Ecc 9:1 | KingComments | STEP | After many observations the Preacher comes with a declaration about something he is certain of ( ). He begins the declaration of that certainty with “for”. It is not only an intellectual certainty, but also something he has taken to his heart, it is an inner conviction. He declares it to his audience, among whom we are, what he has taken to heart, that they may profit from it. He has seen “that righteous men, wise men, and their deeds are in the hand of God”. “Are in the hand of God” means that God disposes of it, that everything is under His control, that everything is under His authority and care ( ; ; ). That includes both the persons and their acts. It does not only apply to the unrighteous and fools, but also to the righteous and the wise. Also the latter ones must be very aware of the fact that they cannot direct their lives by themselves, but that they are totally dependent on God. For believers it is encouraging to know that they and their works are in the hand of God ( ; ; ). It means that they are His property and that no one can rob them from Him. The works that they are allowed to do are also in His hand. He prepared them beforehand, so that they would walk in them ( ). David, the father of the Preacher, has also talked about the hand of God. He does that when he is confronted with God’s irrevocable judgment on the people of Israel, due to his sin of the census of the people. He could choose out of three punishments and he chooses to fall into the hand of God: “Let us now fall into the hand of the LORD for his mercies are great, but do not let me fall into the hand of man” ( ). The first verse that speaks about enjoying in this book, speaks about “the hand of God” as the source for man to enjoy eating, drinking and laboring ( ). Men cannot exercise total control over their circumstances, for they are not sovereign. Only God is. The righteous or the wise ought to acknowledge His government as servants of God and just as David they must rest in His mercy, even when they are confronted with the end of life ‘under the sun’, which is death. Also for “love” and “hatred” it applies that man has no control over them. These human emotions are the two extremes of man’s feelings. Love and hatred are not the result of the human will, for man has no right of self-determination on his emotional life. He can intend to love, but still suddenly hatred can arise. Or emotions of love can diminish and after a course of time turn to hatred, as the circumstances change. He does not know in advance whether he will love or hate. While says that man does not know anything of what awaits him, there is something in the future of which he does know that will happen to him. The Preacher says: “It is the same for all” ( ). The following verse makes clear that he means death. The series of five contrasts he then lists, strongly expresses that it is something that strikes all men, without distinction, no matter what they are and how they behave; all will, without exception, die once. In the series, the righteous men are first mentioned and then the wicked. A. “The righteous” is the man who takes into account what is due to God and men; B. “the wicked” does not take anyone into account. These two are the main groups in which mankind can be divided. In the following contrast we see the characteristics of both groups, by which they can be identified. 1a. “The good, … the clean” lives in purity in the sight of God, apart from the world and its lusts; 1b. “the unclean” lives according to the corruption of his sinful nature and lives in sin. Here it is about the nature of the life that one lives, its appearance. 2a. “The man who offers a sacrifice” acknowledges that he can only be in relation with God through a sacrifice, the sacrifice of Christ, and he worships Him; he brings Him spiritual sacrifices; 2b. “the one who does not sacrifice”, lives in his own righteousness. Here it is about the basis of life , on which it is based. 3a. “The good man” responds to God’s goal with his life; 3b. “the sinner” is missing the goal that God has with his life. Here it is about the goal of life , what it focuses on. 4a. “The swearer” has nothing to hide and can declare that he is innocent; 4b. “the one who is afraid to swear” has something on his conscience. Here it is about the words , whether they are true. That is most evident in a testimony, in a statement to be made under oath. This is the formal oath for the government, that represents God. This equation of people who fear God with those who do not, seems to be in conflict with what the Preacher has said in Ecclesiastes 8 ( ). Of course that is not the case. There he pointed to the disparity and disproportion in the fate of the righteous compared to that of the wicked in the light of their existence on earth. This time he points to death, which is equally inescapable for all. Job came to the same conclusion: “It is [all] one; therefore I say, ‘He destroys the blameless and the wicked’” ( ). In many cases, the same happens to both the righteous and the wicked, and we see things that apply to both of them. They both know hardships and sorrow, sickness and old age. The righteous Abraham was rich, as was also the wicked Haman ( ; ). The wicked Ahab was killed in the fight, as was also the God fearing Josiah ( ; ). People can speak well of a righteous man ( ), but that can also be done of a wicked man ( ). In their lives on earth, the righteous are not extra favored and the wicked are not extra punished. The conclusion of that “it is the same for all”, is repeated in . Only, the Preacher adds to it that “this is an evil in all that is done under the sun”. He calls death ‘an evil’. What he then says, makes clear that he does not express an accusation to the existence of death. He directly connects to it that “the hearts of the sons of men are full of evil”. There is a direct relation between the evil of death and the evil which the hearts of the sons of men are full of. The heart represents that what characterized the whole inner man. The entire life of the sons of men is directed by and “is full of evil and insanity in their hearts throughout their lives”. A heart that is full of evil and insanity, cannot but result in a life full of sin. The inevitable result is that the sons of men “afterwards … [go] to the dead”, for “the wages of sin is death” ( ). This announcement is an abrupt end of the verse. That strengthens the thought that what the Preacher wants to represent, is the suddenness of death which can abruptly take its toll right in the middle of the life of man. The tragedy of this observation is that the awareness of death does not lead the sinner to repent, but to enjoy life as much as he possibly can. He lives according to the principle: “If the dead are not raised, let us eat and drink, for tomorrow we die” ( ). Anyone who looks at everything only under the sun, claims that with death everything ends, both for the righteous and the unrighteous. Death may be the same for all, however, it is not so with the place where one opens his eyes: “Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom” ( ). One person enters the joy of the Lord, the other is bound by his hands and feet and thrown into the outer darkness ( ). The word “for” which begins with, indicates that this verse directly connects to the previous one. With death, all hope for repentance is gone. However, “for whoever is joined with all the living, there is hope”. Such a person can still learn to know the meaning and purpose of life by the confession of sin and repentance to God. This is another observation of Solomon than in Ecclesiastes 4 ( ), without there being any contradiction. It is a supplement to that observation. The living is compared to a dog, an animal that is very much despised in the East. Yet, that living dog is better off than the admired king of animals which is dead. The point of this picture is that a human being who is still alive, though so despised and small, is better off than the most powerful and significant human being who is dead. It has been remarked that this is one of the best verses in the Bible that we can present to someone who is considering suicide. Life can be a terrible rut; relationships can be soured; there can be financial distress and one may feel that God is very far away. But as long as you breathe, there is hope that matters can turn around for the better. Relationships can be restored, illness can be cured and the work situation can improve. It never makes sense to rob yourself of life, and this verse gives an argument for that. gives the motive of what is said in , which we see from the word “for” wherewith the verse begins. That “the living know they will die” means that they are alive, for only the living “know” anything. As long as men know that they will die, there is still time to repent. “The dead” do not know this, they “do not know anything”. There is no reward for their lives and people do not think about them anymore. God does not interfere with them anymore, He does not think about them anymore. He forgets them forever. What a terrible fate! It is nonsensical to use this statement of the Preacher for the false doctrine of the so-called ‘soul sleep’, which teaches that the dead are in a kind of unconscious state. According to that doctrine, men do not have any awareness of feelings, of joy and of pain in the hereafter. However, God’s Word speaks clear language about this, as shown in the verses in Luke 16 which are already quoted above ( ). The dead are not out of consciousness. If they have died in faith, they enjoy Christ; if they die without faith, they suffer unbearable pains in the place of pain. What they no longer know about, is the possibility to get eternal life. Except from not knowing anything, they neither have feelings of love, hate and envy anymore, which characterized their lives on earth ( ). These feelings are not in them anymore, but “have already perished”. Their bodies are dead, stiff and numb in the graves, awaiting their resurrection to receive their eternal judgment, which is the only thing they will get ( ). The acceptable time ( ) with the possibility to repent and receive eternal life, has passed for them forever.

‏ Ecclesiastes 9:1

One Fate for All Men: Death

After many observations the Preacher comes with a declaration about something he is certain of (Ecc 9:1). He begins the declaration of that certainty with “for”. It is not only an intellectual certainty, but also something he has taken to his heart, it is an inner conviction. He declares it to his audience, among whom we are, what he has taken to heart, that they may profit from it.

He has seen “that righteous men, wise men, and their deeds are in the hand of God”. “Are in the hand of God” means that God disposes of it, that everything is under His control, that everything is under His authority and care (Job 12:10; Psa 31:15; Pro 21:1). That includes both the persons and their acts. It does not only apply to the unrighteous and fools, but also to the righteous and the wise. Also the latter ones must be very aware of the fact that they cannot direct their lives by themselves, but that they are totally dependent on God.

For believers it is encouraging to know that they and their works are in the hand of God (Deu 33:3; Isa 62:3; Jn 10:28). It means that they are His property and that no one can rob them from Him. The works that they are allowed to do are also in His hand. He prepared them beforehand, so that they would walk in them (Eph 2:10).

David, the father of the Preacher, has also talked about the hand of God. He does that when he is confronted with God’s irrevocable judgment on the people of Israel, due to his sin of the census of the people. He could choose out of three punishments and he chooses to fall into the hand of God: “Let us now fall into the hand of the LORD for his mercies are great, but do not let me fall into the hand of man” (2Sam 24:14).

The first verse that speaks about enjoying in this book, speaks about “the hand of God” as the source for man to enjoy eating, drinking and laboring (Ecc 2:24). Men cannot exercise total control over their circumstances, for they are not sovereign. Only God is. The righteous or the wise ought to acknowledge His government as servants of God and just as David they must rest in His mercy, even when they are confronted with the end of life ‘under the sun’, which is death.

Also for “love” and “hatred” it applies that man has no control over them. These human emotions are the two extremes of man’s feelings. Love and hatred are not the result of the human will, for man has no right of self-determination on his emotional life. He can intend to love, but still suddenly hatred can arise. Or emotions of love can diminish and after a course of time turn to hatred, as the circumstances change. He does not know in advance whether he will love or hate.

While Ecc 9:1 says that man does not know anything of what awaits him, there is something in the future of which he does know that will happen to him. The Preacher says: “It is the same for all” (Ecc 9:2). The following verse makes clear that he means death.

The series of five contrasts he then lists, strongly expresses that it is something that strikes all men, without distinction, no matter what they are and how they behave; all will, without exception, die once. In the series, the righteous men are first mentioned and then the wicked.

A. “The righteous” is the man who takes into account what is due to God and men;

B. “the wicked” does not take anyone into account.

These two are the main groups in which mankind can be divided. In the following contrast we see the characteristics of both groups, by which they can be identified.

1a. “The good, … the clean” lives in purity in the sight of God, apart from the world and its lusts;

1b. “the unclean” lives according to the corruption of his sinful nature and lives in sin.

Here it is about the nature of the life that one lives, its appearance.

2a. “The man who offers a sacrifice” acknowledges that he can only be in relation with God through a sacrifice, the sacrifice of Christ, and he worships Him; he brings Him spiritual sacrifices;

2b. “the one who does not sacrifice”, lives in his own righteousness.

Here it is about the basis of life, on which it is based.

3a. “The good man” responds to God’s goal with his life;

3b. “the sinner” is missing the goal that God has with his life.

Here it is about the goal of life, what it focuses on.

4a. “The swearer” has nothing to hide and can declare that he is innocent;

4b. “the one who is afraid to swear” has something on his conscience.

Here it is about the words, whether they are true. That is most evident in a testimony, in a statement to be made under oath. This is the formal oath for the government, that represents God.

This equation of people who fear God with those who do not, seems to be in conflict with what the Preacher has said in Ecclesiastes 8 (Ecc 8:10 ; 14). Of course that is not the case. There he pointed to the disparity and disproportion in the fate of the righteous compared to that of the wicked in the light of their existence on earth. This time he points to death, which is equally inescapable for all. Job came to the same conclusion: “It is [all] one; therefore I say, ‘He destroys the blameless and the wicked’” (Job 9:22).

In many cases, the same happens to both the righteous and the wicked, and we see things that apply to both of them. They both know hardships and sorrow, sickness and old age. The righteous Abraham was rich, as was also the wicked Haman (Gen 13:2; Est 5:11). The wicked Ahab was killed in the fight, as was also the God fearing Josiah (1Kgs 22:34; 2Kgs 23:29). People can speak well of a righteous man (Mt 5:16), but that can also be done of a wicked man (Lk 6:26). In their lives on earth, the righteous are not extra favored and the wicked are not extra punished.

The conclusion of Ecc 9:2 that “it is the same for all”, is repeated in Ecc 9:3. Only, the Preacher adds to it that “this is an evil in all that is done under the sun”. He calls death ‘an evil’. What he then says, makes clear that he does not express an accusation to the existence of death. He directly connects to it that “the hearts of the sons of men are full of evil”.

There is a direct relation between the evil of death and the evil which the hearts of the sons of men are full of. The heart represents that what characterized the whole inner man. The entire life of the sons of men is directed by and “is full of evil and insanity in their hearts throughout their lives”. A heart that is full of evil and insanity, cannot but result in a life full of sin.

The inevitable result is that the sons of men “afterwards … [go] to the dead”, for “the wages of sin is death” (Rom 6:23a). This announcement is an abrupt end of the verse. That strengthens the thought that what the Preacher wants to represent, is the suddenness of death which can abruptly take its toll right in the middle of the life of man.

The tragedy of this observation is that the awareness of death does not lead the sinner to repent, but to enjoy life as much as he possibly can. He lives according to the principle: “If the dead are not raised, let us eat and drink, for tomorrow we die” (1Cor 15:32b). Anyone who looks at everything only under the sun, claims that with death everything ends, both for the righteous and the unrighteous.

Death may be the same for all, however, it is not so with the place where one opens his eyes: “Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom” (Lk 16:22-23). One person enters the joy of the Lord, the other is bound by his hands and feet and thrown into the outer darkness (Mt 25:21 ; 30).

The word “for” which Ecc 9:4 begins with, indicates that this verse directly connects to the previous one. With death, all hope for repentance is gone. However, “for whoever is joined with all the living, there is hope”. Such a person can still learn to know the meaning and purpose of life by the confession of sin and repentance to God. This is another observation of Solomon than in Ecclesiastes 4 (Ecc 4:2), without there being any contradiction. It is a supplement to that observation.

The living is compared to a dog, an animal that is very much despised in the East. Yet, that living dog is better off than the admired king of animals which is dead. The point of this picture is that a human being who is still alive, though so despised and small, is better off than the most powerful and significant human being who is dead.

It has been remarked that this is one of the best verses in the Bible that we can present to someone who is considering suicide. Life can be a terrible rut; relationships can be soured; there can be financial distress and one may feel that God is very far away. But as long as you breathe, there is hope that matters can turn around for the better. Relationships can be restored, illness can be cured and the work situation can improve. It never makes sense to rob yourself of life, and this verse gives an argument for that.

Ecc 9:5 gives the motive of what is said in Ecc 9:4, which we see from the word “for” wherewith the verse begins. That “the living know they will die” means that they are alive, for only the living “know” anything. As long as men know that they will die, there is still time to repent.

“The dead” do not know this, they “do not know anything”. There is no reward for their lives and people do not think about them anymore. God does not interfere with them anymore, He does not think about them anymore. He forgets them forever. What a terrible fate!

It is nonsensical to use this statement of the Preacher for the false doctrine of the so-called ‘soul sleep’, which teaches that the dead are in a kind of unconscious state. According to that doctrine, men do not have any awareness of feelings, of joy and of pain in the hereafter. However, God’s Word speaks clear language about this, as shown in the verses in Luke 16 which are already quoted above (Lk 16:22-23).

The dead are not out of consciousness. If they have died in faith, they enjoy Christ; if they die without faith, they suffer unbearable pains in the place of pain. What they no longer know about, is the possibility to get eternal life.

Except from not knowing anything, they neither have feelings of love, hate and envy anymore, which characterized their lives on earth (Ecc 9:6). These feelings are not in them anymore, but “have already perished”. Their bodies are dead, stiff and numb in the graves, awaiting their resurrection to receive their eternal judgment, which is the only thing they will get (Heb 10:27). The acceptable time (2Cor 6:2) with the possibility to repent and receive eternal life, has passed for them forever.