Ecclesiastes 9:11

I returned, and saw under the sun that the race is not to the swift, nor the battle to the strong.

The client of things not always answerable to second causes

There are some persons so slothful in their own affairs, so hardly prevailed upon to undertake anything that requires labour, so easily discouraged by any appearance of ill success, or so heedless and inactive in the prosecution of whatever they are about; as if they were of opinion, even in temporal matters, what in some systems of religion has been absurdly affirmed concerning spirituals, that God does everything in men and for men, leaving nothing for them to do for themselves; or as if they thought that precept to be literal and universal which our Saviour spake with the latitude of a moral admonition to the apostles only, and upon an extraordinary occasion, “Take no thought for the morrow” etc. There are others, in a contrary extreme, who rely with such confidence on the effects of their own wisdom and industry, and so presumptuously depend upon the natural and regular tendencies of second causes; as if they thought, either there was no superior cause at all, on which the frame of nature depended; or at least, that the providence of God did not condescend to direct the events of things in this lower and uncertain world. And these are proved in the words of my text, “I returned.” Solomon turned his thoughts and observations from one subject to another. In the verse before the text he views the careless or negligent part of mankind, and exhorts them to diligence. And then, “I returned,” saith he; that is, he turned his view the other way, towards the confident or presumptuous; and them he bids to take notice that the race is not always to the swift, nor the battle to the strong; that is, that the events of things do not always answer to the probabilities of second causes, unless the wisdom of God thinks fit by the direction of His good providence to make those causes successful.

I. Doctrinal observations.

1. What men vulgarly call chance or unforeseen accident is in Scripture always declared to be the determinate counsel and providence of God. And it is strictly and philosophically true in nature and reason that there is no such thing as chance or accident; it being evident that those words do not signify anything really existing, anything that is truly an agent or the cause of any event; but they signify merely men’s ignorance of the real and immediate cause. And this is so true, that very many even of those who have no religion, nor any sense at all of the providence of God, yet know very well, by the light of their own natural reason, that there neither is nor can be any such thing as chance, that is, any such thing as an effect without a cause; and therefore what others ascribe to chance, they ascribe to the operation of necessity or fate. But fate also is itself in reality as truly nothing as chance is. Nor is there in nature any other efficient or proper cause of any event, but only the free will of rational and intelligent creatures acting within the sphere of their limited faculties; and the supreme power of God, directing, by His omnipresent providence (according to certain wise laws or rules, established by, and entirely depending upon, His own good pleasure), the inanimate motions of the whole material and unintelligent world.

2. The all-directing providence of God, which governs the universe, does not superintend only the great events in the world, the fates of nations and kingdoms; so that, without the direction of providence, the strongest and most numerous armies are not victorious in battle; but its care extends even to the concerns of single persons, so that, without the blessing of God, neither riches, nor favour, nor any temporal advantage can certainly be obtained by anything that man can do; nay, that even in matters of still smaller moment, not so much as a race is gained by the swift without the hand of Providence directing the event.

3. Things being brought about according to the course of nature by second causes is not at all inconsistent with their being nevertheless justly and truly ascribed to the providence of God. For what are natural causes? Nothing but those laws and powers which God merely of His own good pleasure has implanted in the several parts of matter, in order to make them instruments of fulfilling His supreme will. Which laws and powers, as He at first appointed them, so nothing but the same good pleasure of God continually preserves them. And they neither exist nor operate in any moment of time, but by influence and action derived to them (mediately or immediately) from His all-governing will. So that He foresees perpetually what effect every power and operation of nature tends to produce; and could (if He thought fit) exactly with the same ease cause it to produce a different effect as that which it now does. From whence it follows inevitably, to the entire confusion of atheists, that all those things which they call natural effects are in very truth as much the operation of God as even miracles themselves. And to argue against Providence from the observation of the regular course of natural causes, is as if a man should conclude from the uniformity of a large and beautiful building that it was not the work of men’s hands, nor contrived by any free agent, because the stones and the timber were laid uniformly and regularly in the most constant, natural, and proper order.

4. Since the whole course of nature in the ordinary method of causes and effects, and all those unexpected turns of things which men vulgarly call chance and accident are entirely in the hand of God, and under the continual direction of His providence; it follows evidently that God can, whenever He pleases, even without a miracle, punish the disobedient; and no swiftness, no strength, no wisdom, no artifice shall enable them to escape the vengeance which even natural causes only, by the direction of Him from whom they receive their nature, bring upon offenders. He can punish by fires and famine, by plagues and pestilences, by storms and earthquakes, by domestic commotions, or by foreign enemies. And it is the exceeding stupidity of profane men not to be moved hereby to repent and give glory to the God of Heaven, who hath power over these plagues (Revelation 16:9). The meaning of this whole observation is, not that these judgments are always certain signs of God’s displeasure against all the particular persons upon whom they at any time fall. But whether they be punishments for sin (as they generally, though not always, are); or whether they be only trials of men’s virtue (as they sometimes are designed to be); or whether they be means of weaning them from this transitory and uncertain world; or whatever other end Providence brings about thereby; still they are always effects of the same all-wise Divine providence, which ought to be acknowledged and submitted to as such, and whose designs no power or wisdom of frail and vain men can oppose or prevent.

II. Practical inferences.

1. If these things be so, then let the greatest and most powerful of wicked men consider that they have nothing in this world either to boast of, or to rely upon (Jeremiah 9:23).

2. If nothing happens in the world without the Divine providence, then good men have a sufficient ground of trust and reliance upon God, at all times and under all dangers. Not that God will always deliver them, or cause them to prosper in the present world; for He often sees it better to determine otherwise; but they may rely with assurance that nothing can befall them but what He judges fit, seeing all the powers of nature and of second causes are nothing but instruments in His hand, and under His direction.

3. From this notion of Providence may be given a plain and direct answer to that question of the profane fatalist (Job 21:15). Indeed, if the course of nature, and those things which we call second causes were independent upon Providence, there would be good reason to ask, what benefit could there be either in prayer or thanksgiving? But if, as has been shown, nature is nothing, and second causes are nothing but mere instruments; then it is very plain that prayer and thanksgiving are as much due to God for whatever is brought about by natural causes, as if He had done the thing by any other instruments instead of these, even by the most miraculous ones; which, in that case, being no less constant, would have been no more miraculous than these. (S. Clarke, D. D.)

Success not always answerable to the probability of second causes

Next to the acknowledgment of God’s being, nothing is more essential to religion than the belief of His providence, and a constant dependence Upon Him as the great Governor of the world and the wise Disposer of all the affairs and concernments of the children of men; and nothing can be a greater argument of providence than that there is such an order of causes laid in nature, that in ordinary course everything does usually attain its end; and yet that there is such a mixture of contingency as that now and then we cannot tell how nor why the most likely causes do deceive us, and fail of producing their usual effects. The sum of the Preacher’s advice is this: When thou propoundest any end to thyself, be diligent and vigorous in the use of means; and when thou hast done all, look above and beyond these to a superior Cause which overrules, and steers, and stops, as He pleases, all the motions and activity of second causes; and be not confident that all things are ever so wisely and firmly laid that they cannot fail of success. For the providence of God doth many times step in to divert the most probable event of things, and to turn it quite another way; and whenever He pleases to do so, the most strong and likely means do fall lame, or stumble, or by some accident or other come short of their end. The words thus explained contain this general proposition--That in human affairs the most likely means do not always attain their end, nor does the event constantly answer the probability of second causes; but there is a secret providence which governs and overrules all things, and does, when it pleases, interpose to defeat the most hopeful and probable designs.

I. For the confirmation and illustration of this proposition, that the most likely means do not always attain their end; but there is a secret providence which overrules and governs all events, and does, when it pleases, interpose to defeat the most probable and hopeful designs. “The race is not to the swift.” If we understand this literally, it is obvious to every man to imagine a great many accidents in a race which may snatch victory from the swiftest runner. If we understand it as the Chaldee paraphrase does, with relation to war, that the swiftest does not always overcome or escape in the day of battle; of this Asahel is an eminent instance, who, though he was, as the Scripture tells us, “light of foot as a wild roe,” yet did he not escape the spear of Abner. “Nor yet bread to the wise,” or to the learned. The poverty of poets is proverbial; and there are frequent instances in history of eminently learned persons that have been reduced to great straits and necessities. “Nor yet riches to men of understanding:” by which, whether we understand men of great parts, or of great diligence and industry, it is obvious to every man’s observation that an ordinary capacity and understanding does usually lie more level to the business of a common trade and profession than more refined and elevated parts; which lie rather for speculation than-practice, and are better fitted for the pleasure and ornament of conversation than for the toil and drudgery of business: as a fine razor is admirable for cutting hairs, but the dull hatchet much more proper for hewing a hard and knotty piece of timber. And even when parts and industry meet together, they are many times less successful in the raising of a great estate than men of much lower and slower understandings; because these are apt to admire riches, which is a great spur to industry; and because they are perpetually intent upon one thing, and mind but one business, from which their thoughts never straggle into vain and useless inquiries after knowledge, or news, or public affairs; all which being foreign to their business, they leave to those who are, as they are wont to say of them in scorn, more curious, and too wise to be rich. “Nor yet favour to men of skill.” All history is full of instances of the casual advancement of men to great favour and honour, when others, who have made it their serious study and business, have fallen short of it.

II. Some reason and account of this, why the providence of God doth sometimes thus interpose to hinder and defeat the most probable designs of men:--To bring men to an acknowledgment of His providence, and of their dependence upon Him, and subordination to Him; and that He is the great Governor of the world, and “rules in the kingdoms of men.” God hath so ordered things in the administration of the affairs of the world as to encourage the use of means; and yet so as to keep men in a continual dependence upon Him for the efficacy and success of them: to encourage industry and prudence God generally permits things to their natural course, and to fall out according to the power and probability of second causes. But then, lest men should cast off religion, and “deny the God that is above”: lest they should “trust in their sword and their bow, and say, the Lord hath not done this”: lest men should look upon themselves as the creators and framers of their own fortune, and when they do but a little outstrip others in wisdom or power, in the skill and conduct of human affairs, they should grow proud and presumptuous, God is pleased sometimes more remarkably to interpose, “to hide pride from man,” as the expression is in Job; to check the haughtiness and insolence of men’s spirits, and to keep them within the bounds of modesty and humility; to make us to know “that we are but men,” and that the reins of the world are not in our hands, but that there is One above who sways and governs all things here below.

III. Some inferences from what hath been said upon this argument.

1. From hence we may learn not to account religion, and time spent in the service of God, and in prayer to Him for His blessing upon our endeavours, to be any hindrance to our affairs. For after we have done all we can, the event is still in God’s hand, and rests upon the disposal of His providence. And did men firmly believe this, they would not neglect the duty of prayer, and behave themselves so carelessly, and unconcernedly, and irreverently in it as we see too many do; they would not look upon every hour that is spent in devotion as lost from their business.

2. From hence we may likewise learn so to use the means as still to depend upon God; who can, as He pleases, bless the counsels and endeavours of men, or blast them and make them of none effect. For as God hath promised nothing but to a wise and diligent use of means, so all our prudence, and industry, and most careful preparations may miscarry, if He do not favour our design; for without Him nothing is wise, nothing is strong, nothing is able to reach and attain its end.

3. The consideration of what hath been said upon this argument should keep us from being too sanguine and confident of the most likely designs and undertakings; because these do not always answer the probability of second causes and means; and never less than when we do with the greatest confidence rely upon them; when we promise most to ourselves from them, then are they most likely to deceive us; they are, as the prophet compares them, like a broken reed, which a man may walk with in his hand, while he lays no great stress upon it; but if he trust to it, and lean his whole weight on it, it will not only fail him, but even pierce him through. (J. Tillotson, D. D.)

Many endeavours of the creature are often frustrated of their end when there is greatest probability of success

Here Solomon representeth men--

1. Under several accomplishments of swift, wise, strong.

2. As addressing themselves to some effect to obtain success.

3. As in the issue disappointed. None of these accomplishments alone do give the event intended and hoped for, nor doth it depend absolutely and infallibly upon them.

4. That all things intended, desired, expected by us depend upon time and chance, namely, as they depend upon God’s providence, as and when God will order and determine the time and opportunity, the success and event. Therefore from the whole it appears that instruments most fitted and furnished, and most diligent in their way, are frustrated of the event which they so earnestly intended and hoped for.

I. The best instruments fail out of their ignorance, oblivion, and inadvertency, from which man cannot altogether free himself in this life, not only in matters spiritual, but secular, whether economical in the disposing of ourselves and relations, or family interests and concernments.

II. Because if we have sufficient knowledge, yet God can easily put some impediment from within or without to hinder the use of our wisdom, power, and knowledge.

1. Within he can blast our excellencies in an instant, or obstruct the use of it for the time. As though He did not destroy the property of the fire, yet he suspended the burning, when the three children were in the furnace. So of a sudden can He blast our strength (Psalms 16:5).

2. From without. By casting in some casual event which we foresaw not and could not think of.

III. The most able instruments do often provoke God to disappoint them, whilst their abilities of counsel and strength are a means of hardening their hearts in carnal confidence, and often engage in business that proves mischievous to them; I say, in the most lawful businesses they provoke God to disappoint them, because they undertake them without God; but too often being unrenewed and unsanctified, their wit and power is used against God.

IV. To say and do, or to make a thing to be, is the act and name of Jehovah, which glory He will not communicate to any other (Lamentations 3:37). Therefore, whatever preparation of means or likelihoods there are, we must not be too confident of future events. We cannot bring them to pass by our own power, and God doth not always work by likely means; He hides events from men (Isaiah 48:7). “Lest thou shouldst say, I knew them.” Now the event could not be hidden if the Lord went on in a constant course, giving the race to the swift, etc. God carrieth on His providence so as to leave no footsteps behind Him. He goeth not one way so often as to make a path of it, that men may see the plain tendency thereof. The uses follow. It teaches us--

I. The nothingness of the creature, and the all-sufficiency of God.

II. To teach us in this lottery of human affairs to look after surer comforts. This is the whole drift of this book; for Solomon, in his critical search and observation of all things done under the sun, aimeth at this, to direct our hearts to blessings which are more stable and sure. God would leave these things at uncertainty, that our hearts might not too much be set upon them, that we might not pursue after favour, riches, and credit as the best things.

III. What need there is God should be seen and sought unto in all our designs and resolutions about the disposal of ourselves and ours.

1. What will the use of means and second causes do without God?

2. When we have done our duty, and used such good means as God affordeth, then we may quietly refer the success to God, in whose hands are all the ways of the children of men, and upon whose good pleasure the issues of all things depend (Proverbs 16:13).

IV. The wisest and best of men must not expect always to be happy, but must prepare themselves for sinister chances; for the words are brought in upon this occasion of rejoicing in our comforts.

V. Take heed of carnal confidence, or depending upon the sufficiency of any means, though never so likely to produce their effect.

VI. To keep humble men of the best abilities and sufficiencies for any work.

1. Before the event; for many times they meet with more disappointments than those that want them, and their best designs miscarry when meaner persons are carried through their difficulties with less ado.

2. After the event we must look above second causes, not attribute anything to our own strength or gifts, but to God’s assistance and blessing on our labours.

VII. To prevent the discouragement of those that want gifts, or parts, or means. God many times passeth over the strong, wise, and understanding, and gets Himself most glory in protecting the weak, and providing for them. The issue of all is this: Let us bear all things befalling us from the wise hand and providence of the Lord, and encourage ourselves in His all-sufficiency in all straits and difficulties. (T. Manton, D. D.)