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Commentary on Ecclesiastes 9 verses 1–3
It has been observed concerning those who have pretended to search for the philosophers' stone that, though they could never find what they sought for, yet in the search they have hit upon many other useful discoveries and experiments. Thus Solomon, when, in the close of the foregoing chapter, he applied his heart to know the work of God, and took a great deal of pains to search into it, though he despaired of finding it out, yet he found out that which abundantly recompensed him for the search, and gave him some satisfaction, which he here gives us; for therefore he considered all this in his heart, and weighed it deliberately, that he might declare it for the good of others. Note, What we are to declare we should first consider; think twice before we speak once; and what we have considered we should then declare. I believed, therefore have I spoken.
The great difficulty which Solomon met with in studying the book of providence was the little difference that is made between good men and bad in the distribution of comforts and crosses, and the disposal of events. This has perplexed the minds of many wise and contemplative men. Solomon discourses of it in these verses, and, though he does not undertake to find out this work of God, yet he says that which may prevent its being a stumbling-block to us.
I. Before he describes the temptation in its strength he lays down a great and unquestionable truth, which he resolves to adhere to, and which, if firmly believed, will be sufficient to break the force of the temptation. This has been the way of God's people in grappling with this difficulty. Job, before he discourses of this matter, lays down the doctrine of God's omniscience (Job 24:1), Jeremiah the doctrine of his righteousness (Jer 12:1), another prophet that of his holiness (Hab 1:13), the psalmist that of his goodness and peculiar favour to his own people (Psa 73:1), and that is it which Solomon here fastens upon and resolves to abide by, that, though good and evil seem to be dispensed promiscuously, yet God has a particular care of and concern for his own people: The righteous and the wise, and their works, are in the hand of God, under his special protection and guidance; all their affairs are managed by him for their good; all their wise and righteous actions are in his hand, to be recompensed in the other world, though not in this. They seem as if they were given up into the hand of their enemies, but it is not so. Men have no power against them but what is given them from above. The events that affect them do not come to pass by chance, but all according to the will and counsel of God, which will turn that to be for them which seemed to be most against them. Let this make us easy, whatever happens, that all God's saints are in his hand, Deu 33:3; Joh 10:29; Psa 31:15.
II. He lays this down for a rule, that the love and hatred of God are not to be measured and judged of by men's outward condition. If prosperity were a certain sign of God's love, and affliction of his hatred, then it might justly be an offence to us to see the wicked and godly fare alike. But the matter is not so: No man knows either love or hatred by all that is before him in this world, by those things that are the objects of sense. These we may know by that which is within us; if we love God with all our heart, thereby we may know that he loves us, as we may know likewise that we are under his wrath if we be governed by that carnal mind which is enmity to him. These will be known by that which shall be hereafter, by men's everlasting state; it is certain that men are happy or miserable according as they are under the love or hatred of God, but not according as they are under the smiles or frowns of the world; and therefore if God loves a righteous man (as certainly he does) he is happy, though the world frown upon him; and if he hates a wicked man (as certainly he does) he is miserable, though the world smile upon him. Then the offence of this promiscuous distribution of events has ceased.
III. Having laid down these principles, he acknowledges that all things come alike to all; so it has been formerly, and therefore we are not to think it strange if it be so now, if it be so with us and our families. Some make this, and all that follows to Psa 31:13, to be the perverse reasoning of the atheists against the doctrine of God's providence; but I rather take it to be Solomon's concession, which he might the more freely make when he had fixed those truths which are sufficient to guard against any ill use that may be made of what he grants. Observe here (Ecc 9:2),
1.The great difference that there is between the characters of the righteous and the wicked, which, in several instances, are set the one over-against the other, to show that, though all things come alike to all, yet that does not in the least confound the eternal distinction between moral good and evil, but that remains immutable. (1.) The righteous are clean, have clean hands and pure hearts; the wicked are unclean, under the dominion of unclean lusts, pure perhaps in their own eyes, but not cleansed from their filthiness, God will certainly put a difference between the clean and the unclean, the precious and the vile, in the other world, though he does not seem to do so in this. (2.) The righteous sacrifice, that is, they make conscience of worshipping God according to his will, both with inward and outward worship; the wicked sacrifice not, that is, they live in the neglect of God's worship and grudge to part with any thing for his honour. What is the Almighty, that they should serve him? (3.) The righteous are good, good in God's sight, they do good in the world; the wicked are sinners, violating the laws of God and man, and provoking to both. (4.) The wicked man swears, has no veneration for the name of God, but profanes it by swearing rashly and falsely; but the righteous man fears an oath, swears not, but is sworn, and then with great reverence; he fears to take an oath, because it is a solemn appeal to God as a witness and judge; he fears, when he has taken a oath, to break it, because God is righteous who takes vengeance.
2.The little difference there is between the conditions of the righteous and the wicked in this world: There is one event to both. Is David rich? So is Nabal. Is Joseph favoured by his prince? So is Haman. Is Ahab killed in a battle? So is Josiah. Are the bad figs carried to Babylon? So are the good, Jer 24:1. There is a vast difference between the original, the design, and the nature, of the same event to the one and to the other; the effects and issues of it are likewise vastly different; the same providence to the one is a savour of life unto life, to the other of death unto death, though, to outward appearance, it is the same.
IV. He owns this to be a very great grievance to those that are wise and good: "This is an evil, the greatest perplexity, among all things that are done under the sun (Ecc 9:3); nothing has given me more disturbance than this, that there is one event unto all." It hardens atheists, and strengthens the hands of evil-doers; for therefore it is that the hearts of the sons of men are full of evil and fully set in them to do evil, Ecc 8:11. When they see that there is one event to the righteous and the wicked they wickedly infer thence that it is all one to God whether they are righteous or wicked, and therefore they stick at nothing to gratify their lusts.
V. For the further clearing of this great difficulty, as he began this discourse with the doctrine of the happiness of the righteous (whatever they may suffer, they and their works are in the hands of God, and therefore in good hands, they could not be in better), so he concludes with the doctrine of the misery of the wicked; however they may prosper, madness is in their heart while they live, and after that they go to the dead. Envy not the prosperity of evil-doers, for, 1. They are now madmen, and all the delights they seem to be blessed with are but like the pleasant dreams and fancies of a distracted man. They are mad upon their idols (Jer 50:38), are mad against God's people, Act 26:11. When the prodigal repented, it is said, He came to himself (Luk 15:17), which intimates that he had been beside himself before. 2. They will shortly be dead men. They make a mighty noise and bustle while they live, but after awhile, they go to the dead, and there is an end of all their pomp and power; they will then be reckoned with for all their madness and outrage in sin. Though, on this side death, the righteous and the wicked seem alike, on the other side death there will be a vast difference between them.
Now I thought at that time that all men were judged worthy of the same things. And if any wise man practised righteousness, and withdrew himself from unrighteousness, and as being sagacious avoided hatred with all (which, indeed, is a thing well pleasing to God), this man seemed to me to labour in vain. For there seemed to be one end for the righteous and for the impious, for the good and for the evil, for the pure and for the impure, for him that worshipped God, and for him that worshipped not. For as the unrighteous man and the good, the man who swears a false oath, and the man who avoids swearing altogether, were suspected by me to be driving toward the same end, a certain sinister opinion stole secretly into my mind, that all men come to their end in a similar way. But now I know that these are the reflections of fools, and errors and deceits. And they assert largely, that he who is dead has perished utterly, and that the living is to be preferred to the dead, even though he may lie in darkness, and pass his life-journey after the fashion of a dog, which is better at least than a dead lion. For the living know this at any rate, that they are to die; but the dead know not anything, and there is no reward proposed to them after they have completed their necessary course. Also hatred and love with the dead have their end; for their envy has perished, and their life also is extinguished. And he has a portion in nothing who has once gone hence. Error harping still on such a string, gives also such counsel as this: What do you mean, O man, that you do not enjoy yourself delicately, and gorge yourself with all manner of pleasant food, and fill yourself to the full with wine? Do you not perceive that these things are given us from God for our unrestrained enjoyment? Put on newly washed attire, and anoint your head with myrrh, and see this woman and that, and pass your vain life vainly. For nothing else remains for you but this, neither here nor after death. But avail you yourself of all that chances; for neither shall any one take account of you for these things, nor are the things that are done by men known at all outside the circle of men. And Hades, whatever that may he, whereunto we are said to depart, has neither wisdom nor understanding. These are the things which men of vanity speak. But I know assuredly, that neither shall they who seem the swiftest accomplish that great race; nor shall those who are esteemed mighty and terrible in the judgment of men, overcome in that terrible battle. Neither, again, is prudence proved by abundance of bread, nor is understanding wont to consort with riches. Nor do I congratulate those who think that all shall find the same things befall them. But certainly those who indulge such thoughts seem to me to be asleep, and to fail to consider that, caught suddenly like fishes and birds, they will be consumed with woes, and meet speedily their proper retribution. Also I estimate wisdom at so high a price, that I should deem a small and poorly-peopled city, even though besieged also by a mighty king with his forces, to be indeed great and powerful, if it had but one wise man, however poor, among its citizens. For such a man would be able to deliver his city both from enemies and from entrenchments. And other men, it may be, do not recognise that wise man, poor as he is; but for my part I greatly prefer the power that resides in wisdom, to this might of the mere multitude of the people. Here, however, wisdom, as it dwells with poverty, is held in dishonour. But hereafter it shall be heard speaking with more authoritative voice than princes and despots who seek after things evil. For wisdom is also stronger than iron; while the folly of one individual works danger for many, even though he be an object of contempt to many.
One acquaints the heart with what one has decided to investigate. The heart in turn longs to know more about these things, which is why it is said, “I turned my heart to know.” Those “spheres” are the matters [of inquiry]. The one who directs the heart by meditating on these spheres causes the heart to know them. However, one should note that those spheres that encircle human beings and those that the heart knows are not the same, because we may look into a lot of things, yet only know a very few of them.
"For all
this I noted and I sought to ascertain all this: that the righteous and the
wise together with their actions are in the Hand of God; whether love or hate
man does not know; all preceded them. "Symmachus also interprets this more clearly,
saying: I kept all these things in my heart so that I could expound all things,
since the righteous and the wise, along with their works are in the hand of
God. And besides neither friendship, nor
hatred is known to man; yet all things are not certainin their presence, because
they happen similar to all, both to the righteous and to the wicked alike. More precisely the meaning is this: I
dedicated my heart even to this and wanted to know whom it is that God loves,
and whom He hates. And I found too that
even the work of the righteous is in the hand of God, but though, whether they
are loved by God or not, now they know it cannot be and they remain undecided
as to whether they should keep on doing what they are doing until it is
approved, or pray. In the future
therefore they will know and all will be on their faces, that is 'will precede
them' when they leave this life.
Knowledge of that matter then will come to them, since then is the
judgement, but now the struggle. And
whosoever remains confused as to whether they should keep on through the love
of God, as Job, or through hate, as several sinners, will not be able to know
for certain.
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SUMMARY
Ecclesiastes 9:1 encapsulates Qoheleth's profound reflections on divine sovereignty and the often-inscrutable nature of human experience. After extensive observation of life's paradoxes "under the sun," the Preacher declares that all human endeavors, whether by the righteous or the wise, are ultimately held within the sovereign control of God. This foundational truth is juxtaposed with the stark reality that humanity cannot discern God's favor or displeasure based solely on outward circumstances, challenging conventional wisdom and emphasizing life's inherent unpredictability.
CONTEXT
Literary Context: Ecclesiastes 9:1 serves as a pivotal summary and theological anchor in Qoheleth's discourse. Prior to this verse, the Preacher has meticulously explored the futility and vanity of various human pursuits—wisdom, pleasure, wealth, and toil—when viewed apart from God's ultimate purpose. Chapters 1-8 detail the cyclical nature of life, the universal inevitability of death, and the perplexing, often unjust, distribution of earthly outcomes. This verse, therefore, distills these observations into a core theological assertion: divine sovereignty is the one constant amidst the pervasive uncertainties previously highlighted. It sets the stage for the subsequent exhortations to embrace life's simple gifts and live with diligence, acknowledging that ultimate destiny and divine disposition remain beyond human comprehension, resting solely in God's hand.
Historical & Cultural Context: The book of Ecclesiastes is deeply embedded in ancient Israelite wisdom tradition, yet it also critically engages with its assumptions. A common theological understanding, particularly evident in Deuteronomic theology, often linked obedience directly to blessing and disobedience to curse, suggesting a discernible cause-and-effect relationship between human actions and divine favor. Qoheleth's observations in Ecclesiastes 9:1 directly challenge such simplistic retribution theology, which posited that one could easily discern God's "love" (favor) or "hatred" (disfavor) based on an individual's prosperity or adversity. In a cultural milieu where wisdom was highly valued and the righteous were expected to flourish, this verse subtly critiques deterministic views, asserting that God's ways are higher and often hidden from human perception, even for the most virtuous or intelligent individuals.
Key Themes: This verse powerfully contributes to several overarching themes within Ecclesiastes and broader biblical wisdom literature. Firstly, it underscores the theme of Divine Sovereignty, emphasizing that God's control extends over all aspects of human life and destiny, including the efforts of the righteous and the wise. This concept is foundational to understanding the book's call to trust God despite life's paradoxes. Secondly, it highlights the Inscrutability of God's Ways, particularly concerning the distribution of earthly outcomes. The assertion that "no man knoweth either love or hatred by all that is before them" directly challenges the notion that one can deduce God's disposition from external circumstances like wealth or suffering, a theme also explored in the book of Job. This theme encourages humility and reliance on faith rather than empirical observation for understanding divine will. Lastly, it touches on the theme of Human Limitations, particularly in discerning divine providence, reinforcing the idea that human wisdom, while valuable, cannot fully grasp the depths of God's plan or predict His immediate favor.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 9:1 employs several key literary devices to convey its profound message. Juxtaposition is central, contrasting God's absolute sovereignty ("in the hand of God") with humanity's inability to discern His immediate disposition ("no man knoweth either love or hatred"). This creates a tension that defines much of Qoheleth's philosophy. The phrase "in the hand of God" is a powerful idiom, conveying divine power, control, and protection, rather than a literal hand. The pairing of "love or hatred" functions as a merism, a figure of speech where two contrasting parts represent a whole, signifying the entirety of God's disposition—His favor or disfavor. This merism underscores the comprehensive nature of what humans cannot discern. Finally, the verse is an example of didactic wisdom literature, aiming to instruct the reader on the true nature of divine providence and human limitations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 9:1 profoundly shapes our understanding of divine sovereignty and human limitations, challenging simplistic views of retribution. It asserts that while God is absolutely in control of all things, His immediate disposition towards individuals cannot be definitively read from their earthly circumstances. This truth liberates believers from the burden of trying to interpret every success as a sign of favor or every struggle as a sign of judgment, fostering a deeper trust in God's overarching, often mysterious, plan. It encourages a faith that rests not on observable outcomes, but on the unshakeable reality of God's ultimate authority and care, even when His ways are beyond our full comprehension.
REFLECTION AND APPLICATION
Ecclesiastes 9:1 offers a liberating truth in a world that often measures worth and divine favor by external success or comfort. It calls us to release the need to constantly interpret our circumstances as direct indicators of God's pleasure or displeasure. Instead, we are invited to rest in the profound assurance that our lives, our efforts, and our very being are securely "in the hand of God." This understanding fosters humility, reminding us that our wisdom and righteousness do not guarantee predictable earthly outcomes, but rather place us under the sovereign care of a God whose ways are higher than our own. It encourages us to live faithfully, work diligently, and enjoy the simple gifts of life, not for what they might earn us, but because they are gifts from a sovereign God who holds our ultimate destiny. Our peace is found not in deciphering every event, but in trusting the One who orchestrates all events, knowing that His ultimate purposes are good, even when His immediate methods are veiled.
Questions for Reflection
FAQ
Does Ecclesiastes 9:1 mean that God doesn't care about the righteous or wise?
Answer: No, quite the opposite. The verse affirms that the righteous and the wise, along with their works, are "in the hand of God." This phrase denotes divine care, control, and protection. What it does mean is that the outward appearance of their lives (prosperity or adversity) cannot be used by humans to definitively discern God's immediate "love" or "hatred" (favor or disfavor). God's care is constant, but His methods and the timing of His blessings or judgments are often beyond human comprehension, challenging the simplistic notion that good people always experience good things and bad people bad things in this life.
If we can't know God's "love or hatred" from our circumstances, how can we know His disposition towards us?
Answer: Ecclesiastes 9:1 speaks to the limits of discerning God's disposition from earthly circumstances. However, the broader biblical narrative reveals God's disposition through His revelation, particularly through His covenant promises and, ultimately, in Christ. We know God's love not by our fleeting circumstances "under the sun," but by His character revealed in His Word and His ultimate act of salvation. The New Testament profoundly reveals God's love through the sacrifice of Jesus Christ, which is a fixed and unchangeable truth, independent of our daily experiences.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 9:1, with its profound declaration of God's sovereign hand over all humanity and the inscrutability of His immediate disposition, finds its ultimate fulfillment and clarification in the person and work of Jesus Christ. While Qoheleth grapples with the paradox of a sovereign God whose ways are often hidden, the New Testament reveals that God's ultimate "love" and "hatred" (His favor and righteous judgment) are perfectly and clearly manifested in Christ. We no longer need to guess at God's disposition based on our earthly fortunes, for God has "demonstrated His own love toward us, in that while we were still sinners, Christ died for us" (Romans 5:8). The righteous are indeed "in the hand of God," not because of their own merit or wisdom, but because they are "in Christ" (Ephesians 1:3-4), secure in His finished work. The "hand of God" that holds all things also delivered His Son for our salvation, and no one can snatch us out of His hand (John 10:28-29). Thus, the uncertainty of "love or hatred" is resolved in the certain, unchanging love of God revealed in the cross, where God's righteous judgment against sin (His "hatred" of evil) and His boundless love for humanity perfectly converged. Believers are now called to live by faith in this revealed love, rather than by sight of their fluctuating circumstances, knowing that their ultimate destiny is secure in the hands of their Savior.