Ecclesiastes 9:1-10

4. Work regardless of the similar fate of the godly and the ungodly. Ecclesiastes 9:1-10

TEXT 9:1-10

1

For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred, anything awaits him.

2

It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean, and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear.

3

This is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil, and insanity is in their hearts throughout their lives. Afterwards they go to the dead.

4

For whoever is joined with the living, there is hope; surely a live dog is better than a dead lion.

5

For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten.

6

Indeed their love, their hate, and their zeal have already perished, and they will no longer have a share in all that is done under the sun.

7

Go then, eat your bread in happiness, and drink your wine with a cheerful heart; for God has already approved your works.

8

Let your clothes be white all the time, and let not oil be lacking on your head.

9

Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life, and in your toil in which you have labored under the sun.

10

Whatever your hand finds to do, verily, do it with all your might; for there is no activity or planning or wisdom in Sheol where you are going.

THOUGHT QUESTIONS 9:1-10

350.

What is it that Solomon takes to his heart, and then explains (verse one)?

351.

Who holds the destiny of righteous men (verse one)?

352.

Identify the one fate which comes to the good man as well as to the wicked man (verses two-three).

353.

List the characteristics of the sinner set forth in verses two and three.

354.

What advantage does the living have over the dead (verse four)?

355.

According to verse five, what knowledge possessed by the living could cause them to turn from evil to good?

356.

List the seven characteristics of the dead (verses five-six).

357.

Why should the living be happy and cheerful (verse seven)?

358.

White clothes and oil could be symbolic of what (verse eight)?

359.

Man's reward is identified as what (verse nine)?

360.

With what spirit should man work (verse ten)?

PARAPHRASE 9:1-10

So I thoughtfully considered and reflected upon everything I had observedI took it to heart, examining and exploring it all. I discovered that righteous men, the ones who are wise and whose activities are in harmony with God's will, are the ones whose deeds and works are in the hands of God. However, that which is ahead for the wise man, whether love or hatred, he will have to wait to find out as no man can foresee the future. The same thing happens to the innocent as well as to the guilty. There is one event to the righteous and to the wicked. Anything may happen to anyone whether they are submissive to authority or defiant of the law; whether they swear by an oath or are afraid of an oath. Yes, one event comes to all regardless of their moral behavior. I concluded that this is a terrible thing that happens under the sun. It causes some men to be filled with evil and behave wickedly. Their lives are actually governed by insane impulses while they live. Afterwards they die too. As long as there is life, there is hope! Surely to be a live dog is better than being a dead lion. Why? Because the living at least know they will die while the dead know nothing. There is nothing left for the dead in this life; even the memory of them is forgotten. Their love, their hatred and their warm emotion have vanished into the dark past; they can no longer participate in the work or joy of the activities of those who still labor upon the earth.
Since you are one who is righteous, wise, and in the hand of God, go on your way. Eat your bread with joy and drink your wine with an untroubled mind, for you are one of whom it can be said, God has already accepted and approved of your works. Because this is true, you should demonstrate God's acceptance and approval of your works by wearing white garments which indicate your pure life. You should also anoint your head regularly with oil which is a sign of your genuine joy and gladness. In addition, you should make the most of your marriage. You do not have many years upon the earth, so live joyfully with the wife of your youth. Remember, God has given you the few years you will have on the earth. This joy and happiness you experience will be your reward in life. Such joy will also be the reward of all your toil and hard work which your hands find to do under the sun. Everything your hands find to do, do it with all your might. Such industry will bring you satisfaction during your few years here upon this earth. Remember, there is no industry, work, knowledge, or wisdom in the place of the dead where you are going.

COMMENT 9:1-10

The first ten verses capture the despair, resolve and encouragement of the Preacher. They begin with the age-old problem of the similar fate of both the godly and the ungodly. This, however, is not to become a basis for pessimism or inactivity on the part of the godly. As long as one is still alive, he has hope. The Preacher's conclusion is simple: Do not waste your opportunity. His advice is to gain as much as possible from each day. His formula for daily activity states that one should give himself whole-heartedly to his work. In addition, his life should be filled with happiness and cheer as he lives it with the wife whom he has chosen and whom he loves.

The explanation found in these verses sustains his previous contention (Ecclesiastes 8:14-17) that men cannot find out the work of God. The future is veiled from men, but known to God. His conclusion is the same here as in the previous discussion. He suggests industry and joy in one's daily task.

Ecclesiastes 9:1 The all this refers to the preceding discussion concerning the inability of men to know what the future holds for them. He admits to God's control of the future activities of men and the fact that everything is in His hand. The fact that man does not know what the future holds is of grave importance to Solomon, and he gives himself completely to explain it.

The love and hatred which will come to even wise men represents the broad scope of experiences of life. While the context suggests these are deeds in the hand of God, one need not conclude that God is the author of evil. He permits or allows evil to come upon the godly but only so far as He chooses not to intervene in the activities of ungodly men. Neither should one think that determinism, as a doctrine, is supported by this verse. God does affect the activities of men when His plans or purposes are involved. The important lesson in this verse is that outward signs of prosperity and success are not necessarily indications of God's approval; neither should suffering or poverty be interpreted as a sign of His disapproval. The love or hatred which befalls the wise man come to him because he is an intricate part of the total experiences of life, they are not contingent upon his moral character or lack of it.
The argument which states that love and hatred comes from others, rather than God, is supported by verse six. Here Solomon specifically refers to Their love, their hate, and their zeal. The distinction between what God wills, or desires, and what He permits must constantly be made. It is precisely this point that Solomon makes. God is in control of His world, but He, at times, permits or allows the flow of history to ebb and tide unobstructed, and thus the events which fall to the godly should come to the wicked and those which fall to the wicked should come to the godly. One thing is certain even as Solomon says, anything awaits him, or is before him.

Ecclesiastes 9:2 What is the one fate? The verse begins with, It is the same for all. This undoubtedly refers to the observations in verse one which speak to the many facets of life. This fact has been clearly demonstrated. Death is often understood to be the fate or event which comes to all men. (Cf. Ecclesiastes 2:14; Ecclesiastes 3:19) While this is true, the term in Hebrew translated fate suggests more of a meeting with or happening, and most likely includes all of the events of life spoken of in the preceding verse. This would not exclude the death event. The message clearly states that whether one is godly or a sinner, he will be caught up in the activities of hatred and love. None escapes. The following list of contrasts illustrates that all men experience the same fate. It is true even as Solomon says. Whether one is righteous or wicked, clean or unclean, a sacrificer or non-sacrificer, good or sinner, honors an oath or is a profane swearer. All receive the same fate.

It is not important to decide if these are individuals or classes of people the Preacher has observed. The fact that he has extended the list to include variations of good and bad people enforces his argument that no man knows what the future holds and all men are caught up in the innerplay of life's struggle.

The characteristics of those who have been approved of God indicate a general attitude of submission to God's will. The righteous are those who behave correctly toward their fellow man, while the wicked would violate proper relationships. The clean would refer to those who are ceremonially clean as Solomon speaks next in sacrificial language of the one who follows the levitical rules, or fails to do so. However, the use of good which qualifies clean suggests acceptable moral activity as well as clean in the levitical or externally legal sense. There were those who were careful to sacrifice according to the laws. Such are called good in contrast with the sinner. The final comparison is made between those who see the value of the use of an oath before God, and those who fail to reverence an oath. Zechariah 5:3-4 refers to the evil of swearing (oath taking) with an irreverent attitude. Isaiah 65:16 speaks of the solemn act as acceptable to God.

The point of the many contrasts is stated at the beginning of the verse where it reads: It is the same for all.

Ecclesiastes 9:3 The first half of this verse is a summary statement. The one fate for all men is looked upon as an evil under the sun. The fact that Solomon states that all go to the dead does not have to be understood that death is the one event or fate he has in mind. Death simply terminates the fate of men. It is the final exercise of all the futile and transitory activities of men upon this earth.

He observes that because the godly suffer as if they were the wicked, and wicked people prosper as if they were the godly, that two things result. First, the righteous should recognize that their deeds are in the hands of God and unfortunate calamities should not move them from their pursuit of good and righteousness. Second, the wicked sinners because they prosper and their wicked deeds often go unpunished, are self-deceived and believe there will never be a day of judgment before God. As a result of this deceitfulness, the hearts of wicked men are set to do evil continually. Solomon says, Insanity is in their hearts. This strong affirmation of the intensity of their sin is in contrast to wisdom and reason which are characteristic of the godly. If men respected the moral laws of God as they do the physical laws, there would be less sinning in the world. Wise men refuse to violate laws when they recognize the reciprocating, sudden recompense for their folly. Because God is long-suffering and desires that no man perish, He postpones or defers punishment of sins. This act of grace is often misinterpreted by wicked men to mean that no judgment will be forthcoming.
Thus the inability of righteousness to protect or deliver one from evil is occasion for doubt and despair. At the same time the apparent lack of judgment against an evil deed encourages participation in wickedness. Of such activities, Delitzsch has written: It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, viii. 11, said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning.[13]

[13] F. Delitzsch. Commentary on the Old Testament in Ten Volumes. Vol. VI (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1975), p. 357.

The dead is mentioned here as the end of those who hold disregard for God's government and laws. It is the end or final resting place where all activities are thought to cease. The godly also partake in this event. (Cf. Ecclesiastes 4:1-2)

Ecclesiastes 9:4-6 For the true sense of the passage, these three verses must be considered together. Each verse is an extension, an observation, based upon the declaration of verse three. Solomon observes that so long as there is life there is hope; death closes the door permanently to all activity; even the memory of the dead is soon obliterated. Finally, the contribution of love, hatred and energy can no longer be made as the dead no longer share in the transitory futility of life on the earth.

The comparison of a dog with a lion was much greater in Solomon's day than it is with one who lives in American culture. The lion was the most noble of beasts. (Cf. Proverbs 30:30; Isaiah 31:4) Dogs were not treated kindly and held as pets, but were considered scavengers of the streets. (Cf. 1 Samuel 17:43; 1 Samuel 24:14; 2 Samuel 3:8; 2 Samuel 16:4; Matthew 15:26; Luke 16:22) The meaning is obvious; the most despicable or undesirable person who still possesses life is better off than the finest individual who has already gone to the grave. The reason? Because as long as there is life there is hope. The living know they will die; but the dead do not know anything. Since one knows he will die, he should so order his life as to come into a proper relationship with God. This is the hope of the living. One is reminded of the Preacher's admonitions in Ecclesiastes 7:1-4 where the living are directed to seriously consider the fact that death is the end for every man. Obviously the result will be a reordered and improved life.

The reward lost by the dead refers to their consciousness. They no longer share in the knowledge, love, hatred, or events upon the earth. Their memory is even forgotten. This is not a denial of God's retributive action after death. It is just that such activities are not under consideration here. His conclusions are based upon his observations made under the sun. The Preacher does not approve of the activities of despicable men, and neither does he suggest that sinners who are alive are of greater value than godly people who have already died. His emphasis is simply on the fact that life affords opportunities which the dead cannot experience. Death terminates all activity under the sun. Therefore, one's reward is gained on the earth: to be cut off from the earth is to be cut off from one's reward. Solomon had written: I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor (Ecclesiastes 2:10). He adds that man should find happiness in his activities (Ecclesiastes 3:22); that he should enjoy his life as well as his riches (Ecclesiastes 5:18-19); and to live joyfully with the wife of one's youth is reward indeed (Ecclesiastes 9:9)! It is to be noted that these rewards are experiences which take place among the living. None of these will take place in the grave. Therefore, his emphasis upon the living is clear. One must not conclude that Solomon did not have some insight as to activity beyond the grave. (Cf. Ecclesiastes 12:7) He is writing with a self-limiting focus which qualifies his observations by the closing thought of verse six which states, they will no longer have a share in all that is done under the sun.

Ecclesiastes 9:7 The Preacher has already established both principles that are expressed in this verse: (1) Enjoy life (Cf. COMMENT on Ecclesiastes 2:24; Ecclesiastes 3:12-13; Ecclesiastes 3:22; Ecclesiastes 5:18; Ecclesiastes 6:12; Ecclesiastes 8:15); (2) God's approval of your labors (Cf. COMMENT on Ecclesiastes 3:13; Ecclesiastes 5:19). The admonition to enjoy life is not in contradiction to Ecclesiastes 4:2 where Solomon said, So I congratulated the dead who are already dead more than the living who are still living. On the one hand life could be filled with joy and merriment while on the other there was sorrow, oppression and bitter experiences. When God approves one's works, life is enjoyable even under the sun.

Works are to be understood in the context of this chapter, and would refer to all the godly, righteous acts of the good man. God has no delight in the sinful acts enumerated in the preceding verses but approves or accepts the works of righteous men. The fact that God approves of their works implies that their labors are in God's hands (verse one) and negates the idea that the love and hatred come from God. It is obvious that such activities come from the hands of men with whom one lives and works upon the earth.

Ecclesiastes 9:8 White in the Bible signifies glory, purity and joy. The Preacher is arguing for a full, happy life to be lived by the ones who labor through life with God's blessing. The white attire of angels (Mark 16:5) and of men (Acts 1:10) represents messengers of God who have His approval. In addition the glorified saints are dressed in white apparel manifesting both joy and righteousness. Jesus said to the church in Sardis: But you have a few people in Sardis who have not soiled their garments, and they will walk with Me in white, for they are worthy. He who overcomes shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels (Revelation 3:4-5). The people in Solomon's day were admonished to wear white as a sign of God's approval. They were also to keep oil on their heads as a sign of joy. (Cf. Psalms 45:7; Isaiah 61:3) The oil was to be perpetually worn upon the head representing the constant joy of the one whose works are approved of God.

Ecclesiastes 9:9 Solomon compounds his admonition to be happy with still another injunction: Enjoy life! The literal meaning is look upon life. This suggests turning away from the scenes of sadness and experiences which would rob one of joy. Fix your eyes on the hope of joyon those things which will result in God's approval and subsequently your own happiness. You should share your joy with your life. Although the monogamous ideal is out of harmony with Solomon's polygamous practice, he is keenly aware that genuine joy in marriage is experienced between husband and wifenot multiple wives or concubines. Jesus gave the order which receives God's approval when He said, He who created them from the beginning made them male and female, and said, -For this cause a man shall leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.-' Consequently they are no more two, but one flesh. What therefore God has joined together, let no man separate (Matthew 19:4-6). (Cf. Proverbs 5:15; Proverbs 5:18-19; Proverbs 18:22; Proverbs 19:14)

Your wife is intended to make this toilsome life more bearable. Do not long for the past or wait expecting to find joy tomorrow. Live for today. Realize that God has approved your works and it is He who has also given you the few years you have to work upon the earth.

Ecclesiastes 9:10 This section is summarized by two observations: (1) Work with great industry; (2) Remember that today, in this life, one is afforded his only opportunity to work. You cannot redeem lost opportunities in the grave. Solomon has clearly demonstrated that it is the righteous, godly person who is under consideration. He is to find renewed determination in the truth that God approves of his work and gives him time to labor. Similar instruction is found in John 9:4; 2 Corinthians 6:2; Galatians 6:10 and 2 Thessalonians 3:10.

Sheol, or grave is used only this one time in Ecclesiastes. It means a shadowy region or place of the dead. Such a dark, shadowy region where there are no activities is contrasted to life under the sun. It is today upon the earth that one is instructed to seek joy and work diligently.

FACT QUESTIONS 9:1-10

454.

Identify what causes some godly people to grow pessimistic and inactive.

455.

What advice does Solomon offer in view of the fact the future is known only to God?

456.

The all this refers to what? (Cf. verse one)

457.

Love and hatred will come to whom? They will come from whom? (Cf. verse six)

458.

Are outward signs of success indicators of God's approval? Discuss.

459.

What is the one fate? Explain. (Cf. verse two)

460.

The godly are identified by what five terms?

461.

What general truth is demonstrated by such a long list of characteristics of both the godly and the ungodly?

462.

Explain the evil under the sun. (Cf. verse three)

463.

Write in your own words the inequity that exists between the godly and the ungodly.

464.

What is meant by insanity is in their hearts?

465.

Explain why God withholds immediate punishment against some sinners.

466.

Why should verses four through six be considered together?

467.

Explain why the contrast between a dog and lion would be greater in Solomon's day than today.

468.

Identify the lesson taught in verse four.

469.

What is meant by hope in this verse?

470.

Explain what the reward is which the dead loses. (Cf. Ecclesiastes 2:10)

471.

State the two lessons found in verse seven.

472.

God approves what kind of works?

473.

The people of Solomon's day were to wear white as a symbol of what? (Cf. verse eight)

474.

Where does Solomon admit that genuine joy is experienced? (Cf. verse eight)

475.

What is a wife intended to do about her husband's toil-some life?

476.

The godly person finds renewal of his work in what two truths?