Ecc Notes Week 10
commentary
Authority
Beginning with Nimrod (Gen. 10:8–9) and continuing over the centuries through Pharaoh, Sennacherib, Nebuchadnezzar, Darius, the Caesars, and the latest petty dictator, millions of good people have been oppressed in one way or another by bad rulers. The Jews often suffered at the hands of foreign oppressors, and Solomon himself had been guilty of putting his own people under a heavy yoke of bondage (1 Kings 4:7–28; 12:1ff).
Keep in mind that Eastern rulers in that day held the power of life and death in their hands and often used that power capriciously. They were not elected by the people nor were they answerable to them. Some leaders ruled as benevolent dictators, but for the most part rulers in the ancient East were tyrannical despots who permitted nothing to stand in the way of fulfilling their desires.
. Until Jesus Christ sets up His righteous kingdom, there will always be injustices in our world. It is one of the “vanities” of life, and we must accept it without becoming pessimistic or cynical.
For the fourth time, Solomon told his congregation to enjoy life and delight in the fruit of their labors (v. 15; see 2:24; 3:12–15; and 5:18–20). Remember, this admonition is not the foolish “eat, drink, and be merry” philosophy of the unbelieving hedonist. Rather, it is the positive “faith outlook” of God’s children who accept life as God’s special gift and know that He gives us “all things richly to enjoy” (1 Tim. 6:17).
NAC
In 8:1, however, the tone is more optimistic: some attainment of wisdom is possible and has real advantages.
This affirmation of faith in God’s justice is remarkable in that it is made without presenting any supporting evidence; it is merely asserted that because of their impiety, the wicked will not enjoy a prolonged life. It is a word of faith in the face of apparently contradictory evidence.
From this consideration of injustice in the world, the Teacher now draws three conclusions: (1) people should enjoy the good things life offers and not waste themselves in vexation over the problem of evil (v. 15), (2) God has deliberately made life unpredictable in order to thwart human efforts to master and control it (vv. 16–17), and (3) God is showing us that all things are in his hands and not ours (9:1)
Unending vexation over this problem is pointless.
NIVAPP
The implication of this instruction, however, and the assumption of the verses that follow are that there will be occasions when the wise man will not approve of the king’s command and be tempted to ask: “What are you doing?” (v. 4).
Taken together the verses should then be read as advocating withdrawal from the royal court rather than opposing the king, which may involve the uttering of an oath by way of indicating the seriousness of the opposition
The Masoretic text as it stands, however, takes a different view of the oath, clearly understanding it as providing the reason, or perhaps even an additional reason over and above the pragmatics of the matter (a desire for self-preservation), why the king should be obeyed: “Obey the king’s command, (especially) because of the oath of God.”
An oath of loyalty sworn to the king before God by the wise man himself could be in mind, or perhaps an oath sworn to the king by God, guaranteeing the king’s rule. Mortal rule, and especially Davidic rule over Israel, is commonly regarded in the Bible as legitimated by God, and rebellion against the king is closely associated with rebellion against God, as in Proverbs 24:21–22:
The deliberate twofold use of Heb. šlṭ (NIV “power”) in verse 8, however, which reminds us of the “supreme” word of the king in verse 4, already makes us think of the king in particular—the one who appears to be completely in control when in reality he is not. It is the king’s word that has the potential for harm or evil (raʿ) in verses 3 and 5 and that creates misery (raʿa) in verse 6. Yet verse 8 suggests that wickedness (rešaʿ) ends up possessing its possessor.
Thoughts
Words
Peser — Interpretation
The implication of this instruction, however, and the assumption of the verses that follow are that there will be occasions when the wise man will not approve of the king’s command and be tempted to ask: “What are you doing?” (v. 4).