Exegetical and Hermeneutical Commentary of Ecclesiastes 8:12
Though a sinner do evil a hundred times, and his [days] be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:
12. Though a sinner do evil an hundred times ] The definite number is used, of course, as in Pro 17:10; or the “hundred years” of Isa 65:20; or the “seventy times seven” of Mat 18:22, for the indefinite. There is no adequate reason for inserting “years” instead of “times.” By some grammarians it is maintained that the conjunctions should be read “ Because a sinner ” and “ although I know,” but the Authorised Version is supported by high authority.
yet surely I know that it shall be well with them that fear God ] The adverb “surely” has nothing answering to it in the Hebrew, and seems an attempt to represent the emphasis of the Hebrew pronoun. Better, perhaps, I for my part. We may compare the manner in which schylus utters a like truth on the moral government of the world:
.
, .
“But I, apart from all,
Hold this my creed alone:
For impious act it is that offspring breeds,
Like to their parent stock.”
Agam. 757, 8.
There is an obviously intentional contrast between what the thinker has seen (Ecc 8:9), and what he now says he knows as by an intuitive conviction. His faith is gaining strength, and he believes, though, it may be, with no sharply defined notion as to time and manner, that the righteousness of God, which seems to be thwarted by the anomalies of the world, will in the long run assert itself. There is at least an inward peace with those who fear God, which no tyrant or oppressor can interfere with. The seeming tautology of the last clause is best explained by supposing that the term “God-fearers” had become (as in Mal 3:16) the distinctive name of a religious class, such as the Chasidim (the “Assideans” of 1Ma 2:42 ; 1Ma 7:13 ; 2Ma 14:6 ), or “devout ones” were in the time of the Maccabees. The Debater, with the keen scent for the weaknesses of a hypocritical formalism, which we have seen in ch. Ecc 5:1-7, says with emphatic iteration, as it were, “when I say ‘God-fearing’ I mean those that do fear God in reality as well as name.” So in French men talk of la vrit vraie, or we might speak of “a liberal indeed liberal,” “religious people who are religious,” and so on.
Fuente: The Cambridge Bible for Schools and Colleges
His days be prolonged – i. e., in his wickedness Ecc 8:8.
I is emphatic, as if to mark the opposition to the sons of men Ecc 8:11.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 8:12
Yet surely I know that it shall be well with them that fear God.
The Christians welfare certified
In this verse the character and condition of sinners are contrasted with those of the righteous. However long the sinner lives in sin, and however prosperous he may seem to be, yet it shall be ill with him; but however it may seem sometimes to be with the righteous man, in the long run, it shall be well with him. The text is well calculated to check the folly and presumption of the sinner, and to comfort the righteous man in the trials of life; and especially in the apparent delay of justice in permitting the triumphs of the ungodly.
I. The persons who are here described–them that fear God. This is in the Word of God a common designation of the people of God. The fear of the Lord is emphasized as the beginning of wisdom. What is meant by this fear? What kind of fear is it? It is not servile fear. It may have that characteristic in its beginning; but it will not long continue in that atmosphere. The man who is learning a new language, or to speak his own correctly, speaks for a time laboriously under the fear of violating some grammatical rule; but after a time the knowledge of the language becomes a part of his very nature, and he rises above the fear of violating the rules of grammar and comes into the love of correct speech. So, starting in the Christian life on the low plane of fear in its lower senses, we rise into the perfect love of God which casteth out all fear; we love truth, holiness and God for their own sake; we would serve God if there were no hell to be shunned and no heaven to be won; we think little of either; the love of Christ constraineth us. We fear simply lest we may offend God, our Father, Friend, and Redeemer. This fear is filial. It is the fear of a son, and not that of a slave.
II. The promise concerning the people of God: It shall be well with them. It is not said that believers shall not have their share in the ordinary trials of life. The Bible nowhere promises us exemption from these trials. It does not assure us that we shall not go into the furnace, nor into the deep waters; but it does promise that the fire shall not consume us and the waters shall not overflow us. It is not said that Christians shall not have extraordinary trials. Christianity develops manhood; vastly enlarges the sphere of life. It gives a broader surface across which the winds of adversity may sweep. It gives greater possibilities of enjoyment; and these make greater trials certain. A Christian man is higher, deeper, and broader than other men are. He has more fully developed all his capacities both for joy and sorrow. The more our natures are developed, the greater, also, will be our responsibilities. Loyalty to God put Joseph into prison; made Elijah face cruel Ahab and wicked Jezebel; drove Daniel into a den of lions; hurled the three faithful Hebrews into the seven-times heated furnace; put Peter into the common prison, and Paul and Silas into the inner prison, with their feet fast in the stocks. But it was still well with them. This fact is the glory of our faith; this is the joy of our life in God. Joseph finds his prison the vestibule to the palace of the Pharaohs; Elijahs fiery mission is but the prelude to the chariot of fire which carried him to glory and to God.
III. The absolute certainty here expressed. Yet surely I know. The inspired preacher had good grounds for his knowledge. Because of Gods character men may be sure that it will be well with those who fear Him. God must be right, God must do right. (R. S. MacArthur, D. D.)
Well with these who fear God
I. The character here mentioned–them that fear God. The fear of God is that principle which reverences God and respects His authority. It is one of the great blessings of the new covenant, produced in the heart by the Holy Spirit.
1. This fear is the result of regeneration. An unrenewed man does not fear God (Rom 3:18). But regeneration turns the heart from unlawful objects to God as the chief good.
2. This fear is the result of adoption. God is regarded as a Father, worthy of reverence and love.
3. This fear is manifested by hatred to that which is hateful to God.
4. Manifested by delighting in that which is pleasing to God. The fruits of the Spirit (Gal 5:22-23). Delight in His house, in His people, in His service, etc.
5. This fear is submission to His will. Their will is revealed in His Word; it is manifested in His appointments. As to doctrines, ordinances and precepts, I do not follow my own mind. In afflictions I do not resist or repine. It is the Lord; let Him do as seemeth good in His sight.
II. The happiness here referred to–It shall be well with them.
1. It is well with them already. Are they not saved from guilt and condemnation? Have they not hope? They fear God, and from that principle arises their happiness.
2. It shall be well with them hereafter. They are under the conduct of Divine providence. God appoints the bounds of their habitations. It shall be well in adversity. Well in death. The retrospect of life will give no pain. The righteous hath hope in His death. Well in the resurrection. The rearers of God will be raised to immortal life (Rom 8:11; Php 3:20-21). Well in the judgment day. It shall be well with them then. It shall be well with them for ever–Their sun shall no more go down.
III. The certainty here affirmed–Surely I know.
1. I know from experience. I never found happiness in sin–I have found it in the fear of God.
2. I know it from observation. Mark the perfect man. Let me die the death of the righteous. (Homilist.)
Five fears
Now, you will notice that fear may be yoked into the service of God. True fear, not fearing, but believing, saves the soul; not doubt, but confidence, is the strength and the deliverance of the Christian. Still, fear, as being one of those powers which God hath given us, is not in itself sinful. Fear may be used for the most sinful purposes; at the same time it may be so ennobled by grace, and so used for the service of God, that it may become the very grandest part of man. In fact, Scripture has honoured fear, for the whole of piety is comprehended in these words, Fear God: the fear of the Lord: them that fear Him. These phrases are employed to express true piety, and the men who possess it.
I. There is, first, the fear caused by an awakening conscience. This is the lowest grade of godly fear; here all true piety takes its rise. We shall never forget, to our dying day, that hour of desperate grief when first we discovered our lost estate. Sinner, it shall be well with thee if thou art now made to fear the wrath of God on account of thy sin; if God the Spirit hath poured forth the vials of Almighty wrath into thy soul, so that thou art cast down and sore vexed. Think not thou shalt be destroyed; it shall be well with thee. Your distresses are very painful, but they are not singular; others have had to endure the same. But I will tell thee something else to comfort thee; I will put this question to thee–Wouldst thou wish to go back and become what thou once wast? Sins are now so painful that thou canst scarce eat, or drink, or sleep.
II. There are many who have believed, and are truly converted, who have a fear which I may call the fear of anxiety. They are afraid that they are not converted. They are converted, there is no doubt of it. Sometimes they know they are so themselves, but, for the most part, they are afraid. First, they will tell you they are afraid they never repented enough; the work in their heart, s, they say, was not deep; it was just superficial surface-ploughing, and never entered into their souls. Then they are quite sure they never came to Christ aright; they think they came the wrong way. How that can be no one knows, for they could not come at all except the Father drew them; and the Father did not draw them the wrong way. They say they can trust Christ, but they are afraid they do not trust Him aright; and they always, do what you may, come back to the old condition; they are always afraid. And now, what shall I say to these good souls? Why, I will say this, Surely I know that it shall be well with them that fear God, which fear before Him. Not only those who believe, but those who fear, have got a promise, I would to God that they had more faith; I would that they could lay hold on the Saviour, and had more assurance, and even attain unto a perfect confidence; but if they cannot, shall I utter a word that would hurt them? God forbid; Surely it shall be well even with them that fear God, with them that fear before Him.
III. And now, in the next place, there is a fear which works caution. When we get a little further advanced in the Christian life, our present state is not so much a matter of anxiety as our future state. These persons say, I dare not join the Church, because I am afraid I shall fall. That fear is good, in itself. But do you think that you would not bring disgrace on Christs cause as it is? You are always at the place of worship; you are never away. You were always looked upon as being one of the Church, though you have not made a profession. Now, if you were to sin, would it not dishonour the Church even now? And then I will ask you this question, Where do you think a man is safest,–in the paths of obedience, or in the paths of disobedience? You are afraid you will fall into sin–Surely I know that it shall be well with them that fear God, which fear before Him. If you should tell me you were not afraid of falling, I would not have you in the Church for the world; you would be no Christian. I love your fear, and love you, too, for it; you are my brother and sister in Jesus ii you can truly say that you fear lest you should sin. Seek then, my friends, to grow in this fear of caution; obtain more and more of it; and whilst thou dost not distrust the Saviour, learn to distrust thyself more and more every day.
IV. I notice, in the next place, the fear which I may call the fear of jealousy. Strong love will usually promote jealousy. The true believer, when he gets his Saviour in full possession, and in blissful communion, is so jealous lest any rival should intrude in his heart; he is afraid lest his dearest friend should get more of his heart than the Saviour has. He is afraid of his wealth; he trembles at his health, at his fame, at everything that is dear to him, lest it should engross his heart. Oh, how often does he pray, My Lord, let me not be of a divided spirit; cast down each idol–self-will, self-righteousness. And I tell you the more he loves, the more he will fear lest he should provoke his Saviour by bringing a rival into his heart, and setting up Antichrist in his spirit; so that fear just goes in proportion to love; and the bright love is congenial, and must walk side by side with the deepest jealousy and the profoundest fear.
V. I will conclude by just mentioning that fear which is felt when we have had divine manifestations. Did you never, in the silence of the night, look up and view the stars, feeding, like sheep on the azure pastures of the sky? Have you never thought of those great worlds, far, far away, divided from us by ahnost illimitable leagues of space? Did you never, whilst musing on the starry heavens, lose yourself in thoughts of God? and have you never felt, at such a time, that you could say with Jacob, How dreadful is this place! This is none other than the house of God, and the very gate of heaven? Now, this kind of fear if you have ever felt it, if it has been produced in your heart by contemplation of God, is a high and hallowed thing, and to you this promise is addressed–Surely I know that it shall be well with them that fear God, which fear before Him. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Though a sinner do evil a hundred times] If God bear so long with a transgressor, waiting in his longsuffering for him to repent and turn to him, surely he will be peculiarly kind to them that fear him, and endeavour to walk uprightly before him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
An hundred times; frequently and innumerably.
His days; the time of his life and prosperity.
It shall be well with them that fear God; whereby he implies, both that good men might for a time suffer grievous things from such wicked tyrants, and that it should be very ill with the wicked, which is manifest from the contrary course and condition of good and bad men, and which is expressed in the following words: compare Psa 2:12. Before him; or, at his presence; who stand in awe of God, and forbear and fear to sin out of a sincere respect and reverence to God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. He says this, lest thesinner should abuse the statement (Ec7:15), “A wicked man prolongeth his life.”
before himliterally,”at His presence”; reverently serve Him, realizing Hiscontinual presence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Though a sinner do evil an hundred times,…. That is ever so many times, a certain number for an uncertain; though he lives in a continued course of sin, being resolved upon the above consideration to give himself a swing to his lusts. The Targum renders it a hundred years; though be should live so long in sin, yet at last should be accursed Isa 65:20. This and what follows are said to check the boldness and presumption of the sinner upon the patience of God; and to make the people of God easy under the delay of justice, and the prosperity of the wicked;
and his [days] be prolonged: or rather, “and he prolongs unto him” o; that is, God prolongs unto him, not days only, but the execution of the sentence against his evil works; or defers his wrath and punishment; so Jarchi,
“and the holy blessed God prolongs to him, and does not take vengeance on him;”
and to this purpose is the Targum,
“and from the Lord is given to him space to return;”
yet surely I know; from the word and promise, and from experience, having observed it in a multitude of instances, which have abundantly confirmed the truth;
that it shall be well with them that fear God; not with a servile but filial fear, with a holy, humble, fiducial, affectionate, and an obediential fear; not through any terrible apprehension of his majesty, his judgment, his wrath now and hereafter; but under a sense of his being and perfections, and especially his mercy, grace, and goodness: it is well with such persons in all things; with respect to things temporal they shall not want what is proper for them; and with respect to things spiritual they are interested in the love, grace, and mercy of God; have much made known to them; are remembered by him; the sun of righteousness rises upon them; the eye of God is on them, and his heart towards them, and his hand communicates every needful supply to them; and they are guarded, not only by his angels, but by himself; and it is well with them at all times; in times of public calamity they are either taken from it beforehand, or preserved in it; all afflictions are for their good; it goes well with them at death and judgment; and they will be happy both in the millennium state and in the ultimate glory, So the Targum,
“it shall be well in the world to come with them that fear the Lord;”
see Ps 34:7; with this compare Isa 3:10; it is added,
which fear before him: whose fear is not hypocritical, but sincere and hearty; not in show only, but in reality; not the precepts of men, and as before them, but as the sight of God; having always a sense of omniscience and omnipresence before them; and especially this fear is exercised by them when they are his house, in the assembly of his saints, attending his word and ordinances: or “which fear at his presence”; which fills them with a holy awe, as wall as with joy and gladness. The Targum is,
“which fear before him, and do his will.”
o “et prolongans ei”, Montanus; “et prolongat in Deus dies”, Pagninus; so Mercerus, Junius Tremellius, supply it “et prorogat dei Deus poenam”, Piscator; “et differt Deus iram suam propter illium”, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
“Because a sinner doeth evil an hundred times, and he becometh old therein, although I know that it will go well with them that fear god, that fear before Him: but it will not go well with the wicked, and he shall not live long, like a shadow; because he feareth not before God.” Ewald (whom Heiligst., Elst., and Zckl. follow), as among the ancients, e.g., Mendelssohn, translates Ecc 8:12: “Though a sinner do evil an hundred times, and live long, yet I know,” etc. That an antecedent may begin with asher is admissible, Lev 4:22; Deu 18:22; but in the case lying before us, still less acceptable than at Ecc 8:11. For, in the first place, this asher of the antecedent cannot mean “although,” but only “considering that;” and in places such as Ecc 6:3, where this “considering that” may be exchanged with “although,” there follows not the part., but the fut. natural to the concessive clause; then, in the second place, by this antecedent rendering of asher a closer connection of Ecc 8:12 and Ecc 8:12 is indeed gained, but the mediation of Ecc 8:12 and Ecc 8:11 is lost; in the third place, , in the meaning “however” ( gam, , with affirmative ki), is not found; not asher, but just this ki gam,
(Note: That is pointed , has its reason in the disjunctive Jethib with , which is not interchanged with the conjunctive Mahpach . Thus, Ecc 8:1, , and Ecc 8:7, .)
signifies, in the passage before us, as at Ecc 4:14, , although, – only a somewhat otherwise applied gam ki, Ewald, 362 b, as is a somewhat otherwise applied . Rightly, Hitzig: “In Ecc 8:12, Ecc 8:11 is again resumed, and it is explained how tardy justice has such a consequence.” The sinner is thereby encouraged in sinning, because he does evil, and always again evil, and yet enjoys himself in all the pleasures of long life. Regarding for , vid., above, p. 641, 1. is = , an hundred times, as , Job 40:5, is = ; Hengst. and others, inexactly: an hundredfold, which would have required the word ; and falsely, Ginsburg, with the Targ.: an hundred years, which would have required , scil. , Gen 17:17. This centies (Jerome) is, like , scil. , Ecc 6:3, a round number for a great many, as at Pro 17:10, and frequently in the Talm. and Midrash, e.g., Wajikra rabba , c. 27: “an hundred deeply-breathed sighs ( ) the mother gave forth.”
(Note: Vid., Jac. Reifmann in the Zeitsch., , 1874, p. 342.)
The meaning of is in general clear: he becomes therein old. Jerome, improbable: et per patientiam sustentatur , as Mendelssohn: he experiences forbearance, for they supply ‘pow (Isa 48:9), and make God the subject. is in any case the so-called dat. ethic.; and the only question is, whether the doing of evil has to be taken from ,
(Note: We expect these two words (cf. Gen 31:12) with the retrogression of the tone; but as this ceases, as a rule, with Mercha before Tifcha and Pashta, Gen 47:3; Exo 18:5; Deu 4:42; Deu 19:4; Isa 10:14 (cf. the penult. accent of , Lev 22:10, Lev 22:10, Lev 22:19, and , Gen 4:17, with the ult. accent Lev 22:14; Hab 2:12), so with Mercha sometimes also before other disjunctives, as here before Tebr.)
as obj. to : he practises it to him long, or whether, which is more probable, is to be supplied after Ecc 8:13, so that signifies to live long, as at Pro 28:2, to last long; the dat. ethic. gives the idea of the feeling of contentment connected with long life: he thereupon sins wantonly, and becomes old in it in good health.
That is the actual state of the case, which the author cannot conceal from himself; although, on the other hand, as by way of limitation he adds ki… ani, he well knows that there is a moral government of the world, and that this must finally prevail. We may not translate: that it should go well, but rather: that it must go well; but there is no reason not to interpret the fut. as a pure indic.: that it shall go well, viz., finally, – it is a postulate of his consciousness which the author here expresses; that which exists in appearance contradicts this consciousness, which, however, in spite of this, asserts itself. That to the clause , explaining idem per idem , is added, has certainly its reason in this, that at the time of the author the name “fearers of God” [ Gottesfrchitige ] had come into use. “The fearers of God, who fear before ( , as at Ecc 3:14) Him,” are such as are in reality what they are called.
In Ecc 8:13, Hitzig, followed by Elster, Burg., and Zckl., places the division at : like the shadow is he who fears not before God. Nothing can in point of syntax be said against this (cf. 1Ch 29:15), although , “like the shadow is he who,” is in point of style awkward. But that the author did not use so rude a style is manifest from Ecc 6:12, according to which is rightly referred to … . Is then the shadow, asks Hitzig, because it does not “prolong its days,” therefore ? How subtle and literal is this use of ! Certainly the shadow survives not a day; but for that very reason it is short-lived, it may even indeed be called , because it has not existence for a single day. In general, qetsel , , is applicable to the life of all men, Psa 144:4, Wisd. 2:5, etc. It is true of the wicked, if we keep in view the righteous divine requital, especially that he is short-lived like the shadow, “because he has no fear before God,” and that in consequence of this want of fear his life is shortened by his sin inflicting its own punishment, and by the act of God. Asher, Ecc 8:13, as at Ecc 8:11, Ecc 8:12, is the relative conj. Also in Ecc 8:14, ( ) as a pronoun, and ( ) as a conj., are mixed together. After the author has declared the reality of a moral government of the world as an inalienable fact of human consciousness, and particularly of his own consciousness, he places over against this fact of consciousness the actual state of things partly at least contradicting it.
Fuente: Keil & Delitzsch Commentary on the Old Testament
THE CERTAIN DESTINY OF MEN
Verses 12-13 reveal Solomon’s convictions:
1) That though a sinner repeat his evil a hundred times and God’s patience permit his life to be prolonged, appropriate judgment will be administered; because he feareth not God, Vs 12-13; Pro 1:32; Psa 75:8; Psa 112:10; Isa 3:11; Isa 13:11; Rev 21:8.
2) That it shall be well with them that fear God. Concerning this, Solomon emphasizes the certainty with the expression, surely I know, Vs 12; Psa 31:19; Psa 112:1; Luk 1:50.
Fuente: Garner-Howes Baptist Commentary
(12) Though.Better, Because; the first part of this verse being in continuation of the preceding. The latter part of the verse states the faith which the writer holds in spite of apparent contrary experience.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Though Better, Because.
A hundred times The Hebrew says, “A hundred.” We may supply “times” or years. Seeing it is long delay which is spoken of, years is better. Days does not occur in the Hebrew, which says, And to him is an extender; that is, he has a successor. Making here the period, the next clause begins, But I for all that know, etc. Koheleth was not the only one of God’s ancient people who was pained and perplexed at the contrast between what he saw and what he knew. The psalmist had said, “When I sought to understand this, it was too painful for me.” Yet he holds by his faith rather than by his sight.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 8:12. Though a sinner do evil an hundred times Because the sinner dieth committing evil, even from the delays granted to him; thus I know that it shall be well with them that fear God, who will continue to fear before his face.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 839
THE BLESSEDNESS OF FEARING GOD
Ecc 8:12. Surely I know that it shall be well with them which fear God.
NOTHING certain can be determined respecting Gods favour from the outward dispensations of his providence [Note: Ecc 9:1.]. The wicked seem on the whole to prosper more than others [Note: Psa 73:5; Psa 73:12.]; nevertheless the godly are by far the happier persons [Note: Psa 73:15.]. It is of them only that the assertion in the text can be made. We propose to shew,
I.
Who they are that fear God
This, we may suppose, would be a point easy to be determined: but, through self-love and Satans devices, many mistake respecting it. The characters described in the text may be distinguished by the following marks:
1.
They stand in awe of Gods judgments
[Once they disregarded the displeasure of the Almighty [Note: Psa 10:5.]: they would not believe that his threatenings would be executed. But now they have learned to tremble at his word [Note: Isa 66:2.]. Awakened by his Spirit, they exclaim with the prophet [Note: Isa 33:14.]. The Scriptures uniformly represent them in this light [Note: Act 16:29 and Psa 119:120.].]
2.
They embrace the salvation offered them
[In their natural state they felt no need of a physician [Note: Rev 3:17.]: they saw no suitableness in the remedy which the Gospel offered them [Note: 1Co 1:23.]. Their pride would not suffer them to submit to its humiliating terms [Note: Rom 10:3.]: but now they gladly embrace Christ as their only Saviour. They flee to him, as the murderers did to a city of refuge. This is the description given of them in the inspired volume [Note: Heb 6:18].]
3.
They endeavour to keep all the commandments-
[If ever they obeyed God at all, they served him only to the extent the world would approve. Where the lax habits of mankind forbad their compliance with the divine command, they were afraid to be singular. But they dare not any longer halt between God and Baal: they have determined, through grace, to follow the Lord fully. The language of their hearts is like that of David [Note: Psa 119:5-6.]. This was the very ground on which God concluded that Abraham feared him [Note: Gen 22:12.].]
These marks clearly distinguish those who fear God from all others
[The formal Pharisee has never felt his desert of condemnation [Note: Luk 18:11.]. The merely awakened sinner has never truly embraced the Gospel [Note: Act 24:25; Act 26:28.]. The hypocritical professor has never mortified his besetting sin [Note: Act 8:23.]. It is the person alone, who fears God, that unites in his experience a dread of Gods wrath, an affiance in Christ, and a love to the commandments.]
Such persons, notwithstanding appearances, are truly blessed.
II.
In what respects it shall be well with them
They are not exempt from the common afflictions of life. They have in addition to them many trials peculiar to themselves; yet it goes well with them,
1.
In respect of temporal good
[They have a peculiar enjoyment of prosperity. The ungodly find an emptiness in all their possessions [Note: Job 20:22.]; but the godly have not such gall mixed with their comforts [Note: Pro 10:22. 1Ti 6:17.]. They have also peculiar supports in a season of adversity. The wicked are for the most part miserable in their affliction [Note: Ecc 5:17.]: if kept from murmuring, it is the summit of their attainments: but the righteous are enabled to glory in tribulation [Note: Rom 5:3.], and cordially to approve of Gods dispensations towards them [Note: 2Ki 20:19.].]
2.
In respect of spiritual good
[They possess a peace that passeth all understanding. They are filled with a joy utterly unknown to others [Note: Pro 14:10.]. The work of sanctification is gradually carried on within them [Note: 2Co 4:16.]. As they approach towards death they grow in a meetness for heaven, and are serene and happy in the near prospect of eternity [Note: Psa 37:37.].]
3.
In respect to eternal good
[Who can set forth their felicity in the eternal world? Who can even conceive the weight of glory preparing for them? How will their faith be lost in sight, and their hope in enjoyment! Then indeed will that truth be seen and felt by them [Note: Psa 144:15.].]
These things are far from being cunningly devised fables.
III.
What assurance we have that it shall be thus well with them
No truth whatever is capable of clearer demonstration. The topics from whence it might be proved are innumerable: we shall however confine ourselves to three:
1.
The fitness of things requires it
[No man can seriously think that there is one portion to the righteous and the wicked: there is no well-ordered government on earth where this is the case: much less can we suppose it possible in the divine government. To imagine such a thing, is to strip the Deity of all regard to his own honour. We may be sure that there shall be a distinction made in favour of his servants [Note: Mal 3:18.].]
2.
The promises of God insure it
[All temporal good is expressly promised to those who fear God [Note: Psa 34:9.]: all spiritual good also is given them as their portion [Note: Psa 25:12-13.]: yea, all eternal good is laid up for them as their unalienable inheritance [Note: Psa 103:17.]: all the promises are made over to them in one word [Note: 1Ti 4:8.]. Can any one doubt a truth so fully established?]
3.
The experience of all that ever feared God attests it
[Who ever found it unprofitable to serve the Lord [Note: Jer 2:31.]? What truly devoted soul was ever forsaken by him [Note: Isa 49:15.]? Who ever complained that the means, by which he was brought to fear God, were too severe Or that any affliction, that increased and confirmed that fear, was too heavy? David indeed did at one time question the position in the text: but on recollection he condemned himself for his rashness and ignorance, and acknowledged that his vile suspicions contradicted the experience of Gods children in all ages [Note: Psa 73:12-15; Psa 73:22.].]
On these grounds we assuredly know the truth declared in the text
[We do not surmise it as a thing possible. We do not hope it as a thing probable. We absolutely know it as infallibly certain. We are not surer of our existence than we are of this truth. Without hesitation therefore we deliver our message [Note: Isa 3:10-11.]. O that the word may sink deep into all our hearts! And that we might from experience unite our testimony to Solomons [Note: Pro 28:14.].]
We beg leave to ask, whether they who fear not God, have any such assurance in their favour?
[We are aware that they will entertain presumptuous hopes; and that, in opposition to Gods word, they will expect happiness. But does the boldest sinner dare affirm that he knows it shall be well with him? His conscience would instantly revolt at such falsehood and blasphemy. Let those then, that fear not God, stand self-condemned. Let them flee unto their God and Saviour with penitence and faith. Let them so live us to preserve the testimony of a good conscience. And then, however enlarged their expectations of good may be, they shall never be disappointed [Note: Isa 45:17.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Ecc 8:12 Though a sinner do evil an hundred times, and his [days] be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:
Ver. 12. Though a sinner doth evil an hundred times. ] Commit the same sin a hundred times over, which is no small aggravation of his sin, as numbers added to numbers are first ten times more, then a hundred, then a thousand, &c. And truly a sinner left to himself would sin in infinitum, which may be one reason of the infinite torments of hell; he can set no bounds to himself, till he hecome a brat of fathomless perdition; the devil commits that sin “unto death” every day, and oft in the day. His imps also resemble him herein. Hence their sins are mortal, saith St John, 1Jn 5:17 rather immortal, as saith St Paul. Rom 2:5
And his days be prolonged.
Yet surely I know that it shall be well,
a Jer., Epist.
b Dr Preston.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
days. Supply the Ellipsis by “evil-doing”.
God. Hebrew. Elohim.(with Art.) = the [true] God: the Deity.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”)
Fuente: Scofield Reference Bible Notes
a sinner: Ecc 5:16, Ecc 7:15, 1Ki 2:5-9, 1Ki 21:25, 1Ki 22:34, 1Ki 22:35, Pro 13:21, Isa 65:20, Rom 2:5, Rom 9:22, 2Pe 2:9
surely: Ecc 7:18, Psa 37:11, Psa 37:18, Psa 37:19, Psa 112:1, Psa 115:13, Pro 1:32, Pro 1:33, Isa 3:10, Isa 3:11, Isa 65:13, Isa 65:14, Isa 65:20-24, Mat 25:34, Mat 25:41-46, Luk 1:50
fear before: Ecc 3:14, 1Ch 16:30, Psa 96:9
Reciprocal: Gen 4:7 – If thou doest well Gen 18:25 – that the Gen 22:12 – now Exo 1:17 – feared God Exo 1:20 – God Exo 1:21 – made them Deu 6:3 – and observe Jos 2:9 – I know Jdg 20:34 – knew not 2Ki 4:1 – thy servant did fear 2Ki 9:24 – smote Job 24:12 – yet God Psa 32:10 – Many Psa 50:21 – I kept Psa 73:17 – then Psa 128:2 – and it shall Ecc 5:7 – but Ecc 9:2 – as is Ecc 11:8 – General Ecc 12:13 – Fear Isa 42:14 – long time Jer 15:11 – Verily it Jer 16:12 – evil Jer 41:15 – escaped Jer 44:10 – neither Mat 10:28 – him Col 3:22 – fearing 1Ti 4:8 – having Rev 11:18 – and them
Fuente: The Treasury of Scripture Knowledge
Ecc 8:12-13. Though a sinner do evil a hundred times Frequently, and innumerably; and his days be prolonged The time of his life and prosperity; yet it shall be well with them that fear God This implies both that good men might for a time suffer grievous things from tyrants, oppressors, and persecutors, and that it should be very ill with the wicked, which, indeed, is expressed in the following verse: which fear before him Who stand in awe of God, and fear and forbear to sin, out of a sincere regard and reverence for him. But it shall not be well with the wicked That is, it shall go very ill with him; great miseries are prepared for him; neither shall he prolong his days Namely, very long, as he desires; which are as a shadow His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear. Because he feareth not God He is cut off, and this misery is prepared for him as the punishment of his casting off the fear and service of God.