Chapter 7

1 Remedies against vanity are, a good name, 2 mortification, 7 patience, 11 wisdom. 23 The difficulty of wisdom.

1. A good name. Compare Prov. 22:1. A good reputation, based on character, is a priceless possession.

“He that filches from me my good name

Robs me of that which not enriches him,

And makes me poor indeed.”

One of the intimate rewards to be bestowed upon the saved is the “new name” promised all who overcome the world (Rev. 2:17).

Precious ointment. The word rendered “precious” is the same word that is translated “good”—“a good name.” The word translated “ointment” is given as “oil” in Gen. 28:18; 35:14; Ex 25:6; 29:2; etc.; and again as “ointment” in Prov. 27:9, 16; Eccl. 9:8; 10:1 (see Cant. 1:3). Perfumed oil was highly valued in the Orient, where fine-grade soap was not available (see Ruth. 3:3; 2 Sam. 12:20). In the Hebrew there is similarity of sound between the words “name,” shem, and “oil” or “perfume,” shemen.

The day of death. The parallel nature of the second clause to the first is clear when it is realized that the person who lives honorably and attains to a good reputation need have no fear of death. At birth, his life lay ahead, and he knew nothing of its pitfalls, disappointments, sorrows, and defeats. A ship sets sail and leaves the harbor, with little intimation of the perils that may be encountered on the voyage. Upon entering the harbor at the conclusion of a safe ocean crossing, a vessel is welcomed with rejoicing.

One’s birth. Literally, “the day of his birth.” One’s birth is the beginning of a brief “threescore years and ten” (Ps. 90:9, 10), but death may be the prelude to an eternity in the new earth (Luke 20:36; 1 Cor. 15:51–55), of rest (Rev. 14:13), of supreme content (Rev. 7:16), and of eternal glory in contrast with the present afflictions (2 Cor. 4:17).

2. Mourning. The period of mourning among the Jews was seven days (Gen. 50:10), with mourners in attendance to comfort the sorrowing (Mark 5:38; John 11:19, 31).

Feasting. Marriage festivities also continued seven days (Gen. 29:27), and, like the time of mourning, were shared by others (Rom. 12:15; cf. Gal. 6:2).

All men. Literally, “each man.” It is a sobering thought for a man to bear in mind that the day will come when he must meet his Maker. Throughout life he will not forget to prepare for that solemn moment of meeting his Maker.

3. Sorrow. Frivolity does not strengthen character. There is a Greek maxim that affirms, “To suffer is to learn” (see Heb. 2:10; 12:1–11).

The heart. Grief is often a blessing in disguise that softens the heart. The fires of affliction purify the motives and create the capacity to be sympathetic toward others.

4. The wise. The minds of the wise turn to the sobering things of life, and learn to appreciate its moral and spiritual lessons. The fool, on the other hand, is attracted to the lighter side of life and seeks satisfaction in amusement, with little thought of the hereafter.

5. The rebuke. Verse 5 develops still further the thought of v. 4. The “rebuke” of Jehovah is the protection of His people.

Song of fools. Including, no doubt, the ribald and unedifying songs of places of amusement (see Amos 6:5), but referring to the kind of counsel one might expect from fools.

6. The crackling. In the Orient good fuel is often lacking, and as a result dry leaves and twigs are carefully gathered for use in cooking food and heating houses. Thorns, twigs, and dry stubble burn quickly and with considerable noise, but do not give the steady heat needed to cook a meal or to heat a room (see Ps. 58:9; 118:12; cf. Isa. 9:18).

The laughter. A fool’s laughter is easily aroused, noisy, and meaningless (see Job 20:5). Some understand this to refer to the applause of a fool, which lacks value because there is no sense in it or responsibility behind it.

7. Oppression. The same Hebrew word is translated “extortion” in Eze. 22:12. It refers to a tyrannical use of opportunity and ability to defraud others in order to enrich oneself.

Mad. That is, demoralized. If a wise man falls into the sinful habit of oppression and extortion, he will become demoralized, and most certainly be despised by others.

A gift. That is, a bribe. A man’s judgment is warped and rendered ineffective by the acceptance of bribes (see Ex. 23:8; Deut. 16:19; Prov. 15:27). The “heart” is a symbol of the understanding, and also of one’s moral nature (Hosea 4:11).

8. A thing. The Hebrew word thus translated more often means “word” or “remark.” It is rare that one can see in advance the ultimate influence a word or remark may have.

Patient in spirit. The root of the word translated “patient” means “to be long.” Thus a person “patient in spirit” is, literally, “long of spirit.” Contrast the expression “hasty of spirit” (Prov. 14:29). A similar usage appears in the NT, where “patiently endured” (Heb. 6:15) and “be ye also patient” (James 5:8) are, literally, “be long of soul.”

Proud in spirit. Literally, “high,” or “exalted in spirit” (see Ps. 138:6; Isa. 5:15; 10:33; cf. Jer. 13:1–15).

9. Hasty. Or, “disquieted,” “dismayed,” “disturbed.” One’s emotions are to be held in control (see James 1:19).

Anger. See Eph. 4:26, 31; Titus 1:7.

Resteth. Words and actions that result from anger often inflict great damage, are extremely hard to forget, and are often held against the perpetrator of them for many years (see Prov. 14:33).

10. Former days. A person with an undisciplined spirit often feels that the present is more trying than the past, and as a result becomes peevish and petulant. It is also easy for elderly people to take such an attitude, forgetful of the problems of bygone days, and perhaps of their own shortcomings. In the wilderness the children of Israel habitually looked back to their former life in Egypt. Job exhibited a similar weakness (Job 29:2). Compare the attitude of the old men described in Ezra 3:12 and Haggai 2:3, and also of the psalmist (Ps. 77:5–9).

11. Wisdom is good. Some take this to mean that wisdom is the best kind of an inheritance; others, that an inheritance, with wisdom to make the best use of it, is a twofold blessing.

12. Defence. Or, “protection.” The first part of the verse reads, literally, “In the shade is wisdom, in the shade is silver.” Both wisdom and money afford shelter and help, even though not of the same kind. The wealthy man who is also wise thus has a double shelter. “Shade” is a common figure used of a shelter from danger (Ps. 17:8; 91:1; Isa. 32:2). Riches may at times save lives (Prov. 13:8), and wisdom may deliver a city (Eccl. 9:15). Wealth cannot buy eternal salvation (Ps. 49:6, 7) or give genuine peace of mind (Luke 12:15). True wisdom can bring a man into right relationship to God (Ps. 111:10; cf. Job 28:28). James 3:17 presents an inspiring word picture of true wisdom.

Excellency of knowledge. The word translated “excellency” is used 12 times in this book. “Advantage” is a preferable rendering here, in reference to the superiority of knowledge over money.

Giveth life. Better, “preserveth alive.” Wisdom may save a man’s life in time of danger, whereas riches may be the cause of a wealthy man’s death. Wisdom may keep a man from the excesses of appetite that shorten life; riches make possible the excessive indulgence of appetite and thus may be the means of leading a man to ill-health and eventually to death. But something more than mere physical life is suggested here. Wisdom in the highest sense leads to the practice of true piety (Prov. 3:13–18; 8:35). It is in the realm of the spirit that the true preservation of life, leading to immortality, is worked out (John 5:21; 6:63).

13. Consider. Literally, “see.”

The work of God. That is, the way by which Providence leads us through life (see Job 9:12; 11:10; 12:14).

Crooked. Probably a reference to the various experiences of life, its afflictions, difficulties, trials, and sufferings. Abraham had his “cross” to bear (Gen. 15:2, 3), as did Hannah (1 Sam. 1:5, 6), and Paul (2 Cor. 12:7). One must recognize the hand of God over all, and proceed in faith (Rom. 11:36; 2 Cor. 4:18; Heb. 2:10), never questioning the wisdom or goodness of God (Job 9:12; 11:10; 12:14).

14. Be joyful. Literally, “be in good.” When things are well with one, he should be happy and thankful. Compare the experience of God’s people in the days of Esther (Esther 8:16, 17).

In the day of adversity consider. Literally, “In the day of evil, see.” Even if things do not go along as we would wish, we need not complain and fret. It is a sin to doubt God and to be despondent.

Set. Literally, “made.” God brings things into proper balance. Prosperity answers to adversity. It is not good for a man to live completely free from care and trials (see Job 1:21; 2:10). Man should consider thoughtfully the daily happenings of life (Prov. 4:26). True happiness does not consist in the possession of material things (Luke 12:15; cf. Matt. 6:33, 34).

Nothing after him. Man cannot foresee his future, nor can he altogether control circumstances in which he may be involved. Consequently it is man’s privilege to trust God and submit to His will, assured that in His hands all will work together for good (Rom. 8:28; cf. Gen. 42:36).

15. All things. Literally, “the whole.”

My vanity. That is, my fleeting days (see ch. 1:2).

Perisheth. The Hebrews commonly believed that God would bless the righteous man with long life (Ex. 20:12; Deut. 4:40; Prov. 3:1, 2, 13–16; 4:10; cf. Ps. 91:16). The NT presents another aspect of the life of the righteous man on earth (Matt. 5:10–12; John 17:15; 2 Tim. 3:12).

Prolongeth. Job makes the same complaint (Job 12:6; 21:7; cf. Ps. 37:7). Righteous Abel perished as a young man, whereas evil Cain lived to old age. This apparent reversal of what should be the order of things has troubled the minds of upright men throughout history. Hebrew thought normally expected the wicked to be cut off early in life (Ps. 37:9, 10; 55:23; 58:3–9). The final reckoning will be, of course, at the second coming of Christ (Matt. 16:27; cf. Rev. 20:12–15).

16. Righteous over much. A rebuke to legalism with its reliance on outward forms and expressions. True religion is a personal relation to the holy God (Lev. 19:2; Eph. 3:14), and the Saviour Jesus Christ (Eph. 3:17–19).

Over wise. Solomon has spoken of the value of wisdom; now he warns against an attitude that might bring one to question God’s leadings. The apostle Paul gives the same injunction (Rom. 9:20–23).

Destroy. The Hebrew form of the verb is reflexive, thereby emphasizing the fact that conduct decides destiny. The Pharisee in the parable is an example of one who, in self-righteousness and human wisdom, destroys himself (Luke 18:9–14).

17. Over much wicked. Do not cast off all restraint; eventually the point is reached where the Holy Spirit is no longer able to bring about sincere repentance. Beware of ignoring or underestimating God (Ps. 10:11; cf. Mal. 1:2, 6; 2:17; 3:8, 13).

Foolish. The man who sins deliberately, deceiving himself into the belief that God ignores what he does, may become so obsessed with a certain course of action that, in his spiritual blindness, he comes to think there is no God at all (Ps. 14:1).

Before thy time. Wicked excesses often result in premature death, as with the antediluvians (Job 22:16) and wicked men of later days (Ps. 55:23; Prov. 10:27).

18. Take hold. An admonition to avoid excessive or precipitate action. Moderation is a good rule in life; extremes are generally dangerous.

Feareth God. The ability to go through life, achieving its true objectives, is possible only in the fear of the Lord (Neh. 5:9; Job. 28:28; Ps. 111:10; Isa. 33:6).

19. Wisdom strengtheneth. He who is truly wise gains his victories in life through an infilling of that wisdom that is from above. The same Hebrew verb here translated “strengtheneth” appears also as “prevail,” or “prevailed” (Judges 3:10; 6:2; Ps. 9:19; cf. Prov. 24:5).

Ten mighty. Literally, “ten rulers.” The same Hebrew word is rendered “governor” in Gen. 42:6 and “ruler” in Eccl. 10:5, as also in the Aramaic of Dan. 5:29.

In the city. The comparison is made with the ancient village council of elders that passed judgment on all local matters. The same type of council has been perpetuated in Hindu village life, where it is called the panch, or “five,” in reference to the five elders selected to enforce the rules of community life in the village.

20. For there is not a just man. Better, “for in respect to man, there is none righteous.” Even the child of God may at times make grievous mistakes, as did Abraham and David, but by the enabling grace of Christ he will obtain victory over them (see 1 John 3:6; 5:4).

Sinneth not. See 1 Kings 8:46; Prov. 20:9; Rom. 3:23; 1 John 1:8.

21. Words that are spoken. That is, about one by others. To be concerned about what others think is not conducive to success.

Servant curse thee. Familiarity often breeds contempt. The Christian should, however, be more concerned about the opinion of God than he is of the opinion of man (1 Cor. 4:3, 4).

22. Cursed. Literally, “to be light,” “to be trifling,” then “to despise,” “to dishonor.” The meaning here is “to speak disparagingly,” “to speak contemptuously.”

23. Far from me. Compare Job 28:12–28.

24. Exceeding deep. Compare Job 11:7–9; Rom. 11:33.

25. Applied mine heart to know. Literally, “I, even my heart, turned about to know.” An emphatic way of stating his sincerity in searching for wisdom.

The reason. The Hebrew word thus translated appears as “account” in v. Eccl. 7:27, and “device” in ch. 9:10. A feminine form of the word in 2 Chron. 26:15 is rendered “engines,” and in Eccl. 7:29, “inventions.”

26. The woman. See Prov. 7:5–23.

Bands. The word translated “bands” is used elsewhere of the “bands” used by Delilah to bind Samson (Judges 16:8). The “snares,” “nets,” and “bands” picture the utterly unscrupulous woman (see Prov. 5:22; 22:14).

Pleaseth God. Literally, “is good before God.”

27. One by one. Literally, “one to one.” Compare Jer. 5:1–5.

28. A thousand. Used commonly as a round number (see Ex. 20:6; 34:7; Ps. 105:8). Solomon here means to say that the perfect man is rare.

A woman. Solomon does not say there are no perfect women, but implies that he had found such women more rare than perfect men. His experiences with a thousand wives and concubines, many of them heathen and all of them no doubt jealous and quarrelsome—as is generally the case in such a household—had no doubt brought Solomon no end of trouble. These difficulties he seems to have blamed on the women rather than upon himself for entering into multiple marriages (see Gen. 3:12).

29. Upright. From the verb “to be straight,” “to be right.” The reference is to moral uprightness.

Inventions. This same word is rendered in 2 Chron. 26:15 as “engines,” that is, contrivances, or engines of war such as for hurling stones. The root verb means “to think,” “to devise,” “to invent” (see Amos 6:5). Man has fallen from his original condition of moral rectitude and has become adept at contriving things that, though not necessarily evil of themselves, are employed in such a way as to lead men into immorality.

Ellen G. White comments

8    5T 50

12   Ed 126; ML 107

29   CH 108; FE 449; ML 128; PP 49; 3T 72; 4T 293