TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 8:9–13. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Ecc 3:16; Ecc 4:1.
1.He had observed many such rulers, Ecc 8:9. 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 (Ecc 8:10): 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, Psa 82:1, and is with them in the judgment, Ch2 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 vit - 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, Psa 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, Ecc 8:11. 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, Isa 3:11); 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, Psa 55:23. Though they may be prolonged (Ecc 8:12) 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"All
this have I seen; and I applied my mind to see every deed that is done under
the sun: there is a time when one man rules over another to his detriment. And then I saw the wicked buried and newly
come while those who had done right were gone from the Holy place and were
forgotten in the city. This too is
vanity! Because the sentence for
wrong-doing is not executed quickly- that is why men are encouraged to do evil. "I have dedicated my heart, he says, that I should see
all that is done under the sun, and this too, that man takes up arms against
man, so that he afflicts and condemns those whom he wants. And so when I began to look upon those things
I saw that the impious were dead by such belief and buried, and were deemed
holy in the earth, but those who were living were thought to be worthy of the
Church, and the temple of God, the bombastic walking above were praised for
their wickedness. "For the sinner is praised for the laxity of his soul,
and he who is wicked is blessed" [Ps. 9,24.]. But this happens moreover because no one
dares to confront sinners and God does not immediately give punishment for
crimes, but rather postpones, so that we must await our repentance. But since those who sin are not immediately
arrested and accused, they think with little regard that their judgement will
be in the future, and continue in their crime.
We can see how this evidence pertains to certain bishops, who come to
power in the Church, and speak ill of those, which had taught and had urged
them to follow better pursuits. These
men are very often praised after death in the Church, and blessed for those
things, which they in all likelihood did not even do, or openly are warned by
their successors or the congregation.
And even this is vanity, since while they live they do not heed advice
and are not immediately visited for their sins, (since none dares accuse his
superior), besides they act as if holy and blessed, and as if they are walking
in the precepts of the Lord, and they increase their sins one on top of
another. Such an accusation of a bishop
is difficult. For you see, if he has
sinned, it is not believed, and if he is accused, he is not punished.
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Summary
Ecclesiastes 8:10 captures the Preacher's poignant observation of a profound paradox: wicked individuals, once prominent and freely moving within sacred or public spheres, are ultimately buried and swiftly forgotten in the very city where they exerted their influence. This phenomenon, where worldly recognition and perceived success dissolve into complete oblivion, leads Qoheleth to conclude that such an outcome is yet another stark manifestation of life's inherent futility and emptiness when viewed from an earthly perspective "under the sun."
Context
Literary Context
This verse is strategically placed within a larger section of Ecclesiastes (chapters 7-8) where Qoheleth, the Preacher, grapples intensely with the perplexing problem of injustice and the apparent absence of immediate divine retribution in the world. Following his exploration of the limitations of human wisdom and the unpredictable nature of existence in Ecclesiastes 7, he continues in Ecclesiastes 8 to confront the unsettling reality that the righteous often endure suffering, while the wicked frequently prosper and evade the consequences of their actions. Verse 10 specifically articulates one such frustrating observation, sharply contrasting the public presence and perceived success of the wicked during their lives with their inevitable, ignominious end: death and swift forgetfulness. This observation serves to deepen the Preacher's ongoing lament about the enigmatic nature of divine justice and the ultimate meaninglessness of worldly pursuits when detached from a God-centered framework.
Historical & Cultural Context
Ancient Israelite society, much like other ancient Near Eastern cultures, placed immense value on one's legacy, reputation, and remembrance after death. To be forgotten was considered a profound misfortune, akin to a second death, effectively erasing one's impact and identity from the collective memory. The phrase "the place of the holy" most likely refers to the Temple precincts in Jerusalem or other significant sacred spaces where religious and civic life converged. For the wicked to "come and go" from such a place implies they held positions of influence, perhaps even within religious or judicial systems, or at the very least enjoyed free access and public visibility. This observation would have been particularly jarring in a society that ideally expected moral uprightness to be visibly reflected in public standing and divine favor. Therefore, Ecclesiastes 8:10 directly challenges the conventional wisdom that righteous living guarantees prosperity and lasting honor, while wickedness inevitably leads to immediate downfall and lasting shame.
Key Themes
Ecclesiastes 8:10 powerfully contributes to several overarching themes that permeate the book of Ecclesiastes. It starkly highlights the theme of apparent injustice "under the sun," where the wicked are observed to flourish and even operate within sacred spaces, seemingly escaping punishment. This directly challenges the expected moral order and underscores the Preacher's profound struggle to reconcile God's justice with observable reality, a tension evident throughout Ecclesiastes. Furthermore, the verse reinforces the pervasive theme of the transience of life and human endeavors, particularly through the swift forgetfulness that overtakes even those who were once prominent. Their public presence and perceived success are ultimately ephemeral, leading to no lasting legacy. Finally, the concluding declaration, "this is also vanity," directly ties into the book's central theme of hebel (vanity/futility), emphasizing that worldly achievements, power, and recognition, especially when detached from a God-centered perspective, are ultimately empty, unsubstantial, and incapable of providing true meaning or lasting satisfaction. This echoes the foundational sentiment found in passages like Ecclesiastes 1:2.
Exposition and Analysis
Key Word Analysis
Describing someone who is "morally wrong; concretely, an (actively) bad person; condemned, guilty, ungodly." The Preacher's observation specifically targets individuals whose character and actions are fundamentally contrary to God's righteous standards, highlighting the moral incongruity of their public prominence.
Meaning "sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary." In the phrase "place of the holy" (H4725 mâqôwm + H6918 qâdôwsh), it refers to a consecrated space, most likely the Temple or a significant religious/public assembly area, underscoring the shocking reality that these ungodly individuals had access to, or even influence within, institutions meant to embody divine purity.
Meaning "emptiness or vanity; figuratively, something transitory and unsatisfactory." This pivotal term is the central theme of Ecclesiastes, conveying the ephemeral, insubstantial, and ultimately futile nature of all things "under the sun" when viewed apart from divine purpose. The Preacher applies this verdict to the observed fate of the wicked, reinforcing that their worldly prominence was ultimately devoid of lasting significance.
Verse Breakdown
"And so I saw the wicked buried,"
Qoheleth presents a firsthand, empirical observation. He has personally witnessed the common human fate of death and interment befalling those he identifies as "the wicked." The emphasis here is not merely on death as an equalizer, but on the abrupt termination of the wicked's apparent prosperity or influence, a stark contrast to their perceived life.
"who had come and gone from the place of the holy,"
This clause details the past activities and public visibility of these wicked individuals. The phrase "come and gone" (H935 bôwʼ and H1980 hâlak) implies regular, unhindered movement, suggesting their prominent standing, unhindered access, or even authority within sacred or significant public spaces, such as the Temple or judicial courts. This is the perplexing element of the observation: how could such morally corrupt individuals operate so freely and prominently within revered institutions?
"and they were forgotten in the city where they had so done:"
Despite their former prominence and active engagement, their memory swiftly vanishes. The "city" (H5892 ʻîyr) where they "had so done" (H6213 ʻâsâh, indicating their actions, deeds, and influence) becomes the very place where their legacy dissolves into oblivion. This highlights the profound impermanence of human reputation and influence, especially when not rooted in righteousness. Whatever impact they had proves to be utterly transient.
"this [is] also vanity."
This is the Preacher's signature conclusion, his familiar refrain. He pronounces his verdict on this disturbing phenomenon, labeling it hebel (H1892), "vanity." The apparent success and public presence of the wicked, followed by their rapid and complete oblivion, is deemed empty, futile, and ultimately without lasting significance or substance. It stands as another poignant example of the frustrating and perplexing realities of life "under the sun," devoid of divine perspective.
Literary Devices
Ecclesiastes 8:10 masterfully employs several potent literary devices to convey its profound message. The primary technique is Observation and Reflection, a hallmark of Qoheleth's style, where he presents a direct personal observation ("And so I saw") and immediately follows it with a theological conclusion ("this is also vanity"). This pattern allows the Preacher to ground his philosophical insights in the tangible, often perplexing, realities of life. There is also a strong element of Irony and Juxtaposition woven into the verse. The wicked, who "had come and gone from the place of the holy," implying a public, perhaps even respected, presence in sacred spaces, are ultimately "forgotten in the city where they had so done." This stark contrast between their perceived standing during life and their swift oblivion after death powerfully underscores the futility of worldly achievements. The recurring phrase "this is also vanity" functions as a Refrain or Leitmotif, connecting this specific observation to the overarching theme of hebel that permeates the entire book, reinforcing the Preacher's consistent message about the transient and ultimately unsatisfying nature of life apart from a God-centered perspective.
Theological and Thematic Connections
Ecclesiastes 8:10 makes a profound contribution to the biblical discourse on divine justice and the ultimate fate of the wicked. It candidly acknowledges the unsettling reality that the wicked often appear to prosper and even hold positions of influence, a truth that can deeply challenge one's faith and understanding of God's sovereignty. However, the Preacher's conclusion that their end is oblivion and "vanity" serves as a crucial theological corrective, asserting that worldly success, apart from righteousness, holds no lasting value or eternal significance. This perspective encourages believers to look beyond superficial appearances and to place their trust in God's ultimate and perfect justice, even when it is not immediately evident in the temporal realm. The verse implicitly points to the true source of lasting legacy and meaning, which is found not in human recognition or power, but in a right and reverent relationship with God.
Reflection and Application
Ecclesiastes 8:10 stands as a potent and sobering reminder that our ultimate value and legacy are not determined by fleeting worldly recognition, temporary status, or even our perceived influence within religious or public circles. The Preacher's stark observation challenges us to deeply examine where we place our hope, invest our precious time, and direct our life's energy. If the wicked, who once commanded public attention and moved freely in prominent spaces, are so quickly forgotten, how much more ephemeral and unsubstantial are our own temporary achievements, accolades, and earthly pursuits? This verse powerfully calls us to cultivate a profound, abiding relationship with God, understanding that true significance and an enduring legacy stem not from human applause or worldly power, but from living a life that genuinely honors Him. It encourages us to find our contentment, purpose, and lasting satisfaction in God's eternal truth, rather than being troubled or swayed by the apparent injustices or temporary successes of the unrighteous. Our primary focus should be on building a spiritual legacy that transcends the grave, rooted firmly in faithfulness to Christ, for it is only in Him that true and lasting meaning, remembrance, and fulfillment are found.
Questions for Reflection
FAQ
Does "the place of the holy" specifically refer to the Temple in Jerusalem?
While "the place of the holy" (מְקוֹם קָדוֹשׁ, meqom qadosh) most commonly refers to the Temple or its precincts in Jerusalem, especially in Old Testament contexts, it can also broadly signify any consecrated or religiously significant public space. Given the overall context of Ecclesiastes, which often deals with universal human experience "under the sun," it likely encompasses any prominent place where religious or civic authority and public life converged. The Preacher's point is not merely the specific geographical location, but the profound irony that the wicked had access to or prominence in places that should ideally embody righteousness, making their ultimate oblivion even more striking. Qoheleth's observations are frequently generalizable, as seen throughout the book of Ecclesiastes.
Christ-Centered Fulfillment
Ecclesiastes 8:10, with its somber declaration of the wicked being forgotten and their worldly achievements dissolving into "vanity," finds its ultimate resolution and profound reversal in the person and redemptive work of Jesus Christ. While the Preacher laments the futility of human striving and the transience of earthly recognition, the New Testament reveals a vastly different kind of "place of the holy" and a truly eternal legacy. Jesus, the Lamb of God who takes away the sin of the world, entered the true "place of the holy"—the heavenly sanctuary—not with fleeting influence, but with His own eternal blood, securing an everlasting redemption for His people (Hebrews 9:11-12). Unlike the wicked whose memory perishes, Christ's name and His saving work are eternally remembered, celebrated, and exalted above all others (Philippians 2:9-11). For those who are united with Christ by faith, their names are eternally inscribed in the Book of Life, and their "labor is not in vain in the Lord" (1 Corinthians 15:58). The "vanity" of earthly life is utterly overcome by the eternal hope and lasting significance found in Him, for He promises that those who follow Him will never be forgotten but will possess eternal life and an inheritance that is imperishable, undefiled, and unfading, kept in heaven for them (1 Peter 1:3-4).