Exegetical and Hermeneutical Commentary of Ecclesiastes 9:2
All [things come] alike to all: [there is] one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as [is] the good, so [is] the sinner; [and] he that sweareth, as [he] that feareth an oath.
2. All things come alike to all ] As before, the seeker sees no order or purpose in the chances and changes of life. Earthquakes, pestilences, tempests make no discrimination between good and evil. As with the melancholy emphasis of iteration, the various forms of contrasted characters are grouped together. “The righteous and the wicked” point to men’s conduct relative to their neighbours, the “good and pure” (the first word is probably added to shew that a moral and not merely a ceremonial purity is meant) to what we call “self-regarding” actions, the self-reverence of purity in act and thought. “Sacrifice” is the outward expression of man’s relation to God. “The good” and “the sinner” are wider in their range and express the totality of character. The last group is not without difficulty. As commonly interpreted, “he that sweareth” is the man who swears falsely or rashly, as in Zec 5:3, he “that feareth an oath” is either the man who looks on its obligation with a solemn awe, or one whose communication is Yea, yea, Nay, nay, and who shrinks in reverential awe from any formal use of the Divine Name. On this view, the words probably point to the tendency of thought which was developed in the teaching of the Essenes, who placed every oath on the same level as perjury (Jos. Wars, ii. 8, 6), and was in part sanctioned in the Sermon on the Mount (Mat 5:33-37). It may be noted, however, that in all the other groups, the good side is placed first, and I do not feel quite sure that it is not so in this case also. The man “that sweareth” may be he who does what most religious Jews held to be their duty, truthfully and well (comp Deu 6:13; Isa 65:16; Psa 63:11), he who “fears the oath,” may be the man whose “coward conscience” makes him shrink from the oath either of compurgation on the part of an accused person (comp. Aristot. Rhet. i. 27), or of testimony. The former was in frequent use in Jewish as in Greek trials. Comp. Exo 22:10-11; 1Ki 8:31; 2Ch 6:22; Num 5:19-22. It may be added that this view agrees better with the language about “the oath of God” in ch. Ecc 5:2.
Fuente: The Cambridge Bible for Schools and Colleges
Event – See Ecc 2:14 note.
Sweareth – i. e., Swears lightly or profanely.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 9:2
All things come alike to all
The impartiality of Providence
Of what service is a religious life to man since Providence treats all alike?
This statement is–
I. Phenomenally true. To all outward appearance the good and the bad are treated alike. All are subject to the same diseases, bereavements, disappointments, all go down to the grave alike.
1. This a perplexing fact. Antecedently one might have supposed that the God of holiness and rectitude would, in His providence, have treated men according to their moral character, that happiness and misery would be measured out according to the merits and demerits of mankind.
2. This fact is significant. It shows–
(1) The unalterableness of Gods laws. They pay no deference to moral character.
(2) The high probability of a future state.
II. Spiritually false. All things do not come alike to all.
1. They do not come in the same character.
(1) To the wicked the trials of earth are either blind casualties or penal inflictions. But to the godly they are chastisements of fatherly love.
(2) To the wicked the prosperity and enjoyment appear as the results of their own skill, industry, and merit. To the godly they appear as the unmerited favours of a merciful God.
2. They do not come with the same influence. Trials irritate the spirit of the wicked; they purify the godly. Prosperity feeds the vanity and ambition of the wicked; but inspires the godly with devout humility and holy gratitude. The same soils, dews, and sunbeams that fill the hemlock with poison, fill the wheat with food for nations. And the same events which transform some men into devils, transform others into seraphs. (Homilies.)
Providence
I. For the same things uncertainly and indifferently to befall the righteous and the wicked in this life is unavoidably necessary.
1. Because men have the dominion over their own actions, and do that which themselves choose to do.
2. Because a great deal of prosperity and affliction befalls men, not as the reward or the effect of anything done by themselves, but by descent from their parents, whose virtues and vices have great influence upon the persons and fortunes of their children by the providence of God, and by the laws of men, and by the course of nature.
3. Because they are so mixed together in their persons, interests, employments, and places of abode, that they cannot be distinguished in the events that befall them.
4. For the more evident and certain distinguishing of them one from another.
II. They who make this objection against providence are no competent judges in the case, and suppose in their objection that which is false. It is supposed in this objection that the righteous endure so much grief, and the wicked enjoy so much pleasure, as cannot consist with Gods love to the righteous and anger at the wicked, if He take notice and be concerned in that which happens. The better to judge of this supposition, let two things be considered.
1. That by the outward estate of men we know very little of their present grief or pleasure.
2. If we did know their present grief or pleasure, we cannot infer from thence which is the good, and which is the bad condition.
III. However, the day of judgment is a sufficient answer to the objection. St. Paul, when he felt the smart of his present afflictions, called them light afflictions, for a moment, not worthy to be compared with the glory to be revealed. (Z. Cradock, D. D.)
The sufferings of good men
1. God permits the sufferings of good men for the advancement of the honour and interest of religion. A passive state is the proper sphere of action for the noblest virtues of Christianity; and for this reason the Son of God, when He took our nature upon Him, chose to appear in such a state that His example might be of more powerful and general influence to mankind. And indeed, next to the miracles, whereby the truth of the Christian religion was established, nothing contributed more to the propagation of it than the invincible patience and constancy of its possessors.
2. God has this further wise and religious end in the sufferings of good men: that we may learn by them to moderate our affections to this deceitful world; and to cast our views forward upon a more durable state of happiness, and better suited to the noble faculties and inclinations of human nature.
3. The sufferings of good men are designed to remind us both of our duty and our danger; when it is observed that the righteous fall and no man layeth it to heart, it is implied that this is a proper season of inquiring into the occasions of Gods public judgments, and reforming those sins which provoked them; and this is the more incumbent upon us in proportion to the dignity of the person and the character he sustains.
4. There is no man so good but he is conscious to himself he deserves what he suffers. The world perhaps cannot charge him with any visible or notorious escapes; yet he need only put the question to his own heart concerning the reasons of his sufferings, and it will acquit the justice of heaven in them. (R. Fiddes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. All things come alike to all] This is very generally true; but God often makes a difference; and his faithful followers witness many interventions of Divine Providence in their behalf. But there are general blessings, and general natural evils, that equally affect the just and the unjust. But in this all is right; the evils that are in nature are the effects of the FALL of man; and God will not suspend general laws, or alter them, to favour individual cases. Nor does he design that his approbation or disapprobation shall be shown by any of these occurrences. Every holy man has a testimony of God’s approbation in his own heart; and this makes him truly happy, let outward things be as they may. And, in general, what the wicked suffer is the fruit of their own doings. But the general state of nature as to what are called natural evils, is just as it ought to be. There is evil enough to show that man has fallen from God, and good enough to show that God deals with him in mercy. I cannot see that there is any rational cause for me to stumble at the dispensations of Divine Providence on these accounts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All things come alike to all; the good and evil things of this world do equally happen to good and bad men.
The clean; either,
1. Morally clean or holy men. Or,
2. Legally, who made conscience of keeping himself pure from all legal defilements, according to the law then in force, and consequently from all other sins upon the same ground.
That sacrificeth; that worshippeth God sincerely, though it be to his cost. As is the good, so is the sinner, as to all outward things.
That sweareth, to wit, customarily, unnecessarily, rashly, without due consideration and reverence, or falsely and wickedly. For otherwise that some swearing was then allowed, and in some cases required, none do or can deny.
That feareth an oath; who is afraid of offending God, or abusing his name, by vain, or rash, or false oaths.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. All things . . . alikenotuniversally; but as to death. Ec9:2-10 are made by HOLDENthe objection of a skeptical sensualist. However, they may beexplained as Solomon’s language. He repeats the sentiment alreadyimplied in Ecc 2:14; Ecc 3:20;Ecc 8:14.
one eventnoteternally; but death is common to all.
goodmorally.
cleanceremonially.
sacrificethalike toJosiah who sacrificed to God, and to Ahab who made sacrifice to Himcease.
swearethrashly andfalsely.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
All [things come] alike to all,…. That is, all outward things in this life, good and bad men share in alike; which proves that neither love nor hatred can be known by them: so the emperor Mark Antonine, in speaking of life and death, of honour and dishonour, of pain and pleasure, riches and poverty, says s, all these things happen alike to good men and bad men;
[there is] one event to the righteous and to the wicked; the same prosperous ones happen to one as to another, as riches, honour, health, wisdom and learning, fame and reputation: if Abraham was rich in cattle, gold, and silver, so was Nabal, and the rich fool in the Gospel; if Joseph was advanced to great dignity in Pharaoh’s court, so was Haman in the court of Ahasuerus; if Caleb was as hearty and strong at fourscore and five as ever, it is true of many wicked men, that there are no bands in their death, and their strength is firm to the last; if Moses, Solomon, and Daniel, were wise men, and of great learning, so were the idolatrous Egyptians, and so are many God is not pleased to call by his grace; if Demetrius had a good report of all men, so had the false prophets of old: and the same adverse things happen to one as to another as the instances of Job, Lazarus, and the good figs, the Jews carried into captivity, show; of whom the Midrash, and Jarchi from that, interpret this and the following clauses: “to the righteous and to the wicked”: to Noah the righteous, and to Pharaoh, not Necho, as Jarchi, but he whose daughter Solomon married, who, the Jews say, were both lame;
to the good, and to the clean, and to the unclean; who are “good”, not naturally, and in and of themselves, but by the grace of God; and who are “clean”, not by nature, nor by their own power, but through the clean water of divine grace being sprinkled on them, and through the blood and righteousness of Christ applied to them; and who are “unclean”, through the corruption of nature, and the pollution of actual sins, they live in. Some understand this of a ceremonial cleanness and uncleanness. The above Jews apply these characters to Moses, who was good; to Aaron, who was clean; and to the spies, who were unclean; and the same thing happened to them all, exclusion from the land of Canaan;
to him that sacrificeth, and to him that sacrificeth not: that serves and worships the Lord, and who does not, one branch of service and worship being put for all; and whether they offer themselves, their contrite hearts and spiritual sacrifices, or not. The Jews exemplify this Josiah, who sacrificed to the Lord; and in Ahab, who made sacrifice to cease; and both were slain with arrows;
as [is] the good, so [is] the sinner; alike in their outward condition and circumstances, whether as to prosperity or adversity;
[and] he that sweareth, as [he] that feareth an oath; the common swearer, or he that is perjured, and has no reverence of God, nor regard to truth, nor any concern to make good his oath; and he that is cautious about taking one does it with awe and reverence of the divine Being, and is careful of keeping, it, even to his own hurt. The Jews stance in Zedekiah and Samson; the former broke his oath with the king of Babylon, and the latter was a religious observer of an oath; and yet both had their eyes put out; but it does not appear that Samson ever took an oath: the opposition in the text seems to be between one that is ready to take an oath on every occasion, without considering the solemnity of one, and without due care of what he swore to; and one that is cautious about taking an oath, and chooses to be excused from taking one, on any account, could he be excused; preferring such advice as is given, Mt 5:34, “swear not at all”; the counsel about swearing, which Isocrates t gives, seems worthy of notice;
“take an oath required on two accounts; either to purge thyself from a foul crime charged with, or to save friends in danger, and deliver them out of it; but on account of money (or goods) swear not by any deity, no, not even if thou canst take an oath safely; for by some thou wilt be thought to be perjured, and by others to be covetous.”
The word in Hebrew for swearing is always passive, because a man should not swear, unless obliged; and the same form of language is used by Latin writers u; and the Hebrew word for it comes from a root which signifies “seven”, in allusion, as some think, to seven witnesses required to an oath; the Arabians, when they swore, anointed “seven” stones with blood; and, while anointing them, called on their deities w; see Ge 21:30. It may be observed, that all men are here divided into good and bad; this has been the distinction from the beginning, and continues, and ever will.
s De scipso, l. 2. c. 11. t Paraenes Demonic. p. 10. u “Juratus sum”, Plauti Corculio, Act. 3. v. 88. “Fui juratus”, ib. Act 4. Sc. 4. v. 10. “Non tu juratus mihi es? juratus sum”, ib. Rudens, Act. 5. Sc. 3. v. 16, 17. w Herodot. Thalia, sive l. 3. c. 8.
Fuente: John Gill’s Exposition of the Entire Bible
“All is the same which comes to all: one event happens to the righteous and the wicked, to the good and the pure and the impure; to him that sacrificeth, and to him that sacrificeth not: as with the good, so is it with the sinner; with him that sweareth, as with him that feareth an oath.” Hitzig translates: “All are alike, one fate comes on all,” adding the remark, that to make at the same time pred. to and subm. to was, for the punctator, too much. This translation is indeed in matter, as well as in point of syntax, difficult to be comprehended. Rather, with Ewald, translate: All is as if all had one fate (death) but why then this useless hevel haasher , only darkening the thought? But certainly, since in
(Note: The lxx, Syr., and Aq. have read together the end of Ecc 9:1 and the beginning of Ecc 9:2. Here Jerome also is dependent on this mode of reading: sed omnia in futurum servantur incerta ( ).)
the past is again resumed, it is to be supposed that it does not mean personally, omnes , but neut., omnia ; and , on the contrary, manifestly refers (as at Ecc 10:3) to persons. Herein agreeing with Ewald, and, besides, with Knobel, Zckl., and others, we accept the interpunction as it lies before us. The apparently meaningless clause, omnia sicut omnibus , gives, if we separate sicut into sic and ut , the brief but pregnant thought: All is (thus) as it happens to all, i.e., there is no distinction of their experiences nor of their persons; all of every sort happens in the same way to all men of every sort. The thought, written in cyphers in this manner, is then illustrated; the lameds following leave no doubt as to the meaning of . Men are classified according to their different kinds. The good and the pure stand opposite the impure; is thus the defiled, Hos 5:3, cf. Eze 36:25, in body and soul. That the author has here in his mind the precepts of the law regarding the pure and the impure, is to be concluded from the following contrast: he who offers sacrifice, and he who does not offer sacrifice, i.e., he who not only does not bring free-will offerings, but not even the sacrifices that are obligatory. Finally, he who swears, and he who is afraid of an oath, are distinguished. Thus, Zec 5:3, he who swears stands along with him who steals. In itself, certainly, swearing an oath is not a sin; in certain circumstances ( vid., Ecc 8:2) it is a necessary solemn act (Isa 65:16). But here, in the passage from Zechariah, swearing of an unrighteous kind is meant, i.e., wanton swearing, a calling upon God when it is not necessary, and, it may be, even to confirm an untruth, Exo 20:7. Compare Mat 5:34. The order of the words (cf. as to the expression, the Mishnic ) is as at Nah 3:1; Isa 22:2; cf. above, Ecc 5:8. One event befalls all these men of different characters, by which here not death exclusively is meant (as at Ecc 3:19; Ecc 2:14), but this only chiefly as the same end of these experiences which are not determined according to the moral condition of men. In the expression of the equality, there is an example of stylistic refinement in a threefold change; denotes that the experience of the good is the experience of the sinner, and may be translated, “ wie der Gute so der Snder ” as the good, so the sinner, as well as “ so der Gute wie der Snder ” so the good as the sinner (cf. Khler, under Hag 2:3). This sameness of fate, in which we perceive the want of the inter-connection of the physical and moral order of the world, is in itself and in its influence an evil matter.
Fuente: Keil & Delitzsch Commentary on the Old Testament
ALL THINGS ALIKE UNDER THE SUN
Verse 2 affirms that all things come alike to men under the sun. Like situations occur to both righteous and wicked. Both David and Nabal were rich. Both Joseph and Haman were favored by the ruling authority. Ahab was killed in battle, so also was the good Josiah. Eventually death is the lot of all, Rom 5:12; Heb 9:27.
Fuente: Garner-Howes Baptist Commentary
(2) He that sweareth.Zec. 5:3.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. All things come alike to all Hebrew, Both come just so to all; to the good and to all others; that is, come from no possible foresight of any.
One event Meaning, the solemn, universal “event” of death; the more solemn because universal and impartial. This absolute impartiality causes the groanful utterance of the following verse; the climax of complaint reaches at last its height.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 9:2 All [things come] alike to all: [there is] one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as [is] the good, so [is] the sinner; [and] he that sweareth, as [he] that feareth an oath.
Ver. 2. All things come alike to all. ] See Trapp on “ Ecc 9:1 “ Health, wealth, honours, &c., are cast upon good men and bad men promiscuously. God makes a scatter of them, as it were; good men gather them, bad men scramble for them. The whole Turkish empire, saith Luther, is nothing else but a crust a cast by heaven’s great housekeeper to his dogs.
And he that sweareth, as he that feareth an oath.
a Nihil est nisi mica panis.
b Suidas.
c Acts and Mon., 865.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ecc 9:2-6
2It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. 3This is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead. 4For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. 5For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. 6Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun.
Ecc 9:2 It is the same for all The same events (i.e., death) occur in the life of the wicked and the righteous (cf. Ecc 9:3; Ecc 9:11; Ecc 2:14-15; Ecc 3:19-20). If the promises of God are sure, how can this be true? This is the mystery of this fallen age (i.e., the uncertainty of life, but the certainty of death [cf. Rom 5:12; Rom 5:17-19])! True life is more than a physical, earthly experience!
Ecc 9:3 in all that is done under the sun This is a major interpretive theme (see note at Ecc 1:3). It is used six times in this chapter.
one fate for all men This is a reaction to the traditional OT theology that asserts that if you love and obey God, He will prosper you physically and spiritually (i.e., Deuteronomy 27-29). It is often called the two ways (cf. Psalms 1). The book of Job and Psalms 73 also react against the imbalance of this statement when compared to experience (cf. Ecc 3:19-20).
the hearts of the sons of men are full of evil This is the result of the Fall of mankind recorded in Genesis 3, illustrated in Genesis 4, and stated in Gen 6:5; Gen 6:11-13; Gen 8:21; Psa 14:3; Psa 58:3.
NASBinsanity
NKJV, NRSV,
TEVmadness
NJBfolly
This word (BDB 239) is used only in Ecclesiastes (cf. Ecc 1:17; Ecc 2:12; Ecc 7:25; Ecc 9:3; and a related form in Ecc 10:13). It seems to be related to the word for praise (possibly similar to Saul’s experience in 1Sa 10:6; 1Sa 10:10-11 or David’s in 1Sa 21:14 (BDB 237 II).
In Ecc 1:17; Ecc 2:12 the meaning is parallel to a search for wisdom and does not have a negative connotation. However, in Ecc 7:25; Ecc 9:3 it is parallel with evil and is obviously negative. The first pair describes the author’s search for meaning and a lasting advantage, but the last pair describes fallen humanity (cf. Gen 6:5; Gen 6:11-13; Gen 8:21; Rom 3:9-18). The real question is Does Qoheleth’s thought focus on Genesis 3 (i.e., sin, cf. Romans) or on covenant obedience (i.e., Deuteronomy, cf. covenant disciple)?
Ecc 9:4 Life is better than death because there still remains the chance to know God (i.e., there is hope, BDB 105, lit. trust, cf. 2Ki 18:19). It is difficult to know when Qoheleth is using sarcasm versus tongue-in-cheek wisdom sayings. At points he seems to contradict himself. At these points several exact opposite interpretations are possible! Is he (1) totally pessimistic (i.e., there is no hope); (2) pessimistic with glimpses of hope here and there (i.e., there is hope possible); or (3) always speaking sarcastically about the fallen world (i.e., there is always hope with God)?
It seems best to me to choose #2. This interpretive stance allows for under the sun (see notes at Ecc 1:3) sarcasm, but also allows hope texts (i.e., Ecc 8:2-17; Ecc 3:12-13; Ecc 3:22; Ecc 5:18; Ecc 8:15; Ecc 9:7-9).
The MT has the VERB chosen (BDB 103, Pual IMPERFECT), but the rabbis recognized this should read joined (BDB 288), which reverses the first two consonants.
dog This represents street scavengers (BDB 476).
Ecc 9:5-6 The under the sun logic (sarcasm) of Qoheleth drives him to search for a lasting advantage. If there is no God, there is no lasting advantage:
1. the living struggle with the fear of death (know, BDB 393, KB 562, Qal ACTIVE PARTICIPLE)
2. the living seek happiness (reward, BDB 969 I)
3. the living seek memorials (no memory, BDB 271), but in the end the life experience of all humans is the samedeath (cf. Ecc 9:2-3; Ecc 9:6; Ecc 9:11; Ecc 3:20)! There is no lasting advantage! No share (i.e., reward, cf. Ecc 9:6 [BDB 324]) in life!
He comes to this conclusion based on life observances. This is an unfair, unjust, and surprisingly evil world. Often the promises of God seem not to be fulfilled in this life! The wicked prosper and have longevity! What can a person do? The book as a whole gives two answers:
1. enjoy life when and where you can (cf. Ecc 2:24-26; Ecc 3:12-13; Ecc 3:22; Ecc 5:18; Ecc 8:15; Ecc 9:7-9)
2. trust God and keep the commandments (even if the lasting advantage is not apparent, cf. Ecc 12:13-14)
Ecc 9:6 This verse describes the fleeting, transitory life of humans. The term share (BDB 324) is translated (1) reward in Ecc 2:10; Ecc 5:18-19; Ecc 9:9; (2) lot in Ecc 3:22; and (3) portion in Ecc 11:2. It is the term used for God’s allotment of land to the tribes in Deuteronomy and Joshua.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
All things come alike to all = Just as before all others. Reading on from Ecc 9:1.
one event: i.e. death. See note on Ecc 2:14.
the wicked = a lawless one. Hebrew. rasha’. App-44.
sinner. Hebrew. chata. App-44. All the nouns in this verse are singular.
Fuente: Companion Bible Notes, Appendices and Graphics
Ecc 9:2-6
Ecc 9:2-6
THE SAME FATE COMES TO ALL
“All things come alike to all: there is one event to the righteous and the wicked; to the good and to the clean and the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. This is an evil in all that is done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead. For to him that is joined with all the living there is hope; for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. As well their love, as their hatred and their envy, is perished long ago; neither have they any more a portion forever in anything that is done under the sun.”
We should preface this paragraph with imaginary words from Solomon: “This is the way I viewed things while in rebellion against God.” If this should not be considered a valid understanding of the paragraph, then we should limit what is said here as a declaration of the way things appear when they are viewed purely from an earthly and materialistic viewpoint, as characteristic of what is done “under the sun.”
“All things come alike to all” (Ecc 9:2). There is no way that this can be strictly true. True, the event of death comes to all; but this says, “all things” come alike to all men!
“They go to the dead” (Ecc 9:3). This, as it stands in the passage, is cited as the end of everything. And, in the earthly sense, of course it is. This is an obstinate fact; but God has placed in man’s heart some equally obstinate intuitions that contradict it. “He has set eternity in their heart” (Ecc 3:11). And this pushes us toward an answer that lies beyond the pages of Ecclesiastes; and that is, “The prospect (even the certainty) of reward and punishment in the world to come.”
Loader interpreted what is written here as saying that, “Religious and moral qualities of man do not have the weight of a feather in affecting his fate.” This might not be the correct understanding of what is written here; but the passage surely allows that as one understanding of it. One thing is sure, “If that is what the text says, it is a lie,” and must be understood as the false teaching Ecclesiastes was designed to refute and deny.
“For the living know that they shall die” (Ecc 9:5). This knowledge on the part of the living is here cited as the one and only reason given in the text that living is any better than being dead. This cannot be true, because the living may still turn to God, obey the holy gospel and attain unto eternal life, whereas that opportunity does not belong to the dead.
The incredible pessimism of this passage staggers one’s imagination. “Such an alleged `advantage’ of living as compared with death only serves to strengthen the emphatic finality of death.” But death is not final! “It is appointed unto man once to die, and after this cometh judgment” (Heb 9:27). Solomon’s conclusion (Ecc 12:13-14) refutes what is written here.
“The dead know not anything, neither have they any more a reward” (Ecc 9:5). The Seventh Day Adventists have taken this verse as the proof of their false doctrine that, “Resurrection is a restoration to life of the non-existent dead … No soul is conscious after death.” But is not this in the Word of God? Certainly, just like the word of Satan is found in the Word of God (Gen 3:4). It is not written that God said, “The dead do not know anything,” but that Solomon, one of the wickedest men who ever lived, said it. Even if Solomon believed it, which is questionable, because he might have been recounting his religious philosophy during the times of his apostasy, – but even if he believed it, it could not possibly be true. The glorious one who is Greater than Solomon gave us the story of the rich man and Lazarus; and the rich man is represented as being, not merely conscious after death, but in terrible pain and anxiety regarding his brethren who had not yet died, but who were living wickedly as he had lived. (See Luk 16:19-31). Oh yes, this is a parable, but it is not a fable; and one of the characteristics of a parable is that it is based upon an event which either happened or could have happened. Jesus never used parables to teach lies to his followers.
Also, in Revelation we have this, “I saw underneath the altar the souls of them that had been slain for the Word of God, and for the testimony which they held; and they cried with a great voice, saying, How long, O Master, the holy and true, dost not thou judge and avenge our blood on them that dwell on the earth”? (See Rev 6:9-10) In the light of what the Christ has said, one may safely set aside what the wicked Solomon is here reported in God’s Word to have said.
The Seventh Day Adventist notion that the resurrection is the creation of the non-existent dead is also an outright contradiction of Christ’s declaration that “God is the God of Abraham, and of Isaac, and of Jacob, and that he is the God of the living, not of the dead.” (Mat 22:32). This clearly states that Abraham, Isaac, and Jacob are living (even in the state of death) and that they are not non-existent.
Ecc 9:2 What is the one fate? The verse begins with, It is the same for all. This undoubtedly refers to the observations in verse one which speak to the many facets of life. This fact has been clearly demonstrated. Death is often understood to be the fate or event which comes to all men. (Cf. Ecc 2:14; Ecc 3:19) While this is true, the term in Hebrew translated fate suggests more of a meeting with or happening, and most likely includes all of the events of life spoken of in the preceding verse. This would not exclude the death event. The message clearly states that whether one is godly or a sinner, he will be caught up in the activities of hatred and love. None escapes. The following list of contrasts illustrates that all men experience the same fate. It is true even as Solomon says. Whether one is righteous or wicked, clean or unclean, a sacrificer or non-sacrificer, good or sinner, honors an oath or is a profane swearer. All receive the same fate.
It is not important to decide if these are individuals or classes of people the Preacher has observed. The fact that he has extended the list to include variations of good and bad people enforces his argument that no man knows what the future holds and all men are caught up in the innerplay of lifes struggle.
The characteristics of those who have been approved of God indicate a general attitude of submission to Gods will. The righteous are those who behave correctly toward their fellow man, while the wicked would violate proper relationships. The clean would refer to those who are ceremonially clean as Solomon speaks next in sacrificial language of the one who follows the levitical rules, or fails to do so. However, the use of good which qualifies clean suggests acceptable moral activity as well as clean in the levitical or externally legal sense. There were those who were careful to sacrifice according to the laws. Such are called good in contrast with the sinner. The final comparison is made between those who see the value of the use of an oath before God, and those who fail to reverence an oath. Zec 5:3-4 refers to the evil of swearing (oath taking) with an irreverent attitude. Isa 65:16 speaks of the solemn act as acceptable to God.
The point of the many contrasts is stated at the beginning of the verse where it reads: It is the same for all.
Ecc 9:3 The first half of this verse is a summary statement. The one fate for all men is looked upon as an evil under the sun. The fact that Solomon states that all go to the dead does not have to be understood that death is the one event or fate he has in mind. Death simply terminates the fate of men. It is the final exercise of all the futile and transitory activities of men upon this earth.
He observes that because the godly suffer as if they were the wicked, and wicked people prosper as if they were the godly, that two things result. First, the righteous should recognize that their deeds are in the hands of God and unfortunate calamities should not move them from their pursuit of good and righteousness. Second, the wicked sinners because they prosper and their wicked deeds often go unpunished, are self-deceived and believe there will never be a day of judgment before God. As a result of this deceitfulness, the hearts of wicked men are set to do evil continually. Solomon says, Insanity is in their hearts. This strong affirmation of the intensity of their sin is in contrast to wisdom and reason which are characteristic of the godly. If men respected the moral laws of God as they do the physical laws, there would be less sinning in the world. Wise men refuse to violate laws when they recognize the reciprocating, sudden recompense for their folly. Because God is long-suffering and desires that no man perish, He postpones or defers punishment of sins. This act of grace is often misinterpreted by wicked men to mean that no judgment will be forthcoming.
Thus the inability of righteousness to protect or deliver one from evil is occasion for doubt and despair. At the same time the apparent lack of judgment against an evil deed encourages participation in wickedness. Of such activities, Delitzsch has written: It is an evil in itself, as being a contradiction to the moral order of the world; and it is such also on account of its demoralizing influences. The author here repeats what he had already, viii. 11, said in a more special reference, that because evil is not in this world visibly punished, men become confident and bold in sinning.”
The dead is mentioned here as the end of those who hold disregard for Gods government and laws. It is the end or final resting place where all activities are thought to cease. The godly also partake in this event. (Cf. Ecc 4:1-2)
Ecc 9:4-6 For the true sense of the passage, these three verses must be considered together. Each verse is an extension, an observation, based upon the declaration of verse three. Solomon observes that so long as there is life there is hope; death closes the door permanently to all activity; even the memory of the dead is soon obliterated. Finally, the contribution of love, hatred and energy can no longer be made as the dead no longer share in the transitory futility of life on the earth.
The comparison of a dog with a lion was much greater in Solomons day than it is with one who lives in American culture. The lion was the most noble of beasts. (Cf. Pro 30:30; Isa 31:4) Dogs were not treated kindly and held as pets, but were considered scavengers of the streets. (Cf. 1Sa 17:43; 1Sa 24:14; 2Sa 3:8; 2Sa 16:4; Mat 15:26; Luk 16:22) The meaning is obvious; the most despicable or undesirable person who still possesses life is better off than the finest individual who has already gone to the grave. The reason? Because as long as there is life there is hope. The living know they will die; but the dead do not know anything. Since one knows he will die, he should so order his life as to come into a proper relationship with God. This is the hope of the living. One is reminded of the Preachers admonitions in Ecc 7:1-4 where the living are directed to seriously consider the fact that death is the end for every man. Obviously the result will be a reordered and improved life.
The reward lost by the dead refers to their consciousness. They no longer share in the knowledge, love, hatred, or events upon the earth. Their memory is even forgotten. This is not a denial of Gods retributive action after death. It is just that such activities are not under consideration here. His conclusions are based upon his observations made under the sun. The Preacher does not approve of the activities of despicable men, and neither does he suggest that sinners who are alive are of greater value than godly people who have already died. His emphasis is simply on the fact that life affords opportunities which the dead cannot experience. Death terminates all activity under the sun. Therefore, ones reward is gained on the earth: to be cut off from the earth is to be cut off from ones reward. Solomon had written: I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor (Ecc 2:10). He adds that man should find happiness in his activities (Ecc 3:22); that he should enjoy his life as well as his riches (Ecc 5:18-19); and to live joyfully with the wife of ones youth is reward indeed (Ecc 9:9)! It is to be noted that these rewards are experiences which take place among the living. None of these will take place in the grave. Therefore, his emphasis upon the living is clear. One must not conclude that Solomon did not have some insight as to activity beyond the grave. (Cf. Ecc 12:7) He is writing with a self-limiting focus which qualifies his observations by the closing thought of verse six which states, they will no longer have a share in all that is done under the sun.
Fuente: Old and New Testaments Restoration Commentary
alike: Ecc 2:14-16, Job 21:7-34, Psa 73:3, Mal 3:15
as is: Ecc 2:26, Ecc 7:18, Ecc 8:12-14
feareth: Gen 24:3, Gen 24:8, Gen 24:9, Jos 2:17-20, 1Sa 14:26, Eze 17:18, Eze 17:19, Zec 5:3, Zec 5:4, Mal 3:5, Mal 3:18
Reciprocal: Gen 43:1 – General Jos 9:18 – had sworn Jos 9:19 – We have 1Sa 14:39 – General 1Sa 31:6 – General 2Ki 23:29 – slew him 1Ch 10:6 – Saul 2Ch 35:24 – died Job 1:18 – Thy sons Job 4:7 – who ever Job 21:10 – their cow Job 21:26 – alike Job 36:11 – spend Psa 49:10 – wise Ecc 7:15 – there is a just Ecc 7:25 – the reason Jer 43:6 – Jeremiah Eze 1:1 – as I Eze 21:3 – the righteous Mat 5:34 – Swear Joh 9:3 – Neither Phi 2:27 – nigh
Fuente: The Treasury of Scripture Knowledge
Ecc 9:2-3. All things come alike to all The good and evil things of this world equally happen to good and bad men; as is the good, so is the sinner As to all outward things. This is an evil, &c. A great trouble and temptation to a considerate and good man; yea, also the heart of the sons of men Of wicked men, such as the generality of mankind are; is full of evil Of wickedness; and madness is in their heart Upon this account they go on madly and desperately in evil courses, without any fear of an after reckoning; and after that they go to the dead And after all they appear to die in the same manner as the best men do. So hitherto there is no difference. For Solomon here forbears to take into consideration the future life: he intimates, however, that as the madness, so the happiness of the wicked, is ended by death: which is more fully expressed in the following words.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
In the sense just explained, all share the same fate. No one knows what God may send him or her. "Clean" (Ecc 9:2) means ritually clean. Because we do not know what our fate will be, we may yield to temptation to sin (Ecc 9:3). Everyone experiences both love and hate in his life, though in differing proportion, and everyone eventually dies.