And by it there is profit - literally, And is profitable to the living. The same word as in Ecclesiastes 6:11, to the question in which it looks like an answer.

Wisdom is good with an inheritance - In this chapter Solomon introduces many observations which appear to be made by objectors against his doctrine; and as he was satisfied of their futility, he proposes them in their own full strength, and then combats and destroys them. It is quite necessary to attend to this; else we shall take the objector's words for those of Solomon; and think, as some have done, that the wise man contradicts and refutes himself. Observations, reflections, and objections of friends and adversaries are frequently introduced in the works of ancient authors, without mentioning them as such. This is frequent, more particularly in ethic writers; and we have many specimens in Horace, and without this distinction, it would be impossible to make sense of some of his writings. Here, an objector who had listened to the wise man declaiming in favor of wisdom, suddenly interrupts him, and says in effect, "I grant the truth of what you have said. Wisdom is very good in its place; but what is it without property? A man who has a good inheritance may be profited by wisdom, because it will show him how to manage it to the best advantage."

Wisdom [is] good with an (h) inheritance: and [by it there is] profit to them that see the sun.
(h) He answers to them who do not value wisdom unless riches are joined with it, showing that both are the gifts of God, but that wisdom is far more excellent and may be without riches.

Wisdom is good with an inheritance,.... It is good of itself. Or, "is as good as an inheritance" (n), as it may be rendered; it is a portion of itself, especially spiritual and divine wisdom. The Targum interprets it, the wisdom of the law, or the knowledge of that; but much more excellent is the wisdom of the Gospel, the wisdom of God in a mystery, the hidden wisdom; the knowledge of which, in an experimental way, is preferable to all earthly inheritances: but this with an inheritance is good, yea, better than without one; for wisdom, without riches, is generally overlooked and despised in men; see Ecclesiastes 9:16; when wealth, with wisdom, makes a man regarded; this commands respect and attention; as well as he is in a better condition to do good, if willing to share, and ready to distribute;
and by it there is profit to them that see the sun; mortals in this present state, who are described as such that see the sun rise and set, and enjoy the heat and light of it, receive much advantage from men who are both wise and rich: or, "and it is an excellency to them that see the sun"; it is an excellency to mortals and what gives them superiority to others, that they have both wisdom and riches.
(n) "aeque ac haereditas", Gejerus, Schmidt.

Wisdom is as good as an inheritance, yea better. It shelters from the storms and scorching heat of trouble. Wealth will not lengthen out the natural life; but true wisdom will give spiritual life, and strengthen men for services under their sufferings. Let us look upon the disposal of our condition as the work of God, and at last all will appear to have been for the best. In acts of righteousness, be not carried into heats or passions, no, not by a zeal for God. Be not conceited of thine own abilities; nor find fault with every thing, nor busy thyself in other men's matters. Many who will not be wrought upon by the fear of God, and the dread of hell, will avoid sins which ruin their health and estate, and expose to public justice. But those that truly fear God, have but one end to serve, therefore act steadily. If we say we have not sinned, we deceive ourselves. Every true believer is ready to say, God be merciful to me a sinner. Forget not at the same time, that personal righteousness, walking in newness of life, is the only real evidence of an interest by faith in the righteousness of the Redeemer. Wisdom teaches us not to be quick in resenting affronts. Be not desirous to know what people say; if they speak well of thee, it will feed thy pride, if ill, it will stir up thy passion. See that thou approve thyself to God and thine own conscience, and then heed not what men say of thee; it is easier to pass by twenty affronts than to avenge one. When any harm is done to us, examine whether we have not done as bad to others.

Rather, "Wisdom, as compared with an inheritance, is good," that is, is as good as an inheritance; "yea, better (literally, and a profit) to them that see the sun" (that is, the living, Ecclesiastes 11:7; Job 3:16; Psalm 49:19).

Externally connecting itself with "from wisdom," there now follows another proverb, which declares that wisdom along with an inheritance is good, but that wisdom is nevertheless of itself better than money and possessions: "Wisdom is good with family possessions, and an advantage for those who see the sun. For wisdom affordeth a shadow, money affordeth a shadow; yet the advantage of knowledge is this, that wisdom preserveth life to its possessor." Most of the English interpreters, from Desvoeux to Tyler, translate: "Wisdom is as good as an inheritance;" and Bullock, who translates: "with an inheritance," says of this and the other translations: "The difference is not material." But the thought is different, and thus the distinction is not merely a formal one. Zckl. explains it as undoubted that עם here, as at Ecclesiastes 2:16 (vid., l.c.), means aeque ac; (but (1) that aeque ac has occurred to no ancient translator, till the Venet. and Luther, nor to the Syr., which translates: "better is wisdom than weapons (מאנא זינא)," in a singular way making Ecclesiastes 7:11 a duplette of Ecclesiastes 9:18; (2) instead of "wisdom is better than wealth," as e.g., Proverbs 8:11; (3) the proverb is formed like Aboth ii. 2, "good is study connected with a citizen-like occupation," and similar proverbs; (4) one may indeed say: "the wise man dieth with (together with) the fool" = just as well as the fool; but "good is wisdom with wealth" can neither be equivalent to "as well as wealth," nor: "in comparison with wealth" (Ewald, Elster), but only: "in connection with wealth (possessions);" aeque ac may be translated for una cum where the subject is common action and suffering, but not in a substantival clause consisting of a subst. as subject and an adj. as pred., having the form of a categorical judgment. נחלה denotes a possession inherited and hereditary (cf. Proverbs 20:21); and this is evidence in favour of the view that עם is meant not of comparison, but of connection; the expression would otherwise be עם־עשׁר. ויתר is now also explained. It is not to be rendered: "and better still" (than wealth), as Herzf., Hitz., and Hengst. render it; but in spite of Hengst., who decides in his own way, "יותר never means advantage, gain," it denotes a prevailing good, avantage; and it is explained also why men are here named "those who see the sun" - certainly not merely thus describing them poetically, as in Homer ζώειν is described and coloured by ὁρᾶν φάος ἠελίοιο. To see the sun, is = to have entered upon this earthly life, in which along with wisdom, also no inheritance is to be despised. For wisdom affords protection as well as money, but the former still more than the latter. So far, the general meaning of Ecclesiastes 7:12 is undisputed. Buthow is Ecclesiastes 7:12 to be construed? Knobel, Hitz., and others regard ב as the so-called beth essentiae: a shadow (protection) is wisdom, a shadow is money, - very expressive, yet out of harmony, if not with the language of that period, yet with the style of Koheleth; and how useless and misleading would this doubled בּ be here! Hengstenberg translates: in the shadow of wisdom, at least according to our understanding of Ecclesiastes 7:11, is not likened to the shadow of silver; but in conformity with that עם, it must be said that wisdom, and also that money, affords a shadow; (2) but that interpretation goes quite beyond the limits of gnomic brachyology. We explain: for in the shadow (בּצל, like בּצּל, Jonah 4:5) is wisdom, in the shadow, money; by which, without any particularly bold poetic licence, is meant that he who possesses wisdom, he who possesses money, finds himself in a shadow, i.e., of pleasant security; to be in the shadow, spoken of wisdom and money, is = to sit in the shadow of the persons who possess both.
12b. The exposition of this clause is agreed upon. It is to be construed according to the accentuation: and the advantage of knowledge is this, that "wisdom preserveth life to its possessors." The Targ. regards דעת החכמה as connected genit.; that might be possible (cf. Ecclesiastes 1:17; Ecclesiastes 8:16), but yet is improbable. Wherever the author uses דעת as subst., it is an independent conception placed beside חך, Ecclesiastes 1:16; Ecclesiastes 2:26, etc. We now translate, not: wisdom gives life (lxx, Jerome, Venet., Luther) to its possessors; for חיּה always means only either to revive (thus Hengst., after Psalm 119:25; cf. Psalm 71:20) or to keep in life; and this latter meaning is more appropriate to this book than the former, - thus (cf. Proverbs 3:18): wisdom preserves in life, - since, after Hitzig, it accomplishes this, not by rash utterances of denunciation, - a thought lying far behind Ecclesiastes 7:10, and altogether too mean, - but since it secures it against self-destruction by vice and passions and emotions, e.g., anger (Ecclesiastes 7:9), which consume life. The shadow in which wisdom (the wise man) sits keeps it fresh and sound, - a result which the shadow in which money (the capitalist) sits does not afford: it has frequently the directly contrary effect.

Good - When wisdom and riches meet in one man, it is an happy conjunction. By it - By wisdom joined with riches there comes great benefit. To them - Not only to a man's self, but many others in this world.