Exegetical and Hermeneutical Commentary of Ecclesiastes 5:8
If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for [he that is] higher than the highest regardeth; and [there be] higher than they.
8. If thou seest the oppression of the poor ] From the follies of the religious life we pass to the disorders of the political. As in ch. Ecc 4:16, the thinker looks on those disorders of the world, “the poor man’s wrong, the proud man’s contumely,” and teaches others how he has learnt to think of them. The words “wonder not” tells us with scarcely the shadow of a doubt who had been his teachers. In that counsel we have a distinct echo from one of the floating maxims of Greek proverbial wisdom, from the (“wonder at nothing”) of Pythagoras, and Cebes ( Tabula, p. 232), which has become more widely known through the Nil admirari of Horace ( Epist. i. 6. 1). Why men were not to wonder at the prevalence of oppression is explained afterwards. The word for “province” may be noted as one distinctly belonging to later Hebrew, found chiefly in the books of the Persian period, Ezra, Nehemiah, Esther and Daniel; once only in those of earlier date, 1Ki 20:14-17.
for he that is higher than the highest ] The first impression made by the verse is that the Debater tells men not to wonder or be dismayed at the prevalence of wrong, on the ground that God is higher than the highest of the tyrants of the earth and will in the end punish their wrong-doing. So understood, the first and the last “higher” both refer to “God,” or, as some take it, the last only, the first referring to the king as distinct from satraps or other officers, and the train of thought is supposed to be “Wonder not with the wonder of despair, at the seeming triumph of evil. The Supreme Judge (ch. Ecc 3:17) will one day set all things right.” The last “higher” is however plural in the Hebrew, and if it be understood of God, it must be by a somewhat unusual construction connecting it with the plural form ( Elohim) of the name of God. We have, it may be noted, another example of a like construction in the use of the plural form for Creator in ch. Ecc 12:1, and for “the Holy” in Pro 9:10; Pro 30:3. Over and above the grammatical difficulties, however (which, as has been shewn, are not insuperable), it may be said that this thought is hardly in keeping with the tone of the Debater’s mind at this stage of his progress. Belief in the righteous government of God can hardly remove, though it may perhaps silence, the wonder which men feel at the prevalence of evil. It seems better accordingly to fall back upon another interpretation. The observer looks upon the state of the Persian or Syrian or Egyptian Monarchy and sees a system of Satraps and Governors which works like that of the Pachas in modern Asiatic Turkey. There is one higher than the high one, the king who is despotic over the satraps: there are others (the court favourites, king’s friends, eunuchs, chamberlains) who are higher or, at least, of more power, than both together, each jealously watching the others, and bent on self-aggrandisement. Who can wonder that the result should be injustice and oppression? The system of government was rotten from the highest to the lowest, suspicion and distrust pervading its whole administration. Comp. Aristotle’s description of Asiatic monarchies as suppressing all public spirit and mutual confidence ( Pol. Ecc 5:11). It may be suggested, lastly, that the enigmatic form of the maxim may have been deliberately chosen, so that men might read either the higher or the lower interpretation into it, according to their capacities. It was a “word to the wise” after the measure of their wisdom. The grave irony of such an ambiguous utterance was quite after the Teacher’s method. See notes on ch. Ecc 11:1-2.
Fuente: The Cambridge Bible for Schools and Colleges
Matter – Rather, purpose (as in the margin, and Ecc 3:1), referring either to the will of God or to the edict of an oppressive ruler.
For he … they – literally, for high watches over high and the highest over them, i. e., the king in the capital watches over the judge or governor in the province, and God over both. This seems more in harmony with the preceding verses, and more agreeable to the scope of this passage than to understand the passage only of earthly rulers.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. If thou seest the oppression of the poor] For this was a frequent case under all governments; and especially in the provinces or colonies which being far from the seat of government, were generally oppressed by the sovereign’s deputies.
Marvel not at the matter] hachephets, the will, i.e., of God; which permits such evils to take place; for all things shall work together for good to them that love him.
“Marvel not,
Ye righteous, if his dispensations here
Unequal seem. What, though disorders reign?
He still presides, and with unerring hand
Directs the vast machine. His wisdom can
From discord harmony produce; and make
Even vice itself subservient to his ends.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here is an account of another vanity, and a sovereign antidote against it.
Marvel not, as if it were inconsistent with Gods wisdom, and justice, and truth to suffer such disorders, or a just cause for any man to throw off that fear and service of God which I have now commended to thee.
He that is higher than the highest, the most high God, who is infinitely above the greatest of men, and therefore, if he saw meet, could crush them in an instant,
regardeth, not like an idle spectator, but like a judge, who diligently observes and records all these miscarriages, and will so effectually punish them, that neither they shall have any cause of triumph in their former successes, nor good men to be grieved at the remembrance of them.
There be higher than they; either,
1. The high and holy angels, who are employed by God in the government of kings and kingdoms, as we read in the Book of Daniel, and elsewhere, and for the defence of Gods people, Psa 34:7; 91:11; Heb 1:14. Or,
2. God; and so it is an emphatical repetition of the same thing, which is frequent in Scripture; there is a higher than they. Or, as the words are by others fitly rendered, the Most High (for plural words are oft understood of God singularly) is above them, and therefore can control them, and will certainly call them to an account.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. As in Ec3:16, so here the difficulty suggests itself. If God is so exactin even punishing hasty words (Ec5:1-6), why does He allow gross injustice? In the remote”provinces,” the “poor” often had to putthemselves for protection from the inroads of Philistines, &c.,under chieftains, who oppressed them even in Solomon’s reign (1Ki12:4).
the matterliterally,”the pleasure,” or purpose (Isa53:10). Marvel not at this dispensation of God’s will, asif He had abandoned the world. Nay, there is coming a capitaljudgment at last, and an earnest of it in partial punishments ofsinners meanwhile.
higher than the highest(Da 7:18).
regardeth (2Ch16:9).
there be higherplural,that is, the three persons of the Godhead, or else, “regardethnot only the ‘highest’ kings, than whom He ‘is higher,’ but even thepetty tyrants of the provinces, namely, the high ones who are abovethem” (the poor) [WEISS].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If thou seest the oppression of the poor, and violent perverting of justice in a province,…. Which is a very disagreeable sight, but often seen; the poor are oppressed, and judgment and justice perverted, and that in a very violent and flagrant manner, in open courts of judicature, in the several provinces and kingdoms of the world;
marvel not at the matter; as though it was some strange and uncommon thing, when nothing is more common: or “marvel not at the will” or “pleasure” t; that is, of God, who suffers such things to be. So the Targum, Jarchi, and Aben Ezra, interpret it; stumble not at it, nor arraign the wisdom and justice of God; let not that temptation prevail in thee as it has done in some good men, who have been tempted from hence to think there was nothing in religion, nor no providence attending the affairs of this world; do not be frightened and astonished, and hurried into such a thought; nor be distressed at the calamities and oppressions of poor and innocent men;
for [he that is] higher than the highest regardeth: that is, God, who is the most high in all the earth; higher, than the kings of the earth, and all high and haughty oppressors; higher indeed than the heavens, and the angels there: he “regards” all his people, his eyes are on them, and he never withdraws them from them; he regards their cries, and hears and answers them; he regards their oppressors, and their oppressions; and will, in his own time, deliver them; or he “keeps” u his people as the apple of his eye, in the hollow of his hand, night and day, lest any hurt them; he keeps them by his power through faith unto salvation. It may be rendered, “the high One from on high observes” w; God, who is the high and lofty One, looks down from the high heavens where he dwells, and takes notice of all the sons of men, and considers all their works; see Ps 33:13;
and [there be] higher than they; either the holy angels, who are higher than tyrannical oppressors, higher in nature, and excel in strength and power; and these are on the side of the oppressed, have the charge of saints, and encamp about them; and, whenever they have an order, can destroy their enemies in a moment: or rather the three divine Persons are meant, by the plural expression used, Father, Son, and Spirit; Jehovah the Father is above men, the greatest of men, in the things in which they deal proudly; be is greater than all, and none can pluck his sheep out of his hands, and worry them: Christ, the Son of the Highest, is higher than the kings, of the earth; he is King of kings, and Lord of lords, and able to deliver and save his people; and the Holy Spirit is the power of the Highest, and is greater than he or they that are in the world, the avowed enemies of the saints. Aben Ezra interprets it of the secret of the name of God, which he says is inexplicable. So the Midrash understands it of the holy blessed God; and in another tract it is said, on mention of this passage, there are three superiors above them in the way of emanation, and of them it is said x, “there be higher than they.”
t “super voluntate”, Montanus, Cocceius; “de divina volantate”, Pagninus, Mercerus; “divinam voluntatem”, Tigurine version; “de ista voluntate”, Junius Tremellius, Gejerus. u “custodiens”, Montanus “custodit”, Pagninus; “custos”, Tigurine version. w “Observat”, Junius Tremellius, Piscator, Mercerus, Gejerus “observans, observator est”, Rambachius. x Tikkune Zohar Correct. 69. fol. 114. 1.
Fuente: John Gill’s Exposition of the Entire Bible
“If thou seest the oppression of the poor and the robbery of right and of justice in the state, marvel not at the matter: for one higher watches over him who is high; and others are high above both.” Like rash , mishpat vatsedeq are also the gen. of the obj.; “robbery of the right and of justice” is an expression not found elsewhere, but not on that account, as Grtz supposes, impossible: mishpat is right, rectitude, and conformity to law; and ]] , judicial administration, or also social deportment according to these norms; , a wicked, shameless depriving of a just claim, and withholding of the showing of right which is due. If one gets a sight of such things as these in a medinah , i.e., in a territorial district under a common government, he ought not to wonder at the matter.
means to be startled, astonished, and, in the sense of “to wonder,” is the word commonly used in modern Heb. But has here the colourless general signification of res, according to which the Syr. translates it ( vid., under Ecc 3:1); every attempt in passages such as this to retain the unweakened primary meaning of the word runs out into groundless and fruitless subtlety. Cf. Berachoth 5 a, … , “a man who buys a thing from another.” On the other hand, there is doubt about the meaning of the clause assigning the reason. It seems to be intended, that over him who is high, who oppresses those under him, there stands one who is higher, who in turn oppresses him, and thereby becomes the executor of punishment upon him; and that these, the high and the higher, have over them a Most High, viz., God, who will bring them to an account (Knobel, Ew., Elst., Vaih., Hengst., Zckl.). None of the old translators and expositors rises, it is true, to the knowledge that may be pl. majestatis,
(Note: That is surprising, since the Talm. interpretation, Menachoth 110 a, even brings it about that , Ecc 5:10, is to be understood of God.)
but the first the Targ. renders by . This was natural to the Jewish usus loq., for gbwh in the post-bibl. Heb. is a favourite name for God, e.g., Beza 20 b, Jebamoth 87 a, Kamma 13 a: “from the table of God” ( ), i.e., the altar (cf. Heb 13:10; 1Co 10:21).
(Note: is also a common Rabbin. name for the tithes and offerings (cf. e.g., Nachmani under Gen 14:20). Along with , the sacrifices are also called (in Hurwitz’ work on the Heb. rites, known by the abbreviated title ” ) ; vid., 85 b of the ed. 1764, and 23 b of the Amsterdam ed. 1707 of the abridgment.)
The interpretation of , however, as the pl. majest., has in the Book of Koheleth itself a support in , Ecc 12:1; and the thought in which Ecc 5:7 climactically terminates accords essentially with Ecc 3:17. This explanation, however, of Ecc 5:7 does not stand the test. For if an unrighteous administration of justice, if violence is in vogue instead of right, that is an actual proof that over him who is high no human higher one watches who may put a check upon him, and to whom he feels that he is responsible. And that above them both one who is Most High stands, who will punish injustice and avenge it, is a consolatory argument against vexation, but is no explanatory reason of the phenomenon, such as we expect after the noli mirari ; for does not signify “be not offended” (Joh 16:1), or, “think it not strange” (1Pe 4:12), which would be otherwise expressed (cf. under Psa 37:1), but (lxx). Also the contrast, Ecc 5:8, warrants the conclusion that in Ecc 5:7 the author seeks to explain the want of legal order from the constitution of a despotic state as distinguished from patriarchal government. For this reason will not be meant of over-watching, which has its aim in the execution of legal justice and official duty, but of egoistic watching, – not, however, as Hitzig understands it: “they mutually protect each other’s advantage; one crow does not peck out the eyes of another,” – but, on the contrary, in the sense of hostile watching, as at 1Sa 19:11; 2Sa 11:16, as B. Bardach understands it: “he watches for the time when he may gain the advantage over him who is high, who is yet lower than himself, and may strengthen and enrich himself with his flesh or his goods.” Over the one who is high, who oppresses the poor and is a robber in respect of right and justice, there stands a higher, who on his part watches how he can plunder him to his own aggrandisement; and over both there are again other high ones, who in their own interest oppress these, as these do such as are under them. This was the state of matters in the Persian Empire in the time of the author. The satrap stood at the head of state officers. In many cases he fleeced the province to fatten himself. But over the satrap stood inspectors, who often enough built up their own fortunes by fatal denunciations; and over all stood the king, or rather the court, with its rivalry of intrigues among courtiers and royal women. The cruel death-punishments to which disagreeable officials were subjected were fearful. There was a gradation of bad government and arbitrary domination from high to low and from low to high, and no word is more fitting for this state of things in Persia than ; for watching, artfully lurking as spies for an opportunity to accomplish the downfall of each other, was prevalent in the Persian Empire, especially when falling into decay.
Fuente: Keil & Delitzsch Commentary on the Old Testament
OPPRESSION AND INJUSTICE
Verse 8 counsels against undue concern because of the perverting of justice and oppression of the poor by various levels of authority. God who is above all, keeps His own record, and will in His own time, deal appropriately with each one, Psa 12:5; Psa 58:11; Psa 82:1; Exo 18:11.
Verse 9 emphasizes that the products of earth are for all; even the king is served by the field. Authorities who oppress those subject to them tend to diminish their own source of subsistence in so doing, Job 28:5.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Ecc. 5:8. In a province] Such being far distant from the seat of government it was more likely that there oppression would be practised by subordinate rulers. Higher than the highest, and there be higher than they. The king is over the oppressive ruler, and over him there is the Supreme and Infinite Power, the King of Kings. They. Principalities and Powers all along the scale, at the summit of which is God.
MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 5:8-9
THE OPPRESSORS OF MANKIND WAITING FOR THE JUDGMENT
IF man would enjoy true happiness, he must study his duty to society; and abstain from deeds of violence and oppression. Though the dark pages of history, stained with tyranny and injustice, must fill him with sorrow, yet he may be comforted by the conviction that God will, in the end, interfere and redress all wrongs.
I. The Existence of Human Wrongs calls for such an Interference. There have ever been, and still are, social wrongs in the world of appalling magnitude. There is,
1. The tyranny of class over class. The natural temptations of pomp and power are haughty indifference to the evils of those beneath them, and the spirit of cruelty and oppression. Men take advantage of the accidents of position to inflict misery upon others. The power of wealth has been often used to crush the poor. And not alone to the great in high places is this vice to be imputed. Smaller communities, and almost every parish, has its little tyrant. There is,
2. The perversion of Justice. (Ecc. 5:8.) Under the pretence of administering justice many wrongs have been inflicted. Even laws themselves have often been partial to the more favoured classes, but cruel in their general tendency and effect. The sacred name of justice has been prostituted to serve the basest ends. Tyrants have proceeded to their cruel work with the hypocrisy of loud professions of virtue. There is,
3. The indulgence of the wild passions of human nature. Extreme depravity may, for a time, be held in check by circumstances; but when the occasion arises, the envious flood bursts the bonds which held it, and spreads desolation far and wide. How many fair lands have been despoiled, and unutterable cruelties inflicted, when the loose rein has been given to the depraved passions of human nature!
II. That these Sad Facts of Human History need not excite Surprise. Marvel not at the matter. (Ecc. 5:8.) And why?
1. Because the facts of human nature lead us to expect such a condition of things. The evil taint clings to our nature still, however disguised by the outward proprieties of life, or held in check by righteous power. The violence of temptation, conflicting intereststhe impulse of ambition and of savage cruelty, still exist, in spite of civilization and the restraints of religion. The facts of human nature remaining, the wise man cannot expect otherwise than that some wrongs shall always exist: history having a tendency to repeat itself in the same sad and weary round.
2. Because the best ordering of human society cannot put an end to every social wrong. Laws may be improved, and the most laudable endeavours made to reduce, and even banish, all the evils that afflict society; still there will be room for much social injustice and oppression. Society can never be made good from the outside. While our natural corruption remains, and the prevalent evil of selfishness, there must be tyranny, oppression, and wrong. The most ardent dreamer of a social millennium must make up his mind to accept the facts of human nature; and the true prophet, gifted with sight into futurity, can, at best, have but a melancholy burden.
III. That during the course of History, God uses Human Authority to mitigate this Condition. There are gradations in human authorityone rank above another. There are high, higher, and highest. (Ecc. 5:8.) The case is here supposed of an oppressor in a province, remote from the central and chief authority. This subordinate governor takes advantage of his position to oppress his subjects. But above him there are superior authorities, and the king over all. (Ecc. 5:9.) Hence those who are wronged may obtain redress, and tardy justice at length come to their aid.
1. Constituted authority stands in the place of God. He reserves the complete and final adjustment of human affairs for Himself; but for the present He makes use of human authority in the government of mankind. Every representative of that authority is the minister of God. (Rom. 13:4.) The special form of government is a human ordinance, but government itself is of divine appointment.
2. The gradations of rank in human authority tend to secure the proper carriage of justice. The lesser ruler is responsible to the greater, so that the dread of censure often serves to check those who are inclined to be tyrannical. Divine Providence thus uses the complications of human government to lessen the sum total of social wrongs.
3. The protection of earthly kings is of immense benefit. By the administration of wise laws, they protect the people and maintain peace; they secure for us the fruits of the earth by preserving our fields from invasion. The produce of the land is the source of the real wealth of the nation. It is for the advantage of the authorities themselves to promote the general wealth, for the king himself is served by the field. (Ecc. 5:9.) Mankind are bound together by the ties of a common interest, and attain to the best social condition under the protection of wise laws. Hence though there is a heavenly King, the benefits derived from earthly governors are not to be despised.
IV. That when Human History closes, God Himself will Interfere. There will be a personal manifestation of the King who is over all. If earthly authorities will not come to the aid of the oppressed and redress their wrongs, there is One above who will do it.
1. There is a Supreme Authority. Of the highest earthly rulers, it may be said that there be higher than they. (Ecc. 5:8.) There is One who has absolute dominion and power, whose throne of justice is raised on eternal foundations, the highest resource of troubled souls, and the ultimate appeal of the oppressed. An earthly king, after all, is but a symbol. His power really resides with his subjects. He is merely clothed with power and authority. But the Heavenly King has power in Himself. Hence his dominion is the only reality of governmentthe only everlasting kingdom.
2. Though God promotes the welfare of society by means of earthly governors, yet He has reserved the final adjustment of human affairs for Himself. The best human governments cannot prevent the essential evils of our present state. They can only reach the outward conduct as far as it affects the happiness of society. Human laws cannot touch the question of sin. They cannot enforce the kinder and milder graces of lifethose which have the greatest potency to aid human necessity and assuage sorrow. Human justice, in its best estate, is cold and severe; which, though it may command admiration, has no power to melt the heart, or touch the springs of human tenderness. This imperfection cannot go on for everthe Divine governor must interfere to usher in His perfect kingdom. There are duties of piety and religion with which the Supreme Judge alone can deal. There are moral discrepancies requiring such an adjustment. Here, vice is often prosperous, enjoying the magnificence and splendour of life, while virtue is condemned to the grief of apparent failure. The happiness and misery of this world are not distributed according to the laws of eternal reason and high justice; the wise, the true, and the good, do not in the present state stand in their proper lot. There must be for these a better and a higher place, the lofty vindication of Eternal Justice, a perpetual reward. The oppressors of mankind will have to come to reckoning with the Righteous Judge, and for all the down-trodden and persecuted the Avenger will arise. Lessons,
1. Be patient under the evils of the present.
2. Have confidence in the justice of the Eternal King.
3. Beware lest thou oppress any: if thou hast done so, seek reconciliation: lest they take their cause to the Supreme Court. (Mat. 5:25.)
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 5:8. In this small province of Gods dominions, the good have been persecuted, and justice, at best, but imperfectly rendered. The complaints of the oppressed have passed on from one human governor to anothermany still standing to their account. But He who is higher than they will interfere, and redress the wrongs of His people, redeeming their souls from deceit and violence.
Deep knowledge of human nature and history blunts the sense of wonder. He who has the widest experience of mankind comes at length to marvel at nothing.
The nature of evil men is to hate and to oppress. Their deeds need not excite astonishment. The righteous must not think it strange that they have to pass through fiery trials.
Why dost thou marvel that good men are shaken that they may be settled? A tree is not firm in the ground unless the wind do often beat upon it; the very shaking of it doth fasten the root more surely. They are weak that do grow in the warm valley [Seneca].
The righteous soul, who sees the oppression of the poor, and the perverting of justice, opens another eye, fixing it upon one bright spot in the future where the majesty of Eternal Justice will be asserted.
The Heavenly King waits long through the slow rolling of the ages: meantime the worlds burden of oppression and wrong grows larger! But the avenger is afoot, and will at length overtake all tyrants.
The Highest is the strong refuge of the persecuted.
Let every man, according to his rank and Gods command, do his work with the best industry; other things let him commend to God. Let him be patient and wait for Him who is able to find out and judge the ungodly and unjust. He who cannot lift a great stone, let him leave it lying and lift what he can. Wherefore, when thou seest that kings, princes, and lords misuse their power, that judges and advocates take bribes and allow causes to sink or swim as they can, being wise and sensible, thou wilt think within thyself, God will sometime bring about a better state [Luther].
Ecc. 5:9. In all grades of society, human subsistence is very much the same. The profit of the earth is for all; the king himself is served by the field. What hath the wise man more than the fool? Even princes are not fed with ambrosia, nor do poets subsist on asphodel. Bread and water, the produce of the flocks and herds, and a few homely vegetables, form the staple of his food who can lay the globe under tribute; and these essentials of healthful existence are within the attainment of ordinary industry [Dr. J. Hamilton].
The great Roman poet has said that, The Father of mankind Himself hath willed it that the way of cultivating the ground should not be easy. Hence the ingenuity of man has been stimulated to invent the means of subduing the soil. A wise king will, therefore, encourage agriculture and the arts and sciences.
The first of all human occupations is still the foundation of wealth, and the chief promoter of the industrial arts.
Mutual dependence is the law of society. The tiller of the soil spreads the benefits of his labour to all ranks, to the very highest. They, in turn, secure for him the protection of Government.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3. Recognize God as the Ruler over all. Ecc. 5:8-9
TEXT 5:89
8
If you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight, for one official watches over another official, and there are higher officials over them.
9
After all, a king who cultivates the field is an advantage to the land.
THOUGHT QUESTIONS 5:89
128.
One should not be shocked at what two areas of inequity?
129.
Is there a line of authority in the land? Explain.
130.
What kind of a king is an advantage to the land?
PARAPHRASE 5:89
Do you not see the way the poor are being oppressed, and the denial of righteousness and justice that is found throughout the land? This should not shock you. At least dont allow it to have this effect. It will help to remember that every official in the land has a higher official watching over himeven the king. There is an advantage in having a king over the whole cultivated land, for by his authority he approves the endeavors of men and defends his subjects against wrong, unnecessary burdens, and violence,poor government is better than no government at all!
COMMENT 5:89
Disharmony among men is the inevitable result of hypocritical worship. One should not be shocked at whatever he sees throughout the land when men fail so miserably in their response to God. Once Judas had betrayed Jesus, it was a short step to press into the forbidden inner section of the temple to desecrate it by casting the price of blood upon the floor. In like manner, when men make a mockery of public worship, going through the outward forms but denying the true spirit of worship, corruption runs rampant throughout the land. It is only when men are right before God that they are tapable of living together in peace and harmony.
Oppression, corruption, unrighteousness and denial of justice are common sights in any land where God is truly shut out of the heart. The poor are especially susceptible to oppression for they have neither the means nor the authority to champion their own cause (note the comments on Ecc. 4:1). The rich men, wielding some authority, failed to justly deal with the decisions which involved the poor. If the authorities were in a proper relationship with God, none of the evils mentioned would be tolerated in the land. Note the words of Mic. 6:8 : He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?
Why should one not be shocked at such behaviour? These two verses have been variously interpreted. It is clear that certain evils are common throughout the land. It is not clear, however, what is meant by one official watches over another or what is meant by a king who cultivates the field. Whatever the interpretation, it must be the reason why one should not be shocked at the prevalent evil in the land.
There is an implied line of authority in control, Perhaps Solomon is suggesting that each person who is above another is taking advantage of him and practicing similar graft and corruption. Since this practice is so open and permeates the entire society from the lowest to the highest level, then one should not marvel at the matter. The purpose, however, is to comfort the poor who seem to be at the very bottom, and are not, themselves, taking advantage of another. He speaks to them in verse nine with the comforting thought that the king (and in this instance many believe it to be a reference to God) is over the entire cultivated landthat is, the land where all the activities are taking place. This truth, that God will bring about ultimate justice and that all evil deeds are recorded and will one day be destroyed, is in harmony with the major theme of the book. It is not comforting to one who is imprisoned or denied daily bread, to realize that some day even the officials will come into judgment before the true King, but it is all the comfort they have. There is an advantage to having such a King.
Solomon is not building a case for the farmer by suggesting that a land who has a king who is interested in and participates in agriculture is a blessing to the land. Although some translations lend themselves to this interpretation, it should be noted that the purpose of the Preacher in this section is to bring comfort to the poor and explain why they should not be shocked at the prevalent evil in the land. If the king is a man and not God, as seems most reasonable, then in the whole land there is an advantage to realize that a final authority exists and that although he will, on occasion, close his eyes to improprieties and even be guilty himself of similar charges, he will be called into judgment before God.
On this verse, Martin Luther has written the following observations which prove to be good advice for Christians today:
The book consequently teachers thee to let thine heart have rest and peace, and not to trouble and worry thyself over much when things go wrongly, but to accustom thyself to be able to say, when the devil brings malice, injustice, violence, and burdens on the poor, Such is the way of the world, but God will judge and avenge it. And again, when thou seest things going well, learn to say, God be praised, who, after all, so rules, that we do not merely suffer evil and injustice, but receive also much good. Moreover, let every man, according to his rank, and Gods command, do his work with the best industry: other things let him commend to God; let him be patient and wait for Him who is able to find out and judge the ungodly and unjust. He that cannot lift a great stone, let him leave it lying and lift what he can. Wherefore, when thou seest that kings, princes and lords misuse their power, that judges and advocates take bribes and allow causes to sink or swim as they can, being wise and sensible thou wilt think within thyself,God will sometime bring about a better state.
Futility is still the theme. How fleeting is life, and all too often how very fleeting the pleasures of life. One great lesson gained from reading Ecclesiastes is the awareness that men have always been troubled with the fact that any truly enjoyable experience on earth is very transitory, and in some cases never experienced by those who sojourn here. The Preachers message brings us to a deeper appreciation of Jesus and the revelation He brings us. Those who have experienced the grace offered through Christ have found the secret of finding joy in the midst of the temporary. He also has discovered an explanation of the corruption, denial of justice, and oppression of the poor. It does not mean that the Christian either approves or tolerates such when it is within his power to rectify wrong, but it does mean that such evil does not destroy him and he is able to triumph in victory even when he is the recipient of the injustice.
FACT QUESTIONS 5:89
234.
What is the inevitable result of hypocritical worship?
235.
Why are the poor usually the ones who suffer the most?
236.
What is meant by one official watches over another?
237.
Do the officials practice evil? Explain.
238.
In what way is discovering the purpose of Solomon a key in interpreting the verses?
239.
Is Solomon praising the farmer? Discuss.
240.
What possible meanings are given to verse nine?
241.
What theme is Solomon still illustrating?
242.
What advantage does the Christian have over the person in Solomons day? (Discuss in the light that he lives in a similar world where corruption is so prevalent?)
Fuente: College Press Bible Study Textbook Series
(8) The interpretation of this verse depends on the sense we give to marvel. There are some who take it of simple surprise. You need not think it strange; the instances of oppression which you observe are only parts of a gigantic scheme of mutual wrong-doing, the oppressors of one being themselves oppressed in turn by their superiors. But instead of Do not wonder, the meaning be not dismayed is preferable. (Comp. Psa. 48:5; Job. 26:11; Isa. 13:8; Jer. 4:9.) The verse then supplies the answer to the gloomy view of Ecc. 4:4. In the view that the last clause speaks of the Divine rectification of earthly injustice, I am confirmed by observing that the author of this book delights in verbal assonances, and constantly links together words similar in sound. An English version might admit the meaning: Over the high oppressor stands a higher, and over both, those who are higher still; though even here there is the difficulty that the highest of all are spoken of in the plural number, of which it is a very awkward explanation that the higher is the king, and that the women and favourites who govern him are the higher still. But I cannot but think that the language of the Hebrew, that over the gebh there be gebhim, is intended to suggest Elohim to the readers mind.
On the word province, see Note, Ecc. 2:8; and on matter, Ecc. 3:1.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. From thoughts of the majesty of God the transition is easy to the authority and government alas! so often mis-government! established among men. Solomon well knew that human history has been and would be full of oppression. The tribes of Israel, during the days of the Judges especially, both suffered and inflicted it; and so in the days of his father David. His own royalty was very expensive; his exactions of tribute upon the foreign population in Palestine were severe, (1Ki 9:20-21,) and even the tribes of Israel after his death declared that his “yoke” was “grievous.” (1Ki 12:4.)
Marvel not As if evil had no check.
Highest regardeth Divine retribution rules over all. Verified in his own case; for from oppression his own kingdom was finally divided.
Fuente: Whedon’s Commentary on the Old and New Testaments
Thoughts About The Burdens and Problems of Wealth ( Ecc 5:8-17 ).
Here we find a total contrast to the first seven verses. There the thought was of attitude towards God. Now we move on to the attitude towards life. It must be remembered that many would see the wealthy as those who were pleasing to God. Was that not why they were wealthy? But the Preacher has come to recognise that it is not the wealthy who are pleasing to God, but those who are content with what they have and have an open heart towards God (Ecc 2:24-26). Thus he points out that the accumulation of wealth, often by unjust means, may seem to add significance to life, but in the end it is meaningless and simply adds to the problems of life. (This is, of course, the view of one who is wealthy). He will conclude with the fact that seeking God is better.
Ecc 5:8
‘If you see the oppression of the poor, and the violent taking away of justice and right in a province, do not marvel at the matter. Because one who is higher than the high regards, and there are higher ones than they.’
There is nothing sadder than a province where there is no justice, and right is overturned, especially when it is accompanied by violence (Isa 5:8; Amo 8:4-6). Yet The Preacher advises patience. There is One Who is Higher than the high, and He can bring into play some who are even higher than the local oppressors, those who are princes and kings over the whole (this would be a carrying out of the justice demanded in Ecc 3:16-17). Thus matters can be righted. Those who have accumulated wealth by oppression will suffer for it. For the expression ‘one higher than the high’ compare ‘the one mightier than he’ (Ecc 6:10).
All of this is but a part of the overall procession of time.
Alternately we may see this verse as simply listing grades of officials, the high, the higher and the highest, with the thought that with such a multiplicity of officials it is not surprising that there is injustice. Everyone wants to have their share in what is available. So fields are taken away and the poor set to work as bondservants. This would fit in better with the meaninglessness of wealth (Ecc 5:10), but not with expectations of justice (Ecc 3:16-17).
Ecc 5:9
‘Moreover the profit of the land is for all. The king himself is served by the field.’
This may be seen as a comfort for the oppressed. While they may suffer some oppression and loss nevertheless they can remember that the profit of the land is, in the end, for all. All benefit from it in one way or another, either as owners or workers. This was especially so in Israel where land rights were seen as having been allocated by God and always, at least in theory, finally reverted to their owners. Why, he adds, even the king profits from his land in the countryside (or it may mean profits by way of taxation).
Alternately it may be seeing it from the eyes of the oppressing officials, ‘the profit of the land is for all (of us)’, just as the king himself profits from taxation of the land. Then the prospect for the righteous is more gloomy.
However some translate ‘a king is an advantage to a land with cultivated fields’. The idea being that his control of the reins and the stability that results enables the people to cultivate the land properly. His kingship is thus good for all.
Overall is either the thought that God watches over the oppression of the poor and the doings of the unjust, and will remedy the situation (as in Ecc 3:16-17), while those who make themselves wealthy will be brought to account, or the thought of the meaninglessness of such wealth to those who by one means or another obtain it. The latter is made clear in the next verse.
Ecc 5:10
‘He who loves silver will not be satisfied with silver, nor he who loves plenty with increase. This also is vanity.’
The truth is that those who seek to accumulate wealth will never be satisfied. The one who seeks silver will finally not be satisfied with it and will desire gold. For the one who seeks to build up wealth the amount of increase is never sufficient. He always wants more. Thus all is meaningless and empty.
Ecc 5:11
‘When goods increase those who eat them are also increased, and what advantage is there to the owner except looking at them with his eyes?’
The achieving of wealth in fact simply results in larger households of family and servants to consume them, so that in the end they are no better off. And anyway, in the end such a man has so much that all the benefit he really obtains is that he can survey his wealth in order to gain satisfaction from it. There comes a point where he cannot really improve the quality of his life. He has much more than he can spend. So he is simply building up wealth for no good reason. And, as the next verse reveals, there is a downturn. He may find that he suffers from the rich food he eats. But what is certain is that he does not think of God.
Ecc 5:12
‘The sleep of a labouring man is sweet, whether he eat little or much. But the fullness of the rich will not allow him to sleep.’
In contrast with the rich the working man sleeps well. He is exhausted and the food he eats, whether little or much, does not disturb his sleep. But the food of the wealthy causes problems that prevent sleep. This may also include the thought that the pressures of being wealthy also interfere with his sleep. So the labouring man is better off than the wealthy, even if he does not have much to eat.
Ecc 5:13-15
‘There is a grievous evil which I have seen under the sun, namely riches kept by an owner to his hurt, and those riches perish by an evil adventure, and if he has begotten a son there is nothing in his hand. As he came forth out of his mother’s womb, he will go again, naked as he came, and will take nothing for his labour which he can carry away in his hand.’
Here the writer has in mind those who seek to build up wealth for their sons. It may well be that when the son comes to inherit there will be nothing left. He is thinking here of wealth lost through poor investment, speculation, foolish behaviour or as a result of the activities of others such as theft and banditry. Wealth quickly, or dishonestly and unfairly, gained, and yet at great cost, can equally quickly be lost, and possibly even result in physical disadvantage or death, especially in violent times. His son is left with nothing, and he himself (or possibly his son) goes to the grave just as he came, also with nothing. he can take none of the fruits of his labour with him. Furthermore wealth can bring other evils such as the need to be always on the alert lest any seek to get hold of his wealth. The wealthy are the focus of attention for the greedy and dishonest. So wealth may actually hurt us.
Ecc 5:16
‘And this also is a grievous evil, that in all points as he came, so will he go.’
The thought of the man leaving as he came, makes The Preacher aware also of another significance of what he has said. When the wealthy die they can take nothing with them, even if they are still rich. For all go as they came, naked and with nothing. Thus in the end he gains nothing, and may indeed have lost what he could have gained by righteous living.
Ecc 5:16
‘And what profit has he who labours for the wind?’
So the accumulation of riches is in the final analysis of no benefit. It just brings with it its own problems. And those who seek wealth, often hopelessly, desiring to find in it some extra meaning to life, simply find that they have laboured for the unattainable.
Ecc 5:17
‘All his days also he eats in darkness, and he is sore vexed and has sickness and wrath.’
Such a man ‘eats in darkness.’ Compare Ecc 2:13. He is not a wise man because his life is concentrated in the wrong direction. The man who would be rich will stint himself, and overwork himself, and ruin his own health through stress, and thus be miserable, ill and bad tempered. It may also have in mind that the one who gains wealth and loses it spends the rest of his life regretting it, and suffering from the fact.
So wealth is not necessarily the road to contentment and wellbeing. It can bring as many problems as it solves. And yet all crave wealth to their hurt.
Fuente: Commentary Series on the Bible by Peter Pett
Riches and Covetousness – We can entitle the theme of Ecc 5:8-20 as “Riches and Covetousness”. The more one toils, the more one is beset by those who deplete it. Even the powerful take the riches that are due the poor because of greed. Yet, when a person dies, he cannot take his possessions with him. God’s gift is to be content to enjoy the blessings that He has given to us. Note in chapter three, that God’s divine hand is involved in every event in life. God has a plan for each person, so that we can enjoy His daily blessings while being content in the midst of our situations in life, and thus, we learn to enjoy each day as we thank God for His blessings. Otherwise, we complain about what we do not yet have and are prone to covet that which belongs to our neighbour.
Ecc 5:8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
Ecc 5:9 Ecc 5:9
Ecc 5:9 “the king himself is served by the field” – Comments – How is the king served by the field? Through the principles of economics, taxes eventually make their way into the hands of the king. From the laborer all the way up to the king, every person in a society experiences the blessings from the field.
Note that everything that you see around you, buildings, cars, furniture, even our physical bodies, comes from the ground. These minerals are the building blocks of materials and even life.
Ecc 5:10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.
Ecc 5:11 Ecc 5:11
Ecc 4:4, “Again, I considered all travail, and every right work, that for this a man is envied of his neighbour . This is also vanity and vexation of spirit.”
Ecc 5:12 The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
Ecc 5:12
I have worked hard and labouring in jobs for years. Each night that I laid down to sleep, I found it sweet and restful, without stress. As I have grown older and moved into management and little physical labour, I have experienced more stress and my sleep is not as deep and restful. Instead of sleeping through the night, I often wake up. Material riches increase stress over the cares of this world, and also affects a person’s sleep. Thus, Ecc 5:12 tells us that exercise is good to relieve stress and improve our ability to sleep at night.
Ecc 5:13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.
Ecc 5:14 Ecc 5:15 Ecc 5:15
Job 1:21, “And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.”
Psa 49:17, “For when he dieth he shall carry nothing away: his glory shall not descend after him.”
1Ti 6:7, “For we brought nothing into this world, and it is certain we can carry nothing out.”
Ecc 5:16 And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
Ecc 5:17 Ecc 5:18 Ecc 5:19 Ecc 5:19
Ecc 5:20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
Ecc 5:18-20
Ecc 4:5, “The fool foldeth his hands together, and eateth his own flesh.”
Ecc 4:8, “There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Vanity of Riches – There are two dangers to having riches. The first is that riches can easily cause the heart to become covetous, which is discusses in Ecc 5:8-20. Man’s covetousness results in wealth being accumulated through wicked means. The second vice is that men tend to find no rest and contentment after having accumulated wealth. This negative aspect of riches is discussed in Ecc 6:1-12. When men gain wealth by honorable methods, he is still in danger of falling prey to discontentment and failing to enjoy the life that God intended him to enjoy.
Outline Here is a proposed outline:
1. Riches and covetousness Ecc 5:8-20
2. Riches without contentment Ecc 6:1-12
Fuente: Everett’s Study Notes on the Holy Scriptures
Abstaining from Vices and Fostering Virtues
v. 8. If thou seest the oppression of the poor, v. 9. Moreover, the profit of the earth, v. 10. He that loveth silver shall not be satisfied with silver, v. 11. When goods increase, they are increased that eat them, v. 12. The sleep of a laboring man is sweet, v. 13. There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt, v. 14. But those riches perish by evil travail, v. 15. As he came forth of his mother’s womb, naked shall be return to go as he came, and shall take nothing of his labor, which he may carry away in his hand, v. 16. And this also is a sore evil, v. 17. All his days also he eateth in darkness, v. 18. Behold that which I have seen, v. 19. Every man also to whom God hath given riches and wealth, v. 20. For he shall not much remember the days of his life,
Fuente: The Popular Commentary on the Bible by Kretzmann
Ecc 5:8. Marvel not at the matter Marvel not at such a dispensation of Providence. Desvoeux.
Fuente: Commentary on the Holy Bible by Thomas Coke
If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they. (9) Moreover the profit of the earth is for all: the king himself is served by the field. (10) He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity. (11) When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? (12) The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. (13) There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. (14) But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. (15) As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. (16) And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind? (17) All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness. (18) Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. (19) Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. (20) For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
I make no interruption in the reading of these verses, for one general observation belongs to all; and the Preacher’s whole design from them is to impress yet stronger upon the mind, the great subject he hath in view. In everything short of Christ, Solomon finds vanity. And whether the Reader hath discovered his design in these sermons contained in Ecclesiastes we have already gone through, or not; certain it is, that the main object intended from the whole, is to lead to somewhat higher than this world can bestow; and that somewhat is Christ. Happy will it be for both Writer and Reader, if from the perusal, like Solomon himself, we form the same conclusion, and in Jesus behold where God the Father hath centered all things that pertain to life and godliness. 2Pe 1:1-4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 5:8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for [he that is] higher than the highest regardeth; and [there be] higher than they.
Ver. 8. If thou seest the oppression of the poor. ] And so mayest be drawn to doubt of Divine providence, and to withdraw thine awful regard to the divine Majesty, to forego godliness, and to turn fiat atheist, as Diagoras and Averroes did.
Marvel not at the matter.
For he that is higher than the highest regardeth.
a Horat.
b Luther. in Genes.
c Mundi flagellum. Scourge of the world.
d Herodot.
e A hanging screen of this material formerly placed round the walls of household apartments, often at such a distance from them as to allow of people being concealed in the space between.
f Parei Hist. pros. med., 771.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ecc 5:8-9
8If you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight; for one official watches over another official, and there are higher officials over them. 9After all, a king who cultivates the field is an advantage to the land.
Ecc 5:8-9 These verses pick up on the problem of social injustice (cf. Ecc 3:16; Ecc 4:1; Ecc 8:9). The author feels helpless in the face of the pervasive corruption and injustice of government (a hint the author cannot be Solomon).
Ecc 5:9
NASBa king who cultivates the field is an advantage to the land
NKJVthe profit of the land is for all; the king himself is served from the field
NRSVthis is an advantage for a land; a king for a plowed field
TEVeven the king depends on the harvest
NJBthe greatest advantage in all the land is his: he controls a field that is cultivated
How do Ecc 5:8-9 relate to each other? This is the problem. The focus is governmental injustice. Is the king the answer or is the King (God, cf. LXX, Leupold, p. 124) the answer! Also, the lasting gain (i.e., a recurrent theme, BDB 452, cf. Ecc 2:15; Ecc 6:8; Ecc 6:11; Ecc 7:16; Ecc 12:9; Ecc 12:12) is a common, shared gift from God (cf. Ecc 2:24-26).
The Anchor Bible Commentary asserts that king should go with the first line (i.e., and over them all is the king). This is a possible meaning because the remainder of the thought is the real wealth of a country is in its cultivated land (p. 228).
Notice the theories:
1. God, Himself is the answer.
2. Lasting gain is only from God.
3. God’s gift of the land (cf. Gen 12:13) is the source of wealth in this life for an agricultural community.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
poor = needy, in want. Hebrew. rush, as in Ecc 4:14.
province. See note on Ecc 2:8, and App-76.
matter. Hebrew purpose or desire, put by Figure of speech Metonymy (of Cause), App-6, for the effect of it. Hebrew. hephez, one of the words supposed to be later Hebrew. See note on Ecc 3:1, and App-76.
He That is higher, &c. = the high One above the high one regardeth, even the Most High is over them.
Fuente: Companion Bible Notes, Appendices and Graphics
Ecc 5:8-9
Ecc 5:8-9
THE HIERARCHY OF OPPRESSION
“If thou seest the oppression of the poor, and the violent taking away of justice and righteousness in a province, marvel not at the matter; for one higher than the high regardeth; and there are higher than they. Moreover the profit of the earth is for all: the king himself is served by the field.”
“The Hebrew text of Ecc 5:9 has been damaged; and the translation is little more than a guess at what might have been meant. As the verses stand, they appear to be an apology, or justification, for the pyramidal hierarchy of the ancient system of taxation, in which, “These officials were watching, not, as a rule, that justice should be done to the poor, but to squeeze revenue out of the lesser officials under them. Each official was an oppressor; and there is no wonder that the poor peasant, the lowest stratum of the heap, should be squeezed.
“Marvel not at the matter” (Ecc 5:8). Something of the heartlessness of Solomon appears in this flippant remark. It means, simply, “Think nothing of it”! Regarding the mention here of “the one higher than the high,” “This is perhaps an impersonal reference to the king.
Disharmony among men is the inevitable result of hypocritical worship. One should not be shocked at whatever he sees throughout the land when men fail so miserably in their response to God. Once Judas had betrayed Jesus, it was a short step to press into the forbidden inner section of the temple to desecrate it by casting the price of blood upon the floor. In like manner, when men make a mockery of public worship, going through the outward forms but denying the true spirit of worship, corruption runs rampant throughout the land. It is only when men are right before God that they are tapable of living together in peace and harmony.
Oppression, corruption, unrighteousness and denial of justice are common sights in any land where God is truly shut out of the heart. The poor are especially susceptible to oppression for they have neither the means nor the authority to champion their own cause (note the comments on Ecc 4:1). The rich men, wielding some authority, failed to justly deal with the decisions which involved the poor. If the authorities were in a proper relationship with God, none of the evils mentioned would be tolerated in the land. Note the words of Mic 6:8 : He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?
Why should one not be shocked at such behaviour? These two verses have been variously interpreted. It is clear that certain evils are common throughout the land. It is not clear, however, what is meant by one official watches over another or what is meant by a king who cultivates the field. Whatever the interpretation, it must be the reason why one should not be shocked at the prevalent evil in the land.
There is an implied line of authority in control, Perhaps Solomon is suggesting that each person who is above another is taking advantage of him and practicing similar graft and corruption. Since this practice is so open and permeates the entire society from the lowest to the highest level, then one should not marvel at the matter. The purpose, however, is to comfort the poor who seem to be at the very bottom, and are not, themselves, taking advantage of another. He speaks to them in verse nine with the comforting thought that the king (and in this instance many believe it to be a reference to God) is over the entire cultivated land-that is, the land where all the activities are taking place. This truth, that God will bring about ultimate justice and that all evil deeds are recorded and will one day be destroyed, is in harmony with the major theme of the book. It is not comforting to one who is imprisoned or denied daily bread, to realize that some day even the officials will come into judgment before the true King, but it is all the comfort they have. There is an advantage to having such a King.
Solomon is not building a case for the farmer by suggesting that a land who has a king who is interested in and participates in agriculture is a blessing to the land. Although some translations lend themselves to this interpretation, it should be noted that the purpose of the Preacher in this section is to bring comfort to the poor and explain why they should not be shocked at the prevalent evil in the land. If the king is a man and not God, as seems most reasonable, then in the whole land there is an advantage to realize that a final authority exists and that although he will, on occasion, close his eyes to improprieties and even be guilty himself of similar charges, he will be called into judgment before God.
On this verse, Martin Luther has written the following observations which prove to be good advice for Christians today:
The book consequently teachers thee to let thine heart have rest and peace, and not to trouble and worry thyself over much when things go wrongly, but to accustom thyself to be able to say, when the devil brings malice, injustice, violence, and burdens on the poor, Such is the way of the world, but God will judge and avenge it. And again, when thou seest things going well, learn to say, God be praised, who, after all, so rules, that we do not merely suffer evil and injustice, but receive also much good. Moreover, let every man, according to his rank, and Gods command, do his work with the best industry: other things let him commend to God; let him be patient and wait for Him who is able to find out and judge the ungodly and unjust. He that cannot lift a great stone, let him leave it lying and lift what he can. Wherefore, when thou seest that kings, princes and lords misuse their power, that judges and advocates take bribes and allow causes to sink or swim as they can, being wise and sensible thou wilt think within thyself,-God will sometime bring about a better state.
Futility is still the theme. How fleeting is life, and all too often how very fleeting the pleasures of life. One great lesson gained from reading Ecclesiastes is the awareness that men have always been troubled with the fact that any truly enjoyable experience on earth is very transitory, and in some cases never experienced by those who sojourn here. The Preachers message brings us to a deeper appreciation of Jesus and the revelation He brings us. Those who have experienced the grace offered through Christ have found the secret of finding joy in the midst of the temporary. He also has discovered an explanation of the corruption, denial of justice, and oppression of the poor. It does not mean that the Christian either approves or tolerates such when it is within his power to rectify wrong, but it does mean that such evil does not destroy him and he is able to triumph in victory even when he is the recipient of the injustice.
Fuente: Old and New Testaments Restoration Commentary
thou seest: Ecc 3:16, Ecc 4:1, Psa 12:5, Psa 55:9, Psa 58:11, Pro 8:17, Hab 1:2, Hab 1:3, Hab 1:13
marvel: Zec 8:6, 1Jo 3:13, Rev 17:6, Rev 17:7
matter: Heb. will, or purpose, Isa 10:5-7, Isa 10:12, Isa 46:10, Isa 46:11, Hab 1:12, Act 4:27, Act 4:28, Rom 11:33
for: Isa 57:15, Luk 1:32, Luk 1:35, Luk 1:76
regardeth: 1Ki 21:19, 1Ki 21:20, Job 20:19-29, Job 27:8-23, Psa 10:17, Psa 10:18, Psa 12:5, Psa 58:10, Psa 58:11, Psa 82:1, Psa 83:18, Psa 140:11, Psa 140:12, Isa 3:15, Isa 5:7, Isa 59:13-16, Jer 22:17-19, Eze 22:6-14, Amo 5:12, Amo 6:2-6, Amo 6:12, Amo 8:4-7, Mic 2:1-3, Mic 2:9, Mic 3:1-4, Mic 3:9-12, Mic 6:10-13, Zec 7:9-13, Mal 3:5, Jam 2:13, Jam 5:2-7
higher than they: 1Ch 21:15, 1Ch 21:16, Psa 95:3, Isa 37:36, Mat 13:41, Mat 13:42, Act 12:7-10, Act 12:23
Reciprocal: Gen 31:12 – I have seen Exo 3:9 – and I have Exo 5:19 – evil case Exo 23:6 – General Lev 25:14 – General Deu 24:17 – pervert 1Ki 21:14 – Naboth is stoned 2Ch 19:6 – ye judge Est 7:6 – this wicked Job 11:11 – he seeth Job 17:8 – astonied Job 21:22 – he judgeth Job 24:23 – yet his eyes Job 33:27 – perverted Job 34:19 – princes Psa 37:7 – the man Psa 46:4 – most Psa 92:8 – art most Psa 94:20 – throne Psa 109:31 – to save Pro 3:31 – the oppressor Pro 14:31 – that oppresseth Pro 24:12 – doth not he that Ecc 8:9 – there is Amo 4:1 – which oppress Joh 19:13 – and sat Act 24:25 – judgment Eph 6:9 – knowing Col 4:1 – ye 1Th 4:6 – the Lord Jam 2:6 – Do
Fuente: The Treasury of Scripture Knowledge
Ecc 5:8. If thou seest the oppression: &c. Here is an account of another vanity, and a sovereign antidote against it. Marvel not As if it were inconsistent with Gods wisdom and justice to suffer such disorders. For he that is higher than the highest The most high God, who is infinitely above the greatest of men. Regardeth Not like an idle spectator, but a judge, who diligently observes, and will effectually punish them. And there be higher than they Namely, God; it is an emphatical repetition of the same thing.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ecc 5:8-20. Concerning Despotism and Wealth.
Ecc 5:8 f. The oppression and injustice that one sees (in an Oriental satrapy) are not to be wondered at when we remember the graded hierarchy of officials who are all eager simply to enrich themselves. There is no reference to God; read, One high official is watching over another, and there are higher ones (perhaps the king) over them. Yet on the whole a king, especially if he take an interest in agriculture, is an advantage to a country. So we may interpret the extremely difficult Ecc 5:9 (cf. mg.).
Ecc 5:10 ff. The avaricious man is always poor; though his wealth increases he lacks satisfaction, enlarged income means enlarged expense, any gain that he has is outward and therefore unreal. And with wealth comes worry and sleeplessness, from which the humble toiler is free. Not only so, but disaster may overtake the wealth won at the cost of health and comfort; some unlucky adventure, e.g. a shipwreck or a marauding raid, may render him and the son for whom he has been saving, penniless.With Ecc 5:15 cf. Job 1:21, 1Ti 6:7. All the rich mans toil has yielded nothing more than wind (cf. Pro 11:29, Isa 26:18).
Ecc 5:17 may refer to the days succeeding the calamity or to the inner meaning of the days preceding it.
Ecc 5:18-20. It is far better to enjoy life as one goes along (cf. Ecc 2:24, Ecc 9:7), getting the best out of each day, than to be miserly. After all, it is God that giveth us all things richly to enjoy (1Ti 6:17), and if God thus occupies a man with the joy of his heart (so read Ecc 5:20 b), he will not brood over the swiftness of his passing days.
Fuente: Peake’s Commentary on the Bible
5:8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, wonder not at the matter: for [he that is] {f} higher than the highest regardeth; and [there are] higher than they.
(f) Meaning, that God will address these things, and therefore we must depend on him.
Fuente: Geneva Bible Notes
The effect of political officials 5:8-9
The point of these verses seems to be that the fruits of one’s work can also disappear as a result of taxes and unfair oppression by political rulers. A hierarchy of officials is in view. By legal and illegal means, rulers squeeze money out of the populace. Even so, it is better to have government than not have it (cf. Rom 13:1-7). One translation of Ecc 5:9 is, "But an advantage to a land for everyone is: a king over cultivated land." [Note: Eaton, p. 101.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
And a more helpful and consolatory Trust in the Divine Providence.
Ecc 5:8-17
Not content with this, however, the Preacher goes on to show how, when they returned from the House of God to the common round of life, and were once more exposed to its miseries and distractions, there were certain comfortable and sustaining thoughts on which they might stay their spirits. To the worship of the Sanctuary he would have them add a strengthening trust in the Providence of God. That Providence was expressed, as in other ordinances, so also in these two:
First; whatever oppressions and perversions of justice and equity there were in the land (Ecc 5:8), still the judges and satraps who oppressed them were not supreme; there was an official hierarchy in which superior watched over superior, and if justice were not to be had of the one, it might be had of another who was above him; if it were not to be had of any, no, not even of the king himself, there was this reassuring conviction that, in the last resort, even the king was “the servant of the field” (Ecc 5:9), i.e., was dependent on the wealth and produce of the land, and could not, therefore, be unjust with impunity, or push his oppressions too far lest he should decrease his revenue or depopulate his realm. This was “the advantage” the people had; and if it were in itself but a slight advantage to this man or that, clearly it was a great advantage to the body politic; while as an indication of the Providence of God, of the care with which He had arranged for the general well-being, it was full of consolation.
The second fact, or class of facts, in which they might recognise the gracious care of God Was this, -That the unjust judges and wealthy rapacious “lords” who oppressed them had very much less satisfaction in their fraudulent gains than they might suppose. God had so made men that injustice and selfishness defeated their own ends, and those who lived for wealth, and would do evil to acquire it, made but a poor bargain after all. “He that loveth silver is never satisfied with silver, nor he that clings to wealth with what it yields” (Ecc 5:10). “When riches increase, they increase that consume them”-dependents, parasites, slaves, flock around the man who rises to wealth and place. He cannot eat and drink more, or enjoy more, than when he was a man simply well-to-do in the world; the only advantage he has is that he sees others consume what he has acquired at so great a cost (Ecc 5:11). He cannot know the sweet refreshing sleep of husbandmen weary with toil (Ecc 5:12), for his heart is full of care and apprehension. Robbers may drive off his flocks, or “lift” his cattle; his investments may fail, or his secret hoard be plundered; he must trust much to servants, and they may be unfaithful to their trust; his official superiors may ruin him with the bribes they extort, or the prince himself may want a sponge to squeeze. If none of these evils befall him, he may apprehend, and have cause to apprehend, that his heir longs for his death, and will prove little better than a fool, wasting in wanton riot what he has amassed with much painful toil (Ecc 5:13-14). And, in any event, he cannot take his wealth with him on his last journey (Ecc 5:15-16). So that, naturally enough, he is much perturbed, and “hath great vexation and grief” (Ecc 5:17), cannot sleep for his apprehensive care for his “abundance”; and at last must go out of the world as bare and unprovided as he came into it. He “labours for the wind,” and reaps what he has sown. Was such a life, mounting to such a close, a thing to long for and toil for? Was it worth while to hurl oneself against the adamantine laws of Heaven and risk the oppressions of earth, to injure ones neighbours, to sink into an insincere and distracted worship and a weakening distrust of the providence of God, in order to spend anxious toilsome days and sleepless nights, and at last to go out of the world naked of all but guilt, and rich in nothing but the memory of frauds and wrongs? Might not even a captive or a slave, whose sleep was sweetened by toil, and who, from his trust in God and the sacred delights of honest worship, gathered strength to endure all the oppressions of the time, and to enjoy whatever alleviations and innocent pleasures were vouchsafed him-might not even he be a wiser, happier man than the despot at whose caprice he stood?