Text -- Ecclesiastes 9:7-18 (NET)

Life is Brief, so Cherish its Joys

9:7 Go, eat your food with joy, and drink your wine with a happy heart, because God has already approved your works. 9:8 Let your clothes always be white, and do not spare precious ointment on your head. 9:9 Enjoy life with your beloved wife during all the days of your fleeting life that God has given you on earth during all your fleeting days; for that is your reward in life and in your burdensome work on earth. 9:10 Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go.

Wisdom Cannot Protect against Seemingly Chance Events

9:11 Again, I observed this on the earth: the race is not always won by the swiftest, the battle is not always won by the strongest; prosperity does not always belong to those who are the wisest, wealth does not always belong to those who are the most discerning, nor does success always come to those with the most knowledge– for time and chance may overcome them all. 9:12 Surely, no one knows his appointed time! Like fish that are caught in a deadly net, and like birds that are caught in a snare– just like them, all people are ensnared at an unfortunate time that falls upon them suddenly.

Most People Are Not Receptive to Wise Counsel

9:13 This is what I also observed about wisdom on earth, and it is a great burden to me: 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 9:7

Make this use of what I have said.

Wesley: Ecc 9:7

Chearfully and thankfully enjoy thy comforts.

Wesley: Ecc 9:7

Allows thee a comfortable enjoyment of his blessings.

Wesley: Ecc 9:8

The eastern people of the best sort, used white garments, especially in times of rejoicing.

Wesley: Ecc 9:8

Which upon joyful occasions was poured upon mens heads.

Wesley: Ecc 9:9

Of this vain and frail life.

Wesley: Ecc 9:10

Whatever thou hast opportunity and ability to do, do it with unwearied diligence, and vigour and expedition.

Wesley: Ecc 9:10

Thou canst neither design nor act any thing there tending to thy own comfort or advantage.

Wesley: Ecc 9:11

There are times or seasons, casual to men, but known by God, in which alone he will give men success.

Wesley: Ecc 9:12

The time of his death, or other distress which God is bringing upon him.

Wesley: Ecc 9:12

While they are sporting and feeding themselves.

Wesley: Ecc 9:12

When they are most careless and secure.

Wesley: Ecc 9:13

I have observed this among many other instances of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man's happiness without God's blessing.

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 9:7

Addressed to the "righteous wise," spoken of in Ecc 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Gen 4:4), thou mayest "eat . . . with a cheerful (not sensually 'merry') heart" (Ecc 3:13; Ecc 5:18; Act 2:46).

JFB: Ecc 9:8

In token of joy (Isa 61:3). Solomon was clad in white (JOSEPHUS, Antiquities, 8:7,3); hence his attire is compared to the "lilies" (Mat 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Rev 3:18; Rev 7:14).

JFB: Ecc 9:8

(Psa 23:5), opposed to a gloomy exterior (2Sa 14:2; Psa 45:7; Mat 6:17); typical, also (Ecc 7:1; Son 1:3).

JFB: Ecc 9:9

Godly and true love, opposed to the "snares" of the "thousand" concubines (Ecc 7:26, Ecc 7:28), "among" whom Solomon could not find the true love which joins one man to one woman (Pro 5:15, Pro 5:18-19; Pro 18:22; Pro 19:14).

JFB: Ecc 9:10

Namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as HOLDEN would explain it.

JFB: Ecc 9:10

(Lev 12:8, Margin; 1Sa 10:7, Margin).

JFB: Ecc 9:10

Diligence (Deu 6:5; Jer 48:10, Margin).

JFB: Ecc 9:10

(Joh 9:4; Rev 14:13). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [SOUTH].

JFB: Ecc 9:11

This verse qualifies the sentiment, Ecc 9:7-9. Earthly "enjoyments," however lawful in their place (Ecc 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ecc 8:17), we ought, therefore, not only to work God's work "with might" (Ecc 9:10), but also with the feeling that the event is wholly "in God's hand" (Ecc 9:1).

JFB: Ecc 9:11

(2Sa 18:23); spiritually (Zep 3:19; Rom 9:16).

JFB: Ecc 9:11

(1Sa 17:47; 2Ch 14:9, 2Ch 14:11, 2Ch 14:15; Psa 33:16).

JFB: Ecc 9:11

Livelihood.

JFB: Ecc 9:11

Of the great.

JFB: Ecc 9:11

Seemingly, really Providence. But as man cannot "find it out" (Ecc 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.

JFB: Ecc 9:12

Namely, of death (Ecc 7:15; Isa 13:22). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (Ecc 9:10).

JFB: Ecc 9:12

Fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (Luk 21:35).

JFB: Ecc 9:12

As an "evil net," fatal to them.

JFB: Ecc 9:13

Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [MAURER].

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 9:7

Go thy way, eat thy bread with joy - Do not vex and perplex yourselves with the dispensations and mysteries of Providence; enjoy the blessings which God has given you, and live to his glory; and then God will accept your works.

Clarke: Ecc 9:8

Let thy garments be always white - The Jews wore white garments on festal occasions, as emblems of joy and innocence. Be always pure, and always happy. The inhabitants of India are all dressed in clean white cotton, and to this is the allusion in the text

The Targum says: "At all times let thy garments be washed and pure from the stain of sin. Acquire a good name, which is likened to the oil of anointing, that blessings may be called down up thy head, and goodness not forsake thee."

Clarke: Ecc 9:9

Live joyfully with the wife whom thou lovest - Marry prudently, keep faithfully attached to the wife thou hast chosen, and rejoice in the labor of thy hands

Some understand this as the words of the libertine objector: "Live joyfully with the woman whom thou lovest best."But this does not comport so well with the scope of the place.

Clarke: Ecc 9:10

Whatsoever thy hand findeth to do - Examine here the What the How, and the Why

I.    What is necessary to be done in this life, in reference to another

1.    Turn from sin

2.    Repent

3.    Frequent the ordinances of God, and associate with the upright

4.    Read the Scriptures

5.    Pray for pardon

6.    Believe on the Lord Jesus, that thou mayest obtain it

7.    Look for the gift of the Holy Spirit

8.    Bring forth in their seasons the fruits of it -

(1)    Repentance

(2)    Faith; an

(3)    The Holy Spirit

9.    Live to get good

10.    And to do good

11.    And refer every purpose and act to the eternal world

II.    How should these be done? With thy might

1.    Be fully convinced of the necessity of these things

2.    Be determined to act according to this conviction

3.    Then act with all thy strength; put forth all thy power in avoiding evil, repenting of sin, etc., etc

III.    Why should this be done

1.    Because thou art a dying man

2.    Thou art going into the grave

3.    When thou leavest this life, thy state of probation, with all its advantages, is eternally ended

4.    If thou die in sin, where God is thou shalt never come. For

1.    There is no work by which thou mayest profit

2.    No device by which thou mayest escape punishment

3.    No knowledge of any means of help; and

4.    No wisdom - restoration of the soul to the favor and image of God, in that grave whither thou goest. Therefore, work while it is called to-day

My old MS. Bible translates this nervously: Whatever thinge may thin hond don, besily wirch: for nouther were, ne resoun, ne wisdom, ne keennyng schuln be a nentis hell, whither thou gost. Properly speaking, every sinner is going to hell, and the wisdom of God calls upon him to turn and live.

Clarke: Ecc 9:11

The race is not to the swift - It is not by swiftness, nor by strength and valor, that races are gained and battles won. God causes the lame often to take the prey, the prize; and so works that the weak overthrow the strong; therefore, no man should confide in himself. All things are under the government, and at the disposal of God

Clarke: Ecc 9:11

But time and chance - עת eth , time or opportunity, and פגע pega , incident or occurrence: -

Clarke: Ecc 9:11

Happeneth to them all - Every man has what may be called time and space to act in, and opportunity to do a particular work. But in this Time and Opportunity there is Incident, what may fall in; and Occurrence, what may meet and frustrate an attempt. These things should be wisely weighed, and seriously balanced; for those four things belong to every human action. While you have Time, seek an Opportunity to do what is right; but calculate on hinderances and oppositions, because time and opportunity have their Incident and Occurrence. Coverdale translates this verse well: "I sawe that in runnynge, it helpeth not to be swift; in batayll, it helpeth not to be stronge; to fedynge, it helpeth not to be wyse; to riches, it helpeth not to be sutyll; to be had in favoure, it helpeth not to be connynge; but that all lyeth in time and fortune."

Clarke: Ecc 9:12

As the birds that are caught - Man acts so heedlessly, notwithstanding all his wisdom, and all his warnings, that he is often taken, as a fish is, by the baited hook; and the bird by the baited snare. And thus, an evil time, like the snare, gin, trap, hook, falleth suddenly upon them; and they are taken in a moment, and have no means of escaping. How frequently do we see these comparisons illustrated!

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.

Defender: Ecc 9:10

God does not expect more than we can do, but He does require that we do whatever we can do "heartily, as to the Lord" and that we do it "with our might" (Col 3:23)."

TSK: Ecc 9:7

Go : Gen 12:19; Mar 7:29; Joh 4:50

eat : Ecc 2:24-26, Ecc 3:12, Ecc 3:13, Ecc 5:18, Ecc 8:15, Ecc 10:19; Deu 12:7, Deu 12:12, Deu 16:14, Deu 16:15; 1Ki 8:66; 1Ch 16:1-3, 1Ch 29:21-23; 2Ch 30:23-27; Neh 8:10-12

for : Gen 4:4, Gen 4:5; Exo 24:8-11; Luk 11:41; Act 10:35

TSK: Ecc 9:8

thy garments : 2Sa 19:24; Est 8:15; Rev 3:4, Rev 3:5, Rev 7:9, Rev 7:13, Rev 7:14, Rev 16:15, Rev 19:8, Rev 19:14

let thy head : Rth 3:3; 2Sa 14:2; Dan 10:3; Amo 6:6; Mat 6:17; Luk 7:46

TSK: Ecc 9:9

Live joyfully : Heb. See, or Enjoy life

with the wife : Pro 5:18, Pro 5:19, Pro 18:22, Pro 19:14; Mal 2:15

all the days of the life : Ecc 6:12; Psa 39:5, Psa 144:4

for : Ecc 2:10, Ecc 2:24, Ecc 3:13, Ecc 3:22, Ecc 5:18

TSK: Ecc 9:10

thy hand : Num 13:30; 1Ch 22:19, 1Ch 28:20, 1Ch 29:2, 1Ch 29:3; 2Ch 31:20, 2Ch 31:21; Ezr 6:14, Ezr 6:15; Neh 2:12-20, 3:1-16, Neh 4:2, Neh 4:6, Neh 4:9-13, Neh 4:17-23, 13:8-31; Psa 71:15-18; Jer 29:13; Mat 6:33; Joh 4:34; Rom 12:11, Rom 15:18-20; 1Co 9:24, 1Co 9:26; 1Co 15:10, 1Co 16:10; Eph 5:16; Col 3:23; 2Pe 1:12-15

for : Ecc 9:5, Ecc 9:6, Ecc 11:3; Job 14:7-12; Psa 6:5, Psa 88:10-12; Isa 38:18, Isa 38:19; Joh 9:4; Act 20:25-31

TSK: Ecc 9:11

returned : Ecc 2:12, Ecc 4:1, Ecc 4:4; Mal 3:18

that the race : 1Sa 17:50; 2Sa 2:18-23, 2Sa 17:14, 2Sa 17:23; Psa 33:16, Psa 33:17, Psa 73:6, Psa 73:7, Psa 147:10, Psa 147:11; Jer 9:23, Jer 46:6; Amo 2:14-16

but : Ecc 2:14, Ecc 2:15, Ecc 3:14, Ecc 3:17, Ecc 7:13; 1Sa 2:3-10; Job 5:11-14, Job 34:29; Pro 21:30, Pro 21:31; Lam 3:37, Lam 3:38; Dan 4:35; Eph 1:11

TSK: Ecc 9:12

man : Ecc 8:5-7, Ecc 8:11; Luk 19:42-44; 2Co 6:2; 1Pe 2:12

as the fishes : Pro 7:22, Pro 7:23; Hab 1:14-17; 2Ti 2:26

the sons : Job 18:8-10; Psa 11:6, Psa 73:18-20; Pro 6:15, Pro 29:6; Isa 30:13; Luk 12:20, Luk 12:39, Luk 17:26-31, Luk 21:34-36; 1Th 5:3; 2Pe 2:12

TSK: Ecc 9:13

Ecc 9:11, Ecc 6:1, Ecc 7:15, Ecc 8:16

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 9:7-12

Read these six verses connectedly, in order to arrive at the meaning of the writer; and compare Ecc 2:1-12.

After the description Ecc 9:5-6 of the portionless condition of the dead, the next thought which occurs is that the man who is prosperous and active should simply enjoy his portion all through this life Ecc 9:7-10; and then Ecc 9:11-12 follows the correcting thought (see Ecc 3:1-15 note), introduced as usual Ecc 2:12; Ecc 4:1, Ecc 4:7 by "I returned,"namely, that the course of events is disposed and regulated by another will than that of man.

The person addressed is one whose life of labor is already pleasing to God, and who bears visible tokens of God’ s favor.

Ecc 9:7

Now accepteth - Rather: "already has pleasure in."Joy (the marginal reference note) is regarded as a sign of the approbation and favor of God.

Ecc 9:8

White garments and perfume are simply an expressive sign of joy.

Ecc 9:10

The works which we carry on here with the combined energies of body and soul come to an end in the hour of death, when the soul enters a new sphere of existence, and body and soul cease to act together. Compare Joh 9:4.

Device - See Ecc 7:25 note.

Ecc 9:11

Chance - Or, "incident,"that which comes to us from without, one of the external events described in Eccl. 3. Compare Ecc 2:14 note.

Ecc 9:12

Time - See Ecc 3:1 ff.

Barnes: Ecc 9:13

Or, Also this have I seen - wisdom under the sun, and great it seemed to me.

From this verse to the end of Eccl. 10, the writer inculcates, in a series of proverbs, wisdom in contrast to folly, as the best remedy in the present life to the evil of vanity.

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 9:7

Go thy way make this use of what I have said,

eat thy bread thine own, the fruit of thy own labours, not what thou takest unjustly from others. Bread ; necessary and convenient food; by which he excludes excess.

With a merry heart cheerfully and thankfully enjoy thy comforts, avoiding all distracting care and grief for the occurrences of this world.

God now accepteth thy works is gracious to thee, hath blessed thy labours with success, and alloweth thee a comfortable enjoyment of his blessings.

Poole: Ecc 9:8

Always in all convenient times and circumstances; for there are times of mourning, Ecc 3:4 7:2 : compare Pro 5:19 .

White decent, and splendid, as far as is suitable to the condition. The Eastern people of the best sort used white garments, especially in times of rejoicing, as Est 8:15 : compare Rev 3:4,5 6:11 . But by this whiteness of garments, he understands a pleasant and cheerful conversation.

Let thy head lack no ointment which upon joyful occasions was poured upon men’ s heads, Amo 6:6 Luk 7:46 Joh 12:3 .

Poole: Ecc 9:9

Live joyfully with the wife whom thou lovest so he limits him to lawful delights; whereby it is evident that Solomon doth not speak this in the person of an epicure, as some understand it.

Of the life of thy vanity of this vain and frail life; which expression he industriously useth to moderate men’ s affections even towards lawful pleasures, and to mind them of their duty and interest in making sure of a better life, and more solid comforts.

Thy portion allowed to thee by God, and the best part of worldly enjoyments, in this life; by which addition he is again admonishing him of seeking another portion in the future life.

Poole: Ecc 9:10

Whatsoever thy hand findeth to do what thou hast opportunity and ability to do in the duties of thy calling, and in order to thy comfort and benefit,

do it with thy might with unwearied diligence, and vigour, and expedition; whereby he again discovers that he doth not persuade men to an idle and sensual life, but only to a sober enjoyment of his comforts in God’ s fear, and with an industrious prosecution of his vocation.

There is no work, nor device, nor knowledge, nor wisdom in the grave thou canst neither design nor act any thing there tending to thy own comfort or advantage; therefore slip not thine only season.

Poole: Ecc 9:11

I returned, and saw: this may have some respect to the foregoing verse; for having pressed men to labour with all their might, he now adds, by way of caution, that yet they must not be confident of their own strength, as if they were sure of success by it, but in all, above all, to look up to God for his blessing, without which all their endeavours will be in vain. But it seems chiefly to be added, either,

1. As another instance of the liberty and power of God’ s providence in the disposal of human affairs, of which he spoke above, Ecc 9:1-3 . Or,

2. As another of the vanities of this present life.

The race either ability to run, or success and victory in running.

The battle the victory in battle.

Men of understanding who yet are most likely to get and to keep riches.

Favour good acceptance and love from men.

Men of skill who know how to manage themselves and all affairs, whereby they are necessary and serviceable to others, and therefore most likely to find favour in their eyes.

Time and chance happeneth to them all there are some times or seasons unknown and casual to men, but certain and determined by God, in which alone he will give men success.

Poole: Ecc 9:12

His time to wit, the time of his death, or of some other sore distress which God is bringing upon him; which is opposed to the time of success mentioned in the foregoing verse, and man is said to be ignorant both of the one and of the other.

That are taken in an evil net that whilst they are sporting and feeding themselves, are suddenly and unexpectedly ensnared to their ruin.

When it falleth suddenly upon them when they are most careless and secure.

Poole: Ecc 9:13

This wisdom have I seen I have observed this among many other instances and effects of wisdom; which he seems to add for the commendation of wisdom, notwithstanding its insufficiency for man’ s safety and happiness without God’ s blessing.

It seemed great unto me I judged it very praiseworthy, though others despised it, as it follows.

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 9:7

God. Be grateful to him, and make a good use of his benefits, (St. Jerome, exp. 2.) or these are the words of libertines. (Bossuet) (St. Jerome, 1. explicat.) (Calmet)

Haydock: Ecc 9:8

White. As in times of joy, and among people of quality, chap. x. 17., and Proverbs xxxi. 23. ---

Head. Our Saviour reproaches the Pharisees for neglecting this, Luke vii. 45.

Haydock: Ecc 9:9

Wife. Some translate, "the woman," or harlot; as if the wicked still spoke.

Haydock: Ecc 9:10

Earnestly. Live in delights, or perform many good works, chap. ii. 5. Our Lord seems to allude to this passage. What thou dost, do quickly, John xiii. 27.

Haydock: Ecc 9:11

All. Thus it appears to the inattentive, and to the wicked. For Solomon frequently inculcates that Providence directs all wisely. Human industry is not always attended with success, Deuteronomy xxix. 19. This is a fresh proof of the vanity of all things. (Calmet)

Haydock: Ecc 9:12

With. Hebrew adds, "evil." Net, (Montanus) or hook. (Haydock) ---

Them. They may use precautions; but, without God's aid, they will not succeed, Psalm cxxvi. 1. (Calmet)

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 9:7

Go thy way,.... Thou righteous man, as Jarchi paraphrases it; and indeed epicures and voluptuous persons have no need of the following exhortation, and the reason annexed is not suitable to them; but the whole agrees better with religious persons, who under distressing views of Providence, and from gloomy and melancholy apprehensions of things, and mistaken notions of mortification, deny themselves the free and lawful use of the good things of life; and seeing there is no enjoyment of them in the grave, and after death, therefore let the following advice be taken, than which of worldly things nothing is better for a man to do;

eat thy bread with joy, and drink thy wine with a merry heart; which includes all things necessary and convenient, and which should be used and enjoyed freely and cheerfully; not barely for refreshment, but recreation; not for necessity only, but for pleasure; yet with moderation, not to excess; and with thankfulness to God; and the rather joy and mirth should mix with these things, since to a good man they are in love. It may be observed that it is said "thy bread and thy wine", thine own and not another's; what is got by labour, and in an honest way, and not by rapine and oppression, as Alshech observes; what God in his providence gives, our daily food, what is convenient for us, or is our portion and allotment. The Targum interprets it figuratively of the joys of heaven;

"Solomon said, by a spirit of prophecy from the Lord, the Lord of the world will say to all the righteous, in the face of everyone, eat thy bread with joy, which is laid up for thee, for thy bread which thou hast given to the poor and needy that were hungry; and drink thy wine with a good heart, which is laid up for thee in paradise, for the wine which thou hast mingled for the poor and needy that were thirsty;''

see Mat 25:34;

for God now accepteth thy works; both the persons of righteous and good men are accepted of God in Christ, and their works done in faith and love, and with a view to his glory; and since they are acceptable in his sight, as appears by his blessing on their labours, and bestowing the good things of life upon them, so it is well pleasing in his sight to make a free and cheerful use of them.

Gill: Ecc 9:8

Let thy garments be always white,.... That is, neat and clean, not vile and sordid; what is comely and decent, and suitable to a man's circumstances; this colour is particularly mentioned because much used in the eastern countries, and in Judea; hence we so often read of washing garments, and of fullers that whitened them; and especially on festival days and days of rejoicing, to which Horace ^a refers; and here it signifies that every day should be like a festival or day of rejoicing to a good man, to whom God has given the garment of praise for the spirit of heaviness, Isa 61:3; and though there may be times for mourning, and so of putting on other apparel, yet, in common and ordinarily, this should be the habit, decent and comely apparel. The ancient Jews in Aben Ezra, and so Jarchi, interpret it of an unblemished conversation; and Kimchi ^b of repentance and good works; and so the Targum,

"let thy garments be white (or washed) from all filth of sin;''

or be without any spot of sin, as Alshech; the conversation garments of the saints are made white in the blood of Christ, and his righteousness is fine linen, and white; and even eternal glory and happiness is signified by walking with him in white, Rev 7:14;

and let thy head lack no ointment: which used to be poured plentifully on the heads of guests at feasts ^c, for the refreshment of them, which gave pleasure, and a sweet odour and fragrancy, and was much in use in those hot countries; see Psa 23:5; and is opposed to a gloomy and melancholy carriage and deportment, Mat 6:17; hence we read of the oil of joy and gladness, Psa 45:7. The Jews before mentioned interpreted this of a good name better than ointment, Ecc 7:1. So the Targum,

"and a good name, which is like to anointing oil, get; that blessings may come upon thy head, and thy goodness fail not.''

Gill: Ecc 9:9

Live joyfully with the wife whom thou lovest,.... Or "see", or "enjoy life" ^d: this is one of the ways of enjoying life comfortably, and one of the principal ones; that if a man has a wife whom he ought to love as himself as his own flesh, to take delight in her company, be pleasant with her, and rejoice in her, Pro 5:18; and this here may be put for all that pleasure and satisfaction which may be lawfully had in the enjoyment of all other relations and friends; which adds no small part to the comfort of a man's life;

all the days of the life of thy vanity; a wife is for life, and not after a while to be divorced; and to be lived joyfully with, not for a short time only, but all the days of life;

which he hath given thee under the sun; that is, either which wife God has given thee; for a wife is the gift of God, Gen 3:12; and which is a gift under the sun; for above it, or in heaven, and in a future state, there is no marrying nor giving in marriage, Luk 20:35; or which days he hath given thee, so the Septuagint, Vulgate Latin, and Arabic versions. It is added,

all the days of thy vanity; which is repeated, that it might be observed that the life of man is but a vain life, a vapour that soon vanishes away, and man in it, at his best estate, is vanity; and that notwithstanding all the enjoyments of life in the most comfortable manner here directed to, yet still the doctrine he set out with must be remembered, that all is vanity, Ecc 1:2;

for that is thy portion in this life, and in thy labour which thou takest under the sun; this is all the outward happiness of a man in this life, and all the use, profit, and advantage of his labours, to eat and drink cheerfully, to clothe decently, to debar himself of nothing of lawful pleasure, particularly to live joyfully with his wife, and enjoy his friends; this is the utmost of outward felicity he can partake of, and this he should not deny himself. Ben Melech restrains this portion to a wife, and joyful living with her; but it is best to include all that goes before.

Gill: Ecc 9:10

Whatsoever thy hand findeth to do,.... Not anything that is evil, which is near at hand, and easy to be found, and is in the power of men's hands to do, Rom 7:21; for this is forbidden of God, abominable to him, and hurtful to men; but whatsoever is good; so the Targum,

"to do good and alms to the poor;''

even all good works in general, which God requires of men, and it is their duty to do; though they are not meritorious of anything at his hands, nor is there justification or salvation by them; yet should be done in obedience to the will of God, in gratitude to him for mercies received, and for his glory; as also for the profit of men, and for our own good; for the evidence of grace, and to preserve our characters from the insults and reproaches of men. Whatever is found written in the book of God should be done; not what is of a ceremonial kind, and now abolished, but everything of a moral nature, and of positive institution, under Gospel times; as all Gospel ordinances, and whatever falls within a man's calling: for every man has a work to do; in every station, as magistrates and subjects; in every relation, as husband and wife, parents and children, masters and servants; in every business of life men are called to; which they should attend, for the good of themselves and families, the relief of the poor, and the support of the interest of religion: and in religious things everyone has his work to do; the minister, in preaching and administering ordinances; the deacon, in taking care of the poor; private Christians, in praying in their closets and families, in hearing the word, making a profession of religion, and attending on ordinances; and, as opportunity serves, should do good to all men, especially to the saints, Gal 6:10; and whatsoever is in the power of their hands, as this phrase signifies, Lev 12:8. Aben Ezra refers it to the delights and pleasures of life, such as before mentioned; which may be allowed, when used in a lawful and moderate manner;

do it with thy might; or "strength"; for though men have no might or strength of their own to do good, which is lost by sin; yea, even good men, of themselves, and without Christ, his spirit and grace, can do nothing spiritually good; yet there is strength in him, and to be had from him; and who should be applied to for it, and who gives it, Isa 40:29; the phrase denotes intenseness of spirit, vigour of mind, activity and fervency; doing that which is good, cheerfully and diligently, and not in a negligent careless manner; see Deu 6:5;

for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest; this, and not then, is our working time; good men at death cease from their labours in the grave, as the night in which no man can "work", Rev 14:13; then the liberal man can no more "devise" liberal ways and means of doing good; his purposes of doing good are broken off; and no more plans can be laid, or designs formed, for the glory of God and the good of fellow creatures: and no more "knowledge" of objects to do good unto; nor any improvement in any kind of knowledge, natural or spiritual: nor "wisdom" and prudence in the management of affairs, to answer some good ends and purposes; nor opportunity of attaining that wisdom by the Scriptures, and by the ministry of the word, which make men wise unto salvation: and now, since every man is going to the grave, his long home, the place appointed for all living, and this, is the way of all flesh; and every step he has taken, and does take, is a step to the grave; therefore it is incumbent on him to do all the good he can in life.

Gill: Ecc 9:11

I returned, and saw under the sun,.... The wise man returned to his former subject, concerning the same events happening to all sorts of persons, righteous and wicked, wise and unwise, Ecc 10:1; and enlarged upon it in his mind; and took notice of various things done under the sun, and made the following remarks: and whereas he had exhorted men to use all their might in doing the duties of their calling while they lived here; he suggests, that they should not depend upon, and promise themselves, anything from their own strength and wisdom; but have a regard to the providence of God, that superintends all affairs, and gives or withholds success as he pleases; since it may be observed,

that the race is not to the swift; swiftness oftentimes is of no service to a man to escape dangers, as may be seen in the case of Asahel and others, 2Sa 2:18; so the Targum,

"men who are swift as eagles are not helped by running to escape from death in battle.''

Or the sense may be, that the swift are not always made use of in running a race; or, if they are, they do not always win the prize, something or other happens to hinder them; they fall, or become lame, when one more slow gets the advantage of them, 1Co 9:24; and so in spiritual things, one that is ready to halt, as David says of himself, gets to heaven, and is saved, Psa 38:17; when others, at first starting or setting out in a profession, run well for a while, as the Galatians did, Gal 5:7; but afterwards drop and fall short; for "it is not of him that willeth, nor of him that runneth, but of God, that sheweth mercy", Rom 9:16;

nor the battle to the strong: as not to the Midianites, nor to Goliath, nor to Abner, in whom Jarchi instances; victory is not always on the side of the mighty and the many, but oftentimes on the side of the weak and few; see 2Ch 14:9; so in spirituals, such who go forth in their own strength against an enemy, trusting in it, fall; while weak believers, depending on the grace and strength of Christ, wrestle with principalities and powers, and come off victorious;

neither yet bread to the wise: the Targum adds, in a time of famine, when their wisdom cannot help them; but the sense rather is, that skilful artificers, in any trade or business, do not always get the best livelihood, yea, sometimes want the necessaries of life, or eat the bread of sorrow, when persons of meaner capacities shall thrive and flourish; and even the wisest of men sometimes have been obliged to others for bread, as was the case of David, 1Sa 21:3; and even of a wiser than he, our Lord himself, Luk 8:2; and as for the wise men of this world, the bread of life, Christ Jesus, is neither enjoyed nor sought after by them;

nor yet riches to men of understanding; mention is afterwards made of a wise man that was poor, Jarchi instances in Job; and, on the other hand, sometimes fools are rich, as Nabal and others; and as for the riches of grace, and treasures of spiritual knowledge, they are not usually given to the wise and prudent Mat 11:25; Nor yet favour to men of skill; to men of knowledge and learning, whose genius and abilities might be thought sufficient to recommend them to the favour, affection, and applause of men, and yet oftentimes fall herein; such who have the art of address and persuasion are not always able to ingratiate themselves, and gain the esteem of men: Jarchi interprets it of the favour of God, and instances in Moses; than whom there was not a more knowing and understanding man in Israel, yet could not by his prayer find grace and favour to enter into the land: but the Targum is better;

"neither they that know understanding are helped by their knowledge to find favour in the eyes of a king;''

but time and chance happeneth to them all; to the swift and strong, the wise, understanding, and skilful; or to the swift and slow, to the strong and weak, to the wise and unwise; everything befalls them just as it is ordered by divine Providence; for there is a certain "time" fixed by the Lord for every event; and whatever seems casual and contingent to man, and which he is ready to call "chance", is noticing but "decree" with God, firm and unalterable; Plato ^e has the same expression. The word signifies "occurrence" ^f, or event, which is under the wise direction and order of the providence of God, with respect to whom nothing comes by chance; and it is rendered "occurrent", 1Ki 5:4; and so it is here, by the Septuagint version, "occurrence" or "event"; and in the Targum, event by their star, which is fate: and Aben Ezra interprets it המערכה עליונה, the "superior ordination"; it is something we meet, or meets us, by divine appointment. Aben Ezra and Kimchi, who are followed by others, think that, from Ecc 10:4; to this, Solomon is speaking in the person of epicures and atheists; which is not likely, since it is not in character for such persons to talk of God's acceptance of men's works; of living joyfully with a wife; of this life being a life of vanity; and of death and the grave; and of diligence in working while the present life lasts.

Gill: Ecc 9:12

For man also knoweth not his time,.... Though it is fixed and settled by the Lord, yet times and seasons are kept in his own power, and not known by men; not the time of his death, nor of any calamity and distress coming upon him, nor the proper season and opportunity of doing himself good, and avoiding evil;

as the fishes that are taken in an evil net, and as the birds that are caught in the snare; as fishes are suddenly taken in a net, unhappy for them, which is at once east over them, while they are sporting and playing in the water, and catching at the bait; and as birds, being decoyed, are unawares taken in a snare; that is, both of them know not the time of their being caught;

so are the sons of men snared in an evil time, when it falleth suddenly upon them; they are no more able to guard against a time of adversity and calamity, and the evil of it, which comes at once upon them, than the poor fishes or silly birds are to avoid the net and snare; and are, like them, at such a time, in the utmost security, indulging themselves in ease and pleasure: so the day of death, and of judgment, will come like a thief in the night; or like a snare upon men, when they think nothing of it, but are giving up themselves to their lusts and pleasures; see 1Th 5:2; for pleasure, as Plato says, is the bait of evils, with which men are caught, as fishes with the hook ^g.

Gill: Ecc 9:13

This wisdom have I seen also under the sun,.... Or, "this also I have seen under the sun, even wisdom" ^h: besides those things he had, just now observed, he took notice that there was such a thing as wisdom among men; though success did not always attend the wise, the understanding, and skilful; and though there was so much ignorance in men, of their own time, and were so easily and suddenly ensnared in an evil time;

and it seemed great unto me; Solomon had a high value for wisdom, and he still retained the same sentiments of it he had before, in Ecc 2:13, of which he gives the following instance.

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 9:7

¹ tn Heb “your bread.”

NET Notes: Ecc 9:9

¹ tn Heb “see.”

² tn Heb “the wife whom you love.”

³ tn As discussed in the note on the word “futile” in 1:2, the term הֶבֶל (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הבֶל). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath; wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation “fleeting; transitory” arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are “transitory” or “fleeting.” In this context, the most appropriate meaning is “fleeting.”

⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

⁵ tn Heb “under the sun”

⁶ tc The phrase כָּל יְמֵי הֶבְלֶךָ (kol yÿme hevlekha, “all your fleeting days”) is present in the MT, but absent in the Greek versions, other medieval Hebrew mss, and the Targum. Its appearance in the MT may be due to dittography (repetition: the scribe wrote twice what should have been written once) from כָּל יְמֵי חַיֵּי הֶבְלֶךָ (kol yÿme khayye hevlekha, “all the days of your fleeting life”) which appears in the preceding line. On the other hand, its omission in the alternate textual tradition may be due to haplography (accidental omission of repeated words) with the earlier line.

⁷ tn Heb “in your toil in which you toil.”

⁸ tn Heb “under the sun.”

NET Notes: Ecc 9:10

¹ tn Heb “Whatever your hand finds to do.”

² tn Heb “Sheol.”

³ tn Or “where you are about to go.”

NET Notes: Ecc 9:11

¹ tn Heb “I returned and.” In the Hebrew idiom, “to return and do” means “to do again.”

² tn Heb “under the sun.”

³ tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity.

⁴ tn Heb “bread.”

⁵ tn Heb “favor.”

⁶ tn Heb “happen to.”

NET Notes: Ecc 9:12

¹ tn Heb “man.” The term is used here in a generic sense and translated “no one.”

² tn Heb “time.” BDB 773 s.v. עֵת 2.d suggests that עֵת (’et, “time”) refers to an “uncertain time.” On the other hand, HALOT 901 s.v. עֵת 6 nuances it as “destined time,” that is, “no one knows his destined time [i.e., hour of destiny].” It is used in parallelism with זְמָן (zÿman, “appointed time; appointed hour”) in 3:1 (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן). Eccl 3:9-15 teaches God’s sovereignty over the appointed time-table of human events. Similarly, Qoheleth here notes that no one knows what God has appointed in any situation or time. This highlights the limitations of human wisdom and human ability, as 9:11 stresses.

³ tn Heb “bad, evil.” The moral connotation hardly fits here. The adjective would seem to indicate that the net is the instrument whereby the fish come to ruin.

⁴ tn Heb “the sons of man.”

⁵ tn The Masoretes pointed the consonantal form יוקשׁים (“are ensnared”) as יוּקָשִׁים (yuqashim, Pual participle mpl from ַָיקֹשׁ, yaqosh, “to be ensnared”). This is an unusual form for a Pual participle: (1) The characteristic doubling of the middle consonant was omitted due to the lengthening of the preceding short vowel from יֻקָּשִׁים to יוּקָשִׁים (GKC 74 §20.n and 143 §52.s), and (2) The characteristic prefix מְ (mem) is absent, as in a few other Pual participles, e.g., Exod 3:2; Judg 13:8; 2 Kgs 2:10; Isa 30:24; 54:11 (GKC 143 §52.s). On the other hand, the consonant form יוקשים might actually be an example of the old Qal passive participle which dropped out of Hebrew at an early stage, and was frequently mistaken by the Masoretes as a Pual form (e.g., Jer 13:10; 23:32) (GKC 143 §52.s). Similarly, the Masoretes pointed אכל as אֻכָּל (’ukkal, Pual perfect 3rd person masculine singular “he was eaten”); however, it probably should be pointed אֻכַל (’ukhal, old Qal passive perfect 3rd person masculine singular “he was eaten”) because אָכַל (’akhal) only occurs in the Qal (see IBHS 373-74 §22.6a).

⁶ tn Heb “evil.” The term רָעָה (ra’ah, “evil; unfortunate”) is repeated in v. 12 in the two parts of the comparison: “fish are caught in an evil (רָעָה) net” and “men are ensnared at an unfortunate (רָעָה) time.”

NET Notes: Ecc 9:13

¹ tn Heb “under the sun.”

² tn The term “burden” does not appear in the Hebrew text, but is supplied in the translation for clarity.

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.

Geneva Bible: Ecc 9:7

Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now ^{( d )} accepteth thy works.

^{( d )} They flatter themselves to be in God's favour, because they have all things in abundance.

Geneva Bible: Ecc 9:8

Let thy garments be always ^{( e )} white; and let thy head lack no ointment.

^{( e )} Rejoice, be merry and spare for no cost, thus speak the wicked belly-gods.

Geneva Bible: Ecc 9:11

I returned, and saw under the sun, that the race [is] not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and ^{( f )} chance happeneth to them all.

^{( f )} Thus the worldlings say to prove that all things are lawful for them and attribute that to chance and fortune which is done by the providence of God.

Geneva Bible: Ecc 9:12

For man also knoweth not his ^{( g )} time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so [are] the sons of men snared in an evil time, when it falleth suddenly upon them.

^{( g )} That is, he does not foresee what will come.

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 9:4-10

The most despicable living man's state, is preferable to that of the most noble who have died impenitent. Solomon exhorts the wise and pious to cheerful confidence in God, whatever their condition in life. The meanest morsel, coming from their Father's love, in answer to prayer, will have a peculiar relish. Not that we may set our hearts upon the delights of sense, but what God has given us we may use with wisdom. The joy here described, is the gladness of heart that springs from a sense of the Divine favour. This is the world of service, that to come is the world of recompence. All in their stations, may find some work to do. And above all, sinners have the salvation of their souls to seek after, believers have to prove their faith, adorn the gospel, glorify God, and serve their generation.

MHCC: Ecc 9:11-12

Men's success seldom equals their expectations. We must use means, but not trust to them: if we succeed, we must give God the praise; if crossed, we must submit to his will. Those who put off the great concerns of their souls, are caught in Satan's net, which he baits with some worldly object, for which they reject or neglect the gospel, and go on in sin till they suddenly fall into destruction.

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 9:4-10

Solomon, in a fret, had praised the dead more than the living (Ecc 4:2); but here, considering the advantages of life to prepare for death and make sure the hope of a better life, he seems to be of another mind.

I. He shows the advantages which the living have above those that are dead, Ecc 9:4-6. 1. While there is life there is hope. Dum spiro, spero - While I breathe, I hope. It is the privilege of the living that they are joined to the living, in relation, commerce, and conversation, and, while they are so, there is hope. If a man's condition be, upon any account, bad, there is hope it will be amended. If the heart be full of evil, and madness be in it, yet while there is life there is hope that by the grace of God there may be a blessed change wrought; but after men go to the dead (Ecc 9:3) it is too late then; he that is then filthy will be filthy still, for ever filthy. If men be thrown aside as useless, yet, while they are joined to the living, there is hope that they may yet again take root and bear fruit; he that is alive is, or may be, good for something, but he that is dead, as to this world, is not capable of being any further serviceable. Therefore a living dog is better than a dead lion; the meanest beggar alive has that comfort of this world and does that service to it which the greatest prince, when he is dead, is utterly incapable of. 2. While there is life there is an opportunity of preparing for death: The living know that which the dead have no knowledge of, particularly they know that they shall die, and are, or may be, thereby influenced to prepare for that great change which will come certainly, and may come suddenly. Note, The living cannot but know that they shall die, that they must needs die. They know they are under a sentence of death; they are already taken into custody by its messengers, and feel themselves declining. This is a needful useful knowledge; for what is our business, while we live, but to get ready to die: The living know they shall die; it is a thing yet to come, and therefore provision may be made for it. The dead know they are dead, and it is too late; they are on the other side the great gulf fixed. 3. When life is gone all this world is gone with it, as to us. (1.) There is an end of all our acquaintance with this world and the things of it: The dead know not any thing of that which, while they lived, they were intimately conversant with. It does not appear that they know any thing of what is done by those they leave behind. Abraham is ignorant of us; they are removed into darkness, Job 10:22. (2.) There is an end of all our enjoyments in this world: They have no more a reward for their toils about the world, but all they got must be left to others; they have a reward for their holy actions, but not for their worldly ones. The meats and the belly will be destroyed together, Joh 6:27; 1Co 6:13. It is explained Ecc 9:6. Neither have they any more a portion for ever, none of that which they imagined would be a portion for ever, of that which is done and got under the sun. The things of this world will not be a portion for the soul because they will not be a portion for ever; those that choose them, and have them for their good things, have only a portion in this life, Psa 17:14. The world can only be an annuity for life, not a portion for ever. (3.) There is an end of their name. There are but few whose names survive them long; the grave is a land of forgetfulness, for the memory of those that are laid there is soon forgotten; their place knows them no more, nor the lands they called by their own names. (4.) There is an end of their affections, their friendships and enmities: Their love, and their hatred, and their envy have now perished; the good things they loved, the evil things they hated, the prosperity of others, which they envied, are now all at an end with them. Death parts those that loved one another, and puts an end to their friendship, and those that hated one another too, and puts an end to their quarrels. Actio moritur cum personâ - The person and his actions die together. There we shall be never the better for our friends (their love can do us no kindness), nor ever the worse for our enemies - their hatred and envy can do us no damage. There the wicked cease from troubling. Those things which now so affect us and fill us, which we are so concerned about and so jealous of, will there be at an end.

II. Hence he infers that it is our wisdom to make the best use of life that we can while it does last, and manage wisely what remains of it.

1. Let us relish the comforts of life while we live, and cheerfully take our share of the enjoyments of it. Solomon, having been himself ensnared by the abuse of sensitive delights, warns others of the danger, not by a total prohibition of them, but by directing to the sober and moderate use of them; we may use the world, but must not abuse it, take what is to be had out of it, and expect no more. Here we have,

(1.) The particular instances of this cheerfulness prescribed: "Thou art drooping and melancholy, go thy way, like a fool as thou art, and get into a better temper of mind."[1.] "Let thy spirit be easy and pleasant; then let there be joy and a merry heart within," a good heart (so the word is), which distinguishes this from carnal mirth and sensual pleasure, which are the evil of the heart, both a symptom and a cause of much evil there. We must enjoy ourselves, enjoy our friends, enjoy our God, and be careful to keep a good conscience, that nothing may disturb us in these enjoyments. We must serve God with gladness, in the use of what he gives us, and be liberal in communicating it to others, and not suffer ourselves to be oppressed with inordinate care and grief about the world. We must eat our bread as Israelites, not in our mourning (Deu 26:14), as Christians, with gladness and liberality of heart, Act 2:46. See Deu 28:47. [2.] "Make use of the comforts and enjoyments which God has given thee: Eat thy bread, drink thy wine, thine, not another's, not the bread of deceit, nor the wine of violence, but that which is honestly got, else thou canst not eat it with any comfort nor expect a blessing upon it - thy bread and thy wine, such as are agreeable to thy place and station, not extravagantly above it nor sordidly below it; lay out what God has given thee for the ends for which thou art entrusted with it, as being but a steward."[3.] "Evidence thy cheerfulness (Ecc 9:8): Let thy garments be always white. Observe a proportion in thy expenses; reduce not thy food in order to gratify thy pride, nor thy clothing in order to gratify thy voluptuousness. Be neat, wear clean linen, and be not slovenly."Or, " Let thy garments be white in token of joy and cheerfulness,"which were expressed by white raiment (Rev 3:4); "and as a further token of joy, let thy head lack no ointment that is fit for it."Our Saviour admitted this piece of pleasure at a feast (Mat 26:7), and David observes it among the gifts of God's bounty to him. Psa 23:5, Thou anointest my head with oil. Not that we must place our happiness in any of the delights of sense, or set our hearts upon them, but what God has given us we must make as comfortable a use of as we can afford, under the limitations of sobriety and wisdom, and not forgetting the poor. [4.] "Make thyself agreeable to thy relations: Live joyfully with the wife whom thou lovest. Do not engross thy delights, making much of thyself only, and not caring what becomes of those about thee, but let them share with thee and make them easy too. Have a wife; for even in paradise it was not good for man to be alone. Keep to thy wife, to one, and do not multiply wives"(Solomon had found the mischief of that); "keep to her only, and have nothing to do with any other."How can a man live joyfully with one with whom he does not live honestly? "Love thy wife; and the wife whom thou lovest thou wilt be likely to live joyfully with. "When we do the duty of relations we may expect the comfort of them. See Pro 5:19. "Live with thy wife, and delight in her society. Live joyfully with her, and be most cheerful when thou art with her. Take pleasure in thy family, thy vine and thy olive plants."

(2.) The qualifications necessary to this cheerfulness: "Rejoice and have a merry heart, if God now accepts thy works. If thou art reconciled to God, and recommended to him, then thou has reason to be cheerful, otherwise not." Rejoice not, O Israel! for joy, as other people, for thou hast gone a whoring from thy God, Hos 9:1. Our first care must be to make our peace with God, and obtain his favour, to do that which he will accept of, and then, Go thy way, eat thy bread with joy. Note, Those whose works God has accepted have reason to be cheerful and ought to be so. 'Now that thou eatest the bread of thy sacrifices with joy, and partakest of the wine of thy drink-offerings with a merry heart, now God accepts thy works. Thy religious services, when performed with holy joy, are pleasing to God; he loves to have his servants sing at their work, it proclaims him a good Master.

(3.) The reasons for it. "Live joyfully, for,"[1.] "It is all little enough to make thy passage through this world easy and comfortable: The days of thy life are the days of thy vanity; there is nothing here but trouble, and disappointment. Thou wilt have time enough for sorrow and grief when thou canst not help it, and therefore live joyfully while thou canst, and perplex not thyself with thoughts and cares about tomorrow; sufficient to the day is the evil thereof. Let a gracious serenity of mind be a powerful antidote against the vanity of the world."[2.] "It is all thou canst get from this world: That is thy portion in the things of this life. In God, and another life, thou shalt have a better portion, and a better recompence for thy labours in religion; but for thy pains which thou takest about the things under the sun this is all thou canst expect, and therefore do not deny this to thyself."

2. Let us apply ourselves to the business of life while life lasts, and so use the enjoyments of it as by them to be fitted for the employments: "Therefore eat with joy and a merry heart, not that thy soul may take its ease (as Luk 12:19), but that thy soul may take the more pains and the joy of the Lord may be its strength and oil to its wheels,"Ecc 9:10. Whatsoever thy hand finds to do do it with thy might. Observe here, (1.) There is not only something to be had, but something to be done, in this life, and the chief good we are to enquire after is the good we should do, Ecc 2:3. This is the world of service; that to come is the world of recompence. This is the world of probation and preparation for eternity; we are here upon business, and upon our good behaviour. (2.) Opportunity is to direct and quicken duty. That is to be done which our hand finds to do, which occasion calls for; and an active hand will always find something to do that will turn to a good account. What must be done, of necessity, our hand will here find a price in it for the doing of, Pro 17:16. (3.) What good we have an opportunity of doing we must do while we have the opportunity, and do it with our might, with care, vigour, and resolution, whatever difficulties and discouragements we may meet with in it. Harvest-days are busy days; and we must make hay while the sun shines. Serving God and working out our salvation must be done with all that is within us, and all little enough. (4.) There is good reason why we should work the works of him that sent us while it is day, because the night comes, wherein no man can work, Joh 9:4. We must up and be doing now with all possible diligence, because our doing-time will be done shortly and we know not how soon. But this we know that, if the work of life be not done when our time is done, we are undone for ever: " There is no work to be done, nor device to do it, no knowledge for speculation, nor wisdom for practice, in the grave whither thou goest. "We are all going towards the grave; every day brings us a step nearer to it; when we are in the grave it will be too late to mend the errors of life, too late to repent and make our peace with God, too late to lay up any thing in store for eternal life; it must be done now or never. The grave is a land of darkness and silence, and therefore there is no doing any thing for our souls there; it must be done now or never, Joh 12:35.

Matthew Henry: Ecc 9:11-12

The preacher here, for a further proof of the vanity of the world, and to convince us that all our works are in the hand of God, and not in our own hand, shows the uncertainty and contingency of future events, and how often they contradict the prospects we have of them. He had exhorted us (Ecc 9:10) to do what we have to do with all our might; but here he reminds us that, when we have done all, we must leave the issue with God, and not be confident of the success.

I. We are often disappointed of the good we had great hopes of, Ecc 9:11. Solomon had himself made the observation, and so has many a one since, that events, both in public and private affairs, do not always agree even with the most rational prospects and probabilities. Nulli fortuna tam dedita est ut multa tentanti ubique respondeat - Fortune surrenders herself to no one so as to ensure him success, however numerous his undertakings. Seneca. The issue of affairs is often unaccountably cross to every one's expectation, that the highest may not presume, nor the lowest despair, but all may live in a humble dependence upon God, from whom every man's judgment proceeds.

1. He gives instances of disappointment, even where means and instruments were most encouraging and promised fair. (1.) One would think that the lightest of foot should, in running, win the prize; and yet the race is not always to the swift; some accident happens to retard them, or they are too secure, and therefore remiss, and let those that are slower get the start of them. (2.) One would think that, in fighting, the most numerous and powerful army should be always victorious, and, in single combat, that the bold and mighty champion should win the laurel; but the battle is not always to the strong; a host of Philistines was once put to flight by Jonathan and his man; one of you shall chase a thousand; the goodness of the cause has often carried the day against the most formidable power. (3.) One would think that men of sense should always be men of substance, and that those who know how to live in the world should not only have a plentiful maintenance, but get great estates; and yet it does not always prove so; even bread is not always to the wise, much less riches always to men of understanding. Many ingenious men, and men of business, who were likely to thrive in the world, have strangely gone backward and come to nothing. (4.) One would think that those who understand men, and have the art of management, should always get preferment and obtain the smiles of great men; but many ingenious men have been disappointed, and have spent their days in obscurity, nay, have fallen into disgrace, and perhaps have ruined themselves by those very methods by which they hoped to raise themselves, for favour is not always to men of skill, but fools are favoured and wise men frowned upon.

2. He resolves all these disappointments into an over-ruling power and providence, the disposals of which to us seem casual, and we call them chance, but really they are according to the determinate counsel and foreknowledge of God, here called time, in the language of this book, Ecc 3:1; Psa 31:15. Time and chance happen to them all. A sovereign Providence breaks men's measures, and blasts their hopes, and teaches them that the way of man is not in himself, but subject to the divine will. We must use means, but not trust to them; if we succeed, we must give God the praise (Psa 44:3); if we be crossed, we must acquiesce in his will and take our lot.

II. We are often surprised with the evils we were in little fear of (Ecc 9:12): Man knows not his time, the time of his calamity, his fall, his death, which, in scripture, is called our day and our hour. 1. We know not what troubles are before us, which will take us off our business, and take us out of the world, what time and chance will happen to us, nor what one day, or a night, may bring forth. It is not for us to know the times, no, not our own time, when or how we shall die. God has, in wisdom, kept us in the dark, that we may be always ready. 2. Perhaps we may meet with trouble in that very thing wherein we promise ourselves the greatest satisfaction and advantage; as the fishes and the birds are drawn into the snare and net by the bait laid to allure them, which they greedily catch at, so are the sons of men often snared in an evil time, when it falls suddenly upon them, before they are aware. And these things too come alike to all. Men often find their bane where they sought their bless, and catch their death where they thought to find a prize. Let us therefore never be secure, but always ready for changes, that, though they may be sudden, they may be no surprise or terror to us.

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 9:7-10

"Go, eat thy bread with joy, and drink thy wine with a merry heart; for long ago hath God accepted thy work. Let thy garments be always white; and let not oil be wanting to thy head. Enjoy life with a wife whom thou lovest through all the days of thy vain life, which He hath given thee under the sun - through all thy vain days: for that is thy portion in life, and in thy labour wherewith thou weariest thyself under the sun. All that thy hand may find to do with thy might, that do; for there is not work, and calculation, and knowledge, and wisdom, in the under world, whither thou shalt go."Hengstenberg perceives here the counterpart of the spirit; on the contrary, Oetinger, Mendelssohn, and others, discover also here, and here for the first time rightly, the utterance of an epicurean thought. But, in fact, this לך down to שׁ הולך is the most distinct personal utterance of the author, his ceterum censeo which pervades the whole book, and here forms a particularly copious conclusion of a long series of thoughts. We recapitulate this series of thoughts: One fate, at last the same final event, happens to all men, without making any distinction according to their moral condition, - an evil matter, so much the more evil, as it encourages to wickedness and light-mindedness; the way of man, without exception, leads to the dead, and all further prospect is cut off; for only he who belongs to the class of living beings has a joyful spirit, has a spirit of enterprise: even the lowest being, if it live, stands higher in worth, and is better, than the highest if it be dead; for death is the end of all knowledge and feeling, the being cut off from the living under the sun. From this, that there is only one life, one life on this side of eternity, he deduces the exhortation to enjoy the one as much as possible; God Himself, to whom we owe it, will have it so that we enjoy it, within the moral limits prescribed by Himself indeed, for this limitation is certainly given with His approbation. Incorrectly, the Targ., Rashi, Hengst. Ginsb., and Zöckl. explain: For thy moral conduct and effort have pleased Him long ago - the person addressed is some one, not a definite person, who could be thus set forth as such a witness to be commended. Rather with Grotius and others: Quia Deus favet laboribus tuis h. e. eos ita prosperavit, ut cuncta quae vitam delectant abunde tibi suppetant . The thought is wholly in the spirit of the Book of Koheleth; for the fruit of labour and the enjoyment of this fruit of labour, as at Ecc 2:24; Ecc 3:13, etc., is a gift from above; and besides, this may be said to the person addressed, since 7 a presupposes that he has at his disposal heart-strengthening bread and heart-refreshing wine. But in these two explanations the meaning of כּבר is not comprehended. It was left untranslated by the old translators, from their not understanding it. Rightly, Aben Ezra: For God wills that thou shouldst thus to [indulge in these enjoyments]; more correctly, Hitzig: Long ago God has beforehand permitted this thy conduct, so that thou hast no room for scruples about it. How significant כבר is for the thought, is indicated by the accentuation which gives to it Zakef: from aforetime God has impressed the seal of His approbation on this thy eating with joy, this thy drinking with a merry heart. - The assigning of the reason gives courage to the enjoyment, but at the same time gives to it a consecration; for it is the will of God that we should enjoy life, thus it is self-evident that we have to enjoy it as He wills it to be enjoyed.

Ecc 9:8

The white garments, לבּנים , are in contrast to the black robes of mourning, and thus are an expression of festal joy, of a happy mood; black and white are, according to the ancients, colour-symbols, the colours respectively of sorrow and joy, to which light and darkness correspond.

(Note: Cf. Shabbath 114 a : "Bury me neither in white nor in black garments: not in white, because perhaps I may not be one of the blessed, and am like a bridegroom among mourners; not in black, because perhaps I may be one of the blessed, and am like a mourner among bridegrooms." Semachoth ii. 10: Him who is outside the congregation, they do not bury with solemnity; the brothers and relatives of such must clothe and veil themselves in white; cf. Joma 39 b . Elsewhere white is the colour of innocence, Shabbath 153 a , Midrash under Pro 16:11; and black the colour of guilt, Kiddushin 40 a , etc.)

Fragrant oil is also, according to Pro 27:9, one of the heart-refreshing things. Sorrow and anointing exclude one another, 2Sa 14:2; joy and oil stand in closest mutual relation, Psa 45:8; Isa 61:3; oil which smooths the hair and makes the face shine ( vid ., under Psa 104:15). This oil ought not to be wanting to the head, and thus the perpetuity of a happy life should suffer no interruption.

Ecc 9:9

In Ecc 9:9 most translators render: Enjoy life with the wife whom thou lovest; but the author purposely does not use the word האשּׁה , but אשּׁה ; and also that he uses חיּים , and not החיּים , is not without significance. He means: Bring into experience what life, what happiness, is (cf. the indetermin. ideas, Psa 34:13) with a wife whom thou hast loved (Jerome: quaecunque tibi placuerit feminarum ), in which there lies indirectly the call to choose such an one; whereby the pessimistic criticism of the female sex, Ecc 7:26-28, so far as the author is concerned, falls into the background, since eudaemonism, the other side of his view of the world, predominates. The accus. designation of time, "through all the days of the life of thy vanity ( i.e. , of thy transient vain life),"is like Ecc 6:12, cf. Ecc 7:15. It is repeated in "all the days of thy vanity;"the repetition is heavy and unnecessary (therefore omitted by the lxx, Targ., and Syr.); probably like והדרך , Psa 45:5, a ditto; Hitzig, however, finds also here great emphasis. The relative clause standing after the first designation of time refers to "the days which He ( האלהים , Ecc 9:7 ) has granted under the sun." Hu in Ecc 9:9 refers attractionally to חלקך (Jerome: haec est enim parts ), as at Ecc 3:22; Ecc 5:17, cf. Ecc 7:2; היא of the Babyl. is therefore to be rejected; this enjoyment, particularly of marriage joys, is thy part in life, and in thy work which thou accomplishest under the sun, i.e. , the real portion of gain allotted to thee which thou mayest and oughtest to enjoy here below.

Ecc 9:10

The author, however, recommends no continual dolce far niente , no idle, useless sluggard-life devoted to pleasure, but he gives to his exhortation to joy the converse side: "All that thy hand may reach ( i.e. , what thou canst accomplish and is possible to thee, 1Sa 10:7; Lev 12:8) to accomplish it with thy might, that do."The accentuation is ingenious. If the author meant: That do with all might (Jerome: instanter operare ), then he would have said bechol -kohhacha (Gen 31:6). As the words lie before us, they call on him who is addressed to come not short in his work of any possibility according to the measure of his strength, thus to a work straining his capacity to the uttermost. The reason for the call, 10 b , turns back to the clause from which it was inferred: in Hades, whither thou must go (iturus es), there is no work, and reckoning ( vid ., Ecc 7:25), and knowledge ( דּעתו )

(Note: Not ודעת , because the word has the conjunctive, not the disjunctive accent, vid ., under Psa 55:10. The punctuation, as we have already several times remarked, is not consistent in this; cf. דּעתו , Ecc 2:26, and וערב , Psa 65:9, both of which are contrary to the rule ( vid ., Baer in Abulwalîd's Rikma , p. 119, note 2).)

and no wisdom. Practice and theory have then an end. Thus: Enjoy, but not without working, ere the night cometh when no man can work. Thus spake Jesus (Joh 9:4), but in a different sense indeed from Koheleth . The night which He meant is the termination of this present life, which for Him, as for every man, has its particular work, which is either accomplished within the limits of this life, or is not accomplished at all.

Keil-Delitzsch: Ecc 9:11

"Further, I came to see under the sun, that the race belongs not to the swift, and the war not to the heroes, and also not bread to the wise man, and not riches to the prudent, and not favour to men of knowledge; for time and chance happeneth to them all."The nearest preceding רא , to which this ורב ורא suitably connects itself, is at Ecc 8:17. Instead of redii et videndo quidem = rursus vidi (cf. Ecc 8:9 and under Ecc 9:1), we had at Ecc 4:1 the simpler expression, redii et vidi . The five times repeated ל is that of property, of that, viz., by virtue of which one is master of that which is named, has power over it, disposes of it freely. The race belongs not to the swift ( מרוץ , masc. to מרוּצה , only here), i.e. , their fleetness is yet no guarantee that on account of it they will reach the goal. Luther freely: "To be fleet does not help in running," i.e. , running to an object or goal. "The war belongs not to the heroes,"means that much rather it belongs to the Lord, 1Sa 17:47. - God alone gives the victory (Psa 33:16). Even so the gaining of bread, riches, favour ( i.e. , influence, reputation), does not lie in wisdom, prudence, knowledge of themselves, as an indispensable means thereto; but the obtaining of them, or the not obtaining of them, depends on times and circumstances which lie beyond the control of man, and is thus, in the final result, conditioned by God (cf. Rom 9:16);

(Note: But not Jer 9:22; this passage, referred to by Bernstein, is of a different nature.)

time and fate happen to all whose ability appears to warrant the issue, they both time and fate encounter them and bar to them the way; they are in an inexplicable manner dependent on both, and helplessly subject to them. As the idea of spiritual superiority is here expressed in a threefold manner by הח (whence לה of the plur., also with the art. Ecc 9:1; Exo 36:4; Est 1:13), ' הן , and היּ , so at Isa 11:2, the gifts of "wisdom,""counsel,"and "knowledge"follow each other. 'Eth is here "time"with its special circumstances (conjunctures), and pega' , "accident,"particularly as an adversity, disappointment of the word is used also without any addition (1Ki 5:18) of misfortune (cf. שיר פגעים , Psa 3:1-8; 91). The masc. יק is regulated after וף ; 'eth can, however, be used in the masc., Son 2:12; Böttch. §648, viz., "with the misapprehension of its origin"(v. Orelli).

This limitation of man in his efforts, in spite of all his capacity, has its reason in this, that he is on the whole not master of his own life:

Keil-Delitzsch: Ecc 9:12

"For man also knoweth not his time: like the fishes which are caught in an evil net, and like the birds which are caught in the snare - like them are the sons of men snared in an evil time, when it suddenly breaks in upon them."The particles גּם כּי are here not so clearly connected as at Ecc 8:12; Ecc 4:14, where, more correctly, the pointing should be גּם כּי ( ki with the conjunct. accent); ki rules the sentence; and gam , as to its meaning, belongs to etḣ'itto . The particular has its reason from the general: man is not master of his own time, his own person, and his own life, and thus not of the fruits of his capabilities and his actions, in spite of the previously favourable conditions which appear to place the result beyond a doubt; for ere the result is reached of which he appears to be able to entertain a certainty, suddenly his time may expire, and his term of life be exhausted. Jerome translate 'itto (cf. Ecc 7:17) rightly by finem suum ; עת , with the gen. following, frequently ( vid ., under Job 24:1) means the point of time when the fate of any one is decided, - the terminus where a reckoning is made; here, directly, the terminus ad quem . The suddenness with which men are frequently overtaken with the catastrophe which puts an end to their life, is seen by comparison with the fishes which are suddenly caught in the net, and the birds which are suddenly caught in the snare. With שׁן (that are caught) there is interchanged, in two variations of expression, האחזות , which is incorrectly written, by v. d. Hooght, Norzi, and others, האחזּ .

(Note: Vid ., Ed. König, Gedanke, Laut u. Accent (1874), p. 72.)

מצו , a net, - of which the plur. form Ecc 7:26 is used, - goes back, as does the similar designation of a bulwark ( Ecc 9:14 ), to the root-conception of searching (hunting), and receives here the epithet "evil."Birds, צפּרים (from a ground-form with a short terminal vowel; cf. Assyr. itṣtṣur , from itṣpur ), are, on account of their weakness, as at Isa 31:5, as a figure of tender love, represented in the fem.

The second half of the verse, in conformity with its structure, begins with כּהם (which more frequently occurs as כּמוהם ). יוּק .)כּ is part. Pu . for מיקּשׁים (Ewald, §170d); the particip. מ is rejected, and ק is treated altogether as a guttural, the impracticable doubling of which is compensated for by the lengthening of the vowel. The use of the part. is here stranger than e.g. , at Pro 11:13; Pro 15:32; the fact repeating itself is here treated as a property. Like the fish and the birds are they, such as are caught, etc. Otherwise Hitz.: Like these are they caught, during the continuance of their life in the evil time ... ; but the being snared does not, however, according to the double figure, precede the catastrophe, but is its consequence. Rightly, Ginsb.: "Like these are the sons of men ensnared in the time of misfortune." רעה might be adj., as at Amo 5:13; Mic 2:3; but since it lies nearer to refer כּשׁתּ to ra'ah than to 'eth , thus ra'ah , like the frequently occurring yom ra'ah (Ecc 7:14; cf. Jer 17:17 with Jer 15:11), may be thought of as genit. An example of that which is here said is found in the fatal wounding of Ahab by means of an arrow which was not aimed at him, so that he died "at the time of the going down of the sun,"2Ch 18:33-34.

Keil-Delitzsch: Ecc 9:13

"Also this have I come to see as wisdom under the sun, and it appears great to me."The Venet. construes falsely: "This also have I seen: wisdom under the sun;"as also Hitzig, who reads זה (neut. as at Ecc 7:27). There is no reason thus to break up the sentence which introduces the following experience. Zoh is connected with hhochmah , but not as Luther renders it: "I have also seen this wisdom,"which would have required the words הח זאת , but, as Jerome does: Hanc quoque sub sole vidi sapeintiam ; this, however, since äæ ־ îâ , as at Ecc 5:15, cf. Ecc 9:18, is attractionally related to hhochmah as its pred., is = "also in this I saw wisdom,"as the lxx translates, or as Zöckl.: "also this have I seen - come to find out as wisdom,"- also this, viz., the following incident narrated, in which wisdom of exceeding greatness presented itself to me. As Mordecai is called "great among the Jews,"Est 10:3, so here Koheleth says that the wisdom which came to light therein appeared to him great ( אלי , as elsewhere בּעיני or לפני ).

Now follows an experience, which, however, has not merely a light side, but also a dark side; for wisdom, which accomplished so great a matter, reaped only ingratitude:

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 9:1-10

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

9:1 "All this" refers to the general pattern of God's inconsistent retribution that Solomon had discussed. Even though he could not predict whether a given person would experience prosperity or adversity, he believed all people are in God's hand. He sovereignly controls individual destiny, and He may manifest either apparent love or apparent hate toward anyone in this life.

9:2-3 In the sense just explained all share the same fate. No one knows what God may send him or her. "Clean" (v. 2) means ritually clean. Because we do not know what our fate will be we may yield to temptation to sin (v. 3). Everyone experiences both love and hate in his life, though in differing proportion, and everyone eventually dies.

9:4-6 However the inequities in life and the certainty of death should not make us give up living. Life is better than death. In the ancient Near East people despised dogs and they honored lions. It is better to be alive and have no honor than dead and enjoy honor because the living also has consciousness and hope. The living can enjoy life, but the dead cannot.

"The dead do not know anything" does not mean they are insensible. Later revelation indicates that the dead are aware of their feelings, the past, and other things (cf. Matt. 25:46; Luke 16:19-31; et al.). In the context this clause means the dead have no capacity to enjoy life as the living can.

Verses 4-6 do not contradict 4:2-3 where Solomon said the dead are better off than the living. A person who is suffering oppression may feel it is preferable to be dead (4:1), but when a person is dead his opportunities for earthly enjoyment are non-existent (9:4-6).

9:7-9 Again Solomon recommended the present enjoyment of the good things God allows us to experience in life (cf. 2:24-26; 3:12-13, 22; 5:18-19). This was his conclusion since our future on the earth is uncertain and since when we die we cannot enjoy these things. In particular, we should enjoy food and drink (v. 7), clean clothing and perfume (v. 8), and marital companionship (v. 9) among other of life's legitimate pleasures. Note that this list includes some luxuries as well as the necessities of life (cf. 5:19).

"God has already approved your works" (v. 7) means such enjoyment is God's will for us. This encouraging word does not contradict the fact that we are the stewards of all God entrusts to us. However it should help us to realize that it is not sinful to take pleasure in what God has given us, even luxuries. We need to balance gratefulness and generosity, retaining some things and giving away others. This balance is not easy, but it is important.

9:10 Solomon's second recommendation was diligent work (cf. John 9:4). Work is a privilege that we will not have after we die. Probably toil connected with the curse on nature is in view here. We will be active in service in heaven, for example, but this will not be work as we know it now (Rev. 22:3). If you think work is not a blessing, spend some time talking with someone who has been unable to work for a long time.

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.