Ecclesiastes 9

Ec 9:1-18.

1. declare--rather, explore; the result of my exploring is this, that

"the righteous, &c., are in the hand of God. No man knoweth either the

love or hatred (of God to them) by all that is before them," that is, by

what is outwardly seen in His present dealings

(Ec 8:14, 17).

However, from the sense of the same words, in

Ec 9:6,

"love and hatred" seem to be the feelings of the wicked towards the

righteous, whereby they caused to the latter comfort or sorrow.

Translate: "Even the love and hatred" (exhibited towards the righteous,

are in God's hand)

(Ps 76:10;

Pr 16:7).

"No man knoweth all that is before them."

2. All things . . . alike--not universally; but as to death.

Ec 9:2-10

are made by HOLDEN the objection of a skeptical

sensualist. However, they may be explained as Solomon's language. He

repeats the sentiment already implied in

Ec 2:14; 3:20; 8:14.

one event--not eternally; but death is common to all.

good--morally.

clean--ceremonially.

sacrificeth--alike to Josiah who sacrificed to God, and to Ahab who

made sacrifice to Him cease.

sweareth--rashly and falsely.

3. Translate, "There is an evil above all (evils) that are done,"

&c., namely, that not only "there is one event to all," but "also the

heart of the sons of men" makes this fact a reason for "madly"

persisting in "evil while they live, and after that," &c., sin is

"madness."

the dead--

(Pr 2:18; 9:18).

4. For--rather, "Nevertheless." English Version rightly reads as

the Margin, Hebrew, "that is joined," instead of the text, "who

is to be chosen?"

hope--not of mere temporal good

(Job 14:7);

but of yet repenting and being saved.

dog--metaphor for the vilest persons

(1Sa 24:14).

lion--the noblest of animals

(Pr 30:30).

better--as to hope of salvation; the noblest who die unconverted have

no hope; the vilest, so long as they have life, have hope.

5. know that they shall die--and may thereby be led "so to number

their days, that they may apply their hearts to wisdom"

(Ec 7:1-4;

Ps 90:12).

dead know not anything--that is, so far as their bodily

senses and worldly affairs are concerned

(Job 14:21;

Isa 63:16);

also, they know no door of repentance open to them, such as is to all

on earth.

neither . . . reward--no advantage from their worldly labors

(Ec 2:18-22; 4:9).

memory--not of the righteous

(Ps 112:6;

Mal 3:16),

but the wicked, who with all the pains to perpetuate their names

(Ps 49:11)

are soon "forgotten"

(Ec 8:10).

6. love, and . . . hatred, &c.--(referring to

Ec 9:1;

see on

Ec 9:1).

Not that these cease in a future world absolutely

(Eze 32:27;

Re 22:11);

but as the end of this verse shows, relatively to persons and things in

this world. Man's love and hatred can no longer be exercised for good

or evil in the same way as here; but the fruits of them remain. What he

is at death he remains for ever. "Envy," too, marks the wicked as

referred to, since it was therewith that they assailed the righteous

(see on

Ec 9:1).

portion--Their "portion" was "in this life"

(Ps 17:14),

that they now "cannot have any more."

7. Addressed to the "righteous wise," spoken of in

Ec 9:1.

Being "in the hand of God," who now accepteth "thy works" in His

service, as He has previously accepted thy person

(Ge 4:4),

thou mayest "eat . . . with a cheerful (not sensually

'merry') heart"

(Ec 3:13; 5:18;

Ac 2:46).

8. white--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"

(Mt 6:29),

typical of the spotless righteousness of Jesus Christ, which the

redeemed shall wear

(Re 3:18; 7:14).

ointment--

(Ps 23:5),

opposed to a gloomy exterior

(2Sa 14:2;

Ps 45:7;

Mt 6:17);

typical, also

(Ec 7:1;

So 1:3).

9. wife . . . lovest--godly and true love, opposed to the "snares"

of the "thousand" concubines

(Ec 7:26, 28),

"among" whom Solomon could not find the true love which joins one man

to one woman

(Pr 5:15, 18, 19; 18:22; 19:14).

10. Whatsoever--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.

hand, &c.--

(Le 12:8,

Margin;

1Sa 10:7,

Margin).

thy might--diligence

(De 6:5;

Jer 48:10,

Margin).

no work . . . in the grave--

(Joh 9:4;

Re 14:13).

"The soul's play-day is Satan's work-day; the idler the man the busier

the tempter" [SOUTH].

11. This verse qualifies the sentiment,

Ec 9:7-9.

Earthly "enjoyments," however lawful in their place

(Ec 3:1),

are to give way when any work to be done for God requires it. Reverting

to the sentiment

(Ec 8:17),

we ought, therefore, not only to work God's work "with might"

(Ec 9:10),

but also with the feeling that the event is wholly "in God's hand"

(Ec 9:1).

race . . . not to the swift--

(2Sa 18:23);

spiritually

(Zep 3:19;

Ro 9:16).

nor . . . battle to . . . strong--

(1Sa 17:47;

2Ch 14:9, 11, 15;

Ps 33:16).

bread--livelihood.

favour--of the great.

chance--seemingly, really Providence. But as man cannot "find it

out"

(Ec 3:11),

he needs "with all might" to use opportunities. Duties are ours;

events, God's.

12. his time--namely, of death

(Ec 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

(Ec 9:10).

evil net--fatal to them. The unexpected suddenness of the capture is

the point of comparison. So the second coming of Jesus Christ, "as a

snare"

(Lu 21:35).

evil time--as an "evil net," fatal to them.

13. Rather, "I have seen wisdom of this kind also," that is, exhibited

in the way which is described in what follows [MAURER].

14, 15.

(2Sa 20:16-22).

bulwarks--military works of besiegers.

15. poor--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.

no man remembered--

(Ge 40:23).

16. Resuming the sentiment

(Ec 7:19;

Pr 21:22; 24:5).

poor man's wisdom is despised--not the poor man mentioned in

Ec 9:15;

for his wisdom could not have saved the city, had "his words not

been heard"; but poor men in general. So Paul

(Ac 27:11).

17. The words of wise, &c.--Though generally the poor wise man is not

heard

(Ec 9:16),

yet "the words of wise men, when heard in quiet (when calmly given heed

to, as in

Ec 9:15),

are more serviceable than," &c.

ruleth--as the "great king"

(Ec 9:14).

Solomon reverts to "the rulers to their own hurt"

(Ec 8:9).

18. one sinner, &c.--

(Jos 7:1, 11, 12).

Though wisdom excels folly

(Ec 9:16; 7:19),

yet a "little folly (equivalent to sin) can destroy much good,"

both in himself

(Ec 10:1;

Jas 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

(Lu 12:32;

Heb 12:22);

the great king to Satan

(Joh 12:31);

the despised poor wise man, Jesus Christ

(Isa 53:2, 3;

Mr 6:3;

2Co 8:9;

Eph 1:7, 8;

Col 2:3).