Keep the king’s command
The phrase "Keep the king’s command" emphasizes the importance of obedience to authority, a theme that resonates throughout the Bible. The Hebrew word for "keep" is "shamar," which means to guard, observe, or give heed. This suggests not just passive obedience but active, vigilant adherence to the king's decrees. In the historical context of ancient Israel, the king was seen as God's appointed ruler, and his commands were to be respected as part of maintaining order and justice. This aligns with the broader biblical principle found in Romans 13:1, where believers are instructed to submit to governing authorities, as they are established by God.

I say
The phrase "I say" indicates the personal authority and conviction of the speaker, traditionally understood to be Solomon. This personal assertion underscores the wisdom and experience behind the advice. Solomon, known for his God-given wisdom, speaks from a position of understanding the complexities of governance and the divine order. His use of "I say" adds weight to the instruction, suggesting that it is not merely a suggestion but a wise directive based on divine insight.

because of your oath before God
The phrase "because of your oath before God" highlights the solemnity and sacredness of promises made in the presence of God. The Hebrew word for "oath" is "shevuah," which refers to a solemn promise or vow. In ancient Israel, oaths were binding and carried significant spiritual and social weight. This phrase reminds believers of their covenantal relationship with God, where oaths and promises are not to be taken lightly. It reflects the biblical understanding that one's word, especially when given before God, is a matter of integrity and faithfulness. This is echoed in Matthew 5:37, where Jesus teaches that one's "Yes" should be "Yes," and "No," "No," emphasizing honesty and reliability in one's commitments.

(2) The unconnected "I" with which this verse begins, indicates that some word has early dropped out of the text. The italics with which our translators fill the gap no doubt give the right sense. It may be mentioned that Ecclesiastes is characterised by a superfluous use of the pronoun "I" after the verb, just as if in Latin we constantly had, instead of "dixi," "dixi ego." The counsels given here and Ecclesiastes 10:4 are not what we should expect from Solomon, but rather from one who had himself lived under a despotism.

In regard of.--The words so translated are found again Ecclesiastes 3:18; Ecclesiastes 7:14; see also Psalm 45:5; Psalm 79:9; Psalm 110:4. . . .

Verse 2. - I counsel thee to keep the king's commandment. The pronoun I stands in the Hebrew without a verb (the Vulgate, Ego os regis observo, is not warranted by the grammar of the clause), and some take it as the answer to the question in ver. 1, "Who is like the wise man?" I, who am now teaching you. But it is better to regard the pronoun as emphasizing the following rule, supplying some verb (which may possibly have dropped out of the text), as, "Say, advise - I, for my part, whatever others may do or advise, I counsel thee;" the injunction being given in the imperative mood. The Septuagint and Syriac omit the pronoun altogether. The warning implies that the writer was living under kingly, and indeed despotic, government, and it was the part of a wise man to exhibit cheerful obedience. Ben-Sira observes that wise men teach us how to serve great men (Ecclus. 8:8). Such conduct is not only prudent, but really a religious- duty, even as the prophets counsel submission to Assyrian and Chaldean rulers (see Jeremiah 27:12; Jeremiah 29:7; Ezekiel 17:15). The liege lord, being God's vicegerent, must be reverenced and obeyed. St. Paul, though he does not quote Ecclesiastes, may have had this passage in mind when he wrote (Romans 13:1), "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God," etc.; and (ver. 5), "Ye must needs be subject, not only for wrath, but also for conscience' sake." The "king" in the text is understood by some to mean God, but the following clause renders this improbable, and it is wisdom in its political aspect that is here regarded. And that in regard of the oath of God. The ray is explicative; "in regard of," or "because of," as Ecclesiastes 3:18. "The oath of God" is the oath of allegiance to the king, taken in the name of God, under his invocation (comp. Exodus 22:11; 1 Kings 2:43). So we read (2 Kings 11:17) of a covenant between king and people, and people and king, in the time of Jehoiada; Nebuchadnezzar made Zedekiah swear by God to be his vassal (2 Chronicles 36:13); and Josephus ('Ant.,' 12:1; 11:8. 3) relates that Ptolemy Soter, son of Lagus (following herein the example of Darius), exacted an oath from the Jews in Egypt to be true to him and his successors. We know that both Babylonian and Persian monarchs exacted an oath of fealty from conquered nations, making them swear by the gods whom they worshipped, the selection of deities being left to them,

Parallel Commentaries ...


Keep
שְׁמ֔וֹר (šə·mō·wr)
Verb - Qal - Imperative - masculine singular
Strong's 8104: To hedge about, guard, to protect, attend to

the king’s
מֶ֣לֶךְ (me·leḵ)
Noun - masculine singular
Strong's 4428: A king

command,
פִּי־ (pî-)
Noun - masculine singular construct
Strong's 6310: The mouth, edge, portion, side, according to

I say,
אֲנִי֙ (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

because of
וְעַ֕ל (wə·‘al)
Conjunctive waw | Preposition
Strong's 5921: Above, over, upon, against

your oath
שְׁבוּעַ֥ת (šə·ḇū·‘aṯ)
Noun - feminine singular construct
Strong's 7621: Something sworn, an oath

before God.
אֱלֹהִֽים׃ (’ĕ·lō·hîm)
Noun - masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative


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OT Poetry: Ecclesiastes 8:2 I say Keep the king's command! (Ecclesiast. Ec Ecc Eccles.)