16 Then said H559 I, Wisdom H2451 is better H2896 than strength: H1369 nevertheless the poor man's H4542 wisdom H2451 is despised, H959 and his words H1697 are not heard. H8085
And G2532 when the sabbath day G4521 was come, G1096 he began G756 to teach G1321 in G1722 the synagogue: G4864 and G2532 many G4183 hearing G191 him were astonished, G1605 saying, G3004 From whence G4159 hath this G5129 man these things? G5023 and G2532 what G5101 wisdom G4678 is this which is given G1325 unto him, G846 that G3754 even G2532 such G5108 mighty works G1411 are wrought G1096 by G1223 his G846 hands? G5495 Is G2076 not G3756 this G3778 the carpenter, G5045 the son G5207 of Mary, G3137 G1161 the brother G80 of James, G2385 and G2532 Joses, G2500 and G2532 of Juda, G2455 and G2532 Simon? G4613 and G2532 are G1526 not G3756 his G846 sisters G79 here G5602 with G4314 us? G2248 And G2532 they were offended G4624 at G1722 him. G846
Then G3767 answered G611 them G846 the Pharisees, G5330 Are G4105 ye G5210 also G2532 deceived? G4105 G3361 Have any G3387 of G1537 the rulers G758 or G2228 of G1537 the Pharisees G5330 believed G4100 on G1519 him? G846 But G235 this G3778 people G3793 who G3588 knoweth G1097 not G3361 the law G3551 are G1526 cursed. G1944
Then G3767 again G1208 G1537 called they G5455 the man G444 that G3739 was G2258 blind, G5185 and G2532 said G2036 unto him, G846 Give G1325 God G2316 the praise: G1391 we G2249 know G1492 that G3754 this G3778 man G444 is G2076 a sinner. G268 G3767 He G1565 answered G611 and G2532 said, G2036 Whether G1487 he be G2076 a sinner G268 or no, I know G1492 not: G3756 one thing G1520 I know, G1492 that, G3754 whereas I was G5607 blind, G5185 now G737 I see. G991 Then G1161 said they G2036 to him G846 again, G3825 What G5101 did he G4160 to thee? G4671 how G4459 opened he G455 thine G4675 eyes? G3788 He answered G611 them, G846 I have told G2036 you G5213 already, G2235 and G2532 ye did G191 not G3756 hear: G191 wherefore G5101 would G2309 ye hear G191 it again? G3825 will G3361 G2309 ye G5210 also G2532 be G1096 his G846 disciples? G3101 Then G3767 they reviled G3058 him, G846 and G2532 said, G2036 Thou G4771 art G1488 his G1565 disciple; G3101 but G1161 we G2249 are G2070 Moses' G3475 disciples. G3101 We G2249 know G1492 that G3754 God G2316 spake G2980 unto Moses: G3475 as for this G1161 G5126 fellow, we know G1492 not G3756 from whence G4159 he is. G2076 The man G444 answered G611 and G2532 said G2036 unto them, G846 Why G1063 herein G1722 G5129 is G2076 a marvellous thing, G2298 that G3754 ye G5210 know G1492 not G3756 from whence G4159 he is, G2076 and G2532 yet he hath opened G455 mine G3450 eyes. G3788 Now G1161 we know G1492 that G3754 God G2316 heareth G191 not G3756 sinners: G268 but G235 if G1437 any man G5100 be G5600 a worshipper of God, G2318 and G2532 doeth G4160 his G846 will, G2307 him G5127 he heareth. G191 Since G1537 the world began G165 was it G191 not G3756 heard G191 that G3754 any man G5100 opened G455 the eyes G3788 of one that was born G1080 blind. G5185 If G1508 this man G3778 were G2258 not G1508 of G3844 God, G2316 he could G1410 G3756 do G4160 nothing. G3762 They answered G611 and G2532 said G2036 unto him, G846 Thou G4771 wast G1080 altogether G3650 born G1080 in G1722 sins, G266 and G2532 dost thou G4771 teach G1321 us? G2248 And G2532 they cast G1544 him G846 out. G1854
For G1063 ye see G991 your G5216 calling, G2821 brethren, G80 how that G3754 not G3756 many G4183 wise men G4680 after G2596 the flesh, G4561 not G3756 many G4183 mighty, G1415 not G3756 many G4183 noble, G2104 are called: But G235 God G2316 hath chosen G1586 the foolish things G3474 of the world G2889 to G2443 confound G2617 the wise; G4680 and G2532 God G2316 hath chosen G1586 the weak things G772 of the world G2889 to G2443 confound G2617 the things which are mighty; G2478 And G2532 base things G36 of the world, G2889 and G2532 things which are despised, G1848 hath G1586 God G2316 chosen, G1586 yea, and G2532 things which G3588 are G5607 not, G3361 to G2443 bring to nought G2673 things that are: G5607 That G3704 no G3361 G3956 flesh G4561 should glory G2744 in his presence. G1799 G846
For G1063 if G1437 there come G1525 unto G1519 your G5216 assembly G4864 a man G435 with a gold ring, G5554 in G1722 goodly G2986 apparel, G2066 and G1161 there come in G1525 also G2532 a poor man G4434 in G1722 vile G4508 raiment; G2066 And G2532 ye have respect G1914 to G1909 him that weareth G5409 the gay G2986 clothing, G2066 and G2532 say G2036 unto him, G846 Sit G2521 thou G4771 here G5602 in a good place; G2573 and G2532 say G2036 to the poor, G4434 Stand G2476 thou G4771 there, G1563 or G2228 sit G2521 here G5602 under G5259 my G3450 footstool: G5286 Are ye G1252 not G3756 then G2532 partial G1252 in G1722 yourselves, G1438 and G2532 are become G1096 judges G2923 of evil G4190 thoughts? G1261 Hearken, G191 my G3450 beloved G27 brethren, G80 Hath G1586 not G3756 God G2316 chosen G1586 the poor G4434 of this G5127 world G2889 rich G4145 in G1722 faith, G4102 and G2532 heirs G2818 of the kingdom G932 which G3739 he hath promised G1861 to them that love G25 him? G846 But G1161 ye G5210 have despised G818 the poor. G4434 Do G2616 not G3756 rich men G4145 oppress G2616 you, G5216 and G2532 draw G846 G1670 you G5209 before G1519 the judgment seats? G2922
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).