Exegetical and Hermeneutical Commentary of Ecclesiastes 7:19
Wisdom strengtheneth the wise more than ten mighty [men] which are in the city.
19. Wisdom strengtheneth the wise ] The fact that the Debater had not forgotten that “the fear of the Lord is the beginning of wisdom” (Pro 1:7; Psa 111:10; Job 28:21) serves as the connecting link between this and the preceding verse. The “ten mighty men” stand as a vague number, certus pro incerto (comp. Gen 31:7; Num 14:22), and it is a fantastic line of interpretation to connect them with any definite political organization, Assyrian viceroys, Persian vice-satraps, Roman decurions, or the like. It is, however, an interesting coincidence, pointed out by Mr Tyler, that a city was defined by the Mishna ( Megila i. 3) to be a town in which there were ten Batlanim, or men of leisure, to constitute a synagogue. A striking parallel is found in Sir 37:14 , “A man’s mind is wont to tell him more than seven men that sit upon a tower.” What is meant is generally that the wisdom that fears God is better than mere force, that moral strength is in the long run mightier than material. Wise statesmen may do more than generals.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 19. Wisdom strengtheneth the wise] One wise, thoroughly learned, and scientific man, may be of more use in fortifying and defending a city, than ten princes. Witness the case of Syracuse, when attacked by the Romans both by sea and land. Archimedes, by his engines, burnt and dashed their fleet to pieces, and destroyed all that came near the walls. And had not the city been betrayed, and he killed, all their force and skill could not have taken it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wisdom; true wisdom, which is always joined with the fear of God, and which teacheth a man to keep close to the rule of his duty, without turning either to the right hand or to the left.
Strengtheneth the wise; supporteth him in and secureth him against troubles and dangers.
Ten, i.e. many, uniting the forces together.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Hebrew, “Thewisdom,” that is, the true wisdom, religion (2Ti3:15).
than ten mightythatis, able and valiant generals (Ecc 7:12;Ecc 9:13-18; Pro 21:22;Pro 24:5). These “watchmenwake in vain, except the Lord keep the city” (Ps127:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wisdom strengtheneth the wise,…. Against such extremes as before mentioned; it is a guard about him, as well as a guide unto him; it is a defence unto him, as before observed, Ec 7:12; and is better than strength of body, or weapons of war, Ec 9:16; and a wise man does greater things by it than a strong man with them, and is safer with it than he can be by them. Some understand this of Christ, the Wisdom of God, without whom a good man can do nothing, but all things through him strengthening him; and who being a strong tower and place of refuge to him, he is safer in him than if he was in the strongest garrison, and under the protection of ever so large a number of valiant men: Christ, and grace from him, strengthen
more than ten mighty [men] which are in the city; that is, than many mighty men, or men of war, which guard a city; the city of Jerusalem, or any other. The Targum applies this to Joseph, and paraphrases it,
“the wisdom of Joseph the son of Jacob helped him to make him wiser than all his ten righteous brethren.”
Fuente: John Gill’s Exposition of the Entire Bible
“Wisdom affords strong protection to the wise man more than ten mighty men who are in the city.” We have to distinguish, as is shown under Psa 31:3, the verbs , to be strong, and , to flee for refuge; is the fut. of the former, whence , stronghold, safe retreat, protection, and with , since means not only to be strong, but also to show oneself strong, as at Eccl 9:20, to feel and act as one strong; it has also the trans. meaning, to strengthen, as shown in Psa 68:29, but here the intrans. suffices: wisdom proves itself strong for the wise man. The ten shallithim are not, with Ginsburg, to be multiplied indefinitely into “many mighty men.” And it is not necessary, with Desvoeux, Hitz., Zckl., and others, to think of ten chiefs (commanders of forces), including the portions of the city garrison which they commanded. The author probably in this refers to some definite political arrangement, perhaps to the ten archons, like those Assyrian salat , vice-regents, after whom as eponyms the year was named by the Greeks. , in the Asiatic kingdom, was not properly a military title. And did a town then need protection only in the time of war, and not also at other times, against injury threatening its trade, against encroachments on its order, against the spread of infectious diseases, against the force of the elements? As the Deutero-Isaiah (Isa 60:17) says of Jerusalem: “I will make thy officers peace, and thine exactors righteousness,” so Koheleth says here that wisdom affords a wise man as strong a protection as a powerful decemvirate a city; cf. Pro 24:5: “A wise man is ba’oz ,” i.e., mighty.
Fuente: Keil & Delitzsch Commentary on the Old Testament
THE VALUE OF WISDOM
Verse 19 emphasizes further the value of wisdom that results from reverent fear of God. Such wisdom is of more value than the expertise of ten experienced men, verses 11-12. Pro 1:7; Pro 9:10.
Verse 20 suggests that knowledge from above is needed, because there is not even one person on. earth who does not commit sins of omission and commission, 1Ki 8:46; Pro 20:9; Rom 3:10.
Verse 21 advises the wise man against seeking to hear or learn what others . say about him, lest he learn of derogatory remarks by his own servants or others and be needlessly vexed, Mat 5:44.
Verse 22 continues the thought of Vs 21 with further advice that personal reflection by the wise man will likely recall many occasions when he also spoke ill of others without justification, Mat 7:2-3; Jas 1:19.
Fuente: Garner-Howes Baptist Commentary
3. Wisdom leads to proper attitudes and conduct. Ecc. 7:19-22
a. Wisdom strengthens the wise. Ecc. 7:19
TEXT 7:19
19
Wisdom strengthens a wise man more than ten rulers who are in a city.
THOUGHT QUESTIONS 7:19
205.
What theme is still under discussion?
206.
What is of greater value than ten rulers who rule a city?
PARAPHRASE 7:19
Wisdom is strength to a wise man; more strength than ten rulers, although they are surrounded by their advisors, masters in their own right, and dwelling in a city.
COMMENT 7:19
Wisdom gives strength. This is the first observation in a list that runs through verse twenty-two. When wisdom is accepted as a companion, strength of such proportion is added to one that ten competent leaders cannot equal. Some argue that the verb will not allow strengthen but rather conveys the idea of a separate entity that can be called upon to fight for and defend the one who calls for such assistance. It has previously been noted that wisdom is better than money (Ecc. 7:12), and here it is declared to be better than the accumulative power of ten rulers in a city. They may be wise in the ways of the world, but if they do not fear the Lord, they do not possess the true strength. As Psa. 127:1-2 states: Unless the Lord builds the house, they labor in vain who built it; unless the Lord guards the city, the watchman keeps awake in vain. It is vain for you to rise up early, to retire late, to eat the bread of painful labors; for He gives to His beloved even in his sleep.
The fact that ten rulers are mentioned is used by some to argue for a late date for the writing of Ecclesiastes on the basis that ten rulers often ruled Hellenistic towns and this is a reference to such instances. However, ten has a significant meaning in all Biblical periods. It represents completeness and may be suggesting nothing more than the fact that true wisdom is better than the accumulated wisdom of ten men which suggests in this context the complete, united effort of the strength of all non-wisdom sources. For the use of the number ten in Bible times, study the following:
(1)
The ten antediluvian patriarchs: Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech and Noah (Genesis 5);
(2)
The ten righteous men who would have saved Sodom (Genesis 18);
(3)
The ten plagues of Egypt (Exodus 8-12);
(4)
The ten commandments (Exodus 20);
(5)
The ten servants of Gideon (Judges 6);
(6)
The ten elders who accompanied Boaz (Ruth 4);
(7)
The ten virgins of the parable (Matthew 25);
(8)
The ten pieces of silver (Luke 15);
(9)
The ten servants entrusted with ten pounds (Luke 19);
(10)
The ten days tribulation predicted for the church of Smyrna (Revelation 2)[10]
[10] William Taylor Smith, Significant Numbers, The International Standard Bible Encyclopedia (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1947), IV, p. 2162. This summary is taken in part from the article The Number Ten.
The recognition that the ten rulers are in a city is also significant. Power, resources and authority would be assets of a city. In addition, there would be many from whom the rulers would be selected which suggests the choice of talented and competent men. The import is that of a superlative: Wisdom is a better companion and offers greater benefits than ten of the finest rulers chosen from the major population centers of the land. In light of the various ways the number ten is employed in the Bible, it would be a mistake to attribute significance to it beyond that which has been discussed here.
FACT QUESTIONS 7:19
373.
What is the first benefit of wisdom as noted here?
374.
Why is the number ten used in this verse?
375.
What is meant by the term superlative?
376.
Why say the ten rulers are in a city?
Fuente: College Press Bible Study Textbook Series
(19) Mighty men.The word is translated governor Gen. 42:6, and so see Ecc. 10:5; see also Ecc. 8:8. The preacher returns to the topic of Ecc. 7:12. Of the For in the next verse, only forced explanations have been given; the sentiment is Solomons (1Ki. 8:46).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. This and the following verses refer to the imperfectness of the examples of great men.
Wisdom strengtheneth Living, acting discretion is a better source of strength than the example of many great men who have given honour to the State: for the conditions which surrounded them are not exactly the same as those around us, and we shall also be in danger of reproducing their errors. The next verse tells us why we should not blindly follow even the best examples.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Importance Of Wisdom In All Things ( Ecc 7:19-22 ).
Ecc 7:19
‘Wisdom is a strength to the wise man more than ten rulers who are in a city.’
Ten is regularly used to mean ‘a number of’. It does not have a particular type of governance in mind, simply a collective leadership which is looked up to by the people. Thus the thought here may be that to a wise man his wisdom is better than the advice of a number of city rulers (who were supposed to represent joint wisdom), who would all, from the writer’s experience, probably disagree anyway. The point is that wisdom is not necessarily with the majority, while a truly wise man’s wisdom is solid, and reveals to him all sides of a question, enabling him to make wise decisions.
Or it may be instancing the fact that while it is good to have the backing of the city elders, it is even better to have wisdom, because true wisdom may well serve a man better than any number of supposedly wise city elders.
Ecc 7:20
‘Surely there is not a righteous man on earth who does good and does not sin.’
But even a righteous man does not always advise rightly. For although the wise man may seek to be righteous, sadly he often fails (whether accidentally or purposely), as do all men. For there is no one who always does what is good. All are swayed by sin in one way or another. Thus all need more wisdom. (It was only later that One would come Who was the great exception and fully without sin – 1Pe 2:22 ; 2Co 5:21; Heb 4:15. But He was the exception that demonstrated the rule).
Ecc 7:21-22
‘Also do not take to heart (‘give your heart to’) all things that are spoken, in case you hear your servant curse you, for often also your own heart knows that you have in similar fashion cursed others.’
Another example of the need for wisdom is in respect of the hearing of rumours or listening to tell-tales. One thing the wise man will avoid doing is to take to heart careless words uttered by someone in an unguarded moment. This follows on the thought of Ecc 7:20. No one is totally righteous and therefore allowances must be made. When judging others we must ever remember our own faults, for we all make such mistakes. And there is a need for compassion. A man might hear his servant curse him, but if he takes this lesson to heart he will not lose a good servant as a result of a moment of folly. He will show mercy. Men even curse their best friends or their wives, thus we must expect from even a good servant an occasional curse behind our backs. It is again a question of not being over-righteous.
Fuente: Commentary Series on the Bible by Peter Pett
Ecc 7:19. Wisdom strengtheneth the wise That wisdom (see Ecc 7:18.) will strengthen the wise, more than ten princes which are in a city. From the 16th to the 20th verse we have the fourth advice. All affectation must be avoided. An over-affectation to be better or wiser than the rest of mankind, can turn to no good account. This affectation of righteousness is real folly: Ecc 7:16-20. The contrary extreme is still more pernicious, though it is the case of many to fall into it, lest they should be deemed hypocrites. But avowed and excessive wickedness may easily bring a man to a shameful and untimely end, especially if it be accompanied with the foolishness, or heedlessness, which often makes men run headlong into any thing which their passions prompt them to: Ecc 7:17. Therefore the middle course between any kind of affectation must be taken, and constantly pursued. That middle course consists in the fear of God, whereby a man avoids all excesses, and all inconveniences arising from them: Ecc 7:18. This is the true wisdom; the true principle of spiritual strength, whereby a man may be better enabled to go through this world, than any town to stand the attacks of her enemies, though ten powerful princes should unite in her favour, and join their forces to defend her bulwarks. This is a support which can never fail: Ecc 7:19-20.
Fuente: Commentary on the Holy Bible by Thomas Coke
Ecc 7:19 Wisdom strengtheneth the wise more than ten mighty [men] which are in the city.
Ver. 19. Wisdom strengtheneth the wise, &c. ] Prudence excelleth puissance, and counsel valour. This made Agamemnon set such a price upon Ulysses; Darius, upon Zopyrus; the Syracusans, upon Archimedes; the Spartans, upon Leonidas, who, with six hundred men, dispersed five hundred thousand of Xerxes his host. a Those that are wise to salvation go ever under a double guard; the peace of God within them, the power of God without them. No sultan of Babylon or Egypt (who have that title from the Hebrew word here rendered mighty men) did ever go so well guarded. See Trapp on “ Pro 21:22 “
a Justin., lib. ii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ecc 7:19-22
19Wisdom strengthens a wise man more than ten rulers who are in a city. 20Indeed, there is not a righteous man on earth who continually does good and who never sins. 21Also, do not take seriously all words which are spoken, so that you will not hear your servant cursing you. 22For you also have realized that you likewise have many times cursed others.
Ecc 7:19 Wisdom is a strong ally in this fallen world (cf. Ecc 7:12; Ecc 9:13-18), but it cannot shield the believers from pain, injustice, and bad circumstances.
Please look at the beginning of this chapter where the paragraphing of different modern English translations are compared. Notice that the contextual relationship between Ecc 7:19-22 is uncertain.
1. NASB, one paragraph (Ecc 7:19-22)
2. NKJV, NRSV, TEV, Ecc 7:19, Ecc 7:20, Ecc 7:21-22
3. NJB, Ecc 7:19, Ecc 7:20, Ecc 7:21, Ecc 7:22
These charts at the beginning of each chapter help us decide how many truths are being addressed in each literary unit. Paragraphs are crucial in discerning related contexts. Every paragraph, or stanza in poetry, has one main truth or thought. All lines or sentences must relate to this truth. Be careful of being sidetracked on illustrations or minor points!
Ecc 7:20 who never sins This is an affirmation of the falleness of all humanity (cf. 1Ki 8:46; 2Ch 6:36; Job 15:14-16; Job 25:4; Psa 130:3-4; Psa 143:2; Pro 20:9; Rom 3:9-18; Rom 3:23; 1Jn 1:8 to 1Jn 2:1). This shows the foolishness of perfectionism and/or human effort (cf. Ecc 7:16-18).
Ecc 7:21-22 The writer encourages us not to take ourselves or the words of others too seriously. We often say what we do not really mean!
Another possibility is that all humans are incapable of complete righteousness (all sin, in some ways, at some times). Be careful of judging one another or reacting to insults since you, too, insult people.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the wise = a wise man.
Fuente: Companion Bible Notes, Appendices and Graphics
Ecc 7:19-22
Ecc 7:19-22
THREE PROVERBS
“Wisdom is a strength to the wise man more than ten rulers that are in a city. Surely there is not a righteous man upon earth, that doeth good and sinneth not. Also take not heed to all words that are spoken, lest thou hear thy servant curse thee; for oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.”
“Wisdom is a strength … more than ten rulers” (Ecc 7:19). The statement here is a variation of what Solomon wrote in Pro 21:22. The story of Job’s capture of the ancient stronghold of Salem (Jerusalem) is an illustration of this truth.
“There is not a righteous man … that sinneth not” (Ecc 7:20). New Testament writers echo this same conviction (Rom 3:10-12; 1Jn 1:10). This is also exactly the same thing that Solomon said in 1Ki 8:46. Eaton pointed out that this charge of man’s sinfulness, “Includes both sins of commission (doeth good), and sins of omission (sinneth not).
“Take not heed unto all the words that are spoken” (Ecc 7:21) “… thine own heart knoweth” (Ecc 7:22). These verses are an appeal to man’s conscience. “The Hebrews had no word for conscience, and they used heart as an equivalent. One knows how little meaning attaches to many of one’s own idle words, and should not therefore pay any attention to the idle words of others.
Ecc 7:19 -Wisdom gives strength. This is the first observation in a list that runs through verse twenty-two. When wisdom is accepted as a companion, strength of such proportion is added to one that ten competent leaders cannot equal. Some argue that the verb will not allow strengthen but rather conveys the idea of a separate entity that can be called upon to fight for and defend the one who calls for such assistance. It has previously been noted that wisdom is better than money (Ecc 7:12), and here it is declared to be better than the accumulative power of ten rulers in a city. They may be wise in the ways of the world, but if they do not fear the Lord, they do not possess the true strength. As Psa 127:1-2 states: Unless the Lord builds the house, they labor in vain who built it; unless the Lord guards the city, the watchman keeps awake in vain. It is vain for you to rise up early, to retire late, to eat the bread of painful labors; for He gives to His beloved even in his sleep.
The fact that ten rulers are mentioned is used by some to argue for a late date for the writing of Ecclesiastes on the basis that ten rulers often ruled Hellenistic towns and this is a reference to such instances. However, ten has a significant meaning in all Biblical periods. It represents completeness and may be suggesting nothing more than the fact that true wisdom is better than the accumulated wisdom of ten men which suggests in this context the complete, united effort of the strength of all non-wisdom sources. For the use of the number ten in Bible times, study the following:
(1) The ten antediluvian patriarchs: Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech and Noah (Genesis 5);
(2) The ten righteous men who would have saved Sodom (Genesis 18);
(3) The ten plagues of Egypt (Exodus 8-12);
(4) The ten commandments (Exodus 20);
(5) The ten servants of Gideon (Judges 6);
(6) The ten elders who accompanied Boaz (Ruth 4);
(7) The ten virgins of the parable (Matthew 25);
(8) The ten pieces of silver (Luke 15);
(9) The ten servants entrusted with ten pounds (Luke 19);
(10) The ten days tribulation predicted for the church of Smyrna (Revelation 2)
The recognition that the ten rulers are in a city is also significant. Power, resources and authority would be assets of a city. In addition, there would be many from whom the rulers would be selected which suggests the choice of talented and competent men. The import is that of a superlative: Wisdom is a better companion and offers greater benefits than ten of the finest rulers chosen from the major population centers of the land. In light of the various ways the number ten is employed in the Bible, it would be a mistake to attribute significance to it beyond that which has been discussed here.
Ecc 7:20 -This second benefit of wisdom-to teach us to be humble and to depend upon strength gained apart from human resources-is based on the conclusion of the former verse. Israel had the treasure of revelation and this alone should have kept her free from the wickedness which typified the heathen communities around her. Such wisdom should also eliminate the evils of self-righteousness which would be the major temptation of those who possessed the true revelation.
Since there is no man so righteous that he always does what is best, it logically follows that he needs all the assistance he can get. Wisdom is the very best source of such assistance.
Solomon had previously asked, Who can say, I have cleansed my heart, I am pure from my sin (Pro 20:9)? A section of Solomons prayer at the dedication of the Temple spoke to this point when he said, When they sin against Thee (for there is no man who does not sin) and Thou art angry with them and dost deliver them to an enemy, so that they take them away captive to the land of the enemy, far off or near, if they take thought in the land where they have been taken captive, and repent and make supplication to Thee in the land of those who have taken them captive, saying, We have sinned and have committed iniquity, we have acted wickedly (1Ki 8:46-47). Repentance and confession are fruit of wisdom. In Solomons prayer he foresees the people of God following this path of healing back to God. It is a wise man who recognizes that he has need of strength to withstand temptation, and also see the pathways to repentance, supplication, and forgiveness should his own strength fail him. No man, on his own, is able to hold on to the best pathways of life. He needs the strength which wisdom affords.
Ecc 7:21-22 There is yet another benefit wisdom will bring to the one who turns to it for strength. In this instance, it is a two-fold blessing. First of all, it will keep one from prying into every bit of gossip or information circulating in the area; secondly, it will safeguard against a self-righteous attitude.
It is indeed the mark of a foolish man to pursue every tidbit of information that may be spoken concerning himself or others. So much of what is said is best unheard, and if heard soon forgotten. Wisdom will lead one to correct behavior and thus eliminate many sorrowful experiences because information gained was weighed and dismissed on the basis of lack of merit. How many heartaches in life would have been avoided if the whole matter would simply have been dropped. Solomon does not have reference here to information which will benefit the hearer. If in the sharing of truth, there will be benefit, then the one who possesses such knowledge has a moral obligation to speak. However, the idea here is that it is gossip or unprotected words which wend their way into the communicative fabric of every culture and society.
The servant is mentioned for two reasons. Since he is a servant, he will most likely know the weaknesses of his master, or at least be near when his master loses control of his tongue. On the other hand, the master would be nearby and would overhear the conversation of the servant.
The idea of cursing in this context suggests more of a reviling than what one normally considers either to curse or to swear. Base men curse and swear, but all men, whether of high or low estate, have difficulty controlling their tongues. The master is reminded that he has often reviled others. He must admit that he, too, has spoken words in a moment of weakness or heated discussion which he would like to recall. He confesses that he would like such words to be forgotten.
Fuente: Old and New Testaments Restoration Commentary
Ecc 9:15-18, 2Sa 20:16-22, Pro 21:22, Pro 24:5, Col 1:9-11
Reciprocal: Jos 8:4 – go not 2Sa 20:22 – in her wisdom 1Ki 3:9 – to judge 1Ki 3:28 – the wisdom 2Ki 2:12 – My father 1Ch 12:32 – all their Pro 8:14 – I have Ecc 9:16 – Wisdom Isa 33:6 – wisdom Dan 1:4 – and skillful Dan 2:23 – who hast
Fuente: The Treasury of Scripture Knowledge
Righteousness does not always protect from adversity (Ecc 7:15-16), but wisdom will help guard us against it (Ecc 7:19).
"Wisdom is not the knowledge of accumulated facts but the inner strength that comes from a God-instructed conscience." [Note: J. S. Wright, "Ecclesiastes," p. 1176.]
Wisdom is necessary because righteousness does not protect completely (Ecc 7:20). Solomon illustrated the fact-in Ecc 7:21-22 -that no one is perfectly righteous. If you think you are perfect, just ask those closest to you if you are (Ecc 7:21). If people are honest with themselves, they will admit that they are not perfect (Ecc 7:22).
"In itself, 21 f. is excellent advice, since to take too seriously what people say of us is asking to get hurt, and in any case we have all said some wounding things in our time." [Note: Kidner, p. 69.]
Wisdom also has its limitations. It is not a completely reliable shield against adversity (Ecc 7:23-24). Even Solomon with all his wisdom could not ward off all adversity. He did not have sufficient wisdom to do this, and no one else does either.