Commentari biblici

Verses 1-9. - Section 5. There is no use in repining or rebelling; true wisdom counsels obedience to the powers that be, and submission to the dispensations of Providence. However oppressive a tyrant may prove sure retribution awaits him. Verse 1. - Who is as the wise man? i.e. Who is like, equal to, the wise man? The somewhat sudden question occurs naturally after the results of the search for wisdom mentioned at the end of the last chapter. The thought is not, as in Hosea 14:9 and Jeremiah 9:12, "Who is wise?" but - No one Call be compared with a wise man; he has no compeer. And who [like him] knoweth the interpretation of a thing? Who, so well as the wise man, understands the proper relation of circumstances, sees into human affairs and God's dispensations in the case of nations and individuals? Such a one takes the right view of life. The word pesher, "interpretation," occurs (peshar) continually in Daniel, and nowhere else and is Chaldaic. The Vulgate, which connects these two clauses with Ecclesiastes 7, renders, Quis cognovit solutionem verbi? So the Septuagint. The "word" or "saying" may be the question proposed above Concerning the happy life, or the proverb that immediately follows. But dabar is better rendered "thing," as Ecclesiastes 1:8; Ecclesiastes 7:8. A man's wisdom maketh his face to shine; Septuagint, φωτιεῖ, "will enlighten, illuminate." The serene light within makes itself visible in the outward expression; the man is contented arid cheerful, and shows this in his look and bearing. This is an additional praise of wisdom. Thus Ecclus. 13:25, 26, "The heart of man changeth his countenance, whether it be for good or evil. A cheerful countenance is a token of a heart that is in prosperity." Cicero, 'De Orat.,' 3:57, "Omnes enim motus animi suum quemdam a natura habet vultum et sonum et gestum; corpusque totum homiuis et ejus omnis vultus omnesque voces, ut nervi in fidibus, ita sonant, ut motu animi quoque sunt pulsae." And the boldness of his face shall be changed. The word translated "boldness" is עֹז, which means properly "strength," and is best taken of the coarseness and impudence engendered by ignorance and want of culture. Wisdom, when it fills the heart, changes the countenance to an open genial look, which wins confidence and love. Delitzsch refers to the well-worn lines of Ovid, 'Epist.,' 2:9. 47 -

"Adde, quod ingenuas didicisse fideliter artes Emollit mores, nec sinit esse feros." The Septuagint, "And a man shameless in countenance will be hated," shows an alteration in the text, and does not agree with the context. Vulgate, Et potentissimus faciem illius commutabit, "And the Almighty will change his face," where again the text is not accurately followed.

Verse 2. - I counsel thee to keep the king's commandment. The pronoun I stands in the Hebrew without a verb (the Vulgate, Ego os regis observo, is not warranted by the grammar of the clause), and some take it as the answer to the question in ver. 1, "Who is like the wise man?" I, who am now teaching you. But it is better to regard the pronoun as emphasizing the following rule, supplying some verb (which may possibly have dropped out of the text), as, "Say, advise - I, for my part, whatever others may do or advise, I counsel thee;" the injunction being given in the imperative mood. The Septuagint and Syriac omit the pronoun altogether. The warning implies that the writer was living under kingly, and indeed despotic, government, and it was the part of a wise man to exhibit cheerful obedience. Ben-Sira observes that wise men teach us how to serve great men (Ecclus. 8:8). Such conduct is not only prudent, but really a religious- duty, even as the prophets counsel submission to Assyrian and Chaldean rulers (see Jeremiah 27:12; Jeremiah 29:7; Ezekiel 17:15). The liege lord, being God's vicegerent, must be reverenced and obeyed. St. Paul, though he does not quote Ecclesiastes, may have had this passage in mind when he wrote (Romans 13:1), "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God," etc.; and (ver. 5), "Ye must needs be subject, not only for wrath, but also for conscience' sake." The "king" in the text is understood by some to mean God, but the following clause renders this improbable, and it is wisdom in its political aspect that is here regarded. And that in regard of the oath of God. The ray is explicative; "in regard of," or "because of," as Ecclesiastes 3:18. "The oath of God" is the oath of allegiance to the king, taken in the name of God, under his invocation (comp. Exodus 22:11; 1 Kings 2:43). So we read (2 Kings 11:17) of a covenant between king and people, and people and king, in the time of Jehoiada; Nebuchadnezzar made Zedekiah swear by God to be his vassal (2 Chronicles 36:13); and Josephus ('Ant.,' 12:1; 11:8. 3) relates that Ptolemy Soter, son of Lagus (following herein the example of Darius), exacted an oath from the Jews in Egypt to be true to him and his successors. We know that both Babylonian and Persian monarchs exacted an oath of fealty from conquered nations, making them swear by the gods whom they worshipped, the selection of deities being left to them,

Verse 3. - Further advice concerning political behavior. Be not hasty to go out of his (the king's) sight. Do not, from some hasty impulse, or induced by harsh treatment, cast off your allegiance to your liege lord. We have the phrase, "go away," in the sense of quitting of service or desertion of a duty, in Genesis 4:16; Hosea 11:2. So St. Peter urges servants to be subject unto their masters, "not only to the good and gentle, but also to the froward" (1 Peter 2:18). Solomon might have given this advice to the Israelites who were ready to follow Jeroboam's lead; though they could have remained loyal to Rehoboam only from high religious motives. But it is better to bear even a heavy yoke than to rebel. The Septuagint has, "Be not hasty; thou shalt go from his presence" - which seems to mean, "Be not impatient, and all will be well." But the authorized rendering is correct (comp. Ecclesiastes 10:4). We may quote Mendelssohn's comment cited by Chance on Job 34:16, "This is a great rule in politics, that the people must have no power to pronounce judgment upon the conduct of a king, whether it be good or bad; for the king judges the people, and not the reverse; and if it were not for this rule, the country would never be quiet, and without rebels against the king and his law." Stand not in an evil thing; Vulgate, Neque permaneas in opere malo, "Persist not in an evil affair." But the verb here implies rather the engaging in a matter than continuing an undertaking already begun. The "affair" is conspiracy, insurrection; and Koheleth warns against entering upon and taking part in any such attempt. This seems to be the correct explanation of the clause; but it is, perhaps intentionally, ambiguous, and is capable of other interpretations. Thus Ginsburg, "Do not stand up (in a passion) because of an evil word." Others, "Obey not a sinful command," or "Hesitate not at an evil thing," i.e. if the king orders it. Wordsworth, referring to Psalm 1:1. renders, "Stand not in the way of sinners," which seems to be unsuitable to the context. The Septuagint gives, "Stand not in an evil word" (λόγῳ, perhaps "matter"). The reason for the injunction follows. For he doeth whatsoever pleaseth him. The irresponsible power of a despotic monarch is here signified, though the terms are applicable (as some, indeed, take them as alone appertaining) to God himself (but see Proverbs 20:2). The Septuagint combines with this clause the commencement of the following verse, "For he will do whatsover he pleases, even as a king using authority (ἐξουσιάζων)." Some manuscripts add λαλεῖ, "he speaks."

Verse 4. - Where the word of a king is, there is power. A further confirmation of the last thought. More accurately, "Inasmuch as the word of a king is powerful" (shilton, ver. 8). This last word is used in Daniel (Daniel 3:2) for "a lord," or "ruler." The king does as he thinks fit because his mandate is all-powerful, and must be obeyed, And who may say unto him, What doest thou? The same expression is found applied to God (Job 9:12; Isaiah 45:9; Wisd. 12:12). The absolute authority of a despot is spoken of in the same terms as the irresistible power of Almighty God. Αἰκὼν δὲ βασιλεύς ἐστιν ἔμψυχος Θεοῦ. "God's living image is an earthly king."

Verse 5. - Whoso keepeth the commandment shall feel no evil thing. This is an encouragement to obedience to royal authority (comp. Proverbs 24:21, 22; Romans 13:3). The context plainly shows that it is not God's commandment that is spoken of (though, of course, the maxim would be very true in this case), but the king's. Nor is it necessarily a servile and unreasoning obedience that is enjoined. Koheleth is dealing with generals. Such cases as that of Daniel and the three children, where obedience would have been sinful, are not here taken into consideration. "Shall feel," literally, "shall know," i.e. experience no physical evil. Quiet submission to the powers that be guarantees a peaceful and happy life. Ginsburg and others translate, "knoweth not an evil word," i.e. is saved from abuse and reproach, which seems somewhat meager, though the Septuagint gives, Οὐ γνώσεται ῤῆμα πονηρόν. The Vulgate is better, Non experietur quidquam malt. And a wise man's heart discerneth (knoweth) both time and judgment. The verb is the same in both clauses, and ought to have been so translated. The "heart" includes the moral as well as the intellectual faculties; and the maxim says that the wise man bears oppression and remains unexcited even in evil days, because he is convinced that there is a time of judgment coming when all will be righted (Ecclesiastes 12:14). The certainty of retributive justice is so strong in his mind that he does not resort to rebellion in order to rectify matters, but possesses his soul in patience, leaving the correction of abuses in God's hands. Septuagint, "The wise man's heart knoweth the time of judgment," making a hendiadys of the two terms. The Vulgate has tempus et responsionem, "time and answer."

Verse 6. - Because. This and the three following clauses all begin with ki, "since," "for," and the conjunction ought to have been similarly rendered in all the places. Thus here, for to every purpose there is time and judgment. Here commences a chain of argument to prove the wisdom of keeping quiet under oppression or evil rulers. Everything has its appointed time of duration, and in due course will be brought to judgment (see Ecclesiastes 3:1, 17; 41:14). Therefore (for) the misery of man is great upon him. This is a further reason, but its exact signification is disputed. Literally, the evil of the man is heavy upon him (comp. Ecclesiastes 6:1). This may mean, as in the Authorized Version, that the affliction which subjects suffer at the hand of a tyrant becomes insupportable, and calls for and receives God's interposition. Or "the evil" may be the wickedness of the despot, which presses heavily upon him, and under retributive justice will ere long bring him to the ground, and so the oppression will come to an end. This seems to be the most natural interpretation of the passage. The Septuagint, reading differently, has, "For the knowledge of a man is great upon him." Though what tiffs means it is difficult to say.

Verse 7. - For he knoweth not that which shall be. The subject may be man in general, or more probably the evil tyrant. The clause contains a third reason for patience. The despot cannot foresee the future, and goes on blindly filling up the measure of his iniquity, being unable to take any precautions against his inevitable fate (Proverbs 24:22). Quem Deus vult perdere prius dementat. For who can tell him when it shall be? rather, how it shall be. The fourth portion of the argument. The infatuated man knows not the time when the blow will fall, nor, as here, the manner in which the retribution will come, the form which it will take. Septuagint," For how it shall be, who will tell him?" The Vulgate paraphrases inaccurately, Quia ignorat prae-terita, et futura nullo scire potest nuntio, "Because he knoweth not the past, and the future he can ascertain by no messenger."

Verse 8. - This verse gives the conclusion of the line of argument which confirms the last clause of ver. 5. There is no man that hath power over the spirit to retain the spirit. If we take "spirit" in the sense of "the breath of life," explaining the clause to mean that the mightiest despot has no power to retain life when his call comes, we have the same thought repeated virtually in the next clause. It is therefore bettor to take ruach in the sense of "wind" (Genesis 8:1). No one can control the course of the wind or know its way (comp. Ecclesiastes 11:5, where the same ambiguity exists; Proverbs 30:4). Koheleth gives here four impossibilities which point to the conclusion already given. The first is man's inability to check the viewless wind or to know whence it comes or whither it goes (John 3:8). Equally impotent is the tyrant to influence the drift of events that is bearing him on to his end. God's judgments are often likened to a wind (see Isaiah 41:16; Wisd. 4:4 Wisd. 5:23). Neither hath he power in the day of death; rather, over the day of death. The second impossibility concerns the averting the hour of death. Whether it comes by sickness, or accident, or design, the despot must succumb; he can neither foresee nor ward it off (1 Samuel 26:10, "The Lord shall smite him; or his day shall come to die; or he shall go down into battle, and perish;" Ecclus. 14:12, "Remember that death will not be long in coming, and that the covenant of the grave is not showed unto thee"). And there is no discharge in that war. The word rendered "discharge" (mishlachath) is found elsewhere only in Psalm 78:49, where it is translated "sending," "mission," or "band." The Septuagint here has ἀποατολή; the Vulgate Nec sinitur quiescere ingruente bello. The Authorized Version is doubtless correct, though there is no need to insert the pronoun "that." The severity of the law of military service is considered analogously with the inexorable law of death. The Hebrew enactment (Deuteronomy 20:5-8) allowed exemption in certain cases; but the Persian rule was inflexibly rigid, permitting no furlough or evasion during an expedition. Thus we read that when (Eobazus, the father of three sons, petitioned Darius to leave him one at home, the tyrant replied that he would leave him all three, and had them put to death. Again, Pythius, a Lydian, asking Xerxes to exempt his eldest son from accompanying the army to Greece, was reviled by the monarch in unmeasured terms, and was punished for his presumption by seeing his son slain before his eyes, the body divided into two pieces, and placed on either side of the road by which the army passed, that all might be warned of the fate awaiting any attempt to evade military service (Herod., 4:84; 7:35). The passage in the text has a bearing on the authorship and date of our book, is as seems most probable, the reference is to the cruel discipline of Persia. This is the third impossibility; the fourth follows. Neither shall wickedness deliver those that are given to it; its lord and master. Septuagint, τὸν παρ αὐτῆς, "its votary." Ginsburg translates resha "cunning;" but this seems foreign to the sentiment, which is concerned with the despot's impiety, injustice, and general wickedness, not with the means by which he endeavors to escape the reward of his deeds. The fact is, no evil despot, however reckless and imperious, can go long unpunished. He may say in his heart, "There is no God," or, "God hideth his face, and sees him not," but certain retribution awaits him, and may not be avoided. Says the gnome -

Ἄγει τὸ θεῖον τοὺς κακοὺς πρὸς τὴν δίκνη.

"Heaven drives the evil always unto judgment"