.
(3) There is a root of atheism in the hearts of all men naturally, and it reigns in the ungodly (Psa 14:1).
(4) The Lord often in that way carries on a holy hardening work. In which case Satan and the evil heart conspire to this abuse. (T. Boston, D. D.)
Sin and its sentence
(with Num 32:23):–
1. Every sin has its appropriate penalty. A man suffers according as he transgresses. Sometimes this penalty for sin is twofold in its nature. It is outward; that is to say, a man suffers in his body, in his circumstances, in his social position, in his reputation. He suffers, also, inwardly; that is, in his character, in his spirit, in the higher life of the man. Sometimes both these penalties go together, hand in hand, and visit the transgressor.
2. The penalty begins with the beginning of sin. The dropping of water wears away a stone. You see the stone crumbled and disintegrated. When did the process of wearing away begin? Did it begin with the thousandth drop? No, it began with the first drop. If, perhaps, you had looked at that stone when the first drop had fallen, you would not have detected anything, but, nevertheless, the impression was made. It began to wear away as much after the first drop had fallen upon it as after the thousandth or ten thousandth. And it is like that With the penalty for sin. As we commit the sin the penalty follows close upon its heels. The sentence is never divorced from the evil work. They go together step by step, hand-in-hand. They are twin companions. They are never broken or separated from each other.
3. The penalty increases as we go on sinning. God is inexorable in this matter. Follow out the history of those who sin by thoughtless indulgences, such as idleness, drunkenness, love of pleasure, gambling, and what do you behold? Situations are lost, self-respect is gone, social respect is withdrawn, poverty comes in at the door and at the window, too; the body gets enfeebled, begins to tremble, unequal to its work; the brain ceases to have its vitality and vigour; memory becomes a poor decrepit thing, and sometimes reason loses its balance and is overthrown. There is the man, in himself and in his surroundings, ruined. (T. Hammond.)
The longsuffering of God
1. Those conclusions which are more gross and atheistical, which bad men draw to the hardening and encouraging of themselves in sin, from the delay of punishment (which we, who believe a God, call the patience or longsuffering of God), are these three: either that there is no God; or, if there be, that there is no providence; or that there is no difference between good and evil.
2. But because those who are thus are but few, in comparison, there being not many in the world arrived to that degree of blindness and height of impiety as to disbelieve a God and a providence; and I think none have attained to that perfect conquest of conscience as to have lost all sense of good and evil; therefore I shall rather insist upon those kind of reasonings which are more ordinary among bad men, and whereby they cheat themselves into everlasting perdition; and they are such as these:–
(1)Because sentence against an evil work is not speedily executed, therefore sin is not so great an evil.
(2) Therefore God is not so highly offended and provoked by it.
(3) God is not so severe in His own nature as He is commonly represented.
(4) Therefore the punishment of sin is not so certain.
(5) It is at a distance, and may be prevented time enough by a future repentance in our old age or at the hour of death.
1. I ask the sinner if he will stand to this: wouldest thou, in good earnest, have God to deal thus with thee, to take the very first advantage to destroy thee, or turn thee into hell, and to make thee miserable beyond all hopes of recovery?
2. It is likewise to be considered that the longsuffering of God towards sinners is not a total forbearance: it is usually so mixed with afflictions and judgments of one kind or other, upon ourselves or others, as to be a sufficient warning to us, if we would consider and lay it to heart, to sin no more, lest a worse thing come upon us. And is not this great goodness to warn us, when He might destroy us? to leave room for a retreat, when He might put our case past remedy?
3. Nothing is further from the intention of God than to harden men by His longsuffering (2Pe 3:9).
4. There is nothing in the longsuffering of God that is in truth any ground of encouragement to men in an evil course; the proper and natural tendency of Gods goodness is to lead men to repentance, and by repentance to bring them to happiness (Rom 2:4).
5. That through the longsuffering of God sinners are hardened in their evil ways is wholly to be ascribed to their abuse of Gods goodness; it is neither the end and intention, nor the proper and natural effect of the thing, but the accidental event of it through our own fault. And is this any real objection against the longsuffering of God?
6. But because this objection pincheth hardest in one point, viz. that God certainly foresees that a great many will abuse His longsuffering, to the increasing of their guilt, and the aggravating of their condemnation; and how is longsuffering any mercy and goodness to those, who He certainly foreknows will in the event be so much the more miserable for having had so much patience extended to them? Therefore, for a full answer, I desire these six things may be considered:–
(1) God designs this life for the trial of our obedience, that, according as we behave ourselves, He may reward or punish us in another world.
(2) There could be no trial of obedience, nor any capacity of rewards and punishments, but upon the supposition of freedom and liberty; that is, that we do not do what we do upon force and necessity, but upon free choice.
(3) God, by virtue of the infinite perfection of His knowledge, does clearly and certainly foresee all future events, even those which are most contingent, such as are the arbitrary actions of free and voluntary agents.
(4) The bare foreknowledge of things future hath no more influence upon them to make them to be, than the sight and knowledge of things present hath upon them to make them to be present.
(5) Consequently, foreknowledge and liberty may very well consist; and, notwithstanding Gods foreknowledge of what men will do, they may be as free as if He did not foreknow it.
(6) God doth not deal with men according to His foreknowledge of the good or bad use of their liberty, but according to the nature and reason of things; and therefore, if He be longsuffering toward sinners, and do not cut them off upon the first provocation, but give them a space and opportunity of repentance, and use all proper means and arguments to bring them to repentance, and be ready to afford His grace to excite good resolutions in them, and to second and assist them, and they refuse and resist all this; their wilful obstinacy and impenitency is as culpable, and Gods goodness and patience as much to be acknowledged as if God did not foresee the abuse of it; because His foresight and knowledge of what they would do laid no necessity upon them to do what they did.
1. This shows the unreasonableness and perverse disingenuity of men, who take occasion to harden and encourage themselves in sin from the longsuffering of God, which, above all things in the world, should melt and soften them.
2. This may serve to convince men of the great evil and danger of thus abusing the longsuffering of God. It is a provocation of the highest nature, because it is to trample upon His dearest attributes, those which He most delights and glories in, His goodness and mercy; for the longsuffering of God is His goodness to the guilty, and His mercy to those who deserve to be miserable.
3. To persuade us to make a right use of the patience and longsuffering of God, and to comply with the merciful end and design of God therein.
(1) It is the design of Gods longsuffering to give us a space of repentance.
(2) The longsuffering of God is a great encouragement to repentance. (J. Tillotson, D. D.)
Verse 11. Because sentence] pithgam, a Divine decree or declaration. This is no Hebrew, but a mere Chaldee word, and occurs only in the later books of the Bible – Esther, Ezra and Daniel, and nowhere else but in this place. Because God does not immediately punish every delinquency, men think he disregards evil acts; and therefore they are emboldened to sin on. So this longsuffering of God, which leadeth to repentance, is abused so as to lead to farther crimes! When men sin against the remedy of their salvation, how can they escape perdition? Sentence against an evil work; or, the decree, &c. Gods determinate counsel or sentence for the punishment of tyrants and all evil-doers. Therefore; because Gods forbearance makes them presumptuous and secure, and confident of impunity. Is fully set, Heb. is filled, is carried on with full sail, as the LXX. understand it, like a ship with a strong and violent wind; or, is bold or presumptuous, as the same phrase is understood, Est 7:5; Act 5:3. 11. The reason why the wickedpersevere in sin: God’s delay in judgment (Mat 24:48-51;2Pe 3:8; 2Pe 3:9).”They see not the smoke of the pit, therefore they dread not thefire” [SOUTH], (Ps55:19). Joab’s escape from the punishment of his murder of Abner,so far from “leading him to repentance,” as it ought (Ro2:4), led him to the additional murder of Amasa. Because sentence [against] an evil work is not executed speedily,…. Any evil work done by magistrates, or others, against which the wrath of God is revealed from heaven, and is threatened with his vengeance; the decree is gone forth, the sentence is passed, God is determined upon punishment; but there is a delay of it, he exercises patience and longsuffering to answer some end of his, both towards his own people and the wicked; as well as to display some of his own perfections; but because so it is, the judgment comes not at once;
therefore the heart of the sons of men is fully set in them to do evil; or their “heart is full to do evil” n; they have not only a fulness of sin in them naturally as is in every man’s heart; but they are filled with resolution, boldness, and courage, to commit sin, promising themselves impurity from the seeming delay of justice; such an abuse do they make of the patience and forbearance of God; they become more and more hardened in sin and bent upon the commission of it.
n “plenum ad faciendum malum”, Pagninus, Montanus; “praegnano ad faciendum malum”, Gussetius, p. 469.
“Because judgment against the work of the wicked man is not speedily executed, for this reason the heart of the children of men is full within them, to this, that they do evil.” The clause with asher is connected first with the foregoing havel : thus vain, after the nature of a perverted world ( inversus ordo ) events go on, because … ( asher, as at Ecc 4:3; Ecc 6:12; cf. Deu 3:24); but the following clause with ‘al – ken makes this clause with asher reflex. an antecedent of itself (asher = ‘al – asher ) – originally it is not meant as an antecedent.
(Note: With raph. in H. P. and the older edd., as also Est 1:20; Dan 3:16. Thus also the punctuator Jekuthil in his En hakore to Est 1:20.)
(here to be written after , with raph., and, besides, also with raph.), in the post-exilian books, is the Persian paigam , Armen. patgam , which is derived from the ancient Pers. paiti – gama : “Something that has happened, tidings, news.” The Heb. has adopted the word in the general sense of “sentence;” in the passage before us it signifies the saying or sentence of the judge, as the Pers. word, like the Arab. nabazn , is used principally of the sayings of a prophet (who is called peigham – bar ). Zirkel regards it as the Greek ; but thus, also, the words , strangely agree in sound with , without being borrowed from the Greek. The long a of the word is, as Elst. shows, Eccl 1:20, invariable; also here is the constr. To point , with Heiligst. and Burg., is thus unwarrantable. It is more remarkable that the word is construed fem. instead of mas. For since is construed
(Note: Ginsburg points in favour of as fin. to Exo 3:2, but there is particip.; to Jer 38:5, but there (if it is not to be read ) represents an attributive clause; and to Job 35:15, but there the word is rightly pointed , not ; and this, like the vulg. Arab. laysa , is used as an emphatic .)
neither in the bibl. nor in the Mishnic style with the finite of the verb, is not the 3rd pret., but the particip. It is not, however, necessary, with Hitz., to read . The foreign word, like the (Arab.) firdans , , admits of use in the double gend. (Ewald, 174 g); but it is also possible that the fem. is per. attract. occasioned by , as Kimchi, Michlol 10 a, supposes (cf. besides, under Ecc 10:15). is const. governed by phithgam , and hara’ah is thus obj. gen. The lxx, Syr., and Jerome read , which would be possible only if phithgam min – after the analogy of the Heb.-Aram. phrase, niphra’ ( ‘ithpera’ ) min , to take one’s due of any one, i.e., to take vengeance on him, to punish him – could mean the full execution of punishment on any one; but it means here, as Jerome rightly translates, sententia ; impossible, however, with me’ose hara’ah , sententia contra malos . Hengst. supposes that not only the traditional text, but also the accentuation, is correct, for he construes: because a sentence (of the heavenly Judge) is not executed, the work of wickedness is haste, i.e., speedy. Thus also Dachselt in the Biblia accentuata. Mercerus, on the contrary, remarks that the accents are not in the first instance marks of interpunction, but of cantillation. In fact, genit. word-connections do not exclude the keeping them asunder by distinctives such as Pashta and Tiphcha, Isa 10:2, and also Zakeph, as e.g., Est 1:4. The lxx well renders: “Therefore the heart of the sons of men is fully persuaded in them to do evil;” for which Jerome, freely, after Symm.: absque timore ullo filii hominum perpetrant mala . The heart of one becomes full to do anything, is = it acquires full courage thereto (Luzzatto, 590: gli blast l’animo); cf. Est 7:5: “Where is he who has his heart filled to do?” (thus rightly, Keil), i.e., whom it has encourage to so bold an undertaking. in itself unnecessarily heightens the expression of the inwardness of the destructive work ( vid., Psychol. p. 151f.). The sentence of punishment does not take effect mehera , hastily (adv. accus. for bimherah , Ecc 4:12), therefore men are secure, and they give themselves with full, i.e., with fearless and shameless, boldness to the practice of evil. The author confirms this further, but not without expressing his own conviction that there is a righteous requital which contradicts this appearance.
(11) Sentence.This is a Persian word only found in Est. 1:20, and in Chaldee parts of Ezra and Daniel.
11. Because sentence, etc. So the absence of prompt punishment confirms the idea that there will be no punishment, and men become the more reckless. The subject does not stop with this verse, but, as the Hebrew indicates, continues to the middle of the following, and there the sentence should end. The same word begins both verses, and should be rendered alike in both, the latter strengthening the former.
DISCOURSE: 838 Ecc 8:11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
SIN is in itself an evil of a crimson dye; nevertheless its malignity may be greatly increased by the aggravations with which it is attended. One can scarcely conceive any thing that can enhance its guilt so much, as the committing of it in hopes that Gods mercy will pardon it. Yet this is the very ground on which the world indulge themselves in the commission of it. Because, &c.
I.
The extent of mans wickedness
That sin exists in the world is visible to all; but the degree in which it prevails is very little known. In what way men sin, we may judge from the exceeding depth of colouring which there is in the picture before us. They sin,
1.
Habitually
[All are not equally vicious in their lives, but all forget God, and neglect their own souls. Successive years serve only to confirm this habit. We may all adopt the confession of the church of old [Note: Jer 3:25.].]
2.
Deliberately
[It were well if we never sinned, but through ignorance or inadvertence: but what schemes have we formed for the accomplishment of sinful purposes! How often have we seen the sinfulness of our desires, and yet gratified them [Note: Rom 1:32.]! The very bent and inclination of our souls has been towards wickedness [Note: Job 15:16.].]
3.
Without restraint
[A regard to our reputation or interests may impose some restraint. A fear of hell may also prevent the gratification of some desires: but few are kept from evil, like Joseph, by the fear of God [Note: Gen 39:9.]: that is the only restraint which proves uniformly effectual [Note: Jam 2:11.].]
4.
Without remorse
[We must at times have felt some convictions of conscience, but we, for the most port, stifle them by company, amusements, &c. Many attain to dreadful hardness of heart and impenitence [Note: 1Ti 4:2.]. The prophets description may well be applied to each of us [Note: Jer 8:5-6.].]
Thus are mens hearts fully set in them to do evil II.
The occasion of it
God is not an unconcerned spectator of sin. He has appointed a day for the revelation of his righteous judgment. At present he forbears to inflict vengeance. This very forbearance emboldens men to sinbecause, therefore. From the delay of punishment men think,
1.
That there is but little evil in sin
[God indeed calls sin an evil work: but his forbearance towards sinners is thought to indicate indifference. This however is a fatal delusion. He has marked the evil of sin in many awful instances [Note: 2Pe 2:4-6.]: he will soon undeceive this blind infatuated world [Note: Eph 5:6.].]
2.
That there is no sentence gone forth against it
[Men would gladly persuade themselves that they have no cause to fear. The temptation whereby the serpent beguiled Eve is cherished by them [Note: Gen 3:4.]. But the wrath of God is indeed denounced against sin [Note: Rom 2:8-9.]. Every species and degree of sin renders us obnoxious to his displeasure [Note: Rom 1:18.].]
3.
That the sentence (if there be any) will never be executed
[Since God defers punishing, it seems possible that he may decline it altogether. The apparent disproportion between the offence and the punishment seems to countenance this idea. To confirm our hope we are apt to compare God with ourselves [Note: Psa 50:21.]. But, however long God delay, he will surely strike at last [Note: Ecc 8:12-13.].]
Thus it is that men act in every age Infer How great the folly, as well as wickedness, of unregenerate men!
[If there were only a bare possibility of eternal punishment, how mad were it to continue in sin! But God has pledged himself that he will inflict it on the impenitent [Note: Mat 25:46.]. Every moments continuance in sin increases the condemnation [Note: Rom 2:4-5.]. What extreme folly then is it so to abuse the forbearance of God! May we be ashamed of ourselves, and repent in dust and ashes.]
2.
What need have we to be cleansed by the blood and Spirit of Christ!
[What but the blood of Christ can ever expiate the guilt we have contracted? What but the Spirit of Christ can ever deliver us from such habits? That we can never renew our own souls is certain [Note: Jer 13:23.]. Let us therefore wash in the fountain opened for us [Note: Zec 13:1.]; and let us apply to God for his almighty aid [Note: Lam 5:21.].]
3.
How dreadful must be the state of those who continue impenitent!
[Then is a certain measure of iniquity which sinners are left to fill up [Note: Gen 15:16.]: when this is full, nothing can avert the divine vengeance [Note: 1Th 2:16.]. Already are the arrows of divine justice pointed at them [Note: Psa 7:11-13.]. Eternity itself will be the duration of the punishment [Note: Mar 9:43-48.]. The time is coming when Jerusalems state will be ours [Note: Luk 19:42.]. Let us then tremble lest we exhaust the divine patience [Note: Zep 2:2-3.]. Let us diligently improve this day of salvation [Note: 2Co 6:2.].]
Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. (12) Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: (13) But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God. (14) There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity. (15) Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun. (16) When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) (17) Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it ; yea further; though a wise man think to know it, yet shall he not be able to find it.
It is blessed to observe what a beautiful correspondence there is through all the parts of scripture. As here, so everywhere, the children of God are distinguished from the children of the wicked one. The prophet was commanded to tell the righteous, that it should he well with him. And the wicked, that it should be ill with him. Isa 3:10-11 . And agreeably to this in the general state of things, so should they be marked in particular tokens of each. Behold, saith the Lord God, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed. Isa 65:13-15 . And as the wise man here declares, that though a sinner’s days be prolonged, yet the end is ruin: so the Prophet was commissioned to say, that the infancy of days, if in grace, was old age before God; while the old age of the sinner, out of grace, was still accursed. Isa 65:20 . After such decisive testimonies as these, which the preacher here gives of the difference of nature and grace, it will not be difficult to apprehend, what mirth he means to recommend; and what the eating and drinking, which he here speaks of, as the best thing a man hath to do. Not surely the mirth of the profane, nor the gluttony and drunkenness of the sinner; but the sacred joy of gracious souls, and the spiritual feasting of the heart, which is found in the kingdom of God. Not, saith the Apostle, in meat and drink, but righteousness, and peace, and joy in the Holy Ghost. Rom 14:17 . Reader! think, what a rich feast, in gospel times, the people of God are called to, who have the bread of God, even the living bread which came down from heaven for their food; who find the flesh of Christ to be meat indeed, and his blood to be drink indeed. Lord, I would say for myself and every gracious Reader, evermore give us this bread; and it shall put more gladness in our hearts, than sinners feel in the time that their corn and their wine are increased. Joh 6:5-48 ; Psa 4:7 .
Ecc 8:11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
Ver. 11. Because sentence against an evil work, &c. ] Ennarrata sententia, a published and declared sentence. So that it is only a reprieve of mercy that a wicked man hath; his preservation is but a reservation to further evil, abused mercy turning into fury. Morae dispendium faenoris duplo pensatur, saith Jerome a God’s forbearance is no quittance; he will find a time to pay wicked men for the new and the old. “The Lord is not slow, as some men count slowness.” 2Pe 3:9 Or if he be slow, yet he is sure. b He hath leaden heels, but iron hands; the further he fetcheth his blow, or draweth his arrow, the deeper he will wound when he hitteth. c God’s mill may grind soft and slow, but it grinds sure and small, said one heathen. d Tarditatem supplicii gravitate compensat, he recompenseth the delay of punishment with an eternity of extremity, saith another. He hath “vials of vengeance,” Rev 16:1 which are large vessels, but narrow mouthed; they pour out slowly, but drench deeply and distil effectually. Caveto igitur, saith one, e ne malam dilatura fiat duplicatum. Get quickly out of God’s debt, lest ye be forced to pay the charges of a suit to your pain, to your cost. Patientia Dei quo diuturnior, eo minacior. f God will not always serve men for a sinning stock. Poena venit gravior quo magis sera venit. Adonijah’s feast ended in horror; ever after the meal is ended comes the reckoning.
Therefore the heart of the sons of men is fully set. a Jerome in Jerem.
b Aeripedes dictae sunt Furiae.
c Aries quo altius erigittur, hoc figit fortius.
d O , .
e De Utroque Dionysio. Val., lib. i. cap. 2.
f Bucholc
Ecclesiastes
MISUSED RESPITE
Ecc 8:11 When the Pharaoh of the Exodus saw there was respite, he hardened his heart. Abject in his fear before Moses, he was ready to promise anything; insolent in his pride, he swallows down his promises as soon as fear is eased, his repentance and his retractation of it combined to add new weights about his neck. He was but a conspicuous example of a universal fault. Every nation, I suppose, has its proverb scoffing at the contrast between the sick man’s vow and the recovered man’s sins. The bitter moralist of the Old Testament was sure not to let such an instance of man’s inconceivable levity pass unnoticed. His settled habit of dragging to light the seamy side of human nature was sure to fall on this illustration of it as congenial food. He has wrapped up here in these curt, bitter words a whole theory of man’s condition, of God’s providence, of its abuse, and of the end to which it all tends.
I. Note the delay in executing sentence.
II. The reasons for this delay.
The ground of necessity for the delay in executing the sentence lies, partly, in the probationary character of this present life. If evil-doing was always followed by swift retribution, obedience would be only the obedience of fear, and God does not desire such obedience. It would be impossible that testing could go on at all if at every instant the whole of the consequences of our actions were being realised. Such a condition of things is unthinkable, and would be as confusing, in the moral sphere, as if harvest weather and spring weather were going on together. Again, the great reason why sentence against an evil work is not executed speedily lies in God’s own heart, and His desire to win us to Himself by benefits. He does not seek enforced obedience; He neither desires our being wedded to evil, nor our being weighed upon by the consequences of our sin, and so He holds back His hand. It is to be remembered that He not merely does thus restrain the forthcoming of His hand of judgment, but, instead of it, puts forth a hand of blessing. He moves around us wooing us to Himself, and, in patience possessing His spirit, marks all our sins, but loves and blesses still. He gives us the vineyard, though we do not give Him the fruit. Still He is not angry, but sends His messengers, and we stone them. Still He waits: we go on heaping year upon year of rebellious forgetfulness, and no lightning flashes from His eye, no exclamation of wearied-out patience, comes from His lips, no rush of the sudden arrow from His long-stretched bow. The endless patience of God has no explanation but only this, that He loves us too well to leave any means untried to bring us to Him, and that He lingers round us to win our hearts. O rare and unspeakable love, the patient love of the patient God!
III. The abuse of this delay.
IV. The end of the delay.
Let us remember too that the intensity of the execution is aggravated by all the sins committed during the delay. By them we ‘treasure wrath against the day of wrath.’ He says to His angels at last ‘Now,’ and the sword falls, and justice is done. ‘The mills of God grind slowly, but they grind exceeding small.’ The sum of the whole matter is, every evil of ours is sentenced already; the punishment is delayed for our sins, and because Christ has died. God is wooing our hearts, and trying to win us to love Him by the holding back of the sentence which we are daily abusing. Shall we not accept His forbearance and take His gifts as tokens of the patient tenderness of His heart? Or are we to be like ‘the brutes that perish,’ knowing neither the hand that feeds them, nor the hand that kills them. The delay in rendering ‘the just recompence of reward’ only aggravates its weight when it falls. As in some levers, the slower the motion, the greater the force of the lift.
sentence: Exo 8:15, Exo 8:32, Job 21:11-15, Psa 10:6, Psa 50:21, Psa 50:22, Isa 5:18, Isa 5:19, Isa 26:10, Isa 57:11, Jer 48:11, Mat 24:49, Mat 24:50, Rom 2:4, Rom 2:5, 2Pe 3:3-10
fully: Jer 42:15
Reciprocal: Exo 9:34 – saw Jos 8:6 – They flee Jdg 20:34 – knew not 2Sa 20:22 – And Joab 1Ki 2:6 – let 1Ki 2:24 – put 1Ki 14:14 – but what Job 24:12 – yet God Job 24:23 – whereon Psa 4:2 – O Psa 10:11 – God Psa 55:19 – no changes Psa 73:6 – Therefore Ecc 9:3 – also Ecc 9:12 – man Isa 42:14 – long time Jer 34:11 – General Jer 41:15 – escaped Eze 11:9 – and will Dan 4:29 – end Amo 6:3 – put Amo 9:10 – The evil Mal 2:17 – Where Mat 24:48 – My Rom 9:22 – endured 2Pe 3:4 – where
Ecc 8:11. Because sentence against an evil work Gods determinate counsel for the punishment of all evil doers; is not executed speedily
But is oftentimes delayed for some time, to give them space for repentance; therefore the heart of the sons of men is fully set in them Hebrew, , their heart is filled, or, as the LXX, render it is carried on with full sail, like a ship with a strong and violent wind; or, is bold, or presumptuous, as the same phrase is used elsewhere.
8:11 Because sentence against an evil work is not {l} executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
(l) Where justice is delayed, there sin reigns.
Fuente: The Cambridge Bible for Schools and Colleges
I. The operation of the principle.
II. The evils of the principle.
I. Show some very dangerous mistakes that are about this matter.
II. Expound this riddle of providence, the impunity of bad men in the world.
I. Gods forbearance. Though strict, to mark iniquity, He is slow to punish it. The crimes of the old world cried long to heaven. Drunkards, blasphemers, extortioners, murderers, and sinners of all sorts, are permitted to live on and sin on for years, whilst their richly-merited doom is not visited upon them.
II. Mans perverseness. We would suppose that such displays of Divine forbearance would be softening and restraining to mens hearts; and some it does lead to repentance. There is a potency in kindness. The roughest natures often surrender to its power, and even the maniacs madness often yields to its softening touch. But, alas for poor human nature I the very leniency of God is often turned into licence for crime. As a vessel at sea, headed for the destined port, with sails set, canvas filled, and speeding on in one unvarying course, so the sinner, because he is not at once dashed upon the reefs, or beaten back by judgments, all the capacities of his being are bent on evil.
III. The certainty of retribution. The sentence against every evil work has been passed where nothing is ever taken back. Even for the saved Christ had to suffer and die. The trampled Law will assert its dignity and avenge its insults some day. As Jehovah lives, His decrees must go into effect. For every soul, and for every sin, judgment must come. It cannot be otherwise. God is just and holy, and can in no wise clear the persevering guilty. We may question, equivocate, and disbelieve; but that will not serve to stay the chariot-wheels of an avenging God. There is mercy now, but mercy despised is certain death. (Joseph A. Seiss, D. D.)
I. Sin is deservedly called an evil work. It is the work of the devil. It is folly, ingratitude, rebellion, treason. It degrades and defiles the soul. It robs us of the likeness, the presence, the favour of God. How deplorable are its consequences! It cannot go unpunished. There is a sentence denounced against it. God is the governor of the world. But there is no governing without laws, and laws are nothing without sanctions–from these they derive their force and their efficacy. Laws issued by a legislator, unaccompanied with threatenings, would be harmless, and, inspiring no terror, would be trifled with or considered only as advice. Thus the notion of punishment follows from the very constitution of law. Accordingly, a sentence the moab tremendous is denounced against every transgressor. Do you ask where it is recorded? Look within thee, O man, and read it there: read it in the trouble, the remorse, the forebodings of thy own conscience. Examine the history of mankind, and read it there. See it in the expulsion of the happy pair from Paradise; in the flood which destroyed the world of the ungodly; in the fire and brimstone which consumed the cities of the plain. Open the Bible, and peruse it there. There you read that the soul that sinneth, it shall die.
II. Sentence against an evil work is not speedily executed. With much longsuffering God endures the provocations of the ungodly, and delays from day to day the wrath which they have deserved. Patience is one of the distinguishing glories of His character; it is often ascribed to Him in Scripture; and the exercise of it appears in numberless instances. And are not you, are not all of you examples? Can you consider the time of your provocation–the number of your offences–the aggravations of your iniquities, and not say, with wonder and admiration, It is of the Lords mercies that we are not consumed, because His compassions fail not? We are obviously intended for a social state: but the intercourse we are required to maintain with our fellow-creatures exposes us to innumerable provocations and offences; and the effects of sudden and uncontrolled resentments would be fatal to ourselves and others. Hence we are commanded to be slow to wrath: and to be patient towards all men. And in this forbearance God places Himself before us as our example. If the commission of sin were always immediately followed with the punishment of it, this world would not be a state of probation, His judgments would not be a great deep, and the whole nature and design of religion would be subverted. If the wrath of God instantly crushed every transgressor, He would be the destroyer rather than the governor of the world. To destroy is comparatively easy, and discovers little perfection: but the wisdom of God appears in reigning over the extravagance of the world; in making the wrath of man to praise Him. It is also worthy of our remark that many who deserve destruction are useful in the present state of the world; they are able to promote the arts and sciences, and are qualified to render great services to a country. Such men are links in the chain of Providence, and their destiny secures them. There are also purposes which the wicked can only accomplish. God calls the Assyrian the rod of His anger and the staff of His indignation; and says, I will send him against an hypocritical nation; and against the people of My wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire in the streets. The ungodly, by their continuance, are useful to the righteous: they exercise their patience, call forth their zeal, and wean them from the present world.
III. The depravity of man turns Divine clemency into presumption, and abuses the patience which bears with him to purposes the most vile.
I. There is a sentence passed in the court of heaven, and standing, against ungodly men, evil-workers, however easy they be under it for a time. To explain the nature of this sentence, consider, Every evil work is a breach of Gods law; and every sinful thought, word, or action is an evil work (1Jn 3:4). The grounds of it more particularly are–
II. The Lord often-times does not soon come to the execution of the sentence against ungodly men, evil-workers; but delays it for a time.
III. Gods delay of execution is often miserably abused by sinners, to the filling of their hearts to do evil, and sinning more and more.
I. The apparent slowness of God to punish sin. Sentence against an evil work is not executed speedily. That is how it seems to be. It seems as if sin were not the dangerous thing it is represented to be; as if it were a harmless thing, and one might commit it without any consequence being forthcoming. And this is one way in which people are ensnared to go on sinning. They are misled and deceived by appearances. They think they will have nothing to pay now for what they are doing. You all know what an alluring thing credit is to some people. There are plenty of people who buy things which they would not buy if they had to pay for them at the time. Now, just as credit in worldly affairs is to some people a snare, so in relation to sin some people think that they can sin upon credit; that they can sin and have nothing to pay at once. Then, too, there is the thought that there may be even exemption from penalty. People think that they will get off altogether. They think there is a kind of miscarriage of justice in the moral world; there are some who escape; why may not I?
II. The certainty of penalty. Be sure your sin will find you out.
I. That men are very apt to abuse the longsuffering of God, to the encouraging and hardening of themselves in an evil course, the experience of the world, in all ages, does give abundant testimony.
II. Whence this comes to pass, and upon what pretence and colour of reason men encourage themselves in sin, from the longsuffering of God. And there is no doubt but this proceeds from our ignorance and inconsiderateness and from an evil heart of unbelief, from the temptation and suggestion of the devil. All these causes do concur to the producing this monstrous effects: but that which I design to inquire into is, from what pretence of reason, grounded upon the longsuffering of God, sinners argue themselves into this confidence and presumption. I shall endeavour to show what those false conclusions are, which wicked men draw from the delay of punishment, and to discover the sophistry and fallacy of them.
III. If the longsuffering of God be the occasion of mens hardness and impenitency, then why is God so patient to sinners, when they are so prone to abuse his goodness and patience? And how is it goodness in God to forbear sinners so long, when this forbearance of His is so apt to minister to them an occasion of their further mischief and greater ruin? It should seem, according to this, that it would be much greater mercy to the greatest part of sinners not to be patient toward them at all.
IV. Some inferences from this whole discourse upon this argument.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fuente: English Annotations on the Holy Bible by Matthew Poole
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Fuente: John Gill’s Exposition of the Entire Bible
Fuente: Keil & Delitzsch Commentary on the Old Testament
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Fuente: Whedon’s Commentary on the Old and New Testaments
MANS ABUSE OF GODS PATIENCE
[They walk after the imagination of their own hearts: neither mercies nor judgments can prevail with them to do otherwise.]
If their sins were followed by a visible and immediate punishment, men would not dare to live in this manner; but God defers the execution of his judgments.
[David mentions this effect as arising from it in his day [Note: Psa 55:19.]. St. Peter foretells the prevalence of this iniquity in the last days [Note: 2Pe 3:3-4.]. Experience proves how universally it obtains at this hour.]
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes