Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs. The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd.
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Ecclesiastes 12:9-11 sits inside this longer paragraph.
Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs. The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd. Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
Parallel Translations
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Further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered, sought out, and set in order many proverbs.
The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth.
The words of the wise are like goads; and like nails well fastened are words from the masters of assemblies, which are given from one shepherd.
-
And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.
The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.
The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
Show all 3 translations
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And besides that Koheleth was wise, he also taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs.
Koheleth sought to find out words of delight, and that which was written uprightly, even words of truth.
The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from one shepherd.
Cross-references (32)
- Jeremiah 23:29 (v11) “Isn’t my word like fire?” says Yahweh; “and like a hammer that breaks the rock in pieces?
- Acts 2:37 (v11) Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?”
- Hebrews 4:12 (v11) For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both…
- Ezekiel 34:23 (v11) I will set up one shepherd over them, and he will feed them, even my servant David. He will feed them, and he will be their shepherd.
- Proverbs 1:6 (v11) to understand a proverb, and parables, the words and riddles of the wise.
Show all 32 cross-references
- Proverbs 22:17 (v11) Turn your ear, and listen to the words of the wise. Apply your heart to my teaching.
- Isaiah 40:11 (v11) He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who…
- John 3:10 (v11) Jesus answered him, “Are you the teacher of Israel, and don’t understand these things?
- 2 Corinthians 10:4 (v11) for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds,
- Colossians 1:5 (v10) because of the hope which is laid up for you in the heavens, of which you heard before in the word of the truth of the Good News
- Psalms 23:1 (v11) Yahweh is my shepherd: I shall lack nothing.
- Psalms 80:1 (v11) Hear us, Shepherd of Israel, you who lead Joseph like a flock, you who sit above the cherubim, shine out.
- Isaiah 22:23 (v11) I will fasten him like a nail in a sure place. He will be for a throne of glory to his father’s house.
- Matthew 3:7 (v11) But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, “You offspring of vipers, who warned you to…
- John 10:14 (v11) I am the good shepherd. I know my own, and I’m known by my own;
- 1 Timothy 1:15 (v10) The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.
- Genesis 49:24 (v11) But his bow remained strong. The arms of his hands were made strong, by the hands of the Mighty One of Jacob, (from there is the shepherd,…
- Ezra 9:8 (v11) Now for a little moment grace has been shown from Yahweh our God, to leave us a remnant to escape, and to give us a nail in his holy place,…
- Proverbs 16:21-24 (v10) The wise in heart shall be called prudent. Pleasantness of the lips promotes instruction. Understanding is a fountain of life to one who…
- Hebrews 13:20 (v11) Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord…
- 1 Peter 5:4 (v11) When the chief Shepherd is revealed, you will receive the crown of glory that doesn’t fade away.
- 1 Kings 4:32 (v9) He spoke three thousand proverbs; and his songs numbered one thousand five.
- Proverbs 1:1 (v9) The proverbs of Solomon, the son of David, king of Israel:
- Proverbs 1:1-6 (v10) The proverbs of Solomon, the son of David, king of Israel: to know wisdom and instruction; to discern the words of understanding; to…
- Proverbs 8:6-10 (v10) Hear, for I will speak excellent things. The opening of my lips is for right things. For my mouth speaks truth. Wickedness is an…
- Proverbs 15:26 (v10) Yahweh detests the thoughts of the wicked, but the thoughts of the pure are pleasing.
- Proverbs 22:17-21 (v10) Turn your ear, and listen to the words of the wise. Apply your heart to my teaching. For it is a pleasant thing if you keep them within…
- Proverbs 25:1 (v9) These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
- Proverbs 25:11-12 (v10) A word fitly spoken is like apples of gold in settings of silver. As an earring of gold, and an ornament of fine gold, so is a wise…
- 1 Kings 10:8 (v9) Happy are your men, happy are these your servants, who stand continually before you, who hear your wisdom.
- Proverbs 10:1 (v9) The proverbs of Solomon. A wise son makes a glad father; but a foolish son brings grief to his mother.
- Ecclesiastes 1:1 (v10) The words of the Preacher, the son of David, king in Jerusalem:
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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Geneva Bible translators 1599 · Public Domain On v11 That is, by God.
That is, by God.
Which are well applied by the ministers, whom he calleth masters.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–11 Ecc 12:9 And moreover, because the preacher was wise,…
Ecc 12:9 And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, [and] set in order many proverbs.
Ver. 9. And moreover, because the Preacher was wise.] He well knew how hard it was to work men to a belief of what he had affirmed concerning earthly vanities, and therefore heaps up here many forcible and cogent arguments; as, first, that himself was no baby, but wise above all men in the world, by God’s own testimony; therefore his words should be well regarded. Oι σοφοι ημων δευτερωσι, Our wise men expound today (said the Jews one to another), "Come, let us go up to the house of the Lord," &c. Cicero had that high opinion of Plato for his wisdom, that he professed that he would rather go wrong with him than go right with others. Averroes overly admired Aristotle, as if he had been infallible. But this is a praise proper to the holy penman, guided by the spirit of truth, and filled with wisdom from on high for the purpose. To them, therefore, and to the word of prophecy by them, must men "give heed, as unto a light that shineth in a dark place," &c. {2Pe 1:19}
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He still taught the people knowledge.] He hid not his talent in a napkin, but used it to the instruction of his people. "Have not I written for thee excellent things" (or three various types of books - viz., proverbial, penitential, nuptial) "in counsels and knowledge?" {Pro 22:20} Synesius speaks of some that, having great worth in them, will as soon part with their hearts {a} as with their conceptions. And Gregory observeth, {b} that there are not a few who, being enriched with spiritual gifts and abilities to do good, dum solis contemplationis studiis inardescunt, parere utilitati proximorum praedicatione refugiunt, while they burn in the studies of contemplation only, do shun to seek by preaching to profit their neighbours. Solomon was none of these.
Yea, he gave good heed.] Or, He made them to take good heed; {c} he called upon them ever and anon, as our Saviour did upon his hearers, "Let him that hath an ear to hear, hear." Or as the deacons in Chrysostom’s and Basil’s time used to call upon the people, in these words, Oremus, attendamus, Let us pray, let us give heed.
And sought out.] By diligent scrutiny and hard study, beating his brains, as the fowl beats the shell to get out the fish, with great vehemence. The staves were always in the ark, to show, saith Gregory, that preachers should always meditate in their hearts upon the sacred Scriptures, that if need require they may without delay take up the ark, teach the people.
And set in order many proverbs.] Marshalled them in a fit method, and set others awork for to do the like. For, Regis ad exemplum, &c. Our Henry I, surnamed Beauclerc, had in his youth some taste of learning; and this put many of his subjects into the fashion of the book, so that various learned men flourished in his time, {d} as Ethan, Heman, Chalcola as Agur, and other compilers of proverbs did in Solomon’s.
{a} Yαρρον μεν την καρδιαν. - Synes.
{b} Past. Cur., p. i. c. 5.
{c} Auscultare fecit. - Pag. Ar. Montan.
{d} Daniel’s History. 68.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–11 The preacher was wise; which he affirmeth not out…
The preacher was wise; which he affirmeth not out of vain ostentation, but partly to procure the more credit and acceptance to his doctrine and, counsel here delivered; and partly to declare his repentance for his former follies, and God’s great mercy in restoring his wisdom to him.
Taught the people knowledge; as God gave him this wisdom, that he might be a teacher of others, so he used it to that end; therefore despise not his counsel.
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He gave good heed; he did not rashly and foolishly utter whatsoever came into his mind or mouth, but seriously pondered both his matter and words.
Sought out; both by the exercise of his own mind, and by reading and learning from others.
Set in order; or, directed or fitted. He selected such as were most useful.
Many proverbs; excellent and wise sayings, which are oft called proverbs, as was noted before upon the Book of Proverbs.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv9–11 And moreover,.... Or "besides" (z) what has been said;…
And moreover,.... Or "besides" (z) what has been said; or "as to what remains" (a); or "but what is better", or "more excellent" (b), is to "hear the conclusion of the whole matter", the sum and substance of the whole book in a few words, Ecc 12:13; to which Ecc 12:9; are a preface; and in which the wise man recommends the reading of this book, and other writings of his, and of other wise men inspired of God; and his own he particularly recommends, from his character as wise and industrious, in this verse; and from the subject matter of them, their nature, use, and excellency, and their efficacy and authority, in the two next;
because the preacher was wise; he was a "preacher", a royal one, an extraordinary preacher, and to be regarded; he urges not his title as a king, but his character as a preacher, to recommend what he had written: every good preacher should be regarded; not such who are ignorant preachers of the law, but faithful ministers of the Gospel, who are sent of God, and have felt and experienced what they deliver to others; and especially who are wise as well as faithful, as Solomon was; he had much wisdom given him at first, Kg1 3:12; and in which he improved; and though he turned to folly in his old age, he recovered from that, and gained more wisdom through his fall, and to which he here seems to have reference; for "Koheleth", which some render the "gatherer", because he gathered much wisdom, and much people to hear it; others render "gathered", that is, into the flock and fold again, the church of God, from which he had strayed; See Gill on Ecc 1:1; and having seen through the follies and vanities of life, and being recovered and restored, was a fitter person to teach and instruct others; see Psa 51:12;
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he still taught the people knowledge; or "again", as the Targum; after his fall and recovery he was communicative of his knowledge; he did not hide his talent in the earth, nor in a napkin; but having freely received he freely gave, and kept back nothing from his people, the people of the house of Israel, as the Targum, that might be profitable to them; he taught them the knowledge of themselves, as fallen men, impure, impotent, and unrighteous; the knowledge of the creatures, and the vanity of them, of riches, honours, and pleasures; and of works of righteousness to save men; the knowledge of Christ the Wisdom of God, the antiquity of his person, his glories, excellencies, and beauties, as in the books of Proverbs and Canticles; the knowledge of God, his fear and worship, mind and will; and the knowledge of a future state, and of the general judgment, as in this book; and in proportion to his own knowledge so he taught: for thus the words with the preceding may be rendered, that "the more that the preacher was wise, the more he taught the people knowledge" (c); he taught according to the abilities he had received, as preachers should; the more he grew in grace and knowledge, the more largely be shared with others; and this he did "daily", as Aben Ezra renders the words, constantly, continually, incessantly, in season and out of season, as faithful Gospel ministers do;
yea, he gave good heed; to what he heard and to what be read, to which the apostle's advice agrees, Ti1 4:13; or he caused others to hear, and give good heed to what is said, as Aben Ezra; he engaged their attention by his enlivening discourses; or, as Kimchi, he weighed things in his own mind, and in the balance of the sanctuary; and thoroughly considered and digested them before he delivered them to others;
and sought out; was very diligent in investigating truth, he searched into the mines of knowledge for it, the sacred writings, as one would for gold and silver, and as he himself directs, Pro 2:4;
and set in order many proverbs; three thousand of them, Kg1 4:32; particularly those which are in the book of that name, penned by him; he selected the most choice, pithy, and sententious sayings, of his own and others; and these he huddled not up, or threw them together in a disorderly and confused manner; but put them together in proper order and method, under proper heads, as well as in a correct style, that they might be more received, and more easily retained. The Targum is,
"he attended to the voice of the wise men, and searched the books of wisdom; and by a spirit of prophecy from the Lord composed books of wisdom, and very many proverbs of understanding.''
(z) "praeterea", Tigurine version, Vatablus, Schmidt. (a) "Quod reliquum est", Piscator, Gejerus, Amama. (b) "Quamobrem potius", Junius & Tremeillius; "and this is a matter of excellency", Broughton, (c) Mercerus and Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9–11 Taught - As God gave him this wisdom, that…
Taught - As God gave him this wisdom, that he might be a teacher of others. So he used it to that end. Gave heed - He did not utter whatever came into his mind, but seriously pondered both his matter and words.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9–11 Verse 9. Because the Preacher was wise, he still…
Verse 9. Because the Preacher was wise, he still taught the people knowledge] And in order to do this he took good heed - considered what would be most useful. He set in order - collected and arranged, many parables, probably alluding to the book over which we have already passed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v9 Ecc 12:9-12. He still taught the people knowledge —…
Ecc 12:9-12. He still taught the people knowledge — As God gave him this wisdom, that he might be a teacher of others, so he used it to that end. Gave heed — He did not utter whatever came into his mind, but seriously pondered both his matter and his words. Therefore despise not his counsel. The preacher sought to find out acceptable words — Hebrew, רבי חפצ, words of desire, or, of delight: worthy of all acceptation, such as would minister comfort or profit to the hearers or readers. And that which was written — By the preacher, in this and his other books; was upright — Hebrew, רשׁי, right, or, straight, agreeable to the mind or will of God, which is the rule of right, not crooked or perverse; even words of truth — Not fables, cunningly devised to deceive the simple; but true and certain doctrines, which commend themselves to men’s reason and consciences; wholesome and edifying counsels. The words of the wise — Of spiritually wise and holy men of God; are as goads and as nails — Piercing into men’s dull minds, and quickening and exciting them to the practice of all duties; fastened by the masters of assemblies — Fixed in men’s memories and hearts, in which they make powerful and abiding impressions, by the ministry of the teachers of God’s church and people, whether prophets or others, appointed by God for that work; which are given from one shepherd — From God, or from Christ, the great Shepherd and Teacher of the church in all ages, by whose Spirit the ancient prophets, as well as other succeeding teachers, were inspired and taught, Jer 3:15; 1Pe 1:11; and 2Pe 1:21. And further, by these — By these wise men, and their words or writings; be admonished — Take your instructions from them; for their words are right and true, as he said, Ecc 12:10; whereas the words of other men are often false, or at best, doubtful. Of making many books there is no end — As if he had said, I could easily write many and large books upon these matters; but that would be an endless and needless work; seeing things necessary to be known and done lie in a little compass, as he informs us, Ecc 12:13. And much study — The reading and considering of many books, as well as the writing of them; is a weariness to the flesh — Wasteth a man’s strength and spirits, and yet does not give satisfaction to his mind, nor sufficiently recompense the trouble and inconvenience to which man is exposed by it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10–11 Profitable. Hebrew, "pleasing." Utile dulci. (Haydock) --- Perhaps he…
CHAPTER XII.
Profitable. Hebrew, "pleasing." Utile dulci. (Haydock) --- Perhaps he condemns his attempt to know all things, chap. i. 13. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 11 gave good heed--literally, "he weighed." The "teaching the people"…
gave good heed--literally, "he weighed." The "teaching the people" seems to have been oral; the "proverbs," in writing. There must then have been auditories assembled to hear the inspired wisdom of the Preacher. See the explanation of Koheleth in the Introduction, and chapter 1 (Kg1 4:34).
that which is written, &c.--rather, (he sought) "to write down uprightly (or, 'aright') words of truth" [HOLDEN and WEISS]. "Acceptable" means an agreeable style; "uprightly . . . truth," correct sentiment.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9–11 9. Because the Preacher was wise — Koheleth now…
9. Because the Preacher was wise — Koheleth now defines himself in what may be reckoned his true character. He is a “hakam,” (Arabic, hakim,) or “physician,” like the Greek επαιων — a professional man, a public teacher, one devoted to the solution of moral and practical problems. He also discoursed to the people on instructive subjects, and with care and research framed proverbs to guide the public thought. In his various functions of teacher, sage, and author he must have led a laborious and benevolent life. If Solomon be Koheleth his conception of such a life is singularly truthful.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–11 9. And moreover, because the Preacher was wise] The…
9. And moreover, because the Preacher was wise] The opening words, closely linked on, as they are, to the preceding, confirm the conclusion just stated that Ecc_12:8 belongs to this postscript of attestation. The unknown writer of the attestation (probably the President of the Sanhedrin, or some other Master of the Wise, such as were Hillel and Gamaliel) begins by repeating the key-note of the opening of the book. So taken, the words are every way significant. They do not name Solomon as the author, but content themselves with recognising the enigmatic name with which the unknown writer had veiled himself. He, they say, belonged to the company of the sages. He “gave good heed” (literally, he hearkened or gave ear), he “sought out” (we note how exactly the word describes the tentative, investigating character of the book, as in Jdg_18:2; 2Sa_10:3; Pro_28:11; Job_5:27; Job_28:27), he “set in order” (i.e. composed) “many proverbs.” The word for “proverbs” is that which stands as the title of the Book of Proverbs, but it expresses, more than the English term does, the parabolic, half-enigmatic character which is characteristic of most sayings of this nature in the East, and as such is translated by “parables” in the LXX. here, and in the A.V. in Eze_20:49; Psa_49:4; Num_23:7; Num_23:18; Num_23:24 and elsewhere. The words have been pressed by some interpreters as a testimony to the Salomonic authorship, but it is obvious that though they fit in with that hypothesis, they are equally applicable to any one who followed in the same track and adopted the same method of teaching.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9, 11 (9) In the introduction I have stated my conviction…
(9) In the introduction I have stated my conviction that the epilogue which here follows is an integral part of the book. If so, it seems to me clear that the writer, who has up to this recorded the words of Kohéleth, now speaks in his own name, and informs his readers that the preacher, whose teaching of the people he preserves, was also a writer, and the author of the well-known Proverbs.
Moreover.—This, the first word of the epilogue, is one of the specialties of the book of Ecclesiastes. (See Ecc_2:15.) So is also the word for “set in order” (Ecc_1:15; Ecc_7:13).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–11 Vers. 9-14. THE EPILOGUE. This contains some observations commendatory…
Vers. 9-14. THE EPILOGUE. This contains some observations commendatory of the author, explaining his standpoint and the object of the book, the great conclusion to which it leads.
Vers. 9-11. Koheleth as teacher of wisdom.
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And moreover; rteyOw; kain (Septuagint); rather, with the following ve, besides that. The Preacher was wise. If we render "because the Preacher was wise," we are making an unnecessary statement, as the whole book has demonstrated this fact, which goes without saying. What the writer here asserts is that Koheleth did not merely possess wisdom, but had made good use of it for the instruction of others. The author throws aside his disguise, and speaks of his object in composing the book, with a glance at the historical Solomon whom he had personated. That he uses the third person in relation to himself is nothing uncommon in historical memoirs, etc. Thus Daniel writes; and St. John, Thucydides, Xenophon, Caesar, mask their personality by dropping their identity with the author. (comp. also Ecc_1:2 Ecc_7:27) The attestation that follows is compared with that at the end of St. John"s Gospel, (Joh_21:24) and is plainly intended to confirm the authority of the writer, and to enforce on the hearer the conviction that, though Solomon himself did not compose the work, it has every claim to receive attention, and possesses intrinsic value. He still taught the people knowledge. As well as being esteemed one of the company of sages, he further (od) took pains to instruct his contemporaries (ton anqrwpon, Septuagint), to apply his wisdom to educational purposes. Yea, he gave good heed; literally, he weighed (like our word "ponder"); only thus used in this passage. It denotes the careful examination of every fact and argument before it was presented to the public. Sought out, and set in order many proverbs. There is no copula in the original; the weighing and the investigation issued in the composition of "proverbs," which term includes not only the wit and wisdom of past ages in the form of pithy sayings and apophthegms, but also parables, truths in metaphorical guise, riddles, instructions, allegories, etc., all those forms which are found in the canonical Book of Proverbs. The same word (mishle) is used here as in the title of that book. Koheleth, however, is not necessarily referring to that work, (or to 1Ki_4:29, etc.) or implying that he himself wrote it; he is only putting forth his claim to attention by showing his patient assiduity in the pursuit of wisdom, and how that he adopted a particular method of teaching. For the idea contained in the verb taqan, "to place or make straight", (Ecc_1:15 Ecc_7:13) applied to literary composition, Delitzsch compares the German word for" author" (Schriftsteller). The notion of the mashal being similitude, comparison, the writer"s pondering and searching were needed to discover hidden analogies, and, by means of the known and familiar, to lead up to the more obscure and abstruse. The Septuagint has a curious and somewhat unintelligible rendering, Kaisetai kosmion parabolwn, "And the ear will trace out the order of parables," which Schleusner translates, "elegantes parabolas.
Vers. 9, 10.
A model preacher.
I A WISE MAN.
1. Possessed of secular knowledge. Gathered as precious spoil from all departments of human learning and experience. As much of this sort of wisdom as possible; the more of it the better. All knowledge can be rendered subservient to the preacher"s art, and may be utilized by him for the instruction of his hearers.
2. Endowed with heavenly wisdom. If that, much more this, is indispensable to an ideal preacher. The wisdom that cometh from above as much superior to that which springeth from below as heaven is higher than earth, and eternity longer than time. A preacher without the former wisdom may be rude; without the latter he must be ineffective.
II A DILIGENT STUDENT. Like Koheleth, he must ponder, seek out, and set in order the truth he desires to communicate to others; like Timothy, he must give attendance to reading. (1Ti_4:13) In particular, he should be a student:
1. Of the sacred Scriptures. These divinely inspired writings, being the principal source of heavenly wisdom accessible to man, (2Ti_3:16) should be the preacher"s vade mecum, or constant companion.
2. Of human nature. Having to deal directly with this, in the way of bringing to bear upon it the teachings of Scripture, he ought to acquaint himself accurately with it, by a close and patient study of it in himself and others. Much of a preacher"s efficiency is derived from his knowledge of the audience to which he speaks.
3. Of the material creation. Like Job, (Job_37:14) David, (Psa_8:3 Psa_143:5) and Koheleth, (Ecc_7:13) he should consider the works of God. Besides having much to tell him of God"s glory (Psa_8:1; Rom_1:20) the physical universe can impart to him valuable counsel of a moral kind concerning man and his duties (Job_12:7; Mat_5:26)
III A SKILLFUL TEACHER. AS Koheleth taught the people knowledge, as Ezra caused the people to understand the reading, (Neh_8:8) as Christ according to his Word taught such as listened to him, (Mar_10:1) as the apostles taught the things of the Lord to their hearers, (Act_4:2 Act_11:26 Act_18:25) so must a model preacher be an instructor (1Ti_3:2 1Ti_4:11 1Ti_6:2; 2Ti_2:2) To be this successfully, in addition to the wisdom and study above described, he will need four kinds of words.
1. Words of truth. These must constitute the burden of his discourse, whether oral or written. What he publishes to others must be objectively true, and no mere guesswork or speculation. Such a word of truth was the Law of God in the Hebrew Scriptures, (Psa_119:43) and is the gospel or the doctrine of Christ in the New Testament (Eph_1:13; Col_1:5; 2Ti_2:15; Jam_1:18)
2. Words of uprightness. Whether he writes or speaks, he must do so sincerely, with perfect integrity of heart, "not handling the Word of God deceitfully", (2Co_4:2) but teaching out of honest personal conviction, saying, "We believe, therefore do we speak". (2Co_4:13)
3. Words of delight. Selected and intended, not to gratify the heater"s corrupt inclinations and perverted tastes, or minister to that love of novelty and sensation which is the peculiar characteristic of itching ears, (2Ti_4:3) but to set forth the truth in such a way as to win for it entrance into the bearer"s heart and mind. For this purpose the preacher"s words should be such as to interest and sway the listener, arresting his attention, exciting his imagination, instructing his understanding, moving his affections, quickening, his conscience, and impelling his will. Dullness, darkness, dryness, deadness, are inexcusable faults in a preacher.
Vers. 9-11.
The religious thinker and teacher.
The author of this book was himself a profound thinker and an earnest teacher, and it is evident that his great aim was to use his gifts of observation, meditation, and discourse for the enlightenment and the spiritual profit of all whom his words might reach. Taught in the quiet of his heart by the Spirit of the Eternal, he labored, by the presentation of truth and the inculcation of piety, to promote the religious life among his fellow-men. His aim as he himself conceived it, his methods as practiced by him in his literary productions, are deserving of the attentive consideration and the diligent imitation of those who are called upon to use thought and speech for the spiritual good of their fellow-creatures. Words are the utterance of the convictions and the desires of the inner nature, and when spoken deliberately and in public they involve a peculiar responsibility.
I THE WORDS OF THE RELIGIOUS TEACHER SHOULD BE THE EXPRESSION OF WISDOM. They should not be thrown off carelessly, but should be the fruit of deep study and meditation. For the most part, they should embody either original thought, or thought which the teacher should have assimilated and made part of his own nature, and tested in his own individual experience. They should be the utterance of knowledge rather than of opinion; and they should be set forth in the order which comes from reflection, and not in an incoherent, desultory, and unconnected form.
II THE WORDS OF THE RELIGIOUS TEACHER SHOULD BE WORDS OF UPRIGHTNESS. In order to this they must be the utterance of sincere conviction; they must harmonize with moral intuitions; they must be such as consequently appeal to the same conscience in the hearer or reader, which approves them in the speaker or writer. Crafty arguments, specious and sophistical appeals, sentimental absurdities, do not fulfill these conditions, and for them there is no place in the Christian preacher"s discourses, in the volumes of the Christian author.
III THE WORDS OF THE RELIGIOUS TEACHER SHOULD BE WORDS OF PERSUASIVENESS. The author of Ecclesiastes commends "proverbs" and "words of delight." Harshness, coldness, contemptuousness, severity, are unbecoming to the expositor of a religion of compassion and love. A winning manner., a sympathizing spirit, language and illustrations adapted to the intelligence, the habits, the circumstances of auditors, go far to open up a way to their hearts. No doubt there is a side of danger to this requirement; the pleasing word may be the substitute for the truth instead of its vehicle, and the preacher may simply be as one that playeth upon a very pleasant instrument. But the example of our Lord Jesus, "the great Teacher," abundantly shows how winning, gracious, condescending, and touching language is divinely adapted to reach the hearts of men.
IV THE WORDS OF THE RELIGIOUS TEACHER SHOULD BE CONVINCING AND EFFECTIVE. The goads that pierce, the nails that penetrate and bind, are images of the language of him who beateth not the air. Let the aim be kept steadily before the eye, and the mark will not be missed. Let the blow be delivered strongly and decisively, and the work will be well done. The understanding has to be convinced, the conscience awakened, the heart touched, the evil passions stilled, the endeavor and determination aroused; and the Word is, by the accompanying energy of the Spirit of God, able to effect all this. "Who is sufficient for these things?
V THE WORDS OF THE RELIGIOUS TEACHER MAY BE THE MEANS OF RELIGIOUS, SPIRITUAL, IMPERISHABLE BLESSING. If his word be the Word of God, who commissions and strengthens every faithful herald and ambassador, then he may comfort himself with the promise, "My Word shall not return unto me void; it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. T.
Vers. 9-12.
The function of the teacher.
1. The wise man, because he is wise (ver. 9), teaches. There is no better, no other thing that he can do, both for his own sake and for the sake of his fellow-men. To know and not to speak is a sin and a cruelty, when men are perishing for lack of knowledge." To know and to speak is an elevated joy and a sacred duty; we cannot but speak the things we have learned of God, the truth as it is in Jesus.
2. The wise man also takes what measures he can to perpetuate the truth he knows; he wants to preserve it, to hand it down to another time; he therefore "writes down the words with truth and uprightness" (ver. 10); or, if he cannot do this, be labors to put his thought into those parabolic or proverbial forms which will not only be preserved in the memory of those to whom he utters them, but can be readily repeated, and will become embedded in the traditions and, ultimately, into the literature of his country (ver. 9).
3. The wise man restrains his literary ardor within due bounds (ver. 12). Otherwise he not only causes a drug in the market, but seriously injures his own health. He knows it is better to do a little and do that thoroughly, than to do much and do it hastily and imperfectly. But what is the teacher"s function, his sacred duty, as related to the people of his charge or his acquaintance?
I To SEARCH DILIGENTLY FOR THE TRUTH. It is for him "to ponder and seek out," or to "compose with care and thought" (Cox"s transl.). Divine truth, in its various aspects and applications, is manifold and profound; it demands our most patient study, our most reverent inquiry; we should gain help from all possible sources, more particularly should we seek it from the Spirit and from the Word of God.
II TO INTEREST AND TO CONSOLE. The Preacher sought to find out "acceptable" or "comfortable" words of delight" (literally). This is not the main duty of the teacher, but it is one to which he should seriously address himself.
1. A teacher may be speaking in the highest strain, and may be uttering the deepest wisdom, but if his words are unintelligible and, therefore, unacceptable, he will make no way and do no good. We must speak in the language of those whom we address. Our thoughts may be far higher than theirs, but our language must be on their level at any rate, on the level of their understanding.
2. The teacher will do wisely to spend much time and strength in consoling; for in this world of trouble and sorrow no words are more often or more urgently needed than "comfortable words.
III TO RETAIN. "The words of the "masters of assemblies" are like stakes (nails) which the shepherds drive into the ground when they pitch their tents;" i.e. they are instruments of fastening or of securing; they act as things which keep the cords in their place, and keep the roof over the head of the traveler. It is one function of the Christian teacher and a most valuable one so to speak that men shall retain their hold on the great verities of the faith, on the true and real Fatherhood of God, on the atonement of Jesus Christ, on the openness of the kingdom of heaven to every seeking soul, on the blessedness of self-forgetful love, on the offer of eternal life to all who believe, etc.
IV TO INSPIRE. At other times the Preacher"s words are "as goads" that urge the cattle to other fields. To comfort and to secure is much, but it is not all that they who speak for Christ have to do. They have to illumine and to enlarge men"s views, to shed fresh light on the sacred page, to invite those that hear them to accompany them to fields of thought hitherto untrodden, to induce them to think and study for themselves, to unveil the beauties and glories of the wisdom "that remains to be revealed," to inspire them with a yearning desire and with a full purpose of heart to enter upon works of helpfulness and usefulness; he has to "provoke them to love and to good works. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 The words of the wise are as goads.
Ecc_12:11
The words of the wise are as goads.
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A wise preacher aims to move his hearers
I. A wise preacher will aim to impress the minds of his hearers.
1. Every wise preacher knows that unless he impresses the minds of his hearers, he can do them no good by his preaching. Hearers must feel what they hear, or what they hear will be like sounding brass, or a tinkling cymbal.
2. Every wise preacher knows that his hearers will not feel the truth and importance of what he says unless he makes them feel it. Hearers look upon it as the part of the preacher to make them feel. They mean to be passive in hearing, unless he makes them active.
II. How he will preach in order to attain this desirable object. When any person proposes a certain end, the end which he proposes naturally suggests the proper means to accomplish it. This holds with respect to a wise preacher, who makes it his object to penetrate and impress the minds of his hearers.
1. This end will naturally lead him to use the most proper style in preaching. He will choose the best words, and place them in the best order, to enlighten the mind and affect the heart.
2. His design to penetrate and impress the minds of his hearers will lead him to exhibit great and interesting truths. He will bring much of the character, perfections and designs of God into his public discourses. He will preach Christ in the greatness of His nature, and in the glory and grace of His mediatorial character and works. He will exhibit man in the dignity of his nature, and in the importance of his destination. And he will unfold the scenes of a general judgment, and of a boundless eternity, in their own native awful solemnity.
3. For the same purpose he will explain Divine truths and describe Divine objects.
4. The wise preacher, who intends to impress the minds of his hearers, will arrange Divine truths, and exhibit Divine objects, in such an order as to reach every power and faculty of the soul, in its proper turn. Instruction should always go before declamation. It can answer no valuable purpose to inflame the passions before light is thrown into the understanding and conscience; but rather serves, on the other hand, to produce the most fatal effects.
5. The wise preacher, who means to impress the minds of his hearers, will always apply his discourse according to their particular characters. What belongs to saints, he will apply to saints; and what belongs to sinners, he will apply to sinners.
III. Improvement.
1. We learn from what has been said, the importance of ministers being good men. Piety is necessary, both to dispose and enable them to penetrate and impress the minds of their hearers.
2. We learn from what has been said, the importance of ministers giving themselves wholly to their work. If they mean to penetrate and impress the minds of their hearers, they must exhibit, in the course of their preaching, a rich variety of Divine truths. But they will soon lose a variety, and fall into a sameness in preaching, unless they constantly improve their minds in the knowledge of the doctrines and duties of religion by reading, meditation and prayer.
3. We learn from what has been said, the manner in which a minister should appear and speak in the pulpit. His voice, his looks, his gestures, and his whole deportment, should be wholly governed by his ultimate end, which is to penetrate and impress the minds of his hearers.
4. We learn from what has been said that it is not very material whether a minister preaches with notes, or without. If he aims to impress the minds of his hearers, he may attain his end by either of these modes of preaching.
5. We learn from what has been said, the great absurdity of those ministers who studiously avoid penetrating and impressing the minds of their hearers. Solomon and Christ, the prophets and apostles meant to penetrate and impress the minds of their hearers; and, by the manifestation of the truth, to commend themselves to every mans conscience in the sight of God. These are examples, which it is wise in preachers to follow, though it Should give pain and even offence to their hearers.
6. If it be the wisdom and duty of ministers to penetrate and impress the minds of their hearers, then they have no reason to complain of the most close and pungent preaching. They always desire such plainness and fidelity in other men, whom they employ to promote their temporal good. They wish their attorney to examine their cause with care, discover every flaw, and tell them the plain, naked truth. And they heartily desire their surgeon to probe their wounds to the bottom, and apply the moss effectual remedies, though ever so painful and distressing to endure. Why, then, should they complain of their minister for dealing plainly and faithfully with their souls? This is an absurdity in its own nature, an injury to their minister, and may be eternal destruction to themselves.
7. If it ought to be the aim of the minister to penetrate and impress the minds of his hearers, then there is blame somewhere if their minds are not penetrated and impressed. Either the minister does not aim to impress their minds, or they mean to resist the impressions of Divine truth. (N. Emmons, D. D.)
The words of the wise
I. They are stimulating, as goads. Wise teaching, however attractive (Ecc_12:10), is never pointless. It is penetrating, incisive. It stimulates to--
1. Hatred and opposition. Ahab. (1Ki_21:20; 1Ki_22:8). The Pharisees (Mar_12:12).
2. Conversion. Saul of Tarsus (Act_9:5. See also Psa_45:2; Psa_45:5).
3. Progress and effort (2Pe_1:12; 2Pe_3:1-18 :l).
II. They are abiding, as nails, etc. Masters of assemblies, either those who assemble persons together to hear them, or perhaps masters of collections, those who collect and arrange wise words. In either case they are teachers, by word of mouth or in writing. A nail fastened or planted, not only penetrates, but abides. The impression made by wise teaching is lasting. It abides--
1. To be pondered. The Blessed Virgin (Luk_2:19; Luk_2:51. See also Luk_1:66, and Gen_37:11).
2. To be acted upon, as fixed principles, regulating the conduct. Having heard the word, keep it, and bring forth fruit, etc. (Luk_8:15; see Psa_119:11).
3. To be added to; a nail (a peg, as we say) on which to hang much else. Compare the promise to Eliakim (Isa_22:23-25).
III. They have essential unity, given from one shepherd.
1. The human teacher making his own (so giving harmony and unity to words of the wise), drawn from many sources.
2. God, the Author of all wisdom (Pro_2:6), the Great Prophet and Teacher of the Church (Joh_16:13; 1Co_2:9-13). Harmony and unity of truth, as taught by inspired writers, and those whose teaching accords with them.
IV. Conclusion. In this description we have a rule by which--
1. The teacher should guide himself.
2. The hearer should try himself. (Archdeacon Perowne.)
The Christian ministry of literary men
There is a Christian ministry wider than that to which men are consecrated through ecclesiastical offices. They also belong to the great company of preachers, or teachers, who explore the heavens, or who decipher the records graven on rocks, or who analyze material forms, or who trace the evolutions of life, with those who delineate or embody the beautiful in art; all these are co-workers with the apostles and prophets in the service and worship of God the Father. Some of Gods servants stand nearer to the altar than others, but the sacrifice and service of these in the outermost range are ever and everywhere acceptable to Him when offered or done in an honest and true heart. And among these diverse gifts of Gods Spirit, who divides to men severally as He will, we may surely count the gift of the genius which has enriched the world with so many sweet and inspiring thoughts in the varied forms of literature. Charles Lamb has said, in his own quiet, quaint way, I am disposed to say grace upon twenty other occasions in the course of the day besides my dinner. I want a form for setting out upon a pleasant walk, for a moonlight ramble, for a friendly meeting, for a solved problem. Why have we none for books, those spiritual repasts--a grace before Milton, a grace before Shakespeare, a devotional exercise proper to be said before reading the Faery Queen? For literature, even in its lowlier forms, has been a ministry of comfort and help to millions. It has filled days in the lives of multitudes with solace or with sunshine which otherwise had been dark and dreary. Many devout people have a horror, I know, of what they call works of fiction: nor am I insensible of the demoralizing influence of the baser sort of such literature. But let us discriminate here, as we do in music and in painting and in poetry, nor condemn that which is wholesome with that which is vicious in books of amusement or recreation; for the greatest writers of so-called fiction have done good and blessed service often in the cause of morality and religion. There is more pure gospel, in the substantial sense of that cant phrase, in the writings of Charles Dickens, for instance, than in seven-tenths of our prinked sermons. Think of the gentleness, the pathos, the Divine charity which pervade his books! while even the homely, the ludicrous and the seemingly profane are always friendly to virtue. What a power he has been in the regeneration of English manners! Then think of a similar service done by his great compeer in English letters; by him who lashed the follies and the vices of Vanity Fair, doing a work which the pulpit was impotent or afraid to do in rebuking the fashionable extravagance and profligacy of the age; for literature could find audience in circles which were closed to homilies and Episcopal pastorals, insinuating truths which had been resented coming in dogmatic shape. And the results are marked in every sphere of English life, for it is not to an increase of ecclesiastical activity that the improved manners and morals of the English people are to be solely or chiefly traced. The influence of the press has become supreme; our greatest prophets speak through books. No man can estimate the debt which modern civilization owes to the men the weapon of whose warfare has been the pen. They have been ever forward to expose hypocrisy, to resist the tyranny of power, to plead the cause of the oppressed, and sometimes at a bitter cost. Of all powers merely human, poetry has been the most potent over the cultivated thought and feeling of the world. It holds more condensed wisdom, it speaks more directly to the primal affections, it incites the soul to grander aims, it is more nearly akin to the unction of the Divine Spirit than any other instrument or influence controlled by man. The art of making verses may be acquired, but the true poet is inspired, having deeper insight into men and things with finer faculties of interpretation: the teacher at whose feet all other men sit to catch the flow of harmonious wisdom. All gifts of genius are from heaven, but the brightest and the best is the vision and the faculty Divine of the poet. He is the teacher of teachers. The best thoughts of the cultivated world had birth in poetry. Every other species of intellectual power has been inspired by it. Religion, morals, government have all been penetrated and purified by it. Take one name and all it represents out of the literary annals of England, and what a void would be visible wherever the English tongue has gone! Take the entire range of English literature, says the late Canon Wordsworth; put together our best authors who have written upon subjects not professedly religious or theological, and we Shall not find, I believe, in them all united so much evidence of the Bible having been read and used as we have found in Shakespeare alone. Who can take his thoughts and reflections into the study or the closet without coming forth with deeper and diviner feelings in him--without a more awful estimate of life and its great issues? (J. H. Rylance, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v10 using vivid ... words
using vivid ... words
The Teacher wanted the words to be pleasurable to the listener. They bring pleasure because they are well written, not because they are comforting.
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The words of wise people ... taught by one shepherd
The writer speaks of the teacher who uses his words to instruct people as if the teacher were a shepherd who uses his tools to lead his flock. (See: Metaphor)
The words of wise people are like goads
This is a simile. AT: "Wise people encourage people to act, like a sharp stick encourages an animal to move" (See: Simile)
Like nails driven deeply are the words of the masters in collections of their proverbs
This is a simile. AT: "Like you can depend on a nail that a person drives firmly into a piece of wood, so you can depend on the words of the masters in collections of their proverbs" (See: Simile)
the words of the masters in collections of their proverbs
"the wise words collected in their proverbs" or "the sayings of the wise"
which are taught by one shepherd
This can be stated in active form. AT: "which one shepherd teaches" (See: Active or Passive)
translationWords
righteous
word
true
lord
proverb
shepherd
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9, 11 12:9-14 This coda by the editor (see “Author and…
12:9-14 This coda by the editor (see “Author and Recipients” in the Book Introduction) expresses the editor’s respect for the Teacher, exhorts readers to apply his teaching, and gives the editor’s own conclusion from studying the Teacher (12:13-14).
12:9 Even as king (1:1), the Teacher found time to study wisdom. He collected and arranged proverbs (see also 1 Kgs 4:29-34; Prov 1:1; 10:1; 25:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.