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 9:13–18. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon still recommends wisdom to us as necessary to the preserving of our peace and the perfecting of our business, notwithstanding the vanities and crosses which human affairs are subject to. He had said (Ecc 9:11), Bread is not always to the wise; yet he would not therefore be thought either to disparage, or to discourage, wisdom, no, he still retains his principle, that wisdom excels folly as much as light excels darkness (Ecc 2:13), and we ought to love and embrace it, and be governed by it, for the sake of its own intrinsic worth, and the capacity it gives us of being serviceable to others, though we ourselves should not get wealth and preferment by it. This wisdom, that is, this which he here describes, wisdom which enables a man to serve his country out of pure affection to its interests, when he himself gains no advantage by it, no, not so much as thanks for his pains, or the reputation of it, this is the wisdom which, Solomon says, seemed great unto him, Ecc 9:13. A public spirit, in a private sphere, is wisdom which those who understand things that differ cannot but look upon as very magnificent.
I.Solomon here gives an instance, which probably was a case in fact, in some neighbouring country, of a poor man who with his wisdom did great service in a time of public distress and danger (Ecc 9:14): There was a little city (no great prize, whoever was master of it); there were but few men within it, to defend it, and men, if men of fortitude, are the best fortifications of a city; here were few men, and, because few, feeble, fearful, and ready to give up their city as not tenable. Against this little city a great king came with a numerous army, and besieged it, either in pride, or covetousness to possess it, or in revenge for some affront given him, to chastise and destroy it. Thinking it stronger than it was, he built great bulwarks against it, from which to batter it, and doubted not but in a little time to make himself master of it. What a great deal of unjust vexation do ambitious princes give to their harmless neighbours! This great king needed not fear this little city; why then should he frighten it? It would be little profit to him; why then should he put himself to such a great expense to gain it? But as unreasonable and insatiably greedy as little people sometimes are to lay house to house, and field to field, great kings often are to lay city to city, and province to province, that they may be placed alone in the earth, Isa 5:8. Did victory and success attend the strong? No; there was found in this little city, among the few men that were in it, one poor wise man - a wise man, and yet poor, and not preferred to any place of profit or power in the city; places of trust were not given to men according to their merit, and meetness for them, else such a wise man as this would not have been a poor man. Now,
1.Being wise, he served the city, though he was poor. In their distress they found him out (Jdg 11:7) and begged his advice and assistance; and he by his wisdom delivered the city, either by prudent instructions given to the besieged, directing them to some unthought-of stratagem for their own security, or by a prudent treaty with the besiegers, as the woman at Abel, Sa2 20:16. He did not upbraid them with the contempt they had put upon him, in leaving him out of their council, nor tell them he was poor and had nothing to lose, and therefore cared not what became of the city; but he did his best for it, and was blessed with success. Note, Private interests and personal resentments must always be sacrificed to public good and forgotten when the common welfare is concerned.
2.Being poor, he was slighted by the city, though he was wise and had been an instrument to save them all from ruin: No man remembered that same poor man; his good services were not taken notice of, no recompence was made him, no marks of honour were put upon him, but he lived in as much poverty and obscurity as he had done before. Riches were not to this man of understanding, nor favour to this man of skill. Many who have well-merited of their prince and country have been ill-paid; such an ungrateful world do we live in. It is well that useful men have a God to trust to, who will be their bountiful rewarder; for, among men, great services are often envied and rewarded with evil for good.
II.From this instance he draws some useful inferences, looks upon it and receives instruction.
1.Hence he observes the great usefulness and excellency of wisdom, and what a blessing it makes men to their country: Wisdom is better than strength, Ecc 9:16. A prudent mind, which is the honour of a man, is to be preferred before a robust body, in which many of the brute creatures excel man. A man may by his wisdom effect that which he could never compass by his strength, and may overcome those by out-witting them who are able to overpower him. Nay, wisdom is better than weapons of war, offensive or defensive, Ecc 9:18. Wisdom, that is, religion and piety (for the wise man is here opposed to a sinner), is better than all military endowments or accoutrements, for it will engage God for us, and then we are safe in the greatest perils and successful in the greatest enterprises. If God be for us, who can be against us or stand before us?
2.Hence he observes the commanding force and power of wisdom, though it labour under external disadvantages (Ecc 9:17): The words of wise men are heard in quiet; what they speak, being spoken calmly and with deliberation (though, not being rich and in authority, they dare not speak aloud nor with any great assurance), will be hearkened to and regarded, will gain respect, nay, will gain the point, and sway with men more than the imperious clamour of him that rules among fools, who, like fools, chose him to be their ruler, for his noise and blustering, and, like fools, think he must by those methods carry the day with every body else. A few close arguments are worth a great many big words; and those will strike sail to fair reasoning who will answer those that hector and insult according to their folly. How forcible are right words! What is spoken wisely should be spoken calmly, and then it will be heard in quiet and calmly considered. But passion will lessen the force even of reason, instead of adding any force to it.
3.Hence he observes that wise and good men, notwithstanding this, must often content themselves with the satisfaction of having done good, or at least attempted it, and offered at it, when they cannot do the good they would do nor have the praise they should have. Wisdom capacitates a man to serve his neighbours, and he offers his service; but, alas! if he be poor his wisdom is despised and his words are not heard, Ecc 9:16. Many a man is buried alive in poverty and obscurity who, if he had but fit encouragement given him, might be a great blessing to the world; many a pearl is lost in its shell. But there is a day coming when wisdom and goodness shall be in honour, and the righteous shall shine forth.
4.From what he had observed of the great good which one wise and virtuous man may do he infers what a great deal of mischief one wicked man may do, and what a great deal of good he may be the hindrance of: One sinner destroyeth much good.
(1.)As to himself, a sinful condition is a wasteful condition. How many of the good gifts both of nature and Providence does one sinner destroy and make waste of - good sense, good parts, good learning, a good disposition, a good estate, good meat, good drink, and abundance of God's good creatures, all made use of in the service of sin, and so destroyed and lost, and the end of giving them frustrated and perverted! He who destroys his own soul destroys much good.
(2.)As to others, what a great deal of mischief may one wicked man do in a town or country! One sinner, who makes it his business to debauch others, may defeat and frustrate the intentions of a great many good laws and a great deal of good preaching, and draw many into his pernicious ways; one sinner may be the ruin of a town, as one Achan troubled the whole camp of Israel. The wise man who delivered the city would have had his due respect and recompence for it but that some one sinner hindered it, and invidiously diminished the service. And many a good project, well laid for the public welfare, had been destroyed by some one subtle adversary to it. The wisdom of some would have healed the nation, but, through the wickedness of a few, it would not be healed. See who are a kingdom's friends and enemies, if one saint does much good, and one sinner destroys much good.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"This,
too, I have observed about wisdom under the sun, and it affected me profoundly:
there was a small town with only a few inhabitants; and a mighty king came upon
it and surrounded it, and built great siege works over it. Present in the city was a poor wise man who
by his wisdom saved the town. Yet no one
remembered that poor man. "While some people say that all things are
uncertain, and that the righteous have no more than the wicked, I see even the
greatest wisdom in this verse, because it happens repeatedly that there is a
small township with only a few inhabitants, and it is surrounded by an army of
a very powerful enemy, and the people inside is killed by the siege and by
hunger. And suddenly and unexpectedly a
poor man is found, who has more wisdom than all the rich men, than all those
powerful and pompous men who are in danger, and who fear the siege. And he thinks, seeks and finds an answer as
to how the town might be saved from the oppressors. But O ungrateful oblivion of men, after they
were freed from bondage and released from captivity, and the freedom was given
back to the fatherland, no one remembers that wise old man, no one gives thanks
for their salvation, but all show honour to the rich, who were able to do
nothing to help when in time of danger.
My Hebrew tutor interpreted this passage differently: the small town, he
says, is man, who even amongst learned men is called less clean. And the few men in the town, are the members
by which the man shields and covers himself.
But when a great king comes against it, that is the devil, and he
searches for a place by which he might break through, and in the town is found
a poor and wise man, that is the calm thought of that man on the inside, and
that is what saves the town, which is surrounded and besieged by the enemy. And the man has been saved from danger, or
persecution, or disaster, or any other kind of adverse sin. But that man on the outside, who is the enemy
of the wise and poor man on the inside, he does not remember the poor man, nor
does he remember his promises, but yet enjoys his freedom. Differently: the small town and the few
inhabitants in it is the Church in comparison to the whole world. And the great king the devil often comes against
it, not because he is great, but because he thought to be great, and he surrounds
the Church with a siege or persecution, or with another kind of disaster. He finds in it a poor man who is wise, that
is our Lord Jesus Christ, who was made poor for us and is wisdom itself. And that poor man frees the town with his
wisdom. How many times do we see a
reclining lion in a trap with rich men, this is with the politicians and
leaders of our time, who come against the Church, but fail at the wisdom of
that poor man? And when this poor man
has won and the town is restored to peace, scarcely anyone remembers him,
scarcely any of his requests are heard, but giving in to all indulgence and
pleasure, the inhabitants seek riches that are not necessary.
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Summary
Ecclesiastes 9:13 introduces a pivotal observation from Koheleth, the Preacher, detailing a specific instance of wisdom he encountered within the confines of earthly existence "under the sun." This verse serves as a crucial preface to a subsequent parable, highlighting how true wisdom, though often overlooked or unrewarded by the world's standards, possesses an inherent and remarkable greatness in the eyes of a discerning observer. It underscores the Preacher's continuous exploration of life's paradoxes, where value is frequently misjudged and true worth remains unacknowledged.
Context
Literary Context
This verse marks a significant transition in Ecclesiastes 9, shifting from Koheleth's general reflections on the unpredictability of life and the common fate of all humanity (as seen in Ecclesiastes 9:2-3 and Ecclesiastes 9:11-12) to a concrete, illustrative anecdote. Having just lamented that "time and chance happeneth to them all" (Ecclesiastes 9:11), the Preacher now provides a specific example to demonstrate this truth, particularly as it applies to the often-unrewarded nature of wisdom. Verse 13 sets the stage for the poignant parable of the poor wise man who saves a city but is subsequently forgotten (Ecclesiastes 9:14-16), directly illustrating the paradox of valuable wisdom being undervalued in a fallen world. This immediate literary context emphasizes the Preacher's empirical and observational approach to understanding life's ironies.
Historical & Cultural Context
Ecclesiastes, firmly rooted in the ancient Near Eastern wisdom literature tradition, reflects the intellectual and philosophical currents of ancient Israel, where practical wisdom (חָכְמָה, chokmâh) was highly esteemed as essential for navigating life's complexities. In these societies, while wise counselors and skilled individuals were recognized, public esteem often gravitated more towards power, wealth, and military prowess than towards quiet, effective wisdom. The recurring phrase "under the sun" (תַּחַת הַשֶּׁמֶשׁ, tachat ha-shemesh), appearing nearly 30 times throughout the book, is a signature motif of Ecclesiastes. It defines the Preacher's philosophical lens: an observation of human experience from a purely earthly, empirical perspective, without direct appeal to divine revelation or the afterlife. This limited, terrestrial viewpoint frequently leads to conclusions about the vanity or futility of human endeavors, yet even within this framework, the Preacher acknowledges genuine greatness when he encounters it.
Key Themes
Ecclesiastes 9:13 contributes significantly to several overarching themes pervasive throughout the book. Firstly, it highlights the Intrinsic Value of Wisdom, affirming that despite the Preacher's often pessimistic outlook on life "under the sun," genuine wisdom is indeed "great." This stands in stark contrast to the world's tendency to overlook or undervalue it, a theme further developed and lamented in Ecclesiastes 9:16. Secondly, the verse underscores the Limited Human Perspective, as the Preacher's observation is explicitly "under the sun," emphasizing that his assessment of wisdom's greatness comes from a mortal, earth-bound viewpoint, yet it still manages to discern true worth amidst the world's superficiality. Thirdly, it exemplifies the Preacher's characteristic Empirical Observation, as he states, "This wisdom have I seen," reflecting his consistent method of drawing conclusions from direct experience and observation of the world around him, a method that defines the entire intellectual journey presented in the book of Ecclesiastes.
Exposition and Analysis
Key Word Analysis
This term denotes practical skill, insight, and discernment, extending beyond mere theoretical knowledge. In Ecclesiastes, chokmâh is frequently presented as a valuable asset for navigating life's complexities and solving problems, even if its earthly rewards are often fleeting or absent. Here, it specifically refers to a tangible act or manifestation of insight and skill that the Preacher personally observed.
This primitive root signifies "to see," whether literally or figuratively. Its usage in this verse strongly emphasizes the Preacher's empirical, firsthand observation. He is not engaging in speculation or abstract theorizing; rather, he has personally witnessed this particular manifestation of wisdom, lending an authoritative and experiential weight to his subsequent commentary and the parable that follows.
This word conveys something "great in any sense," encompassing magnitude, importance, or inherent quality. While the KJV's addition of "[seemed]" might imply subjectivity, the Hebrew gâdôwl more robustly suggests an objective greatness or profound significance. The Preacher is not merely stating that it appeared great to him, but that he perceived its inherent and remarkable greatness, despite its potential lack of worldly recognition or acclaim.
Verse Breakdown
"This wisdom have I seen also under the sun,"
Koheleth introduces a specific, concrete instance of wisdom (indicated by the demonstrative "This wisdom") that he has personally observed and experienced ("have I seen"). The phrase "under the sun" serves as a crucial qualifier, firmly placing this observation within the realm of human experience and earthly existence. This recurring motif throughout Ecclesiastes defines the scope of the Preacher's inquiry, signifying that this wisdom was manifested and perceived within the ordinary course of life, independent of direct divine revelation or a transcendent perspective.
"and it [seemed] great unto me:"
This clause conveys the Preacher's personal assessment and profound recognition of this wisdom's value. While the King James Version's interpolated "[seemed]" might suggest a subjective perception, the Hebrew original (וַיְהִי גָדוֹל אֵלָי, vayehi gadol elay) more directly translates to "and it was great to me" or "it was great in my eyes." This highlights that despite the often-disappointing and paradoxical nature of life "under the sun," and the world's common tendency to overlook true wisdom, Koheleth himself discerned and acknowledged its profound and inherent value. It was not merely an illusion but possessed a genuine, remarkable quality in his discerning eyes.
Literary Devices
Ecclesiastes 9:13 effectively employs several literary devices to convey its message. The most prominent is Repetition, specifically the phrase "under the sun," which functions as a pervasive leitmotif throughout the entire book. This phrase consistently establishes the Preacher's empirical, earth-bound perspective, serving as a constant reminder of the inherent limitations and paradoxes of human existence when viewed apart from a direct divine perspective. The verse also utilizes Observation/Empiricism, as Koheleth explicitly states, "This wisdom have I seen," underscoring his characteristic method of drawing conclusions from direct, personal experience and observation of the world rather than from abstract philosophical reasoning. Furthermore, the verse functions as an act of Foreshadowing, introducing the significant theme of wisdom's often unrewarded or unacknowledged greatness, a theme that is then powerfully and vividly illustrated in the subsequent parable of the poor wise man in Ecclesiastes 9:14-16. There is also an implied Contrast between the inherent, perceived greatness of this wisdom and the world's typical failure to recognize or adequately reward it, a central tension that permeates the Preacher's overarching message.
Theological and Thematic Connections
Ecclesiastes 9:13, by affirming the "greatness" of observed wisdom, even when it goes unappreciated by the world, connects to a broader biblical theology that posits true wisdom as originating from God, transcending mere human cleverness or worldly success. While Koheleth observes wisdom "under the sun," the Bible consistently presents true wisdom as rooted in divine revelation and character. Proverbs emphatically declares that "The fear of the Lord is the beginning of wisdom" (Proverbs 9:10). This verse in Ecclesiastes hints at the intrinsic and enduring value of practical insight, even if its ultimate source, divine nature, and eternal reward are not fully articulated within the "under the sun" framework. It subtly challenges the world's metrics of success and significance, suggesting that true greatness lies in discerning and applying truth, regardless of external validation or popular acclaim.
Reflection and Application
Ecclesiastes 9:13 challenges us to cultivate a discerning eye, much like the Preacher, to recognize and value wisdom even when it operates quietly, without fanfare, public acclaim, or material reward. In a world that often prioritizes visible success, financial gain, or immediate gratification, this verse serves as a profound reminder that true greatness might reside in the quiet, effective, and often unrewarded acts of insight, problem-solving, and humble service. It calls us to look beyond superficial appearances and prevailing societal metrics to appreciate the profound impact of genuine wisdom, whether it's manifested in a humble act of self-sacrifice, a clever and ethical solution to a complex challenge, or a timely word of counsel spoken in humility. Our ability to discern and appreciate such quiet wisdom reflects a deeper understanding of true value, aligning our perspective more closely with God's eternal standards rather than the fleeting assessments "under the sun."
Questions for Reflection
FAQ
What does the phrase "under the sun" signify in Ecclesiastes?
The phrase "under the sun" is a hallmark of the book of Ecclesiastes, appearing nearly 30 times throughout its chapters. It precisely defines the Preacher's (Koheleth's) perspective as he observes and reflects on human life and experience from a purely earthly, empirical, and often secular viewpoint. It signifies a focus on what can be seen, experienced, and understood within the confines of this world, without direct appeal to divine revelation or consideration of the afterlife. This limited perspective often leads Koheleth to conclude that much of human endeavor is "vanity" (הֶבֶל, hevel), or ultimately meaningless, futile, and transient. However, even within this framework, he acknowledges moments of genuine value and profound insight, such as the wisdom described in Ecclesiastes 9:13.
Why does the King James Version (KJV) include "[seemed]" in brackets in "it [seemed] great unto me"?
The brackets around "[seemed]" in the King James Version indicate that this word is not explicitly present in the original Hebrew text but was supplied by the translators. This practice was common in the KJV to provide what they believed was a clearer or more nuanced interpretation of the Hebrew. The Hebrew simply states "and it was great unto me" (וַיְהִי גָדוֹל אֵלָי, vayehi gadol elay). The KJV translators likely added "[seemed]" to emphasize that the greatness was perceived by the Preacher, perhaps implying a subjective assessment or a contrast with how others might have viewed it. However, many modern translations render it more directly as "it was great to me" or "it was great in my eyes," suggesting that Koheleth perceived an inherent, objective greatness in the wisdom, even if it wasn't recognized or celebrated by others. This direct translation aligns more closely with the idea that true wisdom possesses an intrinsic value, regardless of external validation, a theme further explored in Ecclesiastes 9:16.
Christ-Centered Fulfillment
Ecclesiastes 9:13, with its observation of wisdom's often unacknowledged greatness "under the sun," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the world consistently values power, wealth, and worldly acclaim, Jesus embodied a wisdom that was consistently overlooked, rejected, and even despised by the very people He came to save. He was the Lamb of God, who takes away the sin of the world, humble and meek, yet His teachings, parables, and very life demonstrated a wisdom far surpassing any human understanding or philosophical system (Matthew 7:28-29). The religious and political leaders of His day, operating strictly "under the sun," saw no greatness in a carpenter from Nazareth who claimed to be God; indeed, they asked, "Can anything good come out of Nazareth?" Yet, in God's eyes, and for those with spiritual discernment, His wisdom was not merely "great," but divine, the very "power of God and the wisdom of God" (1 Corinthians 1:24). His ultimate act of wisdom – the cross – was seen as foolishness by the world, a stumbling block to Jews and foolishness to Gentiles (1 Corinthians 1:18), but it was God's perfect plan for salvation. Thus, Jesus perfectly fulfills Ecclesiastes 9:13, standing as the supreme example of wisdom that was inherently great, yet largely unappreciated and even scorned "under the sun," only to be fully vindicated and eternally glorified by God.