Pessimism and preparation

(9:1–18)

The first part of this chapter has been referred to as the most pessimistic passage in the entire book. But it ends on a more optimistic note, preparing us for the positive elements that will follow in the next three chapters.

Destiny (vv. 1–6)

The Preacher reflects on all he has learned from his observations and personal experiments with life under the sun, and these reveal great truth and error about the nature of salvation. It is in this passage that the ‘under the sun’ perspective meets true biblical faith head on.

The fact of death

‘Perhaps the whole root of our trouble, the human trouble, is that we will sacrifice all the beauty of our lives, will imprison ourselves in totems, taboos, crosses, blood sacrifices, steeples, mosques, races, armies, flags, nations, in order to deny the fact of death, which is the only fact we have.’ So wrote the American author James Baldwin.

It is this fact that is determining the Preacher’s nihilistic conclusions. He has observed the unfairness of life, seen its injustices but, at the end of it all, the grave is the great leveller: ‘Everything occurs alike to all’ (v. 2) and ‘that one thing happens to all’ (v. 3).

In this section the Preacher expresses two great truths about death and eternity, but goes on to make a grave error of judgement.

God is sovereign (v. 1)

The fate of man is ultimately in the hand of God. The hand or arm is a biblical metaphor denoting power. It is used about 200 times in the Old Testament to refer to the sovereign power of God. It refers to his creative power (; ); his judgmental power (; ); his saving power (, literally, ‘hand with which the Lord worked’; (); and his protective power (; ).

In the New Testament we see the picture of Christ in his creative power (. cf. v. 2); coming to sift the wheat from the chaff (); reaching out his hand in cleansing and healing (; ). The Christian’s hope is in the hand of God: ‘Therefore humble yourselves under the mighty hand of God, that he might exalt you in due time, casting all your care upon him, for he cares for you’ ().

A man’s works will not determine his destiny (vv. 2–6)

The Preacher speaks of death as an evil, for ‘that one thing happens to all’ (v. 3). It seems so unjust that, ‘under the sun’, the good and the bad share the same fate. Their works, whether good or bad have the same reward—oblivion! There is only one division between men—the dead and the living. The dead will be forgotten, and ‘nevermore will have a share in anything done under the sun’ (v. 6). Death closes the book on life—its record is complete (v. 6).

But while there is life, there is hope (v. 4). The lion, the mightiest of beasts, has none—for he is dead. But the dog, the despised scavenger, has hope—for he is still alive. He is able to contemplate his death, and in doing so evaluate life. Life is better than death because something is better than nothing. We must make the best of what we have now. The humanist would certainly agree with this, arguing that religion, with its promises of heaven and hell, has devalued human life. In John Lennon’s words:

Imagine there’s no heaven

It’s easy if you try

No hell below us

Above us only sky

Imagine all the people

Living for today.

Diversion (vv. 7–10)

Here is an uplifting diversion from the road to despair. The overriding factor is that ‘God has already accepted your works’ (v. 7). Michael Eaton makes an interesting observation: ‘This almost Pauline touch is the nearest the Preacher came to a doctrine of justification by faith. Man has but to receive contentment as God’s gift (cf. 3:13); God will approve of him and his works. The believer is not struggling for acceptance; he is already accepted.’ As we have already noted, righteousness does not come from our own labour (; ). The works that are accepted by God are those that are the expression of thanksgiving and obedience to a God who has saved us by his grace ().

For the unbeliever, these blessings are a diversion from the true eternal reality but for the believer they are a ‘lay-by’ on the way to heaven. He is to be thankful for temporal blessings and to enjoy them to the full. He is to eat and drink for God’s glory (). The white garments and anointing oil were of practical significance in the hot Palestinian climate but, for the Christian, they have a deeper significance (; ). Enjoy your relationships, particularly with your spouse (v. 9) and be wholehearted in your work (v. 10), for these things have been appointed for you by the sovereign God for your good ().

Determination (vv. 11–12)

The common factors of time and chance dog all men. Things don’t always go to plan. To paraphrase the Preacher’s illustration: a ‘lucky’ goal can win a cup-tie, a ‘lucky’ punch can fell a champion, a financial genius can be ruined by a stock market crash and the victim may never receive compensation (v. 11).

What determines the course of our lives and the end of them? The secular man sees it as the ‘luck of the draw’ or ‘the way the cookie crumbles’. The believer sees it differently. Luck, fate, and chance are simply the incomprehensible activities of a God who is working things to his eternal purpose. If he determines that ‘the last will be first’ (), and ‘For to everyone who has, more will be given’ (), then so be it ().

We did not determine our entrance into this world and we have no power over the time of our departure (v. 12). As the fish and birds are trapped when in the full vigour of health and activity, so is man, ‘snared in an evil time’—only a heartbeat away from eternity. Man is trapped in this helpless state. His plaintive cry may well be, ‘Who will deliver me from this body of death?’ ().

Deliverance (vv. 13–18)

Whatever the Preacher has seen must have made a great impression upon him, for most of his journey on the road to discovering the meaning of life has immersed him in the folly of mankind. The word great sums up the magnitude of his discovery. When Moses’ father-in-law, Jethro, advised him to appoint elders, it was in order that they would handle the smaller issues and Moses would be left free to deal with the greater (). Ninevah is described as ‘an exceedingly great city’ (). Samuel speaks of ‘this great thing of which the Lord will do before your eyes’ (). The Preacher uses the same term to describe the wisdom that he has seen—it is that impressive (v. 13). We must remember that the Preacher is writing from the perspective of Solomon, who is the wisest of men. It would take a lot to impress him!

Why does it impress him? (vv. 14–15)

This is the story of a poor man whose wisdom delivered a city from siege laid by a great army. There have been a number of attempts to identify a specific event that fits the Preacher’s story: ‘Archimedes saving Syracuse from the Romans by sinking their ships (212 BC), the besieging of Dor by Antiochus the Great (218 BC), and later by Antiochus VII (138 BC), the besieging of Beth-Sura by Antiochus V, the rescue of Athens by Themistocles, the besieging of Abel by Beth-maach () and the deliverance of Thebes ().’ Some of these, however, would exclude Solomon as the author of Ecclesiastes.

Whatever the historical event recorded, a great impression has been made on the mind of the Preacher—but not everyone is impressed, for, ‘no one remembered that same poor man.’ This story may be included in the passage simply to demonstrate the way people are ‘under the sun’, and give sound instruction to prepare us for disappointment—working for the best interest without expectation of reward. The Jewish teachers, however, later allegorized it—giving it a more overtly spiritual dimension.

A Jewish allegory

The targum of this passage—a targum is an oral paraphrase or interpretation of the Hebrew Old Testament in Aramaic—interprets the city as a person whose body is invaded by an evil spirit. The poor wise man stands for the good but humble spirit that wages war against the evil spirit. This targum would have been used in the synagogues in the time of Jesus, to demonstrate the spiritual struggle that takes place within a person.

A Christian allegory

Although it is unlikely that the Preacher intended his story to be interpreted allegorically, we do see parallels in the gospel message of the New Testament. Man’s soul is under siege by the forces of darkness (). Christ is the wise man () who became poor for our sake () His atoning sacrifice is God’s wise way of delivering man from the city of destruction (), yet it is greeted with ingratitude ().

The master of Christian allegory, John Bunyan, graphically writes of the siege and deliverance of the soul of man in his Holy War: ‘Well, upon a time, there was one Diabolus, a mighty giant, made an assault upon the famous town of Mansoul, to take it and make it his own habitation.’ Christ delivers the city from Satan’s clutches:

I saw Emmanuel, when he possess’d

His town of Mansoul; and how greatly blest

A town his gallant town of Mansoul was

When she received his pardon, loved his laws.

An assessment (vv. 16–18)

The Preacher now draws his conclusions—and we can do likewise. ‘Wisdom is better than strength’ (v. 16). God’s way is better than man’s, even though it is a stumbling block to some and foolishness to others (). Man may despise the gospel and even try to drown out its proclamation, but it should and will be heard (vv. 16–17). God’s wise words meet with a mixed reception. After Paul’s sermon on Mars Hill, we are told that, ‘Some mocked, while others said, “We will hear you again on this matter” … However, some men joined him and believed.’ ().

‘Wisdom is better than weapons of war’ (v. 18). George Whitefield and John and Charles Wesley often met with violent opposition as they proclaimed the gospel in the open air. Yet their message was heard above the shouts and taunts, and often turned the hearts of their most violent opponents. The Preacher’s final words, ‘But one sinner destroys much good’ (v. 18) will form a natural link with the next chapter, but also deals with the root of the whole problem—man’s sinful heart. It is through the sin of one man that we have been brought into the bondage of death, and through the obedience of another that we have been delivered ().

For Further Study

1. Examine the two great facts in our common destiny (vv. 1–6)—God’s sovereignty (; ; ; ; ), and man’s inability to determine his destiny (vv. 2–6, 11–12. cf. ). Does this give you grounds for pessimism or optimism?

2. The passage deals with the reality of death as the cut off point for hope. Compare the Preacher’s words with those of Jesus ().

To Think About and Discuss

1. What kind of hope is found in vv. 4–6?

2. Read vv. 7–10. How can we enjoy life in the shadow of death?

3. Can you see the parallel between the ‘poor wise man’ (v. 15) and Jesus Christ? (). What confidence does this give you in the face of your own death? How does this passage help you to counsel a friend or relative who is terminally ill and not a believer?