8:9-13 Solomon observed, that many a time one man rules over another to his hurt, and that prosperity hardens them in their wickedness. Sinners herein deceive themselves. Vengeance comes slowly, but it comes surely. A good man's days have some substance; he lives to a good purpose: a wicked man's days are all as a shadow, empty and worthless. Let us pray that we may view eternal things as near, real, and all-important.

Verse 12. - Though a sinner do evil a hundred times. The sentence begins again, as ver. 11, with asher, followed by a participle; and the conjunction ought to be rendered "because," the statement made in the former verse being resumed and strengthened. The Vulgate has attamen, which our version follows. The Septuagint goes astray, translating, ο{ς ἥμαρτεν, "He that has sinned has done evil from that time." The sinner is here supposed to have transgressed continually without cheek or punishment. The expression, "a hundred times," is used indefinitely, as Proverbs 17:10; Isaiah 65:20. And his days be prolonged; better, prolongeth his days for it; i.e. in the practice of evil, with a kind of contentment and satisfaction, the pronoun being the ethic dative. Contrary to the usual course of temporal retribution, the sinner often lives to old age The Vulgate has, Et per patientiam sustentatur, which signifies that he is kept in life by God's long-suffering. Ginsburg gives, "and is perpetuated," i.e. in his progeny - which is a possible, but not a probable, rendering. Yet surely I know; rather, though I for my part know. He has seen sinners prosper; this experience has been forced upon him; yet he holds an inward conviction that God's moral government will vindicate itself at some time and in some signal manner. It shall be well with them that fear God, which fear before him. This is not really tautological; it is compared to St. Paul's expression (1 Timothy 5:3), "widows that are widows indeed" (ὄντως), implying that they are, in fact and life, what they profess to be. Delitzsch and Plumptre suggest that in Koheleth's time "God-fearers" had become the name of a religious class, as the Chasidim, or "Assideaus," in I Macc. 2:42; 7:13, etc. Certainly a trace of this so-named party is seen in Psalm 118:4; Malachi 3:16. When this adjustment of anomalies shall take place, whether in this life or in another, the writer says not here. In spite of all contrary appearances, he holds firm to his faith that it will be welt with the righteous in the long run. The comfort and peace of a conscience at rest, and the inward feeling that his life was ordered after God's will, would compensate a good man for much outward trouble; and if to this was added the assured hope of another life, it might indeed be said that it was well with him. The Septuagint has, "that they may fear before him," which implies that the mercy and loving-kindness of God, manifested in his care of the righteous, lead to piety and true religion. Cheyne ('Job and Solomon'), combining this verse with the next, produces a sense which is certainly not in the present Hebrew text, "For I know that it ever happens that a sinner does evil for a long time, and yet lives long, whilst he who fears before God is short-lived as a shadow."

Though a sinner do evil an hundred times,.... That is ever so many times, a certain number for an uncertain; though he lives in a continued course of sin, being resolved upon the above consideration to give himself a swing to his lusts. The Targum renders it a hundred years; though be should live so long in sin, yet at last should be accursed Isaiah 65:20. This and what follows are said to check the boldness and presumption of the sinner upon the patience of God; and to make the people of God easy under the delay of justice, and the prosperity of the wicked;

and his days be prolonged: or rather, "and he prolongs unto him" (o); that is, God prolongs unto him, not days only, but the execution of the sentence against his evil works; or defers his wrath and punishment; so Jarchi,

"and the holy blessed God prolongs to him, and does not take vengeance on him;''

and to this purpose is the Targum,

"and from the Lord is given to him space to return;''

yet surely I know; from the word and promise, and from experience, having observed it in a multitude of instances, which have abundantly confirmed the truth;

that it shall be well with them that fear God; not with a servile but filial fear, with a holy, humble, fiducial, affectionate, and an obediential fear; not through any terrible apprehension of his majesty, his judgment, his wrath now and hereafter; but under a sense of his being and perfections, and especially his mercy, grace, and goodness: it is well with such persons in all things; with respect to things temporal they shall not want what is proper for them; and with respect to things spiritual they are interested in the love, grace, and mercy of God; have much made known to them; are remembered by him; the sun of righteousness rises upon them; the eye of God is on them, and his heart towards them, and his hand communicates every needful supply to them; and they are guarded, not only by his angels, but by himself; and it is well with them at all times; in times of public calamity they are either taken from it beforehand, or preserved in it; all afflictions are for their good; it goes well with them at death and judgment; and they will be happy both in the millennium state and in the ultimate glory, So the Targum,

"it shall be well in the world to come with them that fear the Lord;''

see Psalm 34:7; with this compare Isaiah 3:10; it is added,

which fear before him: whose fear is not hypocritical, but sincere and hearty; not in show only, but in reality; not the precepts of men, and as before them, but as the sight of God; having always a sense of omniscience and omnipresence before them; and especially this fear is exercised by them when they are his house, in the assembly of his saints, attending his word and ordinances: or "which fear at his presence"; which fills them with a holy awe, as wall as with joy and gladness. The Targum is,

"which fear before him, and do his will.''

(o) "et prolongans ei", Montanus; "et prolongat in Deus dies", Pagninus; so Mercerus, Junius & Tremellius, supply it; "et prorogat dei Deus poenam", Piscator; "et differt Deus iram suam propter illium", Vatablus.

12. He says this, lest the sinner should abuse the statement (Ec 7:15), "A wicked man prolongeth his life."

before him—literally, "at His presence"; reverently serve Him, realizing His continual presence.

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