1. Praise of true wisdom continued (Ecclesiastes
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, Ecclesiastes
7:8,13,14), and God's word (for example, Proverbs
face to shine--(Ecclesiastes 7:14, Acts 6:15). A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it (Exodus 34:29,30).
changed--into a benign expression by true wisdom (religion) (James 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 (Proverbs 4:18). Or as Margin, "strength" (Ecclesiastes 7:19, Isaiah 40:31, 2 Corinthians 3:18). But the adjective is used in a bad sense (Deuteronomy 28:50).
2. the king's--Jehovah, peculiarly the king of Israel in the
8:3,4, prove it is not the earthly king who is meant.
the oath of God--the covenant which God made with Abraham and renewed with David; Solomon remembered Psalms 89:35, "I have sworn," &c. (Psalms 89:36), and the penalties if David's children should forsake it (Psalms 89:30-32); inflicted on Solomon himself; yet God not "utterly" forsaking him (Psalms 89:33,34).
3. hasty--rather, "Be not terror-struck so as to go out of
His sight." Slavishly "terror-struck" is characteristic of the
sinner's feeling toward God; he vainly tries to flee out of His sight (Psalms
139:7); opposed to the "shining face" of filial confidence (Ecclesiastes
8:1'John 8:33-36'Romans 8:2'1 John 4:18').
stand not--persist not.
for he doeth--God inflicts what punishment He pleases on persisting sinners (Job 23:13, Psalms 115:3). True of none save God.
4. God's very "word" is "power." So the gospel
who may say, &c.--(Job 9:12, 33:13, Isaiah 45:9, Daniel 4:35). Scripture does not ascribe such arbitrary power to earthly kings.
time--the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (Ecclesiastes 3:1-11).
judgment--the right manner [HOLDEN]. But as God's future "judgment" is connected with the "time for every purpose" in Ecclesiastes 3:17, so it is here. The punishment of persisting sinners (Ecclesiastes 8:3) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for the "judgment." This thought cheers him in adversity (Ecclesiastes 7:14, 8:1).
6. therefore the misery, &c.--because the foolish sinner does not think of the right "times" and the "judgment."
7. he--the sinner, by neglecting times (for example, "the accepted time, and the day of salvation, 2 Corinthians 6:2), is taken by surprise by the judgment (Ecclesiastes 3:22, 6:12, 9:12). The godly wise observe the due times of things (Ecclesiastes 3:1), and so, looking for the judgment, are not taken by surprise, though not knowing the precise "when" (1 Thessalonians 5:2-4); they "know the time" to all saving purposes (Romans 13:11).
8. spirit--"breath of life" (Ecclesiastes
3:19), as the words following require. Not "wind," as WEISS thinks
30:4). This verse naturally follows the subject of "times" and
discharge--alluding to the liability to military service of all above twenty years old (Numbers 1:3), yet many were exempted (Deuteronomy 20:5-8). But in that war (death) there is no exemption.
those . . . given to--literally, the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death, temporal and eternal, which is its penalty (Isaiah 28:15,18).
9. his own hurt--The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam (1 Kings 12:1-33); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death" (Ecclesiastes 8:8), and the "time" of "judgment" (Ecclesiastes 8:6, Proverbs 8:36).
10. the wicked--namely, rulers (Ecclesiastes
buried--with funeral pomp by man, though little meriting it (Jeremiah 22:19); but this only formed the more awful contrast to their death, temporal and eternal, inflicted by God (Luke 16:22,23).
come and gone from the place of the holy--went to and came from the place of judicature, where they sat as God's representatives (Psalms 82:1-6), with pomp [HOLDEN]. WEISS translates, "Buried and gone (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the "holy place" in the temple, which was not a sanctuary to murderers (Exodus 21:14, 1 Kings 2:28,31). The use of the very word "bury" there makes this view likely; still "who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" (Ecclesiastes 8:9) (including high priests) came to, and went from, the temple, on occasions of solemn worship, but did not thereby escape their doom.
11. The reason why the wicked persevere in sin: God's delay in judgment (Matthew 24:48-51, 2 Peter 3:8,9). "They see not the smoke of the pit, therefore they dread not the fire" [SOUTH], (Psalms 55:19). Joab's escape from the punishment of his murder of Abner, so far from "leading him to repentance," as it ought (Romans 2:4), led him to the additional murder of Amasa.
12. He says this, lest the sinner should abuse the statement "A
wicked man prolongeth his life" (Ecclesiastes
before him--literally, "at His presence"; reverently serve Him, realizing His continual presence.
13. neither shall lie prolong--not a contradiction to Ecclesiastes
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 (Ecclesiastes
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--(Ecclesiastes 6:12, Job 8:9).
14. An objection is here started (entertained by Solomon in his apostasy), as in Ecclesiastes 3:16, 7:15, to the truth of retributive justice, from the fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weighty to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had said, that the worldling's pursuits are "vanity" (Ecclesiastes 8:10), "I say (not 'said') this also is vanity. Then I commend mirth," &c. [HOLDEN]. Ecclesiastes 8:14,15 may, however, be explained as teaching a cheerful, thankful use of God's gifts "under the sun," that is, not making them the chief good, as sensualists do, which Ecclesiastes 2:2, 7:2, forbid; but in "the fear of God," as Ecclesiastes 3:12, 5:18, 7:18, 9:7, opposed to the abstinence of the self-righteous ascetic (Ecclesiastes 7:16), and of the miser (Ecclesiastes 5:17).
15. no better thing, &c.--namely, for the "just" man,
whose chief good is religion, not for the worldly.
abide--Hebrew, "adhere"; not for ever, but it is the only sure good to be enjoyed from earthly labors (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept (1 Corinthians 15:32), introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."
16. Reply to Ecclesiastes 8:14,15. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for "sleep"), then (Ecclesiastes 8:17, the apodosis) I saw that man cannot find out (the reason of) God's inscrutable dealings with the "just" and with the "wicked" here (Ecclesiastes 8:14, Ecclesiastes 3:11, Job 5:9, Romans 11:33); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them (Psalms 73:16). It is enough to know "the righteous are in God's hand" (Ecclesiastes 9:1). "Over wise" (Ecclesiastes 7:16); that is, Speculations above what is written are vain.