| Barnes' Notes on the Bible The work of God - The scheme of Divine Providence, the course of events which God orders and controls (compare Ecclesiastes 3:11). It comprises both events which are "straight," i. e., in accordance with our expectation, and events which are "crooked," i. e., which by their seeming inequality baffle our comprehension.
Clarke's Commentary on the BibleConsider the work of God - Such is the nature of his providence, that it puts money into the hands of few: but wisdom is within the reach of all. The first is not necessary to happiness; therefore, it is not offered to men; the latter is; and therefore God, in his goodness, offers it to the whole human race. The former can rarely be acquired, for God puts it out of the reach of most men, and you cannot make that straight which he has made crooked; the latter may be easily attained by every person who carefully and seriously seeks it from God.
Gill's Exposition of the Entire BibleConsider the work of God,.... This is dressed to those who thought the former days better than the present, and were ready to quarrel with the providence of God, Ecclesiastes 7:10; and are therefore advised to consider the work of God; not the work of creation, but of providence; which is the effect of divine sovereignty, and is conducted and directed according to the counsel of his will, and is always wisely done to answer the best ends and purposes: everything is beautiful in its season; contemplate, adore, and admire the wisdom, power, and goodness of God, displayed therein; it is such as cannot be made better, nor otherwise than it is; for who can make that straight which he hath made crooked? or which seems to be so, irregular and disagreeable? No man can mend or make that better he finds fault with and complains of; nor can he alter the course of things, nor stay the hand, nor stop the providence of God: if it is his pleasure that public calamities should be in the world, or in such a part of it, as famine, pestilence, or the sword; or any affliction on families, and particular persons, or poverty and meanness in such and such individuals, there is no hindering it; whatever he has purposed and resolved, his providence effects, and there is no frustrating his designs; it signifies nothing for a creature to murmur and complain; it is best to submit to his will, for no alteration can be made but what he pleases. Some understand this of natural defects in human bodies, with which they are born, or which attend them, as blindness, lameness, &c. so the Targum, "consider the work of God, and his strength, who made the blind, the crooked, and the lame, to be wonders in the world; for who can make straight one of them but the Lord of the world, who made him crooked?'' Others, of spiritual defects in such who walk in crooked ways, and are hardened in them; who can correct them, and make them other ways, if God does not give them his grace to convert them, and soften their hard hearts? he hardens whom he will, and who hath resisted his will? Jarchi's paraphrase is, "who can make straight after death what he has made crooked in life?'' See Gill on Ecclesiastes 1:15. Alshech interprets it of the first man Adam.
Keil and Delitzsch Biblical Commentary on the Old TestamentThere now follows a proverb of devout submission to the providence of God, connecting itself with the contents of Ecclesiastes 7:10 : "Consider the work of God: for who can make that straight which He hath made crooked! In the good day be of good cheer, and in the day of misfortune observe: God hath also made this equal to that, to the end that man need not experience anything (further) after his death." While ראה, Ecclesiastes 1:10; Ecclesiastes 7:27, Ecclesiastes 7:29, is not different from הנּה, and in Ecclesiastes 9:9 has the meaning of "enjoy," here the meaning of contemplative observation, mental seeing, connects itself both times with it. כּי before מי can as little mean quod, as asher, Ecclesiastes 6:12, before mi can mean quoniam. "Consider God's work" means: recognise in all that is done the government of God, which has its motive in this, that, as the question leads us to suppose, no creature is able (cf. Ecclesiastes 6:10 and Ecclesiastes 1:15) to put right God's work in cases where it seems to contradict that which is right (Job 8:3; Job 34:12), or to make straight that which He has made crooked (Psalm 146:9). 14a. The call here expressed is parallel to Sir. 14:14 (Fritz.): "Withdraw not thyself from a good day, and let not thyself lose participation in a right enjoyment." The ב of בּטובis, as little as that of בּצל, the beth essentiae - it is not a designation of quality, but of condition: in good, i.e., cheerful mood. He who is, Jeremiah 44:17, personally tov, cheerful ( equals tov lev), is betov (cf. Psalm 25:13, also Job 21:13). The reverse side of the call, 14ab, is of course not to be translated: and suffer or bear the bad day (Ewald, Heiligst.), for in this sense we use the expression רעה ראה, Jeremiah 44:17, but not ברעה ראה, which much rather, Obadiah 1:13, means a malicious contemplation of the misfortune of a stranger, although once, Genesis 21:16, ב ראה also occurs in the sense of a compassionate, sympathizing look, and, moreover, the parall. shows that רעה ביום is not the obj., but the adv. designation of time. Also not: look to equals be attentive to (Salomon), or bear it patiently (Burger), for ראה cannot of itself have that meaning. (Note: Similarly also Sohar (Par. (מחור): הוי וגו, i.e., cave et circumspice, viz., that thou mayest not incur the judgment which is pronounced.) But: in the day of misfortune observe, i.e., perceive and reflect: God has also made (cf. Job 2:10) the latter לעמּת corresponding, parallel, like to (cf. under Ecclesiastes 5:15) the former. So much the more difficult is the statement of the object of this mingling by God of good and evil in the life of man. It is translated: that man may find nothing behind him; this is literal, but it is meaningless. The meaning, according to most interpreters, is this: that man may investigate nothing that lies behind his present time, - thus, that belongs to the future; in other words: that man may never know what is before him. But aharav is never (not at Ecclesiastes 6:12) equals in the future, lying out from the present of a man; but always equals after his present life. Accordingly, Ewald explains, and Heiligst. with him: that he may find nothing which, dying, he could take with him. But this rendering (cf. Ecclesiastes 5:14) is here unsuitable. Better, Hitzig: because God wills it that man shall be rid of all things after his death, He puts evil into the period of his life, and lets it alternate with good, instead of visiting him therewith after his death. This explanation proceeds from a right interpretation of the words: idcirco ut (cf. Ecclesiastes 3:18) non inveniat homo post se quidquam, scil. quod non expertus sit, but gives a meaning to the expression which the author would reject as unworthy of his conception of God. What is meant is much more this, that God causes man to experience good and evil that he may pass through the whole school of life, and when he departs hence that nothing may be outstanding (in arrears) which he has not experienced.
Geneva Study BibleConsider the work of God: for who can make that straight, which he hath made crooked?
Wesley's Notes 7:13 Consider - His wise, and just, and powerful government of all events, which is proposed as the last and best remedy against all murmurings. For who - No man can correct or alter any of God's works; and therefore all frettings at the injuries of men, or calamities of times, are not only sinful, but also vain and fruitless. This implies that there is an hand of God in all mens actions, either effecting them, if they be good, or permitting them, if they be bad, and ordering and over - ruling them, whether they he good or bad.
Jamieson-Fausset-Brown Bible Commentary13. Consider as to God's work, that it is impossible to alter His dispensations; for who can, &c. straight . crooked-Man cannot amend what God wills to be "wanting" and "adverse" (Ec 1:15; Job 12:14).
Matthew Henry's Concise Commentary7:11-22 Wisdom is as good as an inheritance, yea better. It shelters from the storms and scorching heat of trouble. Wealth will not lengthen out the natural life; but true wisdom will give spiritual life, and strengthen men for services under their sufferings. Let us look upon the disposal of our condition as the work of God, and at last all will appear to have been for the best. In acts of righteousness, be not carried into heats or passions, no, not by a zeal for God. Be not conceited of thine own abilities; nor find fault with every thing, nor busy thyself in other men's matters. Many who will not be wrought upon by the fear of God, and the dread of hell, will avoid sins which ruin their health and estate, and expose to public justice. But those that truly fear God, have but one end to serve, therefore act steadily. If we say we have not sinned, we deceive ourselves. Every true believer is ready to say, God be merciful to me a sinner. Forget not at the same time, that personal righteousness, walking in newness of life, is the only real evidence of an interest by faith in the righteousness of the Redeemer. Wisdom teaches us not to be quick in resenting affronts. Be not desirous to know what people say; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See that thou approve thyself to God and thine own conscience, and then heed not what men say of thee; it is easier to pass by twenty affronts than to avenge one. When any harm is done to us, examine whether we have not done as bad to others.
Matthew Henry's Whole Bible CommentaryVerses 11-22 Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom. I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself, Lu. 16:9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (ch. 11:7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (Jn. 11:9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (v. 19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons. II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us. 1. We must have an eye to God and to his hand in every thing that befals us (v. 13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it. 2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, v. 14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isa. 14:7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength." [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Hag. 1:5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions. 3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, v. 15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: "All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing." Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job 21:7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee." The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then. 4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. "Be not righteous overmuch, v. 16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests." Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men." (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (v. 15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (v. 17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. "The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?" Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change. 5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (v. 18): "It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Ps. 37:23, 24. 6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief. (1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (v. 19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not, v. 20. Solomon had this in his prayer (1 Ki. 8:46), in his proverbs (Prov. 20:9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Heb. 12:23), and in heaven they do good and sin not. (2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (v. 21): "Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not, Ps. 38:13, 14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Prov. 29:12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy." The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one. (3.) Wisdom puts us in mind of our own faults (v. 22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin." Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish, Tit. 3:2, 3; Mt. 7:1, 2; James 3:1, 2. |
