---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ecclesiastes 8"
description: "CHAPTER 8   :-. 1. Praise of true wisdom
continued (Ecclesiastes 7:11, c.). \"Who\"
is to be accounted \"equal to the wise man? . . . Who (like him)
knoweth"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ecclesiastes/8"
---

CHAPTER 8

.

**1.** Praise of true wisdom
continued ([Ecclesiastes 7:11](../../../kjv/ecclesiastes/7/11), c.). "Who"
is to be accounted "equal to the wise man? . . . Who (like him)
knoweth the interpretation" of God's providences (for example,
[Ecclesiastes 7:8](../../../kjv/ecclesiastes/7/8) [Ecclesiastes 7:13](../../../kjv/ecclesiastes/7/13);
[Ecclesiastes 7:14](../../../kjv/ecclesiastes/7/14)), and God's word (for
example, see on [Ecclesiastes 7:29](../../../kjv/ecclesiastes/7/29); [Ecclesiastes 7:29](../../../kjv/ecclesiastes/7/29))?
**face to shine**— ([Ecclesiastes 7:14](../../../kjv/ecclesiastes/7/14);
[Acts 6:15](../../../kjv/acts/6/15)). *A sunny
countenance,* the reflection of a tranquil conscience and serene
mind. Communion with God gives it ([Exodus 34:29](../../../kjv/exodus/34/29);
[Exodus 34:30](../../../kjv/exodus/34/30)).
**boldness**—austerity.
**changed**—into a benign
expression by true wisdom (religion) ([Exodus 34:30](../../../kjv/exodus/34/30)). MAURER
translates, "The *shining* (brightness) of his face is
*doubled,*" arguing that the *Hebrew* noun for
"boldness" is never used in a bad sense ([Exodus 34:30](../../../kjv/exodus/34/30)). Or as *Margin,* "strength" ([Ecclesiastes 7:19](../../../kjv/ecclesiastes/7/19);
[Isaiah 40:31](../../../kjv/isaiah/40/31); [2 Corinthians 3:18](../../../kjv/2-corinthians/3/18)).
But the adjective is used in a bad sense ([2 Corinthians 3:18](../../../kjv/2-corinthians/3/18)).

**2. the king's**—Jehovah,
peculiarly the king of Israel in the theocracy; [Ecclesiastes 8:3](../../../kjv/ecclesiastes/8/3);
[Ecclesiastes 8:4](../../../kjv/ecclesiastes/8/4), prove it is not the
earthly king who is meant.
**the oath of God**—the
covenant which God made with Abraham and renewed with David; Solomon
remembered [Psalms 89:35](../../../kjv/psalms/89/35), "I
have *sworn,*" c. ([Psalms 89:35](../../../kjv/psalms/89/35)), and the penalties if David's children should forsake it
([Psalms 89:30-32](../../../kjv/psalms/89/30-32))
inflicted on Solomon himself; yet God not "utterly"
forsaking him ([Psalms 89:33](../../../kjv/psalms/89/33);
[Psalms 89:34](../../../kjv/psalms/89/34)).

**3. hasty**—rather, "Be not
*terror-struck* so as to go out of His sight." Slavishly
"terror-struck" is characteristic of the sinner's feeling
toward God; he vainly tries to flee out of His sight (); opposed to the "shining face" of filial
confidence ([Ecclesiastes 8:1](../../../kjv/ecclesiastes/8/1); [John 8:33-36](../../../kjv/john/8/33-36);
[Romans 8:2](../../../kjv/romans/8/2); [1 John 4:18](../../../kjv/1-john/4/18)).
**stand not**—persist not.
**for he doeth**—God
inflicts what punishment He pleases on persisting sinners ([Job 23:13](../../../kjv/job/23/13);
[Psalms 115:3](../../../kjv/psalms/115/3)). True of none save
God.

**4.** God's very "word"
is "power." So the gospel word ([Romans 1:16](../../../kjv/romans/1/16);
[Hebrews 4:12](../../../kjv/hebrews/4/12)).
**who may say,** c.—
([Job 9:12](../../../kjv/job/9/12) [Job 33:13](../../../kjv/job/33/13);
[Isaiah 45:9](../../../kjv/isaiah/45/9); [Daniel 4:35](../../../kjv/daniel/4/35)).
Scripture does not ascribe such arbitrary power to earthly kings.

**5. feel**—experience.
**time**—the neglect of the
right "times" causes much of the sinful folly of the
spiritually unwise ().
**judgment**—the right
manner [HOLDEN]. But as
God's future "judgment" is connected with the "time
for every purpose" in [Ecclesiastes 3:17](../../../kjv/ecclesiastes/3/17),
so it is here. The punishment of persisting sinners ([Ecclesiastes 3:17](../../../kjv/ecclesiastes/3/17)) suggests it. The wise man realizes the fact, that as there
is a fit "time" for every purpose, so for the "judgment."
This thought cheers him in adversity ([Ecclesiastes 7:14](../../../kjv/ecclesiastes/7/14);
[Ecclesiastes 8:1](../../../kjv/ecclesiastes/8/1)).

**6. therefore the misery,**
&c.—because the foolish sinner does not think of the right
"times" and the "judgment."

**7. he**—the sinner, by
neglecting times (for example, "the accepted *time,* and
the day of salvation, [2 Corinthians 6:2](../../../kjv/2-corinthians/6/2)),
is taken by surprise by the judgment ([Ecclesiastes 3:22](../../../kjv/ecclesiastes/3/22);
[Ecclesiastes 6:12](../../../kjv/ecclesiastes/6/12); [Ecclesiastes 9:12](../../../kjv/ecclesiastes/9/12)).
The godly wise observe the due times of things ([Ecclesiastes 9:12](../../../kjv/ecclesiastes/9/12)), and so, looking for the judgment, are not taken by
surprise, though not knowing the precise "when" ([Ecclesiastes 9:12](../../../kjv/ecclesiastes/9/12)); they "know the time" to all saving purposes ([Ecclesiastes 9:12](../../../kjv/ecclesiastes/9/12)).

**8. spirit**—"breath of
life" ([Ecclesiastes 3:19](../../../kjv/ecclesiastes/3/19)), as the
words following require. Not "wind," as WEISS
thinks ([Proverbs 30:4](../../../kjv/proverbs/30/4)). This verse
naturally follows the subject of "times" and "judgment"
([Ecclesiastes 8:6](../../../kjv/ecclesiastes/8/6); [Ecclesiastes 8:7](../../../kjv/ecclesiastes/8/7)).
**discharge**—alluding to
the liability to military service of all above twenty years old ([Ecclesiastes 8:7](../../../kjv/ecclesiastes/8/7)), yet many were exempted ([Ecclesiastes 8:7](../../../kjv/ecclesiastes/8/7)). But in *that* war (death) there is no exemption.
**those . . . given
to**—literally, the *master* of it. Wickedness can get money
for the sinner, but cannot deliver him from the death, temporal and
eternal, which is its penalty ([Isaiah 28:15](../../../kjv/isaiah/28/15);
[Isaiah 28:18](../../../kjv/isaiah/28/18)).

**9. his own hurt**—The tyrannical
ruler "hurts" not merely his subjects, but *himself;*
so Rehoboam ([1 Kings 12:1-33](../../../kjv/1-kings/12/1-33));
but the "time" of "hurt" chiefly refers to
eternal ruin, incurred by "wickedness," at "the *day*
of death" ([Ecclesiastes 8:8](../../../kjv/ecclesiastes/8/8)), and the
"*time*" of "judgment" ([Ecclesiastes 8:6](../../../kjv/ecclesiastes/8/6);
[Proverbs 8:36](../../../kjv/proverbs/8/36)).

**10. the wicked**—namely, rulers
([Ecclesiastes 8:9](../../../kjv/ecclesiastes/8/9)).
**buried**—with funeral
pomp by man, though little meriting it ([Ecclesiastes 8:9](../../../kjv/ecclesiastes/8/9)); but this only formed the more awful contrast to their
death, temporal and eternal, inflicted by God ([Luke 16:22](../../../kjv/luke/16/22);
[Luke 16:23](../../../kjv/luke/16/23)).
**come and gone from the place
of the holy**—went to and came from *the place of judicature,*
where they sat as *God's representatives* ([Luke 16:23](../../../kjv/luke/16/23)), with pomp [HOLDEN].
WEISS translates, "Buried
and *gone* (utterly), even from the holy place they departed."
As Joab, by Solomon's command, was sent to the grave from the "holy
place" *in the temple,* which was not a sanctuary to
murderers ([Exodus 21:14](../../../kjv/exodus/21/14); [1 Kings 2:28](../../../kjv/1-kings/2/28);
[1 Kings 2:31](../../../kjv/1-kings/2/31)). The use of the very
word "bury" there makes this view likely; still "who
had come and gone" may be retained. Joab *came* to the
altar, but had to *go* from it; so the "wicked rulers"
([Ecclesiastes 8:9](../../../kjv/ecclesiastes/8/9)) (including *high
priests*) came to, and went from, *the temple,* on occasions
of solemn worship, but did not thereby escape their doom.
**forgotten**— ([Ecclesiastes 8:9](../../../kjv/ecclesiastes/8/9)).

**11.** The reason why the wicked
persevere in sin: God's delay in judgment ([Matthew 24:48-51](../../../kjv/matthew/24/48-51);
[2 Peter 3:8](../../../kjv/2-peter/3/8); [2 Peter 3:9](../../../kjv/2-peter/3/9)).
"They see not the smoke of the pit, therefore they dread not the
fire" [SOUTH], ([2 Peter 3:9](../../../kjv/2-peter/3/9)). Joab's escape from the punishment of his murder of Abner,
so far from "leading him to repentance," as it ought ([2 Peter 3:9](../../../kjv/2-peter/3/9)), led him to the additional murder of Amasa.

**12.** He says this, lest the
sinner should abuse the statement (), "A wicked man *prolongeth* his life."
**before him**—literally,
"at His presence"; reverently serve Him, realizing His
continual presence.

**13. neither shall he prolong**—not
a contradiction to [Ecclesiastes 8:12](../../../kjv/ecclesiastes/8/12). The
"prolonging" of his days there is only *seeming,* not
*real.* Taking into account his eternal existence, his present
days, however seemingly long, are really short. God's delay ([Ecclesiastes 8:12](../../../kjv/ecclesiastes/8/12)) exists only in man's short-sighted view. It gives scope to
the sinner to repent, or else to fill up his full measure of guilt;
and so, in either case, tends to the final vindication of God's ways.
It gives exercise to the faith, patience, and perseverance of saints.
**shadow**— ([Ecclesiastes 6:12](../../../kjv/ecclesiastes/6/12);
[Job 8:9](../../../kjv/job/8/9)).

**14.** An objection is here started
(entertained by Solomon in his apostasy), as in [Ecclesiastes 3:16](../../../kjv/ecclesiastes/3/16);
[Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15), to the truth of
retributive justice, from the fact of the just and the wicked not now
receiving always according to their respective deserts; a cavil,
which would seem the more weighty to men living under the Mosaic
covenant of temporal sanctions. The objector adds, as Solomon had
said, that the worldling's pursuits are "vanity" ([Ecclesiastes 7:15](../../../kjv/ecclesiastes/7/15)), "I *say* (not 'said') *this* also is
vanity. Then I commend mirth," c. [HOLDEN].
[Ecclesiastes 8:14](../../../kjv/ecclesiastes/8/14) [Ecclesiastes 8:15](../../../kjv/ecclesiastes/8/15)
may, however, be explained as teaching a cheerful, thankful use of
God's gifts "under the sun," that is, not making them the
*chief* good, as sensualists do, which [Ecclesiastes 2:2](../../../kjv/ecclesiastes/2/2);
[Ecclesiastes 7:2](../../../kjv/ecclesiastes/7/2), forbid; but in "the
fear of God," as [Ecclesiastes 3:12](../../../kjv/ecclesiastes/3/12);
[Ecclesiastes 5:18](../../../kjv/ecclesiastes/5/18); [Ecclesiastes 7:18](../../../kjv/ecclesiastes/7/18);
[Ecclesiastes 9:7](../../../kjv/ecclesiastes/9/7), opposed to the
abstinence of the self-righteous ascetic ([Ecclesiastes 9:7](../../../kjv/ecclesiastes/9/7)), and of the miser ([Ecclesiastes 9:7](../../../kjv/ecclesiastes/9/7)).

**15. no better thing,** c.—namely,
for the "just" man, whose *chief* good is religion,
not for the worldly.
**abide**—*Hebrew,*
"adhere" not *for ever,* but it is the only sure good
to be enjoyed from *earthly labors* (equivalent to "of his
labor the days of his life"). Still, the language resembles the
skeptical precept ([1 Corinthians 15:32](../../../kjv/1-corinthians/15/32)),
introduced only to be refuted; and "abide" is too strong
language, perhaps, for a religious man to apply to "eating"
and "mirth."

**16.** Reply to [Ecclesiastes 8:14](../../../kjv/ecclesiastes/8/14);
[Ecclesiastes 8:15](../../../kjv/ecclesiastes/8/15). When I applied myself
to observe man's toils after happiness (some of them so incessant as
not to allow sufficient time for "sleep"), then ([Ecclesiastes 8:15](../../../kjv/ecclesiastes/8/15), the apodosis) I saw that man cannot find out (the reason
of) God's inscrutable dealings with the "just" and with the
"wicked" here ([Ecclesiastes 8:14](../../../kjv/ecclesiastes/8/14);
[Ecclesiastes 3:11](../../../kjv/ecclesiastes/3/11); [Job 5:9](../../../kjv/job/5/9);
[Romans 11:33](../../../kjv/romans/11/33)); his duty is to
acquiesce in them as good, because they are *God's,* though he
*sees* not all the reasons for them ([Romans 11:33](../../../kjv/romans/11/33)). It is enough to know "the righteous are in God's
hand" ([Ecclesiastes 9:1](../../../kjv/ecclesiastes/9/1)). "Over
wise" ([Ecclesiastes 7:16](../../../kjv/ecclesiastes/7/16)); that is,
Speculations above what is written are vain.

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