Exegetical and Hermeneutical Commentary of Ecclesiastes 8:2
I [counsel thee] to keep the king’s commandment, and [that] in regard of the oath of God.
2. I counsel thee to keep the king’s commandment ] The words in Italics “ counsel thee,” have nothing answering to them in the Hebrew, and the grammar of the sentence does not allow us to translate with the Vulgate, “I keep the king’s commandment.” The pronoun on the other hand is emphatic and it introduces a series of precepts. We have therefore to supply a verb, I, for my part, say, which is practically equivalent to the English Version. The reference to the king is not without its bearing on the political surroundings of the writer and therefore on the date of the book. It is a natural inference from it that the writer, whether living in Palestine or elsewhere, was actually under a kingly government and not under that of a Satrap or Governor under the Persian King, and that the book must therefore have been written after the Persian rule had become a thing of the past. On this view Ptolemy Philopator has been suggested by one writer (Hitzig); Herod the Great by another (Grtz). See Introduction, ch. ii. The interpretation which explains the word as referring to the Divine King must be rejected as allegorising and unreal. The whole tone of the passage, it may be added, is against the Solomonic authorship of the book. The writer speaks as an observer studying the life of courts from without, not as a king asserting his own prerogative. Even on the assumption that Pro 25:2-6 came from the lips of Solomon, they are pitched in a very different key from that which we find here.
and that in regard of the oath of God ] It is not without significance as bearing on the question of the date and authorship of the book, that Josephus relates ( Ant. xii. 1) that Ptolemy Soter, the Son of Lagus, carried into Egypt a large number of captives from Juda and Samaria, and settled them at Alexandria, and knowing their scrupulous reverence for oaths, bound them by a solemn covenant to obey him and his successors. Such an oath the Debater bids men observe, as St Paul bade Christians obey the Emperor, “not only for wrath but also for conscience’ sake” (Rom 13:5). Submission was the part of a wise man seeking for tranquillity, however bad the government might be. Of such covenants between a people and their king we have an example in 1Ch 29:24.
Fuente: The Cambridge Bible for Schools and Colleges
Oath – A reference to the oath of allegiance taken to Solomon at his accession to the throne (the margin of 1Ch 29:24).
Fuente: Albert Barnes’ Notes on the Bible
Ecc 8:2
I counsel thee to keep the kings commandment, and that in regard of the oath of God.
Obedience to the civil government
Notwithstanding men differ so much in their several opinions concerning human authority, and entertain such various notions about the rise and original foundation of civil government: yet it is generally agreed upon by all sides that it is absolutely necessary that there should be such a thing as government; and the common voice of reason (as well as the practice of all ages) plainly declares that the universal good of mankind can in no wise be carried on without it. From hence it appears to be the interest of mankind in general that government should be kept up and maintained; but because men are so partial to themselves, as through pride, ambition, or revenge, to overlook and disregard the public good, when it stands in competition with their own private advantage: God in His wisdom has thought fit not to leave us to the guidance and direction of natural reason only, but has also by His revealed will more strongly enforced our obligation to contribute in our several capacities towards promoting the public good and common welfare of society. In discoursing upon which words I propose to consider them–
I. As they related particularly to the people of Israel. They may admit of this paraphrase: I advise and counsel you to pay all dutiful submission to your king and governor, to obey his commands in all instances which are not contrary to Gods laws; and thus I counsel thee to observe the kings commandment, not only in point of prudence and humane policy, because he can do whatsoever pleaseth him, and has an absolute power to inflict punishment upon such as shall dare to disobey his commands; but upon a more weighty and religious account, because your disobedience will not only render you obnoxious to the wrath and displeasure of a powerful earthly prince, but provoke to anger the great God of heaven and earth, in whose presence you have obliged yourself by an oath to bear true allegiance to your sovereign; and who (as you very well know) has denounced severe threatenings against all such as shall presume to swear falsely by his name, and has positively declared that he will not hold him guiltless who is not careful to perform unto the Lord his oath.
II. As containing the ground and reason of our obedience to government. That obedience is due from subjects to their governors is a truth fairly deducible from natural reason; and that it is the duty of all men to comply with the laws of the particular constitution of the place where they live, the Scriptures evidently declare. They acquaint us that governors are the ministers of God, appointed for the common good of society, that whosoever resisteth the power resisteth the ordinance of God. As for the grounds and reasons upon which our obedience to government is founded, they are many and various; some take their force from those laws which the voice of reason dictates; some from those precepts and commands which are contained in the books of Scripture; some from that personal security which it has been the custom among many nations for the supreme authority to require of the several members which are under its jurisdiction; and from those engagements and promises which subjects have given the government to which they belong, that they will obediently submit to such rules and orders as the legislative power shall think fit to enjoin them to observe. An oath is a solemn appeal to Almighty God, as a Witness and Avenger. As a Witness to the truth of what we affirm, and the sincerity of our resolution to perform and do what we promise. As an Avenger in case we deliver for a truth what we know or believe to be false, and do not actually design to perform what we promise. It is therefore a most shameful and abominable practice to play fast and loose with things of so sacred a nature: it is one of the vilest as well as most dangerous sins a man can commit, one of the greatest indignities he can offer to his Creator; it is in a manner as enormous a crime as the calling in question Gods infinite truth and knowledge, and near as hazardous a provocation as that of bidding defiance to His almighty power. (T. Payne, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. To keep the king’s commandment] This sentence would be better translated, I keep the mouth of the king; I take good heed not to meddle with state secrets; and if I know, to hide them. Or, I am obedient to the commands of the laws; I feel myself bound by whatever the king has decreed.
In regard of the oath of God.] You have sworn obedience to him; keep your oath, for the engagement was made in the presence of God. It appears that the Jewish princes and chiefs took an oath of fidelity to their kings. This appears to have been done to David, 2Sa 5:1-3; to Joash, 2Kg 11:17; and to Solomon, 1Ch 29:24.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I counsel thee; which verb is necessarily understood to make the sense full and complete. See the like defects of speech, Psa 120:7; Isa 5:9, &c.
To keep the kings commandment; observe and obey all his commands; which is not to be understood universally, as if the king should have commanded them to deny or blaspheme God, or to worship idols, in which case every Christian man who reads and believes the Bible must needs confess that the Israelites especially were obliged to obey God rather than man, but only of such commands as are not contrary to the will of God.
In regard of the oath of God; either,
1. Because of that oath which thou hast taken to keep all Gods laws, whereof this of obedience to superiors is one; or,
2. Because of that covenant or oath of fealty and allegiance whereby thou hast engaged thyself to him, of which see 1Ch 11:3; 29:24; Eze 17:16,18. Though this may also be understood, and is by some learned interpreters taken, as a limitation of their obedience to kings, the words being thus rendered, as the Hebrew will very well bear, but according to the word of the oath of God; obey the kings commands, with this caution, that they be agreeable and not contrary to the laws of God, which thou art obliged by thy own and by thy parents oaths oft renewed to observe in the first place.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. the king’sJehovah,peculiarly the king of Israel in the theocracy; Ecc 8:3;Ecc 8:4, prove it is not theearthly king who is meant.
the oath of Godthecovenant which God made with Abraham and renewed with David; Solomonremembered Ps 89:35, “Ihave sworn,” c. (Ps89:36), and the penalties if David’s children should forsake it(Ps 89:30-32)inflicted on Solomon himself; yet God not “utterly”forsaking him (Psa 89:33;Psa 89:34).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I [counsel thee] to keep the king’s commandment,…. Or, “to observe the mouth of the king” w; what he says, and do according to it when it is agreeably to the law of God, and according to the laws of the kingdom, by which he is to govern; for kings are to be honoured, obeyed, and submitted to, in the lawful discharge of their office: and such counsel and advice as this is wholesome; and, being taken, contributes much, as to the honour of kings, so to the good of kingdoms and states, and to a man’s own peace and comfort. Aben Ezra supplies it,
“I command thee, or I admonish thee;”
for it may be either a charge, or art advice, respecting this and what follows. Jarchi supplies and paraphrases it thus,
“I have need, and am prepared, to observe the mouth (or keep the commandment) of the King of the world;”
and so Alshech,
“observe that which goes out of the mouth of the King of the world.”
And indeed, to understand it, not of an earthly king, but of the King of kings, as it is understood by other interpreters also, suits better with what is said of this King in the following verses; whose commandments, which are not grievous, but to be loved above fine gold, should be kept from a principle of love, without mercenary and selfish views, as they are delivered out by him, and to his glory; and such a charge as this should be attended to, and such counsel be received;
and [that] in regard of the oath of God; who has swore, that if his children forsake his law, and walk not in his statutes, he will visit their transgressions with a rod, and their iniquities with stripes; and therefore should be careful to keep his commandments, Ps 89:30. Those who interpret this of an earthly king, by the oath of God understand the oath of allegiance and fidelity to him, taken in the name and presence of God, and therefore for conscience’s sake should obey him: or render it, “but [so that thou observest] the manner of the oath of God” x; or takest care to obey him; or do nothing in obedience to kings, which is contrary to the will of God; for God is to be obeyed rather than men, Ac 4:19; especially, and above all things, that is to be regarded.
w “os regis observes”, Tigurine version, Pagninus, Mercerus; “observa”, Montanus, Vatablus, Junius Tremellius, Piscator, Cocceius, Gejerus, Rambachius. x “sed, ita quod ad Deum attinent, observes rationem juramenti Dei”, Varenius “attamen, supra serve verbum juramenti Dei”, Gussetius, p. 605.
Fuente: John Gill’s Exposition of the Entire Bible
The faithfulness of subjects, Koheleth says, is a religious duty: “I say: Observe well the kings’ command, and that because of the oath of God.” The author cannot have written Ecc 8:2 as it here stands; hovers in the air. Hitzig reads, with Jerome, , and hears in Ecc 8:2-4 a servile person speaking who veils himself in the cloak of religion; in Ecc 8:5-8 follows the censura of this corrupt theory. but we have already remarked that Ecc 8:2 accords with Rom 13:5, and is thus not a corrupt theory; besides, this distribution of the expressions of the Book of Koheleth between different speakers is throughout an expedient resting on a delusion. Luther translates: I keep the word of the king, and thus reads ; as also does the Jer. Sanhedrin 21 b, and Koheleth rabba, under this passage: I observe the command of the king, of the queen. In any case, it is not God who is meant here by “the king;” the words: “and that because of the oath of God,” render this impossible, although Hengst. regards it as possible; for (1) “the oath of God” he understands, against all usage, of the oath which is taken to God; and (2) he maintains that in the O.T. scarcely any passage is to be found where obedience to a heathen master is set forth as a religious duty. But the prophets show themselves as morally great men, without a stain, just in this, that they decidedly condemn and unhesitatingly chastise any breach of faith committed against the Assyrian or Chaldean oppressor, e.g., Isa 28:15; Isa 30:1; Eze 17:15; cf. Jer 27:12. However, although we understand melek not of the heavenly, but of an earthly king, yet does not recommend itself, for Koheleth records his experience, and derives therefrom warnings and admonitions; but he never in this manner presents himself as an example of virtue. The paraenetic imper. is thus not to be touched. Can we then use ani elliptically, as equivalent to “I say as follows”? Passages such as Jer 20:10 (Elst.), where is omitted, are not at all the same. Also Eze 34:11, where is strengthened by ani, and the expression is not elliptical, is not in point here. And Isa 5:9 also does not apply to the case of the supposed ellipsis here. In an ingenious bold manner the Midrash helps itself in Lev 18 and Num 14, for with reference to the self-introduction of royal words like it explains: “Observe the I from the mouth of the king.” This explanation is worthy of mention, but it has little need of refutation; it is also contrary to the accentuation, which gives Pashta to ani, as to , Ecc 7:27, and , Ecc 7:29, and thus places it by itself. Now, since this elliptical I, after which we would place a colon, is insufferably harsh, and since also it does not recommend itself to omit it, as is done by the lxx, the Targ., and Syr., – for the words must then have a different order, , – it is most advisable to supply , and to write or , after Ecc 2:1; Ecc 3:17-18. We find ourselves here, besides, within an I section, consisting of sentences interwoven in a Mashal form. The admonition is solemnly introduced, since Koheleth, himself a king, and a wise man in addition, gives it the support of the authority of his person, in which it is to be observed that the religious motive introduced by explic. ( vid., Ewald, 340 b) is not merely an appendix, but the very point of the admonition. Kleinert, incorrectly: “Direct thyself according to the mouth of the king, and that, too, as according to an oath of God.” Were this the meaning, then we might certainly wish that it were a servile Alexandrian court-Jew who said it. But why should that be the meaning? The meaning “ wegen ” because of, which is usually attributed to the word-connection here and at Ecc 3:18; Ecc 7:14, Kleinert maintains to be an arbitrary invention. But it alone fits these three passages, and why an arbitrary invention? If , Psa 45:5; Psa 79:9, etc., means “ von wegen ” on account of, then also will signify “ propter rationem, naturam ,” as well as (Psa 110:4) ad rationem . is, as elsewhere , e.g., Exo 22:10, a promise given under an appeal to God, a declaration or promise strengthened by an oath. Here it is the oath of obedience which is meant, which the covenant between a king and his people includes, though it is not expressly entered into by individuals. The king is designated neither as belonging to the nation, nor as a foreigner; that which is said is valid also in the case of the latter. Daniel, Nehemiah, Mordecai, etc., acted in conformity with the words of Koheleth, and the oath of vassalage which the kings of Israel and Judah swore to the kings of Assyria and of Babylon is regarded by the prophets of both kingdoms as binding on king and people.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(2) The unconnected I with which this verse begins, indicates that some word has early dropped out of the text. The italics with which our translators fill the gap no doubt give the right sense. It may be mentioned that Ecclesiastes is characterised by a superfluous use of the pronoun I after the verb, just as if in Latin we constantly had, instead of dixi, dixi ego. The counsels given here and Ecc. 10:4 are not what we should expect from Solomon, but rather from one who had himself lived under a despotism.
In regard of.The words so translated are found again Ecc. 3:18; Ecc. 7:14; see also Psa. 45:5; Psa. 79:9; Psa. 110:4.
The oath of God.Unsuccessful attempts have been made to find in these words a definite historic reference. It is idle to quote the fact recorded by Josephus that Ptolemy Lagus secured the allegiance of his Jewish subjects by exacting an oath from them. This book has no connection with Egypt, and we need not look beyond the Bible for proof that an oath of vassalage was imposed on the Jews by their foreign masters, and that the breach of such an oath was regarded by the prophets as sin (2Ch. 36:13; Eze. 17:13; Eze. 17:16; Eze. 17:18). And there is reason to think that similar pledges had been given to native kings (1Sa. 10:3; 1Ch. 29:24; 2Ch. 23:3).
Of God.2Sa. 21:7; 1Ki. 2:43.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. I Would better be followed by say, therefore. To keep, is imperative “keep.”
The oath of God An allusion to the oath of fealty sometimes sworn by subjects to rulers, as was done by the Jews who settled in Egypt under Ptolemy Lagos. This verse has a logical connexion with the previous one. Use, then, this excellent prudence in your relation to the ruler who has a sworn and vested right to govern you.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 8:2-4. I counsel thee to keep, &c. I tell thee, observe thou the king’s face; nay, mind it in regard to the oath: be not hasty: Ecc 8:3. Go out of his presence; stay not whilst he gives wrong orders; for whatsoever pleaseth him, he will do; Ecc 8:4. Because the word of a king is an absolute command, and who shall say, &c.? The word rendered God, in the second verse, elohiim, sometimes signifies men in authority, princes or magistrates; and I know not, says Mr. Desvoeux, but it should be thus understood in the present passage; at least it has that signification in a place (Exo 22:28.) where Moses treats the same subject which is here treated by Solomon, namely, the outward regard which must be shewn to persons in authority. The consideration of the oath whereby the nobles and great men of the court are bound to support the king’s dignity and authority, is a very proper one to induce a courtier to behave discreetly and respectfully, whenever he sees his sovereign inclined to give orders with which he would not choose to comply; for whoever does not behave with the utmost care in such circumstances unavoidably draws upon himself the resentment, not of the king only, but likewise of all those elohiim, or great men. This seems to me to be the most probable interpretation of the place; yet as the words, in regard of the oath of elohiim, are not the principal, but only an additional motive to the discreet behaviour here recommended; and as that advice is contained in a kind of parenthesis, which has little or no connexion with the rest of the argument, we cannot easily determine any thing with certainty from the nature of the motives proposed in what follows. Duty and prudence generally go together; and Solomon may very properly have reminded his hearers in the words now under consideration of what duty required; though in the remainder of the argument he insists on nothing but what is suggested by prudence. Thus the words may be understood of the solemn oath of allegiance, wherein God has been called upon, and in consequence whereof, all subjects are bound, at least, not to fly in the king’s face by sedition or open rebellion.
Fuente: Commentary on the Holy Bible by Thomas Coke
I counsel thee to keep the king’s commandment, and that in regard of the oath of God. (3) Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him. (4) Where the word of a king is, there is power: and who may say unto him, What doest thou? (5) Whoso keepeth the commandment shall feel no evil thing: and a wise man’s heart discerneth both time and judgment. (6) Because to every purpose there is time and judgment, therefore the misery of man is great upon him. (7) For he knoweth not that which shall be: for who can tell him when it shall be?
I am inclined to believe, that by the King here spoken of, the preacher (who was himself the greatest king among men), meant somewhat more than any earthly king; even Jesus who is King of kings, and Lord of lords. For the word of an earthly monarch is frequently without power. But He, of whom Solomon spake, hath all power in heaven and in earth. Oh! grant, blessed Jesus, that thy word may be always accompanied with power to my heart. Mat 28:18 ; Luk 4:32 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 8:2 I [counsel thee] to keep the king’s commandment, and [that] in regard of the oath of God.
Ver. 2. To keep the king’s commandment.] Heb., Mouth – i.e., the express word of command. Go not here by guess or good intention, lest you speed as that Scotch captain did, who, not expecting orders from his superiors, took an advantage offered him of taking a fort of the enemy’s; for which good service he was knighted in the morning, but hanged in the afternoon of the same day for acting without orders. a
And that in regard of the oath of God.
a Speed, 688.
b H , .
c Weems.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ecc 8:2-4
2I say, Keep the command of the king because of the oath before God. 3Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases. 4Since the word of the king is authoritative, who will say to him, What are you doing?
Ecc 8:2-3 These two verses have a series of commands:
1. keep the command of the king, BDB 1036, KB 1581, Qal IMPERATIVE
2. do not be in a hurry to leave him, first VERB, BDB 96, KB 111, Niphal IMPERFECT used in a JUSSIVE sense
3. do not join in an evil matter, BDB 763, KB 840, Qal IMPERFECT used in a JUSSIVE sense
Ecc 8:2 Keep the command of the king King (BDB 572 I) is either a reference to God (i.e., the Targums) or to an earthly monarch (i.e., LXX, cf. Rom 13:1-7).
It seems to me that the real subject of Ecc 8:2-8 is God, not just an earthly king because
1. the sovereignty of the king, Ecc 8:3-4 (God in Ecc 8:11)
2. there is a proper time, Ecc 8:5-6 (cf. chapter 3)
3. humans have trouble, Ecc 8:6
4. there is mystery in human affairs, Ecc 8:7 (only God knows)
5. God’s authority is emphasized in Ecc 8:8 (humans do not/should not have it, Ecc 8:9)
6. the phrase he will do whatever he pleases is always used of God (cf. Psa 115:3; Psa 135:6; Jon 1:14)
7. the vast majority of the uses of command (BDB 846) refer to God
Again look at the paragraphing comparison at the beginning of the chapter. This opening section obviously deals with life at court. But how many separate truths are being communicated? Notice how the modern translations answer this question:
1. NASB, NKJV – two
2. NRSV, NJB, TEV – one
oath before God This refers to an oath of allegiance (1) to God or (2) to the king in God’s name (BDB 990).
Ecc 8:3 to leave him This phrase can refer to (1) a rebellion (i.e., Akkadian and Ugaritic usages) against God or (2) leaving the king’s service.
an evil matter The word has a wide semantic field as its usage in Job and Ecclesiastes (NIV) shows (Kohlenberger III, Swanson, The Hebrew English Concordance, pp. 1480-1481).
1. evil, Job 1:1; Job 1:8; Job 2:3; Job 21:30; Job 28:28; Job 30:26; Ecc 4:3; Ecc 9:3(twice)
2. painful, Job 2:7
3. trouble, Job 2:10; Job 31:29
4. harm, Job 5:19; Ecc 8:5
5. wicked, Job 35:12; Ecc 12:14
6. heavy, Ecc 1:13
7. grievous, Ecc 2:17; Ecc 6:2
8. miserable, Ecc 4:8
9. wrong, Ecc 5:1; Ecc 8:11
10. misfortune, Ecc 5:14
11. bad, Ecc 8:3; Ecc 9:2
12. hurt, Ecc 8:9
13. crimes, Ecc 8:12
14. cruel, Ecc 9:12
Remember, context determines meaning (not Lexicons).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I counsel thee: or I say, then, in regard of-on account of.
Fuente: Companion Bible Notes, Appendices and Graphics
I counsel: Pro 24:21, Rom 13:1-4, Tit 3:1, 1Pe 2:13-17
in regard: 1Ki 2:43, 1Ch 29:24, Eze 17:13-20, Rom 13:5
Reciprocal: Gen 45:21 – commandment Jos 9:19 – We have 2Ki 23:3 – And all 1Ch 29:23 – all Israel 2Ch 34:32 – caused Psa 55:20 – broken Ecc 8:5 – keepeth Rom 13:4 – he is 1Ti 2:2 – that 1Pe 2:17 – Fear Rev 3:18 – counsel
Fuente: The Treasury of Scripture Knowledge
Ecc 8:2-4. I counsel thee to keep the kings commandment All his commands which are not contrary to the will of God, who must be obeyed rather than any man, even rather than a king. In regard of the oath of God Because of that oath which thou hast taken to keep all Gods laws, whereof this of obedience to superiors is one. Be not hasty to go out of his sight Hebrew, to go from his face or presence, namely, in dislike or discontent to withdraw thyself from the kings service, or from obedience to him: stand not in an evil thing If thou hast offended him, persist not to do so but humbly acknowledge thine offence, and beg his pardon; for he doth whatsoever pleaseth him His power is uncontrollable. Where the word of a king is, there is power Whatsoever he commands he wants not power nor instruments to execute, and therefore can easily punish thee as he pleases. And who may say unto him Hebrew, who shall say? who will presume, or dare to say so? He does not affirm that it is unlawful to say so; for Samuel spoke in that manner to Saul, and Nathan to David, and several other prophets to the kings of Judah and Israel; but only that it is difficult and dangerous.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:2 I [counsel thee] to keep the king’s {c} commandment, and [that] in regard of the oath of God.
(c) That is, that you obey the king and keep the oath that you have made for the same cause.
Fuente: Geneva Bible Notes
The wise man behaves appropriately in the presence of his king. He keeps his oath of allegiance that he has made before God (Ecc 8:2). He does not resign from his service (Ecc 8:3 a) or join in a revolt against the king (Ecc 8:3 b). Furthermore, he does not dispute the king’s authority and sovereignty (Ecc 8:4).