2 Because to all there is one event, to the upright man and to the evil, to the clean and to the unclean, to him who makes an offering and to him who makes no offering; as is the good so is the sinner; he who takes an oath is as he who has fear of it.
Then you will again see how the upright man is different from the sinner, and the servant of God from him who is not.
The wise man's eyes are in his head, but the foolish man goes walking in the dark; but still I saw that the same event comes to them all. Then said I in my heart: As it comes to the foolish man, so will it come to me; so why have I been wise overmuch? Then I said in my heart: This again is to no purpose. Of the wise man, as of the foolish man, there is no memory for ever, seeing that those who now are will have gone from memory in the days to come. See how death comes to the wise as to the foolish!
It is all the same to me; so I say, He puts an end to the sinner and to him who has done no wrong together.
And I will come near to you for judging; I will quickly be a witness against the wonder-workers, against those who have been untrue in married life, against those who take false oaths; against those who keep back from the servant his payment, and who are hard on the widow and the child without a father, who do not give his rights to the man from a strange country, and have no fear of me, says the Lord of armies.
Though a sinner does evil a hundred times and his life is long, I am certain that it will be well for those who go in fear of God and are in fear before him. But it will not be well for the evil-doer; he will not make his days long like a shade, because he has no fear before God. There is a thing which is to no purpose done on the earth: that there are good men to whom is given the same punishment as those who are evil, and there are evil men who get the reward of the good. I say that this again is to no purpose.
And now to us the men of pride seem happy; yes, the evil-doers are doing well; they put God to the test and are safe.
Then he said to me, This is the curse which goes out over the face of all the land: for long enough has every thief gone without punishment, and long enough has every taker of false oaths gone without punishment. And I will send it out, says the Lord of armies, and it will go into the house of the thief and into the house of him who takes a false oath by my name: and it will be in his house, causing its complete destruction, with its woodwork and its stones.
For he put his oath on one side in letting the agreement be broken; and though he had given his hand to it, he did all these things; he will not get away safe. And so the Lord has said, By my life, truly, for my oath which he put on one side, and my agreement which has been broken, I will send punishment on his head.
And take an oath by the Lord, the God of heaven and the God of the earth, that you will not get a wife for my son Isaac from the daughters of the Canaanites among whom I am living;
It is good to take this in your hand and not to keep your hand from that; he who has the fear of God will be free of the two.
And though he goes on living a thousand years twice over and does not see good, are not the two going to the same place?
To the man with whom he is pleased, God gives wisdom and knowledge and joy; but to the sinner he gives the work of getting goods together and storing up wealth, to give to him in whom God has pleasure. This again is to no purpose and desire for wind.
Why is life given to the evil-doers? why do they become old and strong in power? Their children are ever with them, and their offspring before their eyes. Their houses are free from fear, and the rod of God does not come on them. Their ox is ready at all times to give seed; their cow gives birth, without dropping her young. They send out their young ones like a flock, and their children have pleasure in the dance, They make songs to the instruments of music, and are glad at the sound of the pipe. Their days come to an end without trouble, and suddenly they go down to the underworld. Though they said to God, Go away from us, for we have no desire for the knowledge of your ways. What is the Ruler of all, that we may give him worship? and what profit is it to us to make prayer to him? Truly, is not their well-being in their power? (The purpose of the evil-doers is far from me.) How frequently is the light of the evil-doers put out, or does trouble come on them? how frequently does his wrath take them with cords? How frequently are they as dry stems before the wind, or as grass taken away by the storm-wind? You say, God keeps punishment stored up for his children. Let him send it on the man himself, so that he may have the punishment of it! Let his eyes see his trouble, and let him be full of the wrath of the Ruler of all! For what interest has he in his house after him, when the number of his months is ended? Is anyone able to give teaching to God? for he is the judge of those who are on high. One comes to his end in complete well-being, full of peace and quiet: His buckets are full of milk, and there is no loss of strength in his bones. And another comes to his end with a bitter soul, without ever tasting good. Together they go down to the dust, and are covered by the worm. See, I am conscious of your thoughts, and of your violent purposes against me; For you say, Where is the house of the ruler, and where is the tent of the evil-doer? Have you not put the question to the travellers, and do you not take note of their experience? How the evil man goes free in the day of trouble, and has salvation in the day of wrath? Who will make his way clear to his face? and if he has done a thing, who gives him punishment for it? He is taken to his last resting-place, and keeps watch over it. The earth of the valley covering his bones is sweet to him, and all men come after him, as there were unnumbered before him. Why then do you give me comfort with words in which there is no profit, when you see that there is nothing in your answers but deceit?
But not a man put his hand to his mouth for fear of the curse.
And the men said to her, We will only be responsible for this oath which you have made us take, If, when we come into the land, you put this cord of bright red thread in the window from which you let us down; and get your father and mother and your brothers and all your family into the house; Then if anyone goes out of your house into the street, his blood will be on his head, we will not be responsible; but if any damage comes to anyone in the house, his blood will be on our heads. But if you say anything about our business here, then we will be free from the oath you have made us take.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 9
Commentary on Ecclesiastes 9 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 9
Ec 9:1-18.
1. declare—rather, explore; the result of my exploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," that is, by what is outwardly seen in His present dealings (Ec 8:14, 17). However, from the sense of the same words, in Ec 9:6, "love and hatred" seem to be the feelings of the wicked towards the righteous, whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand) (Ps 76:10; Pr 16:7). "No man knoweth all that is before them."
2. All things … alike—not universally; but as to death. Ec 9:2-10 are made by Holden the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in Ec 2:14; 3:20; 8:14.
one event—not eternally; but death is common to all.
good—morally.
clean—ceremonially.
sacrificeth—alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.
sweareth—rashly and falsely.
3. Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness."
the dead—(Pr 2:18; 9:18).
4. For—rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?"
hope—not of mere temporal good (Job 14:7); but of yet repenting and being saved.
dog—metaphor for the vilest persons (1Sa 24:14).
lion—the noblest of animals (Pr 30:30).
better—as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.
5. know that they shall die—and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (Ec 7:1-4; Ps 90:12).
dead know not anything—that is, so far as their bodily senses and worldly affairs are concerned (Job 14:21; Isa 63:16); also, they know no door of repentance open to them, such as is to all on earth.
neither … reward—no advantage from their worldly labors (Ec 2:18-22; 4:9).
memory—not of the righteous (Ps 112:6; Mal 3:16), but the wicked, who with all the pains to perpetuate their names (Ps 49:11) are soon "forgotten" (Ec 8:10).
6. love, and … hatred, &c.—(referring to Ec 9:1; see on Ec 9:1). Not that these cease in a future world absolutely (Eze 32:27; Re 22:11); but as the end of this verse shows, relatively to persons and things in this world. Man's love and hatred can no longer be exercised for good or evil in the same way as here; but the fruits of them remain. What he is at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous (see on Ec 9:1).
portion—Their "portion" was "in this life" (Ps 17:14), that they now "cannot have any more."
7. Addressed to the "righteous wise," spoken of in Ec 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Ge 4:4), thou mayest "eat … with a cheerful (not sensually 'merry') heart" (Ec 3:13; 5:18; Ac 2:46).
8. white—in token of joy (Isa 61:3). Solomon was clad in white (Josephus, Antiquities, 8:7,3); hence his attire is compared to the "lilies" (Mt 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Re 3:18; 7:14).
ointment—(Ps 23:5), opposed to a gloomy exterior (2Sa 14:2; Ps 45:7; Mt 6:17); typical, also (Ec 7:1; So 1:3).
9. wife … lovest—godly and true love, opposed to the "snares" of the "thousand" concubines (Ec 7:26, 28), "among" whom Solomon could not find the true love which joins one man to one woman (Pr 5:15, 18, 19; 18:22; 19:14).
10. Whatsoever—namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as Holden would explain it.
hand, &c.—(Le 12:8, Margin; 1Sa 10:7, Margin).
thy might—diligence (De 6:5; Jer 48:10, Margin).
no work … in the grave—(Joh 9:4; Re 14:13). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [South].
11. This verse qualifies the sentiment, Ec 9:7-9. Earthly "enjoyments," however lawful in their place (Ec 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ec 8:17), we ought, therefore, not only to work God's work "with might" (Ec 9:10), but also with the feeling that the event is wholly "in God's hand" (Ec 9:1).
race … not to the swift—(2Sa 18:23); spiritually (Zep 3:19; Ro 9:16).
nor … battle to … strong—(1Sa 17:47; 2Ch 14:9, 11, 15; Ps 33:16).
bread—livelihood.
favour—of the great.
chance—seemingly, really Providence. But as man cannot "find it out" (Ec 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
12. his time—namely, of death (Ec 7:15; Isa 13:22). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (Ec 9:10).
evil net—fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (Lu 21:35).
evil time—as an "evil net," fatal to them.
13. Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [Maurer].
14, 15. (2Sa 20:16-22).
bulwarks—military works of besiegers.
15. poor—as to the temporal advantages of true wisdom, though it often saves others. It receives little reward from the world, which admires none save the rich and great.
no man remembered—(Ge 40:23).
16. Resuming the sentiment (Ec 7:19; Pr 21:22; 24:5).
poor man's wisdom is despised—not the poor man mentioned in Ec 9:15; for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (Ac 27:11).
17. The words of wise, &c.—Though generally the poor wise man is not heard (Ec 9:16), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in Ec 9:15), are more serviceable than," &c.
ruleth—as the "great king" (Ec 9:14). Solomon reverts to "the rulers to their own hurt" (Ec 8:9).
18. one sinner, &c.—(Jos 7:1, 11, 12). Though wisdom excels folly (Ec 9:16; 7:19), yet a "little folly (equivalent to sin) can destroy much good," both in himself (Ec 10:1; Jas 2:10) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (Lu 12:32; Heb 12:22); the great king to Satan (Joh 12:31); the despised poor wise man, Jesus Christ (Isa 53:2, 3; Mr 6:3; 2Co 8:9; Eph 1:7, 8; Col 2:3).