Exegetical and Hermeneutical Commentary of Ecclesiastes 8:14
There is a vanity which is done upon the earth; that there be just [men], unto whom it happeneth according to the work of the wicked; again, there be wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.
14. There is a vanity ] There is something almost painful in the iteration of the ever-recurring thought that after all there are disorders in the world. A modern writer, we feel, would have pruned, condensed, and avoided such a repetition of himself. We are dealing, however, with “Thoughts” like Pascal’s Penses, rather than with a treatise, jotted down, it may be, day by day, as has been said before, on his tablets or his papyrus, and there is, as has been said before, something significant in the fact that, wherever the thinker turns, the same anomalies stare him in the face.
Fuente: The Cambridge Bible for Schools and Colleges
Which is done upon the earth – The instance of vanity, to which these words are applied, is the seeming inequality of Gods justice; but if they are considered in connection with the profession of personal faith in Gods absolute justice Ecc 8:12, the conclusion is irresistible, that, whatever reason the Preacher had for reserve in declaring his belief, he certainly looked forward to final judgment in a future state of existence (compare Ecc 3:17; Ecc 12:14).
Fuente: Albert Barnes’ Notes on the Bible
Ecc 8:14
There be just men, unto whom it happeneth according to the work of the wicked.
Apparent discrepancy between character and circumstances
There is doubtless a law for everything in heaven and on earth; a systematic connection between cause and effect, alike in the physical, moral and spiritual existences. Our wise men acknowledge this, and find in the heavens above and the earth beneath, as far as their intellects can penetrate, a sequence and an irrevocable destiny in everything they study. But as for the laws that morally govern the world, that give rise to its convulsions and preserve its peace, that dismay us now and overjoy us then, that frustrate our plans or help us to attain our desires, from the dismemberment of a kingdom to the trivialities of existence–these laws are unwritten. The Almighty has set the machinery of nature in motion, and its action is unchangeable till its destiny is attained. But He sits with the sceptre of His moral government in His hands, and the rules by which He governs, and the ends He means to attain, we know not; and it is this ignorance of the Almightys plans which baffles our little hopes. It is with this dissimilitude of events as they occur with those we had hoped and striven for, and by probability led ourselves to expect, that our text has to do. It deals with the apparent reversal in many cases of an ordinary law, and shows the utter impossibility of human minds gaining any clue to the moral events which happen, or may happen, around us. Men make use of their limited wisdom to produce a desired effect. If that effect is not gained they abandon their attempts. The initiative is their own, and they abandon it as they please. Far otherwise is it, however, in matters of moral or spiritual import. The initiative is not mans, but the Almightys. Eternal life is not a bait held out for our greed to clutch at, but rather a spontaneous reward for our obedience and love. That this is clearly a principle, our text teaches, and everyday life verifies. The good man in this world often meets with the treatment, and is placed in the circumstances, which attend the career of the vilest; while the wicked man oft sits in the highest place, and mockingly sways his prostrate courtiers with the arrogant pretentiousness of a usurped power. He thinks his position is the reward of his genius, and scoffs at the idea of anything having to do with his elevation but himself. These reversed positions clearly show that the reward or punishment of the good or wicked does not necessarily begin, and clearly does not end, with this mortal life. This, to a good man, is a source of joy. He forgets his present ignominy in his future hopes: the present calamity he takes as an earnest for his future bliss. The wicked man, however, often has somewhat of his own way in the world. He takes the present as his all, and is satisfied therewith. He wants no future reward: his enjoyment now is ample, and instead of taking warning from the position of the good man as indicative of what his position ought possibly to be, his gratified senses and pampered vanity stifle his reason and destroy his conscience, and he descends to the grave in a false position to open his appalled eyes in the one belonging to him. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. There be just men] See on Ec 7:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which is done; either by wicked potentates, who do commonly advance unworthy men, and oppress persons of greatest virtue and merit; or by Gods providence, who sees it fit for many weighty reasons so to manage the affairs of the present world.
Unto whom it happeneth according to the work of the wicked, i.e. the merit of their work; the work being oft put for the recompence given or belonging to it, as Lev 19:13; Job 7:2; Psa 109:20. The sense is, who meets with such hard usage as the worst of men deserve.
To whom it happeneth according to the work of the righteous; who, instead of those just and dreadful punishments which they deserve by the laws of God and men, receive those encouragements and rewards which are due to virtuous and worthy men.
This also is vanity; this is a very unreasonable and foolish thing, if it be considered without respect unto another life, as it is here, where Solomon is discoursing of the vanity of the present life, and of the impossibility of finding satisfaction and happiness in it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. An objection is here started(entertained by Solomon in his apostasy), as in Ecc 3:16;Ecc 7:15, to the truth ofretributive justice, from the fact of the just and the wicked not nowreceiving always according to their respective deserts; a cavil,which would seem the more weighty to men living under the Mosaiccovenant of temporal sanctions. The objector adds, as Solomon hadsaid, that the worldling’s pursuits are “vanity” (Ec8:10), “I say (not ‘said’) this also isvanity. Then I commend mirth,” c. [HOLDEN].Ecc 8:14 Ecc 8:15may, however, be explained as teaching a cheerful, thankful use ofGod’s gifts “under the sun,” that is, not making them thechief good, as sensualists do, which Ecc 2:2;Ecc 7:2, forbid; but in “thefear of God,” as Ecc 3:12;Ecc 5:18; Ecc 7:18;Ecc 9:7, opposed to theabstinence of the self-righteous ascetic (Ec7:16), and of the miser (Ec5:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
There is a vanity which is done upon the earth,…. Transacted in this lower world under the sun, through the permission and direction of divine Providence; not that it is a vanity on the part of God, who has wise ends to answer by it, for the good of his people, the trial of their graces, c. or to bring sinners to repentance, or harden them in sin but this shows the vanity and uncertainty of all worldly things, and that there is no happiness to be had in them;
that there be just [men], unto whom it happeneth according to the work of the wicked: to whom evil comes, as the Targum and Jarchi; who are treated as if they were wicked men, and dealt with in providence as sinners would be, if they had the just desert of their wicked works; being attended with poverty, sickness, and disgrace, and other calamities of life, as Job, Asaph, Lazarus, and others, and yet truly righteous and good men;
again, there be wicked [men] to whom it happeneth according to the work of the righteous; to whom good things come, as the Targum and Jarchi; who have an affluence of good things, all the outward blessings of life, as health, wealth, honour, long life, c. as if they had lived the best of lives, and were the most righteous persons upon earth see
Job 21:7;
I said, that this also [is] vanity; this is said, as some think, according to the judgment of corrupt nature; or as it is apprehended by such who do not rightly consider the judgments of God and the wisdom of Providence in the ordering of things to answer good purposes; or rather the sense is, this is one of the miseries and infelicities of this life, and which demonstrates the emptiness of all things here below, and that the chief good and supreme happiness is not to be had here; but there is and must be a future state, when all things will be set right, and everyone will have and enjoy his proper portion.
Fuente: John Gill’s Exposition of the Entire Bible
“There is a vanity which is done on the earth; that there be just men, to whom it happeneth according to the conduct of the wicked; and that there be wicked men, to whom it happeneth according to the conduct of the righteous – I said, that also this is vain.” The limiting clause with ki gam, Ecc 8:12, Ecc 8:13, is subordinated to the observation specified in Ecc 8:10-12, and the confirmation of it is continued here in Ecc 8:14. Regarding , to happen, vid., above, p. 639, under . Jerome translates by quasi opera egerint impiorum , and by quasi justorum facta habeant; instar operis … would be better, such as is conformable to the mode of acting of the one and of the other; for is in the Semitic style of speech a nomen, which annexes to itself the word that follows it in the genitive, and runs through all the relations of case. This contradictory distribution of destiny deceives, misleads, and causes to err; it belongs to the illusory shadowy side of this present life, it is a hevel. The concluding clause of this verse: “I said, that also this is vain,” begins to draw the facit from the observation, and is continued in the verse following.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Mysteries of Providence. | |
14 There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity. 15 Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun. 16 When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) 17 Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.
Wise and good men have, of old, been perplexed with this difficulty, how the prosperity of the wicked and the troubles of the righteous can be reconciled with the holiness and goodness of the God that governs the world. Concerning this Solomon here gives us his advice.
I. He would not have us to be surprised at it, as though some strange thing happened, for he himself saw it in his days, v. 14. 1. He saw just men to whom it happened according to the work of the wicked, who, notwithstanding their righteousness, suffered very hard things, and continued long to do so, as if they were to be punished for some great wickedness. 2. He saw wicked men to whom it happened according to the work of the righteous, who prospered as remarkably as if they had been rewarded for some good deed, and that from themselves, from God, from men. We see the just troubled and perplexed in their own minds, the wicked easy, fearless, and secure,–the just crossed and afflicted by the divine Providence, the wicked prosperous, successful, and smiled upon,–the just, censured, reproached, and run down, by the higher powers, the wicked applauded and preferred.
II. He would have us to take occasion hence, not to charge God with iniquity, but to charge the world with vanity. No fault is to be found with God; but, as to the world, This is vanity upon the earth, and again, This is also vanity, that is, it is a certain evidence that the things of this world are not the best things nor were ever designed to make a portion and happiness for us, for, if they had, God would not have allotted so much of this world’s wealth to his worst enemies and so much of its troubles to his best friends; there must therefore be another life after this the joys and griefs of which must be real and substantial, and able to make men truly happy or truly miserable, for this world does neither.
III. He would have us not to fret and perplex ourselves about it, or make ourselves uneasy, but cheerfully to enjoy what God has given us in the world, to be content with it and make the best of it, though it be much better with others, and such as we think very unworthy (v. 15): Then I commended joy, a holy security and serenity of mind, arising from a confidence in God, and his power, providence, and promise, because a man has no better thing under the sun (though a good man has much better things above the sun) than to eat and drink, that is, soberly and thankfully to make use of the things of this life according as his rank is, and to be cheerful, whatever happens, for that shall abide with him of his labour. That is all the fruit he has for himself of the pains that he takes in the business of the world; let him therefore take it, and much good may it do him; and let him not deny himself that, out of a peevish discontent because the world does not go as he would have it. That shall abide with him during the days of his life which God gives him under the sun. Our present life is a life under the sun, but we look for the life of the world to come, which will commence and continue when the sun shall be turned into darkness and shine no more. This present life must be reckoned by days; this life is given us, and the days of it are allotted to us, by the counsel of God, and therefore while it does last we must accommodate ourselves to the will of God and study to answer the ends of life.
IV. He would not have us undertake to give a reason for that which God does, for his way is in the sea and his path in the great waters, past finding out, and therefore we must be contentedly and piously ignorant of the meaning of God’s proceedings in the government of the world, Ecc 8:16; Ecc 8:17. Here he shows, 1. That both he himself and many others had very closely studied the point, and searched far into the reasons of the prosperity of the wicked and the afflictions of the righteous. He, for his part, had applied his heart to know this wisdom, and to see the business that is done, by the divine Providence, upon the earth, to find out if there were any certain scheme, any constant rule or method, by which the affairs of this lower world were administered, any course of government as sure and steady as the course of nature, so that by what is done now we might as certainly foretel what will be done next as by the moon’s changing now we can foretel when it will be at the full; this he would fain have found out. Others had likewise set themselves to make this enquiry with so close an application that they could not find time for sleep, either day or night, nor find in their hearts to sleep, so full of anxiety were they about these things. Some think Solomon speaks of himself, that he was so eager in prosecuting this great enquiry that he could not sleep for thinking of it. 2. That it was all labour in vain, v. 17. When we look upon all the works of God and his providence, and compare one part with another, we cannot find that there is any such certain method by which the work that is done under the sun is directed; we cannot discover any key by which to decipher the character, nor by consulting precedents can we know the practice of this court, nor what the judgment will be. [1.] Though a man be ever so industrious, thou he labour to seek it out. [2.] Though he be ever so ingenious, though he be a wise man in other things, and can fathom the counsels of kings themselves and trace them by their footsteps. Nay, [3.] Though he be very confident of success, though he think to know it, yet he shall not; he cannot find it out. God’s ways are above ours, nor is he tied to his own former ways, but his judgments are a great deep.
Fuente: Matthew Henry’s Whole Bible Commentary
PERPLEXITY RESTATED
Verse 14 repeats Solomon’s previous acknowledgments of the inequities of life, in which, in the view of men, the just fared as though they were wicked and the wicked prospered as though they were just. He is careful to point out that this is a vanity upon earth, and not a true indicator of things above the sun, Ecc 3:16; Ecc 4:1; Ecc 5:8; Ecc 7:7.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Ecc. 8:14. There is a vanity which is done upon the earth.] These seeming anomalies in the moral government of God are part of that vanity to which man has been made subject on account of sin.
Ecc. 8:16. And to see the business that is done upon the earth.] Travail, or torment; not business. Compare with Chap. Ecc. 2:26, and Ecc. 3:10. The painful labour of seriously considering human life and destiny. Neither day nor night seeth sleep with his eyes.] The travail is so earnestly carried on as to interfere with proper rest.
Ecc. 8:17. All the work of God.] His universal dominionthe whole sphere of the Divine operation as observed by man. He shall not find it.] He shall not be able to comprehend, or fathom it. Compare with Chap. Ecc. 3:11, and Ecc. 7:24.
MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 8:14-17
OUR DUTY UNDER THE MORAL DISCREPANCIES OF THE PRESENT LIFE
The origin of evil is a profound mystery, but not less so is the permission of evil. These exercise the wisest with painful speculation; they remain a difficulty and a sore trial, even for the best. Still there is a course of duty which is clear, and a light of faith which is sufficient. There are moral discrepancies in the present life (Ecc. 8:14), but they do not set aside great moral duties, and wise efforts to reach after a more satisfactory state of things, which God, in his own good time, shall bring in. Our duty is indicated here.
I. We Should Feel their Temporary Character. I said that this also is vanity. We see the wicked prosper as if they were rewarded for their works, and the good afflicted, and abandoned to cruel wrongs and oppressions, as if they were punished for their righteousness. We must survey this seeming confusion of right and wrong not with wild amazement, but calmly. It is our duty to explore our situation in the world, and to discover what course is best for us. The just man beaten down by calamity, while he beholds the wicked apparently enjoying the rewards of virtue, may feel a strange perplexity. But he has to consider that even this is vanity. There is little in it to cause him any permanent anxiety or pain. He may reflect
1. That these discrepancies exist under the rule of a Moral Governor who is both wise and good. Physical and moral evil exist in the world. God is both wise and good. We must admit these two facts as beyond debate. However difficult their reconcilement may be, we are bound to believe that no disorders of this present time can obscure those bright attributes of the Divine Nature. The good man has faith in the character of God, and waits till He shall make all clear.
2. Such a condition of things cannot be final. To a narrow view, it might appear as if Providence was entirely regardless of moral qualities in human character; yea, as if the stamp of approval was affixed to wickedness. Yet Gods meek and patient children know that these disorders cannot be endured for ever. They are but passing shadows, and the full glory of God will yet shine forth. The stern realities of things will appear in the light of eternity. Slowly the ages pass on for us; but to the eye of God they are but as yesterday when it is past, and as a watch in the night.
3. These moral discrepancies have no practical significance for us. If we are the true and faithful servants of God, these things to us are mere vanity. They amount to nothing. If we have a lively sense of the eternal verities, we can afford to despise them. What do they signify for us, since life is so short, and the scenes of retribution so soon to be unfolded? With such a thought, St. Paul consoles Christians even in slavery; Art thou called being a servant (i.e., a bond-servanta slave)? care not for it (1Co. 7:21). Nothing is of practical significance to the good man but those things that abide.
II. We should Enjoy with Contentment the Blessings that Remain. (Ecc. 8:15.) The disordered condition of things may be puzzling; yea, in some of their aspects, disheartening; but there are present blessings. There are great facts and duties appearing in clear light. There is enough left which we may contentedly and soberly enjoy.
1. This enjoyment is reasonable. Then I commended mirth because a man hath no better thing under the sun. This is the best and most reasonable course for us, to cultivate a cheerful spirit which gladly enjoys whatever lies within its reach. In the worst state of things, there are some blessings remaining; and if God is the portion of our inheritance, we cannot be entirely destitute. Anxious care only brings torment, and leads to no good. It is the highest prudence to make the best of what lies before us. Besides, the godly are sustained by the consciousness of the good that is reserved for them.
2. It is the safe course. For that shall abide with him. Changes occur in the outward conditions of life, but the habit of cheerful gratitude abides with a man. It is to him an accession of spiritual treasure which the most disastrous reverses of fortune cannot alienate.
3. It is godly. The mirth here commended is not the coarse, thoughtless mirth of the children of this world, but that joy which flows from piety. It is the cheerful acceptance, on the part of the righteous man, of those blessings which God giveth him under the sun. Such a man hath faith in God, and is distinguished by that elevation of character which comes of taking a large and comprehensive view.
III. We should Abstain from Fruitless Speculations. (Ecc. 8:16-17.) To enquire into the business that is done upon the earth is to investigate the travail that is connected with human life, action, and fate. But a wise man will not allow such speculations unduly to distress his mind, or to attract him from the paths of humble duty. We may say of such enquiries, when pushed beyond the bounds of soberness,
1. They are a wearisome effort. They may be carried so far as to interfere with present enjoyment, and even to rob us of the needful rest of sleep. (Ecc. 8:16.)
2. They are a profitless effort. (Ecc. 8:17.) The bottom of the mystery cannot be reached by the greatest labours of the wisest. To know all the work of God completely is far beyond our depth. Gods great secrets lie hidden.
3. They lead to no good practical result. That restless curiosity and impatience of mystery, which is the temptation of some minds, does but weaken the capacity for duty and humble trust in God. In the mazes of speculation a man may lose the clear sight of what lies before him. It is best to do what is close at hand, and to await in faith and hope the disclosures of futurity.
4. They interfere with our spiritual life. It is the plan of God to begin with what is comparatively imperfect, and to proceed to greater perfection. Thus chaos was before order, and darkness before light. This life is but the commencement of our existence, and it is marked by imperfection. Yet this imperfection is necessary to the life of faith. The full vision, which the future shall alone disclose, would interfere with that life. If we can see but one step before us, it is enough. Light, in the fulness of it, is a reward sown for the righteous. It is an inheritance reserved and guarded for us while we are in our minority, but into whose full possession we shall come when we have attained to the full manhood of our existence. Col. 1:12.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 8:14. Look at Joseph in the dungeon. He has been a disciple of heavenly wisdom. He has resisted a strong temptation to sin, and it has happened to him according to the work of the wicked. He is loaded with reproach and shamehe is left to languish in prison, either forgotten or despised. Look at Paul bruised and bleeding, when he has been all but stoned to death at the gates of Lystra, or writhing under the cruel and ignominious scourge at Philippi, or dragged through the streets and beaten by the infuriated populace at Jerusalem. Or, once more, take a far more illustrious example than either of theselook at Him who was the very impersonation and living embodiment of wisdom. Was He not all His life long a man of sorrows and acquainted with grief? Was He not despised and rejected of men? And did He not terminate His earthly career upon a malefactors cross? [Buchanan.]
God rewards His people with better things than the perishing good of this life.
The righteous are often taught by the course of Providence that godliness cannot be turned to outward gain.
It is not certain that even the best men will have prosperity in this life, or any external reward of goodness. How vain then to set our hearts upon that which is not, and to lose sight of a certain and enduring reward!
The seeming confusion of good and evil in the world is part of the vanity of our present state. Faith sees this old order passing away and giving place to the new. The sons of God shall yet be delivered from this vanity.
Ecc. 8:15. The measure of a mans earthly prosperity, and of the success of his labour, is a matter of complete uncertainty, but a cheerful and contented spirit, disposed to enjoy whatever portion is sent, is a sure and constant blessing. The secret of happiness, as far as it depends on the things of time, is to enjoy prosperity cheerfully, and without the irksome and depressing apprehensions of an anxious mind, as long as it continues; and if it is lessened or withdrawn, still to receive our diminished and stinted supplies with the same cheerful and buoyant gratitude; thus making the best of that which, both in its degree and its continuance, is so proverbially uncertain. Amidst all changes, this happy frame of spirit may be preserved [Wardlaw].
Our labour is often in vain, our works perish; but the habit of cheerfulness, arising from the conviction that our portion of life is from God, abides with us. The possessions of the mind and soul survive all outward changes.
Of our labour, the most valuable remaining productsaved, as it were, from the wreck of itis the spiritual dispositions which it has served to generate in us.
He who manifests the spirit of a pious and sober joy is imitating one of the qualities of the Divine nature. The reward of heaven consists in the entering into Gods own joy.
The Preacher having spoken of the oppressions of the wicked, and of the troubles of the righteous, here he showeth a good remedy against them, and an excellent carriage in them. Then I commended mirth; when he had considered the troubles of mans life, then he commended cheerfulness as a thing worthy of praise in itself; he commended it unto men as a thing bringing much good unto them. And this it is which the prophet David commended, Serve the Lord with gladness, come before His presence with singing [Jermin].
Ecc. 8:16. That wisdom which is possible to man can only be attained by the earnest application of all our powers.
He who engages in the study of the condition and character of man has laid upon himself a difficult and painful task. He has accepted the burden of humanity, thus attracting upon himself the penalty of restless anxiety and the sorrows of a disappointing search after that which must for ever lie beyond his reach.
The unreflecting multitude, whose minds are never exercised on such questions at all, have no conception of the amount both of time and effort which it costs to master them. They do not know, though it is a fact, that there are men who, in handling such profound problems as the mysteries of Divine Providence, in connection with the state and prospects of the human race, present, neither day nor night see sleep will their eyes [Buchanan].
Ecc. 8:17. There are works of God quite beyond the range of our observation, and which, therefore, we cannot fathom. But even those works of God which concern human affairs, though they lie near and about us, are beyond our capacity fully to explore.
A wise man may be tempted to impatience of mystery, and thus weary himself with fruitless endeavours to rest on the much-desired ground of ultimate truths. But it is the highest wisdom contentedly to accept the fact of our ignorance.
Mere human reason could do nothing to explain the origin or the existence, under the government of an all-wise, almighty, and infinitely righteous God, of a state of things in which it should ever happen to just men to be treated according to the deserts of the wicked, or to wicked men to be treated according to the deserts of the righteous. There is no human philosophy that could ever have thrown one ray of true and satisfying light on an anomaly so great. Even divine revelation itself, though it tells us how it came to pass, does not tell us why this was permitted. That it was permitted for Gods glory, we do indeed confidently infer and unhesitatingly believe, because that is and must be the grand final cause of all things. But still, as regards the principle that is to harmonize the existence of sin and misery in Gods universe with the infinite perfections of His own being, it is altogether hidden from usit is far above and beyond the grasp, at least in its present feeble condition, of any human mind [Buchanan].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3. Work even when one cannot understand the working of God. Ecc. 8:14-17
TEXT 8:1417
14
There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility.
15
So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.
16
When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night),
17
and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, I know, he cannot discover.
THOUGHT QUESTIONS 8:1417
344.
What two events which take place upon the earth does Solomon identify as futile (Ecc. 8:14)?
345.
If a man is without revelation from God, what is the best thing he can do (Ecc. 8:15)?
346.
Who gives both the wise man and the wicked man his days to live?
347.
How extensive or intense was Solomons pursuit to see the task which has been done on earth?
348.
Can man discover all the work done under the sun?
349.
When a wise man has observed all that he can, he should be able to say what?
PARAPHRASE 8:1417
There are some threads of life which are difficult to unravel. The world is filled with many anomalies. Note these two: a wicked man continues in his wickedness and prospers as if he were a wise, righteous man; a righteous man, who does the right thing and acts wisely suffers as if he were a sinner. I say that this is certainly empty and unfulfilling. In my search under the sun, apart from Gods revelation, I have decided what is good for man. There is no better thing for him to do than to eat, to drink, and to be joyful. These are the things which will stick with a man and warm his heart in the short time God gives him to live upon the earth.
Man is busily engaged in the sorry and difficult task of business under the sunto the degree that some men never close their eyes day or nightand I joined the endless round of activity, and gave myself to know wisdom and see all that it was possible for me to see. I saw that such activity is the work of God and man cannot discover all that is done on the earth. A man can toil to discover but he will not find it out. A wise man should, after living his life seeking after wisdom, be able to say that he has found it out, but even he will not be able.
COMMENT 8:1417
In this third division, one is instructed to work although he has limited resources under the sun, and although he discovers that Gods ways are past finding out. In addition, he is deeply troubled because on numerous occasions the events of life are opposite from what they should be: wicked men prosper as though they were the righteous, and the righteous suffer as though they had committed grievous sins.
The two most common factors which color the writing of the Preacher are evident in this section. Both the vanity and under the sun concepts limit his observations. From the purely earthly point of view he has drawn his conclusions. His conclusion found in verse fifteen is a reasonable one to him. Especially is this true in the light of his restricted knowledge as he observes the activities of the wicked and the righteous.
Ecc. 8:14 Is there an issue on the face of the earth that is more perplexing to the one who does good than that presented in this verse? It is the basis for much of what has been identified as a grievous, sorry task that has afflicted the sons of men. This issue, the inequitable correspondence between the righteous and the wicked and their deeds, serves as a potential stumbling block even to the Christian who has the full revelation from God. How difficult it would be for one to understand when all he has to work with are the tools of observation. This explains the Preachers rather matter-of-fact and limited conclusion.
He equates the activities with futility. Since the mark of vanity rests upon all creatures under the sun then, to a degree at least, one could almost expect some imbalance in rewards and punishments. In other words, the shock need not be so severe when one realizes that the world too travails beneath the curse of sin and decay. However, even such an admission does not dissuade the searching mind. The Preachers conclusion is still validthere should be a closer, observable correlation between the righteous and his rewards and the wicked and his punishment. But it is not the case, so he marks the whole experience as false and empty.
Ecc. 8:15 In the face of his observation, Solomon returns to his previously stated conclusion (Cf. Ecc. 2:24; Ecc. 3:12; Ecc. 3:22; Ecc. 5:18). He commends the enjoyment of the primary resources of living: eating, drinking and merriment. He also qualifies his commendation twice in this one verse by the phrase under the sun. He is not encouraging one to a life of greedy abandonment or wanton hedonism. He offers more the idea of quietly sharing in the blessings of life which are obviously placed here by God for ones enjoyment. Man is going to have to toil through life and his memory will serve him best if it contains these fundamental joys upon which he can reflect. He admits to the truth that it is God who gives man his days to live. It is true that God gives the wicked his days too. Solomon is arguing that a wise man will recognize them as a gift from God and although he is often bewildered by what he sees to be unfair balances of life, he will nevertheless resign himself to living each day to its fullest.
Ecc. 8:16 This verse is a summary of the two previous proposals: (1) From Ecc. 1:16-17, he declared that he would know wisdom. He recognized that such wisdom would enable him to succeed in his second proposal. (2) He also proposed to see the business activity that is done upon the earth. (Cf. Ecc. 1:13)
The closing thought in the verse has been interpreted two different ways. It may suggest that Solomon is the one whose eyes cannot close in sleep. This would be due to the intense study of that which he desired to know. Or it could have reference to the ones he observes who are so engaged in the activities of life, especially in business enterprises, that they do not even take time to sleep. To see sleep is not found elsewhere in the Old Testament and means to enjoy sleep. Once again it could apply either to the one who tries to discover the solutions to the problems of life, or to the ones who are engaged in endless labor to increase their wealth. Neither will discover satisfaction and thus will never enjoy sleep. Almost all authorities admit to the hyperbolical use of the expression one should never sleep night or day.
Ecc. 8:17 If Solomon could have reached beyond his time and selected any verse from the New Testament to state succinctly his closing thought, it undoubtedly would have been: Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways (Rom. 11:33)! Solomon wanted to discover the work of Godthat which is done upon earth through the providential ordering of thingsbut it was far from him. Even though man should seek laboriously he will not discover it. A wise man should say I know, but he cannot. This double emphasis on mans desire to know and his willingness to expand his energies without restraint, speaks to the gravity of the subject and the intensity of Solomons quest.
FACT QUESTIONS 8:1417
446.
Identify the inequity revealed in this section.
447.
Name the two oft-appearing concepts which qualify the Preachers remarks.
448.
What has been the primary cause of the imbalance in rewards and punishments (Ecc. 8:14)?
449.
What conclusion does Solomon state that he has previously observed (Ecc. 8:15)?
450.
Explain what Solomon means and also what he doesnt mean by eat, drink, and be merry.
451.
Verse sixteen is a summary of what two proposals Solomon has made from the beginning of the book.
452.
To see sleep refers to whom? Discuss.
453.
What was Solomons objective which he found impossible to fulfill under the sun?
Fuente: College Press Bible Study Textbook Series
(14) Happeneth.The word is used in this sense only in Est. 9:26.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. There is a vanity This verse is a concession, and needs to be introduced by a concessive word, like still, however; rare words in Hebrew. The sufferings due the wicked seem sometimes appointed to the righteous, and the happiness due the righteous falls to the wicked. This unwelcome but stubborn fact seems to make all retribution look like “vanity.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 8:14. There is a vanity After a long but useful digression (See on Ecc 8:8.) the author resumes the thread of his reasoning: but the second proof that he brings in to support this third proposition is so artfully connected with the latter part of the digression, that no chasm is to be perceived in the discourse. This second proof is taken from those wrong judgments which are owing to an over-hasty observation of things, and consists of two instances. The first instance is that of the practical inferences drawn by the sinners from what is daily observed under a bad government, viz. that the wicked, nay, the most abandoned men, are not punished according to their deserts, but enjoy even the honours of a funeral pomp, the last of earthly rewards: From thence the generality of men conclude, that evil may be committed with impunity: Ecc 8:9-10. Now, that this is a wrong judgment can appear from no other consideration than this, viz. that there is no sufficient ground, from that observation, to think that a man’s being laid in his grave puts him out of the reach of punishment. It may, nay it must, be said to the contrary; and our author says he knows it, or concludes it from the very observation which the wicked wrest to their own purpose, that rewards and punishments shall certainly attend holiness and virtue on the one hand, and wickedness and impiety on the other; whence it follows that the prolongation of a life which must be attended with the continual dread of impending vengeance is a very slight advantage. Yet, on the other hand, it must be owned, that the seeming misapplication of rewards and punishments in this world, which, when duly considered, affords such strong presumptions of the existence of a future state, is for a hasty observer a vain principle, or the source of vain and dangerous conclusions. Ecc 8:11-14.
Fuente: Commentary on the Holy Bible by Thomas Coke
Ecc 8:14 There is a vanity which is done upon the earth; that there be just [men], unto whom it happeneth according to the work of the wicked; again, there be wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.
Ver. 14. There is a vanity which is done upon the earth. ] Symmachus reads it thus: Est difficile cognitu quod sit super terram, There is that done upon the earth that is hard to be understood. It hath gravelled great divines – as David, Jeremiah, Habakkuk Psa 73:3-9 Jer 12:1-2 Hab 2:4-5 Lam 3:33 – to see good men suffer, bad men prosper. But it is but upon the earth that this befalls: here God must meet with his people, or nowhere, and it is non nisi coactus, as that emperor said of himself, that he doth anything to their grief:
“ Ille dolet quoties cogitur esse ferox. ”
An unruly patient makes a cruel physician. a And as for the wicked, it is but “upon earth” that they live in pleasure, and lie melting in sensual and sinful delights, “nourishing their hearts as in a day of slaughter.” Jam 5:5 Once they shall hear with horror, “Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.” Luk 16:25 The meditation of eternity would much mitigate this vanity. What is that to the infinite? said the old Lord Brook to a friend of his, discoursing of an incident matter very considerable, but was taken off with this quick interrogation of that wise and noble person. b
a Crudelem medicum intemperans aeger facit. – Mimus.
b Dr Hall’s Remedy of Profaneness, p. 114.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ecc 8:14-15
14There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility. 15So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.
Ecc 8:14 This verse screams out at the apparent injustice in life (i.e., Ecc 8:10-11). Qoheleth affirms God’s justice (cf. Ecc 8:12-13), but yet there is obvious injustice in this life. This verse begins and ends with futility! It is in light of this kind of unfairness that the promises of God (i.e., we reap what we sow, e.g., Job 34:11; Psa 28:4; Psa 62:12; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Mat 16:27; Mat 25:31-36; Rom 2:6; Rom 14:12; 1Co 3:8; 2Co 5:10; Gal 6:7-10; 2Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12; Rev 22:12) are questioned. If the wicked do not reap what they sow in this life, but the righteous often do, then there must be an afterlife to verify God’s promises and implement God’s justice!
Ecc 8:15 This is a recurrent theme (cf. Ecc 2:24-26; Ecc 3:12-13; Ecc 3:22; Ecc 5:18-20; Ecc 8:15; Ecc 9:7-9). Trust God; enjoy the moment! This is the conclusion based on the failure of wisdom to understand or affect the unfairness and injustices of this seemingly random earthly life!
there is nothing good See notes at Ecc 1:1; Ecc 2:24.
under the sun See note at Ecc 1:3.
NASBstand by him
NKJVwill remain with him
NRSVwill go with them
The VERB (BDB 530 I, KB 522, Qal IMPERFECT) basically means to be joined to. Enjoyment of the daily gifts of life is to be a companion to daily labor. A contented and merry mood (worldview) makes life successful, not the other physical things (cf. chapter 1-2). I am so glad I have this perspective and a New Testament!
the days of his life which God has given him (cf. Ecc 2:26; Ecc 5:18; Ecc 6:2; Ecc 9:9; Ecc 12:7; Ecc 12:11).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
upon the earth. See note on Ecc 5:2.
just = righteous.
Fuente: Companion Bible Notes, Appendices and Graphics
Ecc 8:14-15
Ecc 8:14-15
SOLOMON’S SOLUTION FOR THE VANITY
“There is a vanity which is done upon the earth, that there are righteous men unto whom it happeneth according to the work of the wicked; again there are wicked men to whom it happeneth according to the work of the righteous: I said, This also is vanity. Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be joyful: for that which shall abide with him in his labor all the days of his life which God hath given him under the sun.”
“There is a vanity done upon the earth” (Ecc 8:14). “This says that the righteous get what the wicked deserve, and that the wicked get what the righteous deserve.”
What strikes us in this is Solomon’s apparent ignorance of the Torah, or at least his total indifference to what is written there. The epic truth that righteous men unjustly suffer and are cut down in the prime of life, while the wicked prosper is dramatically illustrated by the Biblical account of the murder of Able and the subsequent prosperity of the man who murdered him. The conceited notion here that Solomon learned all that about such things from what he “had seen under the sun” is ridiculous. As a matter of simple fact, Solomon himself is the classical example of the wicked man being prospered “as it should have happened to a righteous man.”
“Eat … drink be joyful” (Ecc 8:15). Solomon’s recommendation as the solution for all these exceptions to what should have been was his own version of Epicureans: “Eat drink and enjoy life.” Again and again this is the recommendation that Solomon repeated over and over again in Ecclesiastes.
In this third division, one is instructed to work although he has limited resources under the sun, and although he discovers that Gods ways are past finding out. In addition, he is deeply troubled because on numerous occasions the events of life are opposite from what they should be: wicked men prosper as though they were the righteous, and the righteous suffer as though they had committed grievous sins.
The two most common factors which color the writing of the Preacher are evident in this section. Both the vanity and under the sun concepts limit his observations. From the purely earthly point of view he has drawn his conclusions. His conclusion found in verse fifteen is a reasonable one to him. Especially is this true in the light of his restricted knowledge as he observes the activities of the wicked and the righteous.
Ecc 8:14 Is there an issue on the face of the earth that is more perplexing to the one who does good than that presented in this verse? It is the basis for much of what has been identified as a grievous, sorry task that has afflicted the sons of men. This issue, the inequitable correspondence between the righteous and the wicked and their deeds, serves as a potential stumbling block even to the Christian who has the full revelation from God. How difficult it would be for one to understand when all he has to work with are the tools of observation. This explains the Preachers rather matter-of-fact and limited conclusion.
He equates the activities with futility. Since the mark of vanity rests upon all creatures under the sun then, to a degree at least, one could almost expect some imbalance in rewards and punishments. In other words, the shock need not be so severe when one realizes that the world too travails beneath the curse of sin and decay. However, even such an admission does not dissuade the searching mind. The Preachers conclusion is still valid-there should be a closer, observable correlation between the righteous and his rewards and the wicked and his punishment. But it is not the case, so he marks the whole experience as false and empty.
Ecc 8:15 In the face of his observation, Solomon returns to his previously stated conclusion (Cf. Ecc 2:24; Ecc 3:12; Ecc 3:22; Ecc 5:18). He commends the enjoyment of the primary resources of living: eating, drinking and merriment. He also qualifies his commendation twice in this one verse by the phrase under the sun. He is not encouraging one to a life of greedy abandonment or wanton hedonism. He offers more the idea of quietly sharing in the blessings of life which are obviously placed here by God for ones enjoyment. Man is going to have to toil through life and his memory will serve him best if it contains these fundamental joys upon which he can reflect. He admits to the truth that it is God who gives man his days to live. It is true that God gives the wicked his days too. Solomon is arguing that a wise man will recognize them as a gift from God and although he is often bewildered by what he sees to be unfair balances of life, he will nevertheless resign himself to living each day to its fullest.
Fuente: Old and New Testaments Restoration Commentary
a vanity: Ecc 4:4, Ecc 4:8, Ecc 9:3, Ecc 10:5
there be just: Ecc 2:14, Ecc 7:15, Ecc 9:1-3, Job 9:22-24, Job 21:17-34, Job 24:21-25, Psa 73:13, Psa 73:14, Mal 3:15
Reciprocal: 1Ki 21:14 – Naboth is stoned 2Ki 23:29 – slew him 2Ch 35:24 – died Job 27:12 – ye yourselves
Fuente: The Treasury of Scripture Knowledge
Ecc 8:14-15. There is a vanity which is done upon the earth Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of the greatest virtue and merit: or, by Gods providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom it happeneth, &c. Who meet with such usage as the worst of men deserve. There be wicked men to whom it happeneth Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men. This also is vanity This is a very unreasonable thing, if it be considered without respect unto another life, as it is here, where Solomon is discoursing of the vanity of the present life, and of the impossibility of finding satisfaction and happiness in it. Then I commended mirth Hebrew, , joy or gladness. Upon these considerations I concluded, that it was most advisable for a man not to perplex and torment himself with the thoughts of the seeming inequality of the dispensations of Divine Providence, and of the great disorders which are in the world, or with cares and fears about future temporal events, or with insatiable desires of worldly things, but quietly, cheerfully, and thankfully to enjoy the comforts which God gives him. See notes on Ecc 2:24; Ecc 3:12-13; for that shall abide with him of his labour, &c. This is the best advantage which he can make of this worlds goods, as to the present life.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:14 There is a vanity which is done upon the earth; that there are just [men], to whom it happeneth according to the {m} work of the wicked; again, there are wicked [men], to whom it happeneth according to the work of the righteous: I said that this also [is] vanity.
(m) Who are punished as though they were wicked, as in Ecc 7:17