Ecclesiastes 9:18

9:13-18 A man may, by his wisdom, bring to pass that which he could never do by his strength. If God be for us, who can be against us, or stand before us? Solomon observes the power of wisdom, though it may labour under outward disadvantages. How forcible are right words! But wise and good men must often content themselves with the satisfaction of having done good, or, at least, endeavoured to do it, when they cannot do the good they would, nor have the praise they should. How many of the good gifts, both of nature and Providence, does one sinner destroy and make waste! He who destroys his own soul destroys much good. One sinner may draw many into his destroying ways. See who are the friends and enemies of a kingdom or a family, if one saint does much good, and one sinner destroys much good.

Wisdom is better than weapons of war,.... And does what they cannot do; of which the wisdom of the poor wise man is a full proof, which delivered the city from a potent prince, when weapons of war could not: see Ecclesiastes 7:10 ; but one sinner destroyeth much good: his own soul by his sins, and the souls of others by his counsels, example, and conversation, which corrupt good manners; so does one sinner in a family, neighbourhood, and town; as one poor wise man does much good, one sinner mars much; one Achan in a camp or army, one bad counsel for in a cabinet, one false teacher in the church, will do a great deal of mischief, as well as one debauchee in a town or city. The Vulgate Latin version is, "who sins in one"; offends or sins in one, as in James 2:10; so the Syriac version, "one sin destroys much good", or many good things; and to the same purpose the Arabic version, "he that committeth one sin".

18. one sinner, &c.—(Jos 7:1, 11, 12). Though wisdom excels folly (Ec 9:16; 7:19), yet a "little folly (equivalent to sin) can destroy much good," both in himself (Ec 10:1; Jas 2:10) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (Lu 12:32; Heb 12:22); the great king to Satan (Joh 12:31); the despised poor wise man, Jesus Christ (Isa 53:2, 3; Mr 6:3; 2Co 8:9; Eph 1:7, 8; Col 2:3).

Than weapons of war; than armed power. Sinner; a wicked fool; by which expression and opposition of a sinner to a wise man he gives us a key to understand his meaning in divers places of his books, that by wisdom he means true piety, and by folly wickedness; and withal, showeth that sin, as it is the greatest folly, so it is more pernicious to men than mere folly properly so called. Destroyeth much good; by his wicked counsels and courses brings much damage and mischief, both to himself and others.

18 . Wisdom is better than weapons of war ] The maxim presents another illustration of the irony of history. The excellence of wisdom is acknowledged. Counsel is more than the materiel of war; the statesman more than the general, and yet one man by his guilt or folly, by the perversity which includes both (the Hebrew verb for “sinneth” has this meaning, as in Proverbs 8:36 ), may mar what it has taken years to bring to a good issue. The defeat of an army, the most terrible catastrophe, may often be traced to the fact that “some one has blundered,” in carelessness or passion. It is probable enough that, as in Ecclesiastes 9:14 , the writer had some definite historical fact present to his thoughts which we are unable to identify. The history of Achan, in Joshua 7:1-12 , presents a sufficient illustration.

Leave no desire ungratified, seek the maximum of intense enjoyment, crowd the sensations of a life-time into a few short years.” (3) Even the closing words have, by a strange ingenuity, been turned into a protest against asceticism. “God will judge you, if you slight His gifts. Self-denial is for Him no acceptable service. He rejoices in your joy, will punish the gloomy Pharisee or Essene who mortifies the flesh, by leaving him to his self-inflicted tortures.” Once again men have looked at the shield on its gold or its silver side: and the Truth is found in seeing it on both. Once again we may recognise the method of one who spoke φωνήεντα συνέτοισιν (“full of meaning to those who have eyes to see”), and uttered his precepts with a double sense as a test of the character of those who heard or read them. The true purport of the words seems to be as follows. After the manner of chs. Ecclesiastes 2:24 , Ecclesiastes 3:12 ; Ecclesiastes 3:22 , Ecclesiastes 5:18 , Ecclesiastes 9:7 , the Debater falls back on the fact that life is after all worth living, that it is wise to cultivate the faculty of enjoyment in the season when that faculty is, in most cases, as by a law of nature, strong and capable of being fashioned into a habit.

Verse 18. - Wisdom is better than weapons of war . Such is the moral which Koheleth desires to draw from the little narrative given above (see vers. 14-16; and Ecclesiastes 7:19 ). Wisdom can do what no material force can effect, and often produces results which all the implements of war could not command. But one sinner destroyeth much good. The happy consequences which the wise man's counsel might accomplish, or has already accomplished, may be overthrown or rendered useless by the villany or perversity of a bad man. The Vulgate, reading differently, has, Qui in uno peccaverit, multa bona perdet . But this seems to be out of keeping with the context. Adam's sin infected the whole race of man; Achau's transgression caused Israel's defeat ( Joshua 7:11, 12 ); Rehoboam's folly occasioned the great schism ( 1 Kings 12:16 ). The wide° reaching effects of one little error are illustrated by the proverbial saying which every one knows, and which runs in Latin thus: "Clavus unus perdit equi soleam, soles equum, equus equitem, eques castra, castro rempublicam." Ecclesiastes 9:18

The following proverb also leans on the history above narrated: "Better is wisdom than weapons of war; and one sinner destroyeth much good." The above history has shown by way of example that wisdom accomplishes more than implements of war, כּלי ק equals כּלי מל (Assyr. unut tahazi) (Note: Vid., Fried. Delitzsch's Assyr. Stud. p. 129.) i.e., than all the apparatus belonging to preparation for war. But the much good which a wise man is accomplishing or has accomplished, one sinner (חוטא) (Note: The Syr. (not the Targ.) had חטא before it, and thus realized it, which appears to correspond better with the parall. חכמה.) by treachery or calumny may render vain, or may even destroy, through mere malicious pleasure in evil. This is a synthetic distich whose two parts may be interpreted independently. As wisdom accomplishes something great, so a single villain may have a far-reaching influence, viz., such as destroys much good.

Regarding היה אשׁר, qu'il y uet, for היו אשׁר, qui furent, vid., at Ecclesiastes 1:10. The seeing here ascribed to the heart (here equals νοῦς, Psychol. p. 249) is meant of intellectual observation and apprehension; for "all perception, whether it be mediated by the organs of sense or not (as prophetic observing and contemplating), comprehends all, from mental discernment down to suffering, which veils itself in unconsciousness, and the Scripture designates it as a seeing" (Psychol. 234); the Book of Koheleth also uses the word ראה of every kind of human experience, bodily or mental, Ecclesiastes 2:24; Ecclesiastes 5:17; Ecclesiastes 6:6; Ecclesiastes 9:9. It is commonly translated: "My heart saw much wisdom and knowledge" (thus e.g., Ewald); but that is contrary to the gram. structure of the sentence (Ew. 287c). The adject. harbēh (Note: Regarding the form הרבה, which occurs once (Jeremiah 42:2), vid., Ew. 240c.) is always, and by Koheleth also, Ecclesiastes 2:7; Ecclesiastes 5:6, Ecclesiastes 5:16; Ecclesiastes 6:11; Ecclesiastes 9:18; Ecclesiastes 11:8; Ecclesiastes 12:9, Ecclesiastes 12:12, placed after its subst.; thus it is here adv., as at Ecclesiastes 5:19; Ecclesiastes 7:16. Rightly the Venet.: ἡ καρδία μου τεθέαται κατὰ πολὺ σοφίαν καί γνῶσιν Chokma signifies, properly, solidity, compactness; and then, like πυκνότης, mental ability, secular wisdom; and, generally, solid knowledge of the true and the right.

Solomon reverts to "the rulers to their own hurt" (Ecclesiastes 8:9). 18. one sinner, &c.—(Joshua 7:1, 11, 12). Though wisdom excels folly (Ecclesiastes 9:16; 7:19), yet a "little folly (equivalent to sin ) can destroy much good," both in himself (Ecclesiastes 10:1; James 2:10) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (Luke 12:32; Hebrews 12:22); the great king to Satan (John 12:31); the despised poor wise man, Jesus Christ (Isaiah 53:2, 3; Mr 6:3; 2 Corinthians 8:9; Ephesians 1:7, 8; Colossians 2:3). ## CHAPTER 10 Ecclesiastes 10:1-20. 1. Following up Ecclesiastes 9:18. him that is in reputation —for example, David (2 Samuel 12:14); Solomon (1 Kings 11:1-43); Jehoshaphat (2 Chronicles 18:1-34; 19:2); Josiah (2 Chronicles 35:22). The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small (1 Corinthians 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Ecclesiastes 7:1; Genesis 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor. 2. (Ecclesiastes 2:14).