8:1 It was argued earlier that the preceding section (7:15–29) forms the structural and theological center of Ecclesiastes (cf. comment on 7:27–28; 7:29; Introduction: Genre and Literary Features). Although 8:1 serves as a transitional verse leading into the second half of the book, it is not something to be passed by quickly. The opening questions in verse 1 imply that wisdom is a rare commodity: “Who is like the wise [man]? And who knows the interpretation of a thing?” Those with the insight to give true explanations (or “interpretations”) of reality are hard to find. This is a common theme in the Bible (Job 28:12, 20), and it is the reason we are constantly urged to pursue wisdom diligently (Prov. 2:1–8; 4:5–7; 16:16). Those who succeed in finding it, however, are transformed by wisdom in such evident ways that it is almost as if they are physically changed (Eccles. 8:1). Scripture tells of other exceptional individuals whose wisdom was obvious to others and who were promoted to power, such as Joseph and Daniel. Indeed, the transformative language of wisdom’s making a man’s “face shine” is akin to that of Christ’s transfiguration (Matt. 17:2). “Hardness of face” corresponds to a cruel heart that refuses to show mercy (Deut. 28:49–50) and instead “counts up wrongdoing” (cf. 1 Cor. 13:5 ESV mg.). Thus Ecclesiastes 8:1 particularly highlights the way in which wisdom changes a person to make him or her more willing to extend grace and mercy to others, which occurs as one acknowledges the grace one has received (Eph. 4:32; Col. 3:13).

8:2–9 The need for wisdom becomes evident in these verses, which give guidance to someone in the position of a Joseph or Daniel, each of whom was promoted to the position of an esteemed royal counselor. Such a delicate, and potentially dangerous, position requires exceptional tact and discernment. It is obvious that kings’ commands are to be obeyed (Eccles. 8:2), not simply because it would be dangerous to disobey, but more importantly “because of your oath to God” (ESV mg.). If one swears fealty to a king (2 Sam. 21:7; 1 Kings 2:43), one simultaneously calls God to witness to that oath, and such oaths are not to be casually ignored (cf. Eccles. 5:1–7). Loyalty to a king, however, does not require active support of foolish or wicked decisions. The dilemma for the godly counselor arises when the king is drawn towards an “evil cause” (8:3) or seeks to exercise power over others to their harm (v. 9). In such situations is one oath-bound to submit to the king or to one’s moral conscience as guided by God’s Word and Spirit? Such conflicting loyalties are, of course, not unique to royal advisers but are experienced frequently by employees and members of organizations that make ethically questionable decisions.

The Preacher issues two balancing principles here. First, he urges caution against hastily quitting or disassociating oneself from a leader (v. 3). In the absolute monarchies of antiquity such a move would have been potentially hazardous. Nowadays, since the threat of reprisal is negligible, people feel much more freedom to quit an organization when they have a serious disagreement with the leadership. Nevertheless, quitting often represents the path of least resistance, and sometimes the disciple’s higher calling is to remain committed and loyal to the organization even during such stressful times.

Second, at the same time one must refuse to “take your stand in an evil cause” (v. 3) in such a way that one bears some degree of responsibility for wickedness. Loyal service to a ruler or organization does not require one to become a yes-man. The fact that a king wields supreme authority can cow people into simply going along with what he says without ever summoning the courage to ask, “What are you doing?” (v. 4). This is a difficult position in which to be, but ultimately the wise person who seeks to remain faithful to the Lord will know the proper course of action (v. 5). Even amid such stressful situations the faithful can know there is a “time and a way” to do what God requires (v. 6). Thus one must pursue what one knows to be right without seeking to predict the outcome of the course of action (v. 7; cf. comment on 6:10–12 [at v. 12]). The Preacher reminds the royal adviser in 8:8 that his vocation is one that necessarily involves such conflicts, which he cannot avoid when it is troubling (“there is no discharge from war”) or even life-threatening (“no . . . power over the day of death”).

Indeed, an adviser’s ability to effect change might be negligible. When verse 8a speaks of the inability to “retain the spirit,” it may be referring to changing and unpredictable political winds. Kings will do what they wish, and an adviser may have minimal impact on evil decisions. Nevertheless, a believing adviser can rest assured that the wicked will be judged (v. 8b; cf. vv. 12–13).

8:10–14 Here the Preacher broadens the scope of his examination from evil kings to evildoers more generally. In verse 10 he describes the experience of observing wicked people’s participation in worship at the “holy place” (cf. 5:1–7). The Hebrew text of 8:10 is difficult and could mean either that the wicked were “praised” by others or that their wicked deeds were “forgotten” by others (cf. ESV mg.), which most likely would mean that people chose to ignore their obvious wickedness. Either way, rather than being called to account and receiving a swift sentence of judgment for their sin, they instead received an honorable burial (8:10). The Preacher has observed such miscarriages of justice before (4:1–3; 5:8–9), and here he notes how this encourages evil to spread even more (8:11).

Observing those who sin with impunity could lead one to question whether the godly life is worth it after all. The psalmist, for example, was “envious of the arrogant” when he saw the “prosperity of the wicked” (Ps. 73:3). Even though these evildoers seemed to get away with their sin repeatedly over a lengthy period of time (Eccles. 8:12a), the Preacher knows it is better to fear God (v. 12b–13). The day will eventually come when they will have to face his judgment (3:17; 11:9; 12:14).

Earthly prosperity with wickedness is therefore not to be envied, even though it is a common enough phenomenon. An even more unwelcome corollary to this is the undeniable reality of righteous people’s suffering (8:14), which is one of the central themes of Job. Although this is a “vanity” impossible to explain, the believer can rest assured that “the Judge of all the earth [will] do what is just” (Gen. 18:25). In his time the Lord will vindicate the righteous and judge the wicked.

8:15 In view of these serious realities the Preacher commends joy (Hb. simkhah) and the appreciation of God’s gifts, since these are legitimate blessings of life in this world. He has considered joy before (cf. 2:1–2, 10, 26; 5:20; 9:7), and this is not the first occurrence of such a carpe diem exhortation (cf. comment on 2:24–26). In this context, however, it can seem surprisingly abrupt in view of the sin and corruption just described in 8:2–14. The Preacher’s urging should not be viewed as a casual exhortation simply to ignore the dark realities of life in a fallen world (“Don’t worry; be happy!”). Rather it is a call to “walk by faith, not by sight” (2 Cor. 5:7). When one experiences “trials of various kinds,” it takes a great spiritual effort of the mind and heart to “count it all joy” (James 1:2), precisely because one’s emotions say otherwise. Concern for the state of the world must be balanced with a sense of peace and confidence in the goodness and justice of God, who will set all things to rights in his own timing. Only someone who has been thoroughly “transfigured” by wisdom (cf. Eccles. 8:1) will be able to face the fallen world and still find cause to rejoice.