78 lines
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78 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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<p id="Chapter9" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 9
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<p id="Ec9_1"><a onclick="return mV('Ecc',9,'1-18');">Ecc 9:1-18</a>.
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<p><b>1. declare</b>—rather, explore; the result of my exploring is this, that "the righteous, etc., 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 <i>outwardly</i> seen in His present dealings (<a onclick="return mV('Ecc',8,14,17);">Ecc 8:14, 17</a>). However, from the sense of the same words, in <a onclick="return mV('Ecc',9,6);">Ecc 9:6</a>, "love and hatred" seem to be the feelings <i>of the wicked towards the righteous,</i> whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand) (<a onclick="return mV('Psa',76,10);">Psa 76:10</a>; <a onclick="return mV('Pro',16,7);">Pro 16:7</a>). "No man knoweth all that is before them."
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<p id="Ec9_2"><b>2. All things...alike</b>—not universally; but as to <i>death.</i> <a onclick="return mV('Ecc',9,'2-10');">Ecc 9:2-10</a> 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 <a onclick="return mV('Ecc',2,14);">Ecc 2:14</a>; <a onclick="return mV('Ecc',3,20);">3:20</a> <a onclick="return mV('Ecc',8,14);">8:14</a>.
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<br><br><b>one event</b>—not eternally; but <i>death</i> is common to all.
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<br><br><b>good</b>—morally.
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<br><br><b>clean</b>—ceremonially.
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<br><br><b>sacrificeth</b>—alike to. Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.
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<br><br><b>sweareth</b>—rashly and falsely.
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<p id="Ec9_3"><b>3.</b> Translate, "There is an evil above all (evils) that are done," etc., 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," etc., sin is "madness."
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<br><br><b>the dead</b>— (<a onclick="return mV('Pro',2,18);">Pro 2:18</a>; <a onclick="return mV('Pro',9,18);">9:18</a>).
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<p id="Ec9_4"><b>4. For</b>—rather, "Nevertheless." <i>English Version</i> rightly reads as the <i>Margin, Hebrew,</i> "that is joined," instead of the text, "who is to be chosen?"
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<br><br><b>hope</b>—not of mere temporal good (<a onclick="return mV('Job',14,7);">Job 14:7</a>); but of yet repenting and being saved.
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<br><br><b>dog</b>—metaphor for the vilest persons (<a onclick="return mV('1Sa',24,14);">1Sa 24:14</a>).
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<br><br><b>lion</b>—the noblest of animals (<a onclick="return mV('Pro',30,30);">Pro 30:30</a>).
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<br><br><b>better</b>—as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.
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<p id="Ec9_5"><b>5. know that they shall die</b>—and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (<a onclick="return mV('Ecc',7,'1-4');">Ecc 7:1-4</a>; <a onclick="return mV('Psa',90,12);">Psa 90:12</a>).
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<br><br><b>dead know not anything</b>—that is so far as their <i>bodily</i> senses and <i>worldly</i> affairs are concerned (<a onclick="return mV('Job',14,21);">Job 14:21</a>; <a onclick="return mV('Isa',63,16);">Isa 63:16</a>); also, they know no door of repentance open to them, such as is to all on earth.
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<br><br><b>neither...reward</b>—no advantage from their worldly labors (<a onclick="return mV('Ecc',2,'18-22');">Ecc 2:18-22</a>; <a onclick="return mV('Ecc',4,9);">4:9</a>).
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<br><br><b>memory</b>—not of the righteous (<a onclick="return mV('Psa',112,6);">Psa 112:6</a>; <a onclick="return mV('Mal',3,16);">Mal 3:16</a>), but <i>the wicked,</i> who with all the pains to perpetuate their names (<a onclick="return mV('Psa',49,11);">Psa 49:11</a>) are soon "forgotten" (<a onclick="return mV('Ecc',8,10);">Ecc 8:10</a>).
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<p id="Ec9_6"><b>6. love, and...hatred,</b> etc.—(referring to <a onclick="return mV('Ecc',9,1);">Ecc 9:1</a>; see on JFB for <a href="./Comm/jfb/Ecc/Ecc009.html#Ec9_1">Ecc 9:1</a>). Not that these cease in a future world absolutely (<a onclick="return mV('Eze',32,27);">Eze 32:27</a>; <a onclick="return mV('Rev',22,11);">Rev 22:11</a>); 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 JFB for <a href="./Comm/jfb/Ecc/Ecc009.html#Ec9_1">Ecc 9:1</a>).
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<br><br><b>portion</b>—Their "portion" was "in this life" (<a onclick="return mV('Psa',17,14);">Psa 17:14</a>), that they now "cannot have any more."
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<p id="Ec9_7"><b>7.</b> Addressed to the "righteous wise," spoken of in <a onclick="return mV('Ecc',9,1);">Ecc 9:1</a>. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (<a onclick="return mV('Gen',4,4);">Gen 4:4</a>), thou mayest "eat...with a cheerful (not sensually 'merry') heart" (<a onclick="return mV('Ecc',3,13);">Ecc 3:13</a>; <a onclick="return mV('Ecc',5,18);">5:18</a>; <a onclick="return mV('Act',2,46);">Act 2:46</a>).
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<p id="Ec9_8"><b>8. white</b>—in token of joy (<a onclick="return mV('Isa',61,3);">Isa 61:3</a>). Solomon was clad in <i>white</i> (JOSEPHUS, <i>Antiquities,</i> 8:7,3); hence his attire is compared to the "<i>lilies</i>" (<a onclick="return mV('Mat',6,29);">Mat 6:29</a>), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (<a onclick="return mV('Rev',3,18);">Rev 3:18</a>; <a onclick="return mV('Rev',7,14);">7:14</a>).
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<br><br><b>ointment</b>— (<a onclick="return mV('Psa',23,5);">Psa 23:5</a>), opposed to a gloomy exterior (<a onclick="return mV('2Sa',14,2);">2Sa 14:2</a>; <a onclick="return mV('Psa',45,7);">Psa 45:7</a>; <a onclick="return mV('Mat',6,17);">Mat 6:17</a>); typical, also (<a onclick="return mV('Ecc',7,1);">Ecc 7:1</a>; <a onclick="return mV('Sgs',1,3);">Sgs 1:3</a>).
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<p id="Ec9_9"><b>9. wife...lovest</b>—godly and true love, opposed to the "snares" of the "thousand" concubines (<a onclick="return mV('Ecc',7,26,28);">Ecc 7:26, 28</a>), "among" whom Solomon could not find the true love which joins one man to <i>one</i> woman (<a onclick="return mV('Pro',5,15,18,19,22);">Pro 5:15, 18-19, 22</a>; <a onclick="return mV('Pro',18,22);">18:22</a>: <a onclick="return mV('Pro',19,14);">19:14</a>).
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<p id="Ec9_10"><b>10. Whatsoever</b>—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.
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<br><br><b>hand,</b> etc.— (<a onclick="return mV('Lev',12,8);">Lev 12:8</a>, <i>Margin;</i> <a onclick="return mV('1Sa',10,7);">1Sa 10:7</a>, <i>Margin</i>).
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<br><br><b>thy might</b>—diligence (<a onclick="return mV('Deu',6,5);">Deu 6:5</a>; <a onclick="return mV('Jer',48,10);">Jer 48:10</a>, <i>Margin</i>).
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<br><br><b>no work...in the grave</b>— (<a onclick="return mV('Jhn',9,4);">Jhn 9:4</a>; <a onclick="return mV('Rev',14,13);">Rev 14:13</a>). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [SOUTH].
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<p id="Ec9_11"><b>11.</b> This verse qualifies the sentiment, <a onclick="return mV('Ecc',9,'7-9');">Ecc 9:7-9</a>. Earthly "enjoyments," however lawful in their place (<a onclick="return mV('Ecc',3,1);">Ecc 3:1</a>), are to give way when any work to be done for God requires it. Reverting to the sentiment (<a onclick="return mV('Ecc',8,17);">Ecc 8:17</a>), we ought, therefore, not only to work God's work "with might" (<a onclick="return mV('Ecc',9,10);">Ecc 9:10</a>), but also with the feeling that the event is wholly "in God's hand" (<a onclick="return mV('Ecc',9,1);">Ecc 9:1</a>).
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<br><br><b>race...not to the swift</b>— (<a onclick="return mV('2Sa',18,23);">2Sa 18:23</a>); spiritually (<a onclick="return mV('Zep',3,19);">Zep 3:19</a>; <a onclick="return mV('Rom',9,16);">Rom 9:16</a>).
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<br><br><b>nor...battle to...strong</b>— (<a onclick="return mV('1Sa',17,47);">1Sa 17:47</a>; <a onclick="return mV('2Ch',14,9);">2Ch 14:9, 11, 15</a>; <a onclick="return mV('Psa',33,16);">Psa 33:16</a>).
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<br><br><b>bread</b>—livelihood.
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<br><br><b>favour</b>—of the great.
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<br><br><b>chance</b>—seemingly, really Providence. But as man cannot "find it out" (<a onclick="return mV('Ecc',3,11);">Ecc 3:11</a>), he needs "with all might" to use opportunities. Duties are ours; events, God's.
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<p id="Ec9_12"><b>12. his time</b>—namely, of death (<a onclick="return mV('Ecc',7,15);">Ecc 7:15</a>; <a onclick="return mV('Isa',13,22);">Isa 13:22</a>). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (<a onclick="return mV('Ecc',9,10);">Ecc 9:10</a>).
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<br><br><b>evil net</b>—fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (<a onclick="return mV('Luk',21,35);">Luk 21:35</a>).
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<br><br><b>evil time</b>—as an "evil net," fatal to them.
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<p id="Ec9_13"><b>13.</b> Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [MAURER].
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<p id="Ec9_14"><b>14, 15.</b> (<a onclick="return mV('2Sa',20,'16-22');">2Sa 20:16-22</a>).
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<br><br><b>bulwarks</b>—military works of besiegers.
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<p id="Ec9_15"><b>15. poor</b>—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.
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<br><br><b>no man remembered</b>— (<a onclick="return mV('Gen',40,23);">Gen 40:23</a>).
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<p id="Ec9_16"><b>16.</b> Resuming the sentiment (<a onclick="return mV('Ecc',7,19);">Ecc 7:19</a>; <a onclick="return mV('Pro',21,22);">Pro 21:22</a>; <a onclick="return mV('Pro',24,5);">24:5</a>).
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<br><br><b>poor man's wisdom is despised</b>—not the poor man mentioned in <a onclick="return mV('Ecc',9,15);">Ecc 9:15</a>; for <i>his</i> wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (<a onclick="return mV('Act',27,11);">Act 27:11</a>).
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<p id="Ec9_17"><b>17. The words of wise,</b> etc.—Though generally the poor wise man is not heard (<a onclick="return mV('Ecc',9,16);">Ecc 9:16</a>), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in <a onclick="return mV('Ecc',9,15);">Ecc 9:15</a>), are more serviceable than," etc.
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<br><br><b>ruleth</b>—as the "great king" (<a onclick="return mV('Ecc',9,14);">Ecc 9:14</a>). Solomon reverts to "the rulers to their own hurt" (<a onclick="return mV('Ecc',8,9);">Ecc 8:9</a>).
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<p id="Ec9_18"><b>18. one sinner,</b> etc.— (<a onclick="return mV('Jos',7,1,11,12);">Jos 7:1, 11-12</a>). Though wisdom excels folly (<a onclick="return mV('Ecc',9,16);">Ecc 9:16</a>; <a onclick="return mV('Ecc',7,19);">7:19</a>), yet a "little folly (equivalent to <i>sin</i>) can destroy much good," both in himself (<a onclick="return mV('Ecc',10,1);">Ecc 10:1</a>; <a onclick="return mV('Jam',2,10);">Jam 2:10</a>) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to <i>the Church</i> (<a onclick="return mV('Luk',12,32);">Luk 12:32</a>; <a onclick="return mV('Hbr',12,22);">Hbr 12:22</a>); the great king to <i>Satan</i> (<a onclick="return mV('Jhn',12,31);">Jhn 12:31</a>); the despised poor wise man, Jesus Christ (<a onclick="return mV('Isa',53,2,3);">Isa 53:2-3</a>; <a onclick="return mV('Mar',6,3);">Mar 6:3</a>; <a onclick="return mV('2Cr',8,9);">2Cr 8:9</a>; <a onclick="return mV('Eph',1,7,8);">Eph 1:7-8</a>; <a onclick="return mV('Col',2,3);">Col 2:3</a>).
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