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 remains of sense and virtue in him, and therefore he is rather to be pitied than envied; let him alone, and he will act so foolishly, and drive so furiously, that in a little time he will ruin himself. 2. The issue, at length, will be good: Better is the end of a thing than the beginning thereof. By faith see what the end will be, and with patience expect it. When proud men begin to oppress their poor honest neighbours they think their power will bear them out in it; they doubt not but to carry the day, and gain the point. But it will prove better in the end than it seemed at the beginning; their power will be broken, their wealth gotten by oppression will be wasted and gone, they will be humbled and brought down, and reckoned with for their injustice, and oppressed innocency will be both relieved and recompensed. Better was the end of Moses's treaty with Pharaoh, that proud oppressor, when Israel was brought forth with triumph, than the beginning of it, when the tale of bricks was doubled, and every thing looked discouraging.
III. He arms us against it with some necessary directions. If we would not be driven mad by oppression, but preserve the possession of our own souls,
1. We must be clothed with humility; for the proud in spirit are those that cannot bear to be trampled upon, but grow outrageous, and fret themselves, when they are hardly bestead. That will break a proud man's heart, which will not break a humble man's sleep. Mortify pride, therefore, and a lowly spirit will easily be reconciled to a low condition.
2. We must put on patience, bearing patience, to submit to the will of God in the affliction, and waiting patience, to expect the issue in God's due time. The patient in spirit are here opposed to the proud in spirit, for where there is humility there will be patience. Those will be thankful for any thing who own they deserve nothing at God's hand, and the patient are said to be better than the proud; they are more easy to themselves, more acceptable to others, and more likely to see a good issue of their troubles.
3. We must govern our passion with wisdom and grace (Ecc 7:9): Be not hasty in thy spirit to be angry; those that are hasty in their expectations, and cannot brook delays, are apt to be angry if they be not immediately gratified. “Be not angry at proud oppressors, or any that are the instruments of your trouble.” (1.) “Be not soon angry, not quick in apprehending an affront and resenting it, nor forward to express your resentments of it.” (2.) “Be not long angry;” for though anger may come into the bosom of a wise man, and pass through it as a wayfaring man, it rests only in the bosom of fools; there it resides, there it remains, there it has the innermost and uppermost place, there it is hugged as that which is dear, and laid in the bosom, and not easily parted with. He therefore that would approve himself so wise as not to give place to the devil, must not let the sun go down upon his wrath, Eph 4:26, Eph 4:27.
4. We must make the best of that which is (Ecc 7:10): “Take it not for granted that the former days were better than these, nor enquire what is the cause that they were so, for therein thou dost not enquire wisely, since thou enquirest into the reason of the thing before thou art sure that the thing itself is true; and, besides, thou art so much a stranger to the times past, and such an incompetent judge even of the present times, that thou canst not expect a satisfactory answer to the enquiry, and therefore thou dost not enquire wisely; nay, the supposition is a foolish reflection upon the providence of God in the government of the world.” Note, (1.) It is folly to complain of the badness of our own times when we have more reason to complain of the badness of our own hearts (if men's hearts were better, the times would mend) and when we have more reason to be thankful that they are not worse, but that even in the worst of times we enjoy many mercies, which help to make them not only tolerable, but comfortable. (2.) It is folly to cry up the goodness of former times, so as to derogate from the mercy of God to us in our own times; as if former ages had not the same things to complain of that we have, or if perhaps, in some respects, they had not, yet as if God had been unjust and unkind to us in casting our lot in an iron age, compared with the golden ages that went before us; this arises from nothing but fretfulness and discontent, and an aptness to pick quarrels with God himself. We are not to think there is any universal decay in nature, or degeneracy in morals. God has been always good, and men always bad; and if, in some respects, the times are now worse than they have been, perhaps in other respects they are better.