7 Come, take your bread with joy, and your wine with a glad heart. God has taken pleasure in your works.
I am certain that there is nothing better for a man than to be glad, and to do good while life is in him. And for every man to take food and drink, and have joy in all his work, is a reward from God.
There is nothing better for a man than taking meat and drink, and having delight in his work. This again I saw was from the hand of God. Who may take food or have pleasure without him? To the man with whom he is pleased, God gives wisdom and knowledge and joy; but to the sinner he gives the work of getting goods together and storing up wealth, to give to him in whom God has pleasure. This again is to no purpose and desire for wind.
Then they took in the ark of God and put it inside the tent which David had put up for it; and they made offerings, burned offerings and peace-offerings before God. And when David had come to an end of making the burned offerings and peace-offerings, he gave the people a blessing in the name of the Lord. And he gave to everyone, every man and woman of Israel, a cake of bread, some meat, and a cake of dry grapes.
Then he said to them, Go away now, and take the fat for your food and the sweet for your drink, and send some to him for whom nothing is made ready: for this day is holy to our Lord: and let there be no grief in your hearts; for the joy of the Lord is your strong place. So the Levites made all the people quiet, saying, Be quiet, for the day is holy; and do not give way to grief. And all the people went away to take food and drink, and to send food to others, and to be glad, because the words which were said to them had been made clear.
And by the desire of all the people, the feast went on for another seven days, and they kept the seven days with joy. For Hezekiah, king of Judah, gave to the people for offerings, a thousand oxen and seven thousand sheep; and the rulers gave a thousand oxen and ten thousand sheep; and a great number of priests made themselves holy. And all the people of Judah, with the priests and the Levites, and those who had come from Israel, and men from other lands who had come from Israel or who were living in Judah, were glad with great joy. So there was great joy in Jerusalem: for nothing like this had been seen in Jerusalem from the time of Solomon, the son of David, king of Israel. Then the priests and the Levites gave the people a blessing: and the voice of their prayer went up to the holy place of God in heaven.
And they made offerings to the Lord, and gave burned offerings to the Lord, on the day after, a thousand oxen, a thousand sheep, and a thousand lambs, with their drink offerings, and a great wealth of offerings for all Israel. And with great joy they made a feast before the Lord that day. And they made Solomon, the son of David, king a second time, putting the holy oil on him to make him holy to the Lord as ruler, and on Zadok as priest. So Solomon was put on the seat of the Lord as king in place of his father David, and everything went well for him; and all Israel was under his authority.
You are to keep the feast with joy, you and your son and your daughter, your man-servant and your woman-servant, and the Levite, and the man from a strange country, and the child without a father, and the widow, who are living among you. Keep the feast to the Lord your God for seven days, in the place marked out by the Lord: because the blessing of the Lord your God will be on all the produce of your land and all the work of your hands, and you will have nothing but joy.
Then Moses took the blood and let it come on the people, and said, This blood is the sign of the agreement which the Lord has made with you in these words. Then Moses and Aaron, Nadab, and Abihu, and seventy of the chiefs of Israel went up: And they saw the God of Israel; and under his feet there was, as it seemed, a jewelled floor, clear as the heavens. And he put not his hand on the chiefs of the children of Israel: they saw God, and took food and drink.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 9
Commentary on Ecclesiastes 9 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 9
Ec 9:1-18.
1. declare—rather, explore; the result of my exploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," that is, by what is outwardly seen in His present dealings (Ec 8:14, 17). However, from the sense of the same words, in Ec 9:6, "love and hatred" seem to be the feelings of the wicked towards the righteous, whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand) (Ps 76:10; Pr 16:7). "No man knoweth all that is before them."
2. All things … alike—not universally; but as to death. Ec 9:2-10 are made by Holden the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in Ec 2:14; 3:20; 8:14.
one event—not eternally; but death is common to all.
good—morally.
clean—ceremonially.
sacrificeth—alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.
sweareth—rashly and falsely.
3. Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness."
the dead—(Pr 2:18; 9:18).
4. For—rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?"
hope—not of mere temporal good (Job 14:7); but of yet repenting and being saved.
dog—metaphor for the vilest persons (1Sa 24:14).
lion—the noblest of animals (Pr 30:30).
better—as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.
5. know that they shall die—and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (Ec 7:1-4; Ps 90:12).
dead know not anything—that is, so far as their bodily senses and worldly affairs are concerned (Job 14:21; Isa 63:16); also, they know no door of repentance open to them, such as is to all on earth.
neither … reward—no advantage from their worldly labors (Ec 2:18-22; 4:9).
memory—not of the righteous (Ps 112:6; Mal 3:16), but the wicked, who with all the pains to perpetuate their names (Ps 49:11) are soon "forgotten" (Ec 8:10).
6. love, and … hatred, &c.—(referring to Ec 9:1; see on Ec 9:1). Not that these cease in a future world absolutely (Eze 32:27; Re 22:11); but as the end of this verse shows, relatively to persons and things in this world. Man's love and hatred can no longer be exercised for good or evil in the same way as here; but the fruits of them remain. What he is at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous (see on Ec 9:1).
portion—Their "portion" was "in this life" (Ps 17:14), that they now "cannot have any more."
7. Addressed to the "righteous wise," spoken of in Ec 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Ge 4:4), thou mayest "eat … with a cheerful (not sensually 'merry') heart" (Ec 3:13; 5:18; Ac 2:46).
8. white—in token of joy (Isa 61:3). Solomon was clad in white (Josephus, Antiquities, 8:7,3); hence his attire is compared to the "lilies" (Mt 6:29), typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear (Re 3:18; 7:14).
ointment—(Ps 23:5), opposed to a gloomy exterior (2Sa 14:2; Ps 45:7; Mt 6:17); typical, also (Ec 7:1; So 1:3).
9. wife … lovest—godly and true love, opposed to the "snares" of the "thousand" concubines (Ec 7:26, 28), "among" whom Solomon could not find the true love which joins one man to one woman (Pr 5:15, 18, 19; 18:22; 19:14).
10. Whatsoever—namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as Holden would explain it.
hand, &c.—(Le 12:8, Margin; 1Sa 10:7, Margin).
thy might—diligence (De 6:5; Jer 48:10, Margin).
no work … in the grave—(Joh 9:4; Re 14:13). "The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [South].
11. This verse qualifies the sentiment, Ec 9:7-9. Earthly "enjoyments," however lawful in their place (Ec 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ec 8:17), we ought, therefore, not only to work God's work "with might" (Ec 9:10), but also with the feeling that the event is wholly "in God's hand" (Ec 9:1).
race … not to the swift—(2Sa 18:23); spiritually (Zep 3:19; Ro 9:16).
nor … battle to … strong—(1Sa 17:47; 2Ch 14:9, 11, 15; Ps 33:16).
bread—livelihood.
favour—of the great.
chance—seemingly, really Providence. But as man cannot "find it out" (Ec 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
12. his time—namely, of death (Ec 7:15; Isa 13:22). Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end (Ec 9:10).
evil net—fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare" (Lu 21:35).
evil time—as an "evil net," fatal to them.
13. Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [Maurer].
14, 15. (2Sa 20:16-22).
bulwarks—military works of besiegers.
15. poor—as to the temporal advantages of true wisdom, though it often saves others. It receives little reward from the world, which admires none save the rich and great.
no man remembered—(Ge 40:23).
16. Resuming the sentiment (Ec 7:19; Pr 21:22; 24:5).
poor man's wisdom is despised—not the poor man mentioned in Ec 9:15; for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul (Ac 27:11).
17. The words of wise, &c.—Though generally the poor wise man is not heard (Ec 9:16), yet "the words of wise men, when heard in quiet (when calmly given heed to, as in Ec 9:15), are more serviceable than," &c.
ruleth—as the "great king" (Ec 9:14). Solomon reverts to "the rulers to their own hurt" (Ec 8:9).
18. one sinner, &c.—(Jos 7:1, 11, 12). Though wisdom excels folly (Ec 9:16; 7:19), yet a "little folly (equivalent to sin) can destroy much good," both in himself (Ec 10:1; Jas 2:10) and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church (Lu 12:32; Heb 12:22); the great king to Satan (Joh 12:31); the despised poor wise man, Jesus Christ (Isa 53:2, 3; Mr 6:3; 2Co 8:9; Eph 1:7, 8; Col 2:3).