Exegetical and Hermeneutical Commentary of Ecclesiastes 9:7
Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
7. Go thy way, eat thy bread with joy ] The Debater falls back, as before, on the Epicurean rule of tranquil regulated enjoyment, as in chs. Ecc 2:24, Ecc 3:12; Ecc 3:22, Ecc 5:18. Life was after all liveable, if a man would but set himself to look at its brighter side. The specific mention of “wine” for the first time in this connexion does not imply anything more than the moderate use of it commended in Pro 31:6; Psa 104:15. What is asserted, is that asceticism is not the right remedy for pessimism. Experience indeed seems to shew that too often it does but intensify it. Whatever else might be doubtful, if such a life were accepted as God’s gift (chs. Ecc 2:24, Ecc 8:15), He approved of the deeds of the man who so lived. The “other, and more cheerful, voice” utters a protest against the mere gloom of despair. We have oscillations of thought, but not, as some have supposed, the maxims of a sensualist introduced only to be condemned.
Fuente: The Cambridge Bible for Schools and Colleges
Read these six verses connectedly, in order to arrive at the meaning of the writer; and compare Ecc 2:1-12.
After the description Ecc 9:5-6 of the portionless condition of the dead, the next thought which occurs is that the man who is prosperous and active should simply enjoy his portion all through this life Ecc 9:7-10; and then Ecc 9:11-12 follows the correcting thought (see Ecc 3:1-15 note), introduced as usual Ecc 2:12; Ecc 4:1, Ecc 4:7 by I returned, namely, that the course of events is disposed and regulated by another will than that of man.
The person addressed is one whose life of labor is already pleasing to God, and who bears visible tokens of Gods favor.
Ecc 9:7
Now accepteth – Rather: already has pleasure in. Joy (the marginal reference note) is regarded as a sign of the approbation and favor of God.
Ecc 9:8
White garments and perfume are simply an expressive sign of joy.
Ecc 9:10
The works which we carry on here with the combined energies of body and soul come to an end in the hour of death, when the soul enters a new sphere of existence, and body and soul cease to act together. Compare Joh 9:4.
Device – See Ecc 7:25 note.
Ecc 9:11
Chance – Or, incident, that which comes to us from without, one of the external events described in Eccl. 3. Compare Ecc 2:14 note.
Ecc 9:12
Time – See Ecc 3:1 ff.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 9:7-8
Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now aceepteth thy works.
Festival joy
This is one of those passages, so remarkable in the writings of Solomon, in which the words of sinful men in the world are taken up by the Holy Ghost, to be applied in a Christian sense. As they stand in Ecclesiastes, they are intended to represent the sayings of sensual, careless people, indulging themselves in their profane ways, their utter neglect of God and goodness, with the notion that this world is all. It is much the same as the unbelievers saying, Let us eat and drink, for to-morrow we die. But see the ever-watchful goodness and mercy of God. The words which the dissolute, wild-hearted sinner uses to encourage himself in his evil, inconsiderate ways, He teaches us to take up, and use them in a very different sense; to express the inward joy and comfort which Gods people may find in obeying Him. As thus: suppose a person giving himself up, with his whole heart, to the service and obedience of God; suppose him really Withdrawing himself from the sins which had most easily beset him; suppose him making some great sacrifice, parting with what he held very dear, or submitting to pain or grief for Christs sake: then the holy and merciful Comforter seems to say to him in the words of the text, Go thy way now, thank God, and take courage; the blessing of God is now restored to thee, and will be upon all thou hast, and upon thine ordinary employments and refreshments: now thou mayest eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works. What a heavenly light it would throw over our ordinary works and refreshments, if, being always careful to set about them with a good conscience, we could seriously bring it home to ourselves, that they are so many tokens of heavenly and eternal love; so many reasonable grounds of hope, that God really accepteth our works. But there is yet a higher, a Christian sense of these words. The bread and wine, the white garments, the ointment for the head, are figures and types of our Christian privileges, the blessings and favours of the kingdom of heaven. It is, then, as if the Holy Word had said to us, being, as we are, Christian men, members of the mystical Body of our Lord and Saviour, Now you have been brought into the communion of saints; now God has set His seal upon you; now you are washed, sanctified, justified, in the name of the Lord Jesus, and by the Spirit of our God. Go your way, then; use your privileges with all reverence, joy, and fear. And it would seem that if Christians were at all such as they ought to be, the words might be well and profitably understood with a particular reference to this sacred season of Whitsuntide. This is the last of the holy seasons; it represents to us the full completion of Gods unspeakable plan for the salvation of the world. The words have a sound most comfortable to penitents, as well as to those who, by Gods help, have kept themselves from wilful, deadly sin. They sound like words of absolution: Go thy way, return again to that holy Table, from which thy transgressions had for a time separated thee: eat thy Bread and drink thy Wine with a courageous and hopeful heart; for now there is hope that God accepteth thy works; that He hears thee, since thou hast left off inclining unto wickedness with thine heart. Thy case indeed is alarming, from the continual danger of a relapse; and thy loss at best is great, penitency instead of innoceney being thy portion; yet go on steadily and cheerfully. Observe, however, the words which follow, which to the hearing of a thoughtful Christian convey a very serious admonition, telling us on what these unspeakable privileges depend, so far as our own conduct is concerned: Let thy garments be always white, and let thine head lack no ointment. To say, therefore, to Christians at Whitsuntide, Let thy garments be always white, was the same as saying, Take care that at no time you stain or sully the bright and clear robe of your Saviours righteousness, which has just been thrown over you: according to the apostles saying, As many as have been baptized into Christ have put on Christ. As much as possible keep it clear from all spot of wilful sin. Again, says the wise man, Let thine head lack no ointment; and this again is an allusion which would come with a particular meaning in early times to the new-baptized Christians, and those who had been present at their baptism And oil is in Scripture the constant token of the gifts and graces of the Holy Spirit. Therefore, to say, Let thy head lack no ointment, would mean, Take care that thou stir up, cherish, and improve the unspeakable gift of which thou art now made partaker. Use diligently all the means of grace which Christ has provided for thee in His kingdom, whereof thou art now come to be an inheritor. (Plain Sermons by Contributors to the Tracts for the Times.)
Let thy garments be always white.—
White robes
One of the most common beliefs of men concerning heaven is that all are to be robed in white; and it is no idle fancy, for the Bible warrants such a belief. The priestly robes worn in the temple service were white; the apocalyptic vision was filled with the white-robed; the poetry of the Bible teaches that purity and joy in life are symbolized by snowy raiments–Let thy garments be always white. Thy garments. This is a personal matter. The command is to the end that each is to see that his own dress is clean. The neighbour will take care of his own. And now the emphasis comes on always. There must not be a single careless moment. Why is the colour of our garments to be white? Why? Because everybody looks well in white. All complexions can stand white. The plainest are adorned and the most beautiful are made more angelic by wearing it. We love white garments because they are so pure. No impure dyes have disfigured the cloth, and all of Natures tints the bleachers have taken away. So white robes remind us constantly of purity. And did you ever think how important it is? The springs that furnish the thirsty with water must be in their fountain-heads pure, or who will dare to use it? The usefulness of anything depends upon its purity. The white garment is an object lesson, then, teaching the vital importance of purity in heart and life. To be able to look God in the face with steady eye and unblanched cheek. O, that is worth all the sacrifice that it may demand! But it is so hard to keep pure and sweet, they say. I may be tempted by the allurements of the world. Money, with its shining sunbeams, may twine its fingers about my heart to woo it. Ambition, with her lofty and imposing mien, may awe me to obey her. Shall I give up the white raiment of my soul? I would not dare to soil my raiment now, for the spots in such a light the whole world could see, and how could I ever again look up and cry Abba, Father, if on my heart was the stain of evil? But white raiment is the symbol of another quality in the true life. It is joy. Always dependent upon purity for its life, yet a separate quality. No impure life is ever a truly happy life. We put on our clean raiment to honour the joyful occasion. Children, I believe that pure heart is always happy. Then there is a duty attached, the duty to be joyful in being and doing good. How different the world would be to-day if the command about our spiritual toilet were heeded! Let us try hereafter to live in such a way as to teach our friends how blessed it is to have pure, and, therefore, happy hearts. White robes bring great responsibility. They soil so easily. The clean garment shows the dirt at the slightest contact. Keep your hearts clean, for they will soil as easily as the white dress. The little girl who went home from a visit to a neighbours by far the longest way, in order to keep her dress from the mud of a certain street, on being asked why she did it since it made her very tired, said: It kept my dwess tean. How much better children of our Heavenly Father we should be if we were as particular to keep the raiment of our hearts free from the mud-stains of sin, even though the extra toil makes us very weary. Better be tired, even to death, than soil the raiment of the soul. (G. F. Prentiss.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Go thy way, eat thy bread with joy] Do not vex and perplex yourselves with the dispensations and mysteries of Providence; enjoy the blessings which God has given you, and live to his glory; and then God will accept your works.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Go thy way, make this use of what I have said,
eat thy bread; thine own, the fruit of thy own labours, not what thou takest unjustly from others. Bread; necessary and convenient food; by which he excludes excess.
With a merry heart; cheerfully and thankfully enjoy thy comforts, avoiding all distracting care and grief for the occurrences of this world.
God now accepteth thy works; is gracious to thee, hath blessed thy labours with success, and alloweth thee a comfortable enjoyment of his blessings.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Addressed to the “righteouswise,” spoken of in Ec 9:1.Being “in the hand of God,” who now accepteth “thyworks” in His service, as He has previously accepted thy person(Ge 4:4), thou mayest “eat .. . with a cheerful (not sensually ‘merry’) heart” (Ecc 3:13;Ecc 5:18; Act 2:46).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Go thy way,…. Thou righteous man, as Jarchi paraphrases it; and indeed epicures and voluptuous persons have no need of the following exhortation, and the reason annexed is not suitable to them; but the whole agrees better with religious persons, who under distressing views of Providence, and from gloomy and melancholy apprehensions of things, and mistaken notions of mortification, deny themselves the free and lawful use of the good things of life; and seeing there is no enjoyment of them in the grave, and after death, therefore let the following advice be taken, than which of worldly things nothing is better for a man to do;
eat thy bread with joy, and drink thy wine with a merry heart; which includes all things necessary and convenient, and which should be used and enjoyed freely and cheerfully; not barely for refreshment, but recreation; not for necessity only, but for pleasure; yet with moderation, not to excess; and with thankfulness to God; and the rather joy and mirth should mix with these things, since to a good man they are in love. It may be observed that it is said “thy bread [and] thy wine”, thine own and not another’s; what is got by labour, and in an honest way, and not by rapine and oppression, as Alshech observes; what God in his providence gives, our daily food, what is convenient for us, or is our portion and allotment. The Targum interprets it figuratively of the joys of heaven;
“Solomon said, by a spirit of prophecy from the Lord, the Lord of the world will say to all the righteous, in the face of everyone, eat thy bread with joy, which is laid up for thee, for thy bread which thou hast given to the poor and needy that were hungry; and drink thy wine with a good heart, which is laid up for thee in paradise, for the wine which thou hast mingled for the poor and needy that were thirsty;”
see Mt 25:34;
for God now accepteth thy works; both the persons of righteous and good men are accepted of God in Christ, and their works done in faith and love, and with a view to his glory; and since they are acceptable in his sight, as appears by his blessing on their labours, and bestowing the good things of life upon them, so it is well pleasing in his sight to make a free and cheerful use of them.
Fuente: John Gill’s Exposition of the Entire Bible
“Go, eat thy bread with joy, and drink thy wine with a merry heart; for long ago hath God accepted thy work. Let thy garments be always white; and let not oil be wanting to thy head. Enjoy life with a wife whom thou lovest through all the days of thy vain life, which He hath given thee under the sun – through all thy vain days: for that is thy portion in life, and in thy labour wherewith thou weariest thyself under the sun. All that thy hand may find to do with thy might, that do; for there is not work, and calculation, and knowledge, and wisdom, in the under world, whither thou shalt go.” Hengstenberg perceives here the counterpart of the spirit; on the contrary, Oetinger, Mendelssohn, and others, discover also here, and here for the first time rightly, the utterance of an epicurean thought. But, in fact, this down to is the most distinct personal utterance of the author, his ceterum censeo which pervades the whole book, and here forms a particularly copious conclusion of a long series of thoughts. We recapitulate this series of thoughts: One fate, at last the same final event, happens to all men, without making any distinction according to their moral condition, – an evil matter, so much the more evil, as it encourages to wickedness and light-mindedness; the way of man, without exception, leads to the dead, and all further prospect is cut off; for only he who belongs to the class of living beings has a joyful spirit, has a spirit of enterprise: even the lowest being, if it live, stands higher in worth, and is better, than the highest if it be dead; for death is the end of all knowledge and feeling, the being cut off from the living under the sun. From this, that there is only one life, one life on this side of eternity, he deduces the exhortation to enjoy the one as much as possible; God Himself, to whom we owe it, will have it so that we enjoy it, within the moral limits prescribed by Himself indeed, for this limitation is certainly given with His approbation. Incorrectly, the Targ., Rashi, Hengst. Ginsb., and Zckl. explain: For thy moral conduct and effort have pleased Him long ago – the person addressed is some one, not a definite person, who could be thus set forth as such a witness to be commended. Rather with Grotius and others: Quia Deus favet laboribus tuis h. e. eos ita prosperavit, ut cuncta quae vitam delectant abunde tibi suppetant . The thought is wholly in the spirit of the Book of Koheleth; for the fruit of labour and the enjoyment of this fruit of labour, as at Ecc 2:24; Ecc 3:13, etc., is a gift from above; and besides, this may be said to the person addressed, since 7 a presupposes that he has at his disposal heart-strengthening bread and heart-refreshing wine. But in these two explanations the meaning of is not comprehended. It was left untranslated by the old translators, from their not understanding it. Rightly, Aben Ezra: For God wills that thou shouldst thus to [indulge in these enjoyments]; more correctly, Hitzig: Long ago God has beforehand permitted this thy conduct, so that thou hast no room for scruples about it. How significant is for the thought, is indicated by the accentuation which gives to it Zakef: from aforetime God has impressed the seal of His approbation on this thy eating with joy, this thy drinking with a merry heart. – The assigning of the reason gives courage to the enjoyment, but at the same time gives to it a consecration; for it is the will of God that we should enjoy life, thus it is self-evident that we have to enjoy it as He wills it to be enjoyed.
Ecc 9:8 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.
(Note: Cf. Shabbath 114 a: “Bury me neither in white nor in black garments: not in white, because perhaps I may not be one of the blessed, and am like a bridegroom among mourners; not in black, because perhaps I may be one of the blessed, and am like a mourner among bridegrooms.” Semachoth ii. 10: Him who is outside the congregation, they do not bury with solemnity; the brothers and relatives of such must clothe and veil themselves in white; cf. Joma 39 b. Elsewhere white is the colour of innocence, Shabbath 153 a, Midrash under Pro 16:11; and black the colour of guilt, Kiddushin 40 a, etc.)
Fragrant oil is also, according to Pro 27:9, one of the heart-refreshing things. Sorrow and anointing exclude one another, 2Sa 14:2; joy and oil stand in closest mutual relation, Psa 45:8; Isa 61:3; oil which smooths the hair and makes the face shine ( vid., under Psa 104:15). This oil ought not to be wanting to the head, and thus the perpetuity of a happy life should suffer no interruption.
Ecc 9:9 In Ecc 9:9 most translators render: Enjoy life with the wife whom thou lovest; but the author purposely does not use the word , but ; and also that he uses , and not , is not without significance. He means: Bring into experience what life, what happiness, is (cf. the indetermin. ideas, Psa 34:13) with a wife whom thou hast loved (Jerome: quaecunque tibi placuerit feminarum ), in which there lies indirectly the call to choose such an one; whereby the pessimistic criticism of the female sex, Ecc 7:26-28, so far as the author is concerned, falls into the background, since eudaemonism, the other side of his view of the world, predominates. The accus. designation of time, “through all the days of the life of thy vanity ( i.e., of thy transient vain life),” is like Ecc 6:12, cf. Ecc 7:15. It is repeated in “all the days of thy vanity;” the repetition is heavy and unnecessary (therefore omitted by the lxx, Targ., and Syr.); probably like , Psa 45:5, a ditto; Hitzig, however, finds also here great emphasis. The relative clause standing after the first designation of time refers to “the days which He ( , Ecc 9:7) has granted under the sun.” Hu in Ecc 9:9 refers attractionally to (Jerome: haec est enim parts ), as at Ecc 3:22; Ecc 5:17, cf. Ecc 7:2; of the Babyl. is therefore to be rejected; this enjoyment, particularly of marriage joys, is thy part in life, and in thy work which thou accomplishest under the sun, i.e., the real portion of gain allotted to thee which thou mayest and oughtest to enjoy here below.
Ecc 9:10 The author, however, recommends no continual dolce far niente , no idle, useless sluggard-life devoted to pleasure, but he gives to his exhortation to joy the converse side: “All that thy hand may reach ( i.e., what thou canst accomplish and is possible to thee, 1Sa 10:7; Lev 12:8) to accomplish it with thy might, that do.” The accentuation is ingenious. If the author meant: That do with all might (Jerome: instanter operare ), then he would have said bechol – kohhacha (Gen 31:6). As the words lie before us, they call on him who is addressed to come not short in his work of any possibility according to the measure of his strength, thus to a work straining his capacity to the uttermost. The reason for the call, 10 b, turns back to the clause from which it was inferred: in Hades, whither thou must go (iturus es), there is no work, and reckoning ( vid., Ecc 7:25), and knowledge ( )
(Note: Not , because the word has the conjunctive, not the disjunctive accent, vid., under Psa 55:10. The punctuation, as we have already several times remarked, is not consistent in this; cf. , Ecc 2:26, and , Psa 65:9, both of which are contrary to the rule ( vid., Baer in Abulwald’s Rikma, p. 119, note 2).)
and no wisdom. Practice and theory have then an end. Thus: Enjoy, but not without working, ere the night cometh when no man can work. Thus spake Jesus (Joh 9:4), but in a different sense indeed from Koheleth. The night which He meant is the termination of this present life, which for Him, as for every man, has its particular work, which is either accomplished within the limits of this life, or is not accomplished at all.
Fuente: Keil & Delitzsch Commentary on the Old Testament
CONTENTED LIFE
Verse 7 restates the admonition of Ecc 2:24; (which see) Ecc 3:13; Ecc 5:18; Ecc 8:15. The word for wine in this verse (YAYIN) applies to various, products derived from the grape, and does not in this instance, Indicate use as an Intoxicant, Neh 5:8, Psa 104:15; Pro 20:1; Pro 21:7; Pro 23:30-31.
Verse 8 refers to white garments, symbols of joy and purity; and ointment or perfumed oil, also a symbol of joy, Psa 45:8; Isa 61:3. True joy honors God, and should be manifested, Psa 9:11; Psa 67:3.
Verse 9 advocates the divine plan of living joyfully, with one wife for fife, because it is not good for man to be alone, and plural wives is not God’s plan, Gen 2:18-24; Pro 5:18-19.
Verse 10 commends diligence in earthly activity, emphasizing that such cannot be continued beyond this life, Pro 10:4; Pro 22:29. This does not refer to the spirit of man, see Ecc 3:21.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Ecc. 9:8. Let thy garments be always white; and let thy head lack no ointment] No literal observance of these circumstances of external appearance is intended; but rather an exhortation to indulge those calm and pure emotions of joy, of which white garments and a face which oil causes to shine are the well-known symbols.
Ecc. 9:10. For there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest.] This may be compared with the saying of our Lord in Joh. 9:4. The grave.] The unseen state to which thou art hastening.
MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 9:7-10
THE UNSATISFACTORY CONDITIONS OF THE PRESENT LIFE IN THEIR BEARING UPON DUTY
The Preacher had shown that the ways of God to man are full of dark mystery. This has been a terrible oppression to manyto some even a fatal one. We must admit that mans present condition is unsatisfactory; for it is rudimentary. It is on the way to perfection. The dark enigma of life, however, should not be a fatal obstacle to duty. Of the unsatisfactory conditions of the present life, we affirm
I. They do not Forbid a Joyful Acceptance and Use of the Blessings of Providence. (Ecc. 9:7-9.) The habit of dwelling exclusively upon the dark side of things is hurtful to the soul. We are either driven to melancholy and despair, or else to the mad pursuit of pleasure by which we seek to drown all anxiety and care. There is a safe middle way between these two extremes, by which we avoid gloom and despair, on the one hand, and a reckless pursuit of pleasure, on the other hand. We should thankfully accept the blessings of Providence, and use them with sobriety. The consciousness that God accepteth our works should be at once the impulse and the director of our joy (Ecc. 9:7). The constant reference to God, and the intention of pleasing Him, will sanctify all life. There are three sources of enjoyment referred to here, which we may soberly and thankfully use.
1. The satisfaction of the appetites. (Ecc. 9:7.) Our physical wants are a fact of our nature which we must accept. They crave for satisfaction. These natural endowments, as they arise from the appointment of the Creator, are not sinful in themselves. They only become the occasion of sin by unlawful indulgence. The bounty of the Great Giver has furnished means for the satisfaction of our common wants, even ministering to the most delicate perceptions of taste and gladdening the heart of man.
2. The taste for outward beauty. (Ecc. 9:8.) There are outward forms, the contemplation of which gives an exquisite and refined pleasure. Thus the ornaments of dress minister to the instinct of beauty and harmony. The Creator, in His works, has not only studied utility, but has even prepared those graces and ornaments which wait upon our perception of elegance. He has placed this instinct in the human breast. We may indulge it if we only do so with moderation, remembering that outward beauty has no infinite capacity to please. It is a joy which is bounded, and God alone is the souls pure and permanent delight.
3. Domestic joys. (Ecc. 9:9.) The various relations of life, whether we are born to their possession, or enter them by choice, minister to our social enjoyments. They tend to abate the natural selfishness of the human heart and to multiply and exalt our pleasures. These are the gifts of Godthey are our portion here. They serve for awhile to lift our minds above the overwhelming sense of the vanity of life. We can use such joys if we remember that they too are fleeting, and that the only sure and abiding portion for the soul is God. The fashionthe outward form, scheme, or arrangementof this world passeth away. (1Co. 7:31.)
II. They do not Forbid proper Zeal and Diligence in the Work of Life. (Ecc. 9:10.) We may dwell upon the dark things of life until we are driven to despair, and despair paralyses effort. Weak hands and feeble knees accompany melancholy. Whatever be the tendencies and issues of thingsthe ultimate solution of this mysterywe have great practical duties to perform.
1. We should accept the task and duty lying nearest to us. It is in vain to sit still and wait for some congenial task to fall in our way. There are duties enough lying to our hand. No man has need to be idle for lack of a task.
2. We should be earnest in our work. The most exalted natures are distinguished by the highest activityGod, who works in and through allthe angels, who are quick and strong to do His will. Throughout the whole course of nature we observe unwearied activity. Creation preaches to us, saying, be earnest. The illustrious names of history who have won a distinction that will never die exhort us to industry. Such is the price we have to pay for all possessions that are of true and abiding worth.
3. We have a strong motive for such earnestness. Whatever may lie before us in the future, there are certain kinds of work which can only be done in this world. While the work is before us and our faculty is fresh, all is fluent to our hands; but when our lifes day is ended, all becomes rigidfixed in the solemn stillness of eternity! There are forms of work and of knowledge which are only possible here. If we disregard them, there will be no chance afforded us to repair the omission. Even Christ himself, during his earthly sojourn, came under this law. There was a work which even He could do only in this world. (Joh. 9:4.) He felt that in His mortal day His allotted task must be accomplished. The grave is the dark terminus of our earthly work.
III. They do not Destroy our Hope of Reward. From the appearances of this life we may draw the hasty conclusion that there is no reward for goodness hereafter, no vindication of suffering innocence. It seems as if this troubled drama of human history must repeat itself endlessly throughout the ages. But we have to reflect,
1. That we stand in a present relation to God. If we are good in His sight, He accepts our works now. He receives them as the homage of our gratitude, and pieces out our imperfections with His goodness. We may well hope that that goodness has provided for us the larger gift of immortality. God will not permit us to know Him and work for Him through the brief space of life, and then blot us out of existence for ever.
2. We have reason to hope that we shall stand in a future relation to Him. If we can say with the Psalmist, O God, Thou art my God (Psa. 63:1), we may well hope that He shall be our portion for ever, that He shall redeem us from the power of the grave. The majesty of God requires that He shall make His servants rich, not only by the bestowal of gifts by which they serve Him, but also in the heritage of eternal life, so that they may serve Him for ever. Therefore, though the way be dark, we can have light enough for duty; and unfading hope to assure us that there is for us a higher service in other worlds.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 9:7. The mystery of Gods moral Government should not render our sight insensible to the impressions of His goodness, the proofs of which are full and manifest.
The Almighty Maker of all things intended that the beauty of His works should make an appeal to mind and heart. In like manner, He intends that the gifts of His hand should awaken in us the emotions of gratitude and joy.
When God accepts our works, the commonest actions of our life become sanctified.
Though faith be sorely tried by appearances, yet God is on the side of the righteous, giving them tokens of acceptance and reserving greater things for them.
We must learn to live before we can live rightly and well. With us, that which is natural forces itself upon us as our first care. Afterwards that which is spiritual. Wherefore those ordinary gifts of Providence by which we are constantly delivered from death deserve the instant tribute of our praise and joy.
Moses putting his hand into his bosom took it out leprous, putting it again into his bosom, he took it out clean. The hand is the instrument of working, and the works of man are sometimes leprous and unsound, sometimes healthy and good. If they proceed from a sincere and honest heart, which God approveth, then they are sound and healthy; but if they come from a corrupt heart, and be done for the pleasing of men, then they are leprous and unsound. Now it is a healthy and sound body that is fittest for mirth and freest in mirth, it is a healthy and sound body that eateth and drinketh most cheerfully. Wherefore seeing where God accepteth thy works, there is health and soundness, let there also be freeness of joy and mirth [Jermin].
Ecc. 9:8. Cheerfulness should be the souls habit, and joy the prevailing expression of the souls countenance.
God gives His people the oil of joy to assuage their grief, and fits them for the feast of His pleasures by the garments of praise.
The notion of pleasure seems invariably associated with the practice; and it was aptly indicated by the richness and freshness, and, in many cases, by the aromatic fragrance, of the balsamic unguents. Let thy head lack no ointment is equivalent toRejoice in the bounty and loving-kindness of the Lord; let not thy heart be troubled, neither let it be afraid. And the expression let thy garments be always white is of the same account with the Apostolic exhortation, Rejoice evermore! Take the enjoyment of whatever the hand of a kind Providence bestows, with a grateful and cheerful spirit; not with selfishness or extravagance, or thoughtless mirth; but with benevolence and sobriety, and with that true joy which is independent of the possessions of time, which, coming from above, infuses into the things of earth a relish of heaven, and would continue to be the inmate of the pious soul, though they were all removed [Wardlaw].
Christ was anointed with the oil of joy, although he lived under the shadow of a great calamity. All noble souls have a deep and intimate joy which no disasters can dislodge.
Ecc. 9:9. The disciples of wisdom affect no refinement beyond the ordinances of God.
We should joyfully use those solaces which Gods Providence has provided for us as a peaceful retreat from the tumultuous scenes of life.
Here love his golden shafts employs, here lights
His constant lamp, and waves his purple wings
Here reigns and revels [Paradise Lost].
The moral character of nations is determined by the purity and integrity of domestic life. The home is the support, the forerunner, the very material of the State and Church. The righteous man, by beautifying and sanctifying home, is the real safety and hope of his country.
We should look upon the joys of domestic life as the earthly reward of our labour, our measured portion of happiness here, and the gift of God.
The sense of time fast speeding on to eternity hangs over the most endearing scenes of life, and at times touches thoughtful minds with overwhelming emotion.
By the repetition of the last words we are expressly taught that, in the midst of the vanity and travail with which human existence is burdened, we are pressingly summoned not to seal up the sources of enjoyment which still remain open to us [Hengstenberg].
The consideration of the vanity and shortness of their life, and of the miseries incident to it, though it should not provoke them to excess of sensual delights, yet it should incite them to a more cheerful use of these comforts, that, seeing their time is short, they may have the more strength and encouragement to serve the Lord cheerfully. For while Solomon is pressing upon men a cheerful and free use of outward comforts, he minds them twice of the vanity of their life, which, in the midst of these things, they are ready to forget, and makes the same a reason pressing the cheerful use of their allowance [Nisbet].
Ecc. 9:10. The melancholy and gloom which deep thought awakens is dissipated by the active exertion of our powers in duty.
Whatever is dark and mysterious in mans present state, his work, and the obligation to perform it, are quite clear and evident. It is better to spend his energy upon what is certain than to torment himself with the pain of speculation.
That the opportunity is short is a motive for diligent exertion in our work, but not the strongest motive; which the notion of our state hereafter, depending upon our work here, alone supplies. Therefore this exhortation requires, though it does not formally state, the doctrine of a future life.
Death is truly an unclothing of man, who, though his being is continuous, must put aside what he cannot resume again. There are duties to be performed, talents and powers to be used, which are peculiar to the present state; they must altogether be put off with our mortal life.
Though sustained by immortal hope, it is salutary to reflect upon the physical side of death, and learn from thence diligence in the duty of the moment, or even console ourselves by the melancholy prospect of its long repose. Whatever the state of the dead may be, it is certain that it is night to us, as far as some kinds of work and modes of knowledge are concerned.
Nothing that has been neglected here can be attended to there. If we fail to perform a duty in this life, there will be no opportunity of performing it in the place of the dead. If we have errors to confess, or wrongs to repairif we have any bad influence to undo, or any good influence to employif we have any evil habits to unlearn, or any gracious tendencies to cultivate, now is the time [Buchanan].
Mans characteristic is restlessness; restlessness foretells his immortality; and a sluggard by his apathy seems to destroy the mark, and silence the prophecy. But if confined to other things, indolence may not be absolutely fatal; the indolent man may have wealth which secures him against want; and by the occasional exercise of rare talents he may, in spite of habitual sluggishness, even attain to some measure of distinction. But an indolent Christianit is a sort of contradictionChristianity is industry spiritualised [Melvill].
Diligence in our earthly and heavenly callings is the surest way through mystery and darkness up to God.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(7) Accepteth.The thought has been expressed before (Ecc. 2:24; Ecc. 8:15), that earthly enjoyment is to be received as given by Gods favour.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Eat drink This verse is an inference. If death be such, then life is of the nature of a holiday. Let us rejoice and be glad in it. The sentiment is not exactly Epicurean, (let us eat and drink, for to-morrow we die,) but, “Our living to-day is proof of God’s merciful favour, and that he is pleased, not angry, with us.” Therefore let us enjoy the bread and wine, the good which he gives, with grateful and joyous temper.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Righteous Must Therefore Find Joy In Their Present Life For There Is None Beyond The Grave ( Ecc 9:7-10 ).
The Preacher is still considering the facts on which he is to make his final decision, and he has just reiterated his great problem, that God does not differentiate between the treatment of the righteous and the unrighteous, between the wise and the foolish, and has appointed the same death for all. He has previously been impressed with the lives of the godly. They have something that no others have. But he now feels that that is also futile. He has reached the lowest point of his musings. So he now tells them that they must enjoy it while they may, for it seems to him that they will not enjoy anything beyond the grave. Yet it is clear that he still accepts that the godly ‘have the best of it’. They eat with joy, they drink joyously, they wear festive clothes, they anoint their heads lavishly, they live joyously with their wives. Nevertheless in the end they finish up like everyone else.
Ecc 9:7-10
‘Go your way, eat your bread with joy, and drink your wine with a joyous heart, for God has already accepted your works. Let your clothes be always white, and do not let your heads lack ointment. Live joyfully with the wife whom you love all the days of your meaningless life, which he has given you under the sun. For that is your portion in life, and in your labour with which you labour under the sun. Whatever your hand finds to do, do it with your might, for there is no work, nor device, nor knowledge, nor wisdom in the grave to which you go.’
He tells God’s true people that they must carry on living, eating and drinking joyfully, as normal, for God has already accepted their works as is demonstrated by the fact that they do have food and drink. They must wear festive garments and anoint their heads lavishly (signs of continual joy). They must live joyfully with their wives whom they love. But that is all that they can expect. That is their portion in life and in their labour which ‘He has given you under the sun’. This last phrase links the godly with the futility of the ungodly and limits all things to this earth. In view of that all that is open to them is to do whatever their hands do with all their might. For once they are in the grave there will be no work, no device, no knowledge and no wisdom. Death is the end. So they are told to enjoy their lives in contentment, and make the most of them while they can, for that is what God has allotted to them. The description covers everyone, both the labourer, the businessman, the student, and the professor. No one can work beyond the grave so they should put in every effort here in this life so as to achieve the best.
Until recognition comes of a life beyond the grave this is the best a man can hope for. But he wants us to know that it is a good best.
Fuente: Commentary Series on the Bible by Peter Pett
Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
There is a great beauty in this verse; if explained upon gospel principles. If a soul be accepted in Jesus, he may well eat the bread both of body and soul, with a cheerful heart. In Jesus, everything is blessed: and Jesus blesses everything.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 9:7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
Ver. 7. Go thy way, eat thy bread with joy. ] Vade, iuste, go thy way, thou righteous man; live in cheerfulness of mind, proceeding from the testimony of a good conscience: so Lyra senseth the words. God’s grace and favour turned brown bread and water into manchet and wine to the martyrs in prison. “Rejoice not thou, O Israel, for joy, as other people, for thou hast gone a whoring from thy God.” Hos 9:1 Thou cutest thy bane, thou drinkest thy poison, because “to the impure all things are impure,” and “without faith it is impossible to please God.” “In the transgression of an evil man there is a snare (or a cord to strangle his joy with), but the righteous doth sing and rejoice.” Pro 29:6 He may do so; he must do so. What should hinder him? He hath made his peace with God, and is rectus in curia. Let him be merry at his meals, lightsome and spruce in his clothes, cheerful with his wife and children, &c. “Is any man merry at heart?” saith St James; Jam 5:13 is he right set, and hath he a right frame of soul ( )? is all well within? “Let him sing psalms”; yea, as a traveller rides on merrily, and wears out the tediousness of the way by singing sweet songs unto himself; so should the saints. “Thy statutes have been my songs in the house of my pilgrimage.” Psa 119:54
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ecc 9:7-9
7Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. 8Let your clothes be white all the time, and let not oil be lacking on your head. 9Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun.
Ecc 9:7-9 This is Qoheleth’s answer to the futility and uncertainty of human existence! Notice all the commands:
1. go, Ecc 9:7, BDB 229, KB 246, Qal IMPERATIVE
2. eat, Ecc 9:7, BDB 37, KB 46, Qal IMPERATIVE, cf. Ecc 2:24; Ecc 3:13; Ecc 5:18; Ecc 8:15
3. drink, Ecc 9:7, BDB 1059, KB 1667, Qal IMPERATIVE, cf. Ecc 2:24; Ecc 3:13; Ecc 5:18; Ecc 8:15; see Special Topic: Biblical Attitudes Toward Alcohol and Alcohol Abuse
4. let your clothes be white all the time, Ecc 9:8, BDB 224, KB 243, Qal IMPERFECT used in a JUSSIVE sense
5. let not oil be lacking on your head, Ecc 9:8, BDB 341, KB 338, Qal IMPERFECT used in a JUSSIVE sense
6. enjoy life with the woman. . ., Ecc 9:9, BDB 906, KB 1157, Qal IMPERATIVE, lit. see
7. do it with all your might, Ecc 9:10, BDB 793, KB 889, Qal imperative, cf. Ecc 2:24; Ecc 3:13; Ecc 3:22; Ecc 5:18; Ecc 8:15
Ecc 9:7
NASB, NJBfor God has already approved your works
NKJVfor God has already accepted your works
NRSVfor God has long ago approved what you do
TEVIt’s all right with God
JPSOAfor your action was long ago approved by God
This cannot refer to sin and rebellion, so it must refer to God’s activity within this fallen world (see Ecc 2:24; Ecc 3:13; Ecc 5:19; Ecc 8:15)! Life is hard, but we are not alone! God has gifted those who trust Him. In this context it refers to eating and drinking, which could refer to a daily activity or a religious or social festival (cf. Ecc 9:8; Ecc 8:15).
Ecc 9:8 Let your clothes be white We cannot control circumstances, but we can control our reaction to them. Those who trust God have a positive mind set, which is not affected by circumstances (see Hannah Whithall Smith’s The Christian’s Secret of a Happy Life.
oil Putting oil on the face and arms was a sign of gladness (cf. Psa 23:5; Psa 45:7; Psa 104:15; Isa 61:3).
Ecc 9:9 Enjoy life with the woman you love all the days of your fleeting life This command (enjoy Qal IMPERATIVE) implies monogamy (love, BDB 12, KB 17, Qal PERFECT, cf. Pro 5:18-19). Marital contentment is a great blessing from God. The question remains, does woman (BDB 61), without the ARTICLE, refer to wife or woman? The problem is Qoheleth’s seemingly negative view of women found in Ecc 7:26; Ecc 7:28. Does this verse encourage monogamous marriage (if so the author cannot be Solomon!)? The Qal PERFECT VERB love implies a complete union, not brief encounters! Wisdom Literature used woman in two ways:
1. wife to be loved, protected, and kept
2. woman as temptress and symbol of false wisdom or momentary pleasure
As Wisdom Literature used both senses, so too, does Qoheleth!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
wine. Hebrew. yayin. App-27.
Fuente: Companion Bible Notes, Appendices and Graphics
Ecc 9:7-10
Ecc 9:7-10
EAT, DRINK, ETC, FOR TOMORROW YOU DIE
“Go thy way, eat thy bread with joy, drink thy wine with a merry heart; for God hath already accepted thy works. Let thy garments be always white; and let not thy head lack oil. Live joyfully with the wife whom thou lovest all the days of thy life of vanity, which he (God) hath given thee under the sun, all thy days of vanity; for that is thy portion in life, and in thy labor wherein thou laborest under the sun. Whatsoever thy hand findeth to do, that do with thy might; for there is no work, nor device, nor knowledge, nor wisdom in Sheol, whither thou goest.”
This, of course, is Epicureanism. “Eat, drink, and be merry, for tomorrow we die.” This philosophy is absolutely worthless, unless death is the end of everything. As Paul stated it, “If the dead are not raised up, let us eat and drink, for tomorrow we die” (1Co 15:32). Solomon has repeatedly advocated this doctrine, not only here, but in Ecc 1:9; Ecc 1:15; Ecc 3:1-9; and in Ecc 3:14-15. This was evidently the position that he accepted during the days of his apostasy. One question that arises from this interpretation is that of whether or not Solomon ever repented and turned to God as the Jews allege that he did. We find no Biblical support of that idea anywhere. Nevertheless, that is a necessary corollary of our interpretation of Ecclesiastes.
“God hath already accepted thy works” (Ecc 9:7) “… Live joyfully with the wife whom thou lovest … which he (God) hath given thee” (Ecc 9:9). Here we have a glimpse of the penitent and restored Solomon honoring God for his marvelous gifts and praising him for the blessings given to the sons of men, even while he is still relating the stubborn and rebellious things that he had once believed. Note that he referred twice in these few verses to life as “vanity.” There is also here a favorable mention of marriage and the loving of one wife “all the days of thy vanity” (Ecc 9:9), which is surprising enough from an author like Solomon.
The great value of Ecclesiastes is that it elaborates fully the absolute worthlessness and vanity of life on earth by any man who lives without the fear of God and submission to the divine authority of our Creator.
Ecc 9:7 The Preacher has already established both principles that are expressed in this verse: (1) Enjoy life (Cf. COMMENT on Ecc 2:24; Ecc 3:12-13; Ecc 3:22; Ecc 5:18; Ecc 6:12; Ecc 8:15); (2) Gods approval of your labors (Cf. COMMENT on Ecc 3:13; Ecc 5:19). The admonition to enjoy life is not in contradiction to Ecc 4:2 where Solomon said, So I congratulated the dead who are already dead more than the living who are still living. On the one hand life could be filled with joy and merriment while on the other there was sorrow, oppression and bitter experiences. When God approves ones works, life is enjoyable even under the sun.
Works are to be understood in the context of this chapter, and would refer to all the godly, righteous acts of the good man. God has no delight in the sinful acts enumerated in the preceding verses but approves or accepts the works of righteous men. The fact that God approves of their works implies that their labors are in Gods hands (verse one) and negates the idea that the love and hatred come from God. It is obvious that such activities come from the hands of men with whom one lives and works upon the earth.
Ecc 9:8 White in the Bible signifies glory, purity and joy. The Preacher is arguing for a full, happy life to be lived by the ones who labor through life with Gods blessing. The white attire of angels (Mar 16:5) and of men (Act 1:10) represents messengers of God who have His approval. In addition the glorified saints are dressed in white apparel manifesting both joy and righteousness. Jesus said to the church in Sardis: But you have a few people in Sardis who have not soiled their garments, and they will walk with Me in white, for they are worthy. He who overcomes shall thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father, and before His angels (Rev 3:4-5). The people in Solomons day were admonished to wear white as a sign of Gods approval. They were also to keep oil on their heads as a sign of joy. (Cf. Psa 45:7; Isa 61:3) The oil was to be perpetually worn upon the head representing the constant joy of the one whose works are approved of God.
Ecc 9:9 Solomon compounds his admonition to be happy with still another injunction: Enjoy life! The literal meaning is look upon life. This suggests turning away from the scenes of sadness and experiences which would rob one of joy. Fix your eyes on the hope of joy-on those things which will result in Gods approval and subsequently your own happiness. You should share your joy with your life. Although the monogamous ideal is out of harmony with Solomons polygamous practice, he is keenly aware that genuine joy in marriage is experienced between husband and wife-not multiple wives or concubines. Jesus gave the order which receives Gods approval when He said, He who created them from the beginning made them male and female, and said, For this cause a man shall leave his father and mother, and shall cleave to his wife; and the two shall become one flesh. Consequently they are no more two, but one flesh. What therefore God has joined together, let no man separate (Mat 19:4-6). (Cf. Pro 5:15; Pro 5:18-19; Pro 18:22; Pro 19:14)
Your wife is intended to make this toilsome life more bearable. Do not long for the past or wait expecting to find joy tomorrow. Live for today. Realize that God has approved your works and it is He who has also given you the few years you have to work upon the earth.
Ecc 9:10 This section is summarized by two observations: (1) Work with great industry; (2) Remember that today, in this life, one is afforded his only opportunity to work. You cannot redeem lost opportunities in the grave. Solomon has clearly demonstrated that it is the righteous, godly person who is under consideration. He is to find renewed determination in the truth that God approves of his work and gives him time to labor. Similar instruction is found in Joh 9:4; 2Co 6:2; Gal 6:10 and 2Th 3:10.
Sheol, or grave is used only this one time in Ecclesiastes. It means a shadowy region or place of the dead. Such a dark, shadowy region where there are no activities is contrasted to life under the sun. It is today upon the earth that one is instructed to seek joy and work diligently.
Fuente: Old and New Testaments Restoration Commentary
Go: Gen 12:19, Mar 7:29, Joh 4:50
eat: Ecc 2:24-26, Ecc 3:12, Ecc 3:13, Ecc 5:18, Ecc 8:15, Ecc 10:19, Deu 12:7, Deu 12:12, Deu 16:14, Deu 16:15, 1Ki 8:66, 1Ch 16:1-3, 1Ch 29:21-23, 2Ch 30:23-27, Neh 8:10-12
for: Gen 4:4, Gen 4:5, Exo 24:8-11, Luk 11:41, Act 10:35
Reciprocal: Gen 29:1 – Jacob Gen 43:34 – were merry Exo 24:11 – did eat Num 6:20 – and after Deu 14:26 – rejoice Rth 3:7 – his heart 1Sa 1:18 – went her 2Sa 13:28 – heart is merry 1Ki 18:41 – Get 1Ch 29:22 – eat and drink Job 42:9 – Job Psa 104:15 – oil to make his Pro 17:22 – merry Ecc 3:22 – nothing Isa 24:9 – General Jer 22:15 – eat Jer 31:16 – for Jer 35:5 – Drink Mat 8:13 – Go Mat 9:2 – be Mar 5:34 – go Luk 7:50 – go Luk 18:14 – went Joh 2:11 – beginning Act 2:46 – did Act 9:19 – when Rom 14:18 – is 1Co 7:31 – use
Fuente: The Treasury of Scripture Knowledge
Ecc 9:7-9. Go thy way Make this use of what I have said. Eat thy bread Thy necessary and convenient food; with joy, &c. Cheerfully enjoy thy comforts, avoiding all distracting care and grief for the occurrences of this world. For God now accepteth thy works Whosoever thou art, that art truly pious and upright before him, he is gracious unto thee, accepts thy services for his honour, and allows thee a comfortable enjoyment of his blessings. Let thy garments be always white In all convenient times and circumstances; for there are times of mourning. The eastern people of the best sort used white garments, especially in times of rejoicing. But by this whiteness of garments he seems to intend a pleasant and cheerful conversation. And let thy head lack no ointment Which, upon joyful occasions, was poured upon mens heads. Live joyfully with thy wife The one wife, whom thou lovest. Love her, and keep thyself only to her, avoiding all improper intercourse and familiarity with all other women, and thou wilt live comfortably with her; all the days of thy vanity Of this vain and frail life: which expression he uses to moderate mens affections even toward lawful pleasures, and to admonish them of their duty and interest in making sure of a better life, and more solid comforts. For that is thy portion Allowed thee by God; and the best part of worldly enjoyments; in this life By which addition he again reminds him of the duty of seeking another and better portion in a future life.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now {d} accepteth thy works.
(d) They flatter themselves to be in God’s favour, because they have all things in abundance.
Fuente: Geneva Bible Notes
Again Solomon recommended the present enjoyment of the good things God allows us to experience in life (cf. Ecc 2:24-26; Ecc 3:12-13; Ecc 3:22; Ecc 5:18-19). This was his conclusion, since our future on the earth is uncertain, and since after we die, we cannot enjoy these things. In particular, we should enjoy food and drink (Ecc 9:7), clean clothing and perfume (Ecc 9:8), and marital companionship (Ecc 9:9), among other of life’s legitimate pleasures. This list includes some luxuries as well as the necessities of life (cf. Ecc 5:19).
"God has already approved your works" (Ecc 9:7) means such enjoyment is God’s will for us. This encouraging word does not contradict the fact that we are the stewards of all God entrusts to us. However, this verse should help us realize that it is not sinful to take pleasure in what God has given us, even some luxuries. We need to balance gratefulness and generosity, keeping some things and giving away others. This balance is not easy, but it is important.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Nor in Pleasure:
Ecc 9:7-12
Imagine, then, a Jew brought to the bitter pass which Coheleth has described. He has acquainted himself with wisdom, native and foreign; and wisdom has led him to conclusions of virtue. Nor is he of those who love virtue as they love music-without practicing it. Believing that a righteous and religious carriage of himself will ensure happiness and equip him to encounter the problems of life, he has striven to be good and pure, to offer his sacrifices and pay his vows. But he has found that, despite his best endeavours, his life is not tranquil, that the very calamities which overtake the wicked overtake him, that that wise carriage of himself by which he thought to win love has provoked hatred, that death remains a frowning and inhospitable mystery. He hates death, and has no great love for the life which has brought him only labour and disappointment. Where is he likely to turn next? Wisdom having failed him, to what will he apply? At what conclusion will he arrive? Will not his conclusion be that standing conclusion of the baffled and the hapless, “Let us eat and drink for tomorrow we die”? Will he not say, “Why should I weary myself any more with studies which yield no certain science, and self-denials which meet with no reward? If a wise and pure conduct cannot secure me from the evils I dread, let me at least try to forget them and to grasp such poor delights as are still within my reach”? This, at all events, is the conclusion in which the Preacher lands him; and hence he takes occasion to review the pretensions of pleasure or mirth. To the baffled and hopeless devotee of wisdom he says, “Go, then, eat thy bread with gladness, and drink thy wine with a merry heart. Cease to trouble yourself about God and His judgments. He, as you have seen, does not mete out rewards and punishments according to our merit or demerit; and as He does not punish the wicked after their deserts, you may be sure that He has long since accepted your wise virtuous endeavours, and will keep no score against you. Deck yourself in white festive garments; let no perfume be lacking to your head; add to your harem any woman who charms your eye: and, as the day of your life is brief at the best, let no hour of it slip by unenjoyed. As you have chosen mirth for your portion, be as merry as you may. Whatever you can get, get; whatever you can do, do. You are on the road to the dark dismal grave where there is no work nor device; there is, therefore, the more reason why your journey should be a merry one” (Ecc 9:7-10).
Thus the Preacher describes the Man of Pleasure, and the maxims by which he rules his life. How true the description is I need not tarry to prove; tis a point every man can judge for himself. Judge also whether the warning which the Preacher subjoins be not equally true to experience (Ecc 9:11-12). For, after having depicted, or personated, the man who trusts in wisdom, and the man who devotes himself to pleasure, he proceeds to show that even the man who blends mirth with study, whose wisdom preserves him from the disgusts of satiety and vulgar lust, is nevertheless-to say nothing of the Chief Good-very far from having reached a certain good. Then, at least, “the race was not (always) to the swift, nor the battle to the strong; neither was bread to the wise, nor riches to the intelligent, nor favour to the learned.” Those who had the fairest chances had not always the happiest success; nor did those who bent themselves most strongly to their ends always reach their ends. Those who were wanton as birds, or heedless as fish, were often taken in the snare of calamity or swept up by the net of misfortune. At any moment a killing frost might blight all the growths of Wisdom and destroy all the sweet fruits of pleasure; and if they had only these, what could they do but starve when these were gone? The good which was at the mercy of accident, which might vanish before the instant touch of disease or loss or pain, was not worthy to be, or to be compared with, the Chief Good, which is a good for all times, in all accidents and conditions, and renders him who has it equal to all events.