Екклезіяст 7:8

connected with Ecc 7:7. Let the "wise" wait for "the end," and the "oppressions" which now (in "the beginning") perplex their faith, will be found by God's working to be overruled to their good. "Tribulation worketh patience" (Rom 5:3), which is infinitely better than "the proud spirit" that prosperity might have generated in them, as it has in fools (Psa 73:2-3, Psa 73:12-14, Psa 73:17-26; Jam 5:11).

Better is the end of a thing than the beginning thereof,.... If the thing is good, other ways the end of it is worse; as the end of wickedness and wicked men, whose beginning is sweet, but the end bitter; yea, are the ways of death, Pro 5:4; and so the end of carnal professors and apostates, who begin in the Spirit, and end in the flesh, Gal 3:3; but the end of good things, and of good men, is better than the beginning; as the end of Job was, both with respect to things temporal and spiritual, Job 8:7; see Psa 37:37; and the patient in spirit is better than the proud in spirit; patience is a fruit of the Spirit of God; and is of great use in the Christian's life, and especially in bearing afflictions, and tends to make men more humble, meek, and quiet; and such are highly esteemed of God; on them he looks, with them he dwells, and to them he gives more grace; when such who are proud, and elated with themselves, their riches or righteousness, are abominable to him; see Luk 16:15.

There now follows a fourth, or, taking into account the mutilated one, a fifth proverb of that which is better: "Better the end of a thing than its beginning; better one who forbears than one who is haughty. Hasten thyself not in thy spirit to become angry: for anger lieth down in the bosom of fools." The clause 8a is first thus to be objectively understood as it stands. It is not without limitation true; for of a matter in itself evil, the very contrary is true, Pro 5:4; Pro 23:32. But if a thing is not in itself evil, the end of its progress, the reaching to its goal, the completion of its destination, is always better than its beginning, which leaves it uncertain whether it will lead to a prosperous issue. An example of this is Solon's saying to Croesus, that only he is to be pronounced happy whose good fortune it is to end his life well in the possession of his wealth (Herod. i. 32). The proverb Ecc 7:8 will stand in some kind of connection with 8a, since what it says is further continued in Ecc 7:9. In itself, the frequently long and tedious development between the beginning and the end of a thing requires expectant patience. But if it is in the interest of a man to see the matter brought to an issue, an ארך אףּ will, notwithstanding, wait with self-control in all quietness for the end; while it lies in the nature of the רוּח גּבהּ, the haughty, to fret at the delay, and to seek to reach the end by violent means; for the haughty man thinks that everything must at once be subservient to his wish, and he measures what others should do by his own measureless self-complacency. We may with Hitzig translate: "Better is patience (ארך = ארך) than haughtiness" (גּבהּ, inf., as שׁפל, Ecc 12:4; Pro 16:19). But there exists no reason for this; גּבהּ is not to be held, as at Pr…

Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation (Ecc 7:1). 2. Seriousness (Ecc 7:2-6). 3. Calmness of spirit (Ecc 7:7-10). 4. Prudence in the management of all our affairs (Ecc 7:11, Ecc 7:12). 5. Submission to the will of God in all events, accommodating ourselves to every condition (Ecc 7:13-15). 6. A conscientious avoiding of all dangerous extremes (Ecc 7:16-18). 7. Mildness and tenderness towards those that have been injurious to us (Ecc 7:19-22). In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty (Ecc 7:23-29).

7:8 Finishing a project by exercising patience is better than starting a project with the pride of boastful words.