Ecclesiastes 9:1-6September 6, 1998
(Man’s lack of Dominion)
Introduction:
In the concluding verses of the eighth chapter Solomon spoke of the complexities of “life under the sun.” Through the guidance of the Holy Spirit, he declares that not even wisdom can help one explain or fully understand these mysteries. There are no simple answers. Those who seek to find a purpose or a reason for the things that happen to them will not always be able to do so. A search to comprehend the complexities and anomalies of life leads to the conclusion that most things cannot be unraveled, explained or understood. “There are no answers!” is the woeful cry that comes from his lips, and those who think they have answers are wrong. The deeper one seeks for them the more elusive they become. By beginning the next sentence with the term “for” he now offers the reason for this conclusion.
Verses 1-3 set forth the greatest of all the mysteries and inscrutable realities of “life under the sun.” There is no formula for success and there are no guarantees. God has so ordered this life that no one knows what the future holds for them. No matter what you do or avoid, it will make no difference to how your “life under the sun” unfolds. There are no cause and affect principles to this life. Not even righteousness and wisdom can help! You can do everything right and fail in “life under the sun.” You simply do not know what the future holds, and you have no control over how it will unfold for you. Death, illness, war, financial setbacks, treachery of others, and multitudes of other factors are completely beyond the control even of the most godly and pure person.
As Solomon expresses this truth, it wrings from the heart the same statement that began the book. “Vanity of Vanities,” says the preacher “Vanity of vanities! All is vanity.” God has removed from “life under the sun” the one thing necessary for it to have meaning, lasting value and satisfaction. He has removed man’s dominion. Without dominion, it doesn’t matter what you have because you can’t keep it. There is no point to putting any real value or stock into it because it will all be taken in the end. Some seek to lessen this by at least trying to enjoy the 80 years they might have, but even that is now removed. You don’t even know if you can keep it for that long. To balance out the gravity of this revelation, Koheleth places a brief parenthesis in 9:7-10 regarding what one ought to do to get as much as possible out of “life under the sun.” He then returns to this theme in 9:11-12 to give an even stronger affirmation about the lack of dominion man has in his “life under the sun.”
For the Christian, with the additional light of the gospel, God bids us stop looking at this life and begin looking for the life to come where the dominion will be returned for eternity.
16 Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. 17 For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18 while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. 2 Cor 4:16-18
1. For I considered all this in my heart, so that I could declare it all:
This is the third time in this section that he has used this same formula to introduce his conclusion.
All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over {another} man to his hurt. Ecc 8:9
When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), Ecc 8:16
In each, he makes the same affirmation. He has “given” his heart, “applied” his mind, and “considered” all in his heart. He now sums all this up into a final conclusion, which he will now declare. Hence what now follows is one of the pivotal conclusions to the book of Ecclesiastes. It is the reason why “all is vanity” “under the sun” and it is also the reason why we must “fear God and keep his commandments.”
It is interesting that God once again allows the human mind of Koheleth to enter into the Scriptural conclusion. Since what he did was right, God can incorporate it into the divinely inspired word of God. Since all Scripture is God breathed(II Tim 3:15-16) and since all prophets spoke as moved by the Holy Spirit(II Pet 1:20-21), we know that Koheleth was inspired by the Holy Spirit to say these things and to use his own wisdom. He “considered” and he “declared.” Yet the real value of this book is its divine stamp of inspiration. The point may be that anyone can see the truth of these conclusions whether they trust in the inspiration of God, or they deduce it from their own observations of “life under the sun.” His conclusion is:
that the righteous and the wise and their works are in the hand of God.
The basic premise of his conclusion goes back into the previous chapter.
Although a sinner does evil a hundred {times} and may lengthen his {life,} still I know that it will be well for those who fear God, who fear Him openly. 13 But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God. 14 There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility. Ecc 8:12-14
This is the fundamental conclusion that nothing in this “life under the sun” can contradict. It may not seem like this is true, and as a matter of fact, he is about to reveal that even though it is true, it does not change the outcome “under the sun,” nor give any more dominion in it. The “righteous” and the “wise” are the same people referred to in 8:12 as “those who fear God, who fear Him openly.” The just person is one who always does what is “lawful” and “right” in the eyes of God. It is also one who has been “justified and vindicated by God.” The wise are those who have the “mastery of the art of living in accordance with God’s expectations,” and those who “fearing God, lives in accordance with what God expects.” These people have God’s solemn promise that they and their works are in God’s hand. The real essence of the passage is to be found in the term hand. What does it mean to be in the hand of God? The term is used over 1600 times in the OT. It can be the literal “hand,” or it can be used as “a figure of speech” “by which God promises His protection.”
yad 3027, This word has cognates in most of the other Semitic languages. Biblical Hebrew attests it about 1,618 times and in every period. The primary sense of this word is “hand”: ... Sometimes the word is used in conjunction with an object that can be grasped by the “hand”... In Isa. 49:2, “hand” is used of God; God tells Moses that He will put His “hand” over the mouth of the cave and protect him. This is a figure of speech, an anthropomorphism, by which God promises His protection. God’s “hand” is another term for God’s “power” (cf. Jer. 16:21). ...” (from Vine’s Expository Dictionary of Biblical Words)
This is how it was used when Moses was hid in the cleft of the rock, as well as Isaiah’s prophecy of God’s care for His coming Messiah.
and it will come about, while My glory is passing by, that I will put you in the cleft of the rock and cover you with My hand until I have passed by 23 “Then I will take My hand away and you shall see My back, but My face shall not be seen.” Exod 33:22-23
And He has made My mouth like a sharp sword; in the shadow of His hand He has concealed me, and He has also made me a select arrow; He has hidden me in His quiver. Isa 49:2
The righteous and the wise and all their works are in God’s open hand. He will protect and shield them, no matter what “life under the sun” might bring into their lives.
For You, O Lord, will bless the righteous; with favor You will surround him as with a shield. Ps. 5:12
The steps of a good man are ordered by the Lord, And he delights in his way. 24 Though he fall, he shall not be utterly cast down; For the Lord upholds him with His hand. Ps 37:23-25
Paul also spoke of this in his final epistle as he contemplated his own death.
For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day. II Tim. 1:12
Koheleth has assessed all the works under the sun, he has compiled and studied these things thoroughly. He knows in his heart that God cares for His people, and that all that they have is in his hand, that they are protected, shielded and surrounded by His providential care. Like Paul, he knew that He is able to keep what we commit to Him. Yet even with this knowledge, it does not help unravel the mysteries of life. Even with this assurance and the part of God, the most righteous and wise of both men and women still do not have dominion in this life. Not even God with all His power and might will stop the natural course of life under most circumstances. It is not with “life under the sun” that God’s providential care is primarily directed toward. For this reason, in spite of the knowledge that ultimately the righteous and wise will prevail, this will give no help or guidance for what “life under the sun” might bring to them.
People know neither love nor hatred by anything that is before them.
This clause is difficult for two reasons. There are two possible ways to understand how people do not know love and hate, and there are two possible meanings of the term “before.” The first is a simple question of context. Although Koheleth could be affirming that people do not understand how to love or hate by anything that comes before them, what sense does that make in this context. Doesn’t it make much more sense to refer this to God? That they do not know whether God loves or hates by anything that is set before them. That this is true is clearly set forth by Jesus in the Sermon on the mount:
“But I say to you, love your enemies, and pray for those who persecute you 45 in order that you may be sons of your Father who is in heaven; for He causes His sun to rise on {the} evil and {the} good, and sends rain on {the} righteous and {the} unrighteous. Mt 5:44-45
No one can deduce love or hate by all that is before them “under the sun.” This is the great paradox that makes life vanity, but it is still true. Hence the lives and works of the righteous and wise are definitely in the hands of God. His favor and grace rest upon them, but no one can deduce how God feels about it all from how “life under the sun” is progressing for them. Nothing in one’s “life under the sun” tells them anything about God’s feelings toward their lifestyle.
The second difficulty comes from the meaning of the term “before.” It can mean something that happened prior to now. “I came here before you did.” “My parents were married before I was born.” Or it can speak of something that is occurring right at the present moment. “I am standing before the king.” “Walk before me and be thou perfect,” or it can even refer to something in the future. “How can I know the outcome before it occurs.” The Hebrew term has the same ambiguity. It can refer to what is “before and behind,” “formerly, from beforetime” which would put it in the past, “toward,” “in front of,” which would be the future, or “in the presence of,” “in the face of” which would be in the present.
6440 paniym, f) as an adverb of location temp: before and behind, toward, in front of, forward, formerly, from beforetime, before g) with preposition: in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
The definition of the term will therefore allow three possible translations.
(1.) People cannot know of God’s love or hate for what they do from anything they can learn from those who have lived before them.
(2.) People cannot know of God’s love or hate for what they do from anything they can learn about what is actually transpiring in their life at the present moment. (3.) People cannot use what they know of God’s love or hate for what they do to determine anything that will happen to them in the future.
The first is false, we can definitely learn from what happened in the past about God’s feelings of love and hate toward what people do:
Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness. 6 Now these things happened as examples for us, that we should not crave evil things, as they also craved... 11 Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. 1 Cor 10:5-6, 11
Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off. Rom 11:22
The second is taken up by the NKJ and KJV:
People know neither love nor hatred by anything they see before them. (NKJ)
no man knoweth either love or hatred by all that is before them.(KJV)
The third is expressed by the ASV, NAS, and NIV:
whether it be love or hatred, man knoweth it not; all is before them.(ASV)
but no man knows whether love or hate awaits him.(NIV)
Man does not know whether {it will be} love or hatred; anything awaits him.(NAS)
I am not sure we really have to choose between 2 & 3. Since God is not bound by time, and his attitudes in the present will continue to be his attitudes in the future, and since life under the sun will remain constant until the end, time is not a factor. The lives and works of the righteous and wise are definitely in the hands of God, and His favor and grace rest upon them. But people cannot know either His love or His hatred of what they do by anything that is before them in the present, nor can they use it to deduce what might come in the future.
That this perfectly fits the context is obvious for the next verse affirms that no one could possibly tell love or hate from anything before them because everything occurs alike to all.
2. Everything occurs alike to all: One event happens...
This is the conclusion that makes life under the sun “vanity.” It doesn’t matter what you do or do not do, life will bring what it brings. Neither moral or ethical considerations, have any affect upon it. Life has been set in motion by God after the curse in such a way that none of these things will have any bearing upon it. No matter how close you get to God, it will not affect it. This opening phrase is actually made up of two “all’s” separated by a relative pronoun. “All... relative pronoun... all.” A relative pronoun is a term that qualifies the two terms, or the two phrases that it is placed between. It is similar to a “+” a “-“ or an “=” in math. It qualifies ideas. Depending upon the context it can be “who,” “which,” or “that which.”
834 ‘asher- 1) (relative pronoun) a) which, who b) that which (what)
Hence literally this phrase is “all which all” “all who all” or “all that which all.” But without a subject for all to modify this means nothing. The word all describes “the whole” or “the entirety” of something. What is this “whole” or “entirety?” It is the “one event happens.” The various translations have all used the one event as the basis of their translation.
All things come alike to all:(KJV, ASV) It is the same for all. (NAS),
All share a common destiny(NIV) Everything occurs alike to all (NKJ)
“Same,” “alike,” and “share,” are the relative pronoun, and “All things,” “all” and “everything” are the “whole” or “entirety” of the things under consideration.
Everything that occurs “under the sun” “comes alike” “is the same” and “occurs alike” to everyone. He will clarify exactly what he means by this broad statement as the verse proceeds.
One event happens
The term “event” is the key to this section. It is only used in eight verses in the Bible. It speaks of an “unforseen meeting,” of an “accident” or a “chance” happening.
4745 miqreh- unforeseen meeting or event, accident, happening, chance, fortune (BDB)
It’s use in Scripture makes it very clear to what it refers.
Then she left, and went and gleaned in the field after the reapers. And she happened to come to the part of the field belonging to Boaz, who was of the family of Elimelech. Ruth 2:3
And watch: if it goes up the road to its own territory, to Beth Shemesh, then He has done us this great evil. But if not, then we shall know that it is not His hand that struck us-- it happened to us by chance. 1 Sam 6:9
Nevertheless Saul did not say anything that day, for he thought, “Something has happened to him; he is unclean, surely he is unclean.” 1 Sam 20:26
The wise man’s eyes are in his head, but the fool walks in darkness. Yet I myself perceived that the same event happens to them all. 15 So I said in my heart, “As it happens to the fool, it also happens to me, and why was I then more wise?” Then I said in my heart, “This also is vanity.” Eccl 2:14-15
For what happens to the sons of men also happens to animals; one thing befalls them: as one dies, so dies the other. Surely, they all have one breath; man has no advantage over animals, for all is vanity. Eccl 3:19
From the definition and its use in Scripture, it is clear that Koheleth is speaking of the chance things that life brings. All the chance things that life can bring both good and bad can come upon all the different types of people who exist on this earth whether they are good or evil. There is no rhyme or reason to “life under the sun.” All the possible “happened to come(s)” “happened to us by chance” “something has happened,” “same events” and “as it happens” that can come about “under the sun” will happen to all the different moral and ethical types of people that exist “under the sun.” The term “event” takes in anything of good or bad fortune that can enter ones life through no fault or reward of their own. These are things that are met without any real intention of doing so on the part of the one who is involved. When things start falling, the same event will happen to the righteous and to the wicked.
What he is now affirming is that according to the unfathomable laws of “life under the sun,” instituted as a result of the curse, there is no longer any moral code seen “under the sun.” There is no retribution for wickedness, nor reward for righteousness. The exact same events occur “under the sun.” to both with no means of determining, how, when or why. Any isolated event of fortune or misfortune that can happen in life will happen without rhyme or reason to all. This can be all boiled down to a simple equation. Take the variables “A” and “B.” Make “A” equal all that can and does happen to the wicked. All the just retribution and terrible consequences you can imagine ought to fairly rest upon the shoulders of the wicked. “A” equals all the bad and terrible things that “life under the sun” can bring upon the wicked. Now make “B” equal all that can and does happen to the righteous, all the good things that happen, all the rewards and blessings that “life under the sun” can bring to the righteous. No matter what you can imagine for “A” and “B,” Koheleth now affirms that “A = B.” That all the good things that can happen to the righteous will also be received by the wicked and that all the terrible things that could happen to the wicked will also happen to the righteous.
That is a much more difficult equation for people to accept than any found in math, geometry or trigonometry classes. Job’s three friends struggled with this, failed to grasp it, fell into grave error, and earned God’s wrath for falsely accusing Job of sin.
And it came about after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, “My wrath is kindled against you and against your two friends, because you have not spoken of Me what is right as My servant Job has. Job 42:7
The disciples of Jesus also fell into it when they assumed that the reason the man was born blind was due to sin:
And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he should be born blind?” 3 Jesus answered, “{It was} neither {that} this man sinned, nor his parents; but {it was} in order that the works of God might be displayed in him. Jn 9:2-3
In both of the above, they violated the truth that Koheleth here reveals. You cannot deduce God’s love or hate, by the events that occur in one’s life. Are there no classes of people to whom this is not true? Can’t a man become so wicked or so righteous that it will not longer hold true? No, there is not a single class of people to whom one can look and not find that above to be true. This is what makes “life under the sun” completely inscrutable. There is no point of reference with which to figure it out. It doesn’t matter how wise you are, there is nothing to figure out. There is no pattern. “Life under the sun” is patternless.
Koheleth now expounds on the extent of the second “all” which describes the type of people he had in mind.
to the righteous and the wicked;
These are the same terms used in 8:14. They describe the opposite ends of the spectrum of that which is moral, legal and right. The righteous(6662) person is one who does what is “lawful” and “right” in the eyes of God, and has therefore been “justified and vindicated by God.” The wicked(rasha`7563) person are those “who have done wrong, are still living in sin, and are intent on continuing with wrong doing.” They do “not seek God” are intent on that which “challenges God.”
There could not be a greater distinction between the moral character of those who manifest these two terms. One loves God and is justified by God(loved by God), the other challenges God and are intent on continuing with wrong doing. One would think that God could not possibly deal with these two people in exactly the same way “under the sun.” But the exact same things happen to both. Both good things and bad things happen to both without distinction.
to the good, and the clean, and the unclean;
His second contrast is between the good and clean on one side and the unclean on the other. A good(2896) person is one who “contribute(s) positively” is “pleasant.” It is someone who is “good” “in every sense of that word.” The term “characterizes a people as ‘friendly’ or ‘useful.’” It is someone who in every “given word, act, or circumstance contributes positively to the condition of a situation.” What a wonderful way to describe the character of one who is good.
A clean person is someone who has availed himself of the means God has given to be sinless. Not by deed and personal consecration, but by faith and submission to God’s plan. But though this is a gift of grace, God gives those who possess it the right to call themselves clean. They have no “impurity, filthiness, defilement, or imperfection.” Like refined gold, they are “pure” and “genuine.”
tahor 2889, “clean; pure.” The word denotes the absence of impurity, filthiness, defilement, or imperfection. It is applied concretely to substances that are genuine or unadulterated as well as describing an unstained condition of a spiritual or ceremonial nature.... Gold is a material frequently said to be free of baser ingredients. ... God demands that His people have spiritual and moral purity, unsullied by sin. Anyone not clean of sin is subject to divine rejection and punishment. (Vine’s Expository Dictionary of Biblical Words)
“to be clear, bright, and shining; to be pure, clean, purged; to be clean from all pollution or defilement, as opposed to... and implying that purity which religion required, and is necessary for communion with God. As there is impurity in sin, so there is a purity arising out of reconciliation with God. (Wilson 78-79)
Surely those people who have done the things necessary to appear good and clean in the sight of God would find that life would spare them some of the difficulties and trials. That God would keep them from the more trying circumstances, but no, the same events happen to them just as they to the unclean. An unclean person is someone who is “defiled” and “polluted.” Yet it is also a word of extremes. It is “whatsoever is loathsome or unlovely, noisome or unsightly.” It turns the stomach, causes the eyes to turn away, smells of stench and filth. In the moral realm it describes “the greatest pollution.”
“to be or become unclean, impure; to be defiled, polluted. chiefly spoken of Levitical uncleanness, both of persons and animals(i.e. animals not to be eaten, ... It speaks the greatest pollution, the sordidness and filthiness of habit, the gore of blood, the muddiness of water, whatsoever is loathsome or unlovely, noisome or unsightly, all these meet and make up the meaning of this world.” (Wilson p. 460)
So side by side God sees the soul of one who is clean, pure, good and pleasant and next to him one who is polluted and filthy, the very dregs of a polluted mind. Yet “life under the sun” makes no distinctions in what it brings to any of them.
To him who sacrifices and him who does not sacrifice.
The offering of sacrifice was the central core to the Old Testament religion. It stressed one’s consciousness of sin, and need to pay the price when they violated any of God’s laws. Those who sacrificed were those who sought to keep the law, those who felt the need to be clean and right in his sight. Those who refused to sacrifice were the profane and unclean, they were the rebellious and unbelievers. They were tempting God with their rebellion. Yet God remains silent. Their life “under the sun” holds no clue that there is any difference between them. The exact same good and bad things come alike to both of them.
As is the good, so is the sinner;
Good(2896) is a repetition of the term above. One who “contribute(s) positively” and is “pleasant,” “characterizes a people as ‘friendly’ or ‘useful.’” This time he contrasts such a person with a sinner. A sinner is someone who is guilty of “moral failure toward both God and men.” and has erred “from the path of duty and right”
chata’ 2398, “to miss, not to hit the mark, spoken of an archer, slinger, Jdg. 20:16; also of the feet, to miss, to make a false step, to stumble and fall, Prov. 19:2; to sin, i.e. to err from the path of duty and right; to sin away anything, i.e. to forfeit by sinning, to incur as penalty, ...” (Wilson p 395)
chata’ 2398, “to miss, sin, be guilty, forfeit, purify.”... The basic meaning of this verb is illustrated in Judg. 20:16: There were 700 left-handed Benjamite soldiers who “could sling stones at a hair breadth, and not miss.” The meaning is extended in Prov. 19:2: “He who makes haste with his feet misses the way”... From this basic meaning comes the word’s chief usage to indicate moral failure toward both God and men, and certain results of such wrongs.... (Vine’s Expository Dictionary of Biblical Words)
Once again we have the black and white contrast between a man who is a moral failure, refusing to live up to his duties and one who is contributing positively to every circumstance by being friendly and useful. The one a moral blight and the other a beautiful rose. Yet once again, “life under the sun” makes no distinction between them, pouring out both blessings and curses with no care or consideration for such things. Will God not make a distinction here ? Will he not manifest His wrath upon the sinner and His pleasure upon the good? No, not even here will there by any difference while living “under the sun.”
And he who takes an oath as he who fears an oath.
He who takes an oath is one who esteems it lightly, carelessly or falsely. The term “take an oath” is defined.
shaba` 7650, “to swear; take an oath.” This is a common word throughout the history of the Hebrew language. The fact that it occurs more than 180 times in the Hebrew Bible attests to its importance there also.... Often “to swear or to take an oath” is to strongly affirm a promise. ... Allegiance to God is pledged by an oath. (from Vine’s Expository Dictionary of Biblical Words)
This term can be used in either a good bad sense depending upon whether or not the oath is taken in reverence with the idea of keeping it. Those who swear falsely are considered to be among the worst of sinners(Lev 19:12; Mal 3:5). Those who fear an oath are those who hold the taking of an oath “in awe” and “reverence.”
yare’ 3372, “to be afraid, stand in awe, fear.” This verb occurs in Ugaritic and Hebrew (both biblical and post-biblical). The Bible attests it approximately 330 times and in all periods.... Used of a person in an exalted position, yare’ connotes “standing in awe.” This is not simple fear, but reverence, whereby an individual recognizes the power and position of the individual revered and renders him proper respect. In this sense, the word may imply submission to a proper ethical relationship to God;... (Vine’s Expository Dictionary)
The basic idea is that there are those on this earth who will take the name of God in vain in the promises they make to others. They will use God’s name to cheat and enrich themselves. They will use his name to get out of trouble and make their lies seem true. Contrast them with those who fear and respect God’s name so highly that they will not even take an oath unless it is of the highest of importance and once taken will fulfill it at all costs. Won’t it become evident now that it is better to do the one than the other as regards to how things will go for them “under the sun?” Nay, not even here will it make any difference.
Under no circumstances will one see any difference in outcome that is so common that it is obvious. Each of these categories will have the same events happen to them on such a regular basis that those with wisdom and even those with inspiration will not be able to find any noticeable distinction statistically between any of them. There are no anomalies between any of these groups, they all have the same things occurring to them of both a good and bad nature on such a regular basis that there is no noticeable difference in the lives of any of these groupings of people.
3. This is an evil in all that is done under the sun:
The inspired verdict of this set of circumstances is that this is an evil. Much is riding on our understanding of the term evil. It is used 27 times in the book, in two broad and distinct ways. One of them is moral and ethical, while the other is a description of the type or quality of things that occur “under the sun.” When it describes morals it speaks of things that are “morally evil or hurtful,” “wicked,” “bad or evil.” It is then used “to denote evil words, evil thoughts, or evil actions.” It is this sense that the term has in its second use in this verse. But it also has another use. One that describes a quality of life or of things that are happening to us “under the sun.” When it is used in this way it describes things that are “bad or unpleasant in the sense of giving pain or unhappiness,” and it is “the antithesis of shalom(peace; welfare, well-being).” Since shalom is used to describe a life free from conflict and disorder, its antithesis would be a life filled with pain and unhappiness, conflict and afflictions.
ra’ 7451, “bad; evil; wicked; sore.” ... Ra` refers to that which is “bad” or “evil,” in a wide variety of applications. A greater number of the word’s occurrences signify something morally evil or hurtful, often referring to man or men:... Ra` is also used to denote evil words ... evil thoughts... or evil actions... Ra` may mean “bad” or unpleasant in the sense of giving pain or unhappiness: ... Ra` may also connote a fierceness or wildness:... In less frequent uses, ra` implies severity: ... The word may also refer to something of poor or inferior quality, such as “bad” land.... In Isa. 45:7 Yahweh describes His actions by saying, “...I make peace, and create evil [ra]...”; moral “evil” is not intended in this context, but rather the antithesis of shalom (“peace; welfare; well-being”). The whole verse affirms that as absolute Sovereign, the Lord creates a universe governed by a moral order. Calamity and misfortune will surely ensue from the wickedness of ungodly men. (Vines)
Only the context of each passage will give us the true direction for its meaning. Sometime both uses are found in the same passage.
14 In the day of prosperity be happy, but in the day of adversity consider-- God has made the one as well as the other so that man may not discover anything {that will be} after him. 15 I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs {his life} in his wickedness. Ecc 7:14-15
This is the main question before we can interpret our present verse. Is this a moral evil or an unpleasant set of circumstances “under the sun”? Does the above conclusion about the lack of distinction between the consequences of moral and ethical conduct(the same event happens to all) and it’s manifestation of God’s love or hatred of them(no one knows by their “life under the sun) lead to terrible consequences “under the sun” or to the man’s morality?
The answer of course it that it often leads to both. If one is righteous then it leads to the former, while if one is wicked it leads to the latter. It is a grave and unpleasant reality to the righteous that their godly and holy walk with God may not lead to blessings “under the sun.” It hits home with terrible power and ferocity when the righteous reel under the weight of the terrible calamities that “life under the sun” brings even though they are righteous while the wicked receive the fate they thought would be theirs. It leads to great adversity and affliction in the hearts of those who see it. It brings distress and hurt, misery and sorrow. Who knows how many hearts have lost all joy when they first came face to face with this truth. It is a dire calamity that through the curse of sin we are forced to live in such a world. To live in a place where sentence is not speedily executed, to live in a place where no matter how righteous you strive to be, or how wicked you become there are no guarantees regarding how your life will go.
This brings grievous “pain” and unhappiness,” to all that is done under the sun. It definitely leads to the very “antithesis of shalom(peace; welfare, well-being.” It means that all talk of the future must be made with great caution. It means that we have no guarantee after today that “life under the sun” will be successful. There is nothing we can do to guarantee that we will not die today, or that all that we presently have could not be taken from us today. It leads to real unpleasantness because man’s dominion is gone, and there is nothing anyone can do to get it back. Not even drawing near to God and being righteous, good, clean, giving sacrifices to God, and fearing to take an oath can bring us any more security or dominion “under the sun.”
that one thing happens to all.
Though the NKJ has “thing happens” here, it is the same term as that used in verse two and translated “event.” There is one “unforseen meeting,” “accident” or “chance” happening that occurs to all. There are no distinctions to be made. Men cannot see by the experience of “life under the sun,” that it is wrong and destructive to be wicked and good to be righteous and pure. Wicked men often prosper, living long and fruitful lives. Righteous men often die young with no promise of life fulfilled in great anguish and agony. Seldom are the lessons revealed in Scripture also taught in experiences of “life under the sun.” Everything that happens is so random and so purposeless that they almost seem to contradict one another. God’s word tells us how good it is to be righteous and how the end of such will bring great glory and honor. But life often teaches just the opposite.
Truly the hearts of the sons of men are full of evil;
As one looks for themselves out among the millions and billions of sons of men living in the world today, who would argue with the conclusion which Koheleth made almost 3000 years ago. Men have not changed at all! They are willing to look at “life under the sun” as all there is, and the lessons it teaches corroborate their conclusions and set their hearts toward evil and madness. They stop thinking clearly, they stop thinking about the brevity of life, they stop thinking about how they got here, about how the world was made, about duty and obligation to a Creator, about all that is good and decent. They become ever more selfish and self-centered. The moral component of evil now comes into play. They become “morally evil or hurtful,” “wicked,” “bad or evil.” What difference does it make. Life gives back the same thing to all. get what you can get. This then leads to their “evil words,” “evil thoughts”,and “evil actions.”
madness is in their hearts while they live,
For a thorough discussion of this idea please review the comments on Ecc. 2:12. This final conclusion not only leads to his own conclusion that “life under the sun” is only “vanity of vanities,” it also leads to a madness in the sons of men. The expression “sons of men” may refer to those who live out of the presence of Jehovah and only recognize their humanity and not the divine image within it. (See Gen 6:1-2), or it may just mean everyone. I am inclined to the former since those who are in the image and likeness of God do not let this happen to them. They realize there is more than just what “life under the sun” can teach. But the sons of men have “madness” in their hearts while they life. This is a “moral madness,” a temporary insanity that only affects them in their relationship to God. Such sons of men “rave with foolish conceit,” because they have such a “departure from wisdom that the mind without any control rushes on with a blind fury.”
madness “... to shine; to make oneself shine, to boast of oneself, to be foolish; to be puffed up with vain glory, to vaunt, to rave with foolish conceit; hence to be mad, to rage... madness, implies so great a departure from wisdom, that the mind, without any control, rushes on with a blind fury...” (Wilson p 262)
Such people live in this life as though it all ends here(madness), as though there is no God(madness), as though there are not consequences(madness). Then they die!
and after that they go to the dead.
Though some believe that this is the one event that happens to all, it is untrue that this is the only thing that makes men live as they do. Most do not live evil and unproductive lives because they are going to die just as the righteous. They live wicked lives and are filled with madness because they can see no outward distinction between what they are receiving in their youth and what the righteous are receiving. What they are receiving in their families and what the righteous are receiving. That the righteous have troubles also. These are the things that bring madness into the hearts of men
The point of this is to stress the futility and the madness which overcomes their thinking and reasoning ability. Through lust and selfishness, they become blind to the grave issues of life. There is no one to blame but themselves for this, but Koheleth only observes what has occurred not why. When they do seek to look at these things more closely and compare their lives to that of the righteous they see no distinction and thus they put it out of their minds. Once again, the goodness of God which should lead them to repentance is taken for granted and leads them to folly. Even the greatest warning God has left for man to ponder, death itself does not lead them to sober thinking and reflection. They simply go on to the dead to join the multitudes before them who made the same mistakes.
4. But for him who is joined to all the living there is hope,
Koheleth now breaks away from his subject. He seeks to elaborate on death. He seeks to bring it out in its stark and dreadful reality. He will pick up this theme again in 9:11-12. Death is such a dreadful thing. Those who are alive have hope in their hearts of better things. Even today we have a similar English proverb. “while there’s life there’s hope!” All who are joined to the living still have hope. But those who are dead do not. Those who are dead have no hope for the future, their future is fixed.
for a living dog is better than a dead lion.
Apparently a proverb of the day. The lion was a regal and great animal which the Jews compared to the highest and the noblest.
Judah is a lion’s whelp; from the prey, my son, you have gone up. He couches, he lies down as a lion, and as a lion, who dares rouse him up? Gen 49:9
And {there were} six steps to the throne and a footstool in gold attached to the throne, and arms on each side of the seat, and two lions standing beside the arms. 19 And twelve lions were standing there on the six steps on the one side and on the other; nothing like {it} was made for any {other} kingdom. 2 Chr 9:18-19
A dog on the other hand was the most contemptible of beasts to the Jew. An unclean scavenger.
You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God. Deut 23:18
Yet though the lion be greater than the dog, death changes everything! Death is the great equalizer. It brings the wicked down and raises the righteous up. Men with any thought at all about this subject ought to prepare for it. It looms dark and foreboding across the path of all men.
5. For the living know that they will die; But the dead know nothing,
As far as “life under the sun” is concerned, the following conclusions must be drawn. The living know that they will die. The living know that they are going to die, and therefore the living can do something about it. But “life under the sun ends at death. We bring nothing in(naked)and we take nothing out(naked). The dead know nothing about “life under the sun” any longer. The dead man is no longer listening or seeing what is going on around him, he is no longer aware of what goes on. His eyes, ears, nose, mouth and hands have been left behind to be buried. Without these senses, he knows nothing of what transpires under the sun. You know this is such an obvious and sobering thought, yet the wicked in their madness overlook it.
And they have no more reward,
Not only do they not know anything any longer, but they can no longer enjoy anything. There is no longer any “wages” “pay” or “reward” for their efforts and toil. The joys of life “under the sun” are forever closed. They have nothing to laugh about, nothing to feel glee and joy over, no rewards, no joys, no chances to gain or master anything. They will get only what God has to give.
For the memory of them is forgotten.
Even that which some might have counted as a reward is removed. They will not be remembered. Few, no matter how famous are remembered for very long.
6. Also their love, their hatred, and their envy have now perished;
Another sobering thought about death, everything that was once so important ceases to matter at death. All the strong and powerful emotions of life: love and hate, and even envy, powerful passions that move men to so do many things can no longer be acted upon. They are gone forever. They perish at death and cannot be kindled again. All that man hopes for in life, all the loves, all the lusts, they are all doomed to fail. Remember, this is stated to balance those things that are spoken of in the first few verses. Man should not be mad, he should not allow the inconsistencies of the events of “life under the sun” to blind them to these realities. It doesn’t take much meditating along these things to realize that it is foolish to live on for the here and the now with death looming just over the horizon. Men simply do not think about it.
Nevermore will they have a share in anything done under the sun.
Death forever draws to a close the affairs of this life. It is the curtain that drops and can not be lifted to look back. It is the sobering event that happens to the righteous and the wicked which brings sanity back to some. It is the single event that makes all the rest of it make sense. To place one’s life into the hands of God may not affect this life, but it will certainly affect that which comes after death. Meditate on that thought for a few moments and every other thing pales into insignificance. The day is coming, moving closer and closer every moment when we will die and then we will never again have any share of the joys and pleasantness of life under the sun. When that day comes, do you want God to be able to bless you with eternal life, or do you want to have God angry with you. No matter what this life fails to teach about this, death teaches it all so clearly and forcefully, that it must be overlooked to miss it!
Ecclesiastes 9:7-12September 13, 1998
Introduction:
In the concluding thoughts of the eighth chapter Koheleth began directing the flow of the book toward those difficult issues of life that had led him to the conclusion first uttered in 1:2: “All is vanity!” The inequities and unfairness of life can make any heart despondent. He was seeking “to see the business that is done on earth,” and “find out the work that is done under the sun.” He wants some kind of formula or set of circumstances that would lead to dominion and success. As he weighed it out and gathered all the facts, it soon became obvious to him that he was way over his head. There was simply no way for him to comprehend it all. There was no way for him to put all the information he had into any kind of a clear formula. In the first six verses of chapter nine, he offered a summation of this information. There is no rule or standard in life by which one can escape the calamities or guarantee the blessings which “life under the sun” can convey. Not even moral and ethical conduct that bring one into favor with God can do it. The absolute correlation between righteousness and God’s blessing or wickedness and God’s cursing do not exist “under the sun.”
There is no advice to give the young that will insulate them against the perils of life. Being righteous will not keep you safe from robbery, it will not keep you safe from accidents, it will not keep your family safe from all harm. It will not keep away disease, nor will it stop sorrow and bereavement. Though he will not finish this thought and what ought to be done about it until chapter eleven and twelve, he now offers some advice about being happy in spite of this knowledge.
Two facts have definitely come out of his inquiry. First, “it will be well with those who fear God, who fear before Him” (8:12) and “the righteous and the wise and their works are in the hand of God” (9:1). Second, though God will ultimately fulfill all His promises to the righteous, for now it will not help them in their “life under the sun.” They will be subjected to the same curses that the wicked get, while they see the wicked getting the same blessings they thought would be reserved for them. God demands that the righteous walk by faith.
But My righteous one shall live by faith; and if he shrinks back, My soul has no pleasure in him. 39 But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul. Heb 10:38-39
In this respect, Ecclesiastes is an excellent prerequisite to the gospel. It gives the foundation for Jesus’ warnings that we are only strangers and pilgrims here on the earth and that there are greater principles at stake and greater blessings to be gained than is available “under the sun.” God is seeking to save as many as possible from the curse of sin. To accomplish this, God must punish nations, allow sinners to get away with sin while giving them time to repent, and allow the righteous to be mistreated. There are circumstances in “life under the sun” that make it impossible for Him to always act on their behalf.
But what about “life under the sun?” Though we cannot have guaranteed success and blessings by living a righteous, clean, and good life, is there nothing to be gained? Should we simply reject this life as a complete waste and wait for the one to come? Are there any redeeming qualities to this life? Does God want us to simply set this life aside and take no joy in it?
No, their full trust in God and hope for the future leads them to enjoy what can be enjoyed out of “life under the sun” while it can be enjoyed and trust God to take care whatever comes. The author gives the exact same answer he has offered six times(Ecc. 2:24; 3:12,13,22; 5:18; 6:12; 8:15). It is such a simple answer. Too simple for some. Leupold offers an interesting observation.
“Though this counsel has been offered already in 2:24; 3:12, 13, 22; 5:18; 6:12; 8:15, the very simplicity of it is apparently apt to lead men to despise it because it is not a particularly brilliant solution. Since it is really a treasure of wisdom, that recommends itself ever more forcefully each time it is considered, the author keeps on hammering away at it so as to make an impression.” (Leupold p 213).
Jesus offers the same basic conclusion:
Do not be anxious then, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘With what shall we clothe ourselves?’ 32 For all these things the Gentiles eagerly seek; for your heavenly Father knows that you need all these things. 33 But seek first His kingdom and His righteousness; and all these things shall be added to you. 34 Therefore do not be anxious for tomorrow; for tomorrow will care for itself. {Each} day has enough trouble Mt 6:31-34
As does Paul:
If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, 21 “Do not handle, do not taste, do not touch!” 22 (which all {refer to} things destined to perish with the using)-- in accordance with the commandments and teachings of men? 23 These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, {but are} of no value against fleshly indulgence. Col 2:20-23
Though this life be temporary, and though God does not guarantee that we will come through it unscathed from pain, sorrow and trouble, He wants us to enjoy this life as fully as possible.
7. Go, eat your bread with joy,
The term “go” is generally used “of commencing or entering upon an action or enterprise.” Koheleth offers the righteous the proper path to enter or action to take after they have grasped and understand the truth as he has just revealed it and taken it to heart.
“ to go, to go away, to go out; to go one’s way; by a peculiarity of idiom, often employed in the sense of commencing or entering upon an action or enterprise...” (Wilson p 190)
The “action” or “enterprise” that they are now to undertake is to eat their bread with joy. This is the eighth and final time this term is used in the book(2:1, 2, 10, 26; 5:20; 7:4; 8:15). It has been translated “mirth,” “pleasure,” “joy” and “enjoyment” in the book. It comes from a term that primarily speaks of “a smiling, cheerful, merry countenance, free from care; sometimes of a louder joy, to be or make merry.”
to rejoice, to be joyful, to be glad: the primary idea seems to be that of a smiling, cheerful, merry countenance, free from care; sometimes of a louder joy, to be or make merry, spoken of persons feasting; hence to rejoice before Jehovah... (Wilson p. 346)
God wants us to eat our food with “a smiling cheerful merry countenance,” He wants us to eat “free from care,” and rejoicing before Him. This is exactly what Paul writes many years later.
{men} who forbid marriage {and advocate} abstaining from foods, which God has created to be gratefully shared in by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected, if it is received with gratitude; 5 for it is sanctified by means of the word of God and prayer. 1 Tim 4:3-5
God wants our food to be gratefully shared in by those who believe and know the truth. Nothing Solomon has revealed should take away the joy, pleasure and gratitude we feel for our food.
and drink your wine with a merry heart;
Although the NKJ chose to translate the term “good” with merry, it is actually the same term that was used in 9:2 “the good and the clean and unclean” and “as is the good, so is the sinner. There is was defined: “”contribute(s) positively” is “pleasant,” one who is “good” “in every sense of that word,” “characterizes a people as ‘friendly’ or ‘useful.’” Here the terms broader use is taken into account. Things that are “favorable,” “festive,” “pleasing” “pleasant,” and “delightful.”
tob 2896, “good; favorable; festive; pleasing; pleasant; well; better; right; best.” This word appears in Akkadian, Aramaic, Arabic, Ugaritic, and Old South Arabic. Occurring in all periods of biblical Hebrew, it appears about 559 times. ... This adjective denotes “good” in every sense of that word. For example, tob is used in the sense “pleasant” or “delightful”: ... “favorable” or “in one’s favor”... “delightful” or “festal” ... (Vine’s Expository Dictionary)
The translations have translated “merry,” “cheerful,” and “joyful”
drink your wine with a merry heart; (NKJ, ASV, KJV)
drink your wine with a cheerful heart (NAS)
drink your wine with a joyful heart, (NIV)
When drinking beverages like wine, God wants our heart to be “good,” and “festive,” filled with “delight” and “joy.” This is the proper attitude to those who come to the same conclusions Koheleth did about “life under the sun.” But it is important to note the reason why they can do so.
For God has already accepted your works.
Since the term “for” is a term indicating “causal relations of all kinds,” we have to ask what is the connection between this conclusion and the rest of the sentence.
3588 kiy (kee); a primitive particle [the full form of the prepositional prefix] indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb [as below]; often largely modified by other particles annexed: (Strongs)
It is offered as the reason(cause) why one should eat their bread with joy, drink their wine with a merry heart. God here reveals that man has no dominion or control over their future. The same events come upon all and there is no formula or method by which this can be controlled. But nevertheless He counsels His people to eat with joy and drink with a merry heart. He offers as consolation for their lack of dominion and control the promise that He has already accepted their works. Since a great deal of the interpretation of this passage is based upon the term “already,”
it is important to fully understand it. The research is somewhat limited since the term is only found in the book of Ecclesiastes, where it is used eight times. It is an “adverb of time” or an “extent of time” describing things that have “already” happened. Sometimes it is “a great while” or “long ago” while other times it is “already” or even “now” referring to things that have already happened though they are still present.
3528 kebar from 3527; properly, extent of time, i.e. a great while; hence, long ago, formerly, hitherto... already, (seeing that which), now.” (Strongs)
3528 kebar- already, long ago, a great while (BDB)
3528 kebar- adv of time, long ago, formerly...” (Wilson)
It’s use in Ecclesiastes up to this point bears out the definition.
1:10 It has already been in ancient times before us.
2:12 what can the man do who succeeds the king?-- Only what he has already done.
2:16 since all that now is will be forgotten in the days to come.
3:15 That which is has already been, and what is to be has already been;
4:2 Therefore I praised the dead who were already dead,
6:10 Whatever one is, he has been named already,
9:-6 Also their love, their hatred, and their envy have now perished;
9:7 for God has already accepted your works.
It always refers to things that have occurred in the past. How far into the past is determined by context. But for Koheleth to here say that the reason man can rejoice in his food and drink is because God has already accepted his works. This forces us to conclude that these words are only directed to those “who fear God, who fear before Him” (8:12) and to “the righteous and the wise and their works” who “are in the hand of God” (9:1). This is the comfort and the hope of the righteous. The distinctions he made in verse 1-2 and will make again in 11-12 between the moral and the immoral, the clean and unclean the good and the sinners will never be seen “under the sun.” The same events will still happen to both. But the righteous have one thing that the wicked do not. They know God has already accepted their works. The term “accepted” is actually one of the tamest ways to translate the word. It is generally used of things that God will “be pleased with, accept favorably.” When speaking of “God’s being pleased with someone, the English versions often translate it as ‘be delighted.’” It speaks of things that someone is “well pleased with,” or wants to “take delight in,” “particularly to accept graciously one with a present.” Hence the translators could have actually translated it as God is already “delighted with your works.”
ratsah 7521, “to be pleased, be pleased with, accept favorably, satisfy.” This is a common term in both biblical and modern Hebrew. Found approximately 60 times in the text of the Old Testament, one of its first appearances is in Gen. 33:10: “Thou wast pleased with me.” ... When ratsah expresses God’s being pleased with someone, the English versions often translate it as “be delighted,” which seems to reflect a sense of greater pleasure: “...mine elect, in whom my soul delighteth” Isa. 42:1; ... On the other hand, when one must meet a certain requirement to merit ratsah, it seems more logical to translate it with “to please” or “to accept.” For example: “Will the Lord be pleased with thousands of rams...?” Mic. 6:7; ... (Vine’s Expository Dictionary)
“... to be well pleased with, to take delight in a person or thing; particularly to accept graciously one with a present, or with offerings and prayers... to bear with a patient, acquiescing, submissive mind; in opposition to reluctance, impatience, distrust, or despair... delight, acceptance, approbation; good will, favor, grace...” (Wilson p. 4)
What a wonderful promise God makes to those who have no other means of knowing His favor! What you can’t see “under the sun” is abundantly testified in Scripture. God has assured His people that if they keep His covenant and trust Him with all their heart He has already accepted their work. Like Abraham before them, they are waiting for the city whose builder and maker is God.
By faith he lived as an alien in the land of promise, as in a foreign {land} dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; 10 for he was looking for the city which has foundations, whose architect and builder is God. Heb 11:9-10
All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that {country} from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better {country} that is a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. Heb 11:13-16
It is easy to eat one’s food with “a smiling cheerful merry countenance,” and drink their wine with a “good,” “festive,” filled with “delight” and “joyous” heart when one knows that God has already accepted their works, that come what may, it will ultimately be well with them, and that they are only strangers and pilgrims “under the sun.” It doesn’t matter any more what happens here because God has built a city for them. They “desire a better country that is a heavenly one. They enjoy each day and wait with patience for God’s reward.
God has made precious and exceeding great promises to those who believe in Him, trust Him, and keep His word. Regardless of outward circumstances, God will do what He has promised. Never let outward circumstances affect your outlook on God’s approval or disapproval of your life. God has already accepted your works if you are righteous in accord with the Law. Since you have full assurance of this, you can enjoy your food and drink and be patient for the Lord will take care of the rest.
8. Let your garments always be white,
This verse leaves us somewhat perplexed to interpret since our own culture is so different. It is hard for us to know exactly what the wearing of white signified to them. For us white is a sign of purity. A glance through a concordance may or may not give the answer. It appears from a passage in Esther that white was linked with royalty and rejoicing, while Isaiah and Ezekiel may be implying that it has some link to wealth, prosperity, or comfort.
Then Mordecai went out from the presence of the king in royal robes of blue and white, with a large crown of gold and a garment of fine linen and purple; and the city of Susa shouted and rejoiced. Esth 8:15
Moreover, the manufacturers of linen made from combed flax and the weavers of white cloth will be utterly dejected. Isa 19:9
Damascus was your customer because of the abundance of your goods, because of the abundance of all kinds of wealth, because of the wine of Helbon and white wool. Ezek 27:18
But there is also a spiritual and moral component to the wearing of white. God uses the idea of white snow and white wool as an allusion to moral purity.
“Come now, and let us reason together,” says the LORD, “Though your sins are as scarlet, they will be as white as snow; though they are red like crimson, they will be like wool.” Isa 1:18
Jesus promises that those who are worthy will walk with Him in white(Rev 3:4-5; 7:9, 13-14). But He also advises the Lukewarm church in Laodicea to buy white garments from Him.
I advise you to buy from Me gold refined by fire, that you may become rich, and white garments, that you may clothe yourself, and {that} the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. Rev 3:18
When Jesus was transfigured his garments became white(Mt 17:2), Angels also appeared in white(Matt 28:3; Mark 16:5; John 20:12; Acts 1:10). Thus far does a concordance take us. Those who have studied the times and the culture proclaim much the same thing.
“In the light of what preceded we are inclined to accept without hesitation the suggestion of BDB that white is here a “sign of cheerfulness and joy,” as also commentaries generally agree though the thought offered by others is not foreign to the context when they claim that “white garments become the emblems of purity and festivity” (Ginsburg).” Leupold p. 214-215)
“The white garments are in contrast to the black robes of mourning and thus are an expression of festal joy, of a happy mood; black and white are according to the ancients colour symbols, the colours respectively of sorrow and joy, to which light and darkness correspond..” Delitzsch Vol 6 p. 363
“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(Mk 16:5) and of men(Acts 1:10) represents messengers of God who have His approval ... The people in Solomon’s day were admonished to wear white as a sign of God’s approval. (Kidwell, Ecclesiastes & Song of Solomon, p. 230)
It is obvious from these quotes that it is all guesswork. There is no clear indication here of whether the white is to be word “as a ‘sign of cheerfulness and joy,’” “the emblems of purity and festivity,” “an expression of festal joy” and “a happy mood,” “signifies glory, purity and joy,” or “a sign of God’s approval.” All of this could be true, or then again, perhaps in that day and age, it only meant that one of the basic and simple pleasures of life was wearing clean comfortable clothing. Any of these could be true. Since God has accepted your works let your garments manifest it by being white (live in purity). Festivity and joyfulness tie in with verse 7 and 9 in that they both speak of being merry and living joyfully. Clean clothing fits with this verse on personal grooming which is a delight in and of itself(let your head lack no oil). Let the reader decide for himself. They are all true.
and let your head lack no oil.
Here again, there are some who see festivity and joy, and others who see comfort.
Ointment and perfume delight the heart, And the sweetness of a man’s friend does so by hearty counsel. Pr. 27:9
And Joab sent to Tekoa and brought from there a wise woman, and said to her, “Please pretend to be a mourner, and put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead. II Sam. 14:2
You prepare a table before me in the presence of my enemies; You anoint my head with oil; My cups runs over. Ps. 23:5
Then I washed you in water; yes, I thoroughly washed off your blood, and I anointed you with oil. Ezek. 16:9
You shall sow, but not reap; You shall tread the olives, but not anoint yourselves with oil; And make sweet wine, but not drink wine. Mic. 6:15
From the above scriptures two things are evident. Anointing the head with oil was a part of the normal grooming process by which they prepared for the day. It was a part of their comfort to use it. It also shows that oil and gladness are joined together. Hence, it is purely a matter of opinion whether he emphasizes the one or the other here.
9. Live joyfully with the wife whom you love (NKJ, ASV, KJV)
9. Enjoy life with your wife, whom you love, (NAS, NIV)
For the first time, Koheleth adds the married state to the things God has given man “under the sun” that lead to joy and contentment. He has already revealed that eating and drinking(2:24-25; 5:18-19; 8:15; 9:7), enjoying one’s labor(Ecc 2:24; 5:18-19), and being merry(8:15); are all things God has given to mankind to enjoy “under the sun.” They passed through the curse and are still man’s path to true satisfaction and fulfillment “under the sun.” God now reveals that marriage can also be added to this list. It was a gift from God dating back to the garden. As a matter of fact, all the gifts spoken of in Ecclesiastes with the exception of drinking are all specifically mentioned as gifts from God from the beginning. Man was given all the fruit of the trees in the garden(except the tree of the knowledge of good and evil, he was to tend the garden and take dominion of the earth(labor), and when it was noted that it was not good for man to be alone God brought him the gift of a woman(marriage).
“Life under the sun” is enhanced and made more enjoyable when it is enjoyed with a wife whom you love. The term “live joyfully” or “enjoy life” is actually the same construction as that found in Ecc 2:1(Please review the comments found there). What he actually says is that one should “‘see’ life with the wife he loves.” The basic idea behind this term is taking the time to “observe,” “perceive,” “gain understanding,” “examine,” and “get acquainted with” something. When one goes out and sees “with one’s own eyes,” they are experiencing something for themselves.
ra’ah 7200, “to see, observe, perceive, get acquainted with, gain understanding, examine, look after (see to), choose, discover.” This verb occurs only in Moabite and all periods of Hebrew. It appears in the Bible about 1,300 times.... Basically ra’ah connotes seeing with one’s eyes... (Vine’s Expository Dictionary)
Koheleth is therefore advising the righteous to “observe,” “examine” and “get acquainted” with life with a wife whom they love. This is the natural extension of God’s counsel in the garden of Eden. Since it is not good for man to be alone, and since he created a woman to be a helper who would be suitable for him(Gen 2:18), the most profitable and enjoyable way to get acquainted with “life under the sun” is with a wife whom you love. Since the entire context of this section is the joy and comfort such things bring, the translators simply used the word “enjoy” or “joyfully.” instead of “observe” or “get acquainted” with. Truly, any man who seeks to get the most he can out of his “life under the sun” and to minimize the vanity should rejoice with the wife of his youth.
Let your fountain be blessed, And rejoice with the wife of your youth. As a loving deer and a graceful doe, Let her breasts satisfy you at all times; And always be enraptured with her love. Pr 5:18-19
He who finds a wife finds a good thing, And obtains favor from the Lord. Pr 18:22
Who can find a virtuous wife? For her worth is far above rubies. The heart of her husband safely trusts her; So he will have no lack of gain. She does him good and not evil All the days of her life. Pr 31:10-12
A wife is a most precious gift from God, one that if properly chosen and carefully maintained will bring great joy to both of them. Koheleth, like Paul so many years later makes it very clear that all of the value of the husband/wife relationship is contingent upon the husband loving his wife. This term describes something “in which a man delights, or which he earnestly desires; it implies ardent and vehement inclination of the mind, at the same time tenderness and fullness of affection.”
“... to love that in which a man delights, or which he earnestly desires; it implies ardent and vehement inclination of the mind, at the same time tenderness and fullness of affection, and is to be taken in the same extensive sense as the English word “love;” and is used of the unspeakable love and tender mercies of God in covenant with his people...” (Wilson p 260-261)
There is something wonderfully satisfying and enjoyable about this love. A woman is a wonderful gift from God. One to be cherished, loved and appreciated. In this respect nothing has changed from then to now.
Husbands, love your wives, just as Christ also loved the church and gave Himself up for her;... 28 So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also {does} the church, Eph 5:25 28-29
Each man is responsible for the joy and love he receives from his wife. It is up to him to see life with the woman he loves. It is interesting to note that the polygamous Solomon extols the value of a monogamous relationship. Once again inspiration takes precedence over practice or the foolish notions of a human author.
all the days of your vain life which He has given you under the sun, all your days of vanity; for that is your portion in life,
In spite of all the joys to be found in good food and satisfying drink in comfortable clothes and good grooming, and in a good wife whom you love, life “under the sun” is still vain. The Spirit of God is not changing any of the conclusions drawn in the book, only offering ways to minimize their sorrow and maximize their enjoyment. Twice in this verse it is emphasized that the days that we spend under the sun are going to be vain. Looked at collectively, all of our days will add up to a vain life, and looked at individually, all of our days no matter how many they might be will be days of vanity.
Since true dominion is gone and the same events come to all regardless of their preparation, life “under the sun” truly is futile and meaningless. With nothing brought in and nothing brought out, with no control over what we have while here, and the possibility of everything coming crashing down in a mome