Verse-by-Verse Bible Commentary
Ecclesiastes 7:13

Clarke's Commentary

Verse 13. Consider the work of God — Such is the nature of his providence, that it puts money into the hands of few: but wisdom is within the reach of all. The first is not necessary to happiness; therefore, it is not offered to men; the latter is; and therefore God, in his goodness, offers it to the whole human race. The former can rarely be acquired, for God puts it out of the reach of most men, and you cannot make that straight which he has made crooked; the latter may be easily attained by every person who carefully and seriously seeks it from God.

Bridgeway Bible Commentary

Proverbs about life and death (7:1-14)

The writer now faces up to the fact that people have to make their way through life in spite of its various misfortunes. Through a collection of proverbs he points out that whatever circumstances they find themselves in, they should use them to the best advantage.
To begin with, people should desire a good reputation. If they live worthwhile lives, the day of their death will be more important than the day of their birth. It will be the climax that confirms their good reputation for ever (7:1). In view of this, they should always bear in mind the certainty of death, and not waste their lives on empty pleasures (2-4).
People who understand life will prefer the sincere rebuke of a wise person to the empty praise of a fool (5-6). They will avoid the temptation to get rich through oppression and bribery, knowing that these ruin a person’s character (7). They will not be impatient or hot-tempered, and will not try to escape present troubles by wishing to be back in the past (8-10). They will recognize that wisdom and money, when used together, can improve the quality of life, but they will also accept the various circumstances they meet as being God’s will for them. They cannot change what God has determined, but they can enjoy whatever good they meet (11-14).

Coffman's Commentaries on the Bible

WHY GOOD TIMES AND BAD TIMES ARE INTERMINGLED

“Consider the work of God: for who can make that straight which he hath made crooked? In the day of prosperity be joyful, and in the day of adversity consider; yea, God hath made the one side by side with the other, to the end that man should not find out anything that shall be after him.”

“Consider the work of God” “The author (Solomon) here has not given up belief in God, although he is a pessimist.”International Critical Commentary, op. cit., p. 141,

“Who can make that straight which he (God) hath made crooked” This means that, “No one can change, with a view to improving it, what God has determined shall be.”The Interpreter’s Bible, Vol. 5, p. 65.

“Man shall not find out anything that shall be after him” The underlined words here are not in the Hebrew; and we have often observed when the translators add that many words, even including verbs expressing the future tense, it is very probable that there is uncertainty of the meaning. This is true here.

Franz Delitzsch stated unequivocally that the literal translation here is, “That man may find nothing behind him,” but added, “That is meaningless.”C. F. Keil, Keil-Delitzsch’s Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), Vol. 6b, p. 322. Most modern translators have concurred in this; but this writer finds it impossible to believe that the literal translation is meaningless. In fact, it is our version (American Standard Version) and the whole crop of current translations (which are not translations at all, but are the words of the translators) - it is these current renditions that are meaningless. Read our version here. What does it say? That God has set the days of prosperity and adversity side by side so that man cannot predict the future; but, of course, HE CAN PREDICT THE FUTURE. He can be absolutely certain that in the future the good days and bad days will continue to be side by side exactly as God has ordained it! The true rendition of this place is:

“God hath also set the one over against the other, to the end that man should find nothing AFTER him” (KJV).

This translation uses the word “after”, which is a synonym for “behind”. If the family of a deceased person follows behind the hearse on the way to the cemetery, then they most certainly follow after it. This verse (Ecclesiastes 7:14 b) simply means that God has mingled the good days and the bad days in such a manner that man’s estate shall be exhausted by the time of his death; and the experience of millions of people corroborates this. For the vast majority of mankind, when the medical expenses of the terminal illness and the funeral expenses are all paid, nothing is left.

Barnes' Notes on the Whole Bible

The work of God - The scheme of Divine Providence, the course of events which God orders and controls (compare Ecclesiastes 3:11). It comprises both events which are “straight,” i. e., in accordance with our expectation, and events which are “crooked,” i. e., which by their seeming inequality baffle our comprehension.

Smith's Bible Commentary

Tonight we want to return again to the book of Ecclesiastes beginning with chapter 7. And as we return to the book of Ecclesiastes, again, it is important that we make note of the fact that the book of Ecclesiastes was written by Solomon in his later years. After he had assiduously pursued to find the purpose and meaning of life in so many different things: in wisdom, in wealth, in fame, in building, in pleasures. And after his pursuit, which carried him into every area and experience of life, he came up with the conclusion that life is empty and frustrating. Solomon made the mistake of searching for purpose in life under the sun. And if your purpose is limited to under the sun, chances are you will come up, as Solomon, with the conclusion that life is a mistake. That it is not worthwhile. That everything is only filled with emptiness and frustration.

But God did not intend for you to live a life under the sun. God intended that you should experience real life in the Son. In First John we read, "And this is the record, that God has given unto us, even eternal life, and this life is in the Son. And he who has the Son has life" ( 1 John 5:11-12 ). There is real life. There is real meaning and purpose to life. When you find the life in Jesus Christ.

The life apart from Him, apart from the spiritual dimension, living a life on the animal plane of a body-conscious experience and a body-conscious level will lead a person to despair even as the philosophies of today have concluded. That man will be led by reason to despair. Life is hopeless. Thus, man must take a leap into the upper story of experience and man must have some kind of a non-reasoned religious experience to save him from the despair of reality. And so the philosophy led man to the point of despair by reason. And then his only suggestion for man is jump out of reason. Become unreasonable. Take a leap of faith into a non-reasoned religious experience in order that you might not despair because life is hopeless. This is the conclusion that Solomon drew after trying everything.

Now as we read the book of Ecclesiastes, it is a book of despair. "Vanity, vanity, all is vanity and vexation of spirit" ( Ecclesiastes 1:14 ). The conclusions that Solomon came to are conclusions of natural, human reasoning apart from God. Therefore, they are not to be taken as doctrinal truths. You are dealing with a man searching for life apart from God and his conclusions are not doctrinal truths. Except that they do bring to you the end result of natural reasoning, but not divine wisdom. So they show you man apart from God and the despair and hopelessness of man apart from God. And the conclusions that are drawn are in that kind of a background. They're not doctrinal truths, because if you take the step into the spiritual level, you'll come to a far different conclusion of life.

Back in the book of Deuteronomy when God was giving the law to Moses, and because God could foresee down through time to that particular time in the history of the nation of Israel when they would demand a king, and because God knew that one day they would no longer be satisfied with Him being king over them and would want a king, God incorporated even into the law of Moses 400 years before they ever had a king, God incorporated laws for the kings. Because God knew that 400 years down the line the people were going to come to Samuel and say, "We want a king like the other nations around us. And because God knew they were going to say that, He incorporated into the law in the book of Deuteronomy laws for kings.

Now it is interesting as we look at the seventeenth chapter of Deuteronomy, as God is setting up the laws for the king, beginning with verse Ecclesiastes 7:14 of the seventeenth chapter of the book of Deuteronomy, the Lord said, "When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, 'I will set a king over me, like as all the nations that are about me.'" And that's exactly what they said to Samuel, "Set us up a king over us that we might be like the other nations."

Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose. One from among your brothers shalt thou set king over thee. Thou mayest not set a stranger over thee, which is not thy brother. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses. Forasmuch as the Lord hath said unto you, ye shall henceforth return no more that way. Neither shall he multiply wives to himself, that his heart turn not away. Neither shall he greatly multiply to himself silver and gold. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites. And it shall be with him, and he shall read therein all the days of his life, that he may learn the fear the Lord his God, to keep all the words of this law and these statutes, to do them. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left. To the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel ( Deuteronomy 17:14-20 ).

But verse Ecclesiastes 7:17 , "Neither shall he multiply wives to himself, that his heart turn not away."

It seems prosaic to declare God understands human nature. And God's laws are written for our admonition, and they weren't written in vain. "When you set up a king, one thing a king isn't to do, he's not to multiply wives lest they turn his heart away."

Now let's turn to First Kings, chapter 10. As we are reading of Solomon, remember he wasn't to multiply gold unto himself or silver or horses, but as we read in verse Ecclesiastes 7:14 ,

Now the weight of gold that came to Solomon in one year was six hundred and sixty-six talents. He had traffic of spice merchants, and of all the kings of Arabia. He made two hundred targets of beaten gold; six hundred shekels of gold went to one target. And he made three hundred shields of beaten gold; three pounds of gold went into one shield. And the king put them in the house of the forest of Lebanon. Moreover, he made a great throne of ivory, who overlaid it with the best gold. [Down in verse Ecclesiastes 7:21 ,] All of the drinking vessels were of gold, the vessels of the house of the forest of Lebanon were of pure gold. None were of silver, for silver was counted as nothing in the days of Solomon. [Verse Ecclesiastes 7:27 ,] And the king made silver to be in Jerusalem as stones, and cedars to be as the sycamore trees in the valley, for the abundance. And Solomon had brought horses out of Egypt ( 1 Kings 10:14-19 , 1 Kings 10:21 , 1 Kings 10:27 , 1 Kings 10:28 ).

He's not to multiply horses, not to go back to Egypt. Solomon's so far getting an F for the course.

And as we get into chapter 11,

But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites, and of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. And he had seven hundred wives, [He's not to multiply wives, oh. Flunk him.] three hundred concubines: [And what does it say?] and his wives turned away his heart ( 1 Kings 11:1-3 ).

Four hundred years earlier God had warned about this very thing. God had forbidden this very thing with the warning, lest they turn his heart away. Solomon thought he could beat God. He thought he knew better than God. He thought he knew better than the law of God. But you don't.

God knows your human nature better than you know it yourself. And God has given laws to protect you. For God knows what the consequence of the violation of these laws will be.

For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. For Solomon went after [the pagan gods of] Ashtoreth the goddess of the Zidonians, the Milcom the abomination of the Ammonites. Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem ( 1 Kings 11:4-7 ).

Actually it's on the, if you've been over to Jerusalem that hill that goes on up to the Mount of Olives down at the area of Gihon Springs. That is the hill where he built all of these and it's in the sight of all Jerusalem. It's right across the valley. It's in the sight of all Jerusalem. He began to build these pagan temples, a place for Chemosh, the abomination of Moab, and for Molech, the abomination of the children of Ammon. "And also likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods" ( 1 Kings 11:8 ).

So every time he married a wife from some different area, he'd build a temple for her so she could go over and burn incense to her god right across the hill where all of Israel could see.

So Solomon had turned his heart away from God, and in turning his heart away from God, he lost the meaning of life and the purpose of life. And now he is an old man and he is writing of his experience. The consciousness of the greatness of Jehovah, God of Israel, has passed from his mind. And he's trying to find life apart from God. And he finds that life apart from God is nothing but emptiness. Therefore, you cannot take as scriptural doctrine the conclusions that Solomon came to in regards to life and death, because he is reasoning, this is the reasoning of man apart from God and you need to look at the book of Ecclesiastes as that.

Human wisdom, perhaps in its highest expression, yet apart from God is foolish. As God said in Romans, chapter 1, "Professing themselves to be wise, they became fools" ( Romans 1:22 ). And any time you in your human wisdom seek to find a purpose of life apart from God, it's foolish. Your wisdom has led you to foolishness.

Now chapter 7 of Ecclesiastes is a series of proverbs and, of course, Solomon was filled with proverbs. We just have completed the book of Proverbs of which the majority were written by Solomon, and in chapter 7 he does go into another series of proverbs, sort of unrelated again to each other, but just little sayings of human wisdom.

A good name is better than precious ointment ( Ecclesiastes 7:1 );

Better to have a good name than to have good perfume.

and the day of death than the day of one's biRuth ( Ecclesiastes 7:1 ).

Now that sounds pretty much in despair, doesn't it? "Oh, the day of a person's death is better than the day of his birth." That's one who has become cynical because he has sought to find life apart from Jesus Christ. And in that case, it may be true. But living with Christ is a glorious life.

It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning; but the heart of fools is in the house of merriment ( Ecclesiastes 7:2-4 ).

So he has taken a very jaundice view of life, a very jaundice view of pleasure, of joy, because apart from the Lord it is all emptiness. It is all a sham. And because he was seeking it apart from God, he experienced the emptiness of it, and thus, he became a bitter old man. Bitter with life.

It is better to hear the rebuke of the wise, than for a man to hear the song of fools. For as the crackling of thorns under a pot, so is the laughter of the fool: it's just emptiness. Surely oppression makes a wise man mad; and a gift destroys the heart. Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. Be not hasty in thy spirit to be angry: for anger rests in the bosom of fools. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this ( Ecclesiastes 7:5-10 ).

You always hear them talk about the good old days. They say that's not always so true. The good old days when we didn't, when you women didn't have automatic dishwashers and vacuum cleaners, and wall-to-wall carpeting in your house, supermarkets down the block. You all grew your own gardens. Ground your own flour. Used the scrub board. Oh, the good old days. No, we have it pretty nice. We always look back, though, and we think about the days of our youth when Orange County wasn't crowded, when it was full of orange trees instead of subdivisions. But there are advantages both ways.

Wisdom is good with an inheritance: and by it there is profit to them that see the sun. For wisdom is a defense, and money is a defense: but the excellency of knowledge is, that wisdom gives life to those that have it ( Ecclesiastes 7:11-12 ).

Money's good, but wisdom will give life to those that have wisdom.

Consider the work of God: for who can make that straight, which he hath made crooked? ( Ecclesiastes 7:13 )

Who can actually do anything against the work of God? We're powerless and helpless against the work of God.

In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that a man should find nothing after him. All things have I seen in the days of my vanity: there is a just man that perishes in his righteousness, and there is a wicked man that prolongs his life in his wickedness ( Ecclesiastes 7:14-15 ).

I've observed this. There have been good men who perished, died young in their righteousness. There were wicked men who lived many years. Therefore, his conclusion. Now it's not scriptural, it's not biblical. I mean, it's not in the sense, it's not godly. Human looking at life. Seeing that righteous man died young and a sinner lived to be a D.O.M., became a dirty old man, he came to this conclusion. Truly just pure human wisdom.

Don't be overly righteous ( Ecclesiastes 7:16 );

Don't get too involved in righteousness.

neither make thyself over wise: why should you destroy yourself? ( Ecclesiastes 7:16 )

Now it's a wrong conclusion. The righteous don't always die young. There are some beautiful old saints of God. But don't be overly righteous. Why should you kick off soon? Also,

Don't be overly wicked ( Ecclesiastes 7:17 ),

Be moderately wicked.

neither be thou foolish: why should you die before your time? ( Ecclesiastes 7:17 )

So purely human type of reasoning of life.

It is good that you should take hold of this; yes, also from this withdraw not thine hand: for he that feareth God shall come forth of them all. Wisdom strengthens the wise more than ten mighty men which are in the city. For there is not a just man upon earth, that doeth good, and sinneth not ( Ecclesiastes 7:18-20 ).

Now, in this he was correct. The Bible said, "There is none righteous, no, not one" ( Romans 3:10 ). The Bible says, "All have sinned, and come short of the glory of God" ( Romans 3:23 ). A human observation that is correct.

Also take no heed unto all words that are spoken; lest thou hear your servant curse thee ( Ecclesiastes 7:21 ):

They say that an eavesdropper rarely hears anything good about himself. You know, you're that kind of person that's always trying to eavesdrop on other's conversations. And so he's sort of warning you against that. Don't take heed; don't try to listen to what they say. You're going to find out they're cursing you.

For [you know how that] oftentimes in your own heart that you have likewise cursed others. All this have I proved by wisdom ( Ecclesiastes 7:22 , Ecclesiastes 7:23 ):

Not by God, I proved it by wisdom. But the wisdom of man, the scriptures said, is "foolishness with God" ( 1 Corinthians 3:19 ).

I said, I will be wise; but it was far from me. That which is afar off, and exceeding deep, who can find it out? I applied my heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even the foolishness and madness: And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleases God shall escape from her; but the sinner will be caught by her. Behold, this have I found, saith the Preacher ( Ecclesiastes 7:23-27 ).

Or the debater, or the word... it was translated into the Septuagint ecclesia, the assembler.

one by one, to find out the account; Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found ( Ecclesiastes 7:27-28 ).

So in all his thousand wives he did not find a decent one. Now, he did find one man out of a thousand. So men have a little better record as far as Solomon is concerned. But you might, of course, also observe he didn't marry any men and you don't really know a person till you marry them. But if he was, you know... people, it's interesting people seem to repeat mistakes, and you find a person who has been married five, six, seven times. It really can't be that the other person was wrong all the time. You say, "Well, it might be. It might be the person is just a, who has been married that many times is just a poor judge of character." And they're following a pattern because we often do. We married the same kind of person. And always you think, "Oh, the second time around, you know, I'll be wiser, make better choices and all." But we are bound by certain patterns and if, of course, you get a godly, righteous woman, her price is "far above rubies" ( Proverbs 31:10 ). And you'll find one in a thousand every time. You find one who loves the Lord. How glorious it is, how beautiful it is to have a wife who loves God, who calls upon the Lord. What a blessing, what an asset they are to our lives.

Lo, this only have I found, that God hath made man upright; but they have sought out many inventions ( Ecclesiastes 7:29 ).

God made us straight, but boy, how we have searched otherwise. "

Dr. Constable's Expository Notes

1. Adversity and prosperity 7:1-14

He began by exposing our ignorance of the significance of adversity and prosperity (Ecclesiastes 7:1-14; cf. Job). Both of these conditions, he noted, can have good and bad effects-depending on how a person responds to them. Prosperity is not always or necessarily good (cf. Ecclesiastes 6:1-12), and adversity, or affliction, is not always or necessarily evil (cf. Ecclesiastes 7:1-15). Actually, adversity is often a greater good than prosperity. [Note: Kaiser, Ecclesiastes . . ., pp. 80, 82.]

"With his sure touch the author now brings in a stimulating change of style and approach. Instead of reflecting and arguing, he will bombard us with proverbs, with their strong impact and varied angles of attack." [Note: Kidner, p. 64.]

Dr. Constable's Expository Notes

We cannot understand why God uses adversity and prosperity as He does. A man or woman of faith trusts God nonetheless (Romans 8:28). Therefore, we should enjoy the times of prosperity, and remember in the times of adversity that God is in control.

"God balances our lives by giving us enough blessings to keep us happy and enough burdens to keep us humble." [Note: Ibid., p. 515.]

The phrase "man cannot discover" or the equivalent is another structural marker in Ecclesiastes that indicates the end of a subsection in chapters 7 and 8 (cf. Ecclesiastes 7:14; Ecclesiastes 7:24; Ecclesiastes 7:28 twice; Ecclesiastes 8:17 thrice). Other key structural markers are the phrases "vanity and striving after wind" (Ecclesiastes 1:14; et al.) and "man does not know" (Ecclesiastes 9:1; et al.). [Note: See A. G. Wright, pp. 325-26.]

Gill's Exposition of the Whole Bible

Consider the work of God,.... This is dressed to those who thought the former days better than the present, and were ready to quarrel with the providence of God, Ecclesiastes 7:10; and are therefore advised to consider the work of God; not the work of creation, but of providence; which is the effect of divine sovereignty, and is conducted and directed according to the counsel of his will, and is always wisely done to answer the best ends and purposes: everything is beautiful in its season; contemplate, adore, and admire the wisdom, power, and goodness of God, displayed therein; it is such as cannot be made better, nor otherwise than it is;

for who can make [that] straight which he hath made crooked? or which seems to be so, irregular and disagreeable? No man can mend or make that better he finds fault with and complains of; nor can he alter the course of things, nor stay the hand, nor stop the providence of God: if it is his pleasure that public calamities should be in the world, or in such a part of it, as famine, pestilence, or the sword; or any affliction on families, and particular persons, or poverty and meanness in such and such individuals, there is no hindering it; whatever he has purposed and resolved, his providence effects, and there is no frustrating his designs; it signifies nothing for a creature to murmur and complain; it is best to submit to his will, for no alteration can be made but what he pleases. Some understand this of natural defects in human bodies, with which they are born, or which attend them, as blindness, lameness, c. so the Targum,

"consider the work of God, and his strength, who made the blind, the crooked, and the lame, to be wonders in the world for who can make straight one of them but the Lord of the world, who made him crooked?''

Others, of spiritual defects in such who walk in crooked ways, and are hardened in them; who can correct them, and make them other ways, if God does not give them his grace to convert them, and soften their hard hearts? he hardens whom he will, and who hath resisted his will? Jarchi's paraphrase is,

"who can make straight after death what he has made crooked in life?''

Ecclesiastes 7:10- :. Alshech interprets it of the first man Adam.

Henry's Complete Commentary on the Bible

      11 Wisdom is good with an inheritance: and by it there is profit to them that see the sun.   12 For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.   13 Consider the work of God: for who can make that straight, which he hath made crooked?   14 In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.   15 All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.   16 Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?   17 Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?   18 It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.   19 Wisdom strengtheneth the wise more than ten mighty men which are in the city.   20 For there is not a just man upon earth, that doeth good, and sinneth not.   21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:   22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.

      Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.

      I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself,Luke 16:9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (Ecclesiastes 11:7; Ecclesiastes 11:7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (John 11:9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (Ecclesiastes 7:19; Ecclesiastes 7:19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons.

      II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us.

      1. We must have an eye to God and to his hand in every thing that befals us (Ecclesiastes 7:13; Ecclesiastes 7:13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it.

      2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, Ecclesiastes 7:14; Ecclesiastes 7:14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isaiah 14:7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength." [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Haggai 1:5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.

      3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, Ecclesiastes 7:15; Ecclesiastes 7:15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: "All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing." Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job 21:7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee." The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then.

      4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. "Be not righteous overmuch,Ecclesiastes 7:16; Ecclesiastes 7:16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests." Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men." (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (Ecclesiastes 7:15; Ecclesiastes 7:15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (Ecclesiastes 7:17; Ecclesiastes 7:17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. "The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?" Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change.

      5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (Ecclesiastes 7:18; Ecclesiastes 7:18): "It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Psalms 37:23; Psalms 37:24.

      6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief.

      (1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (Ecclesiastes 7:19; Ecclesiastes 7:19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not,Ecclesiastes 7:20; Ecclesiastes 7:20. Solomon had this in his prayer (1 Kings 8:46), in his proverbs (Proverbs 20:9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Hebrews 12:23), and in heaven they do good and sin not.

      (2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (Ecclesiastes 7:21; Ecclesiastes 7:21): "Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not,Psalms 38:13; Psalms 38:14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Proverbs 29:12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy." The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.

      (3.) Wisdom puts us in mind of our own faults (Ecclesiastes 7:22; Ecclesiastes 7:22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin." Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish,Titus 3:2; Titus 3:3; Matthew 7:1; Matthew 7:2; James 3:1; James 3:2.