The end of a matter is better than its beginning;
Patience of spirit is better than haughtiness of spirit.
9Do not be eager in your heart to be angry,
For anger resides in the bosom of fools.
10Do not say, Why is it that the former days were better than these?
For it is not from wisdom that you ask about this.
11Wisdom along with an inheritance is good
And an advantage to those who see the sun.
12For wisdom is protection just as money is protection,
But the advantage of knowledge is that wisdom preserves the lives of its possessors.
13Consider the work of God,
For who is able to straighten what He has bent?
14In the day of prosperity be happy,
But in the day of adversity consider
God has made the one as well as the other
So that man will not discover anything that will be after him.
15I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness. 16Do not be excessively righteous and do not be overly wise. Why should you ruin yourself? 17Do not be excessively wicked and do not be a fool. Why should you die before your time? 18It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them.
19Wisdom strengthens a wise man more than ten rulers who are in a city. 20Indeed, there is not a righteous man on earth who continually does good and who never sins. 21Also, do not take seriously all words which are spoken, so that you will not hear your servant cursing you. 22For you also have realized that you likewise have many times cursed others.
23I tested all this with wisdom, and I said, I will be wise, but it was far from me. 24What has been is remote and exceedingly mysterious. Who can discover it? 25I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know the evil of folly and the foolishness of madness. 26And I discovered more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her.
27Behold, I have discovered this, says the Preacher, adding one thing to another to find an explanation, 28which I am still seeking but have not found. I have found one man among a thousand, but I have not found a woman among all these. 29Behold, I have found only this, that God made men upright, but they have sought out many devices.
Parallel VersesAmerican Standard Version
Better is the end of a thing than the beginning thereof; and the patient in spirit is better than the proud in spirit.
Better is the end of a speech than the beginning. Better is the patient man than the presumptuous.
Darby Bible Translation
Better is the end of a thing than its beginning; better is a patient spirit than a proud spirit.
English Revised Version
Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.
Webster's Bible Translation
Better is the end of a thing than its beginning: and the patient in spirit is better than the proud in spirit.
World English Bible
Better is the end of a thing than its beginning. The patient in spirit is better than the proud in spirit.
Young's Literal Translation
Better is the latter end of a thing than its beginning, Better is the patient of spirit, than the haughty of spirit.
LibraryFinis Coronat Opus
'Better is the end of a thing than the beginning.'--ECCLES. vii. 8. This Book of Ecclesiastes is the record of a quest after the chief good. The Preacher tries one thing after another, and tells his experiences. Amongst these are many blunders. It is the final lesson which he would have us learn, not the errors through which he reached it. 'The conclusion of the whole matter' is what he would commend to us, and to it he cleaves his way through a number of bitter exaggerations and of partial truths …
Alexander Maclaren—Expositions of Holy Scripture
A Preservative against Unsettled Notions, and Want of Principles, in Regard to Righteousness and Christian Perfection
Ecclesiastes 7:16 -- "Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?" To all the Members of Christ's Holy Church. Dear Fellow Christians, The great, and indeed the only motive which prompted me to publish this sermon, was the desire of providing for your security from error, at a time when the deviators from, and false pretenders to truth, are so numerous, that the most discerning find it a matter of the greatest difficulty to avoid being led astray …
George Whitefield—Selected Sermons of George Whitefield
What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what …
Hugh Binning—The Works of the Rev. Hugh Binning
Eusebius' Accession to the Bishopric of Cæsarea.
Not long after the close of the persecution, Eusebius became bishop of Cæsarea in Palestine, his own home, and held the position until his death. The exact date of his accession cannot be ascertained, indeed we cannot say that it did not take place even before the close of the persecution, but that is hardly probable; in fact, we know of no historian who places it earlier than 313. His immediate predecessor in the episcopate was Agapius, whom he mentions in terms of praise in H. E. VII. 32. …
Eusebius Pamphilius—Church History
Sources and Literature
Acacius, the pupil and successor of Eusebius in the bishopric of Cæsarea, wrote a life of the latter (Socr. H. E. II. 4) which is unfortunately lost. He was a man of ability (Sozomen H. E. III. 2, IV. 23) and had exceptional opportunities for producing a full and accurate account of Eusebius' life; the disappearance of his work is therefore deeply to be regretted. Numerous notices of Eusebius are found in the works of Socrates, Sozomen, Theodoret, Athanasius, Jerome, and other writers of his …
Eusebius Pamphilius—Church History
The Outbreak at Benares.
At no place was the shock felt more severely than at Benares, where I was residing with my family. In no place was the danger greater. We were living in the suburbs of the most superstitious and fanatical city in the land. Again and again during the eighty years of our rule there had been riots in the city, professedly to avenge religious wrongs--riots so formidable, that they were quelled by military force. A very few years previous to 1857 the city was thrown into violent commotion, in consequence …
James Kennedy—Life and Work in Benares and Kumaon, 1839-1877
Of the First Covenant Made with Man
Gen. ii. 17.--"But of the tree of the knowledge of good and evil, thou shall not eat of it, for in the day that thou eatest thereof, thou shalt surely die."--Gen. i. 26.--"And God said, Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." The state wherein man was created at first, you heard was exceeding good,--all …
Hugh Binning—The Works of the Rev. Hugh Binning
Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl …
Thomas Watson—A Body of Divinity
Letter xxviii (Circa A. D. 1130) to the Abbots Assembled at Soissons
To the Abbots Assembled at Soissons  Bernard urges the abbots zealously to perform the duty for which they had met. He recommends to them a great desire of spiritual progress, and begs them not to be delayed in their work if lukewarm and lax persons should perhaps murmur. To the Reverend Abbots met in the name of the Lord in Chapter at Soissons, brother Bernard, Abbot of Clairvaux, the servant of their Holiness, health and prayer that they may see, establish, and observe the things which are …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners …
John Newton—Messiah Vol. 1
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