declare — 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 outwardly seen in His present dealings (Ecclesiastes 8:14, Ecclesiastes 8:17). However, from the sense of the same words, in Ecclesiastes 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) (Psalm 76:10; Proverbs 16:7). “No man knoweth all that is before them.”
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,” 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.”
the dead — (Proverbs 2:18; Proverbs 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 (1 Samuel 24:14).
lion — the noblest of animals (Proverbs 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” (Ecclesiastes 7:1-4; Psalm 90:12).
dead know not anything — that is, so far as their bodily senses and worldly affairs are concerned (Job 14:21; Isaiah 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 (Ecclesiastes 2:18-22; Ecclesiastes 4:9).
memory — not of the righteous (Psalm 112:6; Malachi 3:16), but the wicked, who with all the pains to perpetuate their names (Psalm 49:11) are soon “forgotten” (Ecclesiastes 8:10).
portion — Their “portion” was “in this life” (Psalm 17:14), that they now “cannot have any more.”
white — in token of joy (Isaiah 61:3). Solomon was clad in white (Josephus, Antiquities, 8:7, 3); hence his attire is compared to the “lilies” (Matthew 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Revelation 3:18; Revelation 7:14).
ointment — (Psalm 23:5), opposed to a gloomy exterior (2 Samuel 14:2; Psalm 45:7; Matthew 6:17); typical, also (Ecclesiastes 7:1; Song of Solomon 1:3).
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, etc. — (Leviticus 12:8, Margin; 1 Samuel 10:7, Margin).
thy might — diligence (Deuteronomy 6:5; Jeremiah 48:10, Margin).
no work in the grave — (John 9:4; Revelation 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, Ecclesiastes 9:7-9. Earthly “enjoyments,” however lawful in their place (Ecclesiastes 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ecclesiastes 8:17), we ought, therefore, not only to work God‘s work “with might” (Ecclesiastes 9:10), but also with the feeling that the event is wholly “in God‘s hand” (Ecclesiastes 9:1).
race not to the swift — (2 Samuel 18:23); spiritually (Zephaniah 3:19; Romans 9:16).
nor battle to strong — (1 Samuel 17:47; 2 Chronicles 14:9, 2 Chronicles 14:11, 2 Chronicles 14:15; Psalm 33:16).
bread — livelihood.
favour — of the great.
chance — seemingly, really Providence. But as man cannot “find it out” (Ecclesiastes 3:11), he needs “with all might” to use opportunities. Duties are ours; events, God‘s.
his time — namely, of death (Ecclesiastes 7:15; Isaiah 13:22). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (Ecclesiastes 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” (Luke 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].
(2 Samuel 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 — (Genesis 40:23).
Resuming the sentiment (Ecclesiastes 7:19; Proverbs 21:22; Proverbs 24:5).
poor man‘s wisdom is despised — not the poor man mentioned in Ecclesiastes 9:15; for his wisdom could not have saved the city, had “his words not been heard”; but poor men in general. So Paul (Acts 27:11).
The words of wise, etc. — Though generally the poor wise man is not heard (Ecclesiastes 9:16), yet “the words of wise men, when heard in quiet (when calmly given heed to, as in Ecclesiastes 9:15), are more serviceable than,” etc.
ruleth — as the “great king” (Ecclesiastes 9:14). Solomon reverts to “the rulers to their own hurt” (Ecclesiastes 8:9).
one sinner, etc. — (Joshua 7:1, Joshua 7:11, Joshua 7:12). Though wisdom excels folly (Ecclesiastes 9:16; Ecclesiastes 7:19), yet a “little folly (equivalent to sin) can destroy much good,” both in himself (Ecclesiastes 10:1; James 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 (Luke 12:32; Hebrews 12:22); the great king to Satan (John 12:31); the despised poor wise man, Jesus Christ (Isaiah 53:2, Isaiah 53:3; Mark 6:3; 2 Corinthians 8:9; Ephesians 1:7, Ephesians 1:8; Colossians 2:3).
These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Ecclesiastes 9". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/
the Third Week after Easter