Ecclesiastes 7:9
Do not be quickly provoked in your spirit, for anger settles in the lap of a fool.
Sermons
Patience Under ProvocationJ. Willcock Ecclesiastes 7:7-10
The Folly of Pride, Hastiness, and AngerD. Thomas Ecclesiastes 7:8, 9














There are many persons, especially among the young and ardent, who adopt and act upon a principle diametrically opposed to this. Every beginning has for them the charm of novelty; when this charm lades, the work, the enterprise, the relationship, have no longer any interest, and they turn away with disgust from the end as from something "weary, stale, fiat, and unprofitable." But the language of this verse embodies the conviction of the wise and reflecting observer of human affairs.

I. THE REASON OF THIS PRINCIPLE. The beginning is undertaken with a view to the end, and apart from that it would not be. The end is the completion and justification of the beginning. The time-order of events is the expression of their rational order; thus we speak of means and end. Aristotle commences his great work on 'Ethics' by showing that the end is naturally superior to the means, and that the highest end must be that which is not a means to anything beyond itself.

II. THE APPLICATION OF THIS PRINCIPLE.

1. To human works. It is well that the foundation of a house should be laid, but it is better that the top-stone should be placed with rejoicing. So with seed-time and harvest; with a journey and its destination; with a road and its completion, etc.

2. To human life. The beginning may, in the view of men, be neutral; but, in the view of the religious man, the birth of a child is an occasion for gratitude. Yet, if that progress be made which corresponds with the Divine ideal of humanity, if character be matured, and a good life-work be wrought, then the day of death, the end, is better than the day of birth, in which this earthly existence commenced.

3. To the Christian calling. The history of the individual Christian is a progressive history; knowledge, virtue, piety, usefulness, are all developed by degrees, and are brought to perfection by the discipline and culture of the Holy Spirit. The end must therefore be better than the beginning, as the fruit excels the blossoms of the spring.

4. To the Church of Christ. As recorded in the Book of the Acts of the Apostles, the beginning of the Church was beautiful, marked by power and promise. But the kingdom of God, the dispensation of the Spirit, has a purpose - high, holy, and glorious. When ignorance, error, and superstition, vice, crime, and sin, are vanquished by the Divine energy accompanying the Church of the living God - when the end cometh, and the kingdom shall be delivered unto the Father - it will be seen that the end is better than the beginning, that the Church was not born in vain, was not launched in vain upon the stormy waters of time.

III. THE LESSONS OF THIS PRINCIPLE.

1. When at the beginning of a good work, look on to the end, that hope may animate and inspire endeavor.

2. During the course of a good work look behind and before; for it is not possible to judge aright without taking a comprehensive and consistent view of things. We may trace the hand of God, and find reason alike for thanksgiving and for trust.

3. Seek that a Divine unity may characterize your work on earth and your life itself. If the end crown not the beginning, then it were better that the beginning had never been made. - T.

Better is the end of a thing than the beginning thereof.
The text expresses the general principle or doctrine, that by the condition of our existence here, if things go right, a conclusion is better than a beginning. The fruit is better than the blossom; the reaping is better than the sowing; the enjoyment than the reaping; the second stage of a journey to the happy home is better than the first; the home itself than all; the victory is better than the march and the battle; the reward is better than the course of service; the ending in the highest improvement of means is better than being put at first in possession of them. In all this we see it is conditionally, and not absolutely, that "the end is better than the beginning." Now let us consider in a short series of plain particulars what state of the case would authorize us at the end of the year to pronounce this sentence upon it.

1. It will easily occur as a general rule of judgment on the matter, that the sentence may be pronounced if, at the end of the year, we shall be able, after deliberate conscientious reflection, to affirm that the year has been, in the most important respects, better than the preceding.

2. The sentence will be true if, during the progress of the year, we shall effectually avail ourselves of the lessons suggested by a review of the preceding year.

3. At the close of this year, should life be protracted so far, the text will be applicable, if we can then say, "My lessons from reflection on the departed year are much less painful, and much more cheering than at the close of the former": if we can say this without any delusion from insensibility, for the painfulness of reflection may lessen from a wrong cause; but to say it with an enlightened conscience to witness, how delightful! To be then able to recall each particular, and to dwell on it a few moments — "that was, before, a very painful consideration — now,..." "This, again, made me sad, and justly so — now,...!" "What shall I render to God for the mercy of His granting my prayer for all-sufficient aid? I will render to Him, by His help, a still better year next." And let us observe, as the chief test of the true application of the text, that it will be a true sentence if then we shall have good evidence that we are become really more devoted to God.

4. If we shall have acquired a more effectual sense of the worth of time, the sentence, "Better is the end of a thing than the beginning," will be true. Being intent on the noblest purposes of life will itself in a great degree create this "effectual sense." But there may require, too, a special thought of time itself — a habit of noting it — because it is so transient, silent, and invisible a thing. There may be a want of faith to "see this invisible," and of a sense of its flight. For want of this, and the sense, too, of its vast worth, what quantities reflection may tell us we have wasted in past years — in the last year! How important to have a powerful habitual impression of all this! And if, this year, we shall acquire much more of this strong habitual sense — if we become more covetous of time — if we cannot waste it without much greater pain — if we shall, therefore, lose and misspend much lees — then the text is true.

5. It will again be true if, with regard to fellow-mortals, we can conscientiously feel that we have been to them more what Christians ought — than in the preceding year. "I am become more solicitous to act toward you in the fear of God. I am become more conscientiously regardful of what is due to you, and set a higher importance on your welfare. I have exerted myself more for your good. On the whole, therefore, I stand more acquitted towards you than I have at the conclusion of any former season."

6. Another point of superiority we should hope the end may have over the beginning of the year, is that of our being in a better state of preparation for all that is to follow. Who was ever too well prepared for sudden emergencies of trial? — too well prepared for duty, temptation, or affliction? — too well prepared for the last thing that is to be encountered on earth?

7. It will be a great advantage and advancement to end the year with, if we shall then have acquired more of a rational and Christian indifference to life itself. "My property in life is now less by almost, 400 days; so much less to cultivate and reap from. If they were of value, the value of the remainder is less after they are withdrawn. As to temporal good, I have but learnt the more experimentally that that cannot make me happy. I have, therefore, less of a delusive hope on this ground as to the future. The spiritual good of so much time expended I regard as transferred t,o eternity; so much, therefore, thrown into the scale of another life against this. Besides, the remaining portion will probably be, in a natural sense, of a much worse quality. Therefore, as the effect of all this, my attachment to this life is loosening, and the attraction of another is augmenting."

(John Foster.)

Homilist.
I. AT THE END OF HIS LIFE HE IS INTRODUCED INTO A BETTER STATE.

1. He begins his life amidst impurity. The first air he breathes, the first word he hears, the first impression he receives, are tainted with sin; but at its end he is introduced to purity, saints, angels, Christ, God!

2. He begins his life on trial. It is a race — shall he win? It is a voyage — shall he reach the haven? The end determines all.

3. He begins his life amidst suffering "Man is born to trouble."

II. AT THE END OF HIS LIFE HE IS INTRODUCED INTO BETTER OCCUPATIONS. Our occupations here are threefold — physical, intellectual, moral. All these are more or less of a painful kind. But in the state into which death introduces us, the engagements will be congenial to the tastes, invigorating to the frame, delightful to the soul and honouring to God.

III. AT THE END OF HIS LIFE HE IS INTRODUCED INTO BETTER SOCIETY. We are made for society. But society here is frequently insincere, non-intelligent, unaffectionate. But how delightful the society into which death will introduce us! We shall mingle with enlightened, genuine, warm-hearted souls, rising in teeming numbers, grade above grade, up to the Eternal God Himself.

(Homilist.)

The patient in spirit is better than the proud in spirit
The lion was caught in the toils of the hunter. The more he tugged, the more his feet got entangled; when a little mouse heard his roaring, and said that if his majesty would not hurt him, he thought he could release him. At first the king of beasts took no notice of such a contemptible ally; but at last, like other proud spirits in trouble, he allowed his tiny friend to do as he pleased. So one by one the mouse nibbled through the cords till he had set free first one foot and then another, and then all the four, and with a growl of hearty gratitude the king of the forest acknowledged that the patient in spirit is sometimes stronger than the proud in spirit. And it is beautiful to see how, when some sturdy nature is involved in perplexity, and by its violence and vociferation is only wasting its strength without forwarding its escape, there will come in some timely sympathizer, mild and gentle, and will suggest the simple extrication, or by soothing vehemence down into his own tranquillity, will set him on the way to effect his self-deliverance. Even so, all through the range of philanthropy, patience is power. It is not the water-spout but the nightly dew which freshens vegetation. They are not the flashes of the lightning which mature our harvests, but the daily sunbeams, and that quiet electricity which thrills in atoms and which flushes in every ripening ear. Niagara in all its thunder fetches no fertility; but the Nile, coming without observation, with noiseless fatness overflows, and from under the retiring flood Egypt looks up again, a garner of golden corn. The world is the better for its moral cataracts and its spiritual thunderbolts; but the influences which do the world's great work — which freshen and fertilize it, and which are maturing its harvests for the garner of glory, are not the proud and potent spirits, but the patient and the persevering; they are not the noisy and startling phenomena, but the steady and silent operations.

(J. Hamilton, D. D.)

People
Solomon
Places
Jerusalem
Topics
Anger, Angry, Bosom, Eager, Foolish, Fools, Hasty, Heart, Lap, Lodges, Provoked, Quick, Resides, Resteth, Rests, Spirit, Vexation, Vexed, Wrath
Outline
1. remedies against vanity are, a good name
2. mortification
7. patience
11. wisdom
23. The difficulty of wisdom

Dictionary of Bible Themes
Ecclesiastes 7:9

     5791   anger, human
     5883   impatience
     5925   rashness
     8760   fools, characteristics

Ecclesiastes 7:8-9

     5964   temper

Library
Finis Coronat Opus
'Better is the end of a thing than the beginning.'--ECCLES. vii. 8. This Book of Ecclesiastes is the record of a quest after the chief good. The Preacher tries one thing after another, and tells his experiences. Amongst these are many blunders. It is the final lesson which he would have us learn, not the errors through which he reached it. 'The conclusion of the whole matter' is what he would commend to us, and to it he cleaves his way through a number of bitter exaggerations and of partial truths
Alexander Maclaren—Expositions of Holy Scripture

A Preservative against Unsettled Notions, and Want of Principles, in Regard to Righteousness and Christian Perfection
Ecclesiastes 7:16 -- "Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?" To all the Members of Christ's Holy Church. Dear Fellow Christians, The great, and indeed the only motive which prompted me to publish this sermon, was the desire of providing for your security from error, at a time when the deviators from, and false pretenders to truth, are so numerous, that the most discerning find it a matter of the greatest difficulty to avoid being led astray
George Whitefield—Selected Sermons of George Whitefield

What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what
Hugh Binning—The Works of the Rev. Hugh Binning

Eusebius' Accession to the Bishopric of Cæsarea.
Not long after the close of the persecution, Eusebius became bishop of Cæsarea in Palestine, his own home, and held the position until his death. The exact date of his accession cannot be ascertained, indeed we cannot say that it did not take place even before the close of the persecution, but that is hardly probable; in fact, we know of no historian who places it earlier than 313. His immediate predecessor in the episcopate was Agapius, whom he mentions in terms of praise in H. E. VII. 32.
Eusebius Pamphilius—Church History

Sources and Literature
Acacius, the pupil and successor of Eusebius in the bishopric of Cæsarea, wrote a life of the latter (Socr. H. E. II. 4) which is unfortunately lost. He was a man of ability (Sozomen H. E. III. 2, IV. 23) and had exceptional opportunities for producing a full and accurate account of Eusebius' life; the disappearance of his work is therefore deeply to be regretted. Numerous notices of Eusebius are found in the works of Socrates, Sozomen, Theodoret, Athanasius, Jerome, and other writers of his
Eusebius Pamphilius—Church History

The Outbreak at Benares.
At no place was the shock felt more severely than at Benares, where I was residing with my family. In no place was the danger greater. We were living in the suburbs of the most superstitious and fanatical city in the land. Again and again during the eighty years of our rule there had been riots in the city, professedly to avenge religious wrongs--riots so formidable, that they were quelled by military force. A very few years previous to 1857 the city was thrown into violent commotion, in consequence
James Kennedy—Life and Work in Benares and Kumaon, 1839-1877

Of the First Covenant Made with Man
Gen. ii. 17.--"But of the tree of the knowledge of good and evil, thou shall not eat of it, for in the day that thou eatest thereof, thou shalt surely die."--Gen. i. 26.--"And God said, Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." The state wherein man was created at first, you heard was exceeding good,--all
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes
John Cunningham—The Ordinance of Covenanting

Adam's Sin
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl
Thomas Watson—A Body of Divinity

Letter xxviii (Circa A. D. 1130) to the Abbots Assembled at Soissons
To the Abbots Assembled at Soissons [45] Bernard urges the abbots zealously to perform the duty for which they had met. He recommends to them a great desire of spiritual progress, and begs them not to be delayed in their work if lukewarm and lax persons should perhaps murmur. To the Reverend Abbots met in the name of the Lord in Chapter at Soissons, brother Bernard, Abbot of Clairvaux, the servant of their Holiness, health and prayer that they may see, establish, and observe the things which are
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners
John Newton—Messiah Vol. 1

Columban.
THE wild districts of Ireland were occupied with convents, after the example of Patrick, and cultivated by the hard labour of the monks. The Irish convents were distinguished by their strict Christian discipline, their diligence and their zeal in the study of the Scriptures, and of science in general, as far as they had the means of acquiring it. Irish monks brought learning from Britain and Gaul, they treasured up this learning and elaborated it in the solitude of the convent, and they are said
Augustus Neander—Light in the Dark Places

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

How the Impatient and the Patient are to be Admonished.
(Admonition 10.) Differently to be admonished are the impatient and the patient. For the impatient are to be told that, while they neglect to bridle their spirit, they are hurried through many steep places of iniquity which they seek not after, inasmuch as fury drives the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it afterwards grieves for when it knows. The impatient are also to be told that, when carried headlong by the impulse of emotion, they act in some
Leo the Great—Writings of Leo the Great

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Christian Man
Scripture references: Genesis 1:26-28; 2:7; 9:6; Job 33:4; Psalm 100:3; 8:4-9; Ecclesiastes 7:29; Acts 17:26-28; 1 Corinthians 11:7; Ephesians 4:24; Colossians 3:10; 1 Corinthians 15:45; Hebrews 2:6,7; Ephesians 6:10-18; 1 Corinthians 2:9. WHAT IS MAN? What Shall We Think of Man?--Who is he? What is his place on the earth and in the universe? What is his destiny? He is of necessity an object of thought. He is the subject of natural laws, instincts and passions. How far is he free; how far bound?
Henry T. Sell—Studies in the Life of the Christian

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished;
John Bunyan—The Works of John Bunyan Volumes 1-3

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties,
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that
Thomas Watson—A Body of Divinity

Fourth Sunday after Epiphany
Text: Romans 13, 8-10. 8 Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbor as thyself. 10 Love worketh no ill to his neighbor; love therefore is the fulfilment of the law. CHRISTIAN LOVE AND THE COMMAND TO LOVE. 1. This, like the two
Martin Luther—Epistle Sermons, Vol. II

"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference
Hugh Binning—The Works of the Rev. Hugh Binning

"Now the God of Hope Fill You with all Joy and Peace in Believing," &C.
Rom. xv. 13.--"Now the God of hope fill you with all joy and peace in believing," &c. It is usual for the Lord in his word to turn his precepts unto promises, which shows us, that the commandments of God do not so much import an ability in us, or suppose strength to fulfil them, as declare that obligation which lies upon us, and his purpose and intention to accomplish in some, what he requires of all: and therefore we should accordingly convert all his precepts unto prayers, seeing he hath made
Hugh Binning—The Works of the Rev. Hugh Binning

"The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are
Rom. viii. s 7, 8.--"The carnal mind is enmity against God for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." It is not the least of man's evils, that he knows not how evil he is, therefore the Searcher of the heart of man gives the most perfect account of it, Jer. xvii. 12. "The heart is deceitful above all things," as well as "desperately wicked," two things superlative and excessive in it, bordering upon an infiniteness, such
Hugh Binning—The Works of the Rev. Hugh Binning

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

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