TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 9:13–18. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon still recommends wisdom to us as necessary to the preserving of our peace and the perfecting of our business, notwithstanding the vanities and crosses which human affairs are subject to. He had said (Ecc 9:11), Bread is not always to the wise; yet he would not therefore be thought either to disparage, or to discourage, wisdom, no, he still retains his principle, that wisdom excels folly as much as light excels darkness (Ecc 2:13), and we ought to love and embrace it, and be governed by it, for the sake of its own intrinsic worth, and the capacity it gives us of being serviceable to others, though we ourselves should not get wealth and preferment by it. This wisdom, that is, this which he here describes, wisdom which enables a man to serve his country out of pure affection to its interests, when he himself gains no advantage by it, no, not so much as thanks for his pains, or the reputation of it, this is the wisdom which, Solomon says, seemed great unto him, Ecc 9:13. A public spirit, in a private sphere, is wisdom which those who understand things that differ cannot but look upon as very magnificent.
I.Solomon here gives an instance, which probably was a case in fact, in some neighbouring country, of a poor man who with his wisdom did great service in a time of public distress and danger (Ecc 9:14): There was a little city (no great prize, whoever was master of it); there were but few men within it, to defend it, and men, if men of fortitude, are the best fortifications of a city; here were few men, and, because few, feeble, fearful, and ready to give up their city as not tenable. Against this little city a great king came with a numerous army, and besieged it, either in pride, or covetousness to possess it, or in revenge for some affront given him, to chastise and destroy it. Thinking it stronger than it was, he built great bulwarks against it, from which to batter it, and doubted not but in a little time to make himself master of it. What a great deal of unjust vexation do ambitious princes give to their harmless neighbours! This great king needed not fear this little city; why then should he frighten it? It would be little profit to him; why then should he put himself to such a great expense to gain it? But as unreasonable and insatiably greedy as little people sometimes are to lay house to house, and field to field, great kings often are to lay city to city, and province to province, that they may be placed alone in the earth, Isa 5:8. Did victory and success attend the strong? No; there was found in this little city, among the few men that were in it, one poor wise man - a wise man, and yet poor, and not preferred to any place of profit or power in the city; places of trust were not given to men according to their merit, and meetness for them, else such a wise man as this would not have been a poor man. Now,
1.Being wise, he served the city, though he was poor. In their distress they found him out (Jdg 11:7) and begged his advice and assistance; and he by his wisdom delivered the city, either by prudent instructions given to the besieged, directing them to some unthought-of stratagem for their own security, or by a prudent treaty with the besiegers, as the woman at Abel, Sa2 20:16. He did not upbraid them with the contempt they had put upon him, in leaving him out of their council, nor tell them he was poor and had nothing to lose, and therefore cared not what became of the city; but he did his best for it, and was blessed with success. Note, Private interests and personal resentments must always be sacrificed to public good and forgotten when the common welfare is concerned.
2.Being poor, he was slighted by the city, though he was wise and had been an instrument to save them all from ruin: No man remembered that same poor man; his good services were not taken notice of, no recompence was made him, no marks of honour were put upon him, but he lived in as much poverty and obscurity as he had done before. Riches were not to this man of understanding, nor favour to this man of skill. Many who have well-merited of their prince and country have been ill-paid; such an ungrateful world do we live in. It is well that useful men have a God to trust to, who will be their bountiful rewarder; for, among men, great services are often envied and rewarded with evil for good.
II.From this instance he draws some useful inferences, looks upon it and receives instruction.
1.Hence he observes the great usefulness and excellency of wisdom, and what a blessing it makes men to their country: Wisdom is better than strength, Ecc 9:16. A prudent mind, which is the honour of a man, is to be preferred before a robust body, in which many of the brute creatures excel man. A man may by his wisdom effect that which he could never compass by his strength, and may overcome those by out-witting them who are able to overpower him. Nay, wisdom is better than weapons of war, offensive or defensive, Ecc 9:18. Wisdom, that is, religion and piety (for the wise man is here opposed to a sinner), is better than all military endowments or accoutrements, for it will engage God for us, and then we are safe in the greatest perils and successful in the greatest enterprises. If God be for us, who can be against us or stand before us?
2.Hence he observes the commanding force and power of wisdom, though it labour under external disadvantages (Ecc 9:17): The words of wise men are heard in quiet; what they speak, being spoken calmly and with deliberation (though, not being rich and in authority, they dare not speak aloud nor with any great assurance), will be hearkened to and regarded, will gain respect, nay, will gain the point, and sway with men more than the imperious clamour of him that rules among fools, who, like fools, chose him to be their ruler, for his noise and blustering, and, like fools, think he must by those methods carry the day with every body else. A few close arguments are worth a great many big words; and those will strike sail to fair reasoning who will answer those that hector and insult according to their folly. How forcible are right words! What is spoken wisely should be spoken calmly, and then it will be heard in quiet and calmly considered. But passion will lessen the force even of reason, instead of adding any force to it.
3.Hence he observes that wise and good men, notwithstanding this, must often content themselves with the satisfaction of having done good, or at least attempted it, and offered at it, when they cannot do the good they would do nor have the praise they should have. Wisdom capacitates a man to serve his neighbours, and he offers his service; but, alas! if he be poor his wisdom is despised and his words are not heard, Ecc 9:16. Many a man is buried alive in poverty and obscurity who, if he had but fit encouragement given him, might be a great blessing to the world; many a pearl is lost in its shell. But there is a day coming when wisdom and goodness shall be in honour, and the righteous shall shine forth.
4.From what he had observed of the great good which one wise and virtuous man may do he infers what a great deal of mischief one wicked man may do, and what a great deal of good he may be the hindrance of: One sinner destroyeth much good.
(1.)As to himself, a sinful condition is a wasteful condition. How many of the good gifts both of nature and Providence does one sinner destroy and make waste of - good sense, good parts, good learning, a good disposition, a good estate, good meat, good drink, and abundance of God's good creatures, all made use of in the service of sin, and so destroyed and lost, and the end of giving them frustrated and perverted! He who destroys his own soul destroys much good.
(2.)As to others, what a great deal of mischief may one wicked man do in a town or country! One sinner, who makes it his business to debauch others, may defeat and frustrate the intentions of a great many good laws and a great deal of good preaching, and draw many into his pernicious ways; one sinner may be the ruin of a town, as one Achan troubled the whole camp of Israel. The wise man who delivered the city would have had his due respect and recompence for it but that some one sinner hindered it, and invidiously diminished the service. And many a good project, well laid for the public welfare, had been destroyed by some one subtle adversary to it. The wisdom of some would have healed the nation, but, through the wickedness of a few, it would not be healed. See who are a kingdom's friends and enemies, if one saint does much good, and one sinner destroys much good.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"This,
too, I have observed about wisdom under the sun, and it affected me profoundly:
there was a small town with only a few inhabitants; and a mighty king came upon
it and surrounded it, and built great siege works over it. Present in the city was a poor wise man who
by his wisdom saved the town. Yet no one
remembered that poor man. "While some people say that all things are
uncertain, and that the righteous have no more than the wicked, I see even the
greatest wisdom in this verse, because it happens repeatedly that there is a
small township with only a few inhabitants, and it is surrounded by an army of
a very powerful enemy, and the people inside is killed by the siege and by
hunger. And suddenly and unexpectedly a
poor man is found, who has more wisdom than all the rich men, than all those
powerful and pompous men who are in danger, and who fear the siege. And he thinks, seeks and finds an answer as
to how the town might be saved from the oppressors. But O ungrateful oblivion of men, after they
were freed from bondage and released from captivity, and the freedom was given
back to the fatherland, no one remembers that wise old man, no one gives thanks
for their salvation, but all show honour to the rich, who were able to do
nothing to help when in time of danger.
My Hebrew tutor interpreted this passage differently: the small town, he
says, is man, who even amongst learned men is called less clean. And the few men in the town, are the members
by which the man shields and covers himself.
But when a great king comes against it, that is the devil, and he
searches for a place by which he might break through, and in the town is found
a poor and wise man, that is the calm thought of that man on the inside, and
that is what saves the town, which is surrounded and besieged by the enemy. And the man has been saved from danger, or
persecution, or disaster, or any other kind of adverse sin. But that man on the outside, who is the enemy
of the wise and poor man on the inside, he does not remember the poor man, nor
does he remember his promises, but yet enjoys his freedom. Differently: the small town and the few
inhabitants in it is the Church in comparison to the whole world. And the great king the devil often comes against
it, not because he is great, but because he thought to be great, and he surrounds
the Church with a siege or persecution, or with another kind of disaster. He finds in it a poor man who is wise, that
is our Lord Jesus Christ, who was made poor for us and is wisdom itself. And that poor man frees the town with his
wisdom. How many times do we see a
reclining lion in a trap with rich men, this is with the politicians and
leaders of our time, who come against the Church, but fail at the wisdom of
that poor man? And when this poor man
has won and the town is restored to peace, scarcely anyone remembers him,
scarcely any of his requests are heard, but giving in to all indulgence and
pleasure, the inhabitants seek riches that are not necessary.
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Summary
Ecclesiastes 9:14 presents a compelling parabolic scenario, painting a vivid picture of a small, vulnerable city, sparsely populated, facing an overwhelming and meticulously planned siege by a powerful monarch. This stark narrative sets the stage for Qoheleth's profound exploration of the nature and often-underestimated power of wisdom, establishing a dramatic contrast between conventional might and an unexpected means of deliverance.
Context
Literary Context
Ecclesiastes 9:14 serves as a pivotal narrative illustration within Qoheleth's broader philosophical discourse on the unpredictability of life "under the sun" and the limitations of human endeavor. It immediately follows the assertion in Ecclesiastes 9:11 that "time and chance happen to them all," and that conventional advantages like swiftness, strength, or wisdom do not guarantee success. This verse functions as a concrete, relatable setup for the subsequent revelation in Ecclesiastes 9:15 and Ecclesiastes 9:16, where an impoverished wise man saves the city only to be forgotten. It is a carefully crafted narrative device, designed to highlight the often-overlooked and undervalued efficacy of wisdom in a world that primarily esteems strength, wealth, and conventional power.
Historical & Cultural Context
The imagery of a besieged city was a common and terrifying reality throughout the ancient Near East. Cities, typically fortified with walls, served as vital centers of population, commerce, and governance, making their capture a primary objective in warfare. Kings would routinely amass large armies and employ sophisticated siege tactics, including the construction of "bulwarks" (such as siege ramps, towers, or earthen mounds), to overcome formidable fortifications. The description of a "little city" with "few men" within it starkly underscores its inherent vulnerability and desperate situation in an era where military might determined survival and dominance. This scenario would have been immediately recognizable and deeply resonant with Qoheleth's audience, making the subsequent unexpected twist in the narrative even more impactful and thought-provoking.
Key Themes
This verse powerfully introduces the theme of vulnerability versus overwhelming power, establishing a stark and dramatic contrast between the "little city" and the "great king." This sets the stage for the subsequent exploration of wisdom's unexpected efficacy, demonstrating that conventional strength, numerical superiority, or material resources are not the sole determinants of victory or survival. The detailed description of the siege highlights the grim realities of ancient conflict and the seemingly insurmountable circumstances the city faced, thereby magnifying the impact of the wise man's intervention in Ecclesiastes 9:15. Ultimately, this verse serves as a crucial prelude to the exaltation of wisdom, even when it is undervalued or forgotten by society, a recurring motif not only in Ecclesiastes but also in other wisdom literature, such as Proverbs 24:5.
Exposition and Analysis
Key Word Analysis
Meaning "abbreviated, i.e. diminutive, literally (in quantity, size or number) or figuratively (in age or importance)." This word emphasizes the city's inherent insignificance and weakness, not merely in physical dimensions but also in its capacity to mount an effective defense. It immediately establishes the overwhelming odds against the city, making the subsequent intervention of wisdom all the more remarkable and counterintuitive.
Meaning "great (in any sense); hence, older; also insolent." Used twice in the verse ("great king," "great bulwarks"), this word highlights the formidable nature of the adversary and the immense scale of the threat. It conveys power, authority, and overwhelming force, intensifying the dramatic contrast with the "little city" and its "few men."
Meaning "a net (for capturing animals or fishes); a fastness or (besieging) tower; bulwark, hold, munition, net, snare." This term specifically refers to the substantial siege works, such as siege towers, ramps, or fortified mounds, constructed by the attacking army. Its inclusion paints a vivid picture of the king's methodical, determined, and well-resourced approach to conquest, indicating a comprehensive and seemingly inescapable assault rather than a mere skirmish.
Verse Breakdown
"There was a little city, and few men within it;"
This opening clause immediately establishes the setting and the dire circumstances. The phrase "little city" signifies its vulnerability and insignificance, while "few men within it" underscores its severe lack of defensive capability and numerical disadvantage against any significant threat. This sets a tone of helplessness and impending doom, creating a scenario of extreme imbalance.
"and there came a great king against it,"
This introduces the antagonist and the catalyst for the conflict. The "great king" represents overwhelming power, absolute authority, and formidable military might. His coming "against it" signals an aggressive, deliberate act of conquest, highlighting the city's complete lack of agency or ability to resist in the face of such a formidable foe.
"and besieged it,"
This action describes the king's strategic move to isolate and overpower the city. A siege implies cutting off supplies, preventing escape, and systematically weakening the city's defenses, indicating a prolonged, relentless, and suffocating assault designed to force submission through attrition and overwhelming pressure.
"and built great bulwarks against it:"
This final clause details the king's extensive and sophisticated preparations for the final assault. "Great bulwarks" refers to massive siege engines, ramps, or fortifications constructed to breach the city's walls and overcome its defenses. This emphasizes the king's determination, vast resources, and the seemingly insurmountable nature of the attack, leaving the reader with a strong sense of the city's inevitable and complete fall.
Literary Devices
Ecclesiastes 9:14 functions primarily as a Parable or Allegory, presenting a narrative that, while not necessarily a historical event, illustrates a deeper, universal truth about life and the unexpected efficacy of wisdom. The specific details of the "little city," the "great king," and the "bulwarks" are symbolic, representing universal human experiences of vulnerability and facing overwhelming odds. There is a strong use of Contrast, evident in the immediate juxtaposition of the "little city" with "few men" against the "great king" and his "great bulwarks." This stark opposition highlights the immense disparity in power and resources, emphasizing the seemingly hopeless situation. Furthermore, the verse employs Foreshadowing, meticulously building a dire and seemingly insurmountable scenario to prepare the reader for the unexpected resolution in the subsequent verses, where the true, often-overlooked value of wisdom will be revealed as the surprising means of salvation.
Theological and Thematic Connections
This parable, though seemingly bleak in its initial depiction, serves a crucial theological purpose: to underscore that human strength, numbers, and material resources are often profoundly insufficient in the face of life's overwhelming challenges. It subtly points to a higher, often-unconventional form of power—wisdom—which, though frequently overlooked or undervalued by the world, can provide deliverance where conventional means utterly fail. This aligns with a broader biblical theme that God often chooses to use the weak, the few, and the unexpected to accomplish His purposes, thereby demonstrating that true power and ultimate victory reside not in human might or worldly schemes but in divine wisdom and intervention. The dire scenario in Ecclesiastes 9:14 sets the stage for a profound reflection on where true security and salvation are found, challenging the world's conventional understanding of success and strength.
Reflection and Application
Ecclesiastes 9:14, despite describing an ancient siege, resonates deeply with the contemporary human experience. We frequently find ourselves in "little cities," facing "great kings" in the form of overwhelming challenges: be they financial crises, debilitating health battles, complex relational breakdowns, systemic societal injustices, or profound personal doubts. This verse serves as a powerful reminder that relying solely on our limited resources, individual strength, or numerical advantages is often insufficient to overcome such formidable obstacles. It compels us to look beyond conventional solutions and to consider the often-underestimated power of wisdom, insight, and strategic thinking. While the immediate context of Ecclesiastes points to human wisdom, the spiritual application extends profoundly to seeking divine wisdom and guidance when confronted with seemingly insurmountable obstacles. It encourages us to cultivate a mindset that values intellect, discernment, and spiritual insight over brute force or material accumulation, fostering hope that even in the most desperate situations, an unexpected, God-given solution may arise.
Questions for Reflection
FAQ
Is the story of the little city in Ecclesiastes 9:14-15 a historical account?
While the narrative is presented with vivid and compelling detail, most biblical scholars view the account in Ecclesiastes 9:14-15 as a parable or an illustrative story rather than a record of a specific historical event. Qoheleth, the author of Ecclesiastes, frequently employs such scenarios and vignettes to convey deeper philosophical and theological truths about life "under the sun." The primary purpose of this narrative is not to record history but to set up a powerful demonstration of wisdom's often-overlooked value, especially when contrasted with physical strength or material wealth, as further highlighted in Ecclesiastes 9:16. The deliberate lack of specific names for the city or the king further supports its parabolic nature, making it a timeless illustration applicable to all generations and circumstances.
Christ-Centered Fulfillment
The seemingly hopeless scenario of the "little city" besieged by a "great king" finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Humanity, in its fallen state, was precisely like that "little city"—utterly vulnerable, weak, and besieged by the overwhelming "great king" of sin, death, and the malevolent powers of darkness (Romans 5:12). Conventional human efforts, like the "few men" in the city, were utterly insufficient to overcome this spiritual siege and secure deliverance. Yet, into this desperate and seemingly insurmountable situation came Jesus, the ultimate embodiment of God's perfect wisdom and divine power (1 Corinthians 1:24). He did not come with physical armies, nor did He build "great bulwarks" of worldly power or earthly might. Instead, He came in profound humility, born into a "little" and often despised town (John 1:46), and accomplished His saving work through a seemingly weak and foolish act of self-sacrifice on the cross. Through this very act, He disarmed the spiritual rulers and authorities, triumphing over them decisively (Colossians 2:15). His victory, achieved not through conventional might but through divine wisdom, sacrificial love, and perfect obedience, ultimately delivers those who were besieged by sin and death, offering true freedom, eternal life, and reconciliation with God. Thus, the parable in Ecclesiastes 9:14 powerfully foreshadows the unexpected, counter-intuitive salvation wrought by God's wisdom in Christ, who, though appearing weak in the eyes of the world, proved to be the mighty and all-sufficient deliverer of all who place their trust in Him (1 Corinthians 1:25).