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Exegetical and Hermeneutical Commentary of Ecclesiastes 8:9

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All this have I seen, and applied my heart unto every work that is done under the sun: [there is] a time wherein one man ruleth over another to his own hurt.

9. All this have I seen ] The formula which had been used before (chs. Ecc 5:18, Ecc 7:23) to enforce the results of the Debater’s experience of life in general, is now employed to emphasize the wide range of the political induction on which the conclusions of the previous verses rested.

there is a time wherein one man ruleth over another to his own hurt ] The Hebrew is, as in so many other instances, ambiguous. The English reflexive pronoun, in which our Version follows the Vulgate, misrepresents the purport of the sentence. What is described is, as before, the misrule of the tyrant-king who rules over others (the indefinite “another” standing for the plural) to their hurt. The wide induction had not been uniform in its results. The law of Nemesis was traversed by the law of apparent impunity. We have the “two voices” once again, and the writer passes, like Abelard in his Sic et Non, from affirmation to denial. The English version seems to have originated in the wish to make this verse also repeat the affirmation of the preceding. The immediate context that follows shews however that this is not now the writer’s thought, and that he is troubled by the apparent exceptions to it.

Fuente: The Cambridge Bible for Schools and Colleges

To his own hurt – Or, to the hurt of the subject. The case is still that of an unwise king whose command is obeyed Ecc 8:2 even to the hurt of the wise man who obeys him.

Fuente: Albert Barnes’ Notes on the Bible

Ecc 8:9

All this have I seen, and applied my heart unto every work that is done under the sun.

The contemplation of human life

The writer means, by applying his heart, the exercise of his attention and his judgment. He observed, thought, and formed opinions on the works of men spread over the earth. We are placed in a very busy world, full of works, transactions, events, varieties of human character and action. We witness them–hear of them–think of them–talk of them. Now, it is a matter of great importance that we should do this wisely, so as be turn these things to a profitable account. In the first place, if this attention to the actions and events of the world be employed merely in the way of amusement, there will be little good. It is so with many. They have no fixed, serious interest and purpose to occupy their minds; no grand home-business within their own spirits. Yet they must have something to keep their faculties in a pleasant activity, or cull it play. The mind, therefore, flies out as naturally and eagerly as a bird would from an opened cage. The attention rambles hither and thither, with light momentary notices of things; great and small;–here, there or yonder; it is all one; welcome! and begone! to each in turn. Now, how useless is such a manner of applying the heart! But there may be another manner much worse than useless. For attention may be exercised on the actions, characters and events among mankind in the direct service of the evil passions; in the disposition of a savage beast, or an evil spirit; in a keen watchfulness to descry weakness, in order to make a prey of it:–in an attentive observation of mistake, ignorance, carelessness, or untoward accidents,-in order to seize, with remorseless selfishness, unjust advantages;–in a penetrating inquisition into mens conduct and character in order to blast them; or (in a lighter mood) to turn them indiscriminately to ridicule. Or there may be such an exercise in the temper of envy, jealousy or revenge; or (somewhat more excusably, but still mischievously) for the purpose of exalting the observer in his own estimation. But there would be no end of describing the useless and pernicious modes of doing that which our text expresses. Let us try to form some notion of what would be the right one. In doing so there is one most important consideration to be kept in mind; that is, the necessity of having just principles or rules to be applied in our observation of the world. With the aid of these we are to look on this busy mingled scene of all kinds of actions and events. And we might specify two or three chief points of view in which we should exercise this attention and judgment. And the grand primary reference with which we survey the world of human action should be to God; we should not be in this respect without God in the world. We are exercising our little faculty on the scene; let us recollect One whose intelligence pervades it all, and is perfect in every point of it! Let us think, again, while we are judging He is judging! There is at this instant a perfected estimate in an unseen mind of this that I am thinking how to estimate!–if that judgment could lighten on me, and on its subject! Our minds, also, should be habituated, in looking at this world of actions, to recognize the Divine government over it all; to reflect that there is one sovereign, comprehensive scheme, proceeding on, to which they are all in subordination. Again, our exercise of observation and judgment on mens actions should have a reference to the object of forming a true estimate of human nature. How idle to be indulging in speculative and visionary theories about this in the midst of a world of facts! In connection with this, we may add that the observant judgment of the actions of mankind should have some reference to the illustration and confirmation of religious truths. These truths may thus be embodied, as it were, in a substantial form of evidence and importance. We may just name, for instance, the doctrine of the fall and the depravity of man. Look, and impartially judge, whether the works done under the sun afford any evidence on that subject! The necessity of the conversion of the soul. For whence does all the evil in action come from? Is the heart becoming drained into purity by so much evil having come from it? Alas! there is a perennial fountain, unless a Divine hand close it. We may name the doctrine of a great intermediate appointment for the pardon of sin–its pardon through a propitiation, an atonement. We look at the life of a sinner, a numerous train of sins. Think intently on the malignant nature of sin; and, if there be truth in God, it is inexpressibly odious to Him; then if, nevertheless, such sinners are to be pardoned, does it not eminently comport with the Divine holiness–is it not due to it–that in the very medium of their pardon, there should be some signal and awful fact of a judicial and penal kind to record and render memorable for ever a righteous Gods judgment, estimate, of that which He pardons? The necessity of the operating influence of a Divine Spirit is also illustrated. A faithful corrective reference to ourselves in our observation of others is a point of duty almost too plain to need mentioning. The observation should constantly turn into reflection, which yet it is very unapt to do, except when self-complacency can be gratified. Might we suggest one other point of reference in our looking on the actions of men, namely the comparison and the difference between what men are doing under the sun, and what they will all, ere long, be doing somewhere else? Think of all that have done all the works under the sun, ever since that luminary began to shine on this world,–now in action in some other regions! Think of all those whose actions we have beheld and judged–those recently departed–our own personal friends! Have not they a scene of amazing novelty and change; while yet there is a relation, a connecting quality between their actions before and now. Lastly, our exercise of attention and judgment on every work that is done under the sun should be under the habitual recollection that soon we shall cease to look on them; and that, instead, we shall be witnessing their consequences; and in a mighty experience also, ourselves, of consequences. This thought will enforce upon us incessantly, that all our observation should be most diligently turned to the account of true wisdom and our own highest improvement. (J. Foster.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 9. One man ruleth over another to his own hurt.] This may be spoken of rulers generally, who, instead of feeding, fleece the flock; tyrants and oppressors, who come to an untimely end by their mismanagement of the offices of the state. All these things relate to Asiatic despots, and have ever been more applicable to them than to any other sovereigns in the world. They were despotic; they still are so.

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

All this; all these things before mentioned.

Applied my heart unto every work; I have been a diligent observer of all actions and events.

There is a time wherein one man ruleth over another; there are some kings who use their power tyrannically and wickedly, whereby they do not only oppress their people, but hurt themselves, by bringing the vengeance of God and men upon their own heads; which is here noted, partly for the terror of tyrants, and partly for the caution and comfort of subjects groaning under those heavy pressures which they are not able to remove, that they may forbear unlawful or rebellious courses, and quietly commit themselves and their cause to God, who judgeth righteously, and who both can and will call the greatest monarchs to a sad account for all their impious and unrighteous courses.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. his own hurtThe tyrannicalruler “hurts” not merely his subjects, but himself;so Rehoboam (1Ki 12:1-33);but the “time” of “hurt” chiefly refers toeternal ruin, incurred by “wickedness,” at “the dayof death” (Ec 8:8), and the”time” of “judgment” (Ecc 8:6;Pro 8:36).

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

All this have I seen,…. Observed, taken notice of, and thoroughly considered; all that is said above, concerning the scarcity of good men and women, the fall of our first parents, the excellency of wisdom, the necessity and advantage of keeping the king’s commandment, the time and manner of doing it, the evil consequences that follow an inattention to these things, ignorance of what is to come, and the unavoidableness of death;

and applied my heart unto every work that is done under the sun; not so much to mechanic works and manual operations performed by men, as to moral or immoral works, and chiefly the work of Providence with respect to good and bad men, the consequence of which were the following observations;

[there is] a time wherein one man ruleth over another to his own hurt; or “the man ruleth over men” h; for this is not to be understood of private rule in families, of the parent over his children, or master over his servant, but of a king over his subjects; who is the man, the principal man in the kingdom; and such a man ruling in an arbitrary and tyrannical way is to his own detriment in the issue. So Rehoboam; by his oppressive government, lost ten tribes out of twelve. Some have lost their whole kingdoms, and come to an untimely end; as well as ruined their immortal souls. Some render it “to his hurt” i; to the hurt of those that are ruled, when it should be for their good, the protection of their persons and properties; but instead of that they lay heavy burdens upon them, take away their property, and injure and insult their persons. So the Targum,

“to do ill to him.”

But Jarchi interprets it of the king himself. Some take it in both senses; and so it is usually in fact, that wicked princes rule to their own hurt, and the hurt of their subjects.

h “homo”, Pagninus, Montanus, Tigurine version, Junius Tremellius, &c. i “in ipsus perniciem”, Tigurine version “in noxam ipsi”, Cocceius.

Fuente: John Gill’s Exposition of the Entire Bible

“All that I have seen, and that, too, directing my heart to all the labour that is done under the sun: to the time when a man rules over a man to his hurt.” The relation of the clauses is mistaken by Jerome, Luther, Hengst., Vaih., Ginsburg, and others, who begin a new clause with : “there is a time,” etc.; and Zckl., who ventures to interpret as epexegetical of (“every work that is done under the sun”). The clause is an adverbial subordinate clause ( vid., under Ecc 4:2): et advertendo quidem animum . is accus. of time, as at Jer 51:33; cf. Psa 4:8, the relation of ‘eth asher , like , Ecc 1:7; Ecc 11:3. All that, viz., the wisdom of patient fidelity to duty, the perniciousness of revolutionary selfishness, and the suddenness with which the judgment comes, he has seen (for he observed the actions done under the sun), with his own eyes, at the time when man ruled over man , not: to his own the ruler’s injury (Symm., Jerome), but: to the injury (lxx, Theod., , and thus also the Targ. and Syr.) of this second man; for after ‘eth asher , a description and not a judgment was to be expected. The man who rules over man to the hurt of the latter rules as a tyrant; and this whole section, beginning with Ecc 8:1, treats of the right wisdom of life at a time of tyrannical government.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Evil of Oppressive Rulers.

9 All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt. 10 And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity. 11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. 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: 13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.

Solomon, in the beginning of the chapter, had warned us against having any thing to do with seditious subjects; here, in these verses, he encourages us, in reference to the mischief of tyrannical and oppressive rulers, such as he had complained of before, Ecc 3:16; Ecc 4:1.

1. He had observed many such rulers, v. 9. In the serious views and reviews he had taken of the children of men and their state he had observed that many a time one man rules over another to his hurt; that is, (1.) To the hurt of the ruled (many understand it so); whereas they ought to be God’s ministers unto their subjects for their good (Rom. xiii. 14), to administer justice, and to preserve the public peace and order, they use their power for their hurt, to invade their property, encroach upon their liberty, and patronise the acts of injustice. It is sad with a people when those that should protect their religion and rights aim at the destruction of both. (2.) To the hurt of the rulers (so we render it), to their own hurt, to the feeling of their pride and covetousness, the gratifying of their passion and revenge, and so to the filling up of the measure of their sins and the hastening and aggravating of their ruin. Agens agendo repatitur—What hurt men do to others will return, in the end, to their own hurt.

2. He had observed them to prosper and flourish in the abuse of their power (v. 10): I saw those wicked rulers come and go from the place of the holy, go in state to and return in pomp from the place of judicature (which is called the place of the Holy One because the judgment is the Lord’s, Deut. i. 17, and he judges among the gods, Ps. lxxxii. 1, and is with them in the judgment, 2 Chron. xix. 6), and they continued all their days in office, were never reckoned with for their mal-administration, but died in honour and were buried magnificently; their commissions were durante vit—during life, and not quamdiu se bene gesserint—during good behaviour. And they were forgotten in the city where they had so done; their wicked practices were not remembered against them to their reproach and infamy when they were gone. Or, rather, it denotes the vanity of their dignity and power, for that is his remark upon it in the close of the verse: This is also vanity. They are proud of their wealth, and power, and honour, because they sit in the place of the holy; but all this cannot secure, (1.) Their bodies from being buried in the dust; I saw them laid in the grave; and their pomp, though it attended them thither, could not descend after them, Ps. xlix. 17. (2.) Nor their names from being buried in oblivion; for they were forgotten, as if they had never been.

3. He had observed that their prosperity hardened them in their wickedness, v. 11. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed, and therefore they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand. Observe, (1.) Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons. (2.) The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful. (3.) Impunity hardens sinners in impiety, and the patience of God is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence. (4.) Sinners herein deceive themselves, for, though the sentence be not executed speedily, it will be executed the more severely at last. Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath.

4. He foresaw such an end of all these things as would be sufficient to keep us from quarrelling with the divine Providence upon account of them. He supposes a wicked ruler to do an unjust thing a hundred times, and that yet his punishment is deferred, and God’s patience towards him is prolonged, much beyond what was expected, and the days of his power are lengthened out, so that he continues to oppress; yet he intimates that we should not be discouraged. (1.) God’s people are certainly a happy people, though they be oppressed: “It shall be well with those that fear God, I say with all those, and those only, who fear before him.” Note, [1.] It is the character of God’s people that they fear God, have an awe of him upon their hearts and make conscience of their duty to him, and this because they see his eye always upon them and they know it is their concern to approve themselves to him. When they lie at the mercy of proud oppressors they fear God more then they fear them. They do not quarrel with the providence of God, but submit to it. [2.] It is the happiness of all that fear God, that in the worst of times it shall be well with them; their happiness in God’s favour cannot be prejudiced, nor their communion with God interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recompence for their troubles. And therefore “surely I know, I know it by the promise of God, and the experience of all the saints, that, however it goes with others, it shall go well with them.” All is well that ends well. (2.) Wicked people are certainly a miserable people; though they prosper, and prevail, for a time, the curse is as sure to them as the blessing is to the righteous: It shall not be well with the wicked, as others think it is, who judge by outward appearance, and as they themselves expect it will be; nay, woe to the wicked; it shall be ill with them (Isa 3:10; Isa 3:11); they shall be reckoned with for all the ill they have done; nothing that befals them shall be really well for them. Nihil potest ad malos pervenire quod prosit, imo nihil quod non noceat–No event can occur to the wicked which will do them good, rather no event which will not do them harm. Seneca. Note, [1.] The wicked man’s days are as a shadow, not only uncertain and declining, as all men’s days are, but altogether unprofitable. A good man’s days have some substance in them; he lives to a good purpose. A wicked man’s days are all as a shadow, empty and worthless. [2.] These days shall not be prolonged to what he promised himself; he shall not live out half his days, Ps. lv. 23. Though they may be prolonged (v. 12) beyond what others expected, yet his day shall come to fall. He shall fall short of everlasting life, and then his long life on earth will be worth little. [3.] God’s great quarrel with wicked people is for their not fearing before him; that is at the bottom of their wickedness, and cuts them off from all happiness.

Fuente: Matthew Henry’s Whole Bible Commentary

ABUSERS OF POWER

Verses 9-11 continue Solomon’s observations of matters under the sun.

Verse 9 declares he had seen the abuse of power, as one man ruled over another, to the hurt of the man ruled, Neh 5:15; Ezr 9:1.

Verses 10-11 reveal the further record of the abuser, to the time of his death and burial:

1) The abuse had come and gone from the place of judgment without any punitive action, Vs 10; Deu 1:17.

2) He continued without question in the city where his abuse was perpetrated until he died, and was accorded honorable burial, Vs. 10.

3) Solomon also observed that the absence of immediate punishment encourages offenders to further acts of evil, Vs 11; Psa 10:2-6; Isa 26:10; Rom 2:5; 2Pe 3:4; 2Pe 3:10.

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES.

Ecc. 8:9. There is a time when one man ruleth over another to his own hurt.] This was the definite direction of the Preachers observations. He tried to discover what were the prevailing disorders of the time, and he beheld a whole epoch filled with examples of tyranny.

Ecc. 8:10. The place of the holy.] Some understand the place of judgment. Others, the place of honourable burial, where men came and went in funeral procession. But it is more in accordance with the sense of the passage to understand it of the sanctuary, or the community of the righteous. These wicked men concealed their true character beneath the outward forms and proprieties of religion.

Ecc. 8:12. And his days be prolonged]i.e., in sinning.

Ecc. 8:13. Neither shall he prolong his days.] Vice being unfavourable to long life; though, as in Ecc. 8:12, the time spent in sin, undisturbed by any seeming interference of Providence, may be considerable.

MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 8:9-13

THE DELAY OF DIVINE JUSTICE

The Royal Preacher often insists upon the truth that God rules over man with an inflexible justice. Yet that justice does not act swiftly, but seems, for a time, to be suspended. We have here three facts regarding this delay of the Divine Justice.

I. That it Continues, though the Worst Forms of Iniquity Prevail. In every age there are prevailing sins whose enormity is so great that they may be said to provoke the Divine Justice. They cry to heaven for vengeance and retribution, yet that cry seems to be unheeded. Some of these sins are mentioned here.

1. Tyranny and oppression. (Ecc. 8:9.) Man is enslaved to man. Those who have the power rule with a rod of iron, oppressing the poor and the defenceless. Cruelty, in some form, exists under every condition of society. The wrongs that men inflict upon one another are amongst the most terrible forms of human suffering. The permission of such evils in the moral government of God is a source of perplexity. It would seem as if heaven heeded not the groanings of the innocent, yet unavenged.

2. Hypocrisy. (Ecc. 8:10.) These tyrants disguised their wickedness under the cloak of religion. They went continually to the place of the holythe Sanctuary of Godthe assembly of the righteous. They dared to insult God in His own house. And yet this hypocrisy was suffered to continue, justice not interfering to cast forth these audacious men from the place which they had profaned. And not only during life, but even in death itself, did men attempt to hide these hollow pretences beneath the outward signs of reverence due to real worth. These wicked men were buried with all the pomp and circumstance of woe. Yet, with all the advantage of these external appearances, carried on even to the grave, they failed to deceive either God or man. They were forgotten in the city where they had so done. Men soon recovered from any infatuation which their outward splendour might have produced. No deeds of love and kindness made them dear to memory, and the world soon consented to let their names die. The wickedness of those men was so manifest that they were hypocrites without deceiving. Posterity covered them with shame and disgrace.

II. That it Continues, though Some thereby are Emboldened to Sin. (Ecc. 8:11.) In the moral government of God, as it is carried on in the present world, punishment does not fall upon the sinner speedily. Even that penalty with which some sins are visited in this life is often long delayed. It would seem as if sin was not interfered withthat there are in the world no sufficient tokens that the Divine Justice is likely to be exact and rigorous. This long-suffering of God, the design of which is to lead men to penitence, is perverted by some into a privilege to sin. The reason of this perversion is not hard to find.

1. There is a feeling that God is indifferent to human conduct. While justice delays, and the course of life seems to run smoothly, the sinner begins to imagine that the moral government of God is, after all, but an empty phrase. The weakness of our moral nature will take advantage of the most slender excuses to continue in a course of sin. Even good men are staggered by the delay of Divine justice to inflict penalty for the crying sins of mankind. In this painful perplexity, they can only find relief in faith, and present comfort in the patience of hope. The long-suffering of God is their salvation (2Pe. 3:15); but with the sinner, it only serves to wear down all moral distinctions, and to blunt the feeling of retribution.

2. There is the excitement of success. The schemes of those wicked men had prospered. They gained the object of their ambition. There is a powerful excitement in success. The world worships it, and few men have strength enough to withstand the infatuation. In the intoxication of success, the distinct colours of good and evil fade. Men become the slaves of the unreal. They heed not the solemn and sober facts of human destiny.

III. That it will have an End in Just Retribution. (Ecc. 8:12-13.) The penalty which Gods law attaches to sin is not an empty threat, a vain terror held over the human race. A just retribution will come to all at last.

The mill of God grinds slowly,
But it grinds exceedingly small.

There will be just retribution.

1. For the sinner. The most successful course of sin will have an end, when reckoning will have to be made with Divine justice. It shall not be well with the wicked. He cannot have any final success. Sin must lead to unhappiness. God will banish it from His sight, and all what is banished from Him is bereft of peace and joy.

2. For the righteous. It shall be well with them that fear God, which fear before Him. To fear God is the O.T. expression for the state and character of piety. He who is righteous before God does not pervert His kindness, in delaying to inflict the penalties of sin, into license for iniquity. Divine justice may be long delayed; in the meantime, the foulest sins grow rank; and even the good have painful moments of darkness, when faith is difficult; still, in the end, it must be well with the righteous, for God will honour and reward all who have meekly toiled that they might be partakers of the Divine nature.

SUGGESTIVE COMMENTS ON THE VERSES

Ecc. 8:9. He who studies the moral condition of man in the world will find many stumbling blocks to his faith.

Power is a dangerous possession unless it is regulated by goodness.
Of this fact the system of slavery is still a conspicuous and terrible proof. That system involves, indeed, many and most formidable evils to its unhappy victims; and yet, enormous and intolerable as these evils are, they are exceeded by those which the system entails upon the men by whom it is administered and maintained. They, most emphatically, rule over others to their own hurt. Their moral sense is blunted, and all the better feelings of their nature depraved by the sights which the system compels them to witness, and by the deeds which it requires, or at least tempts them to do [Buchanan].

As the Lord doth for wise ends permit wicked men to come to authority over others in the world, so hath He the time when they shall come to it fixed, and how long they shall have it. For it is clear by the consequence of this ruling, to the person who hath it, that he speaks of wicked men, and the word time signifies a set and fixed season, wherein one man rules over another [Nisbet].

Ecc. 8:10. Death often solves the perplexities of the distressed. The oppressors of mankind are made to yield to the resistless stroke of fate, and so they cease from troubling.

There is a form of hypocrisy which springs from ignorance. Men deceive themselves. But there is an hypocrisy which hides great depravity of soul beneath the appearance of goodness.

I saw the wicked who had come and gone from the place of the holywho had attended the sanctuary, joined in the worship of God, and cloaked their unrighteousness and oppression under the garb of external pietywho had come and gone, continuing their hypocritical career in safety, no marks of Divine vengeance visiting them for their awful profanation and odious dissembling. I saw them buried,the victims of mortality equally with others, having no power more than they in the day of death. I saw them buried, carried in affecting humiliation and impotence, to the house appointed for all living. They had sought after, and expected perpetual fame; but men had no pleasure in remembering them; when out of sight, they were out of mind; their name and memory rotted with their carcases in the dust [Wardlaw].

It has often happened that when the grave has closed upon great oppressors, that men have hasted to abolish their laws, and to sweep away all traces of their ambition and pride. In the better state of things which has succeeded, men have been glad to forget the tyrants name.
This also is vanity; this, to make the inward substance of virtue a shadow of outward beauty. This, to have an opinion of holiness, and to be praised for it, but not to deserve it. This, to be flattered or feared being alive, to be hated being dead. This, being present to be remembered, being absent to be forgotten. This, to be Church Christians, the guests of hell in life and conversation. This, for a while to rule in pride and oppression, and for ever to be slaves to misery and torments [Jermin].

Ecc. 8:11. Whatever lies remote from us, in time, fails to affect the mind, or at best affects it but languidly. The delay of the inflictions of Divine justice thus becomes an occasion of indulging in a false security.

That which men wish to be true, they are naturally prone to believe. They are fond of thinking that sin will not expose them to such irremediable vengeance as the Bible threatens. They are willing to be persuaded of this; and they flatter themselves into the persuasion by the wiles of a thousand sophistries. At first, it may be, they commit sin with a timid heart and a trembling hand. They hesitate long. But at length, though with irresolute tremor, it is done. No harm comes to them. No indications of the anger of heaven follow the deed. They feel themselves safe. And having tasted of the sin, it is sweet; and they desire it again [Wardlaw].

It is the proper mark of an unregenerate man, void of saving knowledge and grace, to have his heart fully set in him, without reluctancy or remorse, to do evil. The regenerate have another principle within them, opposing their sinful motions (Gal. 5:17), checking and wounding them, and bringing them to remorse for sin (Rom. 7:24) [Nisbet].

Ecc. 8:12. Sin becomes easier the more it is indulged. Fixed and intensified by the power of habit, it comes at length to be almost as strong as fate.

The sinner, in the long security which is permitted to him, may even seem to have Providence on his side.
The frequent success of the ungodly, and their apparent immunity from evil, may be a sore perplexity to the weak who suffer. Yet, if these look to the end, they will see that the good alone triumph.
There are great fundamental truthsmoral axioms, which cannot be set aside by any difficulties of speculation. In the midst of mystery and apparent confusion they shine out clearly.
It is not a bare conjecture, or mere probability, that the godly have of their future happiness, but it is a certainty, and a firm persuasion wrought in their hearts by the Spirit of God, making them to rest confidently upon His faithful word, and helping them to believe by giving them the first-fruits thereof in hand [Nisbet].

Ecc. 8:13. But it shall not be well with the wicked. Not while he lives, for even when he prospers it is ill with him: the curse of heaven is upon his tabernacle, and it secretly mingles itself with all his enjoyments. Not when he dies, for he has then nothing before him but a fearful looking for of judgment. Not when he appears before the Judgment Seat, for the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous [Wardlaw].

Gods judgments come suddenly. Men who have not faith see no signs of their approach. The prosperity and security of the wicked are but that strange and unnatural calm before a storm.
The triumphing of the wicked, at best, is but short. Their prosperity has in it no element of solid worthnothing that will abide through the untried scenes and changes which await them. Their glory passes away as a shadow, completely dispersed by the light of eternity.
When God enters into judgment with the sinner, the vain show of his worldly life disappears.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

2. Work even when one discovers the oppression of the righteous. Ecc. 8:9-13

TEXT 8:913

All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt.

So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility.

Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil.

Although a sinner does evil a hundred times and may lengthen his life, still I know it will be well for those who fear God, who fear Him openly.

But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God.

THOUGHT QUESTIONS 8:913

236.

Is the wise man or the wicked man the primary subject of this verse?

237.

What evil action of the wicked man is recorded in verse nine?

238.

Is there sometimes corruption of authoritative offices? (Cf. Ecc. 4:1; Ecc. 5:8; Ecc. 7:7)

239.

What puts an end to the temporary oppression exercised by the wicked (verse ten)?

240.

Give evidence from verse ten that the wicked made a pretense of worship.

241.

Why do men indulge freely in sin (Ecc. 8:11)?

242.

What is meant by fearing God openly (Ecc. 8:12)?

243.

Why will it not be well for the evil man (Ecc. 8:13)?

PARAPHRASE 8:913

All this I have seen. I thought about everything man does under the sun and I realized that there is a time when one man has the opportunity to exercise authority, and in doing so injuries himself or another. I watched the wicked come and go from the temple. However such practice did not save them from the doom due themthey too were eventually borne to their tombs. They were both praised and then forgotten in the city where they did such things. I number these activities among the unfulfilling, fleeting experiences under the sun. These evil activities, which fill the minds of men continually, happen because men are aware that the judgment upon wrong-doing is not quickly executed. As a result, men are fully set to do evil. Since a sinner may do evil a hundred times, and find his life to be prolonged, I am still aware that it is the one who reverently fears Godthe one who abides in His presencewho will survive in the end. This is because the wise man practices reverence for God. But for him who will not reverently fear and honor God, it will not be well for him. Such wicked men will not prolong their days but their days will be fleeting as a shadow.

COMMENT 8:913

This is the second division of this immediate section which offers guidance through wisdom for difficult or trying times. More specifically, the admonition is to work and function as a wise person even when the wise or righteous are oppressed.

Ecc. 8:9 Both translators and commentators manifest bias when translating or discussing this verse. Is the verse a summary, transitional or preparatory? Some maintain that it is a summary verse and include it as a terminating verse for the section including verses one through nine. Others say that All this points forward to the problem that is about to be stated and about to be solved.[12] A. L. Williams states that the expression all this is used to introduce not to gather up. The NASB views it as a summary with a new paragraph starting with verse ten. One man ruling over another seems to reflect more on the content of the preceding verses than it does to the following arguments. However, it may be taken as simply identifying a point in historya time when one man has power over another to his hurt. The primary theme of this section deals with the characteristics of a wise man and this theme is still under consideration here. The most satisfactory view may be that the verse is transitional as is Ecc. 7:14; Ecc. 9:1; Ecc. 9:11 and Ecc. 9:13.

[12] Leupold, Exposition of Ecclesiastes, p. 192.

It should be noted again that Solomon is still restricted by under the sun observations.

The latter part of the verse also offers some difficulty. It could mean that the injured man is the one being oppressed or it could mean that the one who is doing the ruling is the one who suffers hurt. The Amplified Bible incorporates both views with the translation, . . . one man has power over another to his own hurt or the other mans. Usually it is understood to mean that it is the poor, righteous person who suffers the persecution.

Ecc. 8:10 Once more this verse presents additional difficulties in determining the original meaning. But whatever it means, it is labeled as vanity and futility. To make each of the activities in this verse refer to the wicked person makes for better sense. It is the wicked individual who journeys to the holy place (the Temple). They are observed by those who live in the city as worshiping God, but their worship is meaningless. (Cf. COMMENT Ecc. 5:1-7) Such hypocritical worship was meaningless because it would neither hold back their time of death nor would it fortify them against the inevitable certainty of Gods judgment. They were able, however, to influence their peers and received respectable burial. They received the burial due the righteous. This Solomon says is vanity and futility. The despicable in Israel were to be . . . buried with a donkeys burial, dragged off and thrown out beyond the gates of Jerusalem (Jer. 22:19). However, the wicked receive decent burial from their neighbors and friends.

Some of the living played along with their hypocritical game. They closed their eyes to the wicked deeds performed by those whom they had helped to bury. They praised their names in the streets. Some translations have praised instead of forgotten. However, in a short period of time the dead were forgotten even by those of their own city. It is the wicked rulers who have died and receive burial. This makes the action more absurd and motivates the observation, This too is futility. From the standpoint of the righteous, one of the most perplexing problems encountered is to observe the wicked go to their graves praised by the society whom they have maligned without any apparent retributive action to make the record straight. It is specifically to this problem of life that the Preacher addresses himself.

Ecc. 8:1 The first observation in this verse suggests that sinners do appear to carry out their wickedness without just retribution. This is not the way wise men would prefer. Punish the wicked and reward the righteous. This would eliminate part of lifes futility and bring immediate justification to the one who trusts God. However, the ultimate justice of God is one of the major themes of the Bible, and a wise man will accept the promise of the vindication of the righteous on faith. It was precisely this same problem which stimulated the words: Surely in vain I have kept my heart pure, and washed my hands in innocence; for I have been stricken all day long, and chastened every morning (Psa. 73:13-14). The Psalmist felt the burden of the inconsistent justice of his world. He would have despaired in the face of it except for an experience which assured him that it will not be well for the wicked. His next observation manifests an assurance of Gods justice and also how he came to that conclusion. He writes: . . . when I pondered to understand this, it was troublesome in my sight, until I came into the sanctuary of God; then I perceived their end (Psa. 73:16-17). The Psalmist drew near to God and was able to place the apparent injustices of life in proper perspective. The following two verses in Ecclesiastes demonstrates that the Preacher has come to the same conclusion!

The second thought in this verse is a result of the first. It is because the justice of God does not demand immediate retribution for evil activities that the hearts of men are literally filled to overflowing with evil. One has said that the same sun that hardens the clay melts the wax. The long-suffering of God has a positive effect on some hearts while it is the occasion of evil activity for others. It is not the wise man who is under consideration here. The wicked are the ones considered in verse ten and the conclusion drawn in this verse has the wicked as the subject. The Preacher has a keen eye to interpret human nature. He observes that since men do not pay immediately for breaking Gods moral laws, that they are deceived into believing that such evil behaviour need never be recompensed. The heart is mentioned because it is the seat of both emotional and rational processes. The given fully to do evil suggests that the wicked feel secure in their present state and give themselves with fearless, shameless, boldness to the practice of evil. The fact that God is slow to anger and filled with grace and mercy is clearly set forth in Exo. 34:6; Psa. 86:15; Rom. 2:4 and 2Pe. 3:9. Many misinterpret Gods mercy and conclude that pay day for them will never come. The Preacher only states that Gods judgment is not executed speedily, he does not imply that it will not be.

Christians are not such fools, They can rejoice because Christ has made them wise unto salvation (2Ti. 3:15). He has taught that although the wise man is a sinner, Surely our griefs He Himself bore, and our sorrows He carried . . . He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed (Isa. 53:4-5). The wise Christian is thankful that The Lord is not slow about His promise, as some count slowness, but is patient toward you, and not wishing for any to perish but for all to come to repentance (2Pe. 3:9).

Ecc. 8:12-13 These two verses demonstrate the final vindication of Gods ways. It is an open message to both the righteous and the wicked. The righteous are assured that a temporary extension of the life of the wicked is not tantamount to Gods approval of their evil deeds. He is also given assurance that his own allegiance to purity of life and obedience to right will be rewarded. On the other hand, however, the sinner should take heed. There are forceful, declarative warnings. It will not, he will not, and he does not are statements which ring with certainty. They leave nothing to the imagination of the wicked. They close off all possible exits which could have served as a refuge from the wrath of God. There is no comfort in the Preachers message for the one who has been deceived to believe that God will not execute justice.

The sinner does evil a hundred times. He goes unchecked in his evil rampage. The ideas that his days are lengthened is best understood to mean that his evil activities are prolonged. He has neither found the meaning of life nor are the number of his days prolonged because of his wickedness.

It is well for the one who fears God. He is the exact opposite of the sinner. The term fear has been sufficiently defined. As it appears here, it represents the abhorrence of all that appeals to the sinner and it encompasses all that is worthy of the wise. The fact that sinners often live to old age should not be taken to mean that they have received Gods approval. The fact that the righteous sometimes die young should not be interpreted to mean that God is uninvolved in His world and lacks empathy with His own. The Preacher declares: I know it will be well for those who fear God. The details of how God will vindicate His own are hidden from the eyes of the Preacher. He has observed enough, however, to know that someway, sometime, God will have the final word and justice will triumph. One must keep in mind the purpose of the book and also the restricting limitation of under the sun.

The NASB translates the first part of verse thirteen to read, But it will not be well for the evil man and he will not lengthen his days like a shadow. The idea here is understood to mean that a shadow lengthens and the evil man will not experience length of days. Although this appears to contradict the statement concerning the fact that the evil man may lengthen his life (Ecc. 8:12), it need not. First of all, it has been pointed out that verse twelve could mean his activity in sin is lengthened although his actual days of life need not be. Also, some sinners do live a long time but such longevity should not be understood as a product of their wicked activities. The message to the wise man is that he should not despair if he observes a wicked man living a long time in spite of his wickedness. Leupold translates the first part of this verse differently. He writes: But it shall not be well with the wicked, and being like a shadow, he shall not prolong his days. This conveys just the opposite meaning of lengthening and implies a fleeting, transitory existence as a shadow. In Ecc. 6:12 the comparison between life and a shadow is made to illustrate how fleeting man is and this truth corresponds to Leupolds translation. The use of the shadow to represent the shortness of life is also supported by Luther, Vaihinger and Hengstenberg.

It will not be well for the wicked and the reason is clearly stated: He does not reverently fear and worship God (The Amplified Bible). Once again the practice of the fear of the Lord is the distinction made between the wise man and the wicked. One should not be surprised to see this theme occur (Cf. Ecc. 3:14; Ecc. 5:7; Ecc. 7:18; Ecc. 8:12-13) or to discover that when the conclusion of the whole matter is drawn, it is once again the fear of the Lord which remains as the one distinction which sets a man apart as the one who shall stand in the final day (Cf. Ecc. 12:13).

FACT QUESTIONS 8:913

431.

Identify the general admonition offered in this section.

432.

What three possible functions could verse nine serve?

433.

Give evidence from verse nine that Solomon is still laboring from the standpoint of restricted information.

434.

Who is to be understood as the injured man (verse nine)?

435.

Is it the wicked, the wise, or a mixture of both under discussion in verse ten? Defend your answer.

436.

More specifically, who are those who are buried?

437.

What experience did the Psalmist have that gave him courage in the face of the prosperity of the wicked and oppression of the righteous (Ecc. 8:11)?

438.

What is the occasion that gives rise to the statement, men . . . are given fully to do evil?

439.

What two possible effects on the hearts of men can the long-suffering of God have?

440.

What is meant by given fully to do evil?

441.

Identify the messages for both the wise man and the wicked man found in Ecc. 8:12-13.

442.

What is meant by saying that the sinners days are lengthened?

443.

What characteristic must the wise man possess if it is to be well with him?

444.

What two meanings are given to the term shadow as it is used in verse thirteen?

445.

What theme, which occurs in a number of verses, is also the distinguishing mark of the one who will stand in the final judgment?

Fuente: College Press Bible Study Textbook Series

(9) Own hurt.The Hebrew is ambiguous. We might omit own, and understand the verse of the misery inflicted by a tyrant on his subject, not on himself. But the context speaks of the small gain from his oppressions to the tyrant himself.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9. Ruleth to his hurt But such retribution, though sometimes seen, does not always appear. Koheleth admits that in his observations he has seen men sometimes ruling others to their damage: not the damage of the ruler, but of the subject. Own is not found in the Hebrew, and its insertion breaks the sense. For this is the admission of the opposite of what has just been remarked, namely, that retribution comes to tyrants. Here is a case where it does not come.

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

Over Against Tyranny and Injustice

v. 9. All this have I seen and applied my heart unto every work that is done under the sun, in seeking proper explanations of all the various circumstances in life, the question of tyranny also engaged his attention; there is a time wherein one man ruleth over another to his own hurt, for in exercising oppression the tyrant damages his own cause, 1 Kings 12.

v. 10. And so I saw the wicked buried, in an honorable burial, who had come and gone from the place of the holy, where they sat as God’s representatives, and they, the godly people, were forgotten in the city where they had so done, namely, in living an honorable and upright life; this is also vanity, namely, the unequal distribution of destinies in human life.

v. 11. Because sentence against an evil work is not executed speedily, many flagrant offenses going unpunished on account of the slowness or the miscarriage of justice, therefore the heart of the sons of men is fully set in them to do evil, for in such circumstances criminals will feel safe in assuming that punishment will not strike them.

v. 12. Though a sinner do evil an hundred times, and his days be prolonged, so that, to all intents, he is safe in his sinning, yet surely I know, in spite of the apparent evidence to the contrary, that it shall be well with them that fear God, which fear before Him, the godly finally receiving the recognition which God intends for them;

v. 13. but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow, the punishment of God is bound finally to strike him; because he feareth not before God, Psa 73:18-20.

v. 14. There is a vanity which is done upon the earth, a circumstance which shows the emptiness of the present life, that there be just men, true children of God, 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, this strange commingling and interchange of fortunes being one of the riddles of the universe; I said that this also is vanity, it seemed to emphasize the futility of this world.

v. 15. Then I commended mirth, a proper and godly cheerfulness, because a man hath no better thing under the sun than to eat, and to drink, and to be merry, in the right use of God’s gifts and blessings; for that shall abide with him of his labor the days of his life, which God giveth him under the sun, it is the one sure thing to be enjoyed from earthly work.

v. 16. When I applied mine heart to know wisdom, and to see the business that is done upon the earth, the travail and trouble caused by his anxious search for the grounds and aims of human action, fate, and life; (for also there is that neither day nor night seeth sleep with his eyes, in his anxiety knowing no rest;)

v. 17. then I beheld all the work of God, he made this observation with regard to all the works of God, that a man cannot find out the work that is done under the sun, he is unable to solve all the mysteries which present themselves to him; because, though a man labor to seek it out, yet he shall not find it, the mystery being beyond human understanding; yea, farther: though a wise man think to know it, yet shall he not be able to find it, and all human speculations regarding the motives of God in the government of the world are futile. Full and absolute trust is required on the part of God’s children.

Fuente: The Popular Commentary on the Bible by Kretzmann

Ecc 8:9-10. All this have I seen All this have I observed, when I bestowed all the application that I was capable of on all works which are done under the sun; while man exerciseth an absolute authority over man to hurt him: Ecc 8:10. Nay, then I saw wicked men buried. Though they came even from the place of prostitution, they shall go and be praised in the city where they have done so. The word kadosh, which I have rendered the place of prostitution, signifies, properly speaking, nothing but the place of him who is set apart; and, from the public prostitutes of both sexes among the heathen, it was applied to the place dedicated to that infamous separation, or consecration of their bodies. It is probable, that our author alluded to some known history in his time. See Desvoeux, p. 561, and the paraphrase on Ecc 8:14.

Fuente: Commentary on the Holy Bible by Thomas Coke

All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt. (10) And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.

Reader, have you never seen what Solomon here saith he saw? If not, I have. How many indeed have mine eyes beheld of such men. They lived, they triumphed, they came and went amidst the throng of worshippers; they had their day of sensual enjoyments: and oh! what a day it was! And now, where are they? They are as much forgotten as though they had never been: their very memorial is perished with them. Oh! for grace so to live to Jesus, that in his book of life our names may he had in everlasting remembrance! Reader, pray read that solemn passage, Rev 19:11-15 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Ecc 8:9 All this have I seen, and applied my heart unto every work that is done under the sun: [there is] a time wherein one man ruleth over another to his own hurt.

Ver. 9. One man ruleth over another to his own hurt. ] Not only to the hurt of his subjects, but to his own utter ruin, though after a long run haply. Ecc 8:12-13 Ad generum Cercris, &c. What untimely ends came the kings of Israel to, and the Roman Caesars all, almost, till Constantine? Vespasianus unus accepto imperio melior factus est, Vespasian was the only one among them that became better by the office. While they were private persons there seemed to be some goodness in them, but no sooner advanced to the empire than they ran riot in wickedness; listening to flatterers, and hating reproofs, they ran headlong to hell, and drew a great number with them, by the instigation of the devil, that old man slayer, whose work it was to act and agitate them for a common mischief.

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

under the sun. See note on Ecc 1:3.

there is a time wherein = sometimes.

Fuente: Companion Bible Notes, Appendices and Graphics

Ecc 8:9-13

THE ANSWER TO UNCERTAINTY: LET PEOPLE ABIDE IN THE FEAR AND TRUST OF GOD

“All this have I seen and applied my heart unto every work that is done under the sun: there is a time when one man hath power over another to his hurt. So I saw the wicked buried, and they came to the grave; and they that had done right went away from the holy place, and were forgotten in the city: this also is vanity. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is full set in them to do evil. Though a sinner do evil a hundred times, and prolong his days, yet surely I know that it shall be well with them that fear God, that fear before him: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.”

“When one man hath power over another to his hurt” (Ecc 8:9). An alternate reading here from the margin (American Standard Version) reads the last two words here as his own hurt. Hendry, however, disagreed with this, “It means to the hurt of the ruled, not that of the ruler. Loader also agreed that, “The people in power used their power to hurt others. We should ignore the marginal reading.

“So I saw the wicked buried … etc.” (Ecc 8:10). “The precise meaning of this verse cannot now be recovered.” One may find several pages of discussions in C. F. Keil, Keil-Delitzsch’s Old Testament Commentaries regarding the various possible meanings; but the various translations indicate that no certainty exists. Here is an example:

“Then I saw wicked men borne to their tombs, and as men returned from the sacred place, they were praised in the very city where they had acted so. This too is futility.” “Any restoration of Ecc 8:10 remains doubtful.

Fleming’s comment on this was, “It is difficult to see any principle of justice operating in the world. The wicked remain unpunished; and even after they are dead and buried people still praise them in the very city where they did their evil. We might add that, “This is par for the course; it goes on all the time.”

“Because sentence is not executed against an evil work speedily … the heart of men … is set … to do evil” (Ecc 8:11). This is an eternal principle of righteous government that wrongdoers should be punished quickly; and this verse indicates that failure to obey this principle has the effect of encouraging evil. In America today, we see how true this is. The average time required to execute sentence upon a vicious murderer runs into many years, sometimes exceeding a whole decade.

We like this translation: “Because the sentence for wrongdoing is not quickly executed, that is why men’s minds are filled with thoughts of doing evil.

“It shall be well with them that fear God … it shall not be well with the wicked” (Ecc 8:12-13). It is amazing that some scholars try to find a `scandal’ in the Word of God. Look at this:

“Here is a clear affirmation of the `scandal’ given by the success and prosperity of the wrongdoer: `the sinner does evil a hundred times and survives.’ But this is immediately followed by another affirmation that seems to deny it and that seems to side with the traditional optimism of the sages that God will judge the wicked.

We have read a hundred similar exclamations by scholars who seem to think that there is something inconsistent with the occasional success and prosperity of a grossly wicked man and the untimely end of some righteous person, as being in some manner contradictory to the blessed promises in the word of God (not merely the wisdom of the sages) that the Lord blesses the righteous and punishes the wicked. Ridiculous! both in the Book of Job, and in the previous chapter here, we have continually pointed out that this is exactly what should be expected in a world rushing headlong in rebellion against God.

What is written here is exactly the way it is. Yes, sinners prolong their days in prosperity; but it is still true that it shall be well with the righteous and it shall not be well with the wicked. But, of course, Roland E. Murphy `fixed’ this `scandal’ by calling the statements that it should be well with the righteous and not well with the wicked as, “an addition by a later hand.

In this passage, it is clear enough that the author (Solomon), “Knows the general rule that those who fear God will fare well and live long, and that those who do not fear God will not (Ecc 8:12-13); but he also knows cases that do not conform to the general rule; and for that reason he calls it all vanity. Solomon was dead wrong in this. Any vanity and vexation that derive from such exceptions to God’s will should not be directed against God, as it appears that Solomon might have been tempted to do. It should be directed against man’s rebellious wickedness against God’s rule. In that alone is the true explanation of the exceptions and the cause of them. The rebellion of Adam’s race against God is the full and sufficient explanation of our evil world and its wallowing in its own miseries.

Solomon’s false view here that “all is vanity,” was due solely to his blindness to the reality and consequences of sin. Fleming noted that, “The traditional teaching did not satisfy him, … that it made `no sense. This was not due to anything that Solomon ever saw on earth that was any different from that which he should have expected, but solely to his having turned away from God’s Word.

Ecc 8:9 Both translators and commentators manifest bias when translating or discussing this verse. Is the verse a summary, transitional or preparatory? Some maintain that it is a summary verse and include it as a terminating verse for the section including verses one through nine. Others say that All this points forward to the problem that is about to be stated and about to be solved.” A. L. Williams states that the expression all this is used to introduce not to gather up. The NASB views it as a summary with a new paragraph starting with verse ten. One man ruling over another seems to reflect more on the content of the preceding verses than it does to the following arguments. However, it may be taken as simply identifying a point in history-a time when one man has power over another to his hurt. The primary theme of this section deals with the characteristics of a wise man and this theme is still under consideration here. The most satisfactory view may be that the verse is transitional as is Ecc 7:14; Ecc 9:1; Ecc 9:11 and Ecc 9:13.

It should be noted again that Solomon is still restricted by under the sun observations.

Ecc 8:10 Once more this verse presents additional difficulties in determining the original meaning. But whatever it means, it is labeled as vanity and futility. To make each of the activities in this verse refer to the wicked person makes for better sense. It is the wicked individual who journeys to the holy place (the Temple). They are observed by those who live in the city as worshiping God, but their worship is meaningless. (Cf. COMMENT Ecc 5:1-7) Such hypocritical worship was meaningless because it would neither hold back their time of death nor would it fortify them against the inevitable certainty of Gods judgment. They were able, however, to influence their peers and received respectable burial. They received the burial due the righteous. This Solomon says is vanity and futility. The despicable in Israel were to be . . . buried with a donkeys burial, dragged off and thrown out beyond the gates of Jerusalem (Jer 22:19). However, the wicked receive decent burial from their neighbors and friends.

Ecc 8:11 The first observation in this verse suggests that sinners do appear to carry out their wickedness without just retribution. This is not the way wise men would prefer. Punish the wicked and reward the righteous. This would eliminate part of lifes futility and bring immediate justification to the one who trusts God. However, the ultimate justice of God is one of the major themes of the Bible, and a wise man will accept the promise of the vindication of the righteous on faith. It was precisely this same problem which stimulated the words: Surely in vain I have kept my heart pure, and washed my hands in innocence; for I have been stricken all day long, and chastened every morning (Psa 73:13-14). The Psalmist felt the burden of the inconsistent justice of his world. He would have despaired in the face of it except for an experience which assured him that it will not be well for the wicked. His next observation manifests an assurance of Gods justice and also how he came to that conclusion. He writes: . . . when I pondered to understand this, it was troublesome in my sight, until I came into the sanctuary of God; then I perceived their end (Psa 73:16-17). The Psalmist drew near to God and was able to place the apparent injustices of life in proper perspective. The following two verses in Ecclesiastes demonstrates that the Preacher has come to the same conclusion!

The second thought in this verse is a result of the first. It is because the justice of God does not demand immediate retribution for evil activities that the hearts of men are literally filled to overflowing with evil. One has said that the same sun that hardens the clay melts the wax. The long-suffering of God has a positive effect on some hearts while it is the occasion of evil activity for others. It is not the wise man who is under consideration here. The wicked are the ones considered in verse ten and the conclusion drawn in this verse has the wicked as the subject. The Preacher has a keen eye to interpret human nature. He observes that since men do not pay immediately for breaking Gods moral laws, that they are deceived into believing that such evil behaviour need never be recompensed. The heart is mentioned because it is the seat of both emotional and rational processes. The given fully to do evil suggests that the wicked feel secure in their present state and give themselves with fearless, shameless, boldness to the practice of evil. The fact that God is slow to anger and filled with grace and mercy is clearly set forth in Exo 34:6; Psa 86:15; Rom 2:4 and 2Pe 3:9. Many misinterpret Gods mercy and conclude that pay day for them will never come. The Preacher only states that Gods judgment is not executed speedily, he does not imply that it will not be.

Christians are not such fools, They can rejoice because Christ has made them wise unto salvation (2Ti 3:15). He has taught that although the wise man is a sinner, Surely our griefs He Himself bore, and our sorrows He carried . . . He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed (Isa 53:4-5). The wise Christian is thankful that The Lord is not slow about His promise, as some count slowness, but is patient toward you, and not wishing for any to perish but for all to come to repentance (2Pe 3:9).

Ecc 8:12-13 These two verses demonstrate the final vindication of Gods ways. It is an open message to both the righteous and the wicked. The righteous are assured that a temporary extension of the life of the wicked is not tantamount to Gods approval of their evil deeds. He is also given assurance that his own allegiance to purity of life and obedience to right will be rewarded. On the other hand, however, the sinner should take heed. There are forceful, declarative warnings. It will not, he will not, and he does not are statements which ring with certainty. They leave nothing to the imagination of the wicked. They close off all possible exits which could have served as a refuge from the wrath of God. There is no comfort in the Preachers message for the one who has been deceived to believe that God will not execute justice.

The NASB translates the first part of verse thirteen to read, But it will not be well for the evil man and he will not lengthen his days like a shadow. The idea here is understood to mean that a shadow lengthens and the evil man will not experience length of days. Although this appears to contradict the statement concerning the fact that the evil man may lengthen his life (Ecc 8:12), it need not. First of all, it has been pointed out that verse twelve could mean his activity in sin is lengthened although his actual days of life need not be. Also, some sinners do live a long time but such longevity should not be understood as a product of their wicked activities. The message to the wise man is that he should not despair if he observes a wicked man living a long time in spite of his wickedness. Leupold translates the first part of this verse differently. He writes: But it shall not be well with the wicked, and being like a shadow, he shall not prolong his days. This conveys just the opposite meaning of lengthening and implies a fleeting, transitory existence as a shadow. In Ecc 6:12 the comparison between life and a shadow is made to illustrate how fleeting man is and this truth corresponds to Leupolds translation. The use of the shadow to represent the shortness of life is also supported by Luther, Vaihinger and Hengstenberg.

It will not be well for the wicked and the reason is clearly stated: He does not reverently fear and worship God (The Amplified Bible). Once again the practice of the fear of the Lord is the distinction made between the wise man and the wicked. One should not be surprised to see this theme occur (Cf. Ecc 3:14; Ecc 5:7; Ecc 7:18; Ecc 8:12-13) or to discover that when the conclusion of the whole matter is drawn, it is once again the fear of the Lord which remains as the one distinction which sets a man apart as the one who shall stand in the final day (Cf. Ecc 12:13).

Fuente: Old and New Testaments Restoration Commentary

this: Ecc 1:14, Ecc 3:10, Ecc 4:7, Ecc 4:8, Ecc 7:25

there is: Ecc 5:8, Ecc 5:13, Exo 14:5-9, Exo 14:28, Deu 2:30, 2Ki 14:10-12, 2Ki 25:7

Reciprocal: Pro 2:2 – apply Pro 22:17 – apply Pro 24:30 – went Ecc 1:13 – I gave Ecc 8:16 – When I

Fuente: The Treasury of Scripture Knowledge

Ecc 8:9-10. All this I have seen All these things before mentioned; and applied my heart unto every work I have been a diligent observer of all actions and events. There is a time when one man ruleth, &c. There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads. And so I saw In like manner; the wicked Wicked princes or rulers, buried With state or pomp; who had come and gone Had administered public justice, which is frequently signified by the phrase of coming in and going out before the people; from the place of the holy The seat of majesty and judgment, which may well be termed, the place, or seat, of the holy That is, of God, often called the holy one; who is in a special manner present in, and presides over those places where justice is administered: and for whom, and in whose name and stead, magistrates act, who, therefore, are called gods. And the tribunal seems to be so called here, to aggravate their sin, who, being advanced by God into so high and sacred a place, betrayed so great a trust, and both practised and encouraged that wickedness which, by their office, they were obliged to suppress and punish. And they were forgotten Although they designed to perpetuate their names and memories to succeeding ages; in the city where they had so done Where they had lived in great splendour, and were buried with great magnificence, which one might have thought would have kept up their remembrance, at least, in that place. This is also vanity That men should so earnestly thirst after, and please themselves with worldly glory, which is so soon extinct, and the very memory of which is so quickly worn out of the minds of men.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

8:9 All this have I seen, and applied my heart to every work that is done under the sun: [there is] a time in which one man ruleth over another to his own {h} hurt.

(h) As comes often to tyrants and wicked rulers.

Fuente: Geneva Bible Notes

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