Verse-by-Verse Bible Commentary
Ecclesiastes 5:8

Clarke's Commentary

Verse Ecclesiastes 5:8. If thou seest the oppression of the poor — For this was a frequent case under all governments; and especially in the provinces or colonies which being far from the seat of government, were generally oppressed by the sovereign's deputies.

Marvel not at the matter — החפץ hachephets, the will, i.e., of God; which permits such evils to take place; for all things shall work together for good to them that love him.

"Marvel not,

Ye righteous, if his dispensations here

Unequal seem. What, though disorders reign?

He still presides, and with unerring hand

Directs the vast machine. His wisdom can

From discord harmony produce; and make

Even vice itself subservient to his ends."

Bridgeway Bible Commentary

Advice about money (5:8-6:12)

Greed for money is a common social evil and the cause of much suffering. Because of such greed, government officials exploit poor farmers. Each official makes sure he takes as much money as he can, so that after he has passed some of it on to those above him who protect him, he has enough left for himself. As for the farmers, besides losing their profits to corrupt officials, they must also give some of their harvest as a tax to the king (8-9).
Prosperity does not satisfy, because the more people have, the more they want. The rich may lie awake at night worrying about their money, while labourers sleep soundly (10-12). Another frustration for the rich is that they may lose all their money in an unsuccessful business deal. In the end they have nothing to pass on to their children in spite of a lifetime of hard work (13-17). Life is short, and people should use the possessions and the work God has given them to bring themselves enjoyment, not trouble. This is God’s will (18-20).
Two further examples illustrate the deceitfulness of riches. People may have wealth but not be able to enjoy it. Then, when they die, the benefits of their wealth are enjoyed by others, who may not even be relatives (6:1-3). Others may have everything that enables them to enjoy their wealth but they refuse to. They might live to a great age, but die in misery and are forgotten. A baby born dead, never having seen the world’s light, is better off than such people (4-6).
No matter how much people have, they are never satisfied. Why, then, do they waste time and effort trying to improve themselves? They would do better to find enjoyment in what they have than always to want something else (7-9). After all, they cannot change what God has determined. Neither can they argue with God. They do not know what is best for them in this short life, nor do they know what will happen after they die (10-12).

Coffman's Commentaries on the Bible

THE HIERARCHY OF OPPRESSION

“If thou seest the oppression of the poor, and the violent taking away of justice and righteousness in a province, marvel not at the matter; for one higher than the high regardeth; and there are higher than they. Moreover the profit of the earth is for all: the king himself is served by the field.”

“The Hebrew text of Ecclesiastes 5:9 has been damaged; and the translation is little more than a guess at what might have been meant.”The Anchor Bible Commentary (Garden City, New York: Doubleday and Company, 1972), Vol. 18, p. 228. As the verses stand, they appear to be an apology, or justification, for the pyramidal hierarchy of the ancient system of taxation, in which, “These officials were watching, not, as a rule, that justice should be done to the poor, but to squeeze revenue out of the lesser officials under them. Each official was an oppressor; and there is no wonder that the poor peasant, the lowest stratum of the heap, should be squeezed.”International Critical Commentary, Vol. 18, p. 127.

“Marvel not at the matter” Something of the heartlessness of Solomon appears in this flippant remark. It means, simply, “Think nothing of it”! Regarding the mention here of “the one higher than the high,” “This is perhaps an impersonal reference to the king.”Ibid.

Barnes' Notes on the Whole Bible

Matter - Rather, purpose (as in the margin, and Ecclesiastes 3:1), referring either to the will of God or to the edict of an oppressive ruler.

For he ... they - literally, for high watches over high and the highest over them, i. e., the king in the capital watches over the judge or governor in the province, and God over both. This seems more in harmony with the preceding verses, and more agreeable to the scope of this passage than to understand the passage only of earthly rulers.

Smith's Bible Commentary

Chapter 5

Keep your foot when you go to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they do not consider the evil that they do ( Ecclesiastes 5:1 ).

When you go into the house of God, listen. Be more ready to hear.

Don't be rash with your mouth, and let not your heart be hasty to utter any thing before God: for God is in heaven, and you are upon the earth: therefore let your words be few ( Ecclesiastes 5:2 ).

And now he's talking about going in the house of God and making all kinds of promises and vows to God. "Oh, God, I'm going to serve You. Oh, God, I'm going to put you first in my life. Oh, God," and making all these promises. He said, "Keep your mouth shut. Don't do a lot of talking. Listen. For God is there. He's in heaven. He hears what you're saying. So don't be hasty to utter anything."

For a dream comes through the multitude of business; and a fool's voice is known by the multitude of his words. Now when you vow a vow unto God, defer not to pay it; for he has no pleasure in fools: pay what you have vowed. It is better that you should not vow, than that you should vow and not pay. Don't allow your mouth to cause your flesh to sin ( Ecclesiastes 5:3-6 );

All of the broken promises that we have made to God because we didn't have enough sense to just listen and keep our mouth shut when we came into the house of God. And so we make these rash promises. These vows before the Lord. And then we break them. Better not to vow. You see, the vow always makes me feel better. Because I get sort of satisfied, I promised God I'm going to give Him everything, you know. All I have belongs to God. God, you can have it all. And I feel relieved of my guilt of amassing things, because after all, it all belongs to God. I gave it to Him. Now He never has a chance to use it. But when I die, who is it going to go to? "Suffer not your mouth to cause your flesh to sin."

neither say you before the angel, that it was an error ( Ecclesiastes 5:6 ):

Oh, I didn't really mean that.

wherefore why should God become angry at thy voice, and destroy the work of your hands? For in the multitude of dreams and in many words there is also divers vanities: but reverence God ( Ecclesiastes 5:6-7 ).

Respect Him.

For if you see the oppression of the poor, and the violent perverting of judgment and the justice in a province, marvel not at the matter: for he that is higher than the highest regards; and there be higher than they ( Ecclesiastes 5:8 ).

God is higher than man. If you see these things, just know that there is one who is higher.

Moreover the profit of the earth is for all: and the king himself is served by the field. Now he that loves silver shall not be satisfied with silver; nor he that loves abundance with increase: this also is vanity ( Ecclesiastes 5:9-10 ).

Jesus said a man's life consisteth not in the abundance of the things that he possesses. If you love silver, you'll never be satisfied. If you love abundance, you'll never be satisfied by the abundance.

When goods increase, they are increased that eat them ( Ecclesiastes 5:11 ):

So Solomon had more goods, but he had more people eating them.

and what good is it to the owners thereof, except that you get to watch them eat? ( Ecclesiastes 5:11 )

I mean, I've got all of these goods, but it takes so many servants to keep all of these cattle. Takes so many shepherds to watch over all these. I got to feed them all. So I've got all these, but what good is it? You get to watch everybody eat it up, you know. All my wives and all my kids sitting there eating, and all the servants, all eating, so. So you have a lot, so what? You know. What good is it to you? You can only eat so much. You can only sleep in one bed. I mean, you know, you can only take care of your own needs, and after that, whatever you have, you just watch others eat it up.

The sleep of a laboring man is sweet, whether he eats little or much: but the abundance of the rich won't allow him to sleep ( Ecclesiastes 5:12 ).

The guy is out there laboring hard, he really sleeps sound. But yet this guy has so many riches he's lying there in the pillow, "Now tomorrow I better take the stock out of that one, looks like it's going down. Better invest in this, oh, I wonder, would that be wise?" And all night long he's mulling over what he's going to be doing tomorrow to get more riches. And the abundance of his possessions won't allow him to sleep. He lies there pounding the pillow all night. Figuring out. So how sweet is the sleep of the laboring man.

There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. But those riches perish by evil travail: and he begetteth a son, there is nothing in his hand. And as he came forth out of his mother's womb, naked shall he return to go as he came, he shall take nothing of his labor, which he may carry away in his hand ( Ecclesiastes 5:13-15 ).

Man, when you die, you're not going to take anything with you. You're going to leave it all.

And this also is a sore evil, in all the points as he came, so he's going to go: so what profit has he of all that which he labored for to the wind? For all of the days he eats in darkness, and he has much sorrow and wrath in his sickness. Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all of his labor that he has taken under the sun all of the days of his life, which God gives him: for it is his portion ( Ecclesiastes 5:16-18 ).

In other words, enjoy it now, because, man, that's your portion. That's it. Now, how different this is than what Jesus said concerning our riches. He said, "Lay not up for yourself treasures on earth, where moth and rust doth corrupt and decay, thieves break through and steal. Lay up for yourself treasures in heaven" ( Matthew 6:19-20 ). There is a way by which you can transfer your treasures into eternal treasures. And Jesus encourages us towards that. You can exchange your currency for that which is current in heaven.

Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor; this is the gift of God. For he shall not much remember the days of his life; because God answers him in the joy of his heart ( Ecclesiastes 5:19-20 ). "

Dr. Constable's Expository Notes

The effect of political officials 5:8-9

The point of these verses seems to be that the fruits of one’s work can also disappear as a result of taxes and unfair oppression by political rulers. A hierarchy of officials is in view. By legal and illegal means, rulers squeeze money out of the populace. Even so, it is better to have government than not have it (cf. Romans 13:1-7). One translation of Ecclesiastes 5:9 is, "But an advantage to a land for everyone is: a king over cultivated land." [Note: Eaton, p. 101.]

Gill's Exposition of the Whole Bible

If thou seest the oppression of the poor, and violent perverting of justice in a province,.... Which is a very disagreeable sight, but often seen; the poor are oppressed, and judgment and justice perverted, and that in a very violent and flagrant manner, in open courts of judicature, in the several provinces and kingdoms of the world;

marvel not at the matter; as though it was some strange and uncommon thing, when nothing is more common: or "marvel not at the will" or "pleasure" t; that is, of God, who suffers such things to be. So the Targum, Jarchi, and Aben Ezra, interpret it; stumble not at it, nor arraign the wisdom and justice of God; let not that temptation prevail in thee as it has done in some good men, who have been tempted from hence to think there was nothing in religion, nor no providence attending the affairs of this world; do not be frightened and astonished, and hurried into such a thought; nor be distressed at the calamities and oppressions of poor and innocent men;

for [he that is] higher than the highest regardeth: that is, God, who is the most high in all the earth; higher, than the kings of the earth, and all high and haughty oppressors; higher indeed than the heavens, and the angels there: he "regards" all his people, his eyes are on them, and he never withdraws them from them; he regards their cries, and hears and answers them; he regards their oppressors, and their oppressions; and will, in his own time, deliver them; or he "keeps" u his people as the apple of his eye, in the hollow of his hand, night and day, lest any hurt them; he keeps them by his power through faith unto salvation. It may be rendered, "the high One from on high observes" w; God, who is the high and lofty One, looks down from the high heavens where he dwells, and takes notice of all the sons of men, and considers all their works; see Psalms 33:13;

and [there be] higher than they; either the holy angels, who are higher than tyrannical oppressors, higher in nature, and excel in strength and power; and these are on the side of the oppressed, have the charge of saints, and encamp about them; and, whenever they have an order, can destroy their enemies in a moment: or rather the three divine Persons are meant, by the plural expression used, Father, Son, and Spirit; Jehovah the Father is above men, the greatest of men, in the things in which they deal proudly; be is greater than all, and none can pluck his sheep out of his hands, and worry them: Christ, the Son of the Highest, is higher than the kings, of the earth; he is King of kings, and Lord of lords, and able to deliver and save his people; and the Holy Spirit is the power of the Highest, and is greater than he or they that are in the world, the avowed enemies of the saints. Aben Ezra interprets it of the secret of the name of God, which he says is inexplicable. So the Midrash understands it of the holy blessed God; and in another tract it is said, on mention of this passage, there are three superiors above them in the way of emanation, and of them it is said x, "there be higher than they."

t על החפץ "super voluntate", Montanus, Cocceius; "de divina volantate", Pagninus, Mercerus; "divinam voluntatem", Tigurine version; "de ista voluntate", Junius Tremellius, Gejerus. u שמר "custodiens", Montanus "custodit", Pagninus; "custos", Tigurine version. w "Observat", Junius Tremellius, Piscator, Mercerus, Gejerus "observans, observator est", Rambachius. x Tikkune Zohar Correct. 69. fol. 114. 1.

Henry's Complete Commentary on the Bible

      4 When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.   5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.   6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?   7 For in the multitude of dreams and many words there are also divers vanities: but fear thou God.   8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.

      Four things we are exhorted to in these verses:--

      I. To be conscientious in paying our vows.

      1. A vow is a bond upon the soul (Numbers 30:2), by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but, in some particular instances, to do that to do which we were not under any antecedent obligation, whether it respects honouring God or serving the interests of his kingdom among men. When, under the sense of some affliction (Psalms 66:14), or in the pursuit of some mercy (1 Samuel 1:11), thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord and thou canst not go back; therefore, (1.) Pay it; perform what thou hast promised; bring to God what thou hast dedicated and devoted to him: Pay that which thou hast vowed; pay it in full and keep not back any part of the price; pay it in kind, do not alter it or change it, so the law was, Leviticus 27:10. Have we vowed to give our own selves unto the Lord? Let us then be as good as our word, act in his service, to his glory, and not sacrilegiously alienate ourselves. (2.) Defer not to pay it. If it be in the power of thy hands to pay it to-day, leave it not till to-morrow; do not beg a day, nor put it off to a more convenient season. By delay the sense of the obligation slackens and cools, and is in danger of wearing off; we thereby discover a loathness and backwardness to perform our vow; and qui non est hodie cras minus aptus erit--he who is not inclined to-day will be averse to-morrow. The longer it is put off the more difficult it will be to bring ourselves to it; death may not only prevent the payment, but fetch thee to judgment, under the guilt of a broken vow, Psalms 76:11.

      2. Two reasons are here given why we should speedily and cheerfully pay our vows:-- (1.) Because otherwise we affront God; we play the fool with him, as if we designed to put a trick upon him; and God has no pleasure in fools. More is implied than is expressed; the meaning is, He greatly abhors such fools and such foolish dealings. Has he need of fools? No; Be not deceived, God is not mocked, but will surely and severely reckon with those that thus play fast and loose with him. (2.) Because otherwise we wrong ourselves, we lose the benefit of the making of the vow, nay, we incur the penalty for the breach of it; so that it would have been better a great deal not to have vowed, more safe and more to our advantage, than to vow and not to pay. Not to have vowed would have been but an omission, but to vow and not pay incurs the guilt of treachery and perjury; it is lying to God,Acts 5:4.

      II. To be cautious in making our vows. This is necessary in order to our being conscientious in performing them, Ecclesiastes 5:6; Ecclesiastes 5:6. 1. We must take heed that we never vow anything that is sinful, or that may be an occasion of sin, for such a vow is ill-made and must be broken. Suffer not thy mouth, by such a vow, to cause thy flesh to sin, as Herod's rash promise caused him to cut off the head of John the Baptist. 2. We must not vow that which, through the frailty of the flesh, we have reason to fear we shall not be able to perform, as those that vow a single life and yet know not how to keep their vow. Hereby, (1.) They shame themselves; for they are forced to say before the angel, It was an error, that either they did not mean or did not consider what they said; and, take it which way you will, it is bad enough. "When thou hast made a vow, do not seek to evade it, nor find excuses to get clear of the obligation of it; say not before the priest, who is called the angel or messenger of the Lord of hosts, that, upon second thoughts, thou hast changed thy mind, and desirest to be absolved from the obligation of thy vow; but stick to it, and do not seek a hole to creep out at." Some by the angel understand the guardian angel which they suppose to attend every man and to inspect what he does. Others understand it of Christ, the Angel of the covenant, who is present with his people in their assemblies, who searches the heart, and cannot be imposed upon; provoke him not, for God's name is in him, and he is represented as strict and jealous, Exodus 23:20; Exodus 23:21. (2.) They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him. It is a snare to a man, after vows, to make enquiry.

      III. To keep up the fear of God, Ecclesiastes 5:7; Ecclesiastes 5:7. Many, of old, pretended to know the mind of God by dreams, and were so full of them that they almost made God's people forget his name by their dreams (Jeremiah 23:25; Jeremiah 23:26); and many now perplex themselves with their frightful or odd dreams, or with other people's dreams, as if they foreboded this or the other disaster. Those that heed dreams shall have a multitude of them to fill their heads with; but in them all there are divers vanities, as there are in many words, and the more if we regard them. "They are but like the idle impertinent chat of children and fools, and therefore never heed them; forget them; instead of repeating them lay no stress upon them, draw no disquieting conclusions from them, but fear thou God; have an eye to his sovereign dominion, set him before thee, keep thyself in his love, and be afraid of offending him, and then thou wilt not disturb thyself with foolish dreams." The way not to be dismayed at the signs of heaven, nor afraid of the idols of the heathen, is to fear God as King of nations,Jeremiah 10:2; Jeremiah 10:5; Jeremiah 10:7.

      IV. With that to keep down the fear of man, Ecclesiastes 5:8; Ecclesiastes 5:8. "Set God before thee, and then, if thou seest the oppression of the poor, thou wilt not marvel at the matter, nor find fault with divine Providence, nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted, nor of religion, when thou seest it will not secure men from suffering wrong." Observe here, 1. A melancholy sight on earth, and such as cannot but trouble every good man that has a sense of justice and a concern for mankind, to see the oppression of the poor because they are poor and cannot defend themselves, and the violent perverting of judgment and justice in a province, oppression under colour of law and backed with power. The kingdom in general may have a good government, and yet it may so happen that a particular province may be committed to a bad man, by whose mal-administration justice may be perverted; so hard it is for the wisest of kings, in giving preferments, to be sure of their men; they can but redress the grievance when it appears. 2. A comfortable sight in heaven. When things look thus dismal we may satisfy ourselves with this, (1.) That, though oppressors be high, God is above them, and in that very thing wherein they deal proudly,Exodus 18:11. God is higher than the highest of creatures, than the highest of princes, than the king that is higher than Agag (Numbers 24:7), than the highest angels, the thrones and dominions of the upper world. God is the Most High over all the earth, and his glory is above the heavens; before him princes are worms, the brightest but glow-worms. (2.) That, though oppressors be secure, God has his eye upon them, takes notice of, and will reckon for, all their violent perverting of judgment; he regards, not only sees it but observes it, and keeps it on record, to be called over again; his eyes are upon their ways. See Job 23:33. (3.) That there is a world of angels, for there are higher than they, who are employed by the divine justice for protecting the injured and punishing the injurious. Sennacherib valued himself highly upon his potent army, but one angel proved too hard for him and all his forces. Some, by those that are higher than they understand the great council of the nation, the presidents to whom the princes of the provinces are accountable (Daniel 6:2), the senate that receive complaints against the proconsuls, the courts above to which appeals are made from the inferior courts, which are necessary to the good government of a kingdom. Let it be a check to oppressors that perhaps their superiors on earth may call them to an account; however, God the Supreme in heaven will.