TRV
Translation
Complete Jewish Bible
I saw that wisdom is more useful than foolishness, just as light is more useful than darkness.
American Standard Version
Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
World English Bible Messianic
Then I saw that wisdom excels folly, as far as light excels darkness.
Geneva Bible (1599)
Then I saw that there is profite in wisdome, more then in follie: as the light is more excellent then darkenes.
Young's Literal Translation
And I saw that there is an advantage to wisdom above folly, like the advantage of the light above the darkness.
See also
In the KJVVerse 17,347 of 31,102
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Commentary on Ecclesiastes 2 verses 12–16
12 ¶ And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.
13 Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.
16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.
Solomon having tried what satisfaction was to be had in learning first, and then in the pleasures of sense, and having also put both together, here compares them one with another and passes a judgment upon them.
I. He sets himself to consider both wisdom and folly. He had considered these before (Ecc 1:17); but lest it should be thought he was then too quick in passing a judgment upon them, he here turns himself again to behold them, to see if, upon a second view and second thoughts, he could gain more satisfaction in the search than he had done upon the first. He was sick of his pleasures, and, as nauseating them, he turned from them, that he might again apply himself to speculation; and if, upon this rehearing of the cause, the verdict be still the same, the judgment will surely be decisive; for what can the man do that comes after the king? especially such a king, who had so much of this world to make the experiment upon and so much wisdom to make it with. The baffled trial needs not be repeated. No man can expect to find more satisfaction in the world than Solomon did, nor to gain a greater insight into the principles of morality; when a man has done what he can still it is that which has been already done. Let us learn, 1. Not to indulge ourselves in a fond conceit that we can mend that which has been well done before us. Let us esteem others better than ourselves, and think how unfit we are to attempt the improvement of the performances of better heads and hands than ours, and rather own how much we are beholden to them, Joh 4:37, Joh 4:38. 2. To acquiesce in Solomon's judgment of the things of this world, and not to think of repeating the trial; for we can never think of having such advantages as he had to make the experiment nor of being able to make it with equal application of mind and so little danger to ourselves.
II. He gives the preference to wisdom far before folly. Let none mistake him, as if, when he speaks of the vanity of human literature, he designed only to amuse men with a paradox, or were about to write (as a great wit once did) Encomium moriae - A panegyric in praise of folly. No, he is maintaining sacred truths, and therefore is careful to guard against being misunderstood. I soon saw (says he) that there is an excellency in wisdom more than in folly, as much as there is in light above darkness. The pleasures of wisdom, though they suffice not to make men happy, yet vastly transcend the pleasures of wine. Wisdom enlightens the soul with surprising discoveries and necessary directions for the right government of itself; but sensuality (for that seems to be especially the folly here meant) clouds and eclipses the mind, and is as darkness to it; it puts out men's eyes, makes them to stumble in the way and wander out of it. Or, though wisdom and knowledge will not make a man happy (St Paul shows a more excellent way than gifts, and that is grace), yet it is much better to have them than to be without them, in respect of our present safety, comfort, and usefulness; for the wise man's eyes are in his head (Ecc 2:14), where they should be, ready to discover both the dangers that are to be avoided and the advantages that are to be improved; a wise man has not his reason to seek when he should use it, but looks about him and is quick-sighted, knows both where to step and where to stop; whereas the fool walks in darkness, and is ever and anon either at a loss, or at a plunge, either bewildered, that he knows not which way to go, or embarrassed, that he cannot go forward. A man that is discreet and considerate has the command of his business, and acts decently and safely, as those that walk in the day; but he that is rash, and ignorant, and sottish, is continually making blunders, running upon one precipice or other; his projects, his bargains, are all foolish, and ruin his affairs. Therefore get wisdom, get understanding.
III. Yet he maintains that, in respect of lasting happiness and satisfaction, the wisdom of this world gives a man very little advantage; for, 1. Wise men and fools fare alike. "It is true the wise man has very much the advantage of the fool in respect of foresight and insight, and yet the greatest probabilities do so often come short of success that I myself perceived, by my own experience, that one event happens to them all (Ecc 2:14); those that are most cautious of their health are as soon sick as those that are most careless of it, and the most suspicious are imposed upon." David had observed that wise men die, and are involved in the same common calamity with the fool and the brutish person, Psa 49:12. See Ecc 9:11. Nay, it has of old been observed that Fortune favours fools, and that half-witted men often thrive most, while the greatest projectors forecast worst for themselves. The same sickness, the same sword, devours wise men and fools. Solomon applies this mortifying observation to himself (Ecc 2:15), that though he was a wise man, he might not glory in his wisdom; I said to my heart, when it began to be proud or secure, As it happens to the fool, so it happens to me, even to me; for thus emphatically it is expressed in the original: "So, as for me, it happens to me. Am I rich? So is many a Nabal that fares as sumptuously as I do. Is a foolish man sick, does he get a fall? So do I, even I; and neither my wealth nor my wisdom will be my security. And why was I then more wise? Why should I take so much pains to get wisdom, when, as to this life, it will stand me in so little stead? Then I said in my heart that this also is vanity." Some make this a correction of what was said before, like that (Psa 77:10), "I said, This is my infirmity; it is my folly to think that wise men and fools are upon a level;" but really they seem to be so, in respect of the event, and therefore it is rather a confirmation of what he had before said, That a man may be a profound philosopher and politician and yet not be a happy man. 2. Wise men and fools are forgotten alike (Ecc 2:16): There is no remembrance of the wise more than of the fool. It is promised to the righteous that they shall be had in everlasting remembrance, and their memory shall be blessed, and they shall shortly shine as the stars; but there is no such promise made concerning the wisdom of this world, that that shall perpetuate men's names, for those names only are perpetuated that are written in heaven, and otherwise the names of this world's wise men are written with those of its fools in the dust. That which now is in the days to come shall all be forgotten. What was much talked of in one generation is, in the next, as if it had never been. New persons and new things jostle out the very remembrance of the old, which in a little time are looked upon with contempt and at length quite buried in oblivion. Where is the wise? Where is the disputer of this world? Co1 1:20. And it is upon this account that he asks, How dies the wise man? As the fool. Between the death of a godly and a wicked man there is a great difference, but not between the death of a wise man and a fool; the fool is buried and forgotten (Ecc 8:10), and no one remembered the poor man that by his wisdom delivered the city (Ecc 9:15); so that to both the grave is a land of forgetfulness; and wise and learned men, when they have been awhile there out of sight, grow out of mind, a new generation arises that knew them not.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–16. Public domain.
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John ChrysostomAD 407
Homily on the Gospel of Matthew 83
And what is the use of understanding, thou wilt say, to the poor man? As might be expected thou art ignorant; for neither doth the blind man know what is the advantage of light. Listen to Solomon, saying, "As far as light excelleth darkness, so doth wisdom excel folly."
But how shall we instruct him that is in darkness? For the love of money is darkness, permitting nothing that is to appear as it is, but otherwise. For much as one in darkness, though he should see a golden vessel, though a precious stone, though purple garments, supposes them to be nothing, for he sees not their beauty; so also he that is in covetousness, knows not as he ought the beauty of those things that are worthy of our care. Disperse then I pray thee the mist that arises from this passion, and then wilt thou see the nature of things.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 83:3
And what is the use of understanding, you will say, to the poor person? As might be expected you are ignorant; for neither does the blind person know what is the advantage of light. Listen to Solomon, saying, “As far as light excels darkness, so does wisdom excel folly.”But how shall we instruct him that is in darkness? For the love of money is darkness, permitting nothing that is to appear as it is, but otherwise. For much as one in darkness, though he should see a golden vessel, though a precious stone, though purple garments, supposes them to be nothing, for he does not see their beauty. So also he that is covetous, knows not as he ought the beauty of those things that are worthy of our care. Disperse then I pray you the mist that arises from this passion, and then will you see the nature of things.
But nowhere do these things so plainly appear as in poverty, nowhere are those things so disproved which seem to be, and are not, as in self-denial.
JeromeAD 420
Commentary on Ecclesiastes
"And I
perceived that wisdom excels folly as light excels darkness. "I am allowed, he says, to see through that very wisdom
of mankind, which is mixed with uncertainty.
Nor is it possible, he adds, for it to flow into our minds so clearly as
it does into the king and our creator. I
know however that the difference between wisdom and folly is great even as much
as one can differentiate between day and night, between light and dark.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ecclesiastes 2:13 presents a pivotal observation from Qoheleth, the Preacher, following his exhaustive quest for meaning and satisfaction "under the sun." After exploring and largely dismissing pursuits like pleasure, wealth, and grand achievements as "vanity," he nonetheless affirms a fundamental, undeniable truth: wisdom is inherently superior to folly. This verse offers a brief but profound concession within his prevailing skepticism, acknowledging that even in a world marked by futility, some things hold clear and practical advantage over others, much as light self-evidently surpasses darkness in utility and benefit.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 2:13 masterfully employs several literary devices to convey its profound truth. The most prominent is Simile, explicitly stated through the phrase "as far as," which compares the superiority of wisdom over folly to the self-evident superiority of light over darkness. This comparison is not merely illustrative but deeply Symbolic. Light functions as a universal symbol for knowledge, understanding, guidance, and goodness, while darkness symbolizes ignorance, confusion, danger, and moral blindness. The stark contrast between these two elements amplifies the inherent and vast difference between wise and foolish living. Furthermore, the verse employs Juxtaposition, placing "wisdom" directly against "folly" and "light" against "darkness," to highlight their opposing natures and the clear advantage of one over the other. This rhetorical strategy serves to underscore the Preacher's firm, albeit limited, affirmation of wisdom's practical value in a world otherwise marked by futility.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 2:13, while acknowledging the pervasive "vanity" of life, affirms a fundamental biblical truth: wisdom is a gift from God and a path to a more ordered and beneficial life. It echoes the broader wisdom tradition found throughout Scripture, which consistently elevates wisdom as a virtue to be sought and cherished. Although Qoheleth's perspective is often grounded in human experience "under the sun," his conclusion here aligns with the divine order, where God is the ultimate source of all true wisdom, and living by it is always preferable to living foolishly. This verse serves as a practical counterpoint to the book's recurring theme of futility, suggesting that even in a world where ultimate meaning is elusive through earthly pursuits, discerning and pursuing wisdom offers tangible, if temporary, advantages and a better quality of life. It reminds us that even when life's ultimate purpose remains veiled, the practical application of wisdom remains a clear and beneficial choice.
REFLECTION AND APPLICATION
Ecclesiastes 2:13 offers a profound and practical principle for navigating life: even when faced with the uncertainties and apparent futility of existence, choosing wisdom over folly always yields a better outcome. It reminds us that while we may not control all circumstances, we can choose our responses and the principles by which we live. Pursuing wisdom means seeking understanding, exercising discernment, and making choices that align with truth and righteousness, even when the ultimate purpose of life feels distant. It encourages us to cultivate a mind that seeks clarity, acknowledges consequences, and strives for what is good and beneficial, rather than succumbing to ignorance or impulsive, destructive behaviors. This verse challenges us to continually evaluate our decisions, ensuring we are walking in the light of wisdom, which illuminates our path and protects us from the pitfalls of darkness, guiding us toward more productive and less regrettable paths in our temporal existence.
Questions for Reflection
FAQ
Does Ecclesiastes 2:13 contradict the Preacher's overall message of "vanity"?
Answer: No, it does not contradict the overall message of "vanity" (הֶבֶל, hebel), but rather provides a crucial nuanced perspective within it. The Preacher's declaration that "all is vanity" (Ecclesiastes 1:2) primarily refers to the ultimate, enduring meaning or satisfaction that cannot be found in earthly pursuits alone, especially in the face of death. However, Ecclesiastes 2:13 acknowledges that even within this framework of temporary and ultimately futile endeavors "under the sun," there are practical distinctions. Wisdom offers a clear, tangible advantage over folly in navigating daily life, making better decisions, and experiencing a more ordered existence. It's a pragmatic observation that while nothing "under the sun" brings ultimate fulfillment, some things are still demonstrably better than others for living well in the here and now, providing a measure of practical profit and benefit.
How does "wisdom" in Ecclesiastes relate to "wisdom" in other biblical books like Proverbs?
Answer: While both Ecclesiastes and Proverbs deal with "wisdom" (חָכְמָה, chokmâh), their perspectives differ in emphasis, offering complementary insights. Proverbs generally presents wisdom as a straightforward path to blessing, prosperity, and a good life, often implying a direct correlation between righteous living and positive outcomes. It is largely optimistic about the rewards of wisdom. Ecclesiastes, on the other hand, presents a more existential and often pessimistic view. While it acknowledges the practical superiority of wisdom (as in Ecclesiastes 2:13), it also highlights wisdom's inherent limitations: it cannot prevent death (Ecclesiastes 2:16), nor does it guarantee ultimate satisfaction or escape from the pervasive "vanity" of life. Ecclesiastes thus offers a more realistic, "warts and all" view of wisdom's efficacy in a fallen world, complementing Proverbs by exploring the deeper philosophical questions that wisdom itself cannot fully answer, pushing the reader to look beyond earthly wisdom for ultimate meaning.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 2:13, with its affirmation of wisdom's superiority over folly and light's triumph over darkness, finds its ultimate and perfect fulfillment in Jesus Christ. He is not merely wise, but the very embodiment of God's wisdom, the one "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). While Qoheleth observed a practical, earthly advantage to wisdom, Christ reveals wisdom's eternal and redemptive power. Jesus declared Himself to be "the light of the world" (John 8:12), conquering the spiritual darkness of sin, ignorance, and death. Just as physical light enables sight and safe passage, Christ, as the true Light, illuminates the path to salvation and eternal life, dispelling the spiritual folly that leads to destruction. His life, death, and resurrection demonstrate a wisdom that "excels folly" infinitely, offering not just temporary profit but eternal gain, transforming vanity into purpose and darkness into glorious light (1 Corinthians 1:24; John 1:5). In Him, the fleeting advantages of earthly wisdom are transcended by the enduring, life-giving wisdom of God, providing the ultimate answer to life's deepest questions.