Ecclesiastes 9

The Preacher relateth certain things that happen both to the godly et to the wicked, v.1,&c. Therefore he concludeth, that it is best for a man to enjoy the gifts of God with cheerfulness, 7. And to be diligent in his calling, 10. And to leave the issue to God, 11. Next he teacheth, that man knoweth not the time of his death or misery, 12. Lastly, he exhorteth wisdom in the highest degree, 13.

1. Surely all this have I said (up) [Hebr. Given, as above chap.7.2.] in mine heart, [that is, I have taken all this to heart] that I might clearly understand [or, might declare] all this, that the righteous, and the wise, and their works are in the hand of God, [that is, are subject to the government of God] neither doth man know either love or hatred (by) that is before his [to wit, mans] face. [that is, when a man shall judge according to outward things, which he seeth daily doth befall both good and bad; then no man can conclude or judge from thence, whether he be in Gods favour or displeasure, yea or no; much less can he conclude or judge it of another; for the godly are in this world as well, yea sometimes more plunged then the wicked, as v.2. further followeth. Concerning the certainty or assurance which the children of God have of his love towards them, of that is elsewhere spoken.]

2. All (or every) thing happeneth to (them) [To wit, to the righteous and wise] as to all (others): [to wit, to the unrighteous and foolish. Hebr. All like as to all] one and the same thing [oth. One accident, as above chap.2.v.14. and below v.3.] (happeneth) to the righteous and to the wicked, to the good and to the clean, as to the unclean: as well to him that offereth, [that is, to him that diligently heedeth the worship of God] as to him that offereth not, as to the good, so (also) to the sinner: to him that sweareth, [that is, rashly, or fastly, making no conscience of perjury] like as to him that feareth an oath. [to wit, a rash oath, fearing to offend God thereby. The meaning is, adversity befalleth the righteous, as well as the wicked, and on the contrary prosperity befalleth the wicked as well as the godly.]

3. This is an evil among all that happeneth under the Sun, [As he had said, this is that which sorely grieveth and vexeth a man] that one and the same thing [see above v.2.] (happeneth) unto all, [to wit, men] and that so the heart of the children of men is full of wickedness, and that in their life [that is, during their life, or while they live] there are madness in their heart: and after that [that is, after all the madness which they have practised and committed all their life long] they must (go) to the dead. [to wit, go; that is, they must die. Compare Proverbs 2:18. and 9.18.]

4. For him that is accompanied with all the living [That is, for him that is yet alive] there is hope, [as if he should say, as long as a man is yet to live, he hath hope that it shall go well with him in this life, but when he is once dead, the hope is out, or at an end. Oth. For who is there that is exampled? To wit, from death, or that he should not die. Some take the words of v.4,5,6,7,8,910. As being spoken in the person of the wicked, and begin this fourth verse thus: For (say the wicked) for him that is yet, &c. Others attributes these words unto Solomon, whose opinion we follow] (for a living dog is better [or is in a better condition] then a dead lion.) [Hebr. It is better to, or, for a living dog, &c. That is, he is happier; to wit, because he may enjoy life.]

5. For the living know that they shall die: [The meaning is, because the living know that they must die, therefore do they with merry heart enjoy these temporal goods, as long as they may] but the dead know nothing at all: [namely, of that which is done here upon Earth, as Salomon further sheweth, v.6. For his purpose is not here to prove that the souls of men after the death of the body, perish and come to nothing. See Job 14:21.] they also have no reward more, [that is, they enjoy no more any comfort of their labour, in eating and drinking, as they did while they were alive] but the memory of them is forgotten. [that is, is had in oblivion; to wit, with men, namely, so far as concerneth these earthly things; no man is careful, or enclined to do them service, or to pleasure them.]

6. Also their love, also their hatred, also their envy is already perished: [That is, they know not what there is done under this world, neither do they enquire after it, therefore they love no man in this world, neither do they hate, or envy any man] neither have they any portion more in (this) age, [compare this with that which is said above 3.11, and see the annotate. There. Oth. For ever; that is, never in this life] on all that is done under the Sun.

7. Go thy way (then) [To wit, whiles thou art yet alive] eat thy bread with joy, and drink thy wine with a good heart: [that is, with cheerfulness. See Judg.16. on v.25. and 1 Kings 21. On v.7. The meaning is, enjoy cheerfully that which God hath given thee by means of thy labour; for Salomon speaketh here to the godly] for God already delighteth in thy works. [to wit, because thou fearest him and gettest thy living by the labour whereunto thou art called; and consequently it is needless to vex and torment thy self with vain carking and distracting care: rest thy self satisfied and contented in the wise providence of almighty God, and in the love and affection which he heareth unto thee.]

8. Let thy garments be always [To wit, as long as thou mayest have it so. For there may come a time that we may grieve with those that grieve. See above chap.7.2.] white, [that is, pure, clean] and let no oil [to wit, sweet-smelling oil, see the annotate. Ruth 3. On v.3. and Luke 7:46.] be wanting upon thine head. [that is, be merry or joyful. A token of this joy or mirth was in times past, the wearing of pure white garments, and the anointing of the head with sweet-smelling oil or ointment.]

9. Enjoy life with the wife whom thou lovest, [ Hebr. See life, etc. That is, enjoy the delights and sweetness of this life all manner of ways, as much as thou canst or maiest with the leave of God; and with peace of good conscience. See Job 7, on v.7. here life signifieth as much as good and joyful life all the dayes of thy vain life, [Hebr. Of the life of thy vanity; that is, as long as thy vain and transitory life lasteth] which [to wit, dayes. Compare above chap.8. on v.15. Others understand by, with, which wife] (God) hath given thee under the Sun, all thy vain days; for this is thy portion in this life, and of thy labour which thou labourest under the Sun. [that is, that which thou mayest enjoy of the good which thou gotten by thy labour.]

10. Whatsoever thine hand findeth [See Lev.25. on v.28. and Judg.9. on v.33.] to do, [to wit, whatsoever is good, and tendeth to the furthering and advancing of thy calling] do (it) with might, [that is, do it as diligently and as well as thou canst] for there is no work nor deliberation, [or, reason, understanding, apprehension] nor knowledge, wisdom in the grave, whither thou goest. [that is, when thou art dead, thou shalt not be able to do any of all those good things, which thou doest in this life.]

11. I turned me, and saw under the Sun, that the race belongeth not to the swift, nor the battle to the champions, neither also meat [Hebr. Bread] to the wise, nor also riches to men of understanding, [he speaketh of successful race, whereby a man out-runneth the danger: and of successful battle, whereby man getteth victory. The same is not always on the side of swift; So neither is the victory always on the side of the strong and valiant champions, etc. But with those unto whom God giveth his blessing] nor also favour to well-knowing men [as if he had said, to attain unto favour with men, thereunto it availeth not for a man to be skilled or able and well experience? Understand withal, unless God add a blessing thereunto] but that time and chance happeneth to them all. [that is, that which God from all eternity hath ordained, the same shall and must come to pass at such a time, as God hath ordained it should be, and likewise in such a way and manner, as he hath ordained it shall be done. For Solomon speaketh not of any uncertain chance or casualty, but of such a one which is ruled and governed by God.]

12. That also knoweth not his time, as the fishes that are caught with the evil net; [That is, with an evil net. For when the fishes are caught, they are then killed, Thus straightway in this verse time is called evil, in regard of the evil that befalleth a man in it] man knoweth not his time, [to wit, the time of his death, or the time of misery, that shall come upon him: yea he knows it no more then the silly fishes that swim i the water know what danger is at hand, or approaching unto them. see the annotate. Psa.81. on v.16.] and as the birds are caught with the snare: as they, (so)are the children of men snared in an evil time, when it falleth suddenly upon them.

13. This wisdom have I seen also under the Sun, and it was great with me. [That is, in my judgment.]

14. There was a little City, and a few men were in it; and (there) was come a great King against it, and he compassed it about, and he built great bulwarkes against it.

15. And (there) was found in it a poor wise man, who by his wisdom delivered the city; but no man remembered that same poor. [That is, no man gave him thanks, as they ought to have done, for his good counsel, whereupon the deliverance followed. Oth. No man thought on that poor man; that is, no man ever thought that that poor man was so wise.]

16. Then said I, wisdom is better then strength, [Compare Proverbs 21:22. and24.5. above chap.7.19.] although the poor mans wisdom was despised, and his words were not heard. [that is, were not esteemed.]

17. The words of the wise ought to be heard in quiet, [Hebr. In rest] more then they cry of him that ruleth over fools. [as if he should say, they ought to be heard with greater attention, then the cries of fools. Or the words may be taken in this sence, those that keep themselves quiet, ought to be sooner and rather heard, then those that make a great noise, when they are among fools.]

18. Wisdome is better then weapons of war: [Hebr. Then the vessels, or instruments of war] but one sinner destroyeth much good. [that is, one foolish man giving ill counsel. Yea even when a wise man committeth an error, many good things misery thereby, and likewise his own reputation and credit. By the word sinner may be also understood here, a bold presumptuous man, that relying on himself, whether it be in his own wisdom, or i his own strength, unadvisedly assaulteth his Enemy, whereby he endangereth not only himself, but also in the manner many more with him.]