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Solomon, in this chapter, comes to recommend wisdom to us as the most powerful antidote against both the temptations and vexations that arise from the vanity of the world. Here is, I. The benefit and praise of wisdom (Ecc 8:1). II. Some particular instances of wisdom prescribed to us. 1. We must keep in due subjection to the government God has set over us (Ecc 8:2-5). 2. We must get ready for sudden evils, and especially for sudden death (Ecc 8:6-8). 3. We must arm ourselves against the temptation of an oppressive government and not think it strange (Ecc 8:9, Ecc 8:10). The impunity of oppressors makes them more daring (Ecc 8:11), but in the issue it will be well with the righteous and ill with the wicked (Ecc 8:12, Ecc 8:13), and therefore the present prosperity of the wicked and afflictions of the righteous ought not to be a stumbling-block to us (Ecc 8:14). 4. We must cheerfully use the gifts of God's providence (Ecc 8:15). 5. We must with an entire satisfaction acquiesce in the will of God, and, not pretending to find the bottom, we must humbly and silently adore the depth of his unsearchable counsels, being assured they are all wise, just, and good (Ecc 8:16, Ecc 8:17).

INTRODUCTION TO ECCLESIASTES 8 The preacher begins this chapter with the praise of wisdom, from its excellency and usefulness, Ecc 8:1; and advises men, if they would live quietly and comfortably, to honour and obey the king that rules over them, and not be rebellious against him, since he has great power and authority, Ecc 8:2; and not be anxious about things to come, since there is a set time for everything, and future things cannot be known nor frustrated; and, particularly, there is no avoiding the hour and stroke of death, Ecc 8:6; Though there are times wherein wicked men rule over others, it is to their own hurt, and they must die; and though they may be pompously buried, yet are soon forgotten, Ecc 8:9; and the reason of their insolence is the delay of justice; yet there will come a time when it shall be well with them that fear God, and ill with the wicked, though they may live long in wickedness; and for the present it may befall good then what wicked men deserve, and wicked men may have that which might, be thought more proper for good men, Ecc 8:11; wherefore this should give no uneasiness; but men should cheerfully and freely enjoy what they have with thankfulness, there being nothing better than that under the sun, Ecc 8:15; and the chapter is concluded with observing the unsearchableness of divine Providence, Ecc 5:16.

But it shall not be well with the wicked,.... It shall be ill with him; more is designed than is expressed, Isa 3:11; in life they have no solid peace and comfort; at death they will be turned into at judgment they will hear the awful sentence, "Go, ye cursed", and will be in torment to all eternity, Mat 25:41; neither shall he prolong his days, which are as a shadow: wicked men sometimes do not live out half their days, which, according to the course of nature, and common term of life, they might be thought to live; or if they prolong their days in wickedness, as sometimes they do, Ecc 7:15; yet their days at longest are but a shadow which declines, and is quickly gone; or, however, they do not attain to eternal life, which is sometimes meant by prolonging days, and is length of days for ever and ever, Isa 53:10; this they never enjoy; but when the righteous go into life lasting, they go into everlasting punishment. The reason of this is, because he feareth not before God; the fear of God is not before his eyes, nor in his heart; he goes on in sin without fear of him, boldly and openly commits it, and instead of taking shame for it, or repenting of it, glories in it; stretches out his hand against God, and bids defiance to him, and desires not the knowledge of him, and refuses to obey him The Targum of the whole is, "and it shall not be well with the wicked, and he shall have no space in the world to come; and in this world his days shall be cut off, and they shall flee and pass away as a shadow, because he fears not God.''

"And it will not be well with the wicked, and he will not live long-like a shadow-because he does not fear God. "He invokes wickedness upon those who do not fear God, and desires that they do not wait long for their punishment, but rather are crucified and immediately put to death, this punishment is for those who merit such a death. This is similar to what the apostle says: "I would that those who annoy us were put to death." [Gal. 5,12.] And in another place "Alexander the coppersmith did me much evil, may the Lord reward him according to his works." [II Tim. 4, 14.] We must ask though how these things are said so mildly. This is very true to the Hebrew meaning of this verse. But we can follow the Septuagint's interpretation, which seems to take another meaning, and says, "and I know, since those who fear God will be well, that they fear his face, and the wicked will not be well, and his day will not be long in shadows, who does not fear God." He could have said this: 'let there also be those things which I considered a little earlier', but I know clearly that those fearing God will be well; "for the face of God is above those who do wickedness" [Ps. 33, 17.]. And the wicked will not be well, for he does not fear God and his days will not be longer in shadows. This is the day of his life, which is like a shadow for the living. Not by this do those who live for a long time lengthen their days, but they make them great with the number of their good deeds. As if confessing himself to be a sinner, Jacob says about this: "few and wicked are these days of mine" [Gen. 47, 9.]. And confessing in the Psalm he says, "my days are inclined like shadows, and I am like the hay of the field" [Ps. 101, 12.]. Not because he has sought a long life in the present world, in which all that we live is brief and looks lie shadow: "for man walks in His likeness" [Ps. 38, 7.], but because he fears the future, lest the length of his life, if it is indeed life, should be short.

(Ecc. 8:1-17) Praise of true wisdom continued (Ecc 7:11, &c.). "Who" is to be accounted "equal to the wise man? . . . Who (like him) knoweth the interpretation" of God's providences (for example, Ecc 7:8, Ecc 7:13-14), and God's word (for example, see on Ecc 7:29; Pro 1:6)? face to shine-- (Ecc 7:14; Act 6:15). A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it (Exo 34:29-30). boldness--austerity. changed--into a benign expression by true wisdom (religion) (Jam 3:17). MAURER translates, "The shining (brightness) of his face is doubled," arguing that the Hebrew noun for "boldness" is never used in a bad sense (Pro 4:18). Or as Margin, "strength" (Ecc 7:19; Isa 40:31; Co2 3:18). But the adjective is used in a bad sense (Deu 28:50).

neither shall he prolong--not a contradiction to Ecc 8:12. The "prolonging" of his days there is only seeming, not real. Taking into account his eternal existence, his present days, however seemingly long, are really short. God's delay (Ecc 8:11) exists only in man's short-sighted view. It gives scope to the sinner to repent, or else to fill up his full measure of guilt; and so, in either case, tends to the final vindication of God's ways. It gives exercise to the faith, patience, and perseverance of saints. shadow-- (Ecc 6:12; Job 8:9).