---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ecclesiastes 7"
description: "CHAPTER 7   :-. 1. (See on  :-). name—character; a godly
mind and life; not mere reputation with man, but what a man is
in the eyes of God, with whom the"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ecclesiastes/7"
---

CHAPTER 7

.

**1.** (See on ).
**name**—character; a godly
mind and life; not mere *reputation* with man, but what a man *is*
in the eyes of God, with whom the *name* and *reality* are
one thing ([Isaiah 9:6](../../../kjv/isaiah/9/6)). This alone
is "good," while all else is "vanity" when made
the chief end.
**ointment**—used lavishly
at costly banquets and peculiarly refreshing in the sultry East. The
*Hebrew* for "name" and for "ointment," have
a happy paronomasia, *Sheem* and *Shemen.* "Ointment"
is fragrant only in the place where the person is whose head and
garment are scented, and only for a time. The "name" given
by God to His child ([Revelation 3:12](../../../kjv/revelation/3/12))
is for ever and in all lands. So in the case of the woman who
received an everlasting name from Jesus Christ, in reward for her
precious ointment ([Isaiah 56:5](../../../kjv/isaiah/56/5);
[Mark 14:3-9](../../../kjv/mark/14/3-9)). Jesus Christ
Himself hath such a name, as the Messiah, equivalent to Anointed ([Mark 14:3-41](../../../kjv/mark/14/3-41)).
**and the day of** [his]
**death,** c.—not a general censure upon God for creating man
but, connected with the previous clause, death is to him, who hath a
godly name, "better" than the day of his birth; "far
better," as [Philippians 1:23](../../../kjv/philippians/1/23) has
it.

**2.** Proving that it is not a
*sensual* enjoyment of earthly goods which is meant in [Ecclesiastes 3:13](../../../kjv/ecclesiastes/3/13);
[Ecclesiastes 5:18](../../../kjv/ecclesiastes/5/18). A thankful use of these
is right, but frequent feasting Solomon had found dangerous to piety
in his own case. So Job's fear ([Ecclesiastes 1:4](../../../kjv/ecclesiastes/1/4);
[Ecclesiastes 1:5](../../../kjv/ecclesiastes/1/5)). The house of feasting
often shuts out thoughts of God and eternity. The sight of the dead
in the "house of mourning" causes "the living" to
think of their own "end."

**3. Sorrow**—such as arises from
serious thoughts of eternity.
**laughter**—reckless mirth
([Ecclesiastes 2:2](../../../kjv/ecclesiastes/2/2)).
**by the sadness . . . better**—
([Psalms 126:5](../../../kjv/psalms/126/5); [Psalms 126:6](../../../kjv/psalms/126/6);
[2 Corinthians 4:17](../../../kjv/2-corinthians/4/17); [Hebrews 12:10](../../../kjv/hebrews/12/10);
[Hebrews 12:11](../../../kjv/hebrews/12/11)). MAURER
translates: "In sadness of countenance there is (may be) a good
(*cheerful*) heart." So *Hebrew,* for "good,"
equivalent to "cheerful" ([Hebrews 12:11](../../../kjv/hebrews/12/11)); but the parallel clause supports *English Version.*

**5.** ([Psalms 141:4](../../../kjv/psalms/141/4);
[Psalms 141:5](../../../kjv/psalms/141/5)). Godly reproof offends
the flesh, but benefits the spirit. Fools' songs in the house of
mirth please the flesh, but injure the soul.

**6. crackling**—answers to the
loud merriment of fools. It is the very fire consuming them which
produces the seeming merry noise (). Their light soon goes out in the black darkness. There is a
paronomasia in the *Hebrew, Sirim* ("thorns"), *Sir*
("pot"). The wicked are often compared to "thorns"
([2 Samuel 23:6](../../../kjv/2-samuel/23/6); [Nahum 1:10](../../../kjv/nahum/1/10)).
Dried cow-dung was the common fuel in Palestine; its slowness in
burning makes the quickness of a fire of thorns the more graphic, as
an image of the sudden end of fools ([Nahum 1:10](../../../kjv/nahum/1/10)).

**7. oppression**—recurring to the
idea ([Ecclesiastes 3:16](../../../kjv/ecclesiastes/3/16); [Ecclesiastes 5:8](../../../kjv/ecclesiastes/5/8)).
Its connection with [Ecclesiastes 7:4-6](../../../kjv/ecclesiastes/7/4-6)
is, the sight of "oppression" perpetrated by "fools"
might tempt the "wise" to call in question God's
dispensations, and imitate the folly (equivalent to "madness")
described ([Ecclesiastes 7:5](../../../kjv/ecclesiastes/7/5); [Ecclesiastes 7:6](../../../kjv/ecclesiastes/7/6)).
WEISS, for "oppression,"
translates, "distraction," produced by merriment. But [Ecclesiastes 7:6](../../../kjv/ecclesiastes/7/6) favors *English Version.*
**a gift**—that is, the
sight of *bribery* in "places of judgment" ([Ecclesiastes 7:6](../../../kjv/ecclesiastes/7/6)) might cause the wise to lose their wisdom (equivalent to
"heart"), ([Job 12:6](../../../kjv/job/12/6);
[Job 21:6](../../../kjv/job/21/6); [Job 21:7](../../../kjv/job/21/7);
[Job 24:1](../../../kjv/job/24/1), c.). This suits the
parallelism better than "a heart of gifts" a benevolent
heart, as WEISS.

**8.** connected with . Let the "wise" wait for "the end," and
the "oppressions" which now (in "the beginning")
perplex their faith, will be found by God's working to be overruled
to their good. "Tribulation worketh *patience*" (), which is infinitely better than "the proud spirit"
that prosperity might have generated in them, as it has in fools
([Psalms 73:2](../../../kjv/psalms/73/2); [Psalms 73:3](../../../kjv/psalms/73/3);
[Psalms 73:12-14](../../../kjv/psalms/73/12-14); [Psalms 73:17-26](../../../kjv/psalms/73/17-26);
[James 5:11](../../../kjv/james/5/11)).

**9. angry**—impatient at
adversity befalling thee, as Job was ([Ecclesiastes 5:2](../../../kjv/ecclesiastes/5/2);
[Proverbs 12:16](../../../kjv/proverbs/12/16)).

**10.** Do not call in question
God's ways in making thy former days better than thy present, as Job
did ([Job 29:2-5](../../../kjv/job/29/2-5)). The
very putting of the question argues that heavenly "wisdom"
(*Margin*) is not as much as it ought made the chief good with
thee.

**11.** Rather, "Wisdom, *as
compared* with an inheritance, is good," that is, is as good
as an inheritance; "yea, better (literally, and a profit) to
them that see the sun" (that is, *the living,* [Ecclesiastes 11:7](../../../kjv/ecclesiastes/11/7);
[Job 3:16](../../../kjv/job/3/16); [Psalms 49:19](../../../kjv/psalms/49/19)).

**12.** Literally, (To be) in (that
is, under) the *shadow* () of wisdom (is the same as to be) in (under) the *shadow*
of money; wisdom no less *shields* one from the ills of life
than money does.
**is, that**—rather, "the
excellency of the knowledge *of* wisdom giveth life," that
is, life in the highest sense, here and hereafter ([Proverbs 3:18](../../../kjv/proverbs/3/18);
[John 17:3](../../../kjv/john/17/3); [2 Peter 1:3](../../../kjv/2-peter/1/3)).
Wisdom (religion) cannot be lost as money can. It *shields* one
in adversity, as well as prosperity; money, only in prosperity. The
question in [Ecclesiastes 7:10](../../../kjv/ecclesiastes/7/10) implies a
want of it.

**13.** *Consider* as to *God's
work,* that it is impossible to alter His dispensations; *for
who can,* c.
**straight . . . crooked**—Man
cannot amend what God wills to be "wanting" and "adverse"
([Ecclesiastes 1:15](../../../kjv/ecclesiastes/1/15) [Job 12:14](../../../kjv/job/12/14)).

**14. consider**—resumed from . "Consider," that is, regard it as "the work
of God"; for "God has made (*Hebrew,* for 'set') this
(adversity) also as well as the other (prosperity)." "Adversity"
is one of the things which "God has made crooked," and
which man cannot "make straight." He ought therefore to be
"patient" ([Ecclesiastes 7:8](../../../kjv/ecclesiastes/7/8)).
**after him**—equivalent to
"that man may not find anything (to blame) after God" (that
is, *after* "considering God's work," [Ecclesiastes 7:8](../../../kjv/ecclesiastes/7/8)). *Vulgate* and *Syriac,* "*against*
Him" (compare [Ecclesiastes 7:10](../../../kjv/ecclesiastes/7/10);
[Romans 3:4](../../../kjv/romans/3/4)).

**15.** An objection entertained by
Solomon
**in the days of his vanity**—his
apostasy ([Ecclesiastes 8:14](../../../kjv/ecclesiastes/8/14); [Job 21:7](../../../kjv/job/21/7)).
**just . . . perisheth**—
([1 Kings 21:13](../../../kjv/1-kings/21/13)). *Temporal*
not eternal death ([John 10:28](../../../kjv/john/10/28)).
But see on [Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16); "*just*"
is probably a *self-justiciary.*
**wicked . . . prolongeth**—See
the antidote to the abuse of this statement in [Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16).

**16.** HOLDEN
makes [Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16) the scoffing
inference of the objector, and [Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16) the answer of Solomon, now repentant. So ([Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)) the skeptic's objection; ([Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)) the answer. However, "Be not righteous over much,"
may be taken as Solomon's words, forbidding a *self-made*
righteousness of outward performances, which would wrest salvation
from God, instead of receiving it as the gift of His *grace.* It
is a fanatical, pharisaical righteousness, separated from God; for
the "fear of God" is in antithesis to it ([Ecclesiastes 7:18](../../../kjv/ecclesiastes/7/18);
[Ecclesiastes 5:3](../../../kjv/ecclesiastes/5/3); [Ecclesiastes 5:7](../../../kjv/ecclesiastes/5/7);
[Matthew 6:1-7](../../../kjv/matthew/6/1-7); [Matthew 9:14](../../../kjv/matthew/9/14);
[Matthew 23:23](../../../kjv/matthew/23/23); [Matthew 23:24](../../../kjv/matthew/23/24);
[Romans 10:3](../../../kjv/romans/10/3); [1 Timothy 4:3](../../../kjv/1-timothy/4/3)).
**over wise**— ([Job 11:12](../../../kjv/job/11/12);
[Romans 12:3](../../../kjv/romans/12/3); [Romans 12:16](../../../kjv/romans/12/16)),
presumptuously self-sufficient, as if acquainted with the whole of
divine truth.
**destroy thyself**—expose
thyself to needless persecution, austerities and the wrath of God;
hence to an untimely death. "Destroy thyself" answers to
"perisheth" ([Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15));
"righteous over much," to "a just man." Therefore
in [Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15) it is
*self-justiciary,* not a truly righteous man, that is meant.

**17. over much wicked**—so
worded, to answer to "righteous *over much.*" For if
not taken thus, it would seem to imply that we *may* be wicked a
*little.* "Wicked" refers to "wicked man"
([Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15)); "die before thy
time," to "prolongeth his life," antithetically. There
may be a wicked man spared to "live long," owing to his
avoiding gross excesses ([Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15)).
Solomon says, therefore, Be not so foolish (answering antithetically
to "over wise," [Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)),
as to run to such excess of riot, that God will be provoked to cut
off prematurely thy day of grace ([Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)). The precept is addressed to a *sinner.* Beware of
aggravating thy sin, so as to make thy case desperate. It refers to
the days of Solomon's "vanity" (apostasy, [Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)), when only such a precept would be applicable. By litotes
it includes, "Be not wicked *at all.*"

**18. this . . . this**—the two
opposite excesses ([Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16);
[Ecclesiastes 7:17](../../../kjv/ecclesiastes/7/17)), fanatical, self-wise
righteousness, and presumptuous, foolhardy wickedness.
**he that feareth God shall
come forth of them all**—shall escape all such extremes ([Ecclesiastes 7:17](../../../kjv/ecclesiastes/7/17)).

**19.** *Hebrew,* "The
wisdom," that is, the true wisdom, religion ().
**than ten mighty**—that
is, able and valiant generals ([Ecclesiastes 7:12](../../../kjv/ecclesiastes/7/12);
[Ecclesiastes 9:13-18](../../../kjv/ecclesiastes/9/13-18); [Proverbs 21:22](../../../kjv/proverbs/21/22);
[Proverbs 24:5](../../../kjv/proverbs/24/5)). These "watchmen
wake in vain, except the Lord keep the city" ([Proverbs 24:5](../../../kjv/proverbs/24/5)).

**20.** Referring to . Be not "self-righteous," seek not to make thyself
"*just*" before God by a superabundance of
self-imposed performances; "for true 'wisdom,' or
'righteousness,' shows that there is not a *just* man," &c.

**21.** As therefore thou being far
from perfectly "just" thyself, hast much to be forgiven by
God, do not take too strict account, as the *self-righteous* do
([Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16); [Luke 18:9](../../../kjv/luke/18/9);
[Luke 18:11](../../../kjv/luke/18/11)), and thereby shorten
their lives ([Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15); [Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)),
of words spoken against thee by others, for example, thy servant:
Thou art their "fellow servant" before God ([Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)).

**22.** ().

**23. All this**—resuming the
"all" in [Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15);
[Ecclesiastes 7:15-22](../../../kjv/ecclesiastes/7/15-22) is therefore the
fruit of his dearly bought experience in the days of his "vanity."
**I will be wise**—I tried
to "be wise," independently of God. But true wisdom was
then "far from him," in spite of his *human* wisdom,
which he retained by God's gift. So "over wise" ([Ecclesiastes 7:15-21](../../../kjv/ecclesiastes/7/15-21)).

**24. That . . . far off . . .
deep**—True wisdom is so when sought independently of "fear
of God" ([Ecclesiastes 7:18](../../../kjv/ecclesiastes/7/18); [Deuteronomy 30:12](../../../kjv/deuteronomy/30/12);
[Deuteronomy 30:13](../../../kjv/deuteronomy/30/13); [Job 11:7](../../../kjv/job/11/7);
[Job 11:8](../../../kjv/job/11/8); [Job 28:12-20](../../../kjv/job/28/12-20);
[Job 28:28](../../../kjv/job/28/28); [Psalms 64:6](../../../kjv/psalms/64/6);
[Romans 10:6](../../../kjv/romans/10/6); [Romans 10:7](../../../kjv/romans/10/7)).

**25.** Literally, "I turned
myself and mine heart to." A phrase peculiar to Ecclesiastes,
and appropriate to the penitent *turning* back to *commune
with his heart* on his past life.
**wickedness of folly**—He
is now a step further on the path of penitence than in [Ecclesiastes 1:17](../../../kjv/ecclesiastes/1/17);
[Ecclesiastes 2:12](../../../kjv/ecclesiastes/2/12), where "folly"
is put without "wickedness" prefixed.
**reason**—rather, "the
right estimation" of things. HOLDEN
translates also "foolishness (that is, sinful folly, answering
to 'wickedness' in the parallel) of madness" (that is, of man's
mad pursuits).

**26.** "I find" that, of
all my sinful follies, none has been so ruinous a snare in seducing
me from God as idolatrous women ([1 Kings 11:3](../../../kjv/1-kings/11/3);
[1 Kings 11:4](../../../kjv/1-kings/11/4); [Proverbs 5:3](../../../kjv/proverbs/5/3);
[Proverbs 5:4](../../../kjv/proverbs/5/4); [Proverbs 22:14](../../../kjv/proverbs/22/14)).
As "God's favor is better than life," she who seduces from
God is "more bitter than death."
**whoso pleaseth God**—as
Joseph ([Genesis 39:2](../../../kjv/genesis/39/2); [Genesis 39:3](../../../kjv/genesis/39/3);
[Genesis 39:9](../../../kjv/genesis/39/9)). It is God's *grace*
alone that keeps any from falling.

**27. this**—namely, what follows
in [Ecclesiastes 7:28](../../../kjv/ecclesiastes/7/28).
**counting one by one**—by
comparing one thing with another [HOLDEN
and MAURER].
**account**—a right
estimate. But [Ecclesiastes 7:28](../../../kjv/ecclesiastes/7/28) more
favors GESENIUS.
"Considering *women one by one.*"

**28.** Rather, referring to his
*past* experience, "Which my soul *sought* further,
but I *found* not."
**one man**—that is, worthy
of the name, "man," "upright"; not more than one
in a thousand of my courtiers ([Job 33:23](../../../kjv/job/33/23);
[Psalms 12:1](../../../kjv/psalms/12/1)). Jesus Christ alone of
men fully realizes the perfect ideal of "man." "Chiefest
among ten thousand" ([Song of Solomon 5:10](../../../kjv/song-of-solomon/5/10)).
No *perfect* "woman" has ever existed, not even the
Virgin Mary. Solomon, in the word "thousand," alludes to
his three hundred wives and seven hundred concubines. Among these it
was not likely that he should find the fidelity which *one* true
wife pays to *one* husband. Connected with [Song of Solomon 5:10](../../../kjv/song-of-solomon/5/10), not an unqualified condemnation of the sex, as [Proverbs 12:4](../../../kjv/proverbs/12/4);
[Proverbs 31:10](../../../kjv/proverbs/31/10), &c., prove.

**29.** The "only" way of
accounting for the scarcity of even comparatively upright men and
women is that, whereas God made man upright, they (men) have, c. The
only account to be "found" of the origin of evil, the great
mystery of theology, is that given in Holy Writ (). Among man's "inventions" was the one
especially referred to in [Ecclesiastes 7:26](../../../kjv/ecclesiastes/7/26),
the bitter fruits of which Solomon experienced, the breaking of God's
primeval marriage law, joining one man to "one" woman
([Matthew 19:4](../../../kjv/matthew/19/4) [Matthew 19:5](../../../kjv/matthew/19/5);
[Matthew 19:6](../../../kjv/matthew/19/6)). "Man" is
*singular,* namely, Adam; "they," *plural,* Adam,
Eve, and their posterity.

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