Bible Commentaries
Ecclesiastes 9

Verse 1

Ecc 9:1

Ecclesiastes 9:1

This chapter actually concludes the part of Ecclesiastes which is the most difficult to understand and interpret. Up to this point Solomon has written a lot of things which, to a Christian, do not make any sense at all. What is the explanation of this? Scholars vary in their explanations; but the conclusion must be; (1) that Solomon is rehearsing the allegations of materialistic unbelievers with a view to refuting them in his conclusion (Ecclesiastes 12:13-14), (2) that he was writing of what he saw `under the sun,’ and not of what he believed, or (3) that, "Solomon, for the time being, had abandoned his faith in God, altogether," and that his words throughout Ecclesiastes thus far indicate that, "Man would not know that there was any fundamental difference between a man and a beast." This writer has been unable to find a convincing answer as to which of these explanations should be adopted.

Part of the reason for this uncertainty lies in the enigma of Solomon’s life. He was a man greatly loved by the Lord, endowed with great wisdom, who prayed a magnificent prayer at the dedication of the Temple, and who was the most honored and glorified person (from the human standpoint) in the whole history of Israel. In spite of this, however, any careful student of God’s Word must conclude that the magnitude of Solomon’s wickedness was immeasurable. It is this fact that suggests the possibility that Ecclesiastes is generally a statement of Solomon’s unbelief; but if that is true, it would mean that the conclusion in Ecclesiastes 12 was later added by an inspired writer, as some scholars affirm (although without any proof whatever). Another explanation of the magnificent "conclusion of the whole matter" (Ecclesiastes 12:13-14) is that Solomon finally came to his senses and returned to the love and service of God. This is the interpretation that seems most logical to this writer.

"The Jews generally, and also St. Jerome, hold the book to have been written by Solomon following his repentance and restoration from the idolatry into which he had fallen through the influence of the heathen women he had married.”

We find it impossible to believe that "all is vanity," a declaration that occurs dozens of times in the book. Nor can it be true that men and animals have the same fate. Who can believe that, "Eat, drink, and be joyful," is, in any sense whatever, the ultimate meaning and employment of life? It is impossible to believe that the "dead know nothing," except in a limited sense. Moses and Elijah stood on the mountain of transfiguration and carried on a conversation with Jesus Christ. Of course, Solomon lived before the magnificent revelation of life and immortality that were brought to mankind in the life and teachings of the Christ; but Solomon’s father David certainly would never have said a lot of things that one finds in Ecclesiastes.

Also, the idea of the hopelessness and futility of life, stressed throughout Ecclesiastes, was by no means accepted by the patriarchs. They most certainly believed in the possibility, if not the certainty, of life after death. Abraham was willing to offer his son Isaac as a sacrifice, because, "He believed that God was able to raise Isaac from the dead" (Hebrews 11:19).

From all these considerations, this writer favors the view that Solomon indeed repented (even as did Manasseh), and that after his return to God, he was inspired to write this book, and that many of the things written in Ecclesiastes represent views which Solomon once had erroneously received, and which, when he wrote Ecclesiastes, he would reject and outlaw altogether in his conclusion (Ecclesiastes 12:13-14).

We have previously mentioned Paul’s description of his life under the Mosaic Law (Romans 7), which is analogous to what was probably Solomon’s life (and beliefs) prior to his repentance. In all of Ecclesiastes, we should never forget that it was written long ages before the glorious revelation of the New Testament was delivered to mankind, certified and sealed by the death, burial and resurrection of the Son of God.

Ecclesiastes 9:1

ALL IS IN THE HAND OF GOD

"For all this I laid to my heart, even to explore all this: that the righteous, and the wise, and their works, are in the hand of God; whether it be love or hatred, man knoweth it not; all is before them."

The grand truth stated here is that God is in control. Everything that occurs, in the final analysis, happens under the permissive will of God.

The meaning of the latter part of this verse is that, "We are unable to discern from that which we may observe taking place in life, which men are living under God’s displeasure, and which ones are those whom he loves.”

The first ten verses (Ecclesiastes 9:1-10) capture the despair, resolve and encouragement of the Preacher. They begin with the age-old problem of the similar fate of both the godly and the ungodly. This, however, is not to become a basis for pessimism or inactivity on the part of the godly. As long as one is still alive, he has hope. The Preacher’s conclusion is simple: Do not waste your opportunity. His advice is to gain as much as possible from each day. His formula for daily activity states that one should give himself whole-heartedly to his work. In addition, his life should be filled with happiness and cheer as he lives it with the wife whom he has chosen and whom he loves.

The explanation found in these verses sustains his previous contention (Ecclesiastes 8:14-17) that men cannot find out the work of God. The future is veiled from men, but known to God. His conclusion is the same here as in the previous discussion. He suggests industry and joy in one’s daily task.

Ecclesiastes 9:1 The “all this” refers to the preceding discussion concerning the inability of men to know what the future holds for them. He admits to God’s control of the future activities of men and the fact that everything is in His hand. The fact that man does not know what the future holds is of grave importance to Solomon, and he gives himself completely to explain it.

The “love” and “hatred” which will come to even wise men represents the broad scope of experiences of life. While the context suggests these are deeds “in the hand of God,” one need not conclude that God is the author of evil. He permits or allows evil to come upon the godly but only so far as He chooses not to intervene in the activities of ungodly men. Neither should one think that determinism, as a doctrine, is supported by this verse. God does affect the activities of men when His plans or purposes are involved. The important lesson in this verse is that outward signs of prosperity and success are not necessarily indications of God’s approval; neither should suffering or poverty be interpreted as a sign of His disapproval. The “love or hatred” which befalls the wise man come to him because he is an intricate part of the total experiences of life, they are not contingent upon his moral character or lack of it.

The argument which states that “love and hatred” comes from others, rather than God, is supported by verse six. Here Solomon specifically refers to “Their love, their hate, and their zeal.” The distinction between what God wills, or desires, and what He permits must constantly be made. It is precisely this point that Solomon makes. God is in control of His world, but He, at times, permits or allows the flow of history to ebb and tide unobstructed, and thus the events which fall to the godly should come to the wicked and those which fall to the wicked should come to the godly. One thing is certain even as Solomon says, “anything awaits him,” or “is before him.”

Verses 2-6

Ecc 9:2-6

Ecclesiastes 9:2-6

THE SAME FATE COMES TO ALL

"All things come alike to all: there is one event to the righteous and the wicked; to the good and to the clean and the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. This is an evil in all that is done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead. For to him that is joined with all the living there is hope; for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. As well their love, as their hatred and their envy, is perished long ago; neither have they any more a portion forever in anything that is done under the sun."

We should preface this paragraph with imaginary words from Solomon: "This is the way I viewed things while in rebellion against God." If this should not be considered a valid understanding of the paragraph, then we should limit what is said here as a declaration of the way things appear when they are viewed purely from an earthly and materialistic viewpoint, as characteristic of what is done "under the sun."

"All things come alike to all" (Ecclesiastes 9:2). There is no way that this can be strictly true. True, the event of death comes to all; but this says, "all things" come alike to all men!

"They go to the dead" (Ecclesiastes 9:3). This, as it stands in the passage, is cited as the end of everything. And, in the earthly sense, of course it is. This is an obstinate fact; but God has placed in man’s heart some equally obstinate intuitions that contradict it. "He has set eternity in their heart" (Ecclesiastes 3:11). And this pushes us toward an answer that lies beyond the pages of Ecclesiastes; and that is, "The prospect (even the certainty) of reward and punishment in the world to come."

Loader interpreted what is written here as saying that, "Religious and moral qualities of man do not have the weight of a feather in affecting his fate." This might not be the correct understanding of what is written here; but the passage surely allows that as one understanding of it. One thing is sure, "If that is what the text says, it is a lie," and must be understood as the false teaching Ecclesiastes was designed to refute and deny.

"For the living know that they shall die" (Ecclesiastes 9:5). This knowledge on the part of the living is here cited as the one and only reason given in the text that living is any better than being dead. This cannot be true, because the living may still turn to God, obey the holy gospel and attain unto eternal life, whereas that opportunity does not belong to the dead.

The incredible pessimism of this passage staggers one’s imagination. "Such an alleged `advantage’ of living as compared with death only serves to strengthen the emphatic finality of death." But death is not final! "It is appointed unto man once to die, and after this cometh judgment" (Hebrews 9:27). Solomon’s conclusion (Ecclesiastes 12:13-14) refutes what is written here.

"The dead know not anything, neither have they any more a reward" (Ecclesiastes 9:5). The Seventh Day Adventists have taken this verse as the proof of their false doctrine that, "Resurrection is a restoration to life of the non-existent dead ... No soul is conscious after death." But is not this in the Word of God? Certainly, just like the word of Satan is found in the Word of God (Genesis 3:4). It is not written that God said, "The dead do not know anything," but that Solomon, one of the wickedest men who ever lived, said it. Even if Solomon believed it, which is questionable, because he might have been recounting his religious philosophy during the times of his apostasy, - but even if he believed it, it could not possibly be true. The glorious one who is Greater than Solomon gave us the story of the rich man and Lazarus; and the rich man is represented as being, not merely conscious after death, but in terrible pain and anxiety regarding his brethren who had not yet died, but who were living wickedly as he had lived. (See Luke 16:19-31). Oh yes, this is a parable, but it is not a fable; and one of the characteristics of a parable is that it is based upon an event which either happened or could have happened. Jesus never used parables to teach lies to his followers.

Also, in Revelation we have this, "I saw underneath the altar the souls of them that had been slain for the Word of God, and for the testimony which they held; and they cried with a great voice, saying, How long, O Master, the holy and true, dost not thou judge and avenge our blood on them that dwell on the earth"? (See Revelation 6:9-10) In the light of what the Christ has said, one may safely set aside what the wicked Solomon is here reported in God’s Word to have said.

The Seventh Day Adventist notion that the resurrection is the creation of the non-existent dead is also an outright contradiction of Christ’s declaration that "God is the God of Abraham, and of Isaac, and of Jacob, and that he is the God of the living, not of the dead." (Matthew 22:32). This clearly states that Abraham, Isaac, and Jacob are living (even in the state of death) and that they are not non-existent.

Ecclesiastes 9:2 What is the one fate? The verse begins with, “It is the same for all.” This undoubtedly refers to the observations in verse one which speak to the many facets of life. This fact has been clearly demonstrated. Death is often understood to be the fate or event which comes to all men. (Cf. Ecclesiastes 2:14; Ecclesiastes 3:19) While this is true, the term in Hebrew translated “fate” suggests more of a “meeting with” or “happening,” and most likely includes all of the events of life spoken of in the preceding verse. This would not exclude the death event. The message clearly states that whether one is godly or a sinner, he will be caught up in the activities of hatred and love. None escapes. The following list of contrasts illustrates that all men experience the same fate. It is true even as Solomon says. Whether one is righteous or wicked, clean or unclean, a sacrificer or non-sacrificer, good or sinner, honors an oath or is a profane swearer. All receive the same fate.

It is not important to decide if these are individuals or classes of people the Preacher has observed. The fact that he has extended the list to include variations of good and bad people enforces his argument that no man knows what the future holds and all men are caught up in the innerplay of life’s struggle.

The characteristics of those who have been approved of God indicate a general attitude of submission to God’s will. The “righteous” are those who behave correctly toward their fellow man, while the “wicked” would violate proper relationships. The “clean” would refer to those who are ceremonially clean as Solomon speaks next in sacrificial language of the one who follows the levitical rules, or fails to do so. However, the use of “good” which qualifies “clean” suggests acceptable moral activity as well as clean in the levitical or externally legal sense. There were those who were careful to sacrifice according to the laws. Such are called “good” in contrast with the “sinner.” The final comparison is made between those who see the value of the use of an oath before God, and those who fail to reverence an oath. Zechariah 5:3-4 refers to the evil of swearing (oath taking) with an irreverent attitude. Isaiah 65:16 speaks of the solemn act as acceptable to God.

The point of the many contrasts is stated at the beginning of the verse where it reads: “It is the same for all.”

Ecclesiastes 9:3 The first half of this verse is a summary statement. The one fate for all men is looked upon as an “evil under the sun.” The fact that Solomon states that all “go to the dead” does not have to be understood that death is the one event or “fate” he has in mind. Death simply terminates the fate of men. It is the final exercise of all the futile and transitory activities of men upon this earth.

He observes that because the godly suffer as if they were the wicked, and wicked people prosper as if they were the godly, that two things result. First, the righteous should recognize that their deeds are in the hands of God and unfortunate calamities should not move them from their pursuit of good and righteousness. Second, the wicked sinners because they prosper and their wicked deeds often go unpunished, are self-deceived and believe there will never be a day of judgment before God. As a result of this deceitfulness, the hearts of wicked men are set to do evil continually. Solomon says, “Insanity is in their hearts.” This strong affirmation of the intensity of their sin is in contrast to wisdom and reason which are characteristic of the godly. If men respected the moral laws of God as they do the physical laws, there would be less sinning in the world. Wise men refuse to violate laws when they recognize the reciprocating, sudden recompense for their folly. Because God is long-suffering and desires that no man perish, He postpones or defers punishment of sins. This act of grace is often misinterpreted by wicked men to mean that no judgment will be forthcoming.

Thus the inability of righteousness to protect or deliver one from evil is occasion for doubt and despair. At the same time the apparent lack of judgment against an evil deed encourages participation in wickedness. Of such activities, Delitzsch has written: “It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, viii. 11, said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning."

“The dead” is mentioned here as the end of those who hold disregard for God’s government and laws. It is the end or final resting place where all activities are thought to cease. The godly also partake in this event. (Cf. Ecclesiastes 4:1-2)

Ecclesiastes 9:4-6 For the true sense of the passage, these three verses must be considered together. Each verse is an extension, an observation, based upon the declaration of verse three. Solomon observes that so long as there is life there is hope; death closes the door permanently to all activity; even the memory of the dead is soon obliterated. Finally, the contribution of love, hatred and energy can no longer be made as the dead no longer share in the transitory futility of life on the earth.

The comparison of a dog with a lion was much greater in Solomon’s day than it is with one who lives in American culture. The lion was the most noble of beasts. (Cf. Proverbs 30:30; Isaiah 31:4) Dogs were not treated kindly and held as pets, but were considered scavengers of the streets. (Cf. 1 Samuel 17:43; 1 Samuel 24:14; 2 Samuel 3:8; 2 Samuel 16:4; Matthew 15:26; Luke 16:22) The meaning is obvious; the most despicable or undesirable person who still possesses life is better off than the finest individual who has already gone to the grave. The reason? Because as long as there is life there is hope. “The living know they will die; but the dead do not know anything.” Since one knows he will die, he should so order his life as to come into a proper relationship with God. This is the hope of the living. One is reminded of the Preacher’s admonitions in Ecclesiastes 7:1-4 where the living are directed to seriously consider the fact that death is the end for every man. Obviously the result will be a reordered and improved life.

The “reward” lost by the dead refers to their consciousness. They no longer share in the knowledge, love, hatred, or events upon the earth. Their memory is even forgotten. This is not a denial of God’s retributive action after death. It is just that such activities are not under consideration here. His conclusions are based upon his observations made “under the sun.” The Preacher does not approve of the activities of despicable men, and neither does he suggest that sinners who are alive are of greater value than godly people who have already died. His emphasis is simply on the fact that life affords opportunities which the dead cannot experience. Death terminates all activity under the sun. Therefore, one’s reward is gained on the earth: to be cut off from the earth is to be cut off from one’s reward. Solomon had written: “I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor” (Ecclesiastes 2:10). He adds that man should find happiness in his activities (Ecclesiastes 3:22); that he should enjoy his life as well as his riches (Ecclesiastes 5:18-19); and to live joyfully with the wife of one’s youth is reward indeed (Ecclesiastes 9:9)! It is to be noted that these rewards are experiences which take place among the living. None of these will take place in the grave. Therefore, his emphasis upon the living is clear. One must not conclude that Solomon did not have some insight as to activity beyond the grave. (Cf. Ecclesiastes 12:7) He is writing with a self-limiting focus which qualifies his observations by the closing thought of verse six which states, “they will no longer have a share in all that is done under the sun.”

Verses 7-10

Ecc 9:7-10

Ecclesiastes 9:7-10

EAT, DRINK, ETC, FOR TOMORROW YOU DIE

"Go thy way, eat thy bread with joy, drink thy wine with a merry heart; for God hath already accepted thy works. Let thy garments be always white; and let not thy head lack oil. Live joyfully with the wife whom thou lovest all the days of thy life of vanity, which he (God) hath given thee under the sun, all thy days of vanity; for that is thy portion in life, and in thy labor wherein thou laborest under the sun. Whatsoever thy hand findeth to do, that do with thy might; for there is no work, nor device, nor knowledge, nor wisdom in Sheol, whither thou goest."

This, of course, is Epicureanism. "Eat, drink, and be merry, for tomorrow we die." This philosophy is absolutely worthless, unless death is the end of everything. As Paul stated it, "If the dead are not raised up, let us eat and drink, for tomorrow we die" (1 Corinthians 15:32). Solomon has repeatedly advocated this doctrine, not only here, but in Ecclesiastes 1:9; Ecclesiastes 1:15; Ecclesiastes 3:1-9; and in Ecclesiastes 3:14-15. This was evidently the position that he accepted during the days of his apostasy. One question that arises from this interpretation is that of whether or not Solomon ever repented and turned to God as the Jews allege that he did. We find no Biblical support of that idea anywhere. Nevertheless, that is a necessary corollary of our interpretation of Ecclesiastes.

"God hath already accepted thy works" (Ecclesiastes 9:7) "... Live joyfully with the wife whom thou lovest ... which he (God) hath given thee" (Ecclesiastes 9:9). Here we have a glimpse of the penitent and restored Solomon honoring God for his marvelous gifts and praising him for the blessings given to the sons of men, even while he is still relating the stubborn and rebellious things that he had once believed. Note that he referred twice in these few verses to life as "vanity." There is also here a favorable mention of marriage and the loving of one wife "all the days of thy vanity" (Ecclesiastes 9:9), which is surprising enough from an author like Solomon.

The great value of Ecclesiastes is that it elaborates fully the absolute worthlessness and vanity of life on earth by any man who lives without the fear of God and submission to the divine authority of our Creator.

Ecclesiastes 9:7 The Preacher has already established both principles that are expressed in this verse: (1) Enjoy life (Cf. COMMENT on Ecclesiastes 2:24; Ecclesiastes 3:12-13; Ecclesiastes 3:22; Ecclesiastes 5:18; Ecclesiastes 6:12; Ecclesiastes 8:15); (2) God’s approval of your labors (Cf. COMMENT on Ecclesiastes 3:13; Ecclesiastes 5:19). The admonition to enjoy life is not in contradiction to Ecclesiastes 4:2 where Solomon said, “So I congratulated the dead who are already dead more than the living who are still living.” On the one hand life could be filled with joy and merriment while on the other there was sorrow, oppression and bitter experiences. When God approves one’s works, life is enjoyable even “under the sun.”

“Works” are to be understood in the context of this chapter, and would refer to all the godly, righteous acts of the good man. God has no delight in the sinful acts enumerated in the preceding verses but approves or accepts the works of righteous men. The fact that God approves of their works implies that their labors are in God’s hands (verse one) and negates the idea that the “love” and “hatred” come from God. It is obvious that such activities come from the hands of men with whom one lives and works upon the earth.

Ecclesiastes 9:8 “White” in the Bible signifies glory, purity and joy. The Preacher is arguing for a full, happy life to be lived by the ones who labor through life with God’s blessing. The white attire of angels (Mark 16:5) and of men (Acts 1:10) represents messengers of God who have His approval. In addition the glorified saints are dressed in white apparel manifesting both joy and righteousness. Jesus said to the church in Sardis: “But you have a few people in Sardis who have not soiled their garments, and they will walk with Me in white, for they are worthy. He who overcomes shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels” (Revelation 3:4-5). The people in Solomon’s day were admonished to wear white as a sign of God’s approval. They were also to keep oil on their heads as a sign of joy. (Cf. Psalms 45:7; Isaiah 61:3) The oil was to be perpetually worn upon the head representing the constant joy of the one whose works are approved of God.

Ecclesiastes 9:9 Solomon compounds his admonition to be happy with still another injunction: “Enjoy life!” The literal meaning is “look upon life.” This suggests turning away from the scenes of sadness and experiences which would rob one of joy. Fix your eyes on the hope of joy—on those things which will result in God’s approval and subsequently your own happiness. You should share your joy with your life. Although the monogamous ideal is out of harmony with Solomon’s polygamous practice, he is keenly aware that genuine joy in marriage is experienced between husband and wife—not multiple wives or concubines. Jesus gave the order which receives God’s approval when He said, “He who created them from the beginning made them male and female, and said, ‘For this cause a man shall leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.’ Consequently they are no more two, but one flesh. What therefore God has joined together, let no man separate” (Matthew 19:4-6). (Cf. Proverbs 5:15; Proverbs 5:18-19; Proverbs 18:22; Proverbs 19:14)

Your wife is intended to make this toilsome life more bearable. Do not long for the past or wait expecting to find joy tomorrow. Live for today. Realize that God has approved your works and it is He who has also given you the few years you have to work upon the earth.

Ecclesiastes 9:10 This section is summarized by two observations: (1) Work with great industry; (2) Remember that today, in this life, one is afforded his only opportunity to work. You cannot redeem lost opportunities in the grave. Solomon has clearly demonstrated that it is the righteous, godly person who is under consideration. He is to find renewed determination in the truth that God approves of his work and gives him time to labor. Similar instruction is found in John 9:4; 2 Corinthians 6:2; Galatians 6:10 and 2 Thessalonians 3:10.

“Sheol,” or grave is used only this one time in Ecclesiastes. It means a shadowy region or place of the dead. Such a dark, shadowy region where there are no activities is contrasted to life “under the sun.” It is today upon the earth that one is instructed to seek joy and work diligently.

Verses 11-12

Ecc 9:11-12

Ecclesiastes 9:11-12

THE RACE IS NOT TO THE SWIFT; NOR THE BATTLE TO THE STRONG

"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 favor to men of skill; but time and chance happeneth to them all. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare, even so are the sons of men snared in an evil time, when it falleth suddenly upon them."

This passage, one of the most famous in Ecclesiastes, should be understood as dealing with unexpected exceptions to what may be generally expected. The swift usually win the race, and the battle usually goes to the strong, but not always! It was an untimely rain that defeated Napoleon at Waterloo, and a purposeless bow-shot that slew Ahab. All kinds of happenings may intervene to make:

The best laid schemes of mice and men

Gang aft a-gley!

An’ lea’e us naught but grief and pain

For promised joy.

In the recent Olympic races, the swiftest runner, unanimously favored to win, suffered a fall; and another took the prize.

In his rebellious days, Solomon looked upon all such disappointments as more proof that, "all is vanity."

Incidentally, we have often cited Ecclesiastes 9:11 here as another reason why the righteous sometimes suffer, whereas the wicked sometimes prosper and are honored. This is only one among half a dozen other reasons.

"Time and chance happeneth to them all" (Ecclesiastes 9:11). All kinds of unpredictable and uncontrollable events may, and frequently do, change good fortune into bad fortune, or vice versa. Kidner thought that there was a bare possibility that Paul had this verse in mind when he wrote, "So it is not of him that willeth, nor of him that runneth, but of God that hath mercy" (Romans 9:16); but he pointed out that, "Paul’s concept is far different from that here. Paul noted that God has mercy upon all mankind, but there is not a trace of any thought of God’s compassion here.”

The truth of the advice offered in these two verses could be easily observed and is not dependent on divine revelation. We are confronted with five illustrations which demonstrate the lack of consistency in life. The effort exerted by the swift, the warriors, the wise, the discerning, and the men of ability should produce expected and predictable results. However, in each situation the opposite of that which one anticipates actually happens. This is the way life is “under the sun.” In addition, two illustrations of netted fish and trapped birds demonstrate that not only is the outcome of man’s efforts unpredictable, his time of death falls upon him suddenly and without warning. The transitory nature of life is once more impressed on the minds of the readers. The Preacher has previously explored the injustices of life which on occasion discourages the godly and leads them to despair. He now assures his audience that it is wisdom that protects against despair and fortifies the godly against the contradictions of life.

Ecclesiastes 9:11 “The race is not to the swift.” The idea here is not that the swift loses the race to the slower runner because he is diverted from his goal by some lesser attraction or activity. Neither does it mean that the fast runner is over confident in his ability. The incident that causes him to lose the race is not of his doing. The closing thought in the verse qualifies all five of the illustrations—“time and chance overtake them all.” The term “chance” does not mean something gambled or that one has “fallen down on his luck.” It is best understood as an “incident,” and means a calamity or an unfortunate experience that one encounters in the pursuit of goals or objectives. Unavoidably tragedies occur among men as well as in nature which necessitates the changing or readjusting one’s plans. The reason for this is that both man and his world labor under the mark of vanity. Paul argues for this same premise when he states, “So then it does not depend on the man who wills or the man who runs, but on God who has mercy” (Romans 9:16).

A similar explanation is given to the remaining four illustrations. One would expect a different result than the one stated in each example, but the events of life often curtail the detailed and carefully laid plans. In the Christian age the lesson is the same, but there is the added act of trust which leads to the spirit of submission, goes beyond “time” and “chance” and leads one to pray, “If the Lord wills, we shall live and also do this or that” (James 4:15).

Ecclesiastes 9:12 We have just learned that great talent and planned activities do not guarantee success. “His time” may well mean one’s hour of death, but it should also allow for calamitous events which hinder planned activities. Thus man’s life and daily activities are out of his own hand. The events are not controlled by some sinister force, competitive with God, known as “time” and “chance.” Rather, in the exchange of love and hate as one lives his life out on the earth among the sinners and the righteous, he will come to realize that no guarantee of the fruition of any earthly activity is given. The two following similarities are offered to illustrate this truth. Just as “fish” and “birds” follow the course of daily routine and innocently go about searching out that which is essential to their livelihood, so man is engaged in similar activities. Without warning the fish and birds are trapped and their future is sharply altered. Just like the “fish” and “birds” the Preacher declares, “so the sons of men are ensnared at an evil time when it suddenly falls upon them.” “Evil” means a time of misfortune and could refer to numerous events which befall men. Jesus used a similar figure of speech when he warned his generation of great calamity with the words, “Be on guard, that your hearts may not be weighted down with dissipation and drunkenness and the worries of life, and that day come on you suddenly like a trap, for it will come upon all those who dwell on the face of all the earth” (Luke 21:34-35). Even when God is directly involved in the sudden judgments upon evil men, the image of a net is often used. (Cf. Hosea 7:12; Ezekiel 12:13; Ezekiel 32:3)

Verses 13-18

Ecc 9:13-18

Ecclesiastes 9:13-15

THE POOR WISE MAN WHO DELIVERED A CITY

"I have also seen wisdom under the sun on this wise, and it seemed great unto me: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it. And there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man."

This incident was evidently included in the book here as another example of the `vanity’ which the author found in everything that he saw `under the sun.’ Indeed, there is something distressing in this.

Look at the monuments men have built all over the world. Whom do they honor? Generally, they honor those who butchered their thousands and tens of thousands on bloody battlefields, but not the wise statesmen who negotiated peace. "How warped are our human value systems! Jesus said, `Blessed are the peacemakers, for they shall be called the sons of God’" (Matthew 5:9).”

The sad fact of this little city’s true benefactor having been forgotten is only one of a million other similar situations in which there have been gross miscarriages of human justice and even intelligence. Why? The status of our human race is the only explanation that is needed. Our race, which is in rebellion against God, is divinely condemned to death. "Thou shalt surely die" (Genesis 2:17). If one leaves God and his merciful provision for man’s redemption out of consideration, our wretched race, wallowing in the miseries, disease and violence which are the fruit of its own wickedness, is indeed `vanity of vanities.’ Solomon’s analysis of what he saw `under the sun’ was profoundly correct, if the observer leaves God out of his analysis, as Solomon was obviously doing in this part of Ecclesiastes.

"No man remembered that same poor man" (Ecclesiastes 9:15). One of the shameful characteristics of our fallen race is that of ingratitude. Abandoned children, adopted by Christian parents and reared even in luxury have been recently indicted for murder of their parents! Today’s headline in the Houston Post (July 22,1993) highlights the story of a benefactor who stopped to aid stranded motorists, and they tried to rob him! Human gratitude! Where is it? Shakespeare wrote:

Blow! Blow! Thou winter wind

Thou art not so unkind

As man’s ingratitude.

Freeze, Freeze thou bitter sky,

Thou dost not bite so nigh

As benefits forgot.

Though thou the waters warp,

Thy tooth is not so sharp

As friend remembered not.

We do not accept the following translation which varies from the American Standard Version, and the Revised Standard Version, but we cite it here as an interesting variation. "And there was found in it (the city) a poor (but) wise man; he could have saved the city by his wisdom, but no one thought about the poor man.” "This means that, by a social prejudice based on class-consciousness, wisdom was made non-operational with the result that the city was not saved.” This interpretation, of course, relies on the variable rendition.

Ecclesiastes 9:16-18

THE SUPERIORITY OF WISDOM

"Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard. The words of the wise heard in quiet are better than the cry of him that ruleth among fools. Wisdom is better than weapons of war; but one sinner destroyeth much good."

"The poor man’s wisdom is despised, and his words are not heard" (Ecclesiastes 9:16). Loader understood these words as justifying his unusual translation given above.

These last three verses stress both the value and the vulnerability of wisdom. Yes, wisdom is more valuable than strength or weapons of war; "But we are left here with a suspicion that, `In human politics the last word generally goes to the loud voice of Ecclesiastes 9:17, or to the cold steel of Ecclesiastes 9:18.’”

"But one sinner destroyeth much good" (Ecclesiastes 9:18). Achan, one sinner alone, caused the tremendous defeat of all God’s people at Ai (Joshua 7); and Doeg, one sinner alone, caused the murder of the priests at Nob (1 Samuel 22). Bathsheba, one sinner alone, by her nude behavior, caused the fall of David and the ultimate ruin of all Israel through her son Solomon and his son Rehoboam. It was to David’s magnificent forgiveness, that we must attribute the fact that he never blamed Bathsheba for this. However, no impartial observer could possibly overlook the responsibility of Bathsheba and the part she played in all that.

With these verses, we enter the final phase of Ecclesiastes which contains a large number of proverbs, which may be construed as the author’s answer to the question of "What is good for man"? (Ecclesiastes 2:3; Ecclesiastes 6:12). "A great part of these seem to have a special reference to servants of a king,” as would be natural enough in the writings of Solomon.

The central subject of this section is wisdom. A parable is clearly evident in Ecclesiastes 9:13-15 while the interpretation of it is found in verse sixteen. Two final observations on the value of wisdom are given in Ecclesiastes 9:17-18.

How can one safeguard himself from the treachery of snares and traps? Is there any way one can find encouragement in the midst of calamity? The answer is found in securing wisdom and practicing it. One should not despise such a valuable possession as wisdom though it be in possession of a servant—this would not diminish its worth. One should not only enjoy life, and work with great industry, he should also employ wisdom.

Ecclesiastes 9:13 One should not attempt to equate this wisdom with the wisdom revealed in the New Testament which is complete in Christ and wonderfully redemptive in nature. The wisdom the Preacher discusses is qualified at the outset as earthy “under the sun” wisdom. Such an example of wisdom as set forth here “impressed” Solomon and was “great” to him. This is true because of what it did.

Varied interpretations of the parable are offered. Among the notable views are: (1) Israel is represented as the possessor of true wisdom, and although she was small and despised, she was accepted by God and delivered by his hand. (2) The true church is besieged from generation to generation. However, she has Jesus Christ, once Himself poor, to deliver her. (3) The event in Bible history which most nearly parallels the story is recorded in 2 Samuel 20:15-22 and Judges 9:53. (4) Imaginative interpretations include cities such as Dora, besieged by Antiochas the Great and Athens which was delivered by Themistocles from the hand of Xerxes. (5) Luther and Mercerus both held that no actual historical occurrence is intended.

The most natural interpretation would be that which elevates wisdom. The emphasis on the “great” king and the “poor” wise man heightens the contrast and increases the odds. Thus, the fact that the city is delivered from such overwhelming strength elevates wisdom and makes it the true hero.

Ecclesiastes 9:14 “A small city” indicates a lack of military resources. “A few men” in the city implies a minimum number of men to defend the city rather than the number of non-fighting personnel. The plight of the city is magnified by the fact that a “great” king surrounded it with his soldiers. In addition, he built “large seigeworks against it.” One need not search for such an actual event in history as the emphasis here is to demonstrate that wisdom can deliver from insurmountable odds.

The “siegeworks” are also called “palisades” (Septuagint), embarkments or mounds. Sometimes wooden towers were used whereby the enemy could catapult heavy rocks against the wall or into the city. From such strongholds towering over the city, the enemy could spy out the weak areas of the beleagured city so as to assail it. (Cf. Deuteronomy 20:20; 2 Samuel 20:15; 2 Kings 19:32; Jeremiah 3:4; Micah 4:6-13)

The comparison is reminiscent of the powers of darkness which are set against the church. However, just as wisdom had the capabilities of delivering the city, even against such overpowering odds, so Christ has given the victory to the church. (Cf. 1 Corinthians 15:55-57; 1 John 5:4)

Ecclesiastes 9:15-16 “Wisdom is better.” Wisdom is better than strength (Ecclesiastes 9:16). Wisdom is better than weapons of war (Ecclesiastes 9:18).

On the one hand wisdom stands in bold relief against the great king and military might of the enemy. Within the city it emerges as the hero against the fact that it was insignificantly contained in a small city and a poor man. Wisdom had everything going against it and nothing in its favor. Wisdom was sufficient to deliver the city, however, when everything was going against it. The tragedy came after the victory. The one who through his wisdom delivered the city was forgotten. It is sometimes argued that since the verb is pluperfect it should be rendered “no man had remembered that poor man” and thus would change the emphasis of the text. The meaning then would be that none remembered him until the need for deliverance was keenly felt and then they turned to him. This interpretation would clarify the verse but would complicate the meaning of verse sixteen where the Preacher declares, “But the wisdom of the poor man is despised and his words are not heeded.”

The Anchor Bible takes an altogether different approach: “Now there was in it a man who was poor but wise, and he might have saved the city by his wisdom. But no man thought of that poor man. So I said, ‘Wisdom is better than might!,’ yet the wisdom of the poor man was despised, and his words went unheeded.” On the idea of “might have saved,” the editors comment: “Literally ‘he saved.’ The former sense is implied by the comment in verse sixteen. The point is that no one remembered the wise man because he was little regarded, rather than that men Were not grateful for his advice which saved the city.”

Still a different view is explained by Hitzig: “In this particular case they had, it is true, not despised his wisdom, and they had listened to his words. But it was an exceptional case, necessity drove them thereto, and afterwards they forgot him.”

The latter view most clearly states the intent of the passage. The rulers of the small city were forced to listen to the wisdom of the poor man and they heeded it. Because he was poor and the crises facing their city was over, they soon forgot the poor man. In a similar way, Joseph was treated by the Chief Butler (Genesis 40:23); and Jesus was temporarily forgotten after His death upon the cross where the wisdom of God was revealed (1 Corinthians 1:24).

The lesson is obvious. Solomon observed the incident—whether real or imaginary—and then reflected on the observation with the statement that “wisdom is better than strength.” If the man had not actually delivered the city, Solomon would not have been impressed with the parable.

Ecclesiastes 9:17 The contrast between wisdom and strength continues. Jesus demonstrates perfectly the principle set forth in this verse. It was said of Him that He did “not cry out or raise His voice, nor make His voice heard in the street” (Isaiah 42:2). On the other hand, the pompously dressed Herod assumed the role of the shouting ruler among fools at Caesarea when Luke wrote of him: “And on an appointed day Herod, having put on the royal apparel, took his seat on the rostrum and began delivering the address to them. And the people kept crying out, ‘The voice of a god and not of a man!’ And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten with worms and died” (Acts 12:21-23).

The quiet tranquility could belong to the wise man himself. If so, such an attitude toward life would be an indication of his wisdom. Or it could refer to those who are so disposed as to quietly listen as they recognize the strength and power of his words.

Ecclesiastes 9:18 The first half of this verse has been sufficiently explained. The above example has shown that wisdom accomplishes more than weapons of war (Ecclesiastes 7:19). The new thought introduced here is in antithesis to the former truth. Just as wisdom is better than weapons of war so one foolish act can undo the fruit of wisdom. The “much good” could refer to the present or potential good a nation accomplishes. The fact remains that it may all be lost if the ruler is a fool and engages in foolish or evil deeds. The “good” would not refer specifically to moral good but possessions, properties, prosperity, etc. This theme is taken up more fully in Ecclesiastes 10:1.

As an aside, it is interesting to observe how the preceding story has a counterpart in the Christian age. It is to be noted, however, that such a comparison is not to be interpreted as the original meaning of the author of Ecclesiastes. It does demonstrate, however, both the universal and spiritual application of the principles involved. The analogies are: (1) Wisdom would be the New Testament entrusted today to the church; (2) the small city would be the church (Luke 12:32; Hebrews 12:22-23); (3) the great king refers to Satan who sets himself against the chosen of God (John 12:31); (4) the poor wise man would represent Jesus Christ whose wisdom was, by some, forgotten (Isaiah 53:2-3; Mark 6:3; 2 Corinthians 8:9; Ephesians 1:7-8; Colossians 2:3).

A Common Destiny for All - Ecclesiastes 9:1-12

Open It

1. What is something that makes life worth living to you?

2. Why would you or wouldn’t you want to know the day you are going to die?

3. What do you like doing with your spouse?

Explore It

4. What did Solomon conclude about the righteous and the wise and all that they do? (Ecclesiastes 9:1)

5. Who shares a common destiny? (Ecclesiastes 9:2)

6. What is the evil in everything that takes place? (Ecclesiastes 9:3)

7. How did Solomon describe human nature? (Ecclesiastes 9:3)

8. Who has hope? (Ecclesiastes 9:4)

9. Why do the living have hope? (Ecclesiastes 9:5-6)

10. What did Solomon tell his readers to do? (Ecclesiastes 9:7-8)

11. What did Solomon say about marriage? (Ecclesiastes 9:9)

12. What is our lot in life? (Ecclesiastes 9:9)

13. How should we work? (Ecclesiastes 9:10)

14. Why should we do all we do with all our might? (Ecclesiastes 9:10)

15. What did Solomon observe about people? (Ecclesiastes 9:11)

16. Why should we use our time well? (Ecclesiastes 9:12)

Get It

17. In what way do all people share a common destiny?

18. What sort of hope do we have concerning life after death?

19. How should we enjoy our life in light of the seeming meaninglessness of life?

20. To what extent does chance affect what happens in life?

21. What impact should the fact that we do not know when we will die have on the way we live our life?

22. In enjoying life as a gift from God, why should we place a priority on our families?

Apply It

23. What is something you can do this week to enjoy life?

24. When can you take time this week to plan a special activity, event, or treat with your spouse?

25. What is something you can change about your job or the way you approach it to make it more enjoyable?

Wisdom Better than Folly - Ecclesiastes 9:13 to Ecclesiastes 10:20

Open It

1. Where have you seen incompetent people end up in positions of responsibility?

2. When have you wished for more money?

3. In what ways has someone else’s laziness affected you?

4. In what way has the advice of an obscure but wise person ever helped you?

Explore It

5. What did Solomon see that impressed him? (Ecclesiastes 9:13-16)

6. What was ironic about the man who saved the city? (Ecclesiastes 9:13-18)

7. What was ironic about the way the city was saved? (Ecclesiastes 9:13-18)

8. What themes are explored in these verses? (Ecclesiastes 9:13 to Ecclesiastes 10:20)

9. To what did Solomon compare the quiet words of the wise? (Ecclesiastes 9:17)

10. What is the value of wisdom? (Ecclesiastes 9:18)

11. What does a little folly outweigh? (Ecclesiastes 10:1)

12. What evil arising from the error of a ruler did Solomon see? (Ecclesiastes 10:5-7)

13. Against what sort of injuries did Solomon warn? (Ecclesiastes 10:8-9)

14. How did Solomon compare and contrast the words of the wise with the words of the fool? (Ecclesiastes 10:12-14)

15. What consequences of laziness did Solomon describe? (Ecclesiastes 10:18)

16. What did Solomon say about a feast, wine, and money? (Ecclesiastes 10:19)

17. Why did Solomon counsel against reviling the king and cursing the rich, even in private? (Ecclesiastes 10:20)

Get It

18. How is wisdom better than folly?

19. In what way is wisdom more powerful than strength?

20. How can just a little folly be so dangerous?

21. How do incompetent people end up in important positions?

22. In what self-destructive behaviors do people in our society engage?

23. What are the negative consequences of laziness?

24. In what way is money the answer for everything?

25. What are some problems or situations for which money is not the answer?

26. Why is it important to guard our tongue even when it doesn’t appear to be necessary?

Apply It

27. What is one step you can take this week to cultivate wisdom over brute strength in your life?

28. Concerning what self-destructive or foolish behavior will you seek someone’s advice?