Text -- Ecclesiastes 9:14-18 (NET)

9:14 There was once a small city with a few men in it, and a mighty king attacked it, besieging it and building strong siege works against it. 9:15 However, a poor but wise man lived in the city, and he could have delivered the city by his wisdom, but no one listened to that poor man. 9:16 So I concluded that wisdom is better than might, but a poor man’s wisdom is despised; no one ever listens to his advice.

Wisdom versus Fools, Sin, and Folly

9:17 The words of the wise are heard in quiet, more than the shouting of a ruler is heard among fools. 9:18 Wisdom is better than weapons of war, but one sinner can destroy much that is good.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 9:15

He was soon neglected and his great service forgotten.

Wesley: Ecc 9:17

Though poor.

Wesley: Ecc 9:17

Uttered with a modest and low voice.

Wesley: Ecc 9:17

The clamorous discourses of a rich and potent, but foolish man.

JFB: Ecc 9:14-15

(2Sa 20:16-22).

JFB: Ecc 9:14-15

Military works of besiegers.

JFB: Ecc 9:15

As to the temporal advantages of true wisdom, though it often saves others. It receives little reward from the world, which admires none save the rich and great.

JFB: Ecc 9:15

(Gen 40:23).

JFB: Ecc 9:16

Resuming the sentiment (Ecc 7:19; Pro 21:22; Pro 24:5).

JFB: Ecc 9:16

Not the poor man mentioned in Ecc 9:15; for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (Act 27:11).

JFB: Ecc 9:17

Though generally the poor wise man is not heard (Ecc 9:16), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in Ecc 9:15), are more serviceable than," &c.

JFB: Ecc 9:17

As the "great king" (Ecc 9:14). Solomon reverts to "the rulers to their own hurt" (Ecc 8:9).

JFB: Ecc 9:18

(Jos 7:1, Jos 7:11-12). Though wisdom excels folly (Ecc 9:16; Ecc 7:19), yet a "little folly (equivalent to sin) can destroy much good," both in himself (Ecc 10:1; Jam 2:10) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (Luk 12:32; Heb 12:22); the great king to Satan (Joh 12:31); the despised poor wise man, Jesus Christ (Isa 53:2-3; Mar 6:3; 2Co 8:9; Eph 1:7-8; Col 2:3).

Clarke: Ecc 9:14

There was a little city, and few men within it - Here is another proof of the vanity of sublunary things; the ingratitude of men, and the little compensation that genuine merit receives. The little history mentioned here may have either been a fact, or intended as an instructive fable. A little city, with few to defend it, being besieged by a great king and a powerful army, was delivered by the cunning and address on a poor wise man; and afterwards his townsmen forgot their obligation to him

Those who spiritualize this passage, making the little city the Church, the few men the Apostles, the great king the Devil, and the poor wise man Jesus Christ, abuse the text

But the Targum is not less whimsical: "The little city is the human body; few men in it, few good affections to work righteousness; the great king, evil concupiscence, which, like a strong and powerful king, enters into the body to oppress it, and besieges the heart so as to cause it to err; built great bulwarks against it - evil concupiscence builds his throne in it wheresoever he wills, and causes it to decline from the ways that are right before God; that it may be taken in the greatest nets of hell, that he may burn it seven times, because of its sins. But there is found in it a poor wise man - a good, wise, and holy affection, which prevails over the evil principle, and snatches the body from the judgment of hell, by the strength of its wisdom. Yet, after this deliverance, the man did not remember what the good principle had done for him; but said in his heart, I am innocent,"etc

What a wonderful text has this been in the hands of many a modern Targumist; and with what force have the Keachonians preached Christ crucified from it

Such a passage as this receives a fine illustration from the case of Archimedes saving the city of Syracuse from all the Roman forces besieging it by sea ana land. He destroyed their ships by his burning-glasses, lifted up their galleys out of the water by his machines, dashing some to pieces, and sinking others. One man’ s wisdom here prevailed for a long time against the most powerful exertions of a mighty nation. In this case, wisdom far exceeded strength. But was not Syracuse taken, notwithstanding the exertions of this poor wise man? No. But it was betrayed by the baseness of Mericus, a Spaniard, one of the Syracusan generals. He delivered the whole district he commanded into the hands of Marcellus, the Roman consul, Archimedes having defeated every attempt made by the Romans, either by sea or land: yet he commanded no company of men, made no sorties, but confounded and destroyed them by his machines. This happened about 208 years before Christ, and nearly about the time in which those who do not consider Solomon as the author suppose this book to have been written. This wise man was not remembered; he was slain by a Roman soldier while deeply engaged in demonstrating a new problem, in order to his farther operations against the enemies of his country. See Plutarch, and the historians of this Syracusan war

When Alexander the Great was about to destroy the city Lampsacus, his old master Anaximenes came out to meet him. Alexander, suspecting his design, that he would intercede for the city, being determined to destroy it, swore that he would not grant him any thing he should ask. Then said Anaximenes, "I desire that you will destroy this city."Alexander respected his oath, and the city was spared. Thus, says Valerius Mancimus, the narrator, (lib. 7: c. iii., No. 4. Extern)., by this sudden turn of sagacity, this ancient and noble city was preserved from the destruction by which it was threatened. "Haec velocitas sagacitatis oppidum vetusta nobilitate inclytum exitio, cui destinatum erat, subtraxit.

A stratagem of Jaddua, the high priest, was the means of preserving Jerusalem from being destroyed by Alexander, who, incensed because they had assisted the inhabitants of Gaza when he besieged it, as soon as he had reduced it, marched against Jerusalem, with the determination to raze it to the ground; but Jaddua and his priests in their sacerdotal robes, meeting him on the way, he was so struck with their appearance that he not only prostrated himself before the high priest, and spared the city, but also granted it some remarkable privileges. But the case of Archimedes and Syracuse is the most striking and appropriate in all its parts. That of Anaximenes and Lampsacus is also highly illustrative of the maxim of the wise man: "Wisdom is better than strength."

Clarke: Ecc 9:16

The poor man’ s wisdom is despised, and his words are not heard - I cannot help pursuing this illustration a little farther. The soldier who found Archimedes busily employed in drawing figures upon the sand, put to him some impertinent question, withal rudely obtruding himself on his operations. To whom this wonderful mathematician replied, "Stand off, soldier, and do not spoil my diagram;"on which the bloody savage struck him dead!

Clarke: Ecc 9:17

The words of wise men are heard in quiet - In the tumult of war the words of Archimedes were not heard; and his life was lost.

Clarke: Ecc 9:18

Wisdom is better than weapons of war - So proved in the case of Archimedes

Clarke: Ecc 9:18

But one sinner - Such as the Roman butcher above mentioned

Clarke: Ecc 9:18

Destroyeth much good - Such as were the life and skill of the Syracusan mathematician. One sinner has often injured the work of God; one stumbling-block has sometimes destroyed a revival of religion. Sin acts like a ferment; whatever comes in contact with it, it assimilates to itself.

TSK: Ecc 9:14

There was : 2Sa 20:15-22; 2Ki 6:24-33, 7:1-20

TSK: Ecc 9:15

yet : Gen 40:23; Est 6:2, Est 6:3

TSK: Ecc 9:16

Wisdom : Ecc 9:18, Ecc 7:19; Pro 21:22, Pro 24:5

the poor : Pro 10:15; Mar 6:2, Mar 6:3; Joh 7:47-49, Joh 9:24-34; 1Co 1:26-29; Jam 2:2-6

TSK: Ecc 9:17

Gen 41:33-40; 1Sa 7:3-6; Pro 28:23; Isa 42:2, Isa 42:4; Jam 1:20, Jam 3:17, Jam 3:18

TSK: Ecc 9:18

better : Ecc 9:16

sinner : Jos 7:1, Jos 7:5, Jos 7:11, Jos 7:12, Jos 22:20; 1Sa 14:28, 1Sa 14:29, 1Sa 14:36-46; 2Sa 20:1, 2Sa 20:2; 2Th 2:8-12; 2Ti 2:16-18, 2Ti 3:8, 2Ti 4:3, 2Ti 4:4; Tit 1:10, Tit 1:11; Heb 12:15, Heb 12:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 9:14-15

A parable probably without foundation in fact. Critics who ascribe this book to a late age offer no better suggestion than that the "little city"may be Athens delivered 480 b.c. from the host of Xerxes through the wisdom of Themistocles, or Dora besieged 218 b.c. by Antiochus the Great.

Ecc 9:16-17 are comments on the two facts - the deliverance of the city and its forgetfulness of him who delivered it - stated in Ecc 9:15.

Barnes: Ecc 9:18

Sinner - The word in the original indicates intellectual as well as moral error.

Poole: Ecc 9:14

It matters not whether this was a real history, or only a parable to represent the common practices of men in such cases.

Poole: Ecc 9:15

He was soon neglected, and his great service so far from being recompensed according to its merit, that both it and he were quite forgotten; which may be noted as another great vanity.

Poole: Ecc 9:16

Wisdom is better than strength as was manifest in the foregoing instance.

The poor man’ s wisdom is despised because men are generally vain and foolish, and have a greater value for outward ornaments than for true worth.

Poole: Ecc 9:17

Wise men though poor, as may be gathered both from the foregoing relation, and because he is opposed to the ruling fool in the next clause, are heard , to wit, by wise men; or should be heard , as such words are oft taken, as Mal 1:6 , and elsewhere; for that they were not always actually heard, he declared in the last words of the foregoing verse.

In quiet uttered with a modest and low voice, to which the following cry is opposed.

The cry the clamorous and senseless discourses, of him that ruleth among fools; of a rich and potent, but foolish man, who hath some influence upon fools, like himself, but is justly neglected, and his words disregarded, by wise men.

Poole: Ecc 9:18

Than weapons of war than armed power.

Sinner a wicked fool; by which expression and opposition of a sinner to a wise man he gives us a key to understand his meaning in divers places of his books, that by wisdom he means true piety, and by folly wickedness; and withal, showeth that sin, as it is the greatest folly, so it is more pernicious to men than mere folly properly so called.

Destroyeth much good by his wicked counsels and courses brings much damage and mischief, both to himself and others.

Haydock: Ecc 9:14

And the siege, &c. Hebrew has only "great bulwarks over or against it." (Haydock)

Haydock: Ecc 9:15

Afterward, is not in Hebrew. The poor man was unnoticed before. (Calmet) ---

Vulgate insinuates that he met with no return of gratitude, which is but too common; (Haydock) and this shews the vanity of the world.

Haydock: Ecc 9:16

Heard? Ecclesiasticus xiii. 28. Men are so unjust as to despise wisdom, if it be in a poor man. The prudence of an individual has often saved cities, as was the case at Abela, and Bethulia; (2 Kings xx. 22.; Calmet) and Syracuse was defended a long time by Archimedes against the whole Roman army. (Plut.[Plutarch?] in Marcel.)

Haydock: Ecc 9:18

Things. A woman saved Abela; and Achan almost ruined Israel. Want of prudence in a general is often fatal. Virtues are connected, as well as vices. (Calmet) ---

For one transgression, many acts of virtue are lost. (St. Jerome)

Gill: Ecc 9:14

There was a little city, and few men within it,.... Which some take to be a piece of history, a real matter of fact; that as the city of Abel, when besieged by Joab, was delivered by the counsel of a wise woman, 2Sa 20:15; so there was a city, which Solomon had knowledge of, which was delivered from the siege of a powerful king, by the wise counsel of a poor wise man: though others think it is only a fiction, fable, or parable; the moral of which is, that political wisdom, even in a poor mean person, is sometimes very useful and serviceable, though it does not meet with its proper merit. Many of the Jewish writers understand the whole allegorically and figuratively; so the Targum, by "the little city", understands the body of man; by "few men in it", the little righteousness there is in the heart of man; though, according to the Midrash, Jarchi, and Alshech, they are the members of the body; by "the great king", the evil imagination, or corruption of nature, which is great to oppress, and besieges the heart to cause it to err; and by "the poor wise man", the good imagination or affection, which prevails over the other, and subdues it, and delivers the body from hell, and yet not remembered; and so the Midrash, and the ancient Jews in Aben Ezra, though he himself understands it according to its literal sense. Some Christian interpreters explain it to better purpose, concerning the church attacked by Satan, and delivered by Christ, who, notwithstanding, is unkindly and ungratefully used: the church is often compared to a city, it is the city of God, and of which saints are fellow citizens; it is but a "little" one in comparison of the world, and, in some periods and ages of the world, lesser than in others; it is little and contemptible in the eyes of the world, and the inhabitants of it are mean and low in their own eyes; they are a little flock, Luk 12:32; and "few" in number that are "within it": some are only of it, but not in it, or are external members only, which sometimes are many; or outward, not inward, court worshippers; they are few, comparatively, that belong to the invisible church, that are chosen, redeemed, called, and saved, Mat 20:16; there are but few able men, especially such as are capable of defending the church against its enemies.

and there came a great king against it; Satan, the prince of devils and of the posse of them in the air, the god and prince of the world of the ungodly, who works in their hearts, and leads them captive at his will who may be said to be "great" with respect to the numbers under him, legions of devils, and the whole world that lies in wickedness, or "in" or "under" the wicked one: and on account of the power he exercises, by divine permission, over the bodies and minds of men; and in comparison of the little city, and few men in it, being stronger than they, Mat 12:24; he comes from the region of the air, where his posse are; or from going to and fro in the earth; or from hell, into which he is cast down: he comes by divine permission; in the manner evil spirits do, by temptation; in a hostile way, against the church and people of God, to destroy and devour them, if possible;

and besieged it; surrounded it on all sides, as the Gog and Magog army trader him will encompass the camp of the saints, and the beloved city, Rev 20:9;

and built great bulwarks against it; such as are called strong holds, 2Co 10:4. Satan's first attack was upon the elect of God, in Adam; when he brought them, through sin, under a sentence of condemnation and death, though then they were preserved in Christ; and ever since he has been attacking the church by persecution, in order to take it by storm; and by spreading errors and heresies, such as tend to raze the foundation, and to pull down the superstructure of grace; and by promoting schisms, and laying such large principles of church communion, as tend to take away ordinances and discipline, the fence of the city; and by throwing in hand grenades of strife and contention, to raise a civil war among the citizens themselves; and, by various temptations to sin, to gain deserters: these are some of his bulwarks, batteries, and engines.

Gill: Ecc 9:15

Now there was found in it a poor wise man,.... Christ, who is man, though not a mere man, but God as well as man; who was so in purpose, covenant, and promise, before his incarnation, since truly and really so; and "poor", as it was foretold he should be, and who became so for the sake of his church and people, Zec 9:9; yet "wise", even as man, being filled with wisdom, in which he increased, and gave such evident proofs of; on whom the spirit of wisdom rested, and in whom the treasures of it were hid, Luk 2:40, Col 2:3; he was found here by God his Father, who exalted one chosen out of the people, and made him Head over the church, who is the firstborn among many brethren, Psa 89:19; Or "and", or "but he found in it" ⁱ; that is, Satan, the great king, found him here, contrary to his expectation, and to his great regret;

and he by his wisdom delivered the city; the church, from all enemies; from Satan and all his principalities and powers; from the world, the men and things of it; from sin, and all its sad consequences; from the law, its curse and condemnation; and from the second death, ruin and destruction: and though this deliverance was both by power and by price, yet also by wisdom; for the deliverance and redemption of the church by Christ is the fruit of infinite wisdom; it is a wise scheme to glorify all the divine perfections; to mortify Satan, and save sinners, and yet condemn sin; see Eph 1:7;

yet no man remembered that same poor man: before the deliverance wrought, as Aben Ezra and others; it never once entered into their thoughts that he could ever be their deliverer; they never imagined he had a capacity to advise, direct, or assist, in such service, or bring about such an affair: so Christ, when he appeared in the world, the Jews saw nothing that was promising in him; they could not believe that he was sent to be the Saviour and deliverer of them, and therefore rejected him, Isa 3:2; Or, "after it", so the Vulgate Latin version, "no man hereafter remembered", &c. took no notice of him after he had wrought this deliverances; bestowed no honour upon him, nor returned him thanks for what he had done; but he continued to live and die in obscurity and meanness: thus Christ, though he ought to be remembered and spoken well of, and the glory of salvation should be ascribed unto him, and thanks should be given him for it; yet there are none comparatively, or; but a few, who, like the Samaritan, glorify him on account of it. But if any choose to understand these words of political wisdom, and the use of it, by which sometimes a mean and obscure person does more good than others can by their power and strength, though he meets with no reward for it, I am not averse to it; and which agrees with what follows.

Gill: Ecc 9:16

Then said I, wisdom is better than strength,.... Wisdom of mind, even in a poor man, is better than strength of body, even of the, most potent prince and powerful army, as may be concluded from the above instance; since the poor wise man could do more by his wisdom than the great king with his mighty army; who was obliged to break up the siege, in consequence of the counsel given, or the methods directed to, or taken, by the poor man;

nevertheless, the poor man's wisdom is despised, and his words are not heard; notwithstanding such a flagrant instance and example as this just mentioned; yet men still retain their prejudices against a poor man, and despise his wise counsels and advice, for no other reason but because he is poor, and will not attend to what he says: or, "though the poor man's wisdom", &c. ^k, as Aben Ezra; Solomon drew the above conclusion from that instance; though this is usually the case, that men despise the wisdom of a poor man, and will not listen to his advice, this did not lessen the wise man's opinion of it. The words may be rendered, "even the poor man's wisdom despised, and his words not heard" ^l; these are better than outward force and strength, and more serviceable and useful; which the Septuagint version favours: the Vulgate Latin version renders it, "how is the poor man's wisdom despised!" &c. as wondering at it that so it should be, when so much profit and advantage arose to the city from it.

Gill: Ecc 9:17

The words of wise men are heard in quiet,.... That is, by some persons and at some times, though not by all persons and always; or they are to be heard, or should be heard, though they seldom be, even the words of wise men that are poor: these are to be heard quietly and patiently, without any tumult and contradiction; or should be heard, being delivered with a low and submissive voice, without any noise, or blustering pride, or passion, sedately and with great humility, submitting them to the judgment of others; which sense the comparison seems to require;

more than the cry of him that ruleth among fools; more than the noisy words of a foolish governor; or than the dictates of an imperious man, delivered in a clamorous and blustering way; by which he obtains authority among such fools as himself, who are influenced more by the pomp and noise of words than by the force of true wisdom and reason; but all right judges will give the preference to the former. The Targum interprets it of the silent prayer of the wise being received by the Lord, more than the clamour of the wicked.

Gill: Ecc 9:18

Wisdom is better than weapons of war,.... And does what they cannot do; of which the wisdom of the poor wise man is a full proof, which delivered the city from a potent prince, when weapons of war could not: see Ecc 7:10;

but one sinner destroyeth much good: his own soul by his sins, and the souls of others by his counsels, example, and conversation, which corrupt good manners; so does one sinner in a family, neighbourhood, and town; as one poor wise man does much good, one sinner mars much; one Achan in a camp or army, one bad counsel for in a cabinet, one false teacher in the church, will do a great deal of mischief, as well as one debauchee in a town or city. The Vulgate Latin version is, "who sins in one"; offends or sins in one, as in Jam 2:10; so the Syriac version, "one sin destroys much good", or many good things; and to the same purpose the Arabic version, "he that committeth one sin".

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 9:14

¹ tn The verbs in this section function either as past definite actions (describing a past situation) or as hypothetical past actions (describing an imaginary hypothetical situation for the sake of illustration). The LXX uses subjunctives throughout vv. 14-15 to depict the scenario as a hypothetical situation: “Suppose there was a little city, and a few men [lived] in it; and there should come against it a great king, and surround it, and build great siege-works against it; and should find in it a poor wise man, and he should save the city through his wisdom; yet no man would remember that poor man.”

² tn The two perfect tense verbs וְסָבַב (vÿsavav, “he besieged”) and וּבָנָה (uvanah, “he built”) may be taken in a complementary sense, qualifying the action of the main perfect tense verb וּבָא (uva’, “he attacked it”).

³ tn The root גדל (“mighty; strong; large”) is repeated in 9:13b for emphasis: “a mighty (גָדוֹל, gadol) king…building strong (גְדֹלִים, gÿdolim) siege works.” This repetition highlights the contrast between the vast power and resources of the attacking king, and the meager resources of the “little” (קְטַנָּה, qÿtannah) city with “few” (מְעָט, mÿ’at) men in it to defend it.

NET Notes: Ecc 9:15

¹ tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.

² tn Or “he delivered.” The verb וּמִלַּט (umillat, from מָלַט, malat, “to deliver”) is functioning either in an indicative sense (past definite action: “he delivered”) or in a modal sense (past potential: “he could have delivered”). The literal meaning of זָכַר (zakhar, “to remember”) in the following line harmonizes with the indicative: “but no one remembered that poor man [afterward].” However, the modal is supported by v. 16: “A poor man’s wisdom is despised; no one ever listens to his advice.” This approach must nuance זָכַר (“to remember”) as “[no one] listened to [that poor man].” Most translations favor the indicative approach: “he delivered” or “he saved” (KJV, RSV, NRSV, NAB, ASV, NASB, MLB, NIV); however, some adopt the modal nuance: “he might have saved” (NEB, NJPS, NASB margin).

³ tn Heb “remembered.”

NET Notes: Ecc 9:16

¹ tn Or “power.”

² tn The participle form נִשְׁמָעִים (nishma’im, Niphal participle mpl from שָׁמַע, “to listen”) is used verbally to emphasize a continual, durative, gnomic action.

³ tn Heb “his words are never listened to.”

NET Notes: Ecc 9:17

¹ tn The phrase “is heard” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note its appearance in the previous line.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 9:1-18

1 Like things happen to good and bad.

4 There is a necessity of death unto men.

7 Comfort is all their portion in this life.

11 God's providence rules over all.

13 Wisdom is better than strength.

MHCC: Ecc 9:13-18

A man may, by his wisdom, bring to pass that which he could never do by his strength. If God be for us, who can be against us, or stand before us? Solomon observes the power of wisdom, though it may labour under outward disadvantages. How forcible are right words! But wise and good men must often content themselves with the satisfaction of having done good, or, at least, endeavoured to do it, when they cannot do the good they would, nor have the praise they should. How many of the good gifts, both of nature and Providence, does one sinner destroy and make waste! He who destroys his own soul destroys much good. One sinner may draw many into his destroying ways. See who are the friends and enemies of a kingdom or a family, if one saint does much good, and one sinner destroys much good.

Matthew Henry: Ecc 9:13-18

Solomon still recommends wisdom to us as necessary to the preserving of our peace and the perfecting of our business, notwithstanding the vanities and crosses which human affairs are subject to. He had said (Ecc 9:11), Bread is not always to the wise; yet he would not therefore be thought either to disparage, or to discourage, wisdom, no, he still retains his principle, that wisdom excels folly as much as light excels darkness (Ecc 2:13), and we ought to love and embrace it, and be governed by it, for the sake of its own intrinsic worth, and the capacity it gives us of being serviceable to others, though we ourselves should not get wealth and preferment by it. This wisdom, that is, this which he here describes, wisdom which enables a man to serve his country out of pure affection to its interests, when he himself gains no advantage by it, no, not so much as thanks for his pains, or the reputation of it, this is the wisdom which, Solomon says, seemed great unto him, Ecc 9:13. A public spirit, in a private sphere, is wisdom which those who understand things that differ cannot but look upon as very magnificent.

I. Solomon here gives an instance, which probably was a case in fact, in some neighbouring country, of a poor man who with his wisdom did great service in a time of public distress and danger (Ecc 9:14): There was a little city (no great prize, whoever was master of it); there were but few men within it, to defend it, and men, if men of fortitude, are the best fortifications of a city; here were few men, and, because few, feeble, fearful, and ready to give up their city as not tenable. Against this little city a great king came with a numerous army, and besieged it, either in pride, or covetousness to possess it, or in revenge for some affront given him, to chastise and destroy it. Thinking it stronger than it was, he built great bulwarks against it, from which to batter it, and doubted not but in a little time to make himself master of it. What a great deal of unjust vexation do ambitious princes give to their harmless neighbours! This great king needed not fear this little city; why then should he frighten it? It would be little profit to him; why then should he put himself to such a great expense to gain it? But as unreasonable and insatiably greedy as little people sometimes are to lay house to house, and field to field, great kings often are to lay city to city, and province to province, that they may be placed alone in the earth, Isa 5:8. Did victory and success attend the strong? No; there was found in this little city, among the few men that were in it, one poor wise man - a wise man, and yet poor, and not preferred to any place of profit or power in the city; places of trust were not given to men according to their merit, and meetness for them, else such a wise man as this would not have been a poor man. Now, 1. Being wise, he served the city, though he was poor. In their distress they found him out (Jdg 11:7) and begged his advice and assistance; and he by his wisdom delivered the city, either by prudent instructions given to the besieged, directing them to some unthought-of stratagem for their own security, or by a prudent treaty with the besiegers, as the woman at Abel, 2Sa 20:16. He did not upbraid them with the contempt they had put upon him, in leaving him out of their council, nor tell them he was poor and had nothing to lose, and therefore cared not what became of the city; but he did his best for it, and was blessed with success. Note, Private interests and personal resentments must always be sacrificed to public good and forgotten when the common welfare is concerned. 2. Being poor, he was slighted by the city, though he was wise and had been an instrument to save them all from ruin: No man remembered that same poor man; his good services were not taken notice of, no recompence was made him, no marks of honour were put upon him, but he lived in as much poverty and obscurity as he had done before. Riches were not to this man of understanding, nor favour to this man of skill. Many who have well-merited of their prince and country have been ill-paid; such an ungrateful world do we live in. It is well that useful men have a God to trust to, who will be their bountiful rewarder; for, among men, great services are often envied and rewarded with evil for good.

II. From this instance he draws some useful inferences, looks upon it and receives instruction. 1. Hence he observes the great usefulness and excellency of wisdom, and what a blessing it makes men to their country: Wisdom is better than strength, Ecc 9:16. A prudent mind, which is the honour of a man, is to be preferred before a robust body, in which many of the brute creatures excel man. A man may by his wisdom effect that which he could never compass by his strength, and may overcome those by out-witting them who are able to overpower him. Nay, wisdom is better than weapons of war, offensive or defensive, Ecc 9:18. Wisdom, that is, religion and piety (for the wise man is here opposed to a sinner), is better than all military endowments or accoutrements, for it will engage God for us, and then we are safe in the greatest perils and successful in the greatest enterprises. If God be for us, who can be against us or stand before us? 2. Hence he observes the commanding force and power of wisdom, though it labour under external disadvantages (Ecc 9:17): The words of wise men are heard in quiet; what they speak, being spoken calmly and with deliberation (though, not being rich and in authority, they dare not speak aloud nor with any great assurance), will be hearkened to and regarded, will gain respect, nay, will gain the point, and sway with men more than the imperious clamour of him that rules among fools, who, like fools, chose him to be their ruler, for his noise and blustering, and, like fools, think he must by those methods carry the day with every body else. A few close arguments are worth a great many big words; and those will strike sail to fair reasoning who will answer those that hector and insult according to their folly. How forcible are right words! What is spoken wisely should be spoken calmly, and then it will be heard in quiet and calmly considered. But passion will lessen the force even of reason, instead of adding any force to it. 3. Hence he observes that wise and good men, notwithstanding this, must often content themselves with the satisfaction of having done good, or at least attempted it, and offered at it, when they cannot do the good they would do nor have the praise they should have. Wisdom capacitates a man to serve his neighbours, and he offers his service; but, alas! if he be poor his wisdom is despised and his words are not heard, Ecc 9:16. Many a man is buried alive in poverty and obscurity who, if he had but fit encouragement given him, might be a great blessing to the world; many a pearl is lost in its shell. But there is a day coming when wisdom and goodness shall be in honour, and the righteous shall shine forth.

4. From what he had observed of the great good which one wise and virtuous man may do he infers what a great deal of mischief one wicked man may do, and what a great deal of good he may be the hindrance of: One sinner destroyeth much good. (1.) As to himself, a sinful condition is a wasteful condition. How many of the good gifts both of nature and Providence does one sinner destroy and make waste of - good sense, good parts, good learning, a good disposition, a good estate, good meat, good drink, and abundance of God's good creatures, all made use of in the service of sin, and so destroyed and lost, and the end of giving them frustrated and perverted! He who destroys his own soul destroys much good. (2.) As to others, what a great deal of mischief may one wicked man do in a town or country! One sinner, who makes it his business to debauch others, may defeat and frustrate the intentions of a great many good laws and a great deal of good preaching, and draw many into his pernicious ways; one sinner may be the ruin of a town, as one Achan troubled the whole camp of Israel. The wise man who delivered the city would have had his due respect and recompence for it but that some one sinner hindered it, and invidiously diminished the service. And many a good project, well laid for the public welfare, had been destroyed by some one subtle adversary to it. The wisdom of some would have healed the nation, but, through the wickedness of a few, it would not be healed. See who are a kingdom's friends and enemies, if one saint does much good, and one sinner destroys much good.

Keil-Delitzsch: Ecc 9:14-15

"A little city, and men therein only a few, - to which a great king came near, and he besieged it, and erected against it high bulwarks. And he met therein a poor wise man, and who saved the city by his wisdom; and no man thought of that poor man."What may be said as to the hist. reference of these words has already been noticed. The "great king"is probably an Asiatic monarch, and that the Persian; Jerome translates verbally: Civitas parva et pauci in ea viri, venit contra eam - the former is the subj., and the latter its pred.; the object stands first, plastically rigid, and there then follows what happened to it; the structure of the sentence is fundamentally the same as Psa 104:25. The expression אל בּוא , which may be used of any kind of coming to anything, is here, as at Gen 32:9, meant of a hostile approach. The object of a siege and a hostile attack is usually denoted by על , 2Ki 16:5; Isa 7:1. Two Codd. of de Rossi's have the word מצורים , but that is an error of transcription; the plur. of מצור is fem., Isa 29:4. מצודים is, as at Ecc 7:26, plur. of מצוד (from צוּד , to lie in wait); here, as elsewhere, בּחן and דּיק is the siege-tower erected on the ground or on the rampart, from which to spy out the weak points of the beleaguered place so as to assail it.

The words following בהּ וּמצא are rendered by the Targ., Syr., Jerome, Arab., and Luther: "and there was found in it;"most interpreters explain accordingly, as they point to Ecc 1:10, יאמר , dicat aliquis . But that מץ taht in this sequence of thought is = ונמצא (Job 42:15), is only to be supposed if it were impossible to regard the king as the subject, which Ewald with the lxx and the Venet. does in spite of §294 b . It is true it would not be possible if, as Vaih. remarks, the finding presupposed a searching; but cf. on the contrary, e.g. , Deu 24:1; Psa 116:3. We also say of one whom, contrary to expectation, a superior meets with, that he has found his match, that he has found his man. Thus it is here said of the great king, he found in the city a poor wise man - met therein with such an one, against whom his plan was shattered. חכם is the adjective of the person of the poor man designated by ish miskēn (cf. 2Ch 2:13); the accents correctly indicate this relation. Instead of וּמלּט־הוּא , the older language would use וימלּט ; it does not, like the author here, use pure perfects, but makes the chief factum prominent by the fut. consec . The ē of millēt is that of limmēd before Makkeph , referred back to the original a . The making prominent of the subject contained in millat by means of hu is favourable to the supposition that umatsa' has the king as its subject; while even where no opposition (as e.g. , at Jer 17:18) lies before us this pleonasm belongs to the stylistic peculiarities of the book. Instead of adam lo , the older form is ish lo ; perhaps the author here wishes to avoid the repetition of ish , but at Ecc 7:20 he also uses adam instead of ish , where no such reason existed.

Threatened by a powerful assailant, with whom it could not enter into battle, the little city, deserted by its men to a small remainder capable of bearing arms (this idea one appears to be under the necessity of connecting with מעט ... ואן ), found itself in the greatest straits; but when all had been given up as lost, it was saved by the wisdom of the poor man (perhaps in the same way as Abel-beth-maacha, 2 Sam 20, by the wisdom of a woman). But after this was done, the wise poor man quickly again fell into the background; no man thought of him, as he deserved to have been thought of, as the saviour of the city; he was still poor, and remained so, and pauper homo raro vifit cum nomine claro . The poor man with his wisdom, Hengst. remarks, is Israel. And Wangemann (1856), generalizing the parable: "The beleaguered city is the life of the individual; the great king who lays siege to it is death and the judgment of the Lord."But sounder and more appropriate is the remark of Luther: Est exemplum generale, cujus in multis historiis simile reperitur; and: Sic Themistocles multa bona fecit suis civibus, sed expertus summam intratitudinem . The author narrates an actual history, in which, on the one hand, he had seen what great things wisdom can do; and from which, on the other hand, he has drawn the following lesson:

Keil-Delitzsch: Ecc 9:16

"And I said: Better is wisdom than strength; but the wisdom of the poor is despised, and his words are not heard."With the words, "I saw,"the author introduces his observations, and with "I said"his reflections. Wisdom is better than strength, since it does more for the wise man, and through him for others, than physical force, - more, as expressed in Ecc 7:19, than ten mighty men. But the respect which wisdom otherwise secures for a man, if it is the wisdom of a poor man, sinks into despect , to which his poverty exposes him, - if necessity arises, his service, as the above history shows, is valued; but as a rule his words are unheeded, for the crowd estimate the worth of him whom they willingly hear according to the outward respect in which he is held.

To the lessons gathered from experience, are now added instructive proverbs of kindred contents.

Keil-Delitzsch: Ecc 9:17

"The words of the wise, heard in quiet, have the superiority above the cry of a ruler among fools."Instead of tovim min , there stands here the simple min , prae , as at Ecc 5:1, to express the superiority of the one to the other. Hitzig finds in this proverb the meaning that, as that history has shown, the words of the wise, heard with tranquillity, gain the victory over the cry of a ruler over fools. But (1) the contrast of נחת and זעקת require us to attribute the tranquillity to the wise man himself, and not to his hearers; (2) מו בּךּ is not a ruler over fools, by which it would remain questionable whether he himself was not a fool (cf. Job 41:26), but a ruler among fools (cf. 2Sa 23:3, מו בּ , "a ruler among men;"and Pro 30:30, גּבּ בּ , "the hero among beasts"), i.e. , one who among fools takes the place of chief. The words of the poor wise man pass by unheeded, they are not listened to, because he does not possess an imposing splendid outward appearance, in accordance with which the crowd estimate the value of a man's words; the wise man does not seek to gain esteem by means of a pompous violent deportment; his words נשׁ בּ are heard, let themselves be heard, are to be heard (cf. e.g. , Son 2:12) in quiet (Isa 30:15); for, trusting to their own inward power of conviction, and committing the result to God, he despises vociferous pomp, and the external force of earthly expedients (cf. Isa 42:2; Mat 12:19); but the words of the wise, which are to be heard in unassuming, passionless quietness, are of more value than the vociferation with which a king among fools, an arch-fool, a non plus ultra among fools, trumpets forth his pretended wisdom and constrains his hearers.

Keil-Delitzsch: Ecc 9:18

The following proverb also leans on the history above narrated: "Better is wisdom than weapons of war; and one sinner destroyeth much good."The above history has shown by way of example that wisdom accomplishes more than implements of war, כּלי ק = כּלי מל (Assyr. unut tahazi )

(Note: Vid ., Fried. Delitzsch's Assyr. Stud . p. 129.)

i.e. , than all the apparatus belonging to preparation for war. But the much good which a wise man is accomplishing or has accomplished, one sinner ( חוטא )

(Note: The Syr. (not the Targ.) had חטא before it, and thus realized it, which appears to correspond better with the parall. חכמה .)

by treachery or calumny may render vain, or may even destroy, through mere malicious pleasure in evil. This is a synthetic distich whose two parts may be interpreted independently. As wisdom accomplishes something great, so a single villain may have a far-reaching influence, viz., such as destroys much good.

Constable: Ecc 6:10--11:7

III. THE LIMITATIONS OF WISDOM 6:10--11:6

Clues in the text indicate the value and purpose of 6:10-11:6. The phrases "does not know" and "cannot discover" occur frequently (6:12; 7:14, 24, 28; 8:17; 19:1, 12; 10:14; 11:2, 6). Also the recurrence of "it is good" (7:18) and "is better than" (7:2, 5; 9:16, 18) helps us realize that in this section Solomon gave much practical advice on how to live. He did not let us forget that our understanding of God's ways in the present (7:13; cf. 8:17) and in the future (9:1; 10:14; 11:2) is partial. The conclusion is that we should fear God (7:18; 8:12; 12:13) and seek to please Him (7:26; cf. 2:26).

Constable: Ecc 9:1--11:7

C. Man's Ignorance of the Future 9:1-11:6

The emphasis in this section (9:1-11:6) is on what man does not know because God has not revealed many things. Solomon also emphasized, however, that the remaining mystery in this subject (8:16-17) must not diminish human joy (9:1-9) or prevent us from working with all our might (9:10-11:6).⁶⁵ The subsections that follow begin "no one knows" or the equivalent (9:1, 12; 11:2; cf. 9:5; 10:14, 15; 11:5 twice, 6).

"Before the positive emphasis of the final three chapters can emerge, we have to make sure that we shall be building on nothing short of hard reality. In case we should be cherishing some comforting illusions, chapter 9 confronts us with the little that we know, then with the vast extent of what we cannot handle: in particular, with death, the ups and downs of fortune, and the erratic favours of the crowd."⁶⁶

Constable: Ecc 9:11--10:12

2. The future of the wise on earth 9:11-10:11

Solomon's emphasis in 9:2-10 was on the fact that a righteous person could not be more certain of his or her earthly future than the wicked. In 9:11-10:11 his point was that the wise cannot be more sure of his or her earthly future than the fool.

9:11-12 Wisdom does not guarantee a good job or a prosperous future. Likewise sometimes the fastest runner does not win a foot race and the stronger army does not win a battle Usually the best succeed but not always. The reason for this is that everyone is subject to misfortune that we cannot anticipate or control (v. 12).

9:13-16 In this illustration clearly wisdom is better than strength, but even so it does not guarantee a reward. People generally do not value wisdom as highly as wealth even though wisdom is really worth more.

9:17-10:1 Just a little folly can decrease the value of wisdom. For example, a wise person can end his opportunity to provide wisdom to others by giving foolish advice just once. This, too, is unfortunate, but it is a fact of life.

10:2-7 A wise person may also lose his opportunity to give counsel through the error of someone else, for example, one of the rulers he has been advising. "The right" and "the left" (v. 2) are not the correct way and the incorrect way. They are not the political right and left, conservatism and liberalism, either. They are the place of protection and the place of danger (cf. Ps. 16:8; 110:5; 121:5). The "road" (v. 3) is not a literal highway but the fool's metaphorical way of life. The wise man does not quit his job when his boss gets angry with him. He maintains his composure and so gives the impression rightly or wrongly that his boss did not need to be angry.

"The lesson is that the self-controlled person who has less rank is really more powerful than the out-of-control supposed superior."⁶⁷

Unfortunately one's good work does not always receive the praise it deserves. Sometimes the promotion goes to the less qualified person because of the supervisor's caprice. Consequently the ruler's illogical decision nullifies the better worker's wisdom (vv. 5-7).

10:8-11 Improper timing can also nullify wisdom. Four different situations illustrate the fact that though wisdom is valuable in a variety of everyday tasks (vv. 8-10) one can lose its advantage if the timing is not right (v. 11).

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 9 (Chapter Introduction)

Overview

Ecc 9:1, Like things happen to good and bad; Ecc 9:4, There is a necessity of death unto men; Ecc 9:7, Comfort is all their portion in this life; Ecc 9:11, God’s providence rules over all; Ecc 9:13, Wisdom is better than strength.

Poole: Ecclesiastes 9 (Chapter Introduction)

CHAPTER 9

All things in the hand of God: his love or hatred not visible in them; but the like happeneth to good and bad in this life, and in death they know nothing hereof, and are themselves forgotten, Ecc 9:1-6 . It is best therefore for a man to enjoy the gifts of God with cheerfulness, Ecc 9:7-9 ; to be diligent in his calling, Ecc 9:10 , and leave the issue to God, Ecc 9:11,12 . The praise of wisdom, Ecc 9:13-18 .

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 9 (Chapter Introduction)

(Ecc 9:1-3) Good and bad men fare alike as to this world.

(Ecc 9:4-10) All men must die, Their portion as to this life.

(Ecc 9:11, Ecc 9:12) Disappointments common.

(Ecc 9:13-18) Benefits of wisdom.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 9 (Chapter Introduction)

Solomon, in this chapter, for a further proof of the vanity of this world, gives us four observations which he had made upon a survey of the state of the children of men in it: - I. He observed that commonly as to outward things, good and bad men fare much alike (Ecc 9:1-3). II. That death puts a final period to all our employments and enjoyments in this world (Ecc 9:4-6), whence he infers that it is our wisdom to enjoy the comforts of life and mind the business of life, while it lasts (Ecc 9:7-10). III. That God's providence often crosses the fairest and most hopeful probabilities of men's endeavour, and great calamities often surprise men ere they are aware (Ecc 9:11, Ecc 9:12). IV. That wisdom often makes men very useful, and yet gains them little respect, for that persons of great merit are slighted (Ecc 9:13-18). And what is there then in this world that should make us fond of it?

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 9 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 9

Though the wise man, with all his wisdom, search, and labour, could not find out the causes and reasons of divine Providence, in the branches and methods of it; yet some things he did find out, and observe, in making this inquiry, and which he declares; as that good and wise men, more especially their persons and their affairs, were in the hand of God, under his guidance, government, and direction; and that an interest in his love and hatred was not to be known by the outward estate of men, Ecc 9:1; That the same events happen to good and bad men, who are variously described; that the hearts of wicked men are full of sin and madness as long as they live, and that they all must and do die, Ecc 9:2; and then the state of such dead is described, as being without hope, knowledge, reward, or memory; and without love, hatred, or envy, or any portion in the things of this life, Ecc 9:4. Wherefore good men are advised to live cheerfully, in a view of acceptance with God, both of persons and services; and eat and drink, and clothe well, according to their circumstances, and enjoy their friends and families; since nothing of this kind can be done in the grave, Ecc 9:7. Then the wise man observes another vanity; that success in undertakings is not always to persons who bid fair, and might hope for it, but looks like the effect of chance, Ecc 9:11; which want of success is often owing to their ignorance of the proper time of doing things, and to their want of foresight, thought, and care, to prevent evils; for which reason they are compared to fishes and birds, taken in a net or snare, Ecc 9:12. And concludes with a commendation of wisdom, illustrated by an example of it, in a certain person that delivered a city by it, Ecc 9:13; and though the man's wisdom was despised, yet it is preferable to strength, or weapons of war, or the noise of a foolish ruler, who destroys much good, Ecc 9:16.