14. An objection is here started (entertained by Solomon in his apostasy), as in [Ec 3:16]; , to the truth of retributive justice, from the fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weighty to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had said, that the worldling's pursuits are "vanity" ([Ec 8:10]), "I say (not 'said') this also is vanity. Then I commend mirth," &c. [Holden]. [Ec 8:14], may, however, be explained as teaching a cheerful, thankful use of God's gifts "under the sun," that is, not making them the chief good, as sensualists do, which [Ec 2:2]; , forbid; but in "the fear of God," as [Ec 3:12]; ; ; , opposed to the abstinence of the self-righteous ascetic ([Ec 7:16]), and of the miser ([Ec 5:17]).
15. no better thing, &c.--namely, for the "just" man, whose chief good is religion, not for the worldly.
abide--Hebrew, "adhere"; not for ever, but it is the only sure good to be enjoyed from earthly labors (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept ([1Co 15:32]), introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."
16. Reply to [Ec 8:14], . When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for "sleep"), then ([Ec 8:17], the apodosis) I saw that man cannot find out (the reason of) God's inscrutable dealings with the "just" and with the "wicked" here ([Ec 8:14]; [Ec 3:11]; [Job 5:9]; [Ro 11:33]); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them ([Psa 73:16]). It is enough to know "the righteous are in God's hand" ([Ec 9:1]). "Over wise" ([Ec 7:16]); that is, Speculations above what is written are vain.
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], ). 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) ([Psa 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; .
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]; [Psa 90:12]).
dead know not anything--that is, so far as their bodily senses and worldly affairs are concerned ([Job 14:21]; [Is 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 ([Psa 112:6]; Mal 3:16), but the wicked, who with all the pains to perpetuate their names ([Psa 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" ([Psa 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]; ; [Ac 2:46]).
8. white--in token of joy ([Is 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]; ).
ointment--([Psa 23:5]), opposed to a gloomy exterior ([2Sa 14:2]; [Psa 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], ), "among" whom Solomon could not find the true love which joins one man to one woman ([Pr 5:15], [18, 19]; ; ).
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]; [Jr 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]; [Psa 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]; [Is 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]).