A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com
Ecclesiastes Chapter 9
(Ecc. 9:1-18)
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 (Ecc 8:14, Ecc 8:17). However, from the sense of the same words, in Ecc 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) (Psa 76:10; Pro 16:7). "No man knoweth all that is before them."
All things . . . alike--not universally; but as to death. Ecc 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 Ecc 2:14; Ecc 3:20; Ecc 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.
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-- (Pro 2:18; Pro 9:18).
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 (Sa1 24:14).
lion--the noblest of animals (Pro 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.
know that they shall die--and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (Ecc 7:1-4; Psa 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 (Ecc 2:18-22; Ecc 4:9).
memory--not of the righteous (Psa 112:6; Mal 3:16), but the wicked, who with all the pains to perpetuate their names (Psa 49:11) are soon "forgotten" (Ecc 8:10).
love, and . . . hatred, &c.--(referring to Ecc 9:1; see on Ecc 9:1). Not that these cease in a future world absolutely (Eze 32:27; Rev 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 Ecc 9:1).
portion--Their "portion" was "in this life" (Psa 17:14), that they now "cannot have any more."
Addressed to the "righteous wise," spoken of in Ecc 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Gen 4:4), thou mayest "eat . . . with a cheerful (not sensually 'merry') heart" (Ecc 3:13; Ecc 5:18; Act 2:46).
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" (Mat 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Rev 3:18; Rev 7:14).
ointment-- (Psa 23:5), opposed to a gloomy exterior (Sa2 14:2; Psa 45:7; Mat 6:17); typical, also (Ecc 7:1; Sol 1:3).
wife . . . lovest--godly and true love, opposed to the "snares" of the "thousand" concubines (Ecc 7:26, Ecc 7:28), "among" whom Solomon could not find the true love which joins one man to one woman (Pro 5:15, Pro 5:18-19; Pro 18:22; Pro 19:14).
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.-- (Lev 12:8, Margin; Sa1 10:7, Margin).
thy might--diligence (Deu 6:5; Jer 48:10, Margin).
no work . . . in the grave-- (Joh 9:4; Rev 14:13). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [SOUTH].
This verse qualifies the sentiment, Ecc 9:7-9. Earthly "enjoyments," however lawful in their place (Ecc 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ecc 8:17), we ought, therefore, not only to work God's work "with might" (Ecc 9:10), but also with the feeling that the event is wholly "in God's hand" (Ecc 9:1).
race . . . not to the swift-- (Sa2 18:23); spiritually (Zep 3:19; Rom 9:16).
nor . . . battle to . . . strong-- (Sa1 17:47; Ch2 14:9, Ch2 14:11, Ch2 14:15; Psa 33:16).
bread--livelihood.
favour--of the great.
chance--seemingly, really Providence. But as man cannot "find it out" (Ecc 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
his time--namely, of death (Ecc 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 (Ecc 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" (Luk 21:35).
evil time--as an "evil net," fatal to them.
Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [MAURER].
(Sa2 20:16-22).
bulwarks--military works of besiegers.
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-- (Gen 40:23).
Resuming the sentiment (Ecc 7:19; Pro 21:22; Pro 24:5).
poor man's wisdom is despised--not the poor man mentioned in Ecc 9:15; for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (Act 27:11).
The words of wise, &c.--Though generally the poor wise man is not heard (Ecc 9:16), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in Ecc 9:15), are more serviceable than," &c.
ruleth--as the "great king" (Ecc 9:14). Solomon reverts to "the rulers to their own hurt" (Ecc 8:9).
one sinner, &c.-- (Jos 7:1, Jos 7:11-12). Though wisdom excels folly (Ecc 9:16; Ecc 7:19), yet a "little folly (equivalent to sin) can destroy much good," both in himself (Ecc 10:1; Jam 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 (Luk 12:32; Heb 12:22); the great king to Satan (Joh 12:31); the despised poor wise man, Jesus Christ (Isa 53:2-3; Mar 6:3; Co2 8:9; Eph 1:7-8; Col 2:3).