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Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun. For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.
Consider the work of God, for who can make that straight, which he has made crooked?
Ecclesiastes 7:11-13 sits inside this longer paragraph.
Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun. For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.
Consider the work of God, for who can make that straight, which he has made crooked? In the day of prosperity be joyful, and in the day of adversity consider; yes, God has made the one side by side with the other, to the end that man should not find out anything after him.
Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun.
For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.
Consider the work of God, for who can make that straight, which he has made crooked?
Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
Consider the work of God: for who can make that straight, which he hath made crooked?
Wisdom is good with an inheritance, yea, a profit to them that see the sun.
For wisdom is a defence, even as money is a defence; but the excellency of knowledge is, that wisdom preserveth the life of him that hath it.
Consider the work of God; for who can make that straight, which He hath made crooked?
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Geneva Bible translators 1599 · Public Domain On vv12–13 Murmur not against God when he sendeth adversities for…
Murmur not against God when he sendeth adversities for man’s sins.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–13 Ecc 7:11 Wisdom [is] good with an inheritance: and…
Ecc 7:11 Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun.
Ver. 11. Wisdom is good with an inheritance,] {a} So is it without it, but not so good, because wealth is both an ornament, an instrument, and an encouragement to wisdom. Aristides, saith Plutarch, {b} slandered and made justice odious by his poverty, as if it were a thing that made men poor, and were more profitable to others than to himself that useth it. God will not have wealth always entailed to wisdom, that wisdom may be admired for itself, and that it may appear that the love and service of the saints is not mercenary and meretricious. But godliness hath the promises of both lives. And the righteous shall leave inheritance to his children’s children. Or if he do not so, yet he shall leave them a better thing, for "by wisdom" (abstracted from wealth) "there is profit"; or, it is "more excellent," or "better," (as the Hebrew word signifies), as the apostle in another case, "And yet show I you a more excellent way" {1Co 12:31} - viz., that graces are better than gifts; so here, that wisdom is better than wealth. And if Jacob may see "his children the work of God’s hands," framed and fitted by the word of God’s grace ("the wisdom of God in a mystery,") this would better preserve him from confusion, and "his face from waxing pale," than if he could make his children "princes in all lands"; {Psa 45:16} yea, this will make him to sanctify God’s name, yea, to ‘sanctify the Holy One,’ and with singular encouragement from the God of Israel. {Isa 29:22-23}
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{a} Utilior est sapientia cum divitiis: so the Septu. here.
{b} In Vita.
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 vv11–13 Good, i.e. very good; the positive being put for…
Good, i.e. very good; the positive being put for the superlative, as it is frequently in the Hebrew text. When wisdom and riches meet in one man, it is a happy conjunction; for wisdom without riches is commonly contemned, Ecc 9:16, and wants opportunities and instruments of discovering itself, and of doing that good in the world which it is both able and willing to do; and riches without wisdom are like a sword in a madman’s hand, an occasion of much sin and mischief, both to himself and others.
By it there is profit; by wisdom joined with riches there comes great benefit; Heb. and it is an excellency, or privilege, or advantage.
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To them that see the sun, i.e. to mortal men; not only to a man’s self, but many others who live with him in this world; whereby he intimates that riches bear no price and have no use in the other world.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v11 Solomon, in these verses, recommends wisdom to us as…
Solomon, in these verses, recommends wisdom to us as the best antidote against those distempers of mind which we are liable to, by reason of the vanity and vexation of spirit that there are in the things of this world. Here are some of the praises and the precepts of wisdom.
I. The praises of wisdom. Many things are here said in its commendation, to engage us to get and retain wisdom. 1. Wisdom is necessary to the right managing and improving of our worldly possessions: Wisdom is good with an inheritance, that is, an inheritance is good for little without wisdom. Though a man have a great estate, though it come easily to him, by descent from his ancestors, if he have not wisdom to use it for the end for which he has it, he had better have been without it. Wisdom is not only good for the poor, to make them content and easy, but it is good for the rich too, good with riches to keep a man from getting hurt by them, and to enable a man to do good with them. Wisdom is good of itself, and makes a man useful; but, if he have a good estate with it, that will put him into a greater capacity of being useful, and with his wealth he may be more serviceable to his generation than he could have been without it; he will also make friends to himself, Luk 16:9. Wisdom is as good as an inheritance, yea, better too (so the margin reads it); it is more our own, more our honour, will make us greater blessings, will remain longer with us, and turn to a better account. 2. It is of great advantage to us throughout the whole course of our passage through this world: By it there is real profit to those that see the sun, both to those that have it and to their contemporaries. It is pleasant to see the sun (Ecc 11:7), but that pleasure is not comparable to the pleasure of wisdom. The light of this world is an advantage to us in doing the business of this world (Joh 11:9); but to those that have that advantage, unless withal they have wisdom wherewith to manage their business, that advantage is worth little to them. The clearness of the eye of the understanding is of greater use to us than bodily eye-sight. 3. It contributes much more to our safety, and is a shelter to us from the storms of trouble and its scorching heat; it is a shadow (so the word is), as the shadow of a great rock in a weary land. Wisdom is a defence, and money (that is, as money) is a defence. As a rich man makes his wealth, so a wise man makes his wisdom, a strong city. In the shadow of wisdom (so the words run) and in the shadow of money there is safety. He puts wisdom and money together, to confirm what he had said before, that wisdom is good with an inheritance. Wisdom is as a wall, and money may serve as a thorn hedge, which protects the field. 4. It is joy and true happiness to a man. This is the excellency of knowledge, divine knowledge, not only above money, but above wisdom too, human wisdom, the wisdom of this world, that it gives life to those that have it. The fear of the Lord, that is wisdom, and that is life; it prolongs life. Men's wealth exposes their lives, but their wisdom protects them. Nay, whereas wealth will not lengthen out the natural life, true wisdom will give spiritual life, the earnest of eternal life; so much better is it to get wisdom than gold. 5. It will put strength into a man, and be his stay and support (Ecc 7:19): Wisdom strengthens the wise, strengthens their spirits, and makes them bold and resolute, by keeping them always on sure grounds. It strengthens their interest, and gains them friends and reputation. It strengthens them for their services under their sufferings, and against the attacks that are made upon them, more than ten mighty men, great commanders, strengthen the city. Those that are truly wise and good are taken under God's protection, and are safer there than if ten of the mightiest men in the city, men of the greatest power and interest, should undertake to secure them, and become their patrons.
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II. Some of the precepts of wisdom, that wisdom which will be of so much advantage to us.
1. We must have an eye to God and to his hand in every thing that befals us (Ecc 7:13): Consider the work of God. To silence our complaints concerning cross events, let us consider the hand of God in them and not open our mouths against that which is his doing; let us look upon the disposal of our condition and all the circumstances of it as the work of God, and consider it as the product of his eternal counsel, which is fulfilled in every thing that befals us. Consider that every work of God is wise, just, and good, and there is an admirable beauty and harmony in his works, and all will appear at last to have been for the best. Let us therefore give him the glory of all his works concerning us, and study to answer his designs in them. Consider the work of God as that which we cannot make any alteration of. Who can make that straight which he has made crooked? Who can change the nature of things from what is settled by the God of nature? If he speak trouble, who can make peace? And, if he hedge up the way with thorns, who can get forward? If desolating judgments go forth with commission, who can put a stop to them? Since therefore we cannot mend God's work, we ought to make the best of it.
2. We must accommodate ourselves to the various dispensations of Providence that respect us, and do the work and duty of the day in its day, Ecc 7:14. Observe, (1.) How the appointments and events of Providence are counterchanged. In this world, at the same time, some are in prosperity, others are in adversity; the same persons at one time are in great prosperity, at another time in great adversity; nay, one event prosperous, and another grievous, may occur to the same person at the same time. Both come from the hand of God; out of his mouth both evil and good proceed (Isa 14:7), and he has set the one over against the other, so that there is a very short and easy passage between them, and they are a foil to each other. Day and night, summer and winter, are set the one over against the other, that in prosperity we may rejoice as though we rejoiced not, and in adversity may weep as though we wept not, for we may plainly see the one from the other and quickly exchange the one for the other; and it is to the end that man may find nothing after him, that he may not be at any certainty concerning future events or the continuance of the present scene, but may live in a dependence upon Providence and be ready for whatever happens. Or that man may find nothing in the work of God which he can pretend to amend. (2.) How we must comply with the will of God in events of both kinds. Our religion, in general, must be the same in all conditions, but the particular instances and exercises of it must vary, as our outward condition does, that we may walk after the Lord. [1.] In a day of prosperity (and it is but a day), we must be joyful, be in good, be doing good, and getting good, maintain a holy cheerfulness, and serve the Lord with gladness of heart in the abundance of all things. "When the world smiles, rejoice in God, and praise him, and let the joy of the Lord be thy strength." [2.] In a day of adversity (and that is but a day too) consider. Times of affliction are proper times for consideration, then God calls to consider (Hag 1:5), then, if ever, we are disposed to it, and no good will be gotten by the affliction without it. We cannot answer God's end in afflicting us unless we consider why and wherefore he contends with us. And consideration is necessary also to our comfort and support under our afflictions.
3. We must not be offended at the greatest prosperity of wicked people, nor at the saddest calamities that may befal the godly in this life, Ecc 7:15. Wisdom will teach us how to construe those dark chapters of Providence so as to reconcile them with the wisdom, holiness, goodness, and faithfulness of God. We must not think it strange; Solomon tells us there were instances of this kind in his time: "All things have I seen in the days of my vanity; I have taken notice of all that passed, and this has been as surprising and perplexing to me as any thing." Observe, Though Solomon was so wise and great a man, yet he calls the days of his life the days of his vanity, for the best days on earth are so, in comparison with the days of eternity. Or perhaps he refers to the days of his apostasy from God (those were indeed the days of his vanity) and reflects upon this as one thing that tempted him to infidelity, or at least to indifferency in religion, that he saw just men perishing in their righteousness, that the greatest piety would not secure men from the greatest afflictions by the hand of God, nay, and sometimes did expose men to the greatest injuries from the hands of wicked and unreasonable men. Naboth perished in his righteousness, and Abel long before. He had also seen wicked men prolonging their lives in their wickedness; they live, become old, yea, are mighty in power (Job 21:7), yea, and by their fraud and violence they screen themselves from the sword of justice. "Now, in this, consider the work of God, and let it not be a stumbling-block to thee." The calamities of the righteous are preparing them for their future blessedness, and the wicked, while their days are prolonged, are but ripening for ruin. There is a judgment to come, which will rectify this seeming irregularity, to the glory of God and the full satisfaction of all his people, and we must wait with patience till then.
4. Wisdom will be of use both for caution to saints in their way, and for a check to sinners in their way. (1.) As to saints, it will engage them to proceed and persevere in their righteousness, and yet will be an admonition to them to take heed of running into extremes: A just man may perish in his righteousness, but let him not, by his own imprudence and rash zeal, pull trouble upon his own head, and then reflect upon Providence as dealing hardly with him. "Be not righteous overmuch, Ecc 7:16. In the acts of righteousness govern thyself by the rules of prudence, and be not transported, no, not by a zeal for God, into any intemperate heats or passions, or any practices unbecoming thy character or dangerous to thy interests." Note, There may be over-doing in well-doing. Self-denial and mortification of the flesh are good; but if we prejudice our health by them, and unfit ourselves for the service of God, we are righteous overmuch. To reprove those that offend is good, but to cast that pearl before swine, who will turn again and rend us, is to be righteous overmuch. "Make not thyself over-wise. Be not opinionative, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men's matters, as if thou knewest every thing and couldst do any thing. Why shouldst thou destroy thyself, as fools often do by meddling with strife that belongs not to them? Why shouldst thou provoke authority, and run thyself into the briers, by needless contradictions, and by going out of thy sphere to correct what is amiss? Be wise as serpents; beware of men." (2.) As to sinners, if it cannot prevail with them to forsake their sins, yet it may restrain them from growing very exorbitant. It is true there is a wicked man that prolongs his life in his wickedness (Ecc 7:15); but let none say that therefore they may safely be as wicked as they will; no, be not overmuch wicked (Ecc 7:17); do not run to an excess of riot. Many that will not be wrought upon by the fear of God, and a dread of the torments of hell, to avoid all sin, will yet, if they have ever so little consideration, avoid those sins that ruin their health and estate, and expose them to public justice. And Solomon here makes use of these considerations. "The magistrate bears not the sword in vain, has a quick eye and a heavy hand, and is a terror to evil-doers; therefore be afraid of coming within his reach, be not so foolish as to lay thyself open to the law, why shouldst thou die before thy time?" Solomon, in these two cautions, had probably a special regard to some of his own subjects that were disaffected to his government and were meditating the revolt which they made immediately after his death. Some, it may be, quarrelled with the sins of their governor, and made them their pretence; to them he says, Be not righteous overmuch. Others were weary of the strictness of the government, and the temple-service, and that made them desirous to set up another king; but he frightens both from their seditious practices with the sword of justice, and others likewise from meddling with those that were given to change.
5. Wisdom will direct us in the mean between two extremes, and keep us always in the way of our duty, which we shall find a plain and safe way (Ecc 7:18): "It is good that thou shouldst take hold of this, this wisdom, this care, not to run thyself into snares. Yea, also from this withdraw not thy hand; never slacken thy diligence, nor abate thy resolution to maintain a due decorum, and a good government of thyself. Take hold of the bridle by which thy head-strong passions must be held in from hurrying thee into one mischief or other, as the horse and mule that have no understanding; and, having taken hold of it, keep thy hold, and withdraw not thy hand from it, for, it thou do, the liberty that they will take will be as the letting forth of water, and thou wilt not easily recover thy hold again. Be conscientious, and yet be cautious, and to this exercise thyself. Govern thyself steadily by the principles of religion, and thou shalt find that he that fears God shall come forth out of all those straits and difficulties which those run themselves into that cast off that fear." The fear of the Lord is that wisdom which will serve as a clue to extricate us out of the most intricate labyrinths. Honesty is the best policy. Those that truly fear God have but one end to serve, and therefore act steadily. God has likewise promised to direct those that fear him, and to order their steps not only in the right way, but out of every dangerous way, Psa 37:23, Psa 37:24.
6. Wisdom will teach us how to conduct ourselves in reference to the sins and offences of others, which commonly contribute more than any thing else to the disturbance of our repose, which contract both guilt and grief.
(1.) Wisdom teaches us not to expect that those we deal with should be faultless; we ourselves are not so, none are so, no, not the best. This wisdom strengthens the wise as much as any thing, and arms them against the danger that arises from provocation (Ecc 7:19), so that they are not put into any disorder by it. They consider that those they have dealings and conversation with are not incarnate angels, but sinful sons and daughters of Adam: even the best are so, insomuch that there is not a just man upon earth, that doeth good and sinneth not, Ecc 7:20. Solomon had this in his prayer (Kg1 8:46), in his proverbs (Pro 20:9), and here in his preaching. Note, [1.] It is the character of just men that they do good; for the tree is known by its fruits. [2.] The best men, and those that do most good, yet cannot say that they are perfectly free from sin; even those that are sanctified are not sinless. None that live on this side of heaven live without sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin even in our doing good; there is something defective, nay, something offensive, in our best performances. That which, for the substance of it, is good, and pleasing to God, is not so well done as it should be, and omissions in duty are sins, as well as omissions of duty. [4.] It is only just men upon earth that are subject thus to sin and infirmity; the spirits of just men, when they have got clear of the body, are made perfect in holiness (Heb 12:23), and in heaven they do good and sin not.
(2.) Wisdom teaches us not to be quicksighted, or quickscented, in apprehending and resenting affronts, but to wink at many of the injuries that are done us, and act as if we did not see them (Ecc 7:21): "Take no heed to all words that are spoken; set not thy heart to them. Vex not thyself at men's peevish reflections upon thee, or suspicions of thee, but be as a deaf man that hears not, Psa 38:13, Psa 38:14. Be not solicitous or inquisitive to know what people say of thee; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See therefore that thou approve thyself to God and thy own conscience, and then heed not what men say of thee. Hearkeners, we say, seldom hear good of themselves; if thou heed every word that is spoken, perhaps thou wilt hear thy own servant curse thee when he thinks thou dost not hear him; thou wilt be told that he does, and perhaps told falsely, if thou have thy ear open to tale-bearers, Pro 29:12. Nay, perhaps it is true, and thou mayest stand behind the curtain and hear it thyself, mayest hear thyself not only blamed and despised, but cursed, the worst evil said of thee and wished to thee, and that by a servant, one of the meanest rank, of the abjects, nay, by thy own servant, who should be an advocate for thee, and protect thy good name as well as thy other interests. Perhaps it is a servant thou hast been kind to, and yet he requites thee thus ill, and this will vex thee; thou hadst better not have heard it. Perhaps it is a servant thou hast wronged and dealt unjustly with, and, though he dares not tell thee so, he tells others so, and tells God so, and then thy own conscience will join with him in the reproach, which will make it much more uneasy." The good names of the greatest lie much at the mercy even of the meanest. And perhaps there is a great deal more evil said of us than we think there is, and by those from whom we little expected it. But we do not consult our own repose, no, nor our credit, though we pretend to be jealous of it, if we take notice of every word that is spoken diminishingly of us; it is easier to pass by twenty such affronts than to avenge one.
(3.) Wisdom puts us in mind of our own faults (Ecc 7:22): "Be not enraged at those that speak ill of thee, or wish ill to thee, for oftentimes, in that case, if thou retire into thyself, thy own conscience will tell thee that thou thyself hast cursed others, spoken ill of them and wished ill to them, and thou art paid in thy own coin." Note, When any affront or injury is done us it is seasonable to examine our consciences whether we have not done the same, or as bad, to others; and if, upon reflection, we find we have, we must take that occasion to renew our repentance for it, must justify God, and make use of it to qualify our own resentments. If we be truly angry with ourselves, as we ought to be, for backbiting and censuring others, we shall be the less angry with others for backbiting and censuring us. We must show all meekness towards all men, for we ourselves were sometimes foolish, Tit 3:2, Tit 3:3; Mat 7:1, Mat 7:2; Jam 3:1, Jam 3:2.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–13 Wisdom is good with an inheritance,.... It is good…
Wisdom is good with an inheritance,.... It is good of itself. Or, "is as good as an inheritance" (n), as it may be rendered; it is a portion of itself, especially spiritual and divine wisdom. The Targum interprets it, the wisdom of the law, or the knowledge of that; but much more excellent is the wisdom of the Gospel, the wisdom of God in a mystery, the hidden wisdom; the knowledge of which, in an experimental way, is preferable to all earthly inheritances: but this with an inheritance is good, yea, better than without one; for wisdom, without riches, is generally overlooked and despised in men; see Ecc 9:16; when wealth, with wisdom, makes a man regarded; this commands respect and attention; as well as he is in a better condition to do good, if willing to share, and ready to distribute;
and by it there is profit to them that see the sun; mortals in this present state, who are described as such that see the sun rise and set, and enjoy the heat and light of it, receive much advantage from men who are both wise and rich: or, "and it is an excellency to them that see the sun"; it is an excellency to mortals and what gives them superiority to others, that they have both wisdom and riches.
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(n) "aeque ac haereditas", Gejerus, Schmidt.
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 vv11–13 Good - When wisdom and riches meet in one…
Good - When wisdom and riches meet in one man, it is an happy conjunction. By it - By wisdom joined with riches there comes great benefit. To them - Not only to a man's self, but many others in this world.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–13 Verse 11. Wisdom is good with an inheritance] In…
Verse 11. Wisdom is good with an inheritance] In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine; and as he was satisfied of their futility, he proposes them in their own full strength, and then combats and destroys them. It is quite necessary to attend to this; else we shall take the objector's words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of friends and adversaries are frequently introduced in the works of ancient authors, without mentioning them as such. This is frequent, more particularly in ethic writers; and we have many specimens in Horace; and without this distinction, it would be impossible to make sense of some of his writings. Here, an objector, who had listened to the wise man declaiming in favour of wisdom, suddenly interrupts him, and says in effect, "I grant the truth of what you have said. Wisdom is very good in its place; but what is it without property? A man who has a good inheritance may be profited by wisdom, because it will show him how to manage it to the best advantage."
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 vv11, 13 Ecc 7:11-12. Wisdom is good — That is, very…
Ecc 7:11-12. Wisdom is good — That is, very good; the positive being put for the superlative, as it frequently is in the Hebrew text; with an inheritance — When wisdom and riches meet in one man, it is a happy conjunction, for wisdom without riches wants opportunities and instruments of doing that good in the world which it is willing and desirous of doing; and riches without wisdom are like a sword in a madman’s hand, and an occasion of much sin and mischief both to himself and others. And by it there is profit — By wisdom joined with riches there comes great benefit to them that see the sun — That is, to mortal men; not only to a man’s self, but many others who live with him in this world. For wisdom is a defence — Hebrew, is a shadow; which in Scripture signifies both protection and refreshment; and money is a defence — Thus far wisdom and money agree; but the excellency of knowledge — But herein knowledge or wisdom excels riches, that whereas riches frequently expose men to destruction, true wisdom doth often preserve a man from temporal, and always from eternal ruin.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–13 And by it there is profit ... - literally,…
And by it there is profit ... - literally, And is profitable to the living. The same word as in Ecc 6:11, to the question in which it looks like an answer.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11–13 Foolish. Men endeavour to excuse themselves by the manners…
CHAPTER VII.
Foolish. Men endeavour to excuse themselves by the manners of the age. But there have always been both good and evil, chap. i. 10. (Calmet) --- Corruption was prevalent in former times as well as now. (Menochius)
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 vv11–13 Rather, "Wisdom, as compared with an inheritance, is good,"…
Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, Ecc 11:7; Job 3:16; Psa 49:19).
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 vv11–13 11. Wisdom is good with an inheritance — Meaning,…
11. Wisdom is good with an inheritance — Meaning, (margin,) equally good with it. The “inheritance” is what former days have done to us. To men in the employments of life, that is, that see the sun, their own wit and sagacity is as good and better than inherited capital. Certainly, capital without brains is useless.
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 vv11–13 11. Wisdom is good with an inheritance] The words…
11. Wisdom is good with an inheritance] The words fall on our ears with something like a ring of cynicism, as though the teacher said with a sneer, “wisdom is all very well if you have property to fall back upon.” If that sense were however admissible at all, it could only be by emphasizing the word “inheritance,” as contrasted with the treasure which a man heaps up for himself. The inherited estate, be it great or small, does not interfere with wisdom as money-making does. The ἀρχαιόπλουτοι (“rich with ancestral wealth”) are, as Aristotle taught, of a nobler stamp than those who make their fortunes (Rhet. ii. 9. 9). Comp. Aesch. Agam. 1043. Even so taken, however, the tone is entirely out of harmony with the immediate context, and a far more satisfactory meaning is obtained by taking the preposition as a particle of comparison (it is often so used, as in ch. Ecc_2:17; Psa_73:5; Psa_120:4 (probably); Job_9:20); and so we get “Wisdom is good as an inheritance.”
and by it there is profit to them that see the sun] Better, And it is profitable for them that see the sun. It stands instead of both inherited and acquired wealth. In the use of the term “those that see the sun” as an equivalent we note again an echo of Greek poetic feeling. The very phrase ὁρᾶν φάος ἡελίοιο (“to see the light of the sun”) is essentially Homeric. Here, as in chap. Ecc_12:7, it seems chosen as half conveying the thought that there is after all a bright side of life.
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 vv11–12 (11) With.—This is the ordinary meaning of the word,…
(11) With.—This is the ordinary meaning of the word, and accordingly is the rendering of the older translators, but the marginal “as good as,” or “equally with,” agrees so much better with the context, that the only question is whether the word will bear that meaning. And though in some places where it is translated “like,” the rendering “with” may be substituted, yet the passages in Ecc_2:16, “no resemblance to the wise equally with the foolish,” Job_9:26, “my days have passed like the swift ships,” seem to be decisive that it will.
Profit.—In defence of the marginal “yea, better,” may be pleaded that the word is translated as an adverb (Est_6:6; and in this book (Ecc_2:16; Ecc_6:8; Ecc_6:11; Ecc_7:16; Ecc_12:9; Ecc_12:12).
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 vv11–13 Such hasty judgment is incompatible with true wisdom and…
Such hasty judgment is incompatible with true wisdom and sagacity. Wisdom is good with an inheritance; Septuagint, jAgaqha metaav. Vulgate, Utilior eat sapientia cam divitiis. The sentence thus rendered seems to mean that wealth lends a prestige to wisdom, that the man is happy who possesses both. The inheritance spoken of is an hereditary one; the man who is "rich with ancestral wealth" is enabled to employ his wisdom to good purpose, his position adding weight to his words and actions, and relieving him from the low pursuit of moneymaking. To this effect Wright quotes Menander
Makariov ostiv oujsian kai noun ecei Crhtai gath kalwv.
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Blest is the man who wealth and wisdom hath, For he can use his riches as he ought. (Pro_14:24)
Many commentators, thinking such a sentiment alien front the context, render the particle not "with," but "as" Wisdom is as good as an inheritance". (see on Ecc_2:16) This is putting wisdom on rather a low platform, and one would have expected to read some such aphorism as "Wisdom is better than rubies", (Pro_8:11) if Koheleth had intended to make any such comparison. It appears then most expedient to take im in the sense of "moreover," "as well as," and". (comp. 1Sa_17:42, "ruddy, and (ira) of a fair countenance "Wisdom is good, and an inheritance is good; "both are good, but the advantages of the former, as ver. 12 intimates, far outweigh those of the latter. And by it there is profit to them that see the sun; rather, and an advantage for those that see the, sun. However useful wealth may be, wisdom is that which is really beneficial to all who live and rejoice in the light of day. In Homer the phrase, oJran faov hjelioio, "to see the light of the sun" ("Iliad," 18:61), signifies merely "to live;" Plumptre considers it to be used here and in Ecc_10:7 in order to convey the thought that, after all, life has its bright side. Cox would take it to mean to live much in the sun, i.e. to lead an active life which is an imported modern notion.
Vers. 11, 12.
Wisdom and wealth.
I THE GREAT POWER OF WEALTH.
1. What it cannot do.
1. Purchase salvation for the soul. (Psa_49:6, Psa_49:7)
2. Impart happiness to the mind. (Luk_12:15)
3. Secure health for the body (2Ki_5:1; Luk_16:22)
1. What it can do.
1. Defend the body against want and disease, at least partially.
2. Protect the mind against ignorance and error, also again to a limited extent.
3. Shield the heart, once more in a measure, from such anxieties as spring from material causes.
II THE GREATER POWER OF WISDOM.
1. It can do things that wealth can. Nay, without it wealth can effect little.
(1) It can often do much without wealth to avert want and disease from the body.
(2) It can effectually dispel from the mind the clouds of ignorance and error.
(3) It can help to keep anxiety altogether from the heart, to sustain the heart in bearing it when it does come, and to direct the heart how most speedily and effectually to get rid of 2:2. It can do things that wealth cannot.
It in its highest form, the fear of the Lord (Ecc_12:13; Psa_111:10; Job_28:28) the wisdom of God, (1Co_2:7) the wisdom which is from above, (Jam_3:17) the wisdom which consists in believing on Christ, loving God, living in the Spirit, walking in love, and following holiness can "preserve the life of him that hath it:
(1) the soul"s life, by imparting to it the gift of God, which is eternal life;
(2) the mind"s life, by flooding it with the light of truth; and
(3) the body"s life, by communicating to it here on earth length of days (the first rule of health being to fear God and keep his commandments), and by restoring it at the resurrection to a condition of immortality.
LESSONS.
1. The superiority of wisdom.
2. The duty of preferring it to wealth.
Vers. 11, 12.
Wisdom and riches.
The precise meaning of ver. 11 is rather difficult to catch. The Hebrew words can be translated either as, "Wisdom is good with an inheritance" (Authorized Version), or, "Wisdom is good as an inheritance" (Revised Version); and it is instructive to notice that the earlier English version has in the margin the translation which the Revisers have put in the text, and that the Revisers have put in the margin the earlier rendering, as possibly correct. Both companies of translators are equally in doubt in the matter. It is a case, therefore, in which one must use one"s individual judgment, and decide as to which rendering is to be preferred from the general sense of the whole passage. Our author, then, is speaking of two things which are profitable in life them that see the sun" (ver. 11) wisdom and riches; and as he gives the preference to the former in ver. 12 excellency of knowledge is that wisdom preserveth the life of him that hath it we are inclined to think that that is his view all through. And, therefore, though in themselves the translations given of the first clause in the passage are about equally balanced, this consideration is in our opinion weighty enough to turn the scale in favor of that in the Revised Version. Two things, therefore, there are which in different ways provide means of security against some of the ills of life, which afford some "compensation for the misery" of our condition wisdom and riches. By wisdom a man may to some extent forecast the future, anticipate the coming storm, and take measures for shielding himself against some or all of the evils it brings in its train. Like the unjust steward who acted "wisely," he can win friends who will receive him in the hour of need. By riches, too, he can stave off many of the hardships which the poor man is compelled to endure; he can secure many benefits which will alleviate the sufferings he cannot avert. But of the two wisdom is the more excellent; "it giveth life" (or "bestoweth life," Revised Version) "to them that have it." "It can quicken a life within; it can give salt and savor to that which wealth may only deaden and make insipid" (Bradley). And surely by "wisdom" here we are not to understand mere prudence, but rather that Heaven-born faculty, that control of man"s spirit by a higher power, which leads him to make the fear of God the guide of his conduct. And in order to understand wherein it consists, and what are the benefits it secures, we may identify the quality here praised with "that wisdom that cometh from above," which all through the Word of God is described as the source of all excellence, the fountain of all happiness J.W. (Pro_3:13-18 Pro_4:13 Pro_8:32-36; Joh_6:63 Joh_17:3; 2Co_3:6)
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 v12 The excellency of knowledge is, that wisdom giveth life…
Ecc_7:12
The excellency of knowledge is, that wisdom giveth life to them that have it.
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Religious education
The argument which I shall advance on behalf of this and of all other institutions with which it is the happiness of our country now to abound, having a similar object in view--the supply of wholesome education for the poor--is this, that, in providing instruction for the destitute, you confer on them a much more precious gift than in giving them pecuniary supplies for the relief of their outward and physical necessities. To this mode of stating the case I have been led by observing the remark of the wise man in the text--that wisdom is a defence--the possession of solid, but more especially of religious knowledge,
1. As the means of protecting a man from many dangers and many calamities and money, too, is a defence--as the medium of procuring the outward necessaries and comforts of life, it has the power of saving its possessor from numerous and painful sufferings and fears--but yet, if we compare these two defences with one another, the excellency, the advantage will be found upon the side of knowledge or wisdom, for this reason, that wisdom giveth life to them that have it.
1. The blessing of education is a more valuable gift of charity to the poor than the direct relief of their physical necessities, even in the way of supplying them with the resources of natural life. The gift of money will, no doubt, avail to procure the means of physical maintenance and enjoyment so far as it goes, and so long as it lasts; but then it perishes in the using--it has in it no self-preserving, no self-renewing power. What you give the poor man to expend on food and raiment, clothes and supports him for a season; but then food is consumed, and raiment waxes old, and it avails him no longer to remember that he has been warmed, that he has been filled. He cannot feed on the memory of food, nor yet array himself with that of clothing. But lay out, on the other hand, a comparatively trivial sum in bestowing on the indigent child, otherwise the heir of hopeless ignorance, a sound and suitable instruction, and then you bestow on him a source of support and comfort which really is inexhaustible. Knowledge is power, and being personal is permanent power. It is in a man, and therefore continues with him whatever changes may occur in his outward estate to strip him of that which is not inherent but attached--not in but about him; the gift of education gives him a means of support which is not exhausted by being used--which, if it is useful to-day, was useful yesterday, and will be so to-morrow--which is self-preserving, self-strengthening, self-renewing. And while, as the giver of life to those who have it, knowledge thus excels money in respect of permanence--no less does the former surpass the latter in respect of its efficiency. In the degree in which education is judiciously conducted does it give a human being the command of what are the highest, the mightiest, the most productive of human powers--the faculties of the rational and immortal mind--faculties which, whether acting by themselves or co-operating with corporeal energies to the production of what is needful for the support, the comfort, the refreshment, the convenience of the present state, give at once an elevated character, and an enlarged efficiency to all the individuals exertions and pursuits. By implanting, too, and conforming, the habit of thinking--prospective, serious, considerate thinking--which is one great aim and effect of education, you put into the hands of man or woman what has been well denominated the principle of all legitimate prosperity. Not these habits alone, however, but all moral and religious principles are nursed and cherished by such an education as that of which we speak--the activity and temperance which are the parents of health--the industry and integrity, the benevolence and magnanimity, the prudence and public spirit, the rectitude and love, of which the progeny are substance, reputation, influence, domestic and social comfort--the morality which is connected by so general a law even with worldly prosperity--the godliness which hath the promise of this life as well as of that which is to come.
2. While wisdom is a defence, and money is a defence, the excellency of knowledge is, that wisdom giveth intellectual life to them that have it. It is of the nature of our intellectual, as of all our other powers, to rust through want of use; so that in him who has never been accustomed to employ his mind, the very mind itself seems to fall into dormancy, and the man to become, at length, a merely sentient rather than a rational being. Have you never witnessed cases in which the spirit has seemed thus steeped in lethargy--persons who could be kept awake only by the necessity of manual labour and the stimulants of sensual excitement, and who deprived of these, seem to suffer the suspension of their whole spiritual existence, and sink straightway into utter apathy and listlessness, finding no resources within them to employ time, or keep alive attention, when the impulse from without has disappeared--who employ their minds, such as they are, but as the slaves and instruments of body, and have their whole being rightly defined, of the earth, earthy? Now, to prevent this death, as it may be called, of the intellectual soul within its clayey dungeon--whether it expire in stupefaction or in agony--the only means you can employ is to supply it with that knowledge, the excellency of which is, that it giveth life to them that have it. The capacity of intellectual exercise must be early provoked, and stimulated, and directed. The taste for intellectual enjoyment must be early implanted, and nourished, and improved. In providing, then, the means of education for the else deserted children of your city and your country, you are providing the only direct--the absolutely necessary means of rendering them worthy of the name of rational and intelligent creatures--of saving from being overborne and extinguished that which defines them human beings. You may, peradventure, give the first impulse to some master-mind which else might have remained for ever cramped and fettered without command or consciousness of its latent powers, but which, let loose by you, may mightily accelerate and advance the great march of human improvement. You may, peradventure, kindle some luminous spirit which else must have been finally absorbed amidst the gloom in which it had its birth, and which shall stream far-darting and imperishable lustre to distant generations and distant climes.
3. While we admit, in speaking of the case of our necessitous fellow-creatures, that money is a defence and wisdom a defence, still we say that the excellency belongeth unto knowledge; because wisdom giveth life--life spiritual and eternal--to those that have it. It is the key of knowledge that opens the kingdom of heaven; and if this be the constitution of the Gospel, very plain it is that the state of a human soul abandoned to utter ignorance is that of a soul devoted to inevitable death. Alas! what multitudes are in this condition. But there is still another circumstance which darkens and aggravates the view we are compelled to take of the spiritually deathful power of ignorance, and it is this--that, especially amidst a condensed and crowded population, those who grow up utterly uneducated are almost sure to grow up openly profligate. The first and most direct consequence of their early abandonment without the means of education is, that they are left to spend their time in utter idleness. Led by idleness follows the twin-plague evil company, under whose noxious breath every budding of thought or emotion congenial to virtue grows sickly and expires, while every plant of deathful odour and poisonous fruit expands into dense and overshadowing rankness. In process of time such childish associations in childish folly and childish vice ripen into combinations of licentiousness and leagues of iniquity. The means are in your power of possibly, of probably averting so sad a catastrophe in a multitude of cases. (J. B. Patterson, M. A.)
Christianity the guardian of human life
We may unhesitatingly charge upon heathenism, even if you keep out of sight, its debasing effect upon morals, and think of it only as a system of religious ceremonies and observances, the having a direct tendency to the destroying mens lives. It has not been merely amongst the more savage of pagans, but also amongst those who have advanced far in civilization, that the custom has prevailed of offering human sacrifices. The Grecians made great progress in sciences and arts; yet it would seem to have been a rule with each of their states to sacrifice men before they marched against an enemy. The Romans, who emulated the Grecians in civilization, appear not to have been behind them in the cruelties of their religion; even so late as in the reign of Trajan, men and women were slain at the shrine of some one of their deities. As to the heathenism of less refined states, it would be easy to affix to it a yet bloodier character: nothing, for example, could well exceed the massacres, connected with religious rites, which appear to have been common among the nations of America: the annual sacrifices of the Mexicans required many thousands of victims, and in Peru two hundred children were devoted for the health of the sovereign. What a frightful destruction of life[ But we should vastly underrate the influence of Christianity in saving human life, were we merely to compute from the abolition of the destructive rites of heathenism. The influence has been exerted in indirect modes yet more than in direct. It has gradually substituted mild for sanguinary laws, teaching rulers that the cases must be rare which justify the punishing with death. And what but Christianity, giving sacredness to human life, ever taught men to erect asylums for the sick and the aged? Add to this the mighty advancings which have been made under the fostering sway of Christianity in every department of science. And how wonderfully, in promoting knowledge, has Christianity preserved life. The study of the body, of its structure and diseases; acquaintance with the properties of minerals and plants; skill in detecting the sources of pain, and applying remedies or assuagements--all this would appear peculiar, in a great degree, to ,Christian nations; as if there could be only inconsiderable progress in medical science, whilst a land were not trodden by She alone Physician of the soul.. And need we point out how knowledge of other kinds, cherished by Christianity, has subserved the preservation of life? Witness astronomy, watching the mariner, lest he be bewildered on the waters. Witness chemistry, directing the miner, that he perish not by subterranean fires. Witness geography, with its maps and charts, informing the traveller of dangers, and pointing him to safety. Witness architecture, rearing the lighthouse on rooks, where there seemed no foundation for structures which might brave the wild storm, and thus warning away navies which must otherwise have perished. Witness machinery, providing for the poorest what once the wealthy alone could obtain, the means of guarding against inclement seasons, and thus preserving health when most rudely threatened. But it were greatly to wrong Christianity as a giver of life, were we to confine our illustrations to the bodies, in place of extending them go the souls of men. We have higher evidence than any yet assigned, that Christianity is the only wisdom which will answer the description contained in our text. It may be said of the world, in every period of its history, The world by wisdom knew not God. Our liability to punishment is discoverable by human wisdom, but the possibility of our escaping it not without heavenly; and hence there is no life-giving power in the former. But the wisdom which the Holy Ghost continually imparts to such as submit to His influence is, from first to last, a quickening, vivifying thing. It makes the believer alive, in the sense of being energetic for God and for truth; alive, as feeling himself immortal; alive, as having thrown off the bondage of corruption; alive, as knowing himself begotten again to an inheritance that fadeth not away. I live, said the great apostle, yet not I, but Christ liveth in me. And life indeed it is, when a man is made wise unto salvation: when, having been brought to a consciousness of his state as a rebel against God, he has committed his cause unto Christ, who was delivered for our offences, and was raised again for our justification. There is needed only that, renouncing all wisdom of our own, we come unto God to be taught, and we shall receive the gift of the Spirit, that Spirit which is breath to the soul, quickening it from the death of nature, and causing its torpid energies and perverted affections to rise to their due use, and fix on their due end. And the excellency of this knowledge is, that, having it, you will have life. You cannot have it, except in the heart; for no man knows Christ who knows Him only with the head. And having this knowledge in the heart, you have renewal of the heart; and with renewal of the heart forgiveness of sin, and the earnests of immortality. Are we not now, therefore, able to vindicate in all its extent the assertion of our text? In the former part of the verse the wise man had allowed that wisdom is a defence, and money is a defence. But riches profit not in the day of wrath, and the wisdom of this world is foolishness with God. But they whose treasure has been above--they who have counted all things but loss for the excellency of the knowledge of Christ--they shall have a defence, a sure defence, when the rich man is destitute and the wise man speechless. They have chosen that which cannot be taken away, and which, indeed, is then only fully possessed, when everything else departs from human hold. As they soar to inherit the kingdom obtained for them by Christ, and thus lay hold on an immortality of joy through having acquainted themselves with Him as the way, the truth, and the life, there may be none to say that money is a defence, and wisdom is a defence--none to say it in the face of the confounding witness of the elements melting with fervent heat, and of the shrinking away of those who have been wise in their own eyes, and prudent in their own sight: but the whole company of the redeemed shall be joined by the thousand times ten thousand of the celestial host, in confessing and publishing that the excellency of knowledge is, that wisdom, Christian wisdom, giveth life to them that have it. (H. Melvill, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v11 Or, as good as an inheritance, yea, better too.
good
Or, as good as an inheritance, yea, better too.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13 those who see the sun
those who see the sun
This is an idiom. AT: "those who are alive" (See: Idiom)
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the advantage of knowledge is that wisdom gives life
Possible meanings are 1) that the writer uses the words "knowledge" and "wisdom" to mean the same thing, or 2) "the advantage of knowing wisdom is that it gives life."
gives life to whoever has it
This speaks of how wisdom helps to preserve a person's life as if it gave life to that person. When a person is wise he makes good decisions that help him to live a more prosperous and longer life. AT: "preserves a person's life" or "helps a person to make good decisions and to live a longer life" (See: Personification)
translationWords
good
inherit
know
life
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 vv11, 13 7:11-12 Wisdom and money are powerful means to bring…
7:11-12 Wisdom and money are powerful means to bring us benefit. • but only wisdom can save your life: See 7:17; Prov 10:2; 11:4.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.