Ecclesiastes 8:3

Ecc 8:3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.

Ver. 3. Be not hasty to go out of his sight.] Turn not thy back discontentedly, fling not away in a chafe; for this will be construed for a contempt, as it was in the Earl of Essex, A.D. 1598. Dissension occuring between the queen and him about a fit man for governor of Ireland, he, forgetting himself, and neglecting his duty, uncivilly turned his back, with a scornful countenance. She waxing impatient, gave him a cuff on the ear, bidding him be gone with a vengeance. He laid his hand upon his sword; the Lord Admiral interposing himself, he swore a great oath, that he neither could nor would swallow so great an indignity, nor would have born it at King Henry VIII’s hands, and in great discontentment hasted from the court. But within a while after he became submissive, and was received again into favour by the queen, who always thought it more just to offend a man than to hate him. {a} The very Turks are said to receive humiliation with all sweetness, but to be remorseless to those that bear up. {b}

{a} Camden’s Elizabeth, fol. 494.

{b} Blunt’s Voyage, p. 97.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

8:3-4 Plotting against the king is futile because he has great power and can do whatever he wants.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Withdraw not thyself lightly from the obedience of thy prince.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

hasty--rather, "Be not terror-struck so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God; he vainly tries to flee out of His sight (Psa 139:7); opposed to the "shining face" of filial confidence (Ecc 8:1; Joh 8:33-36; Rom 8:2; Jo1 4:18).

stand not--persist not.

for he doeth--God inflicts what punishment He pleases on persisting sinners (Job 23:13; Psa 115:3). True of none save God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Be not hasty] I consider the first five verses here as directions to courtiers, and the more immediate servants of kings.

Be steadily faithful to your sovereign. Do not stand in an evil thing. If you have done wrong, do not endeavour to vindicate yourself before him; it is of no use; his power is absolute, and he will do what he pleases. He will take his own view of the subject, and he will retain it. The language of a despotic sovereign was ever this, Sic volo sic jubeo, stat pro ratione voluntas; "I will this. I command that. No hesitation! My will is law!" Therefore it is added here, Where the word of a king is, there is power-influence, authority, and the sword. And who may say unto him, whether he acts right or wrong, What doest thou? Ec 8:4. No wonder in such governments there are so many revolutions; but they are revolutions without amendment, as it is one tyrant rising up to destroy another, who, when seated in authority, acts in the way of his predecessor; till another, like himself, do to him as he has done to the former. In our country, after a long trial, we find that a mixed monarchy is the safest, best, and most useful form of government: we have had, it is true, unprincipled ministers, who wished to turn our limited into an absolute monarchy; and they were always ready to state that an absolute monarchy was best. Granted; provided the monarch be as wise, as holy, and as powerful as GOD!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) I believe the rendering of our version to be correct, though some have taken it, “Be not hasty: go out of his eight.” The best commentary on this verse is Ecc_10:4, which gives the meaning, “When censured by the king, do not abandon the hope of retaining his favour, nor obstinately persist in what he condemns.” I do not find adequate proof of the assertion of some commentators, that “go out of his sight” can mean “withdraw allegiance from him,” and so that the “evil thing” means a rebellious conspiracy. The advice, “Be not hasty” to rebel, instead of “do not rebel,” is inconsistent with the context.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. Be not hasty to go out of his sight] The phrase is explained by Gen_4:16; Hos_11:2 as implying flight or desertion. Such a flight the Teacher looks on as an act of impatient unwisdom. It is better to bear the yoke, than to seek an unattainable independence. So those who have grown grey in politics warn younger and more impetuous men against the folly of a premature resignation of their office.

stand not in an evil thing] The Hebrew noun (as so often elsewhere) may mean either “word” or “thing:” the verb may mean “standing” either in the attitude (1) of persistence, or (2) protest, or (3) of hesitation, or (4) of obedient compliance. Hence we get as possible renderings, (1) “Persist not in an evil thing;” i.e. in conspiracies against the king’s life or power. (2) Protest not against an evil (i.e. angry) word. (3) Stand not, hesitate not, at an evil thing, i.e. comply with the king’s commands however unrighteous. (4) Obey not in an evil thing, i.e. obey, but let the higher law of conscience limit thy obedience. Of these (1) seems most in harmony with the context, and with O. T. usage as in Psa_1:1. Perhaps, however, after the manner of an enigmatic oracle, not without a touch of irony, requiring the discernment of a wise interpreter, there is an intentional ambiguity, allowing the reader if he likes, to adopt (3) or (4) and so acting as a test of character.

he doeth whatsoever pleaseth him] The words paint a sovereignty such as Greek poets loved to hold up for men’s abhorence,

ἀλλʼ ἡ τυραννὶς πολλά τʼ ἄλλʼ ἐυδαιμονεῖ,

κἄξεστιν αὐτῇ δρᾶν λέγειν δʼ ἂ βούλεται.

“The tyrant’s might in much besides excels,

And it may do and say whate’er it wills.”

Soph. Antig. 507.

Here also we have an echo of the prudential counsel of Epicurus, who deliberately preferred a despotic to a democratic government (Sen. Ep. xxix. 10), and laid it down as a rule, that the wise man should at every opportune season court the favour of the monarch (καὶ μόναρχον ἐν καιρῷ θεραπεύσει), Diog. Laert. x. 1, § 121.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Be not hasty to go out of his sight,.... But of the sight of the King of kings. Do not think to hide thyself from him, for there is no fleeing from his presence, Psa 139:7; it is best, when under some consternation, as the word (y) signifies, or under some fearful apprehension of his wrath and indignation, to fall down before him, acknowledge the offence, and pray for pardon: and to this purpose is the Targum,

"and in the time of the indignation of the Lord, do not cease to pray before him; being terrified (or troubled) before him, go and pray, and seek mercy of him;''

and with which agrees the note of Jarchi,

"be not troubled, saying that thou wilt go and free from his presence, to a place where he does not rule, for he rules in every place.''

Such who interpret this of an earthly king suppose this forbids a man going out from the presence of a king in a pet and passion, withdrawing himself from his court and service in a heat, at once;

stand not in an evil thing; having done it, continue not in it; but repent of it, acknowledge and forsake it, whether against God or an earthly king;

for he doeth whatsoever pleaseth him; which best agrees with the King of kings, who does what he pleases, in heaven above and in earth below, both in nature, providence, and grace; see Job 23:13; though earthly kings indeed have long hands, as is usually said, and can reach a great way, and do great things, especially despotic and arbitrary princes, and it is very difficult escaping their hands. The Targum is,

"for the Lord of all worlds, the Lord will do what he pleases.''

(y) "ne consterneris", Gejerus, and some in Rambachius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Stand not ... - i. e., “Do not persist in rebellion.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Face. This courtiers observe, while many Christians neglect God. --- Work. Defend not what has been said or done amiss.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To go out of his sight, Heb. to go from his face or presence, to wit, in dislike, or in discontent, withdrawing thyself from thy king’s service or obedience, as malcontents use to do; for this will both provoke him, and lead thee by degrees into sedition or rebellion.

Stand not in an evil thing; if thou hast offended him, persist not in it, but humbly acknowledge thine offence, and beg his pardon and favour.

He doeth whatsoever pleaseth him; his power is uncontrollable in his dominions, and therefore thou canst neither resist nor avoid his fury.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Be not hasty, etc. — But if the king be harsh and tyrannical? Then do not hasten to leave his service.

Stand not in an evil thing — Hebrew, Rise not up for an evil word from him. Revolt is too grave a matter to be rashly undertaken, for power to do as he pleases is part of the definition of kingly power.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Further advice concerning political behavior. Be not hasty to go out of his (the king"s) sight. Do not, from some hasty impulse, or induced by harsh treatment, cast off your allegiance to your liege lord. We have the phrase, "go away," in the sense of quitting of service or desertion of a duty, in Gen_4:16; Hos_11:2. So St. Peter urges servants to be subject unto their masters, "not only to the good and gentle, but also to the froward". (1Pe_2:18) Solomon might have given this advice to the Israelites who were ready to follow Jeroboam"s lead; though they could have remained loyal to Rehoboam only from high religious motives. But it is better to bear even a heavy yoke than to rebel. The Septuagint has, "Be not hasty; thou shalt go from his presence which seems to mean, "Be not impatient, and all will be well." But the authorized rendering is correct. (comp. Ecc_10:4) We may quote Mendelssohn"s comment cited by Chance on Job_34:16, "This is a great rule in politics, that the people must have no power to pronounce judgment upon the conduct of a king, whether it be good or bad; for the king judges the people, and not the reverse; and if it were not for this rule, the country would never be quiet, and without rebels against the king and his law." Stand not in an evil thing; Vulgate, Neque permaneas in opere malo, "Persist not in an evil affair." But the verb here implies rather the engaging in a matter than continuing an undertaking already begun. The "affair" is conspiracy, insurrection; and Koheleth warns against entering upon and taking part in any such attempt. This seems to be the correct explanation of the clause; but it is, perhaps intentionally, ambiguous, and is capable of other interpretations. Thus Ginsburg, "Do not stand up (in a passion) because of an evil word." Others, "Obey not a sinful command," or "Hesitate not at an evil thing," i.e. if the king orders it. Wordsworth, referring togw, Psa_1:1. renders, "Stand not in the way of sinners," which seems to be unsuitable to the context. The Septuagint gives, "Stand not in an evil word" (lo perhaps "matter"). The reason for the injunction follows. For he doeth whatsoever pleaseth him. The irresponsible power of a despotic monarch is here signified, though the terms are applicable (as some, indeed, take them as alone appertaining) to God himself. (but see Pro_20:2) The Septuagint combines with this clause the commencement of the following verse, "For he will do whatsover he pleases, even as a king using authority (ejxousiazwn)." Some manuscripts add lalei, "he speaks."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To go - In discontent, withdrawing thyself from the king's service or obedience. Stand not - if thou hast offended him, persist not in it. For - His power is uncontrollable.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Hasten not to go away from before Him Do not hasten, saying that you will go and flee from before Him to a place where He does not rule, for He rules everywhere.

stay not in an evil thing Do not persist in engaging in evil things.

for all that He wishes to mete retribution upon you, He has the authority and ability to do so.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.