Ecclesiastes 7:11 Komentář

Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation (Ecc 7:1). 2. Seriousness (Ecc 7:2-6). 3. Calmness of spirit (Ecc 7:7-10). 4. Prudence in the management of all our affairs (Ecc 7:11, Ecc 7:12). 5. Submission to the will of God in all events, accommodating ourselves to every condition (Ecc 7:13-15). 6. A conscientious avoiding of all dangerous extremes (Ecc 7:16-18). 7. Mildness and tenderness towards those that have been injurious to us (Ecc 7:19-22). In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty (Ecc 7:23-29).

Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom. I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself, Luk 16:9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (Ecc 11:7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (Joh 11:9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (Ecc 7:19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons. II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us. 1. We must have an eye to God and to his hand in every thing that befals us (Ecc 7:13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it. 2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, Ecc 7:14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isa 14:7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength." [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Hag 1:5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions. 3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, Ecc 7:15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: "All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing." Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job 21:7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee." The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then. 4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. "Be not righteous overmuch, Ecc 7:16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests." Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men." (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (Ecc 7:15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (Ecc 7:17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. "The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?" Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change. 5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (Ecc 7:18): "It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Psa 37:23, Psa 37:24. 6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief. (1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (Ecc 7:19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not, Ecc 7:20. Solomon had this in his prayer (Kg1 8:46), in his proverbs (Pro 20:9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Heb 12:23), and in heaven they do good and sin not. (2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (Ecc 7:21): "Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not, Psa 38:13, Psa 38:14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Pro 29:12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy." The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one. (3.) Wisdom puts us in mind of our own faults (Ecc 7:22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin." Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish, Tit 3:2, Tit 3:3; Mat 7:1, Mat 7:2; Jam 3:1, Jam 3:2.

INTRODUCTION TO ECCLESIASTES 7 The wise man having exposed the many vanities to which men are subject in this life, and showed that there is no real happiness in all outward enjoyments under the sun; proceeds to observe what are remedies against them, of which he had interspersed some few hints before, as the fear and worship of God, and the free and, moderate use of the creatures; and here suggests more, and such as will protect from them, or support under them, or teach and instruct how to behave while attended with them, and to direct to what are proper and necessary in the pursuit of true and real happiness; such as care of a good name and reputation, Ecc 7:1; frequent meditation on mortality, Ecc 7:2; listening to the rebukes of the wise, which are preferable to the songs and mirth of fools, Ecc 7:5; avoiding oppression and bribery, which are very pernicious, Ecc 7:7; patience under provocations, and present bad times, as thought to be, Ecc 7:8; a pursuit of that wisdom and knowledge which has life annexed to it, Ecc 7:11; submission to the will of God, and contentment in every state, Ecc 7:13; shunning extremes in righteousness and sin, the best antidote against which is the fear of God, Ecc 7:15; such wisdom as not to be offended with everything that is done, or word that is spoken, considering the imperfection of the best of men, the weakness of others, and our own, Ecc 7:19; and then the wise man acknowledges the imperfection of his own wisdom and knowledge, notwithstanding the pains he had taken, Ecc 7:23; and laments his sin and folly in being drawn aside by women, Ecc 7:26; and opens the cause of the depravity of human nature, removes it from God, who made man upright, and ascribes it to man, the inventor of evil things, Ecc 7:29.

Wisdom is good with an inheritance,.... It is good of itself. Or, "is as good as an inheritance" (n), as it may be rendered; it is a portion of itself, especially spiritual and divine wisdom. The Targum interprets it, the wisdom of the law, or the knowledge of that; but much more excellent is the wisdom of the Gospel, the wisdom of God in a mystery, the hidden wisdom; the knowledge of which, in an experimental way, is preferable to all earthly inheritances: but this with an inheritance is good, yea, better than without one; for wisdom, without riches, is generally overlooked and despised in men; see Ecc 9:16; when wealth, with wisdom, makes a man regarded; this commands respect and attention; as well as he is in a better condition to do good, if willing to share, and ready to distribute; and by it there is profit to them that see the sun; mortals in this present state, who are described as such that see the sun rise and set, and enjoy the heat and light of it, receive much advantage from men who are both wise and rich: or, "and it is an excellency to them that see the sun"; it is an excellency to mortals and what gives them superiority to others, that they have both wisdom and riches. (n) "aeque ac haereditas", Gejerus, Schmidt.

"Do not ask,' what is the cause that the former days were better than these?' For you do not enquire wisely about this. "Do not prefer the previous age to this one, since God created both one and the other. Virtues create good days for man, and vices make bad days. Do not say therefore that the days were better in the time of Moses and Christ, than now they are. For even in that time there were more disbelievers and their days were made wicked by this; now there are more believers, about whom the Saviour said, "more blessed are they, who did not see or believe" [Ioh. 20, 29.]. Or differently: thus you ought to live so that the days that you live in are always better than those passed, lest you begin to decrease little by little, it should then be said to you, "you did run well, who hindered you that you should not have obeyed the truth?" [Gal. 5. 7.]; and again: "you who began in spirit are now consumed by flesh" [Gal. 3. 3.]. Or another meaning of this: do not say that the times of old are better than now, those of Moses better than Christ, that they were more lawful than full of grace. For if you were to ask this, you would do it unwisely, not seeing how much the Gospel differs from the Old Testament.

(Ecc. 7:1-29) (See on Ecc 6:12). name--character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end. ointment--used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Rev 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Isa 56:5; Mar 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (Sol 1:3). and the day of [his] death, &c.--not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Phi 1:23 has it.

Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, Ecc 11:7; Job 3:16; Psa 49:19).

Externally connecting itself with "from wisdom," there now follows another proverb, which declares that wisdom along with an inheritance is good, but that wisdom is nevertheless of itself better than money and possessions: "Wisdom is good with family possessions, and an advantage for those who see the sun. For wisdom affordeth a shadow, money affordeth a shadow; yet the advantage of knowledge is this, that wisdom preserveth life to its possessor." Most of the English interpreters, from Desvoeux to Tyler, translate: "Wisdom is as good as an inheritance;" and Bullock, who translates: "with an inheritance," says of this and the other translations: "The difference is not material." But the thought is different, and thus the distinction is not merely a formal one. Zckl. explains it as undoubted that עם here, as at Ecc 2:16 (vid., l.c.), means aeque ac; (but (1) that aeque ac has occurred to no ancient translator, till the Venet. and Luther, nor to the Syr., which translates: "better is wisdom than weapons (מאנא זינא)," in a singular way making Ecc 7:11 a duplette of Ecc 9:18; (2) instead of "wisdom is better than wealth," as e.g., Pro 8:11; (3) the proverb is formed like Aboth ii. 2, "good is study connected with a citizen-like occupation," and similar proverbs; (4) one may indeed say: "the wise man dieth with (together with) the fool" = just as well as the fool; but "good is wisdom with wealth" can neither be equivalent to "as well as wealth," nor: "in comparison with wealth" (Ewald, Elster), but only: "in connection with wealth (possessions);" aeque ac may be translated for una cum where the subject is common action and suffering, but not in a substantival clause consisting of a subst. as subject and an adj. as pred., having the form of a categorical judgment. נחלה denotes a possession inherited and hereditary (cf. Pro 20:21); and this is evidence in favour of the view that עם is meant not of comparison, but of connection; the expression would otherwise be עם־עשׁר. ויתר is now also explained. It is not to be rendered: "and better still" (than wealth), as Herzf., Hitz., and Hengst. render it; but in spite of Hengst., who decides in his own way, "יותר never means advantage, gain," it denotes a prevailing good, avantage; and it is explained also why men are here named "those who see the sun" - certainly not merely thus describing them poetically, as in Homer ζώειν is described and coloured by ὁρᾶν φάος ἠελίοιο. To see the sun, is = to have entered upon this earthly life, in which along with wisdom, also no inheritance is to be despised. For wisdom affords protection as well as money, but the former still more than the latter. So far, the general meaning of Ecc 7:12 is undisputed. Buthow is Ecc 7:12 to be construed? Knobel, Hitz., and others regard ב as the so-called beth essentiae: a shadow (protection) is wisdom, a shadow is money, - very expressive, yet out of harmony, if not with the language of that period, yet with the style of Koheleth; and how useless and misleading would this doubled בּ be here! Hengstenberg translates: in the shadow of wisdom, at least according to our understanding of Ecc 7:11, is not likened to the shadow of silver; but in conformity with that עם, it must be said that wisdom, and also that money, affords a shadow; (2) but that interpretation goes quite beyond the limits of gnomic brachyology. We explain: for in the shadow (בּצל, like בּצּל, Jon 4:5) is wisdom, in the shadow, money; by which, without any particularly bold poetic licence, is meant that he who possesses wisdom, he who possesses money, finds himself in a shadow, i.e., of pleasant security; to be in the shadow, spoken of wisdom and money, is = to sit in the shadow of the persons who possess both. 12b. The exposition of this clause is agreed upon. It is to be construed according to the accentuation: and the advantage of knowledge is this, that "wisdom preserveth life to its possessors." The Targ. regards דעת החכמה as connected genit.; that might be possible (cf. Ecc 1:17; Ecc 8:16), but yet is improbable. Wherever the author uses דעת as subst., it is an independent conception placed beside חך, Ecc 1:16; Ecc 2:26, etc. We now translate, not: wisdom gives life (lxx, Jerome, Venet., Luther) to its possessors; for חיּה always means only either to revive (thus Hengst., after Psa 119:25; cf. Psa 71:20) or to keep in life; and this latter meaning is more appropriate to this book than the former, - thus (cf. Pro 3:18): wisdom preserves in life, - since, after Hitzig, it accomplishes this, not by rash utterances of denunciation, - a thought lying far behind Ecc 7:10, and altogether too mean, - but since it secures it against self-destruction by vice and passions and emotions, e.g., anger (Ecc 7:9), which consume life. The shadow in which wisdom (the wise man) sits keeps it fresh and sound, - a result which the shadow in which money (the capitalist) sits does not afford: it has frequently the directly contrary effect.