Wisdom is good with an inheritance— Wisdom is as good as an inheritance; nay, more profitable to them who see the sun; because both wisdom and money are a shelter to their possessors; but the advantage of the knowledge of wisdom is, that it preserveth the life of them who seek it. The preference given to wisdom is not doubtful; but the reason given for that preference, as expressed in most translations, does not seem to have much strength in it. Wisdom gives life to them that have it; and does not money likewise supply them that have it with the means both of supporting, and of preserving their life in time of danger? And is not the equality in that respect allowed in the beginning of the verse? Where then lies the advantage? The sacred orator's meaning will appear in its true light, if, by a proper distinction between the several significations of the original word בעל baal, we understand what he says of the seekers, and not of the possessors, of wisdom. The excellency of wisdom in this respect also is manifest, since its influence reaches those who have not yet acquired it, provided they love it, and are in pursuit of it; whereas money can be of no service to its fondest admirers, except they have it in their actual possession: So that the phrase in the text signifies not a matter or possessor of wisdom, but one who is addicted to it; a philosopher according to the true signification of the word: for, hanc sapientiam qui expetunt Philosophi nominantur: nec quicquam aliud est Philosophia, si interpretari velis, quam studium sapientiae.* See Cicero de Offic. Ecclesiastes 2:2 and Desvoeux. Having delivered his first proof, Ecclesiastes 7:8, the sacred orator engages in a useful digression, the occasion of which I take to be this: He had mentioned several things, which, how proper soever they were to be taken notice of, in order to establish the proposition in hand, might be easily misconstrued, and wrong inferences drawn from them. Therefore it was fit that he should remove those inferences, before he passed to his 2nd proof; especially as they might have proved very detrimental to our ease and contentment in this world. To this effect he gives several advices, or precepts, the observation of which will be a sure guard against any danger arising from those wrong inferences; and then he enlarges upon the right he had to give such advices, from his unwearied application in examining every thing which is the object of human understanding, and from the knowledge that he had acquired through that application, though his success had greatly fallen short of his wishes. The first advice is, not to find fault with, or murmur at the dispensations of Providence, or, which is the same thing, to repine at our own condition, as if we had been kept in reserve for worse days than those of our forefathers. Such a complaint would betray our ignorance (which is here, as usual, styled foolishness), and an unpardonable neglect of inquiring into the matter complained of. For, in fact, it is not true that things from which men can derive any happiness are worse now than they were in former ages. Whatever was good in former times is so still, Ecclesiastes 7:9-10. Wisdom and riches still preserve their respective value. But wisdom has a great advantage over money; for, it will hinder a man from running into dangers, or engaging in undertakings, or taking a course of life, whereby a rich, but ignorant and imprudent, man must be brought to certain death. Ecclesiastes 7:11-12.
* Those who seek this wisdom are denominated Philosophers: nor is Philosophy any thing else, if you will have it defined, than the study of wisdom.