CHAPTER EIGHT

Introduction

1. While they are not all recorded in one place, Solomon has had several things to say about political
power, how it should be managed, and how one should deal with it.
2. Many either ignore, or do not address his political insights, while others suggest that he was indiffer-
ent with respect to the subject of politics.
3. There can be little doubt that Solomon was aware that oppression, corruption, and bribery were an
unfortunate part of the political and legal processes.
4. The fact that Qoheleth was concerned about political and legal matters, and in particular matters that
related to oppression, should not be surprising.
5. In the nation of Israel, it was understood God was concerned with the downtrodden, and took notice
of their plight. Ps. 9:9, 10:18, 103:6, 146:5-9
6. Part of the wisdom tradition in Israel, as in other nations in the East, consisted of the understanding
that one of the duties of rulers was to provide protection for those that were the most vulnerable to
oppression. IISam. 15:4; IKings 3:28; Ezek. 22:6-7
7. In fact, one aspect of biblical wisdom that will be detailed in chapter 8 deals with the ability of the
wise man to work successfully within the political structure.
8. In Egypt, professional sages instructed young princes and future bureaucrats; Sumerian and Babylo-
nian scribes similarly had important governmental roles.1
9. Qoheleth examines the use of political power in eight separate passages, which contribute to our un-
derstanding of his view of the world, authority, and living wisely under authority.
10. The first passage in which Solomon broaches this subject is found in the third chapter of Ecclesi-
astes. Eccles. 3:15c-17
a. The latter part of verse 15 is somewhat enigmatic; however, it seems to serve as a transition from
the fact that nothing materially changes to the subject of political oppression.
b. Although God has concern for the oppressed and persecuted, it is clear that the legal system has
not always shared this concern.
c. Qoheleth looks to the courts in the legal system, where he sees injustice and oppression in the
place where righteousness and justice ought to prevail.
d. The frequent references in the prophets to the persecution and abuse of the downtrodden demon-
strates that this was a relatively common occurrence in ancient Israel.
e. However, one cannot simply indict the Jews for failure in this area; it is been a regular feature in
the legal systems of many countries throughout human history.
11. The second passage that deals with the political arena, especially the abuse of the poor by the more
powerful, is recorded in chapter 4. Eccles. 4:1-3
a. The oppressors have the force of power on their sides; this means that they have some freedom
to treat those less powerful than themselves in any way they choose.
b. Their only concern would be making certain that they could get away with their oppressive ac-
tions.
c. The oppressor is often characterized by a certain amount of human viewpoint (Hos. 5:11) as well
as an arrogant disregard for God and for the rights of others. Ps. 119:122
d. Although the oppressed are devastated emotionally by the oppression they suffer, it is made
worse by the fact that there is no one to take their side and offer any form of support or comfort.

1
Duane Garrett, Trinity Journal 8 NS (1987)
Ecclesiastes 8 1
 e. Instead of suggesting that he has some solution to the problem of oppression, Qoheleth acknowl-
edges that in his mind a person is better off dead than having to observe this type of activity.
f. He goes even farther and states that one would be better off to have never been born than to have
to observe this type of oppression.
g. While he is not advocating abortion or suicide, Qoheleth is openly describing what he has felt
when he has seen these types of situations; indeed, is this not what any person with compassion
would feel under the same circumstances?
12. The third passage is also found in chapter 4. Eccles. 4:13-16
a. In this example, the poor young man is better in the sense that he is better suited to govern than
the old foolish king.
b. The old king would normally possess the advantages of age and experience, except for his con-
spicuous inability to listen to sound advice.
c. Although the young man eventually displaces the foolish king, he himself is eventually displaced
by another successor.
d. Public opinion and memory is short-lived; therefore, all three simply end up as reigns on a time-
line, who were not known to previous generations and quickly forgotten by future generations.
e. One of his points is that political power is highly unstable and transient; it therefore serves one to
exercise wisdom when he is dealing in such an unpredictable arena.
f. Qoheleth contends that political ambitions and endless succession of rulers is just another form
of the transient vanity of this life; even if one is successful and rises to the top of the political
arena, he does not attain any lasting glory.
13. The fourth passage is found in chapter 5. Eccles. 5:8-9
a. This passage is designed to advise his younger audience not to be surprised when they observe
corruption within the political/legal realm.
b. The force of the passage suggests that it is not a matter of whether or not one will observe such
things; it is a matter of when he will observe them.
c. While some have interpreted this passage as Qoheleth's way of saying that bureaucrats are rivals,
who are in competition with each other, others have stated that the passage teaches that officials
are always protecting each other's interests in the bureaucracy.
d. While both may be true on given occasions, the fact is that the more officials there are, the more
potentially corrupt officials there may be.
e. Further, the more officials that are involved present many more potential occasions for corrup-
tion.
f. In the end, Qoheleth does not espouse anarchy; he points out the reality that it is politically and
economically advantageous for the citizens to have a stable government.
g. His conclusion is that even though there are inequities and oppressions that can come on account
of governmental failure, government is necessary to ensure the stability of society.
14. The fifth passage is a single verse that is found in chapter 7. Eccles. 7:7
a. Qoheleth has just asserted in the previous verses that the wise man is a superior resource to the
fool, whose speech is often insubstantial.
b. He then counters the traditional wisdom with the realities that politics can undermine the relative
value of wisdom.
c. Oppression, using one’s office or authority to illegally and immorally extract money or things
from others, is an unfortunate part of political reality.
d. After all, why should one suffer for his integrity or not take advantage of his position to increase
his own wealth?
e. Because this is something that happens often enough, it makes the advice of wisdom (act with
integrity; be righteous) look foolish or wrong.
Ecclesiastes 8 2
 f. The latter half of the verse completes the synthetic parallelism (the second statement adding to
the first statement), and deals with the reality of bribery.
g. This type of corruption destroys what integrity an official might have; every time a man accepts
a bribe, he damages part of his heart by tainting his ethics, his integrity, and his conscience.
15. The sixth passage is found in the first portion of chapter 8. Eccles. 8:1-8
a. Verse one serves as a conclusion to the previous section about the value and scarcity of wisdom,
while anticipating what Solomon is about to discuss.
b. The wise man of verse 1 is more than someone that is skilled in understanding difficult subjects
or interpreting complex proverbs; he is one that understands and can interpret political realities.
c. As he has earlier, Qoheleth advises the younger audience to avoid behaviors that make life need-
lessly difficult or that might bring discipline from God. Eccles. 5:1-7
d. Disobedience directed toward the highest ranking political authority carries with it the very real
potential for a harsh response from the king.
e. More than that, this is an area in which Qoheleth invokes God as a motivation for obedience to
authority.
f. He instructs his readers not to be too quick to abandon a position before the king; further, one is
not to involve himself in matters that are opposed by the king.
g. He cites the absolute authority of the king, and informs his readers that obedience to authority
generally keeps one out of trouble.
h. The last portion of the section deals with proper behavior before authority as part of the broad re-
alities of life; one had better learn how to exist with the political authorities since they are a part
of the fabric of this world.
16. The seventh passage is found in chapter 8, which deals with the issue of political oppression against
the backdrop of the larger issue of political justice and God’s justice. Eccles. 8:9-9:6
a. The immediate context is the abuse of political power to oppress the subjects, which then moves
to the larger issue of the apparent lack of concern on God’s part.
b. The larger question, which the issue of oppression introduces, is Do the wicked really suffer for
what they do?
c. While appearances suggest that God does not judge the wicked for their wickedness, Qoheleth
continues to assert his faith in the fact that God favors the righteous and opposes the wicked.
d. The reality is that all the moral problems that stem from evil, suffering, and injustice cannot be
fully explained by even the wisest of men; for one to say he fully comprehends all these things is
either a liar or a fool.
e. The appearance that there is no Divine justice fills the hearts of people with insanity, which is
manifested by the pursuit of power, control, oppression and and domination of one’s enemies.
f. Again, death levels the playing field and demonstrates that such behavior is undermined by
death; death not only ends the quest for power and glory, it renders the whole process meaning-
less.
17. The final passage is an extended one that deals with a number of subjects, as they relate to political
realities. Eccles. 9:13-10:20
a. Qoheleth observes that rulers are often more impressed by wealth and prestige than by genuine
ability or wisdom.
b. He once again instructs his readers not to be hasty, but to exhibit an appropriate composure dur-
ing times of difficulty.
c. He takes notice of the foolish decisions sometimes made by those in power, who might promote
those that are not really worthy or capable.

Ecclesiastes 8 3
 d. He asserts that in most normal situations authorities are far more likely to favor the wise citizen
over the fool, who is prone to believe everything he thinks and constantly feels the need to artic-
ulate it.
e. He concludes with a transitional text that moves from governmental responsibility to personal re-
sponsibility with respect to the financial realm.
18. When one considers all these passages, it is apparent that Solomon has constructed a portrait of the
political realities that exist under the sun.
a. A wise politician is a man that understands the value of wisdom, does not oppress those less
powerful than he is, or accept the easy method of financial gain by giving way to extortion or
bribery.
b. However, Solomon acknowledges the corrupt nature of man, is not naïve about human nature,
and is not surprised at the existence of corruption in high places, which he has already observed.
c. The wise person does not seek his power or position for the purpose of advancing himself, since
he knows that the pursuit of glory, honor, and fame are all part of the transient vanity of life un-
der the sun.
d. However, in spite of human failures, corruption, and greed, the wise man recognizes the value of
retaining his position within the walls of power.
e. He exercises himself in the arts of wisdom, tact, and prudence; he recognizes that it is wise to
keep silent on certain occasions and yield to the superior authority of the king.
f. He recognizes that his position, and its associated power, privilege, and responsibility is designed
for the good of the nation he serves.
19. The combined teaching of these passages indicates that Solomon considered the oppression of those
less powerful by those in positions of power to be one of the worst evils that exists in this life under
the sun.
20. When one person oppresses another in order to obtain power, money, or glory, or anything, it makes
a world that is already filled with difficulties a much worse place.
21. In spite of all the problems that confront the human race, and despite the ultimate absurdity that ev-
erything is rendered meaningless by death, people can still find a bit of happiness, contentment, and
satisfaction in this world.
a. Good food and drink. Eccles. 2:24, 5:19
b. Satisfaction in one’s labor. Eccles. 2:24, 5:18
c. A good night’s sleep. Eccles. 5:12
d. Companionship/fellowship. Eccles. 4:9-12
e. Marriage. Eccles. 9:9
f. The exuberance of youth. Eccles. 11:9-10
22. However, when political oppression is levied against the subjects, and deprives them of even these
simple pleasures, it serves to make life more difficult than it needs to be.
23. In the end, Solomon is convinced that this type of oppression is a sin against God, and subject to His
judgment; therefore, those in authority of any kind should fear God and keep His commandments.
24. While some might argue that Solomon is advising orientation to authority because it serves his pur-
pose as the king, it seems more likely that Solomon writes these things because he considered them
to be important for his younger audience.
25. Far from being self-serving, Solomon would seem to be a man that was deeply concerned about the
political inequities he had observed.

Ecclesiastes 8 4
 Transition to political authority

8:1 Who is like the wise man, even the man who knows the interpretation of a matter? A man's
wisdom illumines him and causes his stern face to beam. {interrog.pron. ymi who—insep.prep. K
+ d.a. + m.s.adj. ~k'x' the wise man, generic here for any wise man, the class of wise men—waw + in-
terrog.pron. ymi and who—Qal act.part. [d;y" and who is knowing, who knows—m.s.n. rv,Pe 1X,
rv;P. is used in Dan.
from the Aramaic, answer, interpretation, solution, explanation; a related term
4:6, 5:15,26—m.s.n. rb'D' word, thing, matter—f.s.n.const. hm'k.x' wisdom of—m.s.n. ~d'a'
generic here, a person—Hiphil impf. 3f.s. rAa in Hiphil, to give light, to illuminate, to cause to shine—
c.p.n.const. + 3m.s.suff. hn<P' his faces, his appearance—waw + m.s.n. z[o strong, strength—
c.p.n.const. + 1m.s.suff. hn<P' strength of his faces; a similar construction is used in Deut. 28:50
and in Dan. 8:23 with the nuance of stern, fierce, ruthless, one lacking compassion—Pual impf. 3m.s.
hn"v' intensive passive, will be completely changed or altered}
Exposition vs. 1
1. Verse one creates some difficulties for interpreters since there is considerable division as to whether
or not it ought to be construed with what preceded it, or if it is to be understood as introducing what
follows.
2. It is clear from what follows that Solomon once again focuses on political power, how people handle
it, and how people relate to it. Eccles. 8:1-14
a. Solomon first stresses obedience to authority. Eccles 8:2
b. He counsels against rebellion and conspiracy. Eccles. 8:3a,b
c. He emphasizes the supreme authority of the king. Eccles 8:3c-4
d. He notes the value of obedience. Eccles. 8:5a
e. He expresses the value of wisdom and the value of proper timing. Eccles. 8:5b-6
f. He then notes that no one has absolute wisdom that allows him to always know the perfect tim-
ing for all matters. Eccles. 8:7-8
g. He records the fact that political authority and life are often riddled with inequities. Eccles. 8:9-
14
3. Qoheleth concludes this section with another commendation of the simple, legitimate pleasures of
life, which one should recognize come from the hand of God. Eccles. 8:15
4. He then asserts the impossibility that man will even find a complete explanation for the realities of
life since man does not have the time necessary to fully investigate everything; further, God exer-
cises a control that is beyond man’s ability to fully comprehend. Eccles. 8:16-9:1
5. The first verse of chapter 8 is comprised of two rhetorical questions, which are followed by two as-
sertions with respect to the overt response to the man with wisdom.
6. The verse should be viewed as somewhat of a transition between the previous topic, which con-
cerned the lack of wisdom and uprightness among mankind, and the subject of political power, and
the value of wisdom in the political realm.
7. While many interpreters treat these rhetorical questions as they do most in this book (suggesting that
they demand a negative answer), it seems better to understand them to be saying that there is a type
of person that is wise and does know how to get to the bottom of things.

Ecclesiastes 8 5
8. It makes more sense here to understand the first rhetorical question as saying that the wise is supe-
rior to the man that does not have wisdom; the translation would then be “Who is the equal of the
wise man?” cf. Ex. 15:11
9. The second question is likewise understood by many to indicate that no one can effectively explain
things; no one knows the interpretation of all matters.
10. Keil and Delitszch indicate that the substantive use of the participle [d;y" (yadha’) does not mean
one that merely has knowledge about all things, but one who knows how to explain difficult con-
cepts in such a way as to make them understandable.
11. Therefore, it is better to understand the second question as pointing out one of the great features of
the wise man; he has an ability to explain difficult things, which others cannot explain.
12. The Hebrew noun rv,Pe (pesher--interpretation), which is used only here in the Old Testament, is
an Aramaic loan word that is used often in Daniel. Dan. 4:6, 5:15,26
13. The term is used to describe the interpretation of a dream and the handwriting on the wall; it was
used regularly in the commentaries found at Qumran, where a sentence of Scripture is followed by
the phrase, “its interpretation is…”
14. The next term rb'D' (dabhar—word, thing, matter) is general, but in the context of what follows, it
seems best to understand it as dealing with complex political matters.
15. A wise counselor was an indispensable feature in the court of any king; this is taught repeatedly in
Proverbs and was understood during the time of Solomon’s reign. Prov. 11:14, 12:20, 15:22; 24:6
16. However, the king had to be very careful about what sort of counselor he allowed into his court,
since both good and bad counselors were available. IChron. 26:14; IIChron. 22:3; IKings 12:6-13
17. The phrase the wisdom of a man is to be understood as a genitive phrase denoting possession; this
refers to the wisdom that a man possesses and expresses.
18. The two assertions that follow have generally been interpreted as referring to the overt demeanor of
one that possesses wisdom.
19. Most indicate that the first outcome of wisdom is expressed in the cheerful countenance of the one
possessing wisdom, while the second phrase points to the fact that the wise person does not allow the
pressures of life to be reflected upon his face.
20. Based on this, several interpreters have suggested that this refers to the political situation within the
court, and is Solomons’s advice to those that are seeking a career in the court.
21. Therefore, some understand these phrases to mean that a wise person has a depth of experience that
enables him to be more tolerant of faults; this enables him to look kindly on others who are less wise
or experienced than he is.
22. Others (Lohfink and Crenshaw) suggest, “the more probable interpretation is that wisdom leads the
wise to dissimulate, to hide their true feelings under a pleasant demeanor.”
23. However, while this may be true from the human viewpoint, the body of wisdom literature is op-
posed to those that have hidden agendas and seek to camouflage their true intentions. Ps. 41:6; Prov.
10:18, 12:20, 26:24-26
24. The difficulty disappears when one recognizes that the first statement is not describing the wise man,
but the king he serves
25. The Hebrew phrase to cause the face to shine is an idiom that is designed to communicate that one
is receiving favor from someone else (most often used of God). Num. 6:25; Ps. 31:16, 67:1,
80:3,7,19
26. In this case, the wisdom of a man brings a favorable response from the king, which is reflected in his
approving expression.

Ecclesiastes 8 6
27. The second phrase wyn"ßP' z[oïw> (weoz panayw—his strong face) is likewise an idiomatic
expression, which refers to a stern or harsh countenance; it denotes one with whom a person should
not trifle.
28. This second phrase is likewise to be understood as referring to the king, who may be troubled or bur-
dened by some matter, which weighs heavily upon him, and for which he does not have a current
resolution.
29. The wise man comes forth with his wisdom, provides the king with the interpretation of the mat-
ter, alleviates the king’s pressure, and changes his austere look into a more agreeable one.
30. What is true here in a courtly sense is true in any situation when one is dealing with a superior;
Solomon will continue to develop this concept that the wise person knows how to properly address
and deal with those in authority over him. Eccles. 8:5

Doctrine of Authority

The value of wisdom within the political realm

8:2 I say, "Keep the command of the king because of the oath before God. {There is a textual issue
here since the first person pronoun alone does not make any sense ynIa] simply reads I, and one must
either supply an elided verb, which is how the New American Standard handles it; the BHS and others
have adopted the reading tae which is the sign of the direct object. All versions, the LXX, Syriac, Vul-
gate, and Targum, as well as Medieval Hebrew Mss. preserve this as an accusative. If this is the pre-
ferred reading, it is placed forward to emphasize the importance of the king’s authority—m.s.n.const.
hP, mouth of—m.s.n. %l,m, the mouth refers to what comes out of it, his commands —Qal imper-
v.m.s. rm;v' to keep, watch, guard, to observe, heed, obey—waw explicative, even, especially + prep.
l[; + f.s.n.const. hr'b.DI on account of the matter of—f.s.n.const. h['Wbv. an oath, which is a
verbal promise that involved giving one's sacred unbreakable word in testimony that the one swearing
would faithfully perform some promised deed, or that he would faithfully refrain from some evil act--
~yhil{a/ the genitive “oath of Elohiym” means the oath that one took before Elohiym, or the oath
one swore to Elohiym}
8:3 "Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he
pleases." {prep. la; + Piel impf. 2ms. jussive, has force of a command lh;B' two roots spelled the
same; this one means to be in a hurry, to be hasty, to engage in rash actions, the sense is to stop the ac-
tion now…stop being in a hurry—Qal impf.2m.s. %l;h' to go, walk, depart, leave—prep. !mi +
c.p.n.const. + 3m.s.suff. hn<P' from his faces=from his presence—neg. la; + Qal impf. 2m.s. dm;
[' lit. stop standing, do not involve yourself, or align yourself—insep.prep. B + m.s.n. rb'D' in a mat-
ter, an affair—m.s.adj. [r; an evil one, one that is opposed to the king, some matter to which the king is
opposed, or the more serious matter of conspiracy—conj. YKi because, for—m.s.n.const. lKo + rel.-
part. rv,a] all which, everthing that—Qal impf. 3m.s. #pex' the basic meaning of the verb is to feel
desire or delight toward something or someone’ all which he desires or delights in—Qal impf. 3m.s.
hf'[' he will do, he will accomplish}
Ecclesiastes 8 7
8:4 Since the word of the king is authoritative, who will say to him, "What are you doing?" {in-
sep.prep. B + rel.part. rv,a] in that, on which account, since, because—m.s.n.const. rb'D' word,
matter, command—m.s.n. %l,m,--m.s.n. !Ajl.vi to be an authority, to rule over, to be a master, to
have mastery—waw “Now”—interrog.pron. ymi Now who?—Qal impf. 3m.s. rm;a' will say, will
suggest—insep.prep. l + 3m.s.suff. i.e. the king—interrog. pron. hm' what—Qal impf.2m.s. hf'[' are
you doing?}

Exposition vs. 2-4

1. Verse 2 begins with the first person pronoun, which stands alone and appears to be unconnected with
what follows.
2. Some have attempted to make the imperative rm;v' (shamar—keep, guard) the main verb, but that
would cause the sentence to read I keep the command of the king.
3. There are only two potential options that make sense of the construction; the first is to read the pro-
noun as the sign of the direct object, which is a reading reflected in many of the ancient versions.
4. The second is to supply an elided verb like say, suggest, or counsel, which makes Solomon the sub-
ject and reflects his advice in the matter at hand.
5. In either case, one should recognize that the imperative is being directed toward the younger readers,
who should implement this command; the author is not issuing a command to himself.
6. It would seem that this may simply be a terse way of expressing that what follows reflects
Solomon’s views on the matter of authority and obedience.
7. Although some (Longman) suggest that this verse demonstrates that Solomon cannot be speaking,
nothing in the text would support that assertion; further, Qoheleth has already introduced himself as
the king in chapter 1. Eccles. 1:12
8. While some might think that this type of advice would be self-serving (and therefore it would be
wrong for the king to offer it), the fact is that the advice reflects sound wisdom.
9. Does it really matter who instructs young people that obedience to the king is a wise course of ac-
tion? Or, that one should to submit himself to the authority of the king?
10. Although some have suggested that the phrase keep the command of the king indicates that one is
to watch the king’s face in order to determine his mood, the phrase is better understood as a
metonymy.
11. Metonymy is a figure of speech in which one word or phrase is substituted for another with which it
is closely associated.
12. In this case, the phrase mouth of the king is to be understood as referring to that which proceeds out
of the mouth of the king--what the king says or commands.
13. Not a few interpreters seek to understand the king as a reference to God, since they argue that verses
three and four cannot refer to an earthly sovereign.
14. However, the context here does not go beyond the setting of an earthly court; further, the last portion
of verse 2 would indicate that the oath of Elohiym is provided as an incentive to serve the king, not
to serve God.
15. The verb rm;v' (shamar—keep, watch, guard) has the root idea of exercising great care over some-
thing; in the case of commands, it means to pay attention to them and obey them. ISam. 13:13
16. The latter part of verse 2 offers an inducement for obedience to the king, with the waw introducing
the explicit reason why one should be submissive to this authority.

Ecclesiastes 8 8
17. The phrase tr:b.DI l[; (‘al dibhrath—upon this matter, on account of this) has a causal force,
which is accurately reflected in the New American Standard translation.
18. In the Old Testament, when one took an oath, he gave his unbreakable word in testimony that he
would faithfully perform some promised deed, or that he would faithfully refrain from some evil act.
Gen. 21:23; Num. 30:2
19. The final phrase in verse 2, which provides the motive for loyal obedience to the king may be under-
stood as containing either a subjective or an objective genitive.
a. The objective sense would indicate that the oath was one that was sworn to/before Elohiym.
b. The subjective sense would indicate that Elohiym has sworn the oath in view.
20. Those that see the phrase as being objective understand the phrase to mean that the subjects had
sworn by God that they would be loyal to the king. ISam. 10:25 implied; IISam. 5:3
21. Those that see the phrase as being subjective point to God’s oath to David that he would not lack a
king to sit on the throne of Israel. IISam. 7:8-16; IISam. 3:9; Ps. 89:3-4, 132:11
22. Therefore, one would be complying with the will of God if he remained in subjection to the king that
God has established.
23. In either case, the force of this is that obedience to the king is not only a matter of establishment
principle, it is here elevated to a matter of religious obligation.
24. What is commanded here is consistent with the wisdom tradition, which recognized the supreme au-
thority of the king, who was viewed as God’s earthly representative in Israel. Prov. 16:10, 20:8,
24:21
25. The path of wisdom is to recognize the authority of the king and to order one’s conduct in a manner
that not only acknowledges but also honors his supreme office. Prov. 20:2, 22:11, 25:6
26. It is clear that the wise man understood that the king had supreme authority and that impudence or
disobedience might result in some serious consequences. IKings 2:23; Prov. 20:2
27. Verse 3 is comprised of two clauses that are essentially negative imperatives, which are followed by
an explanation about the expression of the king’s authority.
28. While the grammar of the first portion of verse 3 is somewhat unusual, the force of the second finite
verb %l;h' (halakh—you will walk) is similar to the force of a complementary infinitive.
29. The essence of the command is for one to maintain his composure and position when in the presence
of the king; he is not to be in a hurry to depart, and not to be too quick to abandon his place within
the walls of power.
30. The command is connected with the advice that follows and is best understood as a situation in
which an official in the court has offered the king some counsel which he has rejected.
31. This is a common problem that people manifest when they deal with someone that is in authority
over them; they may react emotionally when their advice is ignored or rejected, and then refuse to
offer further input.
32. This is a characteristic of young, immature children, who do not get their way and refuse to cooper-
ate or participate any further. I’m taking my baseball and going home!
33. It is not only a sign of mental, emotional, and spiritual immaturity, it is not a good quality for one
that desires for his advice to be considered seriously.
34. Just as good advice can bring the favor of the king (Eccles 8:1), good advice can be rejected; the
challenge for the wise man is to retain his composure and conduct himself with wisdom and proper
decorum.
35. Emotional outbursts, petty comments, refusal to cooperate further, or simply leaving the scene mani-
fest some very real immaturity; therefore, Solomon counsels against it.
36. The next clause confirms that one should be willing to recognize the nature of a political situation
and be flexible enough to handle rejection with grace and poise.
Ecclesiastes 8 9
37. While some have taken the phrase evil matter to refer to joining in a conspiracy against the king, it
seems more likely that it is not necessarily something as serious as that.
38. One reason is that all this advice seems to be connected to behavior within the royal court; however,
it is not unheard of that those within the walls of power might engage in conspiracy or sedition.
39. The phrase has a wide range of semantic meanings, and here would refer to the advice that was of-
fered to the king, which was not acceptable to the king, and has been rejected.
40. Solomon is saying that the wise official will not become entrenched within his particular position, or
committed only to his chosen course of action, especially when it has been vetoed by the king.
41. He certainly should not engage in verbal threats or issue ultimatums to the king in order to promote
his agenda; beyond that, he most certainly should not seek to mobilize others against the king in or-
der to advance his own cause.
42. This emphasizes the value of wisdom in dealing with the king (or any other leader in the Establish-
ment Chain of Command), who retains the final power to accept or reject a particular piece of coun-
sel.
43. That is the explanation that Solomon offers at the end of verse 3 as a motivation for avoiding activi -
ties that would potentially inflame a situation and possibly result in royal disfavor.
44. It also emphasizes the relative value of maintaining a discreet silence when one is confronted with a
potentially explosive situation, in which obstinance or belligerence will not serve him well.
45. As Lawrence J. Peter said, “Speak when you are angry and you will make the best speech you will
ever regret”.
46. One must learn the art of discretion when dealing with political authorities if one intends to be heard
(and taken seriously) at all; tact, diplomacy, and deference are part of the wise approach when one is
working in the political realm. ISam. 18:20; Prov. 13:15
47. By application, these qualities are part of the arsenal of wisdom when one is dealing with any au-
thority, since it is wise to recognize that the authority has the final word on the matter.
48. In that regard, the wise person recognizes the relative value of silence and compromise in order to
maintain the relationship, facilitate peace, and keep the lines of communication open for the future.
49. If one does not know how to humbly and tactfully deal with others, he may very well find that his
good advice will not have an audience the next day. Prov. 11:2, 13:10
50. Although the interpretation of verse 3 does not deal with insurrection and conspiracy, it can certainly
be applied to these types of activity.
51. This would indicate that one is not to be too quick to get involved with those that oppose the king;
one should not be too quick to abandon authority and involve himself in opposition to it.
52. Solomon reinforces his observation at the end of verse 3 about the king having the authority to do as
he pleases with a direct statement about the authority of his pronouncements.
53. The masculine noun !Ajl.vi (shilton—authoritative) is derived from the verb jl;v' (shalat),
which means to exercise autocratic control over someone.
54. Webster defines an autocrat as a person ruling with unlimited authority, one who has undisputed in-
fluence or power over something or someone. Eccles. 2:19
55. Therefore, the word of the king (his opinions or commands) have final authority; further, all those in
the court are expected to orient to him, not vice versa.
56. Since his word is supreme and authoritative, it is not only fruitless to question his actions, one may
very well end up finding himself in the dangerous position of opposing the king.
57. The final question in verse 4 is one that is also found in the book of Job; there it is applied to God as
the King of the universe. Job 9:12
58. The implication of the question amounts to a complete denial; there is no one that can effectively
question the king with respect to his commands or his chosen course of action.
Ecclesiastes 8 10
59. Even the wisest court official must recognize that he is dealing from a position of weakness; his king
has complete authority over him at all times, and the official does not have the authority to effec-
tively question the king’s decisions.
60. The idea of questioning the determination of the king is not to be limited to the fact that he makes a
simple verbal inquiry; it is tantamount to a rejection of the course of action the king has chosen to
implement.
61. Taken to an extreme, the ultimate method of expressing disapproval of the king would be to engage
in in a conspiracy against him.

Doctrine of Conspiracy

Policy, procedures, and patience

8:5 He who keeps a royal command experiences no trouble. Now regarding the proper time and
course of action, the heart of the wise knows {Qal act.part.m.s. rm;v' acts as substantive, the one
keeping, obeying—f.s.n. hw"c.mi command, an order issued from a superior to an inferior, which is
al{ + Qal impf. 3m.s. [d;y" will not know, have knowledge of, experi-
expected to be obeyed—neg.
ence—m.s.n. rb'D' word, matter—m.s.adj. [r; an unpleasant response, whether verbally or overtly—
waw both…and + c.s.n. t[e time, an opportune time, an appropriate time—waw + jP'v.mi lit. a
judgment, a decision in a legal matter, what is due, what is right, what is proper, what is customary,
what should be done—Qal impf. 3m.s. [d;y" will know, will recognize—m.s.n. ble—m.s.adj. ~k'x'
a wise heart can figure out how to approach an authority}
8:6 that there is a proper time and course of action for every situation, even when the burden of
the man weighs upon him. {conj. yKi that, introduces what the heart of the wise knows from verse 5
—insep.prep. l + m.s.n.const. lKo all, each, every—m.s.n. #p,xe while the term refers to emotional
joy or delight, it is divided in Ecclesiastes between the more general “occurence, matter” and delight—
adv. vyE there exists, there is—c.s.n. t[e a time, an appropriate time—waw + m.s.n. jP'v.mi deci-
sion, action, procedure, same as previous verse—conj. YKi concessive, even though—f.s.n.const.
h['r' evil, wickedness—d.a. + m.s.n. ~d'a' the man, in context the authority/king under pressure or
distress to find the proper course of action—f.s.adj. br; great, much many—prep. l[; + 3m.s.suff.}
8:7 because no one knows what will happen, therefore who can tell him how it will happen? {conj.
yKi if, since, because—adv. !yIa; + 3m.s.suff.—Qal act.part.m.s. [d;y" knowing, one who knows
—interrog.pron. hm' what—pref.rel.part. v, + Qal impf. 3m.s. hy"h' what which will come to pass--
conj. yKi--insep.prep. K + rel.part. rv,a] lit. according to which, when, whenever--Qal impf. 3m.s.
hy"h' according to which will come to pass, when it happens—interrog.pron. ymi who?—Hiphil
impf. 3m.s. dg;n' to make, known, conspicious, to explain—insep.prep. l + 3m.s.suff.}

Exposition vs. 5-7

Ecclesiastes 8 11
1. Although some interpreters have advanced the idea that the term hw"c.mi (mitswah—command,
commandment) refers to a commandment of God, the more natural flow of the context relates it back
to the mouth of the king. Eccles. 8:2
2. The context is still one within the royal court; the king has made a determination that he expects to
be implemented and obeyed.
3. Solomon has already advised that one is not wise to persist in a course of action that the king has al-
ready opposed; if one does so, he risks the king’s disapproval, political suicide, or worse.
4. The wise servant recognizes that the matter of obedience to the political authority is something that
has been elevated to a matter of religious practice. Eccles. 8:2
5. Further, the servant is wise to recognize the absolute power and authority that resides with the king;
he should not seek to undermine it, oppose it, withstand it, or conspire against it.
6. In the end, the king will do what he deems to be best; therefore, the wise servant will simply orient
to that reality and faith-rest any matters of disagreement or controversy to God.
7. The one that is willing to do this is referred to in verse 5 as He who keeps a royal command.
8. His willingness and determination to remain a loyal subject and servant to the king will serve him
very well if he plans to continue his duties within the court.
9. Solomon indicates that the wise person acquiesces to the will of the king, even though he may have
some mental reservations or objections; he knows how to maintain a discreet silence, without com-
promising his principles.
10. The verb rm;v' (shamar—keep, watch, guard) has the idea of exercising great care over some-
thing; when combined with other phrases, it has the sense of being careful or diligent to do some-
thing.
11. In this case, the participle is used as a substantive to describe the wise person that is diligent with re -
spect to implementing the king’s wishes.
12. The use of the participle to describe the one who keeps a royal command denotes that this is some-
thing that he is predisposed to do; this person regularly keeps the king’s commands as a matter of
course.
13. While some consider that a meek, humble, and submissive attitude demonstrates some sort of obse-
quious and servile character, such is not the case. Matt. 11:28-30
14. The person with the type of disposition that is inclined toward respectful obedience will find that he
does not experience the displeasure of the king, which is the force of the phrase [r" rb'D" (dab-
har ra’—an evil matter, no trouble).
15. In that regard, the successful servant recognizes that there is a proper time and place to approach the
king; he recognizes that the matter of timing is quite important to success.
16. When one is dealing with the supreme national authority, such matters can be of critical importance;
therefore the obedient servant is sensitive to these things and does not rush headlong into an ill-ad-
vised confrontation.
17. If one is going to work effectively with political authorities (and with other authorities as well), he
must be willing to wait for the appropriate time and make his approach in the proper way; he must
be willing to observe the proper protocol.
18. It should be evident that when one is dealing with someone in authority over him, he needs to exer-
cise patience, employ tact, and demonstrate the appropriate deference.
19. The self-willed, reckless person, who rushes to judgment and bombastically argues his case, will
likely only offend the king and lose his audience.

Ecclesiastes 8 12
20. In that case, it matters little if his advice about how to proceed in a particular matter is correct or in-
correct; he may forfeit his right to be heard after a point by virtue of his lack of patience, tact, and
decorum.
21. In any case, he should not lose sight of the fact that matters should be addressed with the king at the
proper time, place, and with the appropriate demeanor, and that the determination of the king is final.
22. What follows is a difficult construction, which has been altered by the LXX and some 15 other ver-
sions by omitting the waw before the noun jp'v.mi (mishpat—judgment).
23. However, there is no reason to do so since Solomon is now taking up the necessity of timing and de-
termining a sound course of action when one is confronted with a difficult situation.
24. The first Hebrew term (t[ ‘eth—time) is used in this book to deal with the timing of various events
that occur in the human experience.
25. Solomon has already acknowledged that there is a balance to life that comes from God’s timing;
however, there is also the recognition that man does not always recognize, and certainly does not
control that timing. Eccles. 3:1ff,11, 8:7
26. Here, Solomon introduces the subject of proper timing with respect to when and how one imple-
ments a particular course of action.
27. Later in this chapter, he will acknowledge the fact that even the most astute cannot always predict
the timing since no one absolutely knows the future. Eccles. 8:7
28. The second term jp'v.mi (mishpat—judgment) is slightly more difficult in that it is usually found
in contexts that deal with the exercise of judicial authority, the place it is exercised, or the legal mat-
ter in which it is exercised.
29. However, the term may simply refer to what is considered to be the proper course of action, that
which is right among men, or is the accepted custom or manner. Gen. 18:19,25, Gen. 40:13; Judges
18:7
30. Solomon then offers the explanation that the wise heart recognizes the reality that there is a definite
time and proper procedure when one is attempting to accomplish anything.
31. The yKi (kiy) at first part of verse 6 is used to introduce the content of the knowledge that the wise
heart possesses, and should be translated that.
32. Since it is recognized by the wise heart that there is a correct time and proper procedure, the astute
believer considers these matters and seeks to ensure his best chance for success.
33. The term #p,xe (chephets—delight) is divided pretty evenly in Ecclesiastes between that which is
a simple occurrence (Eccles 3:1,17, 5:8), and that which produces pleasure. Eccles. 5:4, 12:1,10
34. In this case, it would appear to denote the successful outcome of any endeavor (which produces
some emotional satisfaction), which comes about through the appropriate implementation of the
proper course of action.
35. The second yKi (kiy) in this verse has been translated in a temporal sense (when a man’s trouble is
heavy upon him--NAS), in an adversative sense (but misfortune lies heavy on everyone—NJB), and
in a concessive sense (although a man’s misery weighs heavily upon him—NIB).
36. There is also the possibility that Solomon is continuing his thought about the knowledge that the
wise heart possesses, which includes his understanding that the king is under some mental stress re-
garding an unresolved matter.
37. While the noun ~d'a' (‘adham—man) is used with the definite article, it does not appear to be used
in these verses as Solomon has used it throughout this book.

Ecclesiastes 8 13
38. Normally when the noun has the definite article, it is referring to mankind in general and not to a
specific man. Eccles. 3:22, 6:1, 7:14,29
39. However, that does not fit this context, which relates to some question about policy or procedure that
is before the king and his court; further, in verse 9, the noun is used with the definite article and
means the singular man in authority.
40. Therefore, it seems best here to identify the man as the one that is in authority, and who is experi-
encing some mental or emotional distress as he seeks to determine and implement the proper course
of action. The first time authority is called the man!
41. One very distinct pressure of making decisions is the recognition that all people lack knowledge of
the future and how it will unfold.
42. Therefore, part of the pressure of leadership includes the recognition that the leader himself does not
know what the future holds; unfortunately, he also knows that his advisors face the same limitations.
43. This fact places added pressure on the authority that seeks to make the correct decision and imple-
ment the appropriate course of action.
44. The wise man does not lose sight of the fact that those in authority face these types of pressure and
does not let the pressure on the king (which he may well pass on to those under his authority) keep
him from remembering that there is a proper time and procedure for each problem that arises.
45. Further, he recognizes that no one is infallible; no matter how sound his advice may seem at the mo-
ment, future events may undermine its value.
46. Verse 7 states explicitly what all good leaders know, and what the wise counselor should know as
well.
47. No one exists that has perfect knowledge of what is going to come about in the future; therefore no
one can tell the king how it will come to pass either.
48. Again, Solomon has introduced the fact that the wise man is of great value, and can be quite helpful
to the king; he then counters that fact with the observation that even the wisest of men are of relative,
limited value since they also lack information about the future.
49. Since the future is an unknown for all involved within the court, it should be evident that any pro-
posed course of action may result in success or disaster.
50. As we have stated previously, the final determination lies with the authority.

Four incontrovertible realities

8:8 There does not exist a master of the wind to restrain the wind, nor control over the day of
death; and there is no discharge in the time of war, and evil will not deliver those who practice it.
{adv. !yIa; there does not exist—m.s.n. ~d'a' a man—m.s.adj. jyLiv; to be in control over, to be
master of—insep.prep. B + c.s.n. x;Wr breath, wind, spirit; here wind—pref.l + Qal infin.const.
al'K' to withhold, to restrain, normally used of interrupting what was occurring—s.d.o. tae—d.a. +
c.s.n. x;Wr the wind—waw + adv. !yIa; and there does not exist—m.s.n. !Ajl.vi mastery, control
—insep.prep. B + m.s.n. ~Ay lit. over the day, the death one—d.a. + m.s.n. tw<m' death—waw +
adv. !yIa; there does not exist—f.s.n tx;l;v.mi 2X, only in Ps. 78:49, with a different meaning.
The root verb means to send off or away, here it appears to have the meaning of a sending away, a dis-
charge—insep.prep. B + d.a. + f.s.n. hm'x'l.mi a battle, a war, in the time of battle, during a war—

Ecclesiastes 8 14
waw + m.s.n. [v;r, wrongdoing, wickedness--neg. al + Piel impf. 3m.s. jl;m' to deliver, to save—
s.d.o. tae + m.p.n.const. + 3 m.p.suff. l[;B; the owners of evil, those practicing it}

Exposition vs. 8
1. Verse 7 has addressed the first problem that no one has an absolute knowledge about the future; no
one knows what will happen, when it will happen, or how it will happen.
2. All counselors are limited in what counsel they can offer one in authority since there does not exist
one knowing what will come to pass.
3. Since no man truly knows the what of the future, it follows logically that no man can explain the
how of the future.
4. The second problem that weighs on mankind is the fact that man is inherently finite and limited in
power; he then proceeds to offer four examples of things that men cannot control.
5. The four examples are connected by the fact that all relate to the subject of death, which is uncon-
trollable and inescapable.
6. The first example has prompted some discussion as to whether Solomon is referring to the wind or to
the spirit.
7. The discussion stems from how we are to understand the Hebrew term x;Wr (ruach), which can
mean breath, wind, or spirit.
8. If he is discussing the wind (as per the New American Standard and others), he is acknowledging the
fact that the wind is an unpredictable, invisible force that no man can control.
9. However, if he is addressing the human spirit (or breath of life), he is stating that no man really con -
trols his life force; he did not create it, and he does not sustain it.
10. Although Gordis has suggested that the phrase restrain the spirit can serve as a metaphor for pre-
serving life, there is no clear proof of that contention.
11. As Garrett has aptly responded, “Indeed, such an understanding of the language is harsh and unnat-
ural.”
12. It seems better to understand the first example as saying that no man can control the direction of the
wind, or restrain it from blowing.
13. The second expression of human limitation clearly deals with the reality of death and human inabil-
ity to control the timing of one’s death.
14. Just as mankind has no authority over the day of birth, no man has any legitimate control over the
exact day of his death. Eccles. 3:2
15. The third example has been misinterpreted by some, who cite a passage in the Mosaic Law to docu-
ment their assertion that Solomon has made an error. Deut. 20:3-8, 24:5
16. However, they fail to recognize that those exceptions to military service are granted within the Mo-
saic Law before the battle begins.
17. Solomon is stating that once the battle has begun, no one can be discharged in the middle of the
fight; he must suffer the inevitable rigors of the battle, the possibility of capture, and the dreaded
prospect of death.
18. The final assertion is that those that resort to evil practices to advance themselves in this life are not
able to overcome the final reality of death.
19. Solomon has and will note again that those that rely on evil or wickedness to advance themselves
will find that they are not successful in the long term.
20. The four examples all deal with human limitations, the most notable of which is the inevitability of
death.

Ecclesiastes 8 15
21. No matter how wise, how prosperous, how talented, how strong, or how evil one may be, he is most
certainly going to die and has no legitimate way to do anything about it.
22. The first three examples indicate that the natural realm is beyond man’s control, the timing of death
is beyond man’s control, and his fate in battle is beyond his control.
23. The last example teaches that any morally wrong actions taken in life to preserve or advance oneself
will not ultimately matter, since death is inevitable and inescapable.

Abuse of authority

8:9 All this I have seen while I was applying my mind to every deed that has been done under the
sun wherein a man has exercised authority over another man to his hurt. {s.d.o. tae—m.s.n.const.
lKo all—m.s.adj. hz< all of this—Qal pf. 1s. ha'r' I have seen—waw + Qal inf.abs. !t;n" to give,
has the force of a temporal participle, while I was giving—s.d.o. tae—m.s.n.const. + 1m.s.suff. ble my
heart—insep.prep. l + m.s.n.const. lKo to all, each, every—m.s.n. hf,[]m; work, deed—rel.part.
rv,a] which—Niphal pf. 3m.s. hf'[' which has been worked, accomplished, done—prep. tx;T;--d.a.
+ c.s.n. vm,v, under the sun—c.s.n. t[e time, occasion, opportunity—rel.part. rv,a] which—d.a. +
m.s.n. ~d'a' the man, an authority—Qal pf. 3m.s. jl;v' to exercise power or authority over someone,
to rule over—insep.prep. B + m.s.n. ~d'a' over a man—insep.prep. l + m.s.adj. [r; for evil, usually
denotes unethical or immoral activity directed against other people, by word or deed—prep. l + 3m.s.-
suff. toward him, toward the object of oppression}
Exposition vs. 9
1. While some have viewed this verse as a summary of the first 8 verses of this chapter, it seems more
likely that Solomon is now introducing a different, but related subject.
2. Although the use of the family of words related to the verb jl;v' (shalat—exercise dominion, rule,
control) is common to verses 4,8, and 9, the repetition of the verb ha'r' in verse 10 would tie this
context with what follows.
3. His claim is that during the course of his search for the ultimate meaning and purpose in life, he had
observed a number of things on which he is going to comment.
4. He now moves from the reality of authority, and the necessity of orientation to authority, to briefly
acknowledging the subject of abuse of authority.
5. He uses this transition to deal with the larger issue of injustice and wickedness, by mentioning the
unjust authority.
6. He has just stated that man is unable to control critical aspects of his life; however, he now specifies
one area over which some men do exercise control.
7. From the conclusion of verse 8, one should recognize that even the authority that resorts to evil will
not deliver himself from death in the end.
8. Solomon has already indicated that political oppression is a reality within this world; further, he has
instructed his readers not to be frightened or bewildered when they observe it. Eccles. 5:8
9. He has also acknowledged that those in positions of authority within the political realm have the
force of power on their side, which enables them to oppress the less powerful. Eccles. 4:1
10. His view would seem to be that life is difficult enough in this fallen world; when men use their
power or position to oppress other men, it simply makes a bad situation worse.
Ecclesiastes 8 16
11. The singular noun t[e (‘eth—time, occasion) indicates that this is something he observed; in fact, it
would appear to be the grammatical subject of the near demonstrative adjective hz< (zeh—this).
12. Some might argue that as the ultimate authority in the nation, Solomon is reticent to address this sub-
ject, and therefore seems to say little about it, since he may have been guilty of using his authority in
unjust ways.
13. However, it seems more likely that he is dealing with the larger issue of injustice and how all this re-
lates to God, His rule of the world, and how the believer is to relate to these matters.
14. He will go on to state that those that do evil, and have been known as wicked people, often appear to
get away with their wickedness in this life.
15. He begins by acknowledging the fact that he has observed one in a position of authority using his au-
thority to the detriment of another person.
16. While some have identified the final inseparable preposition in the Hebrew text with the third person
suffix with the one in authority, it more naturally refers to the one that was subject to the authority.
17. Because of that faulty identification, some want to use the verse to say that abuse of authority is a
way in which the authority harms himelf; however, the more likely scenario is one in which the au-
thority adversely affected someone under his authority.
18. This would indicate that Solomon did not view one in authority as someone that should act in this
fashion; he recognized that authority was there for the good of people and not to oppress or injure
them.
19. No one would likely argue the principle that political authorities can overstep their boundaries and
engage in actions that are detrimental to those under authority.
20. This brings up the question as to why nothing is apparently happening to those that engage in abuse
of authority; further, when and if the believer is confronted with such realities, how should he re-
spond?
21. Solomon will present two conflicting realities in this section; the first is that there appears to be no
immediate and equal retribution for those that engage in wickedness. Eccles. 8:9-11
22. The second reality is that Solomon’s doctrinal grid tells him that there is a long-term retribution,
which God administers. Eccles. 8:12-13
23. In spite of his knowledge and faith in the facts of verse 12-13, Solomon acknowledges that retribu -
tion does not always appear to fall along the lines of strict justice for those that live under the sun.
Eccles. 8:14
24. This is the dilemma of the believer that finds himself in a world where might often makes right, the
wicked sometimes prosper, and the righteous are not always rewarded as it would seem that they
should be.
25. Without doctrine, an understanding of God’s essence, and faith in both, the believer may simply give
up hope and succumb to depression, despair, or cynicism.
26. Although we have not mentioned it to this point, another subtle teaching within this book is that the
believer should not allow himself to become overly involved with immediate, temporal circum-
stances.
27. The believer should take the long view of things; he should not get too caught up in the emotional or
problematic issues of the moment, which may cause him to lose sight of the larger picture. Eccles.
3:1,14,17, 5:2, 7:21-22, 8:12-13, 11:1-2, 11:9-12:7
28. When suffering comes, as it inevitably does, he may focus on the temporal, lose sight of the things
that are not seen, and abandon his faith in God and His promises.
29. New Testament revelation teaches that the positive, adjusting believer does not allow himself to get
overly bogged down in the temporal issues of life since he recognizes that temporal affliction has a
much larger purpose. IICor. 4:16-18
Ecclesiastes 8 17
Doctrine of Suffering

The burial of the wicked

8:10 So then, I have seen the wicked buried, and (others) entered to mourn them and they will de-
part from the holy place, and they will quickly choose to forget in the city where they (the wicked)
B + adv. !Ke lit. and in thus, in this manner, so then—
did thus. This too is futility. {waw + pref.
Qal pf. 1s. ha'r' I have observed—m.p.adj. [v'r' wicked ones—Qal pass.part.m.p. rb;q' being
buried; some want to emend the text to make this read br;q' by reversing the radicals—waw + Qal
pf.3p. aAB and they came, they entered—waw + prep. !mi + m.s.n.const. ~Aqm' and from a place
of—m.s.adj. vAdq' holy, holy one, holy place—Piel impf. 3m.p. %l;h' they will depart, walk, go
away—waw + Hithpael impf. 3m.p. xk;v' the Qal means to forget something or someone; this is the
only use of the Hithpael in the Old Testament. Lit. they cause themselves to forget; some want to emend
this term toxb;v' which means to praise, but the hithpael would mean to praise oneself—insep.prep.
B + f.s.n. ry[I lit. in the city—rel.part. rv,a] which, in which—adv. !Ke thus, so—Qal pf. 3m.p.
hf'[' they manufactured, they did –adv. ~G: also, indeed, even—m.s.adj. hz< this—m.s.n. lb,h,
vanity, absurdity}

8:11 Because the sentence against an evil deed is not executed quickly, therefore the hearts of the
sons of men among them are given fully to do evil. {rel.part. rv,a] used here to introduce the pro-
tasis, because, since, when—adv. !yIa; there does not exist—Niphal pf. 3m.s. hf'[' being done, being
executed—m.s.n. ~g"t.Pi 2X, Persian loan word, a decision, an edict, a decree, a judgment, a ver-
dict; most English versions consistently translate this word as denoting a sentence against a crime—
m.s.n.const. hf,[]m; deed of, work of—d.a. + f.s.adj. h['r' deed of the evil=the evil deed—adv.
hr'hem. with haste, quickly, speedily—prep. l[; + adv. !Ke over thus, on account of this, there-
fore, introduces apodosis—m.s.n. ble collective singular—m.p.n.const. !Be sons of—d.a. + m.s.n.
~d'a' sons of the man=mankind—Qal pf. 3m.s. alem' to be filled, full—insep.prep. B + 3m.p.suff.
in them—pref. l + Qal infin.const. hf'[' to do, for the purpose/intention of doing—m.s.adj. [r; evil}

Exposition vs. 10-11

1. Interpreters make no secret of the fact that verse 10 is as difficult to translate and interpret as any
verse in the book of Ecclesiastes.
2. In order to ease the problems, a couple of textual emendations and other suggestions have been of-
fered; however, neither really make the translation simpler, or more understandable.
Ecclesiastes 8 18
 a. The first emendation is changing the Qal passive participle of rb;q' (qabhar—being buried) to
br;q' (qarabh—to draw near, to approach), by simply transposing the last two radicals.
b. The second major change is to read the verb xk;v' (shakhach—to forget, be forgotten) as
xb;v' (shabhach—to praise, to commend, to boast).
3. The phrase the place of holiness is very often interpreted to refer to the Temple, and all this activity
centers around the wicked and their comings and goings from the Temple.
4. These changes then mean that the wicked are drawing near, entering, ostensibly worshipping, leav-
ing the Temple, and being praised for their supposed piety, or boasting in their hypocrisy.
5. Others see the verse as presenting a contrast between the wicked being buried and the righteous, who
are quickly forgotten following their lives.
6. However, both interpretations have problems.
a. Those that see the entire verse referring to the wicked do not take into account the shift from the
perfect tense of the first verb to the imperfect tense of the two following verbs.
b. Secondly, the usage of the Hithpael stem for the verb forgotten cannot possibly refer to the
wicked, who are already dead and can do nothing for/to themselves.
c. Those that see a change of subject from the wicked to the righteous are faced with the very obvi -
ous fact that the righteous are not actually introduced until verse 14.
7. Grammatically, the verse begins with an unusual construction that is used only one other time in the
Old Testament. Esther 4:16
8. It is comprised of a waw, a prefixed B (b) and the adverb !Ke (ken), which is designed to relate to
what has just been stated about one man using his authority to oppress another.
9. The repetition of the verb ha'r' (ra’ah) also serves to link verse 10 and what follows with the con-
tent of verse 9.
10. The oppressor from verse 9 leads Solomon to note that all types of wicked people die and are given a
proper burial, their wickedness or oppression notwithstanding.
11. It would seem that the specific class of wicked men in view are those that have used their position of
authority to oppress their fellow man. Ps. 82:1-4
12. Solomon has already noted the fact that oppression is a feature of life to which one will eventually
be exposed. Eccles. 5:8
13. The fact that injustice and oppression occurs is disturbing enough; however, it can become more dis-
tressing when it occurs and there is no apparent retribution for those that engaged in oppression.
14. The New American Standard and others have attempted to link the verbs that follow with the wicked
being buried, but that is untenable for several reasons.
a. Although the term wicked is used in the plural, funerals are most often conducted with only one
guest of honor; Solomon is merely indicating that he has seen a number of wicked men being
buried, not a mass funeral.
b. Secondly, the wicked are being buried, there is no sense in which they are coming in or actively
participating at their own funeral.
c. Therefore, those who entered, or went in, refer to the ones that choose to attend the funeral of the
wicked.
15. As with most funerals, the mourners arrive, listen to whatever message is delivered about the de-
ceased, and often go their way with little lasting thought about the person’s character or the reality of
physical death.

Ecclesiastes 8 19
16. One common inequity of life is that men may live their entire lives without real regard for God or
man; however, these wicked oppressors are often given the same type of funeral service as the right-
eous.
17. On many occasions, ministers, priests, etc. have stood over the bodies of wicked men and told the
most preposterous lies about the nature of how righteous they had been.
18. The wicked are often spoken of in such glowing terms at their funeral that one would be hard
pressed to believe that they had sinned against God or man. Lk. 16:22
19. The first verb is a perfect (and they arrived/came in/entered), while the next two verbs are imper-
fects, which are generally viewed as incomplete or future actions.
20. The wicked being buried can hardly be the subjects of the imperfects, which would more naturally
refer to those that were still alive.
21. The next verb indicates that they (those that attended the funeral of the wicked man) would depart
from the holy place.
22. The question becomes how are we to understand the place of holiness?
23. Some take it as referring to the Temple, but there is no evidence that a funeral would be conducted
anywhere near the Temple.
a. In fact, some see this as describing the wicked, their comings and goings from the Temple, and
their boasting about being so committed to God’s plan.
b. Death rendered unclean all that were exposed to it, so some see it as noting the reality that those
that were unclean would have to avoid going to the Temple until they finished their ritual purifi-
cation.
c. Others see the phrase place of holy as referring to the dwelling of the holy/righteous, who are
quickly abandoned after their death.
24. However, this is the only use of vAdq' (qadhosh—holy, holy one) in this book, and Solomon does
not use this term to contrast with the wicked. Eccles. 3:17, 7:15, 8:14, 9:2
25. The more usual sense of this phrase would be a place that is considered holy, a place set apart; this is
the non-technical use of the adjective vAdq' (qadhosh—holy), which denotes something that is set
apart for a particular purpose. Lev. 6:16,26,27
26. In that regard, the place of holiness would refer to the particular place that had been set apart for the
purpose of honoring and burying the dead man.
27. Therefore, those that departed would be the same ones as those that entered to attend the funeral, and
who go their way after the funeral from the place where the funeral was held.
28. The Masoretic Text employs the verb xk;v' (shakhach—forget), which means to forget something
or someone when it is used in the Qal stem; the Niphal stem (passive) means to be forgotten.
29. Since this verb is only used once in the Hithpael stem, some have suggested emending the text with
the verb xb;v' (shabhach—to praise or commend).
a. This is not only based on the fact that the first verb is unusual, but the fact that the second verb is
found only in the Piel and Hithpael stems.
b. Solomon uses both words in this book, and the textual tradition is quite divided.
30. However, when Solomon has used the verb xb;v' (shabhach—to praise or commend), he has al-
ways followed it with the sign of the direct object so one understood what was being commended.
Eccles. 4:2, 8:15
31. Therefore, the more difficult reading of the Masoretic Text is to be preferred, and it is to be applied
to those that had attended the funeral of the wicked.

Ecclesiastes 8 20
32. The point of the verb is that the “mourners” are quickly forgetful of what type of person they were
just engaged in honoring.
33. The Hithpael stem would indicate that they willingly do the forgetting; they do not choose to reflect
on the nature of the man for whom they assembled.
34. All this takes place in the city, which is to be understood as the stage on which the wicked man con-
ducted his oppression of others.
35. So, the villain is now being esteemed at the very scene of his crimes, and possibly by some of the
same people that were subject to his oppression!
36. The final portion of the sentence returns to the thought of the wicked, who are the subject of the verb
hf'[' (‘asah—to do, work, manufacture).
37. Even in the very place where they used their power to oppress others, the wicked are honored at the
funeral by a populace that has a very short memory about the character of the deceased.
38. As much as anything else, this demonstrates that public opinion is not only fickle, it is often com-
pletely misguided and at odds with reality.
39. This is another example of the absurdity of life under the sun; this type of practice was one that
Solomon found to be unsatisfying, if not disgusting.
40. Even if the oppressor was successful at some level, even if he did not receive the justice that was due
him, it does not vindicate the man or his actions.
41. Although people may construe a lack of immediate judgment as a sign of God’s favor, Solomon will
clearly state that he does not accept that idea.
42. This reality will be addressed at greater length in the verses that follow, in which Solomon will con-
tinue to contrast the apparent lack of rectitude in the human experience. Eccles. 8:14
43. This apparent lack of an adequate and just retribution has an effect on those that observe what cer-
tainly appear to be inequities in life.
44. The relative particle rv,a] (‘asher—who, which) is used at the beginning of verse 11 in a less usual
sense to introduce the protasis that deals with the nature of delayed retribution.
45. It is clear that Solomon recognized that some people seem to sin with impunity and do not appear to
face the justice that is due to them.

46. He now moves on to state that the delay between their evil deeds and the punishment for those deeds
actually encourages other people in their evil.
47. Solomon does not make explicit whether or not he has negligent governmental officials in mind, or
if he is referring to God’s delay in punishing evil.
48. We know that Solomon has already acknowledged that God will ultimately judge the righteous and
the wicked, although that judgment may not seem to fall as quickly as we think it should. Eccles.
3:17
49. However, it is equally true that governments have not always ruled according to standards of right-
eousness and have allowed oppressors to prosper in their crimes against others. Esther 3; Dan. 6
50. This lack of retribution seems to have been the focal point of Qoheleth’s current frustration; his am-
biguity may be intentional since we recognize that both God and governments are responsible to
punish wickedness.
51. However, given the use of the term ~g"t.pi (pithgam—decree, sentence), it would appear to focus
more on the human responsibility to ensure justice. Esther 1:20
52. However, we know that other believers have bemoaned the fact that God apparently allows the
wicked to prosper. Job 21:7-13; Ps. 37:7-11, 73:3ff; Jer. 12:1

Ecclesiastes 8 21
53. His assessment is that this lack of apparent punishment of evil causes those that are engaged in un-
righteous activities to continue those activities.
54. As Leupold has stated, “The figure is both vivid and simple, for the verb is literally ‘filled up’. The
mind is regarded as a vessel in which agitated thoughts collect and seethe. Each new piece of injus-
tice unavenged adds to the contents until it spills over the brim. This spilling is the ‘doing of evil’.”
55. People are often encouraged to continue making bad decisions when they observe others that do not
apparently suffer any negative consequences for those same types of decisions.
56. Solomon is not saying that evil always prospers and is never punished; however, he is pointing out
that a lack of quick and clear punishment is enough to encourage others that are so inclined to foster
new, evil plans.
57. This reality has an adverse effect on mankind, which all too often takes the expedient path of least
resistance under the sin nature.
58. The only thing that saves the believer from cynicism and despair under these realities is an under-
standing of and faith in the doctrines of God’s righteousness and justice; this should be coupled with
confidence that He will vindicate the truth.

The Divine contradiction

8:12 Although a sinner does evil a hundred times and may lengthen his life, still I know that it will
be well for those who fear God, who live in fear before Him. {rel.part. rv,a] lit.who, which, “al-
though”—Qal act.part.m.s. aj'x' one missing the mark, “a sinner”—Qal act.part.m.s. hf'[' doing,
manufacturing—m.s.adj. [r; evil—f.s.adj. ha'me one hundred—waw + Hiphil part.m.s. %r;a' to
be long, to cause to make long, to prolong or lengthen—insep.prep. l + 3m.s.suff.—conj. YKi that,
when, because, “still”—conj. ~G: also, indeed, even—Qal act.part.m.s. [d;y" I am knowing, I am
aware—pron. 1s ynIa]—rel.part. rv,a] who, which, that—Qal impf. 3m.s. hy"h' it will become—
m.s.n. bAj become good=be well—insep.prep. l + m.p.adj.const. arey" fearers of--~yhil{a/--
rel.part. rv,a] who, which—Qal impf. 3m.s. arey" who will fear, who walk in fear—prep. !mi +
insep.prep. l + c.p.n.const. + 3m.s.suff. hn<P' from before his faces, in His presence}
8:13 But it will not be well for the wicked man and he will not lengthen his days like a shadow, be -
cause he does not fear God. {waw + m.s.n. bAj good—neg. al{ + Qal impf.3m.s. hy"h' and good
will not become—insep.prep. l + d.a. + m.s.adj. [v'r'—waw + neg. al{ + Hiphil impf. 3m.s. %r;a'
he will not cause to be long, to prolong—m.p.n. ~Ay days, his is supplied—insep.prep. K + d.a. +
m.s.n. lce like a shadow—rel.part. rv,a] who, which, in that, because—adv. + 3m.s.suff. !yIa;
there does not exist in him/to him—m.s.adj. arey" fear—prep. !mi insep.prep. l + c.p.n.const.
hn<P'--~yhil{a/ ‘elohiym}
Exposition vs. 12-13
1. In spite of the somewhat bleak picture that Qoheleth had observed with respect to the issue of evil
men and their apparent lack of retribution for their actions, Solomon now provides his doctrinal view
to balance what he has just said.
Ecclesiastes 8 22
2. It is clear that verse 12 is linked with verse 11, since the protasis restates the problem of wickedness
and the lack of apparent retribution.
3. The emphasis here lies on the repeated cases of wrongdoing, which the sinner engages in “a hun-
dred times”.
4. Solomon introduces his comments here with a conditional use of the relative particle rv,a]
(‘asher), which may be translated even if.
5. His comments focus on sinners, which is the Hebrew participle of aj'x' (chata’), and denotes those
that miss the mark of righteousness.
6. Another manner in which the sinner misses the mark is that he fails to recognize the nature of God
will not allow oppression, injustice, evil, and wickedness to continue indefinitely.
7. Since he does not either know or believe this truth, he is all too ready to pursue an agenda that disre -
gards the rights of God and men.
8. Further, he may very well become more complacent due to the fact that evil people seem to get away
with their evil; in many cases, they do not appear to experience any retribution.
9. The evil in view is not closely identified; it is intentionally vague since sinners may use any number
of techniques to advance themselves and take advantage of others.
10. He will contrast these types of people with those that fear God openly.
11. Those that fear God manifest their fear of God by not disregarding God’s revealed will and by not
resorting to sinful tactics in order to advance themselves.
12. The use of the Qal active participle of hf'[' (‘asah—to make, do, manufacture) coupled with the ad-
jective ha'me (me’ah—a hundred) indicates that the sinner is consistently engaged in doing evil.
13. The number one hundred is to be understood not as limiting the number of times the sinner is will-
ing to do evil; it is to be understood to mean that he is willing to resort to evil repeatedly.
14. The sense of it is that he is willing to use whatever tactics he deems necessary (including evil) and as
often as he deems them to be necessary.
15. Although the New American Standard has supplied the term life in order to complete the thought of
the verb prolong, it should not be limited to physical life only.
16. As Solomon has stated previously, some wicked men manage to maintain their positions, status, rep-
utation, and possibly their lives, in spite of the fact that they are hostile to God and man. Eccles.
7:15
17. The latter portion of verse 12 deals with Solomon’s assessment of this type of situation, which some
boldly (albeit wrongly) suggest is not be attributed to Solomon, but to another author.
18. He introduces his thought, which extends from the last half of verse 12 through verse 13, with the
conjunction yKi (kiy), which is followed with the adverb ~G: (gam).
19. This construction introduces the apodosis, which may be translated as nevertheless, since it is de-
signed to point out the folly of doing evil in order to advance yourself.
20. Although many have suggested that this portion has been inserted by another author, these words re-
flect Solomon’s view of the matter, in spite of the evil and absurdity he has witnessed
21. While man may be inclined to do evil because of the apparent lack of retribution, Solomon does not
advise it as a course that one should pursue, even when it works. Eccles. 8:11
22. Solomon has questioned the knowledge that men actually possess on a number of occasions, while
admitting that full knowledge was not available to him or anyone else. Eccles. 2:19, 3:21, 6:12, 8:17
23. While we have heard the voice of the older, wiser Solomon at various times in this book, the pas-
sages that use the verb [d;y" (yadha—to know, recognize, figure out, understand) are key to un-
derstanding Solomon’s belief system.
Ecclesiastes 8 23
 a. He believed that wise men and fools die. Eccles. 2:14
b. He believed that one should enjoy the life that God provided. Eccles. 3:12-13
c. He believed that God’s work was permanent, immutable, and beyond man’s comprehension. Ec-
cles. 3:14
d. He believed that it was better to fear God than to resort to evil to advance oneself. Eccles. 8:12
24. It should be evident that Solomon believed far more than these things; he expresses some of his be-
liefs by means of the imperatives he directs toward his younger audience.
a. One should be respectful of God. Eccles. 5:1
b. One should fulfill his obligations. Eccles. 5:4
c. One should fear God. Eccles. 5:7, 12:13
d. One should carefully ponder the work of God. Eccles. 7:13
e. One should enjoy whatever prosperity God provides. Eccles. 7:14, 9:7
f. One should recognize God sends adversity. Eccles. 7:14
g. One should obey the king. Eccles. 8:2
h. One should honor and enjoy marriage. Eccles. 9:9
i. One should be diligent in his work. Eccles. 9:10
j. One should be charitable and diversify since the future is uncertain. Eccles. 11:1-2
k. One should work hard since the future is uncertain. Eccles. 11:6
l. One should enjoy the fleeting time of youth. Eccles. 11:9-10
m. One should make God a priority before old age. Eccles. 12:1
n. One should recognize that studying/learning has its limitations. Eccles. 12:12
25. All this points to a man that was theologically orthodox, but was not afraid to note the apparent con-
tradictions that pose a challenge to the faith of the positive believer.
26. Beyond that, if we are to take the concluding statement about the author seriously, we must consider
this book to be appropriate words, which are designed to express the truth correctly. Eccles.
12:10
27. Therefore, the last portion of Eccles. 8:12 indicates that while Solomon recognized the inequities of
life and that the wicked could prosper by means of their own evil, he did not believe that one should
approach life in that way.
28. Instead, he directly and clearly states his belief that in the long term it was better to have a fear of
God, in spite of the temporary success that evil, wickedness, and oppression might bring to those
that resort to it.
29. He states that those that fear God will ultimately find that their lot will be one that is characterized
by good.
30. The noun bAJ (tobh—good) is used in the following ways in the Old Testament.
a. practical, economic, or material good; prosperity. IKings 10:7
b. that which is useful or beneficial. Gen. 2:9; ISam. 19:4
c. abstract good that brings pleasure, such as beauty, good wine, or food, etc. Gen. 6:2; ISam.
16:12
d. quality, value, that which is expensive or costly. Gen. 2:12
e. moral goodness. Ps. 34:14
f. it is used in comparisons, with the idea of better than. Eccles. 4:6
g. the idiom good in one’s eyes is used to express intention or desire. Gen. 19:8
31. In passages where the term is used with an impersonal verb (as here), it is used to describe a state of
happiness, well-being, and contentment.
32. Solomon affirms his belief that those that live in fear before God will find that they are blessed, in
spite of examples and temporal evidence to the contrary.
Ecclesiastes 8 24
33. Verse 13 continues with the thought that those that fear God will be blessed by introducing the oppo-
site type of person, who does not fear God.
34. While some have suggested that this verse contradicts what he has just acknowledged in verse 12a,
the fact is that this verse is designed to affirm his belief in spite of the fact that some people are suc-
cessful in prolonging their places, careers, or lives.
35. The wicked man, who misses the mark, and who resorts to evil to advance himself will find that
in the long run he will not enjoy the happiness and contentment, which he has pursued apart from the
will of God.
36. In spite of overt appearances, Solomon recognizes that God is not for the evil man; therefore, any
blessing or apparent prosperity does not come from the hand of God.
37. Solomon indicates that the evil man will not lengthen his days like a shadow, which grows longer
with the passing of time.
38. This indicates that God has the life and career of the evil man well within His sovereign control; he
will not be able to extend either his career or life past what God has determined, in spite of his mo-
mentary, apparent success.
39. Since he has already acknowledged that sinners may do evil multiple times and seem to get away
with it, Solomon has recognized that justice often appears to be delayed or denied.
40. However, this verse affirms that while justice may appear to be delayed or denied, it will come; the
evil man will find in the end that he cannot sustain or deliver himself beyond a point.
41. He closes verse 13 with the assertion that the ultimate failure of the wicked is found in the fact that
he did not have an adequate fear of Elohiym.
42. Although Solomon has clearly articulated his belief in a moral God that blesses those that fear Him
and frustrates those that do not, he will not ignore the fact that the actual state of things in the tempo-
ral realm would seem to contradict this truth at times.

The futility continues

8:14 There is futility which is done on the earth, that is, there are righteous men to whom it hap-
pens according to the deeds of the wicked. On the other hand, there are evil men to whom it hap-
pens according to the deeds of the righteous. I said that this too is futility. {adv. VyE there exists
— m.s.n. lb,h, vanity, absurdity, something inexplicable—rel.part. rv,a] which—Niphal pf. 3m.s.
hf'[' has been done—prep. l[; on, upon—d.a. + f.s.n. #r,a, on the earth—rel.part. rv,a] which,
identifies the vanity--adv. VyE there exists—m.p.adj. qyDIc; righteous men—rel.part. rv,a] who
—Hiphil part.m.s. [g:n" the root denotes that which pertains when one thing (or person) physically
contacts another; it happens, it befalls—prep. la, + 3m.p.suff.—insep.prep. K + m.s.n.const. hf,

Ecclesiastes 8 25
[]m; like the deeds, works—d.a. + m.p.adj. [v'r' the wicked men—waw + adv. VyE there exists—
m.p.adj. [v'r' wicked men—pref.rel.part. v + Hiphil part.m.s. [g:n" it happens, touches, occurs--
prep. la, + 3m.p.suff.—insep.prep. K + m.s.n.const. hf,[]m; like the deeds, works—d.a. + m.p.adj.
qyDIc; righteous men—Qal. pf. 1s. rm;a' I said-- pref.rel.part. v + adv. ~G: also, indeed, even
—m.s.adj. hz< this, situation in which retribution does not follow properly—m.s.n. lb,h, vanity, ab-
surdity}
8:15 So I commended pleasure, for there is nothing good for a man under the sun except to eat
and to drink and to be merry, and this will stand by him in his toils throughout the days of his life
which God has given him under the sun. {waw + Piel pf. 1s. xb;v' to praise, to commend, used in
Eccles. 4:2—pron. 1s. ynIa] I myself commended—s.d.o. tae—d.a. + f.s.n. hx'm.fi joy, cheer,
pleasure, fun —rel.part. rv,a] which, in that, since—adv. !yIa; there does not exist—m.s.n. bAj
good—insep.prep. l + d.a. + m.s.n. ~d'a' to the man, mankind—prep. tx;T; under—d.a. + c.s.n.
vm,v, the sun—conj. YKi + conj. ~ai except or unless—pref. l + Qal infin.const. lk;a' defines the
content of what is good—waw + pref. l + Qal infin.const. ht'v' and to drink—waw + pron. 3m.s.
aWh and he/it, the good of eating, drinking, and being happy—Qal pf. 3m.s. hw"l' to join with, to
accompany, will stand—insep.prep. B + m.s.n.const. + 3m.s.suff. lm'[' his labors, his toils—m.p.n.-
const. ~Ay days of—m.p.n.const. + 3m.s.suff. ~yYIx; his lives—rel.part. rv,a] which—
~yhil{a/ God--Qal pf. 3m.s. !t;n" gave—insep.prep. l + mm.s.suff.—prep. tx;T; under—d.a. +
c.s.n. vm,v,}

Exposition vs. 14-15

1. Solomon returns to his previous contention that evil people do not always seem to get what they de-
serve; some seem to prosper themselves in spite of the fact that they resort to evil to accomplish their
agenda. Eccles. 8:10,12a
2. In some ways, Solomon’s writing here reflects the inner turmoil that all believers face when con-
fronted with the apparent (and oftentimes real) inequities of God’s plan.
3. While the wisdom tradition clearly indicated that prosperity, long life, contentment, and other bless-
ings come to those that fear God, temporal circumstances very often seem to contradict this truth.
Deut. 30:20; Prov. 3:2,16, 4:10, 9:11, 10:27
4. It is apparent to Solomon that righteousness does not always provide what the traditional teachings
said it did; similarly, wickedness and evil do not always bring the judgments that they were sup-
posed to bring.
5. The righteous may suffer any number of trials and setbacks in his Ph2, including an early death,
while the wicked may prosper and live a long life in spite of their wickedness. Eccles. 7:15
6. Therefore, this can be a source of consternation and spiritual discomfort to the believer as he at-
tempts to reconcile the doctrine taught in the Bible with what he observes in this temporal world.
7. The challenge is to walk by faith and not by sight, since what we observe in this temporal world is
often at odds with what it should be according to doctrine.
8. Solomon uses the adverb of existence to denote another case study; however, here he does not cite a
specific case, but only provides general observations.
Ecclesiastes 8 26
9. The vanity/absurdity in this verse is pretty simple; the just are treated at times as though they were
wicked, while the wicked are treated at times as though they were just.
10. The blessings of the righteous fall to the wicked, while the discipline and judgment due to the
wicked seems to befall the righteous.
11. The arena in which Solomon has observed this phenomena is on the earth, which is likely another
way of referring to life under the sun.
12. It is clear that life on the earth/under the sun does not always seem to meet the expectations of
Solomon; indeed, retribution does not always seem to follow the pattern that we see set forth in the
Bible.
13. Some have suggested that Solomon is not questioning the nature of God’s justice, but is criticizing
what he has observed in the world.
14. However, there is no indication within this book that Solomon somehow separated the world and
what happens in it from divine causality.
15. Every believer should recognize that God is either allowing or causing whatever contradictions he
observes on the earth, under the sun.
16. What is perplexing is that what Solomon knows (Eccles. 8:12b-13) does not harmonize with what he
has observed in his personal experience.
17. Although Solomon knows the doctrine of retribution, and does not deny it anywhere in this book, he
is keenly aware that there are many cases that violate it.
18. This is the situation which he finds this to be absurd/vain/futile/ meaningless.
19. When what we see does not correspond to what we believe, it produces a sense of frustration; it may
lead one to question the nature of the world, reality, God’s plan, and even the nature of one’s own
beliefs.
20. These exceptions are realities that further serve to confuse the issue with respect to how God rules
this world and why He allows things to be the way they are.
21. In the final two verses of this chapter, Solomon will acknowledge that these contradictions and con-
fusing events only serve to frustrate any ultimate understanding or explanation of life under the sun.
Eccles. 8:16-17
22. From this conclusion, Solomon restates his personal conclusion that since these things are so, one
must take what solace, comfort, or joy is available to him.
23. He uses the conjunction yKi (kiy) coupled with the particle ~ai (‘im) to denote an exception that
limits the preceding clause; this should be translated as except or unless.
24. Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism, nor is he lamenting
the absolute futility of life or the reality of a final retribution. Eccles. 3:17
25. He is acknowledging the fact that the world is somewhat of a futile/absurd place in which much of
human existence is marked by relative futility and an apparent lack of meaning.
26. Since the righteous man cannot assume that he will automatically experience temporal prosperity,
long life, and blessings on this earth, he should recognize that every day comes from the hand of
God, and seek to enjoy what is provided.
27. Therefore, he commends pleasure in the simple things in life, which are readily available, rather
than occupying oneself with the frustrating realities that obviously mark the human experience.
28. In fact, the frustrations that come from the obvious inequities of life seem to have driven Qoheleth to
conclude that the simple things in life may be the most satisfying in the long term.
29. One should not forget that Solomon has already disparaged the overt pursuit of hedonism, which he
found did not satisfy whatever cravings the human heart may have. Eccles. 2:1-2
30. On the other hand, he commends the types of pleasures that come from the hand of God, which He
provides for those that please Him. Eccles. 2:24-26, 5:18-20, 8:15, 9:7-9
Ecclesiastes 8 27
31. The Hebrew adjective bAJ (tobh—good) has been used previously in a moral sense (Eccles. 2:26,
3:12, 7:20); however, in most contexts within this book, it is to be understood as the ability to find
and experience the good, enjoyment, or contentment in life with whatever type of prosperity is pro-
vided. Eccles. 4:8, 6:3,6,12
32. The good in verse 15 is defined as the ability to eat, drink, and be happy, which denotes the inner
satisfaction with the simple things that one is provided in this world in terms of living grace.
33. While Solomon has commended inner happiness several times in this book, he has not actually ex-
plained how one can be the type of person that pleases God and experiences such happiness. Eccles.
3:12,22, 5:19, 8:15, 11:8-9
34. However, this falls far short of advocating the philosophy that enjoyment and satisfaction in life
comes strictly from the pursuit of pleasure.
35. If Solomon advocates anything in the book, it is that pleasant surroundings, prosperity, entertain-
ment, and the pursuit of happiness does not result in happiness or contentment that one is seeking.
36. What he does state here is that enjoyment is a gift of God, which can accompany one through diffi-
cult circumstances and the inequities of life that often surround us.
37. The verb hw"l' (lawah) means to physically join oneself to someone else, to accompany them; in
this context, it indicates that the simple joys of life will provide some measure of satisfaction to a
man and sustain him in the labors of his life.
38. The Hebrew term lm'[' (‘amal—toil, labor) is a term for work or labor that often carries with it the
negative aspects of work.
39. It refers to the difficult and unpleasant side of work, the ideas of hard work, toil, drudgery, or even
misery are included within the range of meanings. Gen. 41:51; Deut. 26:7; Jere. 20:18
40. His focus here is not on the unbridled pursuit of pleasure and good, his emphasis is on the fact that
the believer should resolve to enjoy whatever pleasures God provides in the midst of a temporal
world filled with hard work, inequities, injustice, and even oppression.
41. Solomon again attributes the days of a man’s life as that which comes from the hand of Elohiym;
God is the one that provides the reality of life to all the living under the sun.

The impossible task

8:16 When I gave my heart to know wisdom and to see the task which has been done on the earth
(even though one should never sleep day or night, he will not see it all), {insep.prep. K + rel.part.
rv,a] according to which, exactly as—Qal pf. 1s. !t;n" I gave—s.d.o. tae—m.s.n.const. + 3m.s.suff.
ble gave my heart=devoted myself—pref. l + Qal infin.const. [d;y" to know, to figure out—f.s.n.
hm'k.x' wisdom, the ultimate explanation—waw + pref. l + Qal infin.const. ha'r' and to see, in-
spect, examine—s.d.o. tae + d.a. + m.s.n. !y"n>[I occupation, task, what busies one—rel.part.
rv,a] which—Niphal pf. 3m.s. hf'[' to do, make, manufacture—prep. l[; + d.a. + f.s.n. #r,a, upon
the earth—
conj. YKi because, even + adv. ~G: also, even, the construction is concessive; although, even though
—insep.prep. B + d.a. + m.s.n. ~Ay in the day, during the day—waw + insep.prep. B + d.a. + m.s.n.

Ecclesiastes 8 28
hl'y>l; in, during the night—f.s.n. hn"ve sleep—insep.prep. B + f.dual.n.const. + 3m.s.suff. !
yI[; with his eyes—adv. !yIa; there does not exist to him—Qal act.part.m.s. ha'r' lit. seeing}
8:17 and I saw every work of God, I concluded that man cannot discover the work which has been
done under the sun. Even though man should seek laboriously, he will not discover; and though
the wise man should say, "I know," he cannot discover. {waw + Qal pf. 1s ha'r' then I saw, I rec-
ognized—s.d.o. tae—m.s.n.const. lKo--m.s.n.const. hf,[]m; deed, work—d.a. + name ~yhil{a
the God—conj. YKi that, continues the things Qoheleth saw—d.a. + m.s.n. ~d'a' the man, mankind—
neg. al{ + Qal impf. 3m.s. lkoy" to have power, to be able—pref. l + Qal infin.const. ac'm' com-
p.infin. to find, find out, discover—s.d.o. tae—d.a. + m.s.n. hf,[]m;--rel.part. rv,a] which, that—
Niphal pf. 3m.s. hf'[' is being done—prep. tx;T;--d.a. + c.s.n. vm,v,--insep.prep. B + rel.part. v
lit in which, things are such—rel. part. rv,a] that—d.a. + m.s.n. ~d'a' the man, mankind—Qal impf.
3m.s. lm;[' he will labor, he may labor—pref. l + Piel infin.const. vq;B' comp. infin. to seek, to
seek out something that exists or is thought to exist—waw “but, nevertheless—neg. al{--Qal impf.
3m.s. ac'm' he will never find it out—waw + adv. ~G: also, additionally—conj. ~ai if, since—d.a.
+ m.s.adj. ~k'x' the wise man, wise men—Qal impf. 3m.s. rm;a'—pref. l Qal infin.const. [d;y" to
know, to recognize, to figure out—neg. al{ + Qal impf. 3m.s. lkoy" to have power, to be able—pref.
l + Qal infin.const. ac'm' to find, to discover}
Exposition vs. 16-17
1. These two verses reiterate the fact that Solomon, who was the wisest man that ever lived, was not
able to penetrate the mysteries of life to such a degree that allowed him to fully explain God’s plan
in a complete fashion.
2. From this point on, Solomon does not advance a large number of new subjects; instead he is content
to repeat much of what he has already said.
3. Even when he does bring forth a new idea, it is simply to reinforce the view that life is often futile,
inexplicable, and does not necessarily follow the pattern we might expect.
4. Although he has not explicitly stated it, it seems evident that he is now espouses the idea that man
must simply learn to take life as it comes, and not distract himself with the impossible task of seek -
ing to explain it all.
5. The first good reason for this is Solomon’s own experience in attempting to ascertain a complete ex-
planation for things under the sun.
6. Solomon once again informs his audience that he has devoted himself fully to his chosen task of
coming to an understanding of life, and then providing a thorough explanation for why life is the
way it is under the sun.
7. Verse 16 actually serves as the protasis, which introduces the apodosis, which is found in verse 17.
8. He begins with the inseparable preposition K (k), which is coupled with the relative particle rv,a]
(‘asher), which has the force of according to which, even as, or exactly as; it may even be trans-
lated with a concessive force as even though I…
9. The Hebrew phrase I gave my heart is an idiom that simply means to completely devote one’s men-
tal faculties to something. Eccles. 1:13, 8:9; Dan. 10:12
Ecclesiastes 8 29
10. The Hebrew noun ble (lebh—heart) can refer to the internal organ; however, it is used in an ab-
stract sense to denote the totality of man’s inner or immaterial nature.
11. The term is used to refer to the personality functions of men--their emotions, their thoughts, and their
wills.
12. One aspect or another may be the dominant meaning in any given passage; the interpreter should
seek to be clear about what portion of the inner life is in view—here, it focuses on the mind or think -
ing.
13. The Qal infinitive construct of [d;y" (yadha’—to know) should be classified as in infinitive of pur-
pose; Solomon devoted himself for the express purpose of figuring out, understanding, or knowing
the subject of wisdom.
14. In this case, it is not wisdom in general; the term is used in the same way that it was used earlier, to
denote the search for that perfect solution. Eccles. 7:23b,25
15. The second Qal infinitive construct of ha'r' (ra’ah—to see) is used to denote the means by which
the previous verb to know/figure out is to be accomplished.
16. In this case, Solomon’s desire to understand the explanation for things involved a careful observa-
tion of the types of things/tasks/activities that had been done on the earth.
17. The phrase that follows is parenthetical, as rightly expressed by the New American Standard transla-
tion.
18. Although a couple of other creative translations have been advanced due to the general difficulty of
the construction, the sense of it is that one could deny himself sleep day and night to pursue the most
thorough explanation of life under the sun.
19. However, even if he never slept, there is not a man that will be able to arrive at that comprehensive
explanation; this is at least partially due to the complexity of the matters that comprise human exis-
tence.
20. While the Bible does not stigmatize the legitimate pursuit of knowledge, the reality is that human ex-
perience is too vast, too varied, and oftentimes too conflicting for one to be able to fully explain his
own existence and experience.
21. There is a certain mystery to life that God has established; men will not penetrate it no matter how
diligently they try, or how long they attempt to do so. Eccles. 3:11, 7:23; Rom. 11:33
22. In addition to the mystery that surrounds the human experience and the mystery of God’s activity,
we have the added problem of the unseen world of angels and demons that must be factored into the
equation.
23. Although knowledge and wisdom are admirable pursuits according the Scripture, we will never have
the data that is necessary to answer all the questions. IIChron. 1:10-11; Prov. 2:6,10
24. Solomon has previously implied that what happens on the earth is related to God and what He is do-
ing. Eccles. 2:24, 3:14,18
25. He now explicitly equates what has been done on the earth in verse 16 with the activity of God in
verse 17.
26. The New American Standard rightly supplies the phrase I concluded; his content of his conclusion
is introduced by the conjunction yKi (kiy--that).
27. What Solomon has figured out from his explorations is now applied to mankind at large; the human
race is not able to find the explanation for it all.
28. In fact, it is the very activity of Elohiym that further complicates the human experience, the work
which has been done under the sun.
29. His ways are past finding out (Job 26:14; Rom. 11:33), and have not been fully revealed to any man.
Deut. 29:29; Acts 1:7
Ecclesiastes 8 30
30. What Solomon applies to himself and mankind at large, he concludes this chapter by applying to the
wise man.
31. As has been typical of his style, Solomon sets forth the value of the wise man at the beginning of this
chapter, and then concludes by pointing out the limitations of the wise man.
32. As with everything in life, the value of the wise man is decreased since he faces many of the same
limitations that the rest of humanity faces.
33. His final conclusion is that even the wisdom of the wise man will not allow him to fully penetrate
the workings of God.
34. The force of the imperfect verb rm;a' (‘amar—to speak, to say), which is here followed by the in-
finitive construct of [d;y" (yadha’—to know) is to claim to know.
35. In some cases, when a believer is wrestling with some great difficulty, it is best to recognize that the
answer you seek may be beyond your ability to find.
36. Simply because one sets his mind to something does not guarantee that he will find the solution he
seeks; this certainly suggests that all problems in life cannot be resolved by human intellect.
37. Again, without directly stating what is here surely implied, Solomon quietly argues for the necessity
of faith in God and His plan by pointing out the pervasive nature of human limitations.

Doctrine of Faith

Ecclesiastes 8 31