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Exegetical and Hermeneutical Commentary of Ecclesiastes 7:13

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Consider the work of God: for who can make [that] straight, which he hath made crooked?

13. who can make that straight, which he hath made crooked ] The sequence of thought is as follows. To “consider the work of God” intelligently is one application of the wisdom which has been praised in Ecc 7:11-12. In so considering, the mind of the Debater goes back to Ecc 7:10, and he bids men accept the outward facts of life as they come. If they are “crooked,” i.e. crossing and thwarting our inclinations, we cannot alter them. It is idle, to take up a Christian phrase that expresses the same thought, to seek to “change our cross.” We cannot alter the events of life, and our wisdom is not merely to accept them as inevitable, but to adapt ourselves to them. It is a striking example of Rabbinic literalism that the Chaldee Targum refers the words to the impossibility of removing bodily deformities, such as those of the blind, the hunchback, and the lame. The word and the thought are clearly the same as in ch. Ecc 1:15.

Fuente: The Cambridge Bible for Schools and Colleges

The work of God – The scheme of Divine Providence, the course of events which God orders and controls (compare Ecc 3:11). It comprises both events which are straight, i. e., in accordance with our expectation, and events which are crooked, i. e., which by their seeming inequality baffle our comprehension.

Fuente: Albert Barnes’ Notes on the Bible

Verse 13. Consider the work of God] Such is the nature of his providence, that it puts money into the hands of few: but wisdom is within the reach of all. The first is not necessary to happiness; therefore, it is not offered to men; the latter is; and therefore God, in his goodness, offers it to the whole human race. The former can rarely be acquired, for God puts it out of the reach of most men, and you cannot make that straight which he has made crooked; the latter may be easily attained by every person who carefully and seriously seeks it from God.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The work of God; not of creation, but of providence; his wise, and just, and powerful government of all events in the world, which is proposed as the last and best remedy against all murmurings and sinful disquietments of mind, under the sense of the great and many disorders which happen in the world, as is implied, Ecc 7:10, against which wisdom is prescribed as one remedy, Ecc 7:11,12, and now here is another.

Who can make that straight, which he hath made crooked? no man can withstand, or correct, or alter any of Gods works; and therefore all self-tormenting frettings and discontents at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This reason implies that there is a hand or work of God in all mens actions, either effecting them if they be good, or permitting them if they be bad, and ordering and overruling them, whether they be good or bad. And God is here said to make things crooked, as he is said to make the hearts of sinners fat or hard, Isa 6:10, and elsewhere, not positively, but privatively, because he denies or withdraws from men that wisdom or grace which should make them straight.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. Consider as to God’swork, that it is impossible to alter His dispensations; forwho can, c.

straight . . . crookedMancannot amend what God wills to be “wanting” and “adverse”(Ecc 1:15 Job 12:14).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Consider the work of God,…. This is dressed to those who thought the former days better than the present, and were ready to quarrel with the providence of God, Ec 7:10; and are therefore advised to consider the work of God; not the work of creation, but of providence; which is the effect of divine sovereignty, and is conducted and directed according to the counsel of his will, and is always wisely done to answer the best ends and purposes: everything is beautiful in its season; contemplate, adore, and admire the wisdom, power, and goodness of God, displayed therein; it is such as cannot be made better, nor otherwise than it is;

for who can make [that] straight which he hath made crooked? or which seems to be so, irregular and disagreeable? No man can mend or make that better he finds fault with and complains of; nor can he alter the course of things, nor stay the hand, nor stop the providence of God: if it is his pleasure that public calamities should be in the world, or in such a part of it, as famine, pestilence, or the sword; or any affliction on families, and particular persons, or poverty and meanness in such and such individuals, there is no hindering it; whatever he has purposed and resolved, his providence effects, and there is no frustrating his designs; it signifies nothing for a creature to murmur and complain; it is best to submit to his will, for no alteration can be made but what he pleases. Some understand this of natural defects in human bodies, with which they are born, or which attend them, as blindness, lameness, c. so the Targum,

“consider the work of God, and his strength, who made the blind, the crooked, and the lame, to be wonders in the world for who can make straight one of them but the Lord of the world, who made him crooked?”

Others, of spiritual defects in such who walk in crooked ways, and are hardened in them; who can correct them, and make them other ways, if God does not give them his grace to convert them, and soften their hard hearts? he hardens whom he will, and who hath resisted his will? Jarchi’s paraphrase is,

“who can make straight after death what he has made crooked in life?”

[See comments on Ec 1:15]. Alshech interprets it of the first man Adam.

Fuente: John Gill’s Exposition of the Entire Bible

There now follows a proverb of devout submission to the providence of God, connecting itself with the contents of Ecc 7:10: “Consider the work of God: for who can make that straight which He hath made crooked! In the good day be of good cheer, and in the day of misfortune observe: God hath also made this equal to that, to the end that man need not experience anything (further) after his death.” While , Ecc 1:10; Ecc 7:27, Ecc 7:29, is not different from , and in Ecc 9:9 has the meaning of “enjoy,” here the meaning of contemplative observation, mental seeing, connects itself both times with it. before can as little mean quod, as asher, Ecc 6:12, before mi can mean quoniam. “Consider God’s work” means: recognise in all that is done the government of God, which has its motive in this, that, as the question leads us to suppose, no creature is able (cf. Ecc 6:10 and Ecc 1:15) to put right God’s work in cases where it seems to contradict that which is right (Job 8:3; Job 34:12), or to make straight that which He has made crooked (Psa 146:9).

14a. The call here expressed is parallel to Sir. 14:14 (Fritz.): “Withdraw not thyself from a good day, and let not thyself lose participation in a right enjoyment.” The of is, as little as that of , the beth essentiae – it is not a designation of quality, but of condition: in good, i.e., cheerful mood. He who is, Jer 44:17, personally tov, cheerful (= tov lev), is betov (cf. Psa 25:13, also Job 21:13). The reverse side of the call, 14 a b , is of course not to be translated: and suffer or bear the bad day (Ewald, Heiligst.), for in this sense we use the expression , Jer 44:17, but not , which much rather, Oba 1:13, means a malicious contemplation of the misfortune of a stranger, although once, Gen 21:16, also occurs in the sense of a compassionate, sympathizing look, and, moreover, the parall. shows that is not the obj., but the adv. designation of time. Also not: look to = be attentive to (Salomon), or bear it patiently (Burger), for cannot of itself have that meaning.

(Note: Similarly also Sohar (Par. ( ): , i.e., cave et circumspice , viz., that thou mayest not incur the judgment which is pronounced.)

But: in the day of misfortune observe, i.e., perceive and reflect: God has also made (cf. Job 2:10) the latter corresponding, parallel, like to (cf. under Ecc 5:15) the former.

So much the more difficult is the statement of the object of this mingling by God of good and evil in the life of man. It is translated: that man may find nothing behind him; this is literal, but it is meaningless. The meaning, according to most interpreters, is this: that man may investigate nothing that lies behind his present time, – thus, that belongs to the future; in other words: that man may never know what is before him. But aharav is never (not at Ecc 6:12) = in the future, lying out from the present of a man; but always = after his present life. Accordingly, Ewald explains, and Heiligst. with him: that he may find nothing which, dying, he could take with him. But this rendering (cf. Ecc 5:14) is here unsuitable. Better, Hitzig: because God wills it that man shall be rid of all things after his death, He puts evil into the period of his life, and lets it alternate with good, instead of visiting him therewith after his death. This explanation proceeds from a right interpretation of the words: idcirco ut (cf. Ecc 3:18) non inveniat homo post se quidquam, scil. quod non expertus sit , but gives a meaning to the expression which the author would reject as unworthy of his conception of God. What is meant is much more this, that God causes man to experience good and evil that he may pass through the whole school of life, and when he departs hence that nothing may be outstanding (in arrears) which he has not experienced.

Fuente: Keil & Delitzsch Commentary on the Old Testament

LIFE IS SUBJECT TO DIVINE WILL

Verses 13-14 affirm that the course of life’s events is subject to the will of God. Man may complain, but he cannot change that which God has set, Ecc 1:15; Rom 8:20. It is His counsel to be joyful in prosperity, and in adversity be submissive, remembering that God is regulating affairs, verse 14.

Fuente: Garner-Howes Baptist Commentary

j. Trusting God for tomorrow is better than knowing about tomorrow. Ecc. 7:13-14

TEXT 7:1314

Consider the work of God, for who is able to straighten what He has bent?

In the day of prosperity be happy, but in the day of adversity considerGod has made the one as well as the other so that man may not discover anything that will be after him.

THOUGHT QUESTIONS 7:1314

195.

Note the similarities between Ecc. 7:13 and Ecc. 8:17. List them.

196.

Can man discover the work of God? (Cf. Ecc. 3:11)

197.

What reason is offered that man should accept both the good days and the bad?

198.

Give evidence from this passage that man cannot predict the future events as God works them out.

PARAPHRASE 7:1314

Look into and thoughtfully weigh the things which God has done, and yet you will never be able to straighten out what he has bentthat which has grown crooked because of sin. Rejoice when days are good and life goes well, but watch for the bad days for they will come tooGod has made them both, placed them side by side so man will never know what lies ahead of him.

COMMENT 7:1314

Ecc. 7:13 A wise man will consider the work of God. There are unlimited advantages in searching out Gods involvement in His world. Some of these advantages have been clearly stated in the previous verses. Now others are called to the readers attention. Certain traits of a fool, such as a haughty impatient spirit, can be averted if one seriously fixes his mind on God and his works.

The inability to alter the plans of God and the awareness that He is in complete control of His world results in humility on the part of men who consider this. Such action also causes one to discover serenity and calmness as anxieties are eliminated and trust is exercised. These are positive benefits from acknowledging that man cannot straighten what God has bent. The declaration here is positive confirmation that God has ultimate control of every-day events which are often so besetting to men. Man is not capable of arranging the events and circumstances of life in such a way as to satisfy his own ends. Otherwise, he would not remain under the burden of oppression. A wise man will, therefore, acknowledge that what he cannot change or control he will accept. It is comparable to the declaration of Paul who wrote, And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose (Rom. 8:28). Additional evidence of Pauls wisdom is found in Php. 4:11-12 when he writes, Not that I speak from want; for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.

How can God make anything crooked? The term crooked is used in reference to the wicked, as it is stated that God . . . makes crooked the way of the wicked (Psa. 146:9). Study once again the COMMENTS on Ecc. 1:15. It is said that God makes things crooked only because His righteous judgments demand penalties be attached to the violations of His commands.

Ecc. 7:14 In the day of prosperity be happy. This is in harmony with the wise mans conclusions (Cf. Ecc. 2:24, Ecc. 3:12 and Ecc. 3:22). Both the good days and evil days will serve the higher purposes of God. Therefore, one should learn to cope with the trouble-some days as well as enjoy the good ones. He should realize that God remains the same regardless of the emotional ups and downs experienced by men. One indication of a person being mature is that he is not unduly influenced by his environment. Such a person maintains a spiritual constancy under all circumstances. Inner peace is a mark of wisdom. Discontent, longing for the former days, and giving anger a place in the heart are the marks of a fool. God does not allow us to see the future. Withholding such information from men should cause him to learn to look to God. Peter suggested that we cast our all upon Him and trust Him. (Cf. 1Pe. 5:7)

The remaining part of this verse corresponds with the former verse. There is the additional thought, however, that man cannot know if tomorrow will be a good day or an evil one. The conclusion is that man should learn to rejoice in the day of prosperity and thoughtfully consider the true nature of God when evil days are experienced. No man can know what will be after him. After him does not refer to eternity; neither does it refer to some period of time upon the earth after one dies. The context demands the interpretation we have given: No man knows what tomorrow will hold for him.

FACT QUESTIONS 7:1314

352.

Read the COMMENTS on these two verses and then write your own summary as to what you think Solomon is saying.

353.

After reading the COMMENTS on Ecc. 1:15, explain what is meant by the statement that God makes things crooked.

354.

What will be the end result in ones life when he finally acknowledges that God has ultimate control of all things?

355.

What should one do in the days of prosperity?

356.

What should one do in the days of adversity?

357.

Identify one indicator that a person is mature.

358.

What is meant by after him in the last part of Ecc. 7:14?

Fuente: College Press Bible Study Textbook Series

13. Consider the work of God The thought is of comparing the past and present, as in Ecc 7:10. If there is any special hardship on these times, remember who hath appointed the rod. No man, no secondary power, has changed or can change what He has ordained.

Fuente: Whedon’s Commentary on the Old and New Testaments

But Wisdom Includes A Recognition That We Cannot Interfere With God’s Doings. Thus We Must Accept From God What He Is Pleased To Give ( Ecc 7:13-14 ).

Ecc 7:13

‘Consider the work of God. For who can make that straight which he has made crooked?’

In Ecc 3:13 the work of God was that which has been done from the beginning even to the end, which man cannot fathom. Compare Ecc 8:17 where we were assured that no man can find out the work of God, whether wise or not. And in Ecc 1:15 we were informed that the crooked cannot be made straight, which faced us with the fact that we cannot change what God has created and make it different, nor can we make the imperfect perfect.. Thus the aim here in considering the work of God is not in order to understand it, or in order to change it, but in order to recognise that God controls all, and that what He is doing cannot be altered or fathomed by man. None can change what God has been pleased to do.

‘For who can make that straight which he has made crooked?’ This basically indicates that if God has made the world in a certain way, no one can thus change it apart from Him (compare Ecc 1:15). It is not actually saying that the world was made crooked. It is simply taking two opposites as an example, and saying that whatever choice God makes cannot be affected by man, that to alter whatever God chose as the basis of the world is impossible. So if for example He had chosen to make all crooked, then it would be impossible to straighten it. We cannot alter anything that God has chosen to do.

Some suggest that the idea is that it is no good our trying to set the world to rights, for it has been made crooked and we cannot make the crookedness straight, or that the problem of sin is such that man cannot of himself put it right. But this is probably to read in more than the writer intended, for in fact God did not make the world ‘crooked’ in that way. It was man who introduced sin into the world.

Ecc 7:14

‘In the day of prosperity be joyful, and in the day of adversity consider. God has even made the one, side by side with the other, to the end that man should not find out anything that will be after him.’

Here he tells us that we must take from God what comes. When prosperity comes we should enjoy it, when adversity comes it should make us consider our ways (‘when God’s judgments are in the earth the people learn righteousness’). For God has caused both to this end. Indeed His final aim was to make things so changeable that it ensured that man could not fathom the future, and would not know which was coming.

So in the end we are to leave everything in the hands of God. It is not for us to fathom out His ways, but to live rightly before Him within the covenant, accepting what comes from His hand.

‘What will be after him.’ In Ecc 3:22; Ecc 6:12 this indicates the future, signifying after he has died.

Fuente: Commentary Series on the Bible by Peter Pett

Ecc 7:13. Consider the work of God Second advice. We should content ourselves with contemplating the works of God, without presuming to judge of them, or to set right that which is not so in our apprehension: because it is in no man’s power to alter the appointment of God.

Fuente: Commentary on the Holy Bible by Thomas Coke

Ecc 7:13 Consider the work of God: for who can make [that] straight, which he hath made crooked?

Ver 13. Consider the work of God, &c. ] q.d., Stoop, since there is no standing out. See God in that thou sufferest, and submit. God by a crooked tool many times makes straight work; he avengeth the quarrel of his covenant by the Assyrian, that rod of God’s wrath, though he thinks not so. Isa 10:5-7 Job could discern God’s arrows in Satan’s hand, and God’s hand on the arms of the Sabean robbers. He it is that “killeth and maketh alive,” saith holy Hannah; “he maketh poor and maketh rich, he bringeth low and lifteth up.” 1Sa 2:6-7 All is done according to the counsel of his will; who, as he may do what he pleases, so he will be sure never to overdo; his holy hand shall never be further stretched out to smite, than to save. Isa 59:1 This made David “dumb, for he knew it was God’s doing.” Psa 39:2 “It is the Lord,” said Eli, “let him do,” 1Sa 3:18 and I will suffer, lest I add passive disobedience to active. Aaron, his predecessor, had done the like before him upon the same consideration, in the untimely end of his untowardly children. Lev 10:3 Jacob, likewise, in the rape of Dinah. Gen 34:5 Agnovit haud dubie ferulam divinam, saith Pareus on that text; he considered the work of God in it, and that it was in vain for him to seek to make that straight which God had made crooked. There is no standing before a lion, no hoisting up sail in a tempest, no contending with the Almighty. “Who ever waxed fierce against God and prospered?” Job 9:4 Who ever got anything by kicking against the pricks, by biting the rod which they should rather have kissed? See Isa 14:27 Job 9:12-13 ; Job 34:12-18 . Set God before your passions, when they are up in a hurry, and all will be hushed. Set down proud flesh when it bustles and bristles under God’s fatherly chastisements, and say soberly to yourselves, Shall I not drink of the cup that my Father, who is also my physician, hath put into mine hands; stand under the cross that he hath laid on my shoulders; stoop unto the yoke that he hangeth on my neck? Drink down God’s cup willingly, said Mr Bradford the martyr, and at first when it is full, lest if we linger we drink at length of the dregs with the wicked. Ferre minora volo, ne graviora feram. That was a very good saying of Demosthenes, who was ever better at praising virtue than at practising it. Good men should ever do the best, and then hope the best. But if anything happen worse than was hoped for, let that which God will have done be borne with patience.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

God. Hebrew. Elohim.(with Art.) = the [true] God: i.e. the Deity. App-4.

Fuente: Companion Bible Notes, Appendices and Graphics

Ecc 7:13-14

WHY GOOD TIMES AND BAD TIMES ARE INTERMINGLED

“Consider the work of God: for who can make that straight which he hath made crooked? In the day of prosperity be joyful, and in the day of adversity consider; yea, God hath made the one side by side with the other, to the end that man should not find out anything that shall be after him.”

“Consider the work of God” (Ecc 7:13). “The author (Solomon) here has not given up belief in God, although he is a pessimist.

“Who can make that straight which he (God) hath made crooked” (Ecc 7:13 b)? This means that, “No one can change, with a view to improving it, what God has determined shall be.”

“Man shall not find out anything that shall be after him” (Ecc 7:14 b) The underlined words here are not in the Hebrew; and we have often observed when the translators add that many words, even including verbs expressing the future tense, it is very probable that there is uncertainty of the meaning. This is true here.

Franz Delitzsch stated unequivocally that the literal translation here is, “That man may find nothing behind him,” but added, “That is meaningless. Most modern translators have concurred in this; but this writer finds it impossible to believe that the literal translation is meaningless. In fact, it is our version (American Standard Version) and the whole crop of current translations (which are not translations at all, but are the words of the translators) – it is these current renditions that are meaningless. Read our version here. What does it say? That God has set the days of prosperity and adversity side by side so that man cannot predict the future; but, of course, HE CAN PREDICT THE FUTURE. He can be absolutely certain that in the future the good days and bad days will continue to be side by side exactly as God has ordained it! The true rendition of this place is:

“God hath also set the one over against the other, to the end that man should find nothing AFTER him” (KJV).

This translation uses the word “after”, which is a synonym for “behind”. If the family of a deceased person follows behind the hearse on the way to the cemetery, then they most certainly follow after it. This verse (Ecc 7:14 b) simply means that God has mingled the good days and the bad days in such a manner that man’s estate shall be exhausted by the time of his death; and the experience of millions of people corroborates this. For the vast majority of mankind, when the medical expenses of the terminal illness and the funeral expenses are all paid, nothing is left.

EXCEPTIONS TO THE GENERAL RULE

As a general principle, it is certain that God blesses the righteous and judges the wicked; but Solomon here deals with exceptions that he has seen in the operation of this law.

Ecc 7:13 A wise man will consider the work of God. There are unlimited advantages in searching out Gods involvement in His world. Some of these advantages have been clearly stated in the previous verses. Now others are called to the readers attention. Certain traits of a fool, such as a haughty impatient spirit, can be averted if one seriously fixes his mind on God and his works.

The inability to alter the plans of God and the awareness that He is in complete control of His world results in humility on the part of men who consider this. Such action also causes one to discover serenity and calmness as anxieties are eliminated and trust is exercised. These are positive benefits from acknowledging that man cannot straighten what God has bent. The declaration here is positive confirmation that God has ultimate control of every-day events which are often so besetting to men. Man is not capable of arranging the events and circumstances of life in such a way as to satisfy his own ends. Otherwise, he would not remain under the burden of oppression. A wise man will, therefore, acknowledge that what he cannot change or control he will accept. It is comparable to the declaration of Paul who wrote, And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose (Rom 8:28). Additional evidence of Pauls wisdom is found in Php 4:11-12 when he writes, Not that I speak from want; for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need.

How can God make anything crooked? The term crooked is used in reference to the wicked, as it is stated that God . . . makes crooked the way of the wicked (Psa 146:9). Study once again the COMMENTS on Ecc 1:15. It is said that God makes things crooked only because His righteous judgments demand penalties be attached to the violations of His commands.

Ecc 7:14 In the day of prosperity be happy. This is in harmony with the wise mans conclusions (Cf. Ecc 2:24, Ecc 3:12 and Ecc 3:22). Both the good days and evil days will serve the higher purposes of God. Therefore, one should learn to cope with the trouble-some days as well as enjoy the good ones. He should realize that God remains the same regardless of the emotional ups and downs experienced by men. One indication of a person being mature is that he is not unduly influenced by his environment. Such a person maintains a spiritual constancy under all circumstances. Inner peace is a mark of wisdom. Discontent, longing for the former days, and giving anger a place in the heart are the marks of a fool. God does not allow us to see the future. Withholding such information from men should cause him to learn to look to God. Peter suggested that we cast our all upon Him and trust Him. (Cf. 1Pe 5:7)

Fuente: Old and New Testaments Restoration Commentary

Consider: Job 37:14, Psa 8:3, Psa 107:43, Isa 5:12

who: Ecc 1:15, Job 9:12, Job 11:10, Job 12:14, Job 34:29, Isa 14:27, Isa 43:13, Isa 46:10, Isa 46:11, Dan 4:35, Rom 9:15, Rom 9:19, Eph 1:11

Reciprocal: Ecc 8:6 – to every Ecc 9:11 – but Isa 42:16 – crooked Isa 45:7 – I make Peace Luk 12:26 – why

Fuente: The Treasury of Scripture Knowledge

Ecc 7:13. Consider the work of God Not of creation, but of providence; his wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings. For who can make that straight, &c. No man can correct or alter any of Gods works; and therefore all frettings at the injuries of men, or calamities of the times, are not only sinful, but also vain and fruitless. This implies that there is a hand of God in all mens actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and overruling them, whether they be good or bad.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

We cannot understand why God uses adversity and prosperity as He does. A man or woman of faith trusts God nonetheless (Rom 8:28). Therefore, we should enjoy the times of prosperity, and remember in the times of adversity that God is in control.

"God balances our lives by giving us enough blessings to keep us happy and enough burdens to keep us humble." [Note: Ibid., p. 515.]

The phrase "man cannot discover" or the equivalent is another structural marker in Ecclesiastes that indicates the end of a subsection in chapters 7 and 8 (cf. Ecc 7:14; Ecc 7:24; Ecc 7:28 twice; Ecc 8:17 thrice). Other key structural markers are the phrases "vanity and striving after wind" (Ecc 1:14; et al.) and "man does not know" (Ecc 9:1; et al.). [Note: See A. G. Wright, pp. 325-26.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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