Solomon, in the beginning of the chapter, had warned us against having any thing to do with seditious subjects; here, in these verses, he encourages us, in reference to the mischief of tyrannical and oppressive rulers, such as he had complained of before, Ecc 3:16; Ecc 4:1.

1.He had observed many such rulers, Ecc 8:9. In the serious views and reviews he had taken of the children of men and their state he had observed that many a time one man rules over another to his hurt; that is, (1.) To the hurt of the ruled (many understand it so); whereas they ought to be God's ministers unto their subjects for their good (Rom 13:14), to administer justice, and to preserve the public peace and order, they use their power for their hurt, to invade their property, encroach upon their liberty, and patronise the acts of injustice. It is sad with a people when those that should protect their religion and rights aim at the destruction of both. (2.) To the hurt of the rulers (so we render it), to their own hurt, to the feeling of their pride and covetousness, the gratifying of their passion and revenge, and so to the filling up of the measure of their sins and the hastening and aggravating of their ruin. Agens agendo repatitur - What hurt men do to others will return, in the end, to their own hurt.

2.He had observed them to prosper and flourish in the abuse of their power (Ecc 8:10): I saw those wicked rulers come and go from the place of the holy, go in state to and return in pomp from the place of judicature (which is called the place of the Holy One because the judgment is the Lord's, Deu 1:17, and he judges among the gods, Psa 82:1, and is with them in the judgment, Ch2 19:6), and they continued all their days in office, were never reckoned with for their mal-administration, but died in honour and were buried magnificently; their commissions were durante vit - during life, and not quamdiu se bene gesserint - during good behaviour. And they were forgotten in the city where they had so done; their wicked practices were not remembered against them to their reproach and infamy when they were gone. Or, rather, it denotes the vanity of their dignity and power, for that is his remark upon it in the close of the verse: This is also vanity. They are proud of their wealth, and power, and honour, because they sit in the place of the holy; but all this cannot secure, (1.) Their bodies from being buried in the dust; I saw them laid in the grave; and their pomp, though it attended them thither, could not descend after them, Psa 49:17. (2.) Nor their names from being buried in oblivion; for they were forgotten, as if they had never been.

3.He had observed that their prosperity hardened them in their wickedness, Ecc 8:11. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed, and therefore they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand. Observe, (1.) Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons. (2.) The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful. (3.) Impunity hardens sinners in impiety, and the patience of God is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence. (4.) Sinners herein deceive themselves, for, though the sentence be not executed speedily, it will be executed the more severely at last. Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath.

4.He foresaw such an end of all these things as would be sufficient to keep us from quarrelling with the divine Providence upon account of them. He supposes a wicked ruler to do an unjust thing a hundred times, and that yet his punishment is deferred, and God's patience towards him is prolonged, much beyond what was expected, and the days of his power are lengthened out, so that he continues to oppress; yet he intimates that we should not be discouraged. (1.) God's people are certainly a happy people, though they be oppressed: "It shall be well with those that fear God, I say with all those, and those only, who fear before him." Note, [1.] It is the character of God's people that they fear God, have an awe of him upon their hearts and make conscience of their duty to him, and this because they see his eye always upon them and they know it is their concern to approve themselves to him. When they lie at the mercy of proud oppressors they fear God more then they fear them. They do not quarrel with the providence of God, but submit to it. [2.] It is the happiness of all that fear God, that in the worst of times it shall be well with them; their happiness in God's favour cannot be prejudiced, nor their communion with God interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recompence for their troubles. And therefore "surely I know, I know it by the promise of God, and the experience of all the saints, that, however it goes with others, it shall go well with them." All is well that ends well. (2.) Wicked people are certainly a miserable people; though they prosper, and prevail, for a time, the curse is as sure to them as the blessing is to the righteous: It shall not be well with the wicked, as others think it is, who judge by outward appearance, and as they themselves expect it will be; nay, woe to the wicked; it shall be ill with them (Isa 3:10, Isa 3:11); they shall be reckoned with for all the ill they have done; nothing that befals them shall be really well for them. Nihil potest ad malos pervenire quod prosit, imo nihil quod non noceat - No event can occur to the wicked which will do them good, rather no event which will not do them harm. Seneca. Note, [1.] The wicked man's days are as a shadow, not only uncertain and declining, as all men's days are, but altogether unprofitable. A good man's days have some substance in them; he lives to a good purpose. A wicked man's days are all as a shadow, empty and worthless. [2.] These days shall not be prolonged to what he promised himself; he shall not live out half his days, Psa 55:23. Though they may be prolonged (Ecc 8:12) beyond what others expected, yet his day shall come to fall. He shall fall short of everlasting life, and then his long life on earth will be worth little. [3.] God's great quarrel with wicked people is for their not fearing before him; that is at the bottom of their wickedness, and cuts them off from all happiness.

And so I saw the wicked buried,.... Or "truly" (k), verily, as the Targum, this is matter of fact; or "then I saw", as Aben Ezra and others, upon applying his heart to every work; or when be observed particularly wicked magistrates, he took notice that some of them continued in their power until death, and died in their beds, and were carried to their graves in great pomp and state, and interred in a very magnificent manner, when they deserved no burial at all, but, as King Jeconiah, to be buried with the burial of an ass;

who had come and gone from the place of the holy; which most understand of the same persons, of wicked magistrates buried, who kept their posts of honour and places of power and authority as long as they lived; and went to and came from the courts of judicature and tribunals of justice, in great state and splendour; where they presided as God's vicegerents, and therefore called the place of the holy, Psa 82:1; or though they were sometimes deposed, yet they were restored again to their former dignity; or though they died and were buried, yet in a sense rose again in their children that succeeded them, so Aben Ezra: but it seems better to understated it of other persons, and render the, words thus, "and they came, and from the place of the holy", or "the holy place they walked" (l); that is, multitudes came to attend the funeral of such rich and mighty men, and walked after or followed the corpse; and ever, the priests and Levites from the temple made a part of the funeral procession, and walked in great solemnity from thence to the place of interment, which was usually without the city;

and they were forgotten in the city where they had done; all their evil deeds were forgotten, their acts of oppression and injustice, as if they had never been done by them. The Septuagint and Vulgate Latin versions are, "and they were praised in the city"; panegyrics upon them were written and rehearsed, monuments were erected to their honour, with large encomiums of them; and so it may be read by the change of a letter; and Jarchi says, do not read "forgotten", but "praised"; and so he says it is interpreted by their Rabbins. The whole may be considered in a very different view thus "but then I saw", &c. such arbitrary rulers die, and laid in the grave, one after another, and their names have been buried in oblivion, and never remembered more in the city where they have exercised so much power and authority. The latter part of the text is by many understood of good men, and rendered thus, "and" or "but on the contrary they were forgotten in the city where they had done right" (m); their persons and their good deeds were remembered no more; but this seems contrary to Psa 112:6. The Targum paraphrases the whole thus;

"and in truth I have seen sinners that are buried and destroyed out of the world, from the holy place where the righteous dwell, who go to be burned in hell; and they are forgotten among the inhabitants of the city; and as they have done, it is done to them;''

this is also vanity; the pompous funeral of such wicked magistrates.

(k) "et vere", Vatablus. (l) "et venerunt, immo ex ipso etiam loco sancti itabant", Rambaschius. (m) So Piscator, Mercerus, Cocceius, Gejerus, Rambachius.

the wicked--namely, rulers (Ecc 8:9).

buried--with funeral pomp by man, though little meriting it (Jer 22:19); but this only formed the more awful contrast to their death, temporal and eternal, inflicted by God (Luk 16:22-23).

come and gone from the place of the holy--went to and came from the place of judicature, where they sat as God's representatives (Psa 82:1-6), with pomp [HOLDEN]. WEISS translates, "Buried and gone (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the "holy place" in the temple, which was not a sanctuary to murderers (Exo 21:14; Kg1 2:28, Kg1 2:31). The use of the very word "bury" there makes this view likely; still "who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" (Ecc 8:9) (including high priests) came to, and went from, the temple, on occasions of solemn worship, but did not thereby escape their doom.

forgotten-- (Pro 10:7).