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Commentary on Ecclesiastes 8 verses 1–5
Here is, I. An encomium of wisdom (Ecc 8:1), that is, of true piety, guided in all its exercises by prudence and discretion. The wise man is the good man, that knows God and glorifies him, knows himself and does well for himself; his wisdom is a great happiness to him, for, 1. It advances him above his neighbours, and makes him more excellent than they: Who is as the wise man? Note, Heavenly wisdom will make a man an incomparable man. No man without grace, though he be learned, or noble, or rich, is to be compared with a man that has true grace and is therefore accepted of God. 2. It makes him useful among his neighbours and very serviceable to them: Who but the wise man knows the interpretation of a thing, that is, understands the times and the events of them, and their critical junctures, so as to direct what Israel ought to do, Ch1 12:32. 3. It beautifies a man in the eyes of his friends: It makes his face to shine, as Moses's did when he came down from the mount; it puts honour upon a man and a lustre on his whole conversation, makes him to be regarded and taken notice of, and gains him respect (as Job 29:7, etc.); it makes him lovely and amiable, and the darling and blessing of his country. The strength of his face, the sourness and severity of his countenance (so some understand the last clause), shall be changed by it into that which is sweet and obliging. Even those whose natural temper is rough and morose by wisdom are strangely altered; they become mild and gentle, and learn to look pleasant. 4. It emboldens a man against his adversaries, their attempts and their scorn: The boldness of his face shall be doubled by wisdom; it will add very much to his courage in maintaining his integrity when he not only has an honest cause to plead, but by his wisdom knows how to manage it and where to find the interpretation of a thing. He shall not be ashamed, but shall speak with his enemy in the gate.
II. A particular instance of wisdom pressed upon us, and that is subjection to authority, and a dutiful and peaceable perseverance in our allegiance to the government which Providence has set over us. Observe,
1.How the duty of subjects is here described. (1.) We must be observant of the laws. In all those things wherein the civil power is to interpose, whether legislative or judicial, we ought to submit to its order and constitutions: I counsel thee; it may as well be supplied, I charge thee, not only as a prince but as a preacher: he might do both; "I recommend it to thee as a piece of wisdom; I say, whatever those say that are given to change, keep the king's commandment; wherever the sovereign power is lodged, be subject to it. Observe the mouth of a king" (so the phrase is); "say as he says; do as he bids thee; let his word be a law, or rather let the law be his word." Some understand the following clause as a limitation of this obedience: "Keep the king's commandment, yet so as to have a regard to the oath of God, that is, so as to keep a good conscience and not to violate thy obligations to God, which are prior and superior to thy obligations to the king. Render to Caesar the things that are Caesar's, but so as to reserve pure and entire to God the things that are his." (2.) We must not be forward to find fault with the public administration, or quarrel with every thing that is not just according to our mind, nor quit our post of service under the government, and throw it up, upon every discontent (Ecc 8:3): "Be not hasty to go out of his sight, when he is displeased at thee (Ecc 10:4), or when thou art displeased at him; fly not off in a passion, nor entertain such jealousies of him as will tempt thee to renounce the court or forsake the kingdom." Solomon's subjects, as soon as his head was laid low, went directly contrary to this rule, when upon the rough answer which Rehoboam gave them, they were hasty to go out of his sight, would not take time for second thoughts nor admit proposals of accommodation, but cried, To your tents, O Israel! "There may perhaps be a just cause to go out of his sight; but be not hasty to do it; act with great deliberation." (3.) We must not persist in a fault when it is shown us: "Stand not in an evil thing; in any offence thou hast given to thy prince humble thyself, and do not justify thyself, for that will make the offence much more offensive. In any ill design thou hast, upon some discontent, conceived against thy prince, do not proceed in it; but if thou hast done foolishly in lifting up thyself, or hast thought evil, lay thy hand upon thy mouth," Pro 30:32. Note, Though we may by surprise be drawn into an evil thing, yet we must not stand in it, but recede from it as soon as it appears to us to be evil. (4.) We must prudently accommodate ourselves to our opportunities, both for our own relief, if we think ourselves wronged, and for the redress of public grievances: A wise man's heart discerns both time and judgment (Ecc 8:5); it is the wisdom of subjects, in applying themselves to their princes, to enquire and consider both at what season and in what manner they may do it best and most effectually, to pacify his anger, obtain his favour, or obtain the revocation of any grievous measure prescribed. Esther, in dealing with Ahasuerus, took a deal of pains to discern both time and judgment, and she sped accordingly. This may be taken as a general rule of wisdom, that every thing should be well timed; and our enterprises are then likely to succeed, when we embrace the exact opportunity for them.
2.What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which St. Paul uses, Rom 13:1, etc. (1.) We must needs be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of God, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, Ch2 23:16. David made a covenant, or contract, with the elders of Israel, though he was king by divine designation, Ch1 11:3. "Keep the king's commandments, for he has sworn to rule thee in the fear of God, and thou hast sworn, in that fear, to be faithful to him." It is called the oath of God because he is a witness to it and will avenge the violation of it. (2.) For wrath's sake, because of the sword which the prince bears and the power he is entrusted with, which make him formidable: He does whatsoever pleases him; he has a great authority and a great ability to support that authority (Ecc 8:4): Where the word of a king is, giving orders to seize a man, there is power; there are many that will execute his orders, which makes the wrath of a king, or supreme government, like the roaring of a lion and like messengers of death. Who may say unto him, What doest thou? He that contradicts him does it at his peril. Kings will not bear to have their orders disputed, but expect they should be obeyed. In short, it is dangerous contending with sovereignty, and what many have repented. A subject is an unequal match for a prince. He may command me who has legions at command. (3.) For the sake of our own comfort: Whoso keeps the commandment, and lives a quiet and peaceable life, shall feel no evil thing, to which that of the apostle answers (Rom 13:3), Wilt thou then not be afraid of the power of the king? Do that which is good, as becomes a dutiful and loyal subject, and thou shalt ordinarily have praise of the same. He that does no ill shall feel no ill and needs fear none.
"I
counsel you: Obey the king's command, and that in the manner of an oath of
God. Do not hasten to leave his
presence, do not persist in an evil thing; for he can do whatever he
pleases. Since a king's word is law, who
dare say to him, 'what are you doing?' "Here he seems to teach the same as the
apostle - that we should obey kings and rulers, which is set out in the
Septuagint as a command: "guard the command of the king"; but
personally I think he is now talking about that king about whom David says,
"Lord, the king will be happy in your virtue" [Ps. 20, 1.]. And in another passage, where it means the
one reign of the Father and of the Son, the text reads, "God, give your
judgement to the king, and your righteousness to the son of the king". [Tob. 12,7.] For the Father does not judge each one, but
gives each judgement to the Son.
Moreover, that king who is the Son of God, is the son of the Father who
is the King. Therefore His precepts
should be kept, His will done. And this
is exactly what is written in the book of Tobit: "it is good to hide the
secret of the king" [Tob. 12,7]. He warns in particular why we should not ask
why God has taught every single thing, but see that teaching as a commandment,
and this is what an impious man hastens to fulfil. Then let his will be the same as that of
God's law. But because the Septuagint translates
this differently, saying, "do not hasten to run away from God's presence",
nor his judgement or his word, you must know that God's judgement is written in
the divine will. Therefore we ought not
to recount to anyone or make public this judgement, which is taken to be sacred
and secret from the word of God, nor should we form rash opinions from it. We should not, too, hasten like Moses, to see
the face of God, but rather wait a while until He Himself passes by and then we
will only see Him passing. Nor too
should we do what follows: do not persist in an evil thing, and so on,
especially as we understand, like one who has already come into the madness of
heresy, or as he, who although having faith in the Church, is still overcome by
sins, so that he is unfaithful. Do not
persevere in what is wrong, or in swearing, indulgence, greed, or lust. For if you do the king of vices and devil of
sins will fashion in you your end, and he will be able to do whatever he wants
with you.
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SUMMARY
Ecclesiastes 8:3 offers crucial counsel on how to navigate the presence of powerful, potentially capricious, authority, likely an earthly king. It advises against impulsive or defiant actions that could provoke displeasure, emphasizing the ruler's absolute discretion within their domain. This verse serves as a pragmatic guide for self-preservation and wise conduct in a world where power dynamics are stark and consequences severe, subtly pointing to the ultimate, irresistible sovereignty of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 8:3 masterfully employs several literary devices to convey its weighty message. The primary device is Admonition, offering direct and practical advice in an imperative form ("Be not," "stand not"). The structure of the verse also demonstrates a clear form of Parallelism, where the first two clauses ("Be not hasty to go out of his sight: stand not in an evil thing") present two related aspects of wise conduct in the face of authority, followed by a causal clause ("for he doeth whatsoever pleaseth him") that explains the compelling necessity of such conduct. The phrase "whatsoever pleaseth him" can be interpreted as a form of Hyperbole, emphasizing the near-absolute power of an earthly king, even if not truly omnipotent in a divine sense. This hyperbole, however, serves to underscore the practical reality and danger of living under such a ruler. Furthermore, the earthly king's absolute will acts as a subtle Typology or Foreshadowing of God's ultimate and truly absolute sovereignty, a profound and recurring theological theme throughout Qoheleth's reflections on life's uncertainties.
THEOLOGICAL AND THEMATIC CONNECTIONS
The wisdom embedded in Ecclesiastes 8:3, while immediately applicable to the practicalities of ancient monarchies, transcends its original context to offer profound theological insights. It implicitly acknowledges the reality of delegated authority in the world, whether manifested in civil government, family structures, or workplace hierarchies. The absolute power of the earthly king serves as a poignant, albeit imperfect, analogy for the true and ultimate sovereignty of God. Just as subjects must reckon with the unchallengeable will of their human ruler, so too must humanity reckon with the irresistible will of the Creator. This verse encourages a posture of humility, wisdom, and discernment in the face of power, recognizing that defiance against legitimate authority (whether human or, more profoundly, divine) often leads to undesirable and dangerous consequences. It teaches that understanding the nature of power, both human and divine, is foundational to living wisely, peacefully, and in alignment with divine order.
REFLECTION AND APPLICATION
Ecclesiastes 8:3 provides timeless principles for navigating relationships with authority figures in all spheres of life, from governmental leaders and employers to parents and spiritual mentors. It calls us to cultivate a spirit of prudence, thoughtful engagement, and respectful submission, rather than impulsive defiance or persistent rebellion. In a world that often encourages challenging every rule and resisting every constraint, this verse reminds us of the profound wisdom in understanding power dynamics and choosing our battles carefully. It's not about advocating for blind obedience, but about discerning when to yield for the sake of peace, order, and personal safety, and when to stand firm on principle (a distinction the verse doesn't explicitly make but is implied by the "evil thing" clause if interpreted morally rather than just politically). Ultimately, it encourages us to acknowledge that some wills are absolute, whether an earthly ruler's in their limited domain or, more profoundly, God's sovereign plan for the universe, which we are called to align ourselves with in faith and obedience.
Questions for Reflection
FAQ
Does this verse advocate for blind obedience to all authority, even unjust rulers?
Answer: Not necessarily. While Ecclesiastes 8:3 strongly advises prudence and caution in the presence of authority, its primary thrust is practical wisdom for self-preservation and wise conduct in a world where rulers held absolute power. It acknowledges the reality of that power and the severe consequences of rash actions or open defiance. The phrase "stand not in an evil thing" could be interpreted as not persisting in a morally evil act at the king's command, but the immediate context emphasizes avoiding actions that would incur the king's wrath. The Bible elsewhere provides examples and commands for righteous civil disobedience when earthly laws directly contradict divine commands, as seen in Acts 5:29, where Peter declares, "We must obey God rather than men." Therefore, Ecclesiastes 8:3 teaches prudence and respect for legitimate authority, but it does not preclude a higher obedience to God when His commands are at stake. It focuses on avoiding rash or rebellious actions that could be easily misconstrued and lead to severe, avoidable consequences.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 8:3, with its stark portrayal of an earthly king's absolute power and the need for prudent submission, finds its ultimate and perfect fulfillment in the person and reign of Jesus Christ. While the Preacher warns against the arbitrary will of human rulers, Christ embodies a divine sovereignty that is not capricious but perfectly just, loving, and redemptive. Jesus Himself demonstrated profound wisdom and submission to earthly authorities when appropriate, paying taxes (Matthew 17:27) and submitting to arrest and trial, even unto death, though innocent. Yet, He never compromised divine truth or His mission, ultimately declaring His own authority over all things (Matthew 28:18). Unlike an earthly king whose power is limited and often wielded imperfectly, Jesus is the King of Kings and Lord of Lords, whose will truly "doeth whatsoever pleaseth him" (Ephesians 1:11), not by arbitrary decree, but by perfect wisdom, righteousness, and boundless love for His creation. Our submission to Christ is not born of fear of arbitrary wrath, but out of love, trust, and gratitude for His perfect sacrifice and His promise of abundant life (John 10:10). The wisdom of Ecclesiastes 8:3, therefore, points us to the need for a perfect King, found in Jesus, whose reign is not oppressive but liberating, inviting us to find rest for our souls in His easy yoke and light burden (Matthew 11:28-30).