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Ecclesiastes
Chapter Nine
New King James Version (NKJV)
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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 9:16.
Ecclesiastes 9:1 For I
considered all this in my heart
so that I could declare it all: that the
righteous and the wise and their works are in the hand of God. People
know neither love nor hatred by anything they see before them.
YLT 1But all this I have laid
unto my heart
so as to clear up the whole of this
that the righteous and the
wise
and their works
[are] in the hand of God
neither love nor hatred doth
man know
the whole [is] before them.
For all this I considered in mine heart
.... What goes
before
in the latter end of the preceding chapter
concerning the various
providences of God
the difficulty of finding out the reasons of them
and the
fruitlessness of attempting it; and also what follows
the work of Providence: Solomon
gave his mind unto
attended it with great application
and strictly considered
and examined it
in order to find it out
but could not; and if he could not
no other man could. And he had a good intention in all; his views were
even to declare all this; for the end of search
and inquiry should be
to make known what is found for the good of others
Job 5:27; and as
the wise man had done before
Ecclesiastes 7:25;
or "to purge"
or "purify"
as the wordF16לבור "purgare"
Gejerus
Gouge. signifies; to
make dark providences clear
and consistent with the perfections and promises
of God; to free and vindicate them from all charges of unrighteousness and
partiality
and to set them in a clear light to others: now though he failed in
his attempt
yet having made some discoveries
he imparted them
as follows:
and the observations he made were
that the righteous
and the wise
and their works
are in
the hand of God; that those who are truly "righteous" in the sight of
God; are so
in an evangelical sense
made so by the obedience of Christ; and
who believe in him for righteousness
and live soberly
righteously
and godly:
and who are "wise"
not for the things of this world but another
who
are wise unto salvation; and are concerned for the truth of grace
as well as
an outward profession
and walk wisely in the world; these
their persons
are
under the special care of divine Providence; they receive from the hand of God
what is needful and proper for them
and they are preserved and protected by
him
1 Timothy 4:8; and
their "works"
or affairs; all events relating to them
are all
appointed
ordered
and directed by the hand of God
and all for their good. In
a more evangelic sense
their persons are in the hands of God
Father
Son
and
Spirit; in the hands of the Father of Christ
being engraven there: he looks at
them
and upon them; with delight and pleasure
and never forgets them; he has
a high and honourable esteem of them
they are a crown of glory
and a royal
diadem in his hand; he directs and guides them
holds them
and upholds them
with his right hand; and keeps them
by his power
through faith unto salvation
John 10:29. They
are in the hands of Christ; put there by his Father
as the effect of his love
care
and wisdom; where they are in his possession
the objects of his delight;
and are under his guidance and direction
his care and protection
Deuteronomy 33:3.
And they are in the hands of the Spirit
who begins and carries on his own work
in them; leads them to Christ
and into all truth
and guides them safe to
glory
John 16:8. And so
their "works" also are in the hands of God; the work of grace upon
the soul is in the hand of the Spirit
to carry it on and finish it; good works
done by them are done by the assistance of divine grace
the strength of
Christ
and the aid of the blessed Spirit; are received and accepted with God
through Christ; and will not be forgotten
but are retained
and will be
remembered another day; see Ecclesiastes 9:7;
no man knoweth either love or hatred by all that is
before them; no man knows his own love and hatred
his passions are so fickle
and inconstant; what he loves now
he presently hates
as may be seen in the
instances of Ammon
Ahasuerus
and others: or he knows not that what he loves
and hates shall befall him
all depending on divine Providence; or he does not
know the love and hatred of others
who are his friends or his foes
there is
such deceitfulness in men: or rather
he does not know the love and hatred of
God
with respect to himself or others
by the outward conduct of Providence;
since the same things happen to one as to another; as health and strength
wealth and riches
honour and fame
wisdom and learning
long life
and the
like: good men may know that they are loved of God
by his love being shed
abroad in them
by the blessings of grace bestowed on them
and the witnessings
of the Spirit to them; and know that sin is abominable to God
and wicked men
are hated by him; and living and dying in sin
will be eternally damned; but
who is an elect person
and who a reprobate
is not to be known by the outward
estate of men
as to the things of life. Some render it
"even love and
hatred"F17גם אהבה
גם שנאה "etiam amor
etiam odium"
i.e. "in manu Dei"
De Dieu
Gouge
Gussetius
p.
150
873.
in connection with the preceding clause; that is
these are in the
hands of God also; his love to his people is purely sovereign
according to his
own will; not through any motives in them
as their love
loveliness
or good
works; and his hatred of others
or the punishment of them for sin
and
appointment of them to it; for the same is also as he pleases; see Romans 9:11; or the
love and hatred of men; for God has the hearts and passions of all men in his
hand
and at his command
and can raise or restrain them at his pleasure
Proverbs 21:1; the
love and hatred of good men; he works in them love to himself and all divine
things
and hatred of that which is evil; and also of bad men
he can make them
love his people
and he can restrain their wrath when he pleases
Proverbs 16:7; and
then the last clause is rendered
"no man knoweth all that is
before them"F18אין יודע האדם הכל
לפניהם "non norunt homines quicquam corum quaea
ante se sunt"
De Dieu; "non est homo quisquam qui cognoscat omnes
qui sunt coram ipsi"
Gussetius
p. 873. ; either before Elohim
the three
divine Persons
to whom all things are manifest
or that were before decreed
as Aben Ezra; the purposes and decrees of God
which are the secret and deep
things of God
and cannot be known but by his promises or providences: or man
is so short sighted
that he cannot discern the things that are plain and
manifest before him; and much less things future
that are yet to come. But the
words
according to the accents
may be better rendered
as by Munster
"neither love nor hatred man knows"; whether the love professed to
him is sincere
and what secret hatred is bore to him: "but all things are
before him"; Elohim
the three divine Persons.
Ecclesiastes 9:2 2 All
things come alike to all: One event happens to the righteous and
the wicked; To the good
[a] the clean
and the unclean; To him who sacrifices and him who does not sacrifice. As is
the good
so is the sinner; He who takes an oath as he who fears
an oath.
YLT 2The whole [is] as to the
whole; one event is to the righteous and to the wicked
to the good
and to the
clean
and to the unclean
and to him who is sacrificing
and to him who is not
sacrificing; as [is] the good
so [is] the sinner
he who is swearing as he who
is fearing an oath.
All things come alike to all
.... That is
all outward
things in this life
good and bad men share in alike; which proves that neither
love nor hatred can be known by them: so the emperor Mark Antonine
in speaking
of life and death
of honour and dishonour
of pain and pleasure
riches and
poverty
saysF19De scipso
l. 2. c. 11.
all these things happen
alike to good men and bad men;
there is one event to
the righteous and to the wicked; the same prosperous ones happen to one as
to another
as riches
honour
health
wisdom and learning
fame and
reputation: if Abraham was rich in cattle
gold
and silver
so was Nabal
and
the rich fool in the Gospel; if Joseph was advanced to great dignity in
Pharaoh's court
so was Haman in the court of Ahasuerus; if Caleb was as hearty
and strong at fourscore and five as ever
it is true of many wicked men
that
there are no bands in their death
and their strength is firm to the last; if
Moses
Solomon
and Daniel
were wise men
and of great learning
so were the
idolatrous Egyptians
and so are many God is not pleased to call by his grace;
if Demetrius had a good report of all men
so had the false prophets of old:
and the same adverse things happen to one as to another as the instances of Job
Lazarus
and the good figs
the Jews carried into captivity
show; of whom the
Midrash
and Jarchi from that
interpret this and the following clauses:
"to the righteous and to the wicked": to Noah the righteous
and to
Pharaoh
not Necho
as Jarchi
but he whose daughter Solomon married
who
the
Jews say
were both lame;
to the good
and to the clean
and to the unclean; who are
"good"
not naturally
and in and of themselves
but by the grace of
God; and who are "clean"
not by nature
nor by their own power
but
through the clean water of divine grace being sprinkled on them
and through
the blood and righteousness of Christ applied to them; and who are
"unclean"
through the corruption of nature
and the pollution of
actual sins
they live in. Some understand this of a ceremonial cleanness and
uncleanness. The above Jews apply these characters to Moses
who was good; to
Aaron
who was clean; and to the spies
who were unclean; and the same thing
happened to them all
exclusion from the land of Canaan;
to him that sacrificeth
and to him that sacrificeth not: that serves
and worships the Lord
and who does not
one branch of service and worship
being put for all; and whether they offer themselves
their contrite hearts and
spiritual sacrifices
or not. The Jews exemplify this Josiah
who sacrificed to
the Lord; and in Ahab
who made sacrifice to cease; and both were slain with
arrows;
as is the good
so is the sinner; alike in
their outward condition and circumstances
whether as to prosperity or adversity;
and he that sweareth
as he
that feareth an oath; the common swearer
or he that is perjured
and has no reverence
of God
nor regard to truth
nor any concern to make good his oath; and he that
is cautious about taking one does it with awe and reverence of the divine
Being
and is careful of keeping
it
even to his own hurt. The Jews stance in
Zedekiah and Samson; the former broke his oath with the king of Babylon
and
the latter was a religious observer of an oath; and yet both had their eyes put
out; but it does not appear that Samson ever took an oath: the opposition in
the text seems to be between one that is ready to take an oath on every
occasion
without considering the solemnity of one
and without due care of
what he swore to; and one that is cautious about taking an oath
and chooses to
be excused from taking one
on any account
could he be excused; preferring
such advice as is given
Matthew 5:34
"swear not at all"; the counsel about swearing
which IsocratesF20Paraenes
Demonic. p. 10. gives
seems worthy of notice;
"take
an oath required on two accounts; either to purge thyself from a foul crime
charged with
or to save friends in danger
and deliver them out of it; but on
account of money (or goods) swear not by any deity
no
not even if thou canst
take an oath safely; for by some thou wilt be thought to be perjured
and by
others to be covetous.'
The
word in Hebrew for swearing is always passive
because a man should not swear
unless obliged; and the same form of language is used by Latin writersF21"Juratus
sum"
Plauti Corculio
Act. 3. v. 88. "Fui juratus"
ib. Act 4.
Sc. 4. v. 10. "Non tu juratus mihi es? juratus sum"
ib. Rudens
Act.
5. Sc. 3. v. 16
17. ; and the Hebrew word for it comes from a root which
signifies "seven"
in allusion
as some think
to seven witnesses
required to an oath; the Arabians
when they swore
anointed "seven"
stones with blood; and
while anointing them
called on their deitiesF23Herodot.
Thalia
sive l. 3. c. 8. ; see Genesis 21:30. It
may be observed
that all men are here divided into good and bad; this has been
the distinction from the beginning
and continues
and ever will.
Ecclesiastes 9:3 3 This
is an evil in all that is done under the sun: that one thing happens
to all. Truly the hearts of the sons of men are full of evil; madness is
in their hearts while they live
and after that they go to the dead.
YLT 3This [is] an evil among all
that hath been done under the sun
that one event [is] to all
and also the
heart of the sons of man is full of evil
and madness [is] in their heart
during their life
and after it -- unto the dead.
This is an evil among all things that are done under
the sun
that there is one event unto all
.... A very great evil
a
very sore one
the worst of evils. Not an evil
as the providence of God is
concerned with it
who does no evil; nor is there any unrighteousness in him;
he is righteous in all his ways: but this is an evil
and distressing thing
to
the minds of good men; see Psalm 73:2; and is
what bad men make an ill use of
to harden themselves in sin
and to despise
religion as an unprofitable thing
Job 21:14;
yea
also the heart of the sons of men is full of evil: they are
naturally full of evil
of all unrighteousness and wickedness
what comes out
of them show it; and because the same things happen to good and bad men
and
the wicked pass with impunity
and are outwardly happy as others
or more so
their hearts are fully set in them to do evil
Ecclesiastes 8:11;
and madness is in their heart while they live; or
"madnesses"F24הוללות
"insaniae"
Montanus
Mercerus
Drusius
Amama
Gejerus
Rambachius;
"omnis insania"
Junius & Tremellius. : every sin is madness; for
who but a madman would stretch out his hand against God
and strengthen himself
against the Almighty
and run upon him? who but a madman would rush into sin in
the manner he does
and expose himself to dangers and death
even eternal
death? Wicked men are mad upon their lusts
and mad against the saints
and all
that is good; this insanity is in their hearts
and shows itself in their
lives
and continues with them as long as they live
unless called by grace;
and after that they go to the dead; after all the
madness of their lives
they die and go into the state of the dead
and are
among which refers not so much to the interment of bodies in the grave
as the
company with which their separate spirits are; they go not to the righteous
dead
but to the wicked; see Proverbs 2:18; so
Alshech; they go to the dead; not to the righteous
who
in their death
or
when dead are called living
but
as Jarchi observes
at their end they go down
to hell. The Targum is
"after
the end of a man
it is reserved for him that he be corrected with the dead
according to the judgment (or desert) of sins.'
Ecclesiastes 9:4 4 But
for him who is joined to all the living there is hope
for a living dog is
better than a dead lion.
YLT 4But [to] him who is joined
unto all the living there is confidence
for to a living dog it [is] better
than to the dead lion.
For to him that is joined to all the living there is hope
.... That is
who is among the living
is one of them
and
as long as he is
there is hope
if his circumstances are mean
and he is poor and afflicted
that it may be
better with him in time; see Job 14:7; or of his
being a good man
though now wicked; of his being called and converted
as some
are at the eleventh hour
even on a death bed; and especially there is a hope
of men
if they are under the means of grace
seeing persons have been made
partakers of the grace of God after long waiting. There is here a
"Keri" and a "Cetib"
a marginal reading and a textual
writing; the former reads
"that is joined"
the latter
"that
is chosen"; our version follows the marginal reading
as do the Targum
Jarchi
Aben Ezra
the Septuagint
Syriac
and Arabic versions: some
following
the latter
render the words
"who is to be chosen"F25מי אשר יבחר
"quisquis eligatur"
Montanus
so Gejerus.
or preferred
a living
or a dead man? not a dead but a living man: "to all the living there is
hope"; of their being better; and
as Jarchi observes
there is hope
while alive
even though he is a wicked man joined to the wicked; yea
there is
hope of the wicked
that he may be good before he dies;
for a living dog is better than a dead lion; a proverbial
speech
showing that life is to be preferred to death; and that a mean
abject
and contemptible person
living
who for his despicable condition may be
compared to a dog
is to be preferred to the most generous man
or to the
greatest potentate
dead; since the one may possibly be useful in some respects
or another
the other cannot: though a living sinner
who is like to a dog for
his uncleanness and vileness
is not better than a dead saint or righteous man
comparable to a lion
who has hope in his death
and dies in the Lord.
Ecclesiastes 9:5 5 For
the living know that they will die; But the dead know nothing
And they have no
more reward
For the memory of them is forgotten.
YLT 5For the living know that
they die
and the dead know not anything
and there is no more to them a
reward
for their remembrance hath been forgotten.
For the living know that they shall die
.... Death is
certain
it is the demerit of sin
the appointment of God and the time of it is
fixed; it may be known that it will be
from the word of God that assures it
from all experience which confirms it
and from the decline of nature
and the
seeds of death in men. This "the living" know that live corporeally
even the wicked themselves
though they put the evil day far from them; and so
good men
that live spiritually
being quickened by the Spirit and grace of
God
and live a life of faith and holiness; they know they shall die
though
Christ died for them
and has abolished death
as a punishment and a curse
and
took away its sting
and made it a blessing; wherefore it is desirable to them
as being for their good: but there are some things about death they ordinarily
know not; they do not know the time of their death; nor the place where they
shall die; nor of what death they shall die; nor in what circumstances
both
outward and inward: of these the Targum understands the passage;
"for
the righteous know that if they sin
they shall be reckoned as dead men in the
world to come
therefore they keep their ways
and sin not; but if they sin
they return by repentance;'
but the dead know not anything; this is not to be understood
of their separate spirits
and of the things of the other world; for the
righteous dead know much
their knowledge is greatly increased; they know
as
they are known; they know much of God in Christ
of his perfections
purposes
covenant
grace
and love; they know much of Christ
of his person
offices
and glory
and see him as he is; they know much of the Gospel
and the
mysteries of it; and of angels
and the spirits of just men
they now converse
with; and of the glories and happiness of the heavenly state; even they know
abundantly more than they did in this life: and the wicked dead
in their
separate spirits
know there is a God that judgeth; that their souls are
immortal; that there is a future state; indeed they know and feel the torments
of hell
the worm that never dies
and the fire that is not quenched: but this
is to be interpreted of their bodily senses now extinct
and of worldly things
they have now nothing to do with; they know not any thing that is done in this
world
nor how it fares with their children and friends they have left behind
them; see Job 14:21; nor
therefore are they to be prayed unto
and used as mediators with God. The Targum
is
"and
sinners know not any good
so that they do not make their works good while they
live; and they know not any good in the world to come;'
neither have they any more a reward; not but that there will
be rewards in a future state
in which everyone shall have his own reward;
there will be a reward for the righteous; they will receive the reward of the
inheritance
though it will be
not of debt
but of grace; and particularly in
the millennium state
Psalm 58:11; and
every transgression of the wicked will receive a just recompence of reward; to
whom the reward of their hands will be given them
Hebrews 2:2; but
the sense is
that after death there will be no enjoyment of a man's labours;
he will not have the use
profit
and advantage of them
but his heirs that
succeed him
Ecclesiastes 4:9;
for the memory of them is forgotten; not the memory of the
righteous with God
for whom a book of remembrance is written
and whose names
are written in heaven; these are had in everlasting remembrance
and their
memory blessed: but the memory of wicked men; who
though they take pains to
perpetuate their names
which they give to their lands
yet the Lord causes
their memory to cease
and they are forgotten in the place where they lived;
not only among the righteous
as the Targum
but among others
Isaiah 26:14; even
among those that enjoy the fruit of their labour; they will scarce think of
them any more
or
however
in a little time they will be quite forgotten by
them.
Ecclesiastes 9:6 6 Also
their love
their hatred
and their envy have now perished;
Nevermore will they have a share In anything done under the
sun.
YLT 6Their love also
their
hatred also
their envy also
hath already perished
and they have no more a
portion to the age in all that hath been done under the sun.
Also their love
and their hatred
and their envy
is now perished
.... Not that
the separate spirits of the dead are without their affections
or these
unexercised; the spirits of just men made perfect will love God and Christ
and
angels
and good men
and all that is good
more intensely; love will continue
after this life
and be in its height
and therefore said to be the greatest
grace
1 Corinthians 13:13;
they will hate sin
Satan
and all the enemies of Christ
and be filled with
zeal for his glory; so the wordF26קנא־תאם
"aemulatio ipsorum"
Cocceius
Gejerus; "aelus eorum"
Drusius
Amana
Rambachius. for envy may be rendered; see Revelation 6:9; and
the spirits of the wicked dead will still continue to love sin
and hate the
Lord
and envy the happiness of the saints; and will rise again with the same
spite and malice against them; see Ezekiel 32:27; but
this respects persons and things in this world; they no more love persons and
things here
nor are loved by any; death parts the best friends
and the most
endearing and loving relations
and puts an end to all their mutual friendship
and affection; they hate their enemies no more
nor are hated by them; they no
more envy the prosperity of others
nor are envied by others; all such kind of
love and hatred
enmity and envy
active or passive
cease at death; out of the
world
as the Targum adds;
neither have they any more a portion for ever in any thing
that is under the sun: the worldly man's portion is only in this life
and when he
dies
he carries nothing of it with him; whose ever his possessions will be at
death
they are no more his
nor will he ever return to enjoy them any more;
his houses
his lands
his estates
his gold and silver
and whatever of worth
and value he had
he has no more lot and part in them: but the good man has a
portion above the sun; God is his portion
heaven is his inheritance for ever
and ever. The Targum understands it of the wicked;
"and
they have no good part with the righteous in the world to come; and they have
no profit of all that is done in this world under the sun.'
Ecclesiastes 9:7 7 Go
eat your bread with joy
And drink your wine with a merry heart; For God has
already accepted your works.
YLT 7Go
eat with joy thy bread
and drink with a glad heart thy wine
for already hath God been pleased with
thy works.
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
Matthew 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.
Ecclesiastes 9:8 8 Let
your garments always be white
And let your head lack no oil.
YLT 8At all times let thy
garments be white
and let not perfume be lacking on thy head.
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 HoraceF1"Ille repotia natales aliosque
dierum
festos albatus celebret". Satyr. l. 2. Sat. 2. v. 60
61.
"Cum ipse epuli Dominus albatus esset"
Cicero in Vatin. c. 13.
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
Isaiah 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 KimchiF2Comment. in lsa. lxv. 13. 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
Revelation 7:14;
and let thy head lack no ointment: which used to be poured
plentifully on the heads of guests at feastsF3"Coronatus
nitentes malabathro Syrio capillos"
Horat. Carmin. l. 2. Ode 7. v. 7
8.
"et paulo post: funde capacibus unguenta de conchis"
v. 22
23.
"Unguentum (fateor) bonum dedisti convivis"
Martial. l. 3. Epigr.
11.
for the refreshment of them
which gave pleasure
and a sweet odour and
fragrancy
and was much in use in those hot countries; see Psalm 23:5; and is
opposed to a gloomy and melancholy carriage and deportment
Matthew 6:17; hence
we read of the oil of joy and gladness
Psalm 45:7. The
Jews before mentioned interpreted this of a good name better than ointment
Ecclesiastes 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.'
Ecclesiastes 9:9 9 Live
joyfully with the wife whom you love all the days of your vain life which He
has given you under the sun
all your days of vanity; for that is your
portion in life
and in the labor which you perform under the sun.
YLT 9See life with the wife whom
thou hast loved
all the days of the life of thy vanity
that He hath given to
thee under the sun
all the days of thy vanity
for it [is] thy portion in
life
even of thy labour that thou art labouring at under the sun.
Live joyfully with the wife whom thou lovest
.... Or
"see"
or "enjoy life"F4ראה
חיים "vide vitam"
Pagninus
Vatablus
Drusius
Mercerus
Cocceius; "vel vitas"
Montanus; "perfruere
vita"
V. L. "fracre vita"
Junius & Tremellius
Piscator
Gejerus
Rambachius; so Broughton. : 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
Proverbs 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
Genesis 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
Luke 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
Ecclesiastes 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.
Ecclesiastes 9:10 10 Whatever
your hand finds to do
do it with your might; for there is no
work or device or knowledge or wisdom in the grave where you are going.
YLT 10All that thy hand findeth
to do
with thy power do
for there is no work
and device
and knowledge
and
wisdom in Sheol whither thou art going.
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
Romans 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
Galatians 6:10; and
whatsoever is in the power of their hands
as this phrase signifies
Leviticus 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
Isaiah 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 Deuteronomy 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"
Revelation 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.
Ecclesiastes 9:11 11 I
returned and saw under the sun that— The race is not to the swift
Nor
the battle to the strong
Nor bread to the wise
Nor riches to men of
understanding
Nor favor to men of skill; But time and chance happen to them
all.
YLT 11I have turned so as to see
under the sun
that not to the swift [is] the race
nor to the mighty the
battle
nor even to the wise bread
nor even to the intelligent wealth
nor
even to the skilful grace
for time and chance happen with them all.
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
Ecclesiastes 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
2 Samuel 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
1 Corinthians 9:24;
and so in spiritual things
one that is ready to halt
as David says of
himself
gets to heaven
and is saved
Psalm 38:17; when
others
at first starting or setting out in a profession
run well for a while
as the Galatians did
Galatians 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"
Romans 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 2 Chronicles 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
1 Samuel 21:3; and
even of a wiser than he
our Lord himself
Luke 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 Matthew 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; PlatoF5 μετα θεου τυχη και καιρος
Plato de Leg. l. 4. p. 827. has the same expression. The word signifies
"occurrence"F6פגע
"occursus"
Montanus; "sive eventus"
Mercerus
Rambachius;
"occurrent"
Broughton
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"
1 Kings 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 Ecclesiastes 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.
Ecclesiastes 9:12 12 For
man also does not know his time: Like fish taken in a cruel net
Like birds
caught in a snare
So the sons of men are snared in an evil time
When
it falls suddenly upon them.
YLT 12For even man knoweth not
his time; as fish that are taken hold of by an evil net
and as birds that are
taken hold of by a snare
like these [are] the sons of man snared at an evil
time
when it falleth upon them suddenly.
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 1 Thessalonians 5:2;
for pleasure
as Plato says
is the bait of evils
with which men are caught
as fishes with the hookF7Apud Ciceronem de Senectute
c. 12.
"Hic ubi saepe occultum visus decurrere piscis ad hamum"
Horat.
Epist. l. 1. Ep. 8. v. 73
74. .
Ecclesiastes 9:13 13 This
wisdom I have also seen under the sun
and it seemed great to me:
YLT 13This also I have seen: wisdom
under the sun
and it is great to me.
This wisdom have I seen also under the sun
.... Or
"this also I have seen under the sun
even wisdom"F8גם זה ראיתי
חכמה תחת השמש "Hoc etiam vidi sub sole
nempe sapientiam"
Tigurine version; "etiam hoc vidi
sapientiam sub sole"
Cocceius;
"etiam hoc vidi
videlicet
sapientiam sub sole"
Gejerus. : 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 Ecclesiastes 2:13
of which he gives the following instance.
Ecclesiastes 9:14 14 There was a little city with few
men in it; and a great king came against it
besieged it
and built great
snares[b] around it.
YLT 14A little city
and few men
in it
and a great king hath come unto it
and hath surrounded it
and hath
built against it great bulwarks;
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
2 Samuel 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
Luke 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
Matthew 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
Matthew 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
Revelation 20:9;
and built great bulwarks against it; such as are called
strong holds
2 Corinthians 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.
Ecclesiastes 9:15 15 Now
there was found in it a poor wise man
and he by his wisdom delivered the city.
Yet no one remembered that same poor man.
YLT 15and there hath been found
in it a poor wise man
and he hath delivered the city by his wisdom
and men
have not remembered that poor man!
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
Zechariah 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
Luke 2:40
Colossians 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
Psalm 89:19; Or
"and"
or "but he found in it"F9ומצא בה "et invenit in
ea"
Mercerus
Drusius
Amama; "sed invenit in ea"
Rambachius.
; 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 Ephesians 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
Isaiah 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.
Ecclesiastes 9:16 16 Then
I said: “Wisdom is better than strength. Nevertheless the poor man’s
wisdom is despised
And his words are not heard.
YLT 16And I said
`Better [is]
wisdom than might
and the wisdom of the poor is despised
and his words are
not heard.' –
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.F11וחכמת
"quamvis sapientia"
Junius & Tremellius
Piscator
Mercerus
Gejerus
Amama; "etsi"
Drusius.
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"F12"Et
pauperis sapientiam contemptam"
&c. Tigurine version. ; 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.
Ecclesiastes 9:17 17 Words
of the wise
spoken quietly
should be heard Rather than the
shout of a ruler of fools.
YLT 17The words of the wise in
quiet are heard
More than the cry of a ruler over fools.
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.
Ecclesiastes 9:18 18 Wisdom
is better than weapons of war; But one sinner destroys much good.”
YLT 18Better [is] wisdom than
weapons of conflict
And one sinner destroyeth much good!
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 Ecclesiastes 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 James 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".
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)