Ecclesiastes 7:8 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).

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.

Better is the end of a thing than the beginning thereof,.... If the thing is good, other ways the end of it is worse; as the end of wickedness and wicked men, whose beginning is sweet, but the end bitter; yea, are the ways of death, Pro 5:4; and so the end of carnal professors and apostates, who begin in the Spirit, and end in the flesh, Gal 3:3; but the end of good things, and of good men, is better than the beginning; as the end of Job was, both with respect to things temporal and spiritual, Job 8:7; see Psa 37:37; and the patient in spirit is better than the proud in spirit; patience is a fruit of the Spirit of God; and is of great use in the Christian's life, and especially in bearing afflictions, and tends to make men more humble, meek, and quiet; and such are highly esteemed of God; on them he looks, with them he dwells, and to them he gives more grace; when such who are proud, and elated with themselves, their riches or righteousness, are abominable to him; see Luk 16:15.

"Surely oppression makes a wise man mad; and a gift destroys the heart. "Now see the wise man as if regarding profit, according to that passage which says, "accuse the wise and he will love you" [Prov. 9, 8.]. Wise, or even having completed his training, he knows no accusation, and is perturbed by no disaster. We should use this verse if we see disaster befall a righteous and wise man, and he is perturbed by the unlawfulness of the judgement, and in that case when God does not come to his mind readily. Instead of this though the Septuagint, and Aquila and Theodotion interpret the phrase "destroys the heart" as "eutonias" "autou "that is 'his strength', or 'his vigour'. Symmachus says, "and "matthana" destroys his heart' (that is 'a gift'), using the Hebrew word in his interpretation, and making the same meaning as is written elsewhere: "gifts, too, blind the eyes of the wise". [Deut. 16, 19.]

The end of words is more likely to be good than their beginning.… A speech is given in order to actualize something.… Oftentimes someone who teaches has with patience led someone who is not highly intelligent to learning. He does not give up after the first or second admonition but tries to heal him in every case. Such a patient teacher is better than an arrogant one, or someone proud in spirit.

(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.

connected with Ecc 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (Rom 5:3), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (Psa 73:2-3, Psa 73:12-14, Psa 73:17-26; Jam 5:11).

There now follows a fourth, or, taking into account the mutilated one, a fifth proverb of that which is better: "Better the end of a thing than its beginning; better one who forbears than one who is haughty. Hasten thyself not in thy spirit to become angry: for anger lieth down in the bosom of fools." The clause 8a is first thus to be objectively understood as it stands. It is not without limitation true; for of a matter in itself evil, the very contrary is true, Pro 5:4; Pro 23:32. But if a thing is not in itself evil, the end of its progress, the reaching to its goal, the completion of its destination, is always better than its beginning, which leaves it uncertain whether it will lead to a prosperous issue. An example of this is Solon's saying to Croesus, that only he is to be pronounced happy whose good fortune it is to end his life well in the possession of his wealth (Herod. i. 32). The proverb Ecc 7:8 will stand in some kind of connection with 8a, since what it says is further continued in Ecc 7:9. In itself, the frequently long and tedious development between the beginning and the end of a thing requires expectant patience. But if it is in the interest of a man to see the matter brought to an issue, an ארך אףּ will, notwithstanding, wait with self-control in all quietness for the end; while it lies in the nature of the רוּח גּבהּ, the haughty, to fret at the delay, and to seek to reach the end by violent means; for the haughty man thinks that everything must at once be subservient to his wish, and he measures what others should do by his own measureless self-complacency. We may with Hitzig translate: "Better is patience (ארך = ארך) than haughtiness" (גּבהּ, inf., as שׁפל, Ecc 12:4; Pro 16:19). But there exists no reason for this; גּבהּ is not to be held, as at Pro 16:5, and elsewhere generally, as the connecting form of גּבהּ, and so ארך for that of ארך; it amounts to the same thing whether the two properties (characters) or the persons possessing them are compared.