| Barnes' Notes on the Bible To his own hurt - Or, "to the hurt of the subject." The case is still that of an unwise king whose command is obeyed Ecclesiastes 8:2 even to the hurt of the wise man who obeys him.
Clarke's Commentary on the BibleOne man ruleth over another to his own hurt - This may be spoken of rulers generally, who, instead of feeding, fleece the flock; tyrants and oppressors, who come to an untimely end by their mismanagement of the offices of the state. All these things relate to Asiatic despots, and have ever been more applicable to them than to any other sovereigns in the world. They were despotic; they still are so.
Gill's Exposition of the Entire BibleAll this have I seen,.... Observed, taken notice of, and thoroughly considered; all that is said above, concerning the scarcity of good men and women, the fall of our first parents, the excellency of wisdom, the necessity and advantage of keeping the king's commandment, the time and manner of doing it, the evil consequences that follow an inattention to these things, ignorance of what is to come, and the unavoidableness of death; and applied my heart unto every work that is done under the sun; not so much to mechanic works and manual operations performed by men, as to moral or immoral works, and chiefly the work of Providence with respect to good and bad men, the consequence of which were the following observations; there is a time wherein one man ruleth over another to his own hurt; or "the man ruleth over men" (h); for this is not to be understood of private rule in families, of the parent over his children, or master over his servant, but of a king over his subjects; who is the man, the principal man in the kingdom; and such a man ruling in an arbitrary and tyrannical way is to his own detriment in the issue. So Rehoboam; by his oppressive government, lost ten tribes out of twelve. Some have lost their whole kingdoms, and come to an untimely end; as well as ruined their immortal souls. Some render it "to his hurt" (i); to the hurt of those that are ruled, when it should be for their good, the protection of their persons and properties; but instead of that they lay heavy burdens upon them, take away their property, and injure and insult their persons. So the Targum, "to do ill to him.'' But Jarchi interprets it of the king himself. Some take it in both senses; and so it is usually in fact, that wicked princes rule to their own hurt, and the hurt of their subjects. (h) "homo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, &c. (i) "in ipsus perniciem", Tigurine version; "in noxam ipsi", Cocceius.
Keil and Delitzsch Biblical Commentary on the Old Testament"All that I have seen, and that, too, directing my heart to all the labour that is done under the sun: to the time when a man rules over a man to his hurt." The relation of the clauses is mistaken by Jerome, Luther, Hengst., Vaih., Ginsburg, and others, who begin a new clause with עת: "there is a time," etc.; and Zckl., who ventures to interpret עת וגו as epexegetical of כּל־מע וגו ("every work that is done under the sun"). The clause ונתון is an adverbial subordinate clause (vid., under Ecclesiastes 4:2): et advertendo quidem animum. עת is accus. of time, as at Jeremiah 51:33; cf. Psalm 4:8, the relation of 'eth asher, like מק שׁ, Ecclesiastes 1:7; Ecclesiastes 11:3. All that, viz., the wisdom of patient fidelity to duty, the perniciousness of revolutionary selfishness, and the suddenness with which the judgment comes, he has seen (for he observed the actions done under the sun), with his own eyes, at the time when man ruled over man לו לרע, not: to his own the ruler's injury (Symm., Jerome), but: to the injury (lxx, Theod., τοῦ κακῶσαι αὐτόν, and thus also the Targ. and Syr.) of this second man; for after 'eth asher, a description and not a judgment was to be expected. The man who rules over man to the hurt of the latter rules as a tyrant; and this whole section, beginning with Ecclesiastes 8:1, treats of the right wisdom of life at a time of tyrannical government.
Geneva Study BibleAll this have I seen, and applied my heart to every work that is done under the sun: there is a time in which one man ruleth over another to his own {h} hurt. (h) As comes often to tyrants and wicked rulers.
Wesley's Notes 8:9 To his hurt - There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads.
Jamieson-Fausset-Brown Bible Commentary9. his own hurt-The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam (1Ki 12:1-33); but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death" (Ec 8:8), and the "time" of "judgment" (Ec 8:6; Pr 8:36).
Matthew Henry's Concise Commentary8:9-13 Solomon observed, that many a time one man rules over another to his hurt, and that prosperity hardens them in their wickedness. Sinners herein deceive themselves. Vengeance comes slowly, but it comes surely. A good man's days have some substance; he lives to a good purpose: a wicked man's days are all as a shadow, empty and worthless. Let us pray that we may view eternal things as near, real, and all-important.
Matthew Henry's Whole Bible CommentaryVerses 9-13 Solomon, in the beginning of the chapter, had warned us against having any thing to do with seditious subjects; here, in these verses, he encourages us, in reference to the mischief of tyrannical and oppressive rulers, such as he had complained of before, ch. 3:16; 4:1. 1. He had observed many such rulers, v. 9. In the serious views and reviews he had taken of the children of men and their state he had observed that many a time one man rules over another to his hurt; that is, (1.) To the hurt of the ruled (many understand it so); whereas they ought to be God's ministers unto their subjects for their good (Rom. 13:14), to administer justice, and to preserve the public peace and order, they use their power for their hurt, to invade their property, encroach upon their liberty, and patronise the acts of injustice. It is sad with a people when those that should protect their religion and rights aim at the destruction of both. (2.) To the hurt of the rulers (so we render it), to their own hurt, to the feeling of their pride and covetousness, the gratifying of their passion and revenge, and so to the filling up of the measure of their sins and the hastening and aggravating of their ruin. Agens agendo repatitur-What hurt men do to others will return, in the end, to their own hurt. 2. He had observed them to prosper and flourish in the abuse of their power (v. 10): I saw those wicked rulers come and go from the place of the holy, go in state to and return in pomp from the place of judicature (which is called the place of the Holy One because the judgment is the Lord's, Deu. 1:17, and he judges among the gods, Ps. 82:1, and is with them in the judgment, 2 Chr. 19:6), and they continued all their days in office, were never reckoned with for their mal-administration, but died in honour and were buried magnificently; their commissions were durante vitâ-during life, and not quamdiu se bene gesserint-during good behaviour. And they were forgotten in the city where they had so done; their wicked practices were not remembered against them to their reproach and infamy when they were gone. Or, rather, it denotes the vanity of their dignity and power, for that is his remark upon it in the close of the verse: This is also vanity. They are proud of their wealth, and power, and honour, because they sit in the place of the holy; but all this cannot secure, (1.) Their bodies from being buried in the dust; I saw them laid in the grave; and their pomp, though it attended them thither, could not descend after them, Ps. 49:17. (2.) Nor their names from being buried in oblivion; for they were forgotten, as if they had never been. 3. He had observed that their prosperity hardened them in their wickedness, v. 11. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed, and therefore they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand. Observe, (1.) Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons. (2.) The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful. (3.) Impunity hardens sinners in impiety, and the patience of God is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence. (4.) Sinners herein deceive themselves, for, though the sentence be not executed speedily, it will be executed the more severely at last. Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath. 4. He foresaw such an end of all these things as would be sufficient to keep us from quarrelling with the divine Providence upon account of them. He supposes a wicked ruler to do an unjust thing a hundred times, and that yet his punishment is deferred, and God's patience towards him is prolonged, much beyond what was expected, and the days of his power are lengthened out, so that he continues to oppress; yet he intimates that we should not be discouraged. (1.) God's people are certainly a happy people, though they be oppressed: "It shall be well with those that fear God, I say with all those, and those only, who fear before him." Note, [1.] It is the character of God's people that they fear God, have an awe of him upon their hearts and make conscience of their duty to him, and this because they see his eye always upon them and they know it is their concern to approve themselves to him. When they lie at the mercy of proud oppressors they fear God more then they fear them. They do not quarrel with the providence of God, but submit to it. [2.] It is the happiness of all that fear God, that in the worst of times it shall be well with them; their happiness in God's favour cannot be prejudiced, nor their communion with God interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recompence for their troubles. And therefore "surely I know, I know it by the promise of God, and the experience of all the saints, that, however it goes with others, it shall go well with them." All is well that ends well. (2.) Wicked people are certainly a miserable people; though they prosper, and prevail, for a time, the curse is as sure to them as the blessing is to the righteous: It shall not be well with the wicked, as others think it is, who judge by outward appearance, and as they themselves expect it will be; nay, woe to the wicked; it shall be ill with them (Isa. 3:10, 11); they shall be reckoned with for all the ill they have done; nothing that befals them shall be really well for them. Nihil potest ad malos pervenire quod prosit, imo nihil quod non noceat-No event can occur to the wicked which will do them good, rather no event which will not do them harm. Seneca. Note, [1.] The wicked man's days are as a shadow, not only uncertain and declining, as all men's days are, but altogether unprofitable. A good man's days have some substance in them; he lives to a good purpose. A wicked man's days are all as a shadow, empty and worthless. [2.] These days shall not be prolonged to what he promised himself; he shall not live out half his days, Ps. 55:23. Though they may be prolonged (v. 12) beyond what others expected, yet his day shall come to fall. He shall fall short of everlasting life, and then his long life on earth will be worth little. [3.] God's great quarrel with wicked people is for their not fearing before him; that is at the bottom of their wickedness, and cuts them off from all happiness. |
