Екклезіяст 7:7

Without further trying to explain the mystery of the כי, we translate this verse: "... For oppression maketh wise men mad, and corruption destroyeth the understanding." From the lost first half of the verse, it appears that the subject here treated of is the duties of a judge, including those of a ruler into whose hands his subjects, with their property and life, are given. The second half is like an echo of Exo 23:8; Deu 16:19. That which שׁחד there means is here, as at Pro 15:27, denoted by מתּנה; and עשׁק is accordingly oppression as it is exercised by one who constrains others who need legal aid and help generally to purchase it by means of presents. Such oppression for the sake of gain, even if it does not proceed to the perversion of justice, but only aims at courting and paying for favour, makes a wise man mad (הולל, as at Job 12:17; Isa 44:25), i.e., it hurries him forth, since the greed of gold increases more and more, to the most blinding immorality and regardlessness; and such presents for the purpose of swaying the judgment, and of bribery, destroys the heart, i.e., the understanding (cf. Hos 4:11, Bereschith rabba, chap. lvi.), for they obscure the judgment, blunt the conscience, and make a man the slave of his passion. The conjecture העשׁר (riches) instead of the word העשׁק (Burger, as earlier Ewald) is accordingly unnecessary; it has the parallelism against it, and thus generally used gives an untrue thought. The word הולל does not mean "gives lustre" (Desvoeux), or "makes shine forth = makes manifest" (Tyler); thus also nothing is gained for a better connection of Ecc 7:7 and Ecc 7:6. The Venet. excellently: ἐκστήσει. Aben Ezra supposes that מתנה is here = דּבר מת; Mendelssohn repeats it, although otherwise the consciousness of the syntactical rule, Ge…

Solomon had often complained before of the oppressions which he saw under the sun, which gave occasion for many melancholy speculations and were a great discouragement to virtue and piety. Now here, I. He grants the temptation to be strong (Ecc 7:7): Surely it is often too true that oppression makes a wise man mad. If a wise man be much and long oppressed, he is very apt to speak and act unlike himself, to lay the reins on the neck of his passions, and break out into indecent complaints against God and man, or to make use of unlawful dishonourable means of relieving himself. The righteous, when the rod of the wicked rests long on their lot, are in danger of putting forth their hands to iniquity, Psa 125:3. When even wise men have unreasonable hardships put upon them they have much ado to keep their temper and to keep their place. It destroys the heart of a gift (so the latter clause may be read); even the generous heart that is ready to give gifts, and a gracious heart that is endowed with many excellent gifts, is destroyed by being oppressed. We should therefore make great allowances to those that are abused and ill-dealt with, and not be severe in our censures of them, though they do not act so discreetly as they should; we know not what we should do if it were our own case. II. He argues against it. Let us not fret at the power and success of oppressors, nor be envious at them, for, 1. The character of oppressors is very bad, so some understand Ecc 7:7. If he that had the reputation of a wise man becomes an oppressor, he becomes a madman; his reason has departed from him; he is no better than a roaring lion and a ranging bear, and the gifts, the bribes, he takes, the gains he seems to reap by his oppressions, do but destroy his heart and quite extinguish the poor rem…