Ecclesiastes · Chapter 9

V. 1. Their works-All events which befal them are governed by his providence, and therefore although we cannot fully understand the reasons of all, yet we may be assured they are done righteously. No man-No man can judge by their present outward condition, whether God loves or hates them; for whom he loves he chastens, and permits those whom he hates to prosper in the world.

Verse 1. The righteous, and the wise, and their works, are in the hand of God] This is a continuation of the preceding subject; and here the wise man draws a conclusion from what he had seen, and from the well-known character of God, that the righteous, the wise, and their conduct, were all in the hand of God, protected by his power, and safe in his approbation: but we cannot judge from the occurrences which take place in life who are the objects of God’s love or displeasure.

Verse 1. For, or therefore, as the LXX. render it, all this I considered in my heart — All that I have said concerning the methods of divine providence, toward good and bad men; to declare all this — To make this evident, first to myself, and then to others; that the righteous — Whom he mentions, not exclusively, as if wicked men were not also in God’s hand, for the next clause relates both to the good and bad; but eminently, because, by the course of God’s providence toward them, they might seem to be quite neglected by God; and their works are in the hand of God — All their actions and employments; all events which befall them are governed by his providence, and therefore, although we cannot fully understand the reasons of all, yet we may be assured they are done righteously. No man knoweth either love or hatred — No man can judge by their present outward condition, whether God loves or hates them; for whom he loves he chastens, and permits those whom he hates to prosper in the world.

1. For introduces this verse as a reason for the statement which concludes the previous chapter. To declare, means to prove. The righteous and wise cannot discern love or hatred — which of the two will be their next experience. By all that is before them — The simple Hebrew is, both are before them: love and hate, good and ill.

V. 2. All things-The good and evil things of the world equally happen to good and bad men.

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.

Verses 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.

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.

V. 3. An evil-A great trouble to a good man. Is full-Of wickedness. Madness-They go on madly and desperately in evil courses. They go-After all, they die in the same manner as the best men do.

Verse 3. The heart of the sons of men is full of evil] No wonder then that the curse of God should be frequent in the earth.

Verses 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.

3. An evil among all — That is, the greatest, saddest “evil.” Also — Better, though. Even the worst — most furious — sinner, comes to simply the same event as the good man. “There are no bands in their death.” And after that, should be, get after it. It might satisfy one’s ideas of justice if there were some marked and reliable difference between the good and the bad; but none can be seen.

V. 4. Joined-That continues with living men. Hope-He hath not only some comfort for the present, but also hopes of further happiness in this world. Better-Much happier as to the comforts of this world.

Verse 4. For to him that is joined to all the living there is hope] While a man lives he hopes to amend, and he hopes to have a better lot; and thus life is spent, hoping to grow better, and hoping to get more. The Vulgate has, “There is none that shall live always, nor has any hope of such a thing.” Perhaps the best translation is the following: “What, therefore, is to be chosen? In him that is living there is hope.” Then choose that eternal life which thou hopest to possess.

A living dog is better than a dead lion.] I suppose this was a proverb. The smallest measure of animal existence is better than the largest of dead matter. The poorest living peasant is infinitely above Alexander the Great.

Verses 4-6. For to him that is joined to all the living — That continues with living men; there is hope — He hath not only some comfort for the present, but also hopes of further and greater happiness in this world, which men are very prone to entertain and cherish in themselves. Yea, he may have the hopes of a better life, if he improve his opportunities. For a living dog is better than a dead lion — Much happier as to the comforts of this world. “The meanest and most contemptible person here, in this world, hath the advantage of the greatest king, when he is gone out of it.” For the living know that they shall die — Whereby they are taught to improve life while they have it. But the dead know not any thing — Of the actions and events of this world, as this is limited in the next verse. Neither have they any more a reward — In this world. The reward or fruit of their labours is utterly lost to them, and enjoyed by others. See Ecclesiastes 2:21. For otherwise, that there are future rewards after death, is asserted by Solomon elsewhere, as we have seen, and shall hereafter see. For the memory of them is forgotten — Namely, among living men, and even in those places where they had lived in great power and glory. Also their love and hatred, &c., is now perished — They neither love, nor hate, nor envy any thing in this world, but are unconcerned in what is done under the sun.

4. For to him that is joined — This is a phrase variously translated. The strictest rendering is, For who is chosen out? that is, Who is exempted? It connects with the previous verse, and then begins the distinct statement, To… the living… is hope — “Hope springs eternal in the human breast.” Living dog… dead lion — The contrast between the dog and the lion is most forcible in the East. The Jews banished dogs from their houses and left them to wander in the streets, especially at night, subsisting on matters of scavenge. Whenever “dog” occurs in Scripture it is a term of contempt. But the “lion,” — the emblem of the royal tribe of Judah — was regarded as the king of beasts.

V. 5. Die-Whereby they are taught to improve life. Any thing-Of the actions and events of this world. Reward-The fruit of their labours in this world, are utterly lost as to them. Forgotten-Even in those places where they had lived in great power and glory.

Verse 5. The living know that they shall die] This is so self-evident that none can doubt it; and therefore all that have this conviction should prepare for death and eternal blessedness.

But the dead know not any thing] Cut off from life, they know nothing of what passes under the sun. Their day of probation is ended, and therefore they can have no farther reward in living a holy life; nor can they be liable to any farther punishment for crimes in a state of probation, that being ended.

Verses 4-6. For to him that is joined to all the living — That continues with living men; there is hope — He hath not only some comfort for the present, but also hopes of further and greater happiness in this world, which men are very prone to entertain and cherish in themselves. Yea, he may have the hopes of a better life, if he improve his opportunities. For a living dog is better than a dead lion — Much happier as to the comforts of this world. “The meanest and most contemptible person here, in this world, hath the advantage of the greatest king, when he is gone out of it.” For the living know that they shall die — Whereby they are taught to improve life while they have it. But the dead know not any thing — Of the actions and events of this world, as this is limited in the next verse. Neither have they any more a reward — In this world. The reward or fruit of their labours is utterly lost to them, and enjoyed by others. See Ecclesiastes 2:21. For otherwise, that there are future rewards after death, is asserted by Solomon elsewhere, as we have seen, and shall hereafter see. For the memory of them is forgotten — Namely, among living men, and even in those places where they had lived in great power and glory. Also their love and hatred, &c., is now perished — They neither love, nor hate, nor envy any thing in this world, but are unconcerned in what is done under the sun.

Verse 5. The dead know not any thing. This is explained by the next phrase, the memory of them is forgotten. Elijah went up to heaven, or paradise, as the Jews will have it. John 3:13. Similar are the words of a prophet: “Doubtless thou art our Father, though Abraham be ignorant of us.” The Jews understood that Abraham gathered into his bosom the souls of his children. The soul of a good man returns to God, and enjoys the happiness of separate spirits.

5. The living… the dead — The idea is, that though the living know that they must die, yet this very consciousness, acting in other directions, enables them to enjoy some pleasures. “Under the shadow of death they can still be merry.” The dead, sunken in unconsciousness, have no longer any faculty for enjoyment. A reward — That is, advantage of any sort. The memory of them — Not that they are forgotten, which would be contrary to the grammar of the clause, and to that plain, palpable look of things now under discussion, but that they forget every thing — which is the basis of the statement of the next verse. “After life’s fitful fever,” they lie down in oblivion of all things.

V. 6. Also-They neither love, nor hate, nor envy any thing in this world, but are unconcerned in what is done under the sun.

Verse 6. Also their love, and their hatred] It is evident that he speaks here of the ignorance, want of power, &c., of the dead, in reference only to this life. And though they have no more a portion under the sun, yet he does not intimate that they have none anywhere else. A man threatens to conquer kingdoms, &c. He dies; what are his threats?

Verses 4-6. For to him that is joined to all the living — That continues with living men; there is hope — He hath not only some comfort for the present, but also hopes of further and greater happiness in this world, which men are very prone to entertain and cherish in themselves. Yea, he may have the hopes of a better life, if he improve his opportunities. For a living dog is better than a dead lion — Much happier as to the comforts of this world. “The meanest and most contemptible person here, in this world, hath the advantage of the greatest king, when he is gone out of it.” For the living know that they shall die — Whereby they are taught to improve life while they have it. But the dead know not any thing — Of the actions and events of this world, as this is limited in the next verse. Neither have they any more a reward — In this world. The reward or fruit of their labours is utterly lost to them, and enjoyed by others. See Ecclesiastes 2:21. For otherwise, that there are future rewards after death, is asserted by Solomon elsewhere, as we have seen, and shall hereafter see. For the memory of them is forgotten — Namely, among living men, and even in those places where they had lived in great power and glory. Also their love and hatred, &c., is now perished — They neither love, nor hate, nor envy any thing in this world, but are unconcerned in what is done under the sun.

6. Their envy — Better, their zeal. Love, hatred, and zeal are the chief movers of the human breast, but now they are for ever extinguished. “The loftiest passions and the least

Lie sleeping side by side,

And Love hath reared its staff of rest

Hard by the grave of Pride.”

V. 7. Go-Make this use of what I have said. Eat-Chearfully and thankfully enjoy thy comforts. Accepteth-Allows thee a comfortable enjoyment of his blessings.

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.

Verses 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 men’s 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 men’s 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.

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.

V. 8. White-The eastern people of the best sort, used white garments, especially in times of rejoicing. Ointment-Which upon joyful occasions was poured upon mens heads.

Verse 8. Let thy garments be always white] The Jews wore white garments on festal occasions, as emblems of joy and innocence. Be always pure, and always happy. The inhabitants of India are all dressed in clean white cotton, and to this is the allusion in the text.

The Targum says: “At all times let thy garments be washed and pure from the stain of sin. Acquire a good name, which is likened to the oil of anointing, that blessings may be called down up thy head, and goodness not forsake thee.”

Verses 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 men’s 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 men’s 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.

8. Garments… white — White garments, grateful in hot countries, are associated with festivities and triumphs, and are the customary holiday garb. Ointment — So, also, perfumes were gladdening and demonstrative of gladness. Although Koheleth is by no means now looking at life from a Christian and religious, but only from a moral and practical, point, yet his counsel coincides with that of the psalmist: “Serve the Lord with gladness;” and with that of the apostle, “Rejoice evermore.” Joyfulness of heart is a religious and Christian precept.

V. 9. Vanity-Of this vain and frail life.

Verse 9. Live joyfully with the wife whom thou lovest] Marry prudently, keep faithfully attached to the wife thou hast chosen, and rejoice in the labour of thy hands.

Some understand this as the words of the libertine objector: “Live joyfully with the woman whom thou lovest best.” But this does not comport so well with the scope of the place.

Verses 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 men’s 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 men’s 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.

9. Live joyfully — Assuming the inability of man to secure abiding good, which his researches have now shown, Koheleth enforces the enjoyment of the present in all its varied resources. All the days of… thy vanity — Better, All thy transient days. Counsel to a life of pleasure, though no real good be in it, is in perfect harmony with the stage now reached in this wonderful discussion, which fearlessly presents the philosophy of life from every point of view which it assumes. On the theory which seems to have so much solidity, that death is what the Hindoos call “Nirvana” — an absorption into eternal repose — and upon which Koheleth for the nonce is standing, this advice to make the most of the good of the hour is wise and salutary.

V. 10. Whatsoever-Whatever thou hast opportunity and ability to do, do it with unwearied diligence, and vigour and expedition. For-Thou canst neither design nor act any thing there tending to thy own comfort or advantage.

Verse 10. Whatsoever thy hand findeth to do] Examine here the WHAT the HOW, and the WHY.

I. What is necessary to be done in this life, in reference to another? 1. Turn from sin. 2. Repent. 3. Frequent the ordinances of God, and associate with the upright. 4. Read the Scriptures. 5. Pray for pardon. 6. Believe on the Lord Jesus, that thou mayest obtain it. 7. Look for the gift of the Holy Spirit. 8. Bring forth in their seasons the fruits of it—(1) Repentance, (2) Faith; and (3) The Holy Spirit. 9. Live to get good. 10. And to do good.

11. And refer every purpose and act to the eternal world. II. How should these be done? With thy might. 1. Be fully convinced of the necessity of these things. 2. Be determined to act according to this conviction. 3. Then act with all thy strength; put forth all thy power in avoiding evil, repenting of sin, &c., &c.

III. Why should this be done? 1. Because thou art a dying man. 2. Thou art going into the grave. 3. When thou leavest this life, thy state of probation, with all its advantages, is eternally ended. 4. If thou die in sin, where God is thou shalt never come. For, 1. There is no work by which thou mayest profit; 2. No device by which thou mayest escape punishment; 3. No knowledge of any means of help; and, 4. No wisdom—restoration of the soul to the favour and image of God, in that grave whither thou goest. Therefore, work while it is called to-day.

My old MS. Bible translates this nervously: Whatever thinge may thin hond don, besily wirch: for nouther werc, ne resoun, ne wisdom, ne keennyng schuln be a nentis hell, whither thou gost. Properly speaking, every sinner is going to hell, and the wisdom of God calls upon him to turn and live.

Verse 10. Whatsoever thy hand findeth to do, &c. — Whatever thou hast opportunity and ability to, in the duties of thy calling, or for the glory of God and the good of thy fellow creatures; do it with all thy might — With unwearied diligence, vigour, and expedition. Hereby again Solomon shows, that he does not persuade men to an idle and sensual life, but only to a sober enjoyment of their comforts in God’s fear, and with an industrious prosecution of the business of their vocations. For there is no work, &c., in the grave — Thou canst neither design nor act any thing tending to the glory of God, or to thine own comfort or advantage there. Therefore neglect not thine only season.

10. With thy might — Should be, While thou art strong. In the grave does not mean in the tomb, but in the general, indefinite region of the dead — the sheol of the Jews, the hades of the Greeks.

V. 11. But time-There are times or seasons, casual to men, but known by God, in which alone he will give men success.

Verse 11. The race is not to the swift] It is not by swiftness, nor by strength and valour, that races are gained and battles won. God causes the lame often to take the prey, the prize; and so works that the weak overthrow the strong; therefore, no man should confide in himself. All things are under the government, and at the disposal of God. But time and chance] t[ eth, time or opportunity, and [gp pega, incident or occurrence,—

Happeneth to them all.] Every man has what may be called time and space to act in, and opportunity to do a particular work. But in this TIME and OPPORTUNITY there is INCIDENT, what may fall in; and OCCURRENCE, what may meet and frustrate an attempt. These things should be wisely weighed, and seriously balanced; for those four things belong to every human action. While you have TIME, seek an OPPORTUNITY to do what is right; but calculate on hinderances and oppositions, because time and opportunity have their INCIDENT and OCCURRENCE. Coverdale translates this verse well: “I sawe that in runnynge, it helpeth not to be swift; in batayll, it helpeth not to be stronge; to fedynge, it helpeth not to be wyse; to riches, it helpeth not to be sutyll; to be had in favoure, it helpeth not to be connynge; but that all lyeth in time and fortune.”

Verse 11. I returned and saw — This may have some respect to the foregoing verse: for having urged men to labour with all their might, he now adds, by way of caution, that yet they must not be confident of their own strength, as if they were sure of success by it, but must look up to God for his blessing, without which all their endeavours would be in vain. But it seems chiefly to be added, either, as another instance of the liberty and power of God’s providence, in the disposing of human affairs, of which he spake verses 1, 2; or as another of the vanities of this present life; that the race is not to the swift — Either ability to run, or success and victory in running; nor the battle to the strong — The victory in battle; nor riches to men of understanding — Who yet are most likely to get and keep riches; nor yet favour — Acceptance and love from men; to men of skill — Who know how to conduct themselves and all affairs, and therefore are most likely to find favour, at least, in the eyes of such as need their services; but time and chance happeneth to them all — There are times or seasons, casual to men, but known by God, in which alone he will give men success.

11. Time and chance — Better, Time of chance; that is, misfortune. Some generals, as Julius Caesar, were never vanquished in the field, but came to grief elsewhere. This chapter has thus far considered the case of the like fortune and event of the righteous and the wicked. The same thing is now noted as between the intelligent and the stupid. “When Koheleth was (probably) writing this, Socrates, at Athens, was discoursing in similar strain of this very thing, how the gods reserve to their own control the issues of human doings, so that the ablest general is not sure of victory, etc.”

V. 12. His time-The time of his death, or other distress which God is bringing upon him. Are taken-While they are sporting and feeding themselves. When-When they are most careless and secure.

Verse 12. As the birds that are caught] Man acts so heedlessly, notwithstanding all his wisdom, and all his warnings, that he is often taken, as a fish is, by the baited hook; and the bird by the baited snare. And thus, an evil time, like the snare, gin, trap, hook, falleth suddenly upon them; and they are taken in a moment, and have no means of escaping. How frequently do we see these comparisons illustrated!

Verse 12. For man also knoweth not his time — Namely, the time of his death, or of some other sore distress, which God is bringing upon him; as fishes are taken in an evil net — While they are sporting and feeding themselves, are suddenly and unexpectedly ensnared to their ruin; so are the sons of men snared — When they are most careless and secure.

12. Man… knoweth not his time — “His time” of danger and trial. The most notable illustration in modern times is that of Napoleon, who, at the height of his fortune, made the invasion of Russia, and, losing the finest army the world had ever seen, began his swift and utter downfall. Also — Better, Even. His time — Means the “time” of calamity just named. The shrewdest speculator has often made one investment too many. Birds — This word, without any qualification, means the sparrow, the most familiar bird of Palestine, just as “the flower” means the lily.

V. 13. This wisdom-I have observed this among many other instances of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man’s happiness without God’s blessing.

Verses 13-16. This wisdom have I seen — I have observed this among many other instances and effects of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man’s safety and happiness without God’s blessing. And it seemed great unto me — I judged it very praiseworthy, though others despised it, as it follows. There was a little city, &c. — It is doubtful whether Solomon be here relating a certain fact which had occurred in some neighbouring country, or delivering a parable to represent the value of wisdom, and the ingratitude and neglect with which those who have greatly benefited others by it, are often treated by them. St. Jerome, as appears by the following paraphrase, considers him as alluding to several facts of the same or a similar kind, “It hath often been seen that a small city and few inhabitants, being beset by an army of innumerable enemies, and besieged so straitly that they were in danger, if not other ways, of perishing by famine; were, on a sudden, contrary to all men’s expectation, delivered by a mean person, who, having more wisdom than all the great and powerful citizens, thought of a way to save them, when they gave themselves up for lost, and effected that of which they utterly despaired. And yet, O the ungratefulness of mankind! after the siege was raised, no one thought of this poor man;” namely, to give him thanks, much less to reward him for their safety. “It sets forth,” says Lord Bacon, “the depraved and malignant nature of mankind; who, in extremities and straits commonly flee to men of wisdom and courage, whom before they despised; but, so soon as the storm is over, they become unthankful wretches to their preservers.”

13. The inability of wisdom to benefit its possessor, as regarded from the personal and egoistic point of view, is illustrated by an instance. This wisdom — That is, this display of “wisdom,” I once saw. Under the sun, is emphatic, as meaning, with my own eyes, or in my own lifetime.

Verse 14. There was a little city, and few men within it] Here is another proof of the vanity of sublunary things; the ingratitude of men, and the little compensation that genuine merit receives. The little history mentioned here may have either been a fact, or intended as an instructive fable. A little city, with few to defend it, being besieged by a great king and a powerful army, was delivered by the cunning and address on a poor wise man; and afterwards his townsmen forgot their obligation to him. Those who spiritualize this passage, making the little city the CHURCH, the few men the APOSTLES, the great king the DEVIL, and the poor wise man JESUS CHRIST, abuse the text.

But the Targum is not less whimsical: “The little city is the human body; few men in it, few good affections to work righteousness; the great king, evil concupiscence, which, like a strong and powerful king, enters into the body to oppress it, and besieges the heart so as to cause it to err; built great bulwarks against it—evil concupiscence builds his throne in it wheresoever he wills, and causes it to decline from the ways that are right before God; that it may be taken in the greatest nets of hell, that he may burn it seven times, because of its sins. But there is found in it a poor wise man-a good, wise, and holy affection, which prevails over the evil principle, and snatches the body from the judgment of hell, by the strength of its wisdom. Yet, after this deliverance, the man did not remember what the good principle had done for him; but said in his heart, I am innocent,” &c.

What a wonderful text has this been in the hands of many a modern Targumist; and with what force have the Keachonians preached Christ crucified from it!

Such a passage as this receives a fine illustration from the case of Archimedes saving the city of Syracuse from all the Roman forces besieging it by sea ana land. He destroyed their ships by his burning-glasses, lifted up their galleys out of the water by his machines, dashing some to pieces, and sinking others. One man’s wisdom here prevailed for a long time against the most powerful exertions of a mighty nation. In this case, wisdom far exceeded strength. But was not Syracuse taken, notwithstanding the exertions of this poor wise man? No. But it was betrayed by the baseness of Mericus, a Spaniard, one of the Syracusan generals. He delivered the whole district he commanded into the hands of Marcellus, the Roman consul, Archimedes having defeated every attempt made by the Romans, either by sea or land: yet he commanded no company of men, made no sorties, but confounded and destroyed them by his machines. This happened about 208 years before Christ, and nearly about the time in which those who do not consider Solomon as the author suppose this book to have been written. This wise man was not remembered; he was slain by a Roman soldier while deeply engaged in demonstrating a new problem, in order to his farther operations against the enemies of his country. See Plutarch, and the historians of this Syracusan war.

When Alexander the Great was about to destroy the city Lampsacus, his old master Anaximenes came out to meet him. Alexander, suspecting his design, that he would intercede for the city, being determined to destroy it, swore that he would not grant him any thing he should ask. Then said Anaximenes, “I desire that you will destroy this city.” Alexander respected his oath, and the city was spared. Thus, says Valerius Maximus, the narrator, (lib. vii. c. iii., No. 4. Extern.,) by this sudden turn of sagacity, this ancient and noble city was preserved from the destruction by which it was threatened. “Haec velocitas sagacitatis oppidum vetusta nobilitate inclytum exitio, cui destinatum erat, subtraxit.”

A stratagem of Jaddua, the high priest, was the means of preserving Jerusalem from being destroyed by Alexander, who, incensed because they had assisted the inhabitants of Gaza when he besieged it, as soon as he had reduced it, marched against Jerusalem, with the determination to raze it to the ground; but Jaddua and his priests in their sacerdotal robes, meeting him on the way, he was so struck with their appearance that he not only prostrated himself before the high priest, and spared the city, but also granted it some remarkable privileges. But the case of Archimedes and Syracuse is the most striking and appropriate in all its parts. That of Anaximenes and Lampsacus is also highly illustrative of the maxim of the wise man: “Wisdom is better than strength.”

Verses 13-16. This wisdom have I seen — I have observed this among many other instances and effects of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man’s safety and happiness without God’s blessing. And it seemed great unto me — I judged it very praiseworthy, though others despised it, as it follows. There was a little city, &c. — It is doubtful whether Solomon be here relating a certain fact which had occurred in some neighbouring country, or delivering a parable to represent the value of wisdom, and the ingratitude and neglect with which those who have greatly benefited others by it, are often treated by them. St. Jerome, as appears by the following paraphrase, considers him as alluding to several facts of the same or a similar kind, “It hath often been seen that a small city and few inhabitants, being beset by an army of innumerable enemies, and besieged so straitly that they were in danger, if not other ways, of perishing by famine; were, on a sudden, contrary to all men’s expectation, delivered by a mean person, who, having more wisdom than all the great and powerful citizens, thought of a way to save them, when they gave themselves up for lost, and effected that of which they utterly despaired. And yet, O the ungratefulness of mankind! after the siege was raised, no one thought of this poor man;” namely, to give him thanks, much less to reward him for their safety. “It sets forth,” says Lord Bacon, “the depraved and malignant nature of mankind; who, in extremities and straits commonly flee to men of wisdom and courage, whom before they despised; but, so soon as the storm is over, they become unthankful wretches to their preservers.”

14. Little city… great king — It is not known of what city or of what king this is told. There were nations and cities within the limits of the Persian empire that steadily and successfully defied the king’s power. The case of a city thus hemmed in, so that, in the long run, the choice of fate would be between famine and the sword, would be very desperate.

V. 15. Yet-He was soon neglected and his great service forgotten.

Verses 13-16. This wisdom have I seen — I have observed this among many other instances and effects of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man’s safety and happiness without God’s blessing. And it seemed great unto me — I judged it very praiseworthy, though others despised it, as it follows. There was a little city, &c. — It is doubtful whether Solomon be here relating a certain fact which had occurred in some neighbouring country, or delivering a parable to represent the value of wisdom, and the ingratitude and neglect with which those who have greatly benefited others by it, are often treated by them. St. Jerome, as appears by the following paraphrase, considers him as alluding to several facts of the same or a similar kind, “It hath often been seen that a small city and few inhabitants, being beset by an army of innumerable enemies, and besieged so straitly that they were in danger, if not other ways, of perishing by famine; were, on a sudden, contrary to all men’s expectation, delivered by a mean person, who, having more wisdom than all the great and powerful citizens, thought of a way to save them, when they gave themselves up for lost, and effected that of which they utterly despaired. And yet, O the ungratefulness of mankind! after the siege was raised, no one thought of this poor man;” namely, to give him thanks, much less to reward him for their safety. “It sets forth,” says Lord Bacon, “the depraved and malignant nature of mankind; who, in extremities and straits commonly flee to men of wisdom and courage, whom before they despised; but, so soon as the storm is over, they become unthankful wretches to their preservers.”

15. Poor wise man, etc. — Events like this are not very rare. Cooper’s “Naval History of the United States” relates, that the sailing-master of the flagship in the battle of Plattsburg, (Lake Champlain,) quietly arranged a cable before the action, by which alone it was afterward possible to bring the ship about, so that its remaining broadside could be brought to bear. The opening of this broadside turned the battle both on lake and shore. Yet the modest and skilful hero — though thanked by his commodore — received no public reward or recognition for nearly thirty years, when his widow was granted an ample pension. “Republics,” it is said, “are ungrateful;” rather, often unmindful.

Verse 16. The poor man’s wisdom is despised, and his words are not heard.] I cannot help pursuing this illustration a little farther. The soldier who found Archimedes busily employed in drawing figures upon the sand, put to him some impertinent question, withal rudely obtruding himself on his operations. To whom this wonderful mathematician replied, “Stand off, soldier, and do not spoil my diagram;” on which the bloody savage struck him dead!

Verses 13-16. This wisdom have I seen — I have observed this among many other instances and effects of wisdom. Which he adds for the commendation of wisdom, notwithstanding its insufficiency for man’s safety and happiness without God’s blessing. And it seemed great unto me — I judged it very praiseworthy, though others despised it, as it follows. There was a little city, &c. — It is doubtful whether Solomon be here relating a certain fact which had occurred in some neighbouring country, or delivering a parable to represent the value of wisdom, and the ingratitude and neglect with which those who have greatly benefited others by it, are often treated by them. St. Jerome, as appears by the following paraphrase, considers him as alluding to several facts of the same or a similar kind, “It hath often been seen that a small city and few inhabitants, being beset by an army of innumerable enemies, and besieged so straitly that they were in danger, if not other ways, of perishing by famine; were, on a sudden, contrary to all men’s expectation, delivered by a mean person, who, having more wisdom than all the great and powerful citizens, thought of a way to save them, when they gave themselves up for lost, and effected that of which they utterly despaired. And yet, O the ungratefulness of mankind! after the siege was raised, no one thought of this poor man;” namely, to give him thanks, much less to reward him for their safety. “It sets forth,” says Lord Bacon, “the depraved and malignant nature of mankind; who, in extremities and straits commonly flee to men of wisdom and courage, whom before they despised; but, so soon as the storm is over, they become unthankful wretches to their preservers.”

16. Wisdom is despised — In this instance, favour did not come to the man of skill. One can hardly avoid adding, though it is foreign to Koheleth’s present line of thought, that wisdom is largely its own conscious reward. even while it ministers, and is not ministered to.

V. 17. Of wise men-Though poor. In quiet-Uttered with a modest and low voice. The cry-The clamorous discourses of a rich and potent, but foolish man.

Verse 17. The words of wise men are heard in quiet] In the tumult of war the words of Archimedes were not heard; and his life was lost.

Verse 17. The words of wise men — Though poor; are heard in quiet — Are uttered with a modest and low voice, and are, or should be, heard by wise men; more than the cry — The clamorous and senseless discourses; of him that ruleth among fools — Of a rich and potent, but foolish man, who has some influence on fools like himself, but is justly neglected, and his words disregarded by wise men. Or, as Aben Ezra interprets the verse, connecting it with the preceding, “The words of the wise are despised by the people when they are in prosperity, but when they are in distress, and silenced by fear and grief, then they listen eagerly and diligently.”

17. An antithesis here begins, the concluding part of which is in the end of the next verse. The insertion of though, here, would give clearness to the thought. “Though the words of wise men,” etc. Heard… more — Better, With more satisfaction; that is, they are sometimes so heard. Him… that ruleth among fools — Better, A foolish ruler. As was true in the fearful peril above mentioned.

Verse 18. Wisdom is better than weapons of war] So proved in the case of Archimedes.

But one sinner] Such as the Roman butcher above mentioned. Destroyeth much good] Such as were the life and skill of the Syracusan mathematician. One sinner has often injured the work of God; one stumbling-block has sometimes destroyed a revival of religion. Sin acts like a ferment; whatever comes in contact with it, it assimilates to itself. ECCLESIASTES

18. Wisdom… weapons — The antithesis is continued, Though wisdom be better. The anecdote given above illustrates this. The “poor wise man” prevaileth over the army and the bulwarks. But — Better, yet. One sinner — One fool. Said the French king of his heir and grandson, Francis I., “This great boy will spoil all.” And so he did; and illustrations of the like are sadly frequent. A fool may mar and baffle the wisest plans of the wise.