13. Living While You Live (Ecclesiastes 9:1-12) | Bible.org 13. Living While You Live (Ecclesiastes 9:1-12) Related Media “DEATH!” There I said it—the infamous “d” word. Death is one of those subjects we don’t like to discuss. That’s why it’s a subject of so many euphemisms. Instead of using the word dead, we say, “passed away,” “returned home,” “gone to a better place,” “sleeping in Jesus,” or “went to be with the Lord.” At least we use those terms around the church and the funeral home. In less guarded moments, we speak of “taking a dirt nap,” “kicking the bucket,” “buying the farm,” “cashing in the chips,” “biting the dust,” or the ever-popular “croaked.” Whether we lean to the reverent right or the flippant left, we shy away from speaking directly of the ultimate enemy. 343 It seems that we are hesitant to come to grips with our impending death. We would rather avoid any discussion about it. After all, death is a depressing subject.

And who wants to be depressed? Yet, I would argue that we are not prepared to live until we are prepared to die. Solomon tackles the subject of death head-on. Instead of denying death, he discusses its reality and our response. In Eccl 9:1-12, Solomon provides two reminders that will enable us to make the most of our few days on earth. 344 1. Death is certain (9:1-6). In this first section, Solomon explains that death is the “Great Equalizer.” Death plays no favorites and overlooks no one. Regardless of your strength and wealth, you are going to die. In 9:1 Solomon writes, “For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds 345 are in the hand 346 of God. Man does not know 347 whether it will be love or hatred; anything awaits him.” After much reflection, Solomon acknowledges that God is sovereign over everything and everyone. Here he states that nothing befalls the children of God that doesn’t first pass through the hands of God.

Yet, with this, Solomon reminds us that we may experience “love or hatred.” The terms “love” and “hate” refer respectively to divine favor or disfavor. Solomon’s point is this: There are no guarantees as to what life will bring, but the certainty of life is that God is involved in the lives of those who trust Him. No one by even righteous deeds can gain control over God and coerce blessing from Him. One must acknowledge that all is in God’s hands. 348 I’m reminded of this by the words of Bob Hope, after receiving a major award. He responded, “I don’t deserve this, but then I have arthritis and I don’t deserve that either.” Although I appreciate the humor of this remark, it is bad theology. Like Job, we are to receive both good and bad because both can come from the hand of God. In 9:2-3, you’re going to find out why Solomon is not coming over for dinner. He writes, “It is [i.e., death] the same for all.

There is one fate 349 for the righteous and for the wicked; 350 for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. This is an evil in all that is done under the sun, that there is one fate 351 for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead.” Solomon could summarize verses 2-3 with these words: “Under the sun, you’re done.” If he were living today, he would say, “We’re all going to ‘take a dirt nap.’” Ultimately, every man who has ever lived or will ever live will die. Solomon was right; the same destiny overtakes us all.

You and I can work out, take our vitamins, drink bottled water, stay away from McDonalds, and swear off Krispy Kreme, but even with the best of care for this flesh, it is one day going to give out and we will die. In 9:3, death is labeled “the evil,” not simply a natural phenomenon. 352 Death is an intrusion, it’s an enemy. This means we shouldn’t go to funerals and sing The Lion King song, “The Circle of Life.” The most ridiculous and pathetic advice you could give someone is: “Death is just part of life.” No it isn’t, it is death! It’s the wages of our rebellion and sin against God. It’s cosmic treason and it is punished by death. 353 We were created by a living God, to be a living people, who live forever with this living God. The only way to get rid of death is to get rid of sin. That is why Jesus died for our sin, so we could live. 354 Today, will you believe in Jesus Christ as you Savior from sin? He offers you eternal and abundant life.

355 Despite the inequities of life, Solomon argues that life is better than death. In 9:4-6 he explains: “For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun.” 356 Solomon is focused on “life under the sun,” he is not talking about “life in the Son.” The person who lives “in the Son” can leave a godly legacy and attain eternal rewards. But that is not under discussion here. Instead, Solomon is speaking of life-and-death matters. We won’t get all we should out of these verses until we recognize that in Solomon’s day, dogs were diseased mongrels that ran in packs through city streets, not pampered pets. 357 People feared and loathed them. Nevertheless, Solomon says that a live dog is better than the king of the jungle who’s dead. Why?

Because the living know they will die! The living may yet reckon with the reality of death and in so doing embrace the joy life has to offer, but no such possibility exists for those who have already died. Their time has passed.﻿ There is no second chance, there is no purgatory, there is no reincarnation, and there is no eternal recurrence of life. You and I are going to die. We’re going to be painted up like a circus clown. We’re going to be filled full of preservatives. We’re going to be shut in a box, thrown into a six-foot hole, and become food for worms. This is painful, but it is true. 358 This is one of the best passages in the Bible to offer to one who is contemplating suicide. Life may be a terrible drudgery for you right now. Relationships may have soured, finances may be non-existent, and spiritually you may feel far from God, but if you are breathing, there is hope that things may get better. Many people have built success out of the ashes of failure. 359 Relationships can be healed; sickness can be cured; work can improve. It never makes sense to take your life.

If you are feeling suicidal today, please tell someone. Solomon has pulled no punches in his death-dealing exposé. The fact that our days are numbered ought to motivate us to live earnestly for God. In light of the brevity of life, we must live with seriousness, recognizing the importance of a life well invested. Twice a week for the rest of our lives, we ought to begin the day by looking in the mirror and saying, “I am going to die someday—maybe today.” What a difference that would make in our lives. The fact that we will die should affect the way we live. [Solomon is clear that death is certain. Now he reminds us that…] 2. Life is uncertain (9:7-12). In this section, Solomon urges us to make the most of our lives because time and chance can overtake us. In 9:7-10, Solomon unveils five imperatives that advocate living life to the fullest (“go,” “eat,” “drink,” “enjoy,” and “do”).

These five imperatives are located in the central part of this chapter and are recorded there to present the central thrust of the chapter: life is short; death is certain; so live in the most meaningful way that you can. 360 Party while you can (9:7-8). In 9:7 Solomon writes, “Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.” Solomon says, “Party on down with family and friends, for life is short and then you die.” Throughout the Scriptures, wine and bread are frequently representative of that which God gives us to comfort and cheer us. 361 Even today they are symbols of the joy of the Lord and His goodness and blessing. Thus, we are to enjoy God’s good gifts and celebrate life with others. So slow down and enjoy a meal with your family and friends. The reason Solomon gives is that “God has already approved your works.” This 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, it should help us realize that it is not sinful to take pleasure in what God has given us— even luxuries. We need to balance gratefulness and generosity, retaining some things and giving away others. This balance is not easy, but it is important. Solomon continues in 9:8 by saying, “Let your clothes be white all the time, and let not oil be lacking on your head.” In the Old Testament, births, weddings, and harvest festivals were special occasions and required one to dress up and be fresh. In Solomon’s day, black clothes and ashes on the head were a sign of mourning. Conversely, white clothes and oil 362 on the head were a sign of rejoicing. “Oil on your head” is the ancient equivalent of deodorant and perfume and cologne, so do yourself and others a favor and use it. Solomon tells us to dress every day as if we’re on the way to a celebration of life. 363 Some would say, “What do I have to rejoice about? I could die any time.” Exactly! That’s a great reason to let every waking moment be a celebration of God’s gift of life. Get dressed. Eat out with a friend.

Why? Because you can and because God enjoys your enjoyment. 364 Therefore, “have a blast while you last.” 365 Enjoy your spouse while you can (9:9). Solomon writes, “Enjoy 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.” Solomon had many honeys and many honeymoons—to the demise of his kingdom. He treated himself to hundreds of wives and concubines. Now, at the end of his life, he wishes he had lavished all his love on the wife of his youth. A man who had a thousand women now speaks in the singular rather than the plural. One partner, one heart. 366 Husbands, love your wife with every fiber of your being, for this may be your last day on earth. Listen to her, talk with her, spend time with her, make love to her no matter how many times she resists, tell her she is beautiful. Wives, we know this works both ways. Are you easy to enjoy?

I will tell you that if you want your husband to enjoy you, be easy to enjoy. If you want your husband to desire your company, make your company pleasant to be around. You might say, “This is hard, she needs to show me first” or “He needs to demonstrate leadership.” But guess what…you’re going to die! What are you waiting for? Don’t waste your time; enjoy your life. Enjoy it now! Have a blast while you last. Glynn Wolfe died alone in Los Angeles at the age of 88. No one came to claim his body; the city paid to have him buried in an unmarked grave. This is sad, but not unusual. It happens all too often in large cities where people tend to live disenfranchised lives. Glynn’s situation was unique, however, because he was no ordinary man. He held a world record. The Guinness Book listed him as the Most Married Man, with 29 marriages to his credit.

This means 29 times he was asked, “Do you take this woman to be your lawfully wedded wife…forsaking all others, do you pledge yourself only to her, so long as you both shall live?” Twenty-nine times Glynn Wolf said, “I do,” but it never quite worked out that way. He left behind several children, grand-children, great grand-children, a number of living ex-wives, and innumerable ex-in-laws—and still, he died alone. He spent his entire adult life looking for something he apparently never found—and he died alone. 367 How different this man’s life and death would have been if he invested all his love and energy into one woman. There is an ancient quote from The Talmud—a commentary on Jewish law—that states, “A man should eat and drink beneath his means, clothe himself within his means, and honor his wife above his means.” 368 This summarizes well the last three verses. Do your work while you can (9:10).

Solomon writes, “Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going.” 369 The word “hand” suggests ability, “find” suggests opportunity, and “might” suggests intensity. Solomon wants us to know that we have only one life to make our contribution, “for there is no activity or planning or knowledge or wisdom in Sheol where you are going.” The Hebrew word Sheol refers to the abode of the dead. 370 Solomon is saying: When death overtakes us, our time to plan, be active, and execute wisdom will have come to a screeching halt. Sheol kills earthly work! That is why we must work while we can. 371 Work is a privilege that we will not have after we die. Probably, toil connected with the curse on nature is in view here. We will be active in service in heaven, for example, but this will not be work as we know it now (Rev 22:3). If you think work is not a blessing, spend some time talking with someone who has been out of work for a long time.

372 Throw yourself into something besides bed! You only get one shot at it. Do something worthwhile. Make a contribution. I’ve read that a man or woman of fifty, having worked consistently since school, will have put in 56,000 hours of work. Imagine if you will, 56,000 hours of boredom and resentment. Who would come through such an ordeal with a sound mind? Yet a poor attitude towards one’s job creates that environment. Now imagine someone rising in the morning to say, “Thank You, Lord! Another day to use the gifts and the strength and the mind You have given me. What a gift You have given me that I may work and serve.” That mind-set will add years to your life and life to your years. It will also bring you success, promotions, and glory for God. 373 Charles Spurgeon, the prince of preachers, often worked eighteen hours a day. Famous explorer and missionary, David Livingstone, once asked him, “How do you manage to do two men’s work in a single day?” Spurgeon replied, “You have forgotten that there are two of us.” 374 Surgeon was right.

We have the Holy Spirit working in and through us. He can and should make work a pleasure not a pain. So have a blast while you last. Tragically, many Christians live as if it is a sin to enjoy life. 375 Yet, God created man and woman to live in a place called Eden, which means “delight.” The Bible teaches that one day we will live on a new earth that will be like Eden once again. 376 So we are to prepare now by living a life of joy. The Hebrews knew joy perhaps better than any culture. In the Old Testament, there are no less than ten different words for “joy.” 377 What is the level of joy in your life? Every year I teach a class called “Eschatology” (i.e., the study of last things) at Ecola Bible School. One of the homework questions I ask my students is, “How would you live today if you knew it would be your last?” Some students give what they think are spiritual responses such as, “I would read my Bible all day and share Jesus with my loved ones.” However, many of the students say, “I would have a good meal with my family and friends.

I would tell others how much I love them. I would go skydiving.” They figure if I haven’t read my Bible or shared Christ like I should, why bother doing so in my last day? People and enjoyment are what is meaningful to them. So have a blast while you last. The last two verses of this section could serve as a summary for the entire book of Ecclesiastes. Solomon writes, “I again saw under the sun that the race is not to the swift and the battle is not to the warriors, and neither is bread to the wise nor wealth to the discerning nor favor to men of ability; for time and chance overtake them all.” But just in case we are confident in our strengths and gifts to help us make our mark, Solomon lists five desirable assets: the “swift,” the “strong,” the “wise,” the “discerning,” and “to men of ability.” He then informs us that these talented individuals do not always win and find great success. Wisdom, skill, and hard work can promote but not guarantee success. This is true because “time and chance overtake them all.” 378 First, time limits us.

This is an echo of the teaching throughout Ecclesiastes that the seasons of our life are in the hand of God. This is a warrant for faith but also a death-blow for self-confidence. Second, chance is the unexpected event which may throw the most accomplished off course, despite the most thoroughly prepared schemes. Time and chance overtakes humankind just like death itself. 379 So have a blast while you last. Solomon concludes in 9:12 with these powerful words: “Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil 380 time when it suddenly falls on them.” Unfortunately, man does not often recognize this truth. We live as if we are the master of our own fate, the captain of our soul. How foolish we are! Rather than the master of our fate, we are more like little fish. We swim along, minding our own business, and suddenly we are snatched up by a net…and there is absolutely nothing that we can do about it! Time, chance, and death catch one unexpectedly, like a trap, and there is no escape.

When the trap has closed, any opportunity to enjoy life is over. Just stop for a moment and think about it: What will we do if our heart or lungs fails us? What can we do if we contract a fatal disease? What can we do if we lose our job or our business? What will we do if a child dies or if a spouse leaves us? Sooner or later, we will all find out that our present existence and future destiny belong to the Lord alone. So have a blast while you last. In a sense, this verse is a microcosm of the whole book of Ecclesiastes. So much of life is enigmatic and fails to conform to the rules we have learned. We’ve been taught that if you want to succeed you have to compete and be aggressive, get up earlier, go to bed later, put in more hours, do unto them before they do unto you. But, says Solomon, it doesn’t always work that way. Nothing is guaranteed. This is how life is, but we shouldn’t despair nor should we quit aiming to be swift, strong, wise, brilliant and learned.

We should, however, quit thinking that life owes us anything, or, for that matter, that God owes us anything under the sun. Now if you talk about the long run, that’s a different story. Even Solomon says in 8:12: “Although a wicked man commits a hundred crimes and still lives a long time, I know that it will go better with God-fearing men, who are reverent before God.” But in the meantime, often it will seem that time and chance play a bigger part in our lives than God’s providence. You play the board game Monopoly. You buy railroads and place hotels on Park Place and Boardwalk. You pass “Go” and collect $200. Everyone has fun. Then the game ends, and all the hotels, all the colorful tokens, and all the funny money go back into the box. Solomon, who held an empire much less plastic, would tell us that whether you build in plastic or gold it’s all the same. Build the temple, extend a dynasty, even write three God-inspired books—in the end, it all goes back in the box. 381 Likewise, life is short. You and I are going to die.

Stop and ask yourself, “What really matters? How do I want to be remembered? What do I want others to say about me?” And then make a commitment to have a blast while you last. Scripture References Ecclesiastes - Wikiquote Ecclesiastes הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת, הֲבֵל הֲבָלִים הַכֹּל הָבֶל Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. 1:2; New International Version What profit hath a man of all his labour which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth for ever. The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. 1:3-5; King James Version All things are full of weariness beyond uttering. The eye is not satisfied with seeing, nor the ear filled with hearing.

1:8; World English Bible What has been will be again, what has been done will be done again; there is nothing new under the sun. Is there anything of which one can say, "Look! This is something new"? It was here already, long ago; it was here before our time. 1:9-10; New International Version There is no remembrance of the former generations; neither shall there be any remembrance of the latter generations that are to come, among those that shall come after. 1:11; American Standard Version I, the Teacher, was king over Israel in Jerusalem. I devoted myself to study and to explore by wisdom all that is done under heaven. What a heavy burden God has laid on men! I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind. What is twisted cannot be straightened; what is lacking cannot be counted. 1:12-15; New International Version I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.

And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow. 1:16-18; King James Version Ecclesiastes 2[ edit ] I said in my heart: I will go, and abound with delights, and enjoy good things. And I saw that this also was vanity. "Laughter," I said, "is foolish. And what does pleasure accomplish?" 2:2; New International Version Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun. 2:11; King James Version Like the fool, the wise man too must die! I saw that wisdom is better than folly, just as light is better than darkness. The wise man has eyes in his head, while the fool walks in the darkness; but I came to realize that the same fate overtakes them both. Then I thought in my heart, "The fate of the fool will overtake me also.

What then do I gain by being wise?" I said in my heart, "This too is meaningless." For the wise man, like the fool, will not be long remembered; in days to come both will be forgotten. Like the fool, the wise man too must die! 2:13-16; New International Version There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.

2:24; King James Version Ecclesiastes 3[ edit ] To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace.

3:1-8; King James Version Ecclesiastes 4[ edit ] Again I looked and saw all the oppression that was taking place under the sun: I saw the tears of the oppressed-- and they have no comforter; power was on the side of their oppressors-- and they have no comforter. And I declared that the dead, who had already died, are happier than the living, who are still alive. But better than both is he who has not yet been, who has not seen the evil that is done under the sun. 4:1-3; New International Version Better is an handful with quietness, than both the hands full with travail and vexation of spirit. 4:6; King James Version Two are better than one, because they have a good return for their work: If one falls down, his friend can help him up. But pity the man who falls and has no one to help him up! Also, if two lie down together, they will keep warm. But how can one keep warm alone? Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.

4:9-12; New International Version Better a poor but wise youth than an old but foolish king who no longer knows how to take warning. 4:13; New International Version Ecclesiastes 5[ edit ] Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few. 5:2; King James Version When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. 5:4-5; King James Version If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they. Moreover the profit of the earth is for all: the king himself is served by the field. 5:8-9; King James Version Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless.

5:10; New International Version The sleep of a labouring man is sweet. The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. 5:12; King James Version As he came forth from his mother's womb, naked shall he go again as he came, and shall take nothing for his labor, which he may carry away in his hand. 5:15; American Standard Version Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work--this is a gift of God. He seldom reflects on the days of his life, because God keeps him occupied with gladness of heart. 5:19-20; New International Version Ecclesiastes 6[ edit ] A man may have a hundred children and live many years; yet no matter how long he lives, if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he. It comes without meaning, it departs in darkness, and in darkness its name is shrouded.

Though it never saw the sun or knew anything, it has more rest than does that man. 6:3-5; New International Version Do not all go to one place? Do not all go to one place? 6:6; King James Version All the labour of man is for his mouth, and yet the appetite is not filled. 6:7; King James Version Ecclesiastes 7[ edit ] A good name is better than fine perfume, and the day of death better than the day of birth. 7:1; New International Version It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of every man; the living should take this to heart. 7:2; New International Version It is better to heed a wise man's rebuke than to listen to the song of fools. 7:5; New International Version Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit. 7:8; King James Version Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

7:9; King James Version Ecclesiastes 8[ edit ] Who is like the wise man? Who knows the explanation of things? Wisdom brightens a man's face and changes its hard appearance. 8:1; New International Version Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment. 8:5; King James Version There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it. 8:8; King James Version All of this I have seen, and I applied my heart to every work that has been done under the sun, during the time that man has dominated man to his harm. Ecclesiastes 9[ edit ] So I reflected on all this and concluded that the righteous and the wise and what they do are in God's hands, but no man knows whether love or hate awaits him.

9:1; New International Version All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead. 9:2-3; King James Version Anyone who is among the living has hope--even a live dog is better off than a dead lion! 9:4; New International Version For the living know that they will die, but the dead know nothing at all, nor do they have any more reward, because all memory of them is forgotten. Also, their love and their hate and their jealousy have already perished, and they no longer have any share in what is done under the sun.

9:5-6; New World Translation of the Holy Scriptures Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun. 9:9; King James Version Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. 9:10; King James Version I have seen something else under the sun: The race is not to the swift or the battle to the strong, nor does food come to the wise or wealth to the brilliant or favor to the learned; but time and chance happen to them all. Moreover, no man knows when his hour will come: As fish are caught in a cruel net, or birds are taken in a snare, so men are trapped by evil times that fall unexpectedly upon them. 9:11-12; New International Version The quiet words of the wise are more to be heeded than the shouts of a ruler of fools.

9:17; New International Version Ecclesiastes 10[ edit ] Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour. 10:1; King James Version There is an evil I have seen under the sun, the sort of error that arises from a ruler: Fools are put in many high positions, while the rich occupy the low ones. I have seen slaves on horseback, while princes go on foot like slaves. 10:5-7; New International Version Ecclesiastes 12[ edit ] Remember also thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, when thou shalt say, I have no pleasure in them; While the sun, or the light, or the moon, or the stars, be not darkened 12:1-2; King James Version Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it. 12:7; New International Version Not only was the Teacher wise, but also he imparted knowledge to the people.

He pondered and searched out and set in order many proverbs. The Teacher searched to find just the right words, and what he wrote was upright and true. 12:9-10; New International Version Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil. 12:13-14; King James Version Ecclesiastes, Theology of - Baker's Evangelical Dictionary of Biblical Theology Online Ecclesiastes, Theology of Education in Bible Times Ecclesiastes, Theology of Debate surrounds the interpretation of Ecclesiastes. Some early Jewish interpreters even suspected the canonicity of the book. It sometimes gives apparently contradictory advice. The book's author, who goes by the name "Qohelet" (translated in modern versions as "the Preacher" or "the Teacher"), can, on the one hand, say that he "hated life" ( 2:17 ), but, on the other, assert that a "live dog is better off than a dead lion" ( 9:4 ).

Not infrequently, Ecclesiastes clashes with the teaching of other biblical books. For instance, while the Book of Proverbs advocates a total commitment to the way of wisdom, Qohelet says, "Do not be overrighteous, neither be overwise" ( 7:16 ) and concludes that in the long run wisdom can get us no further than folly ( 2:12-16 ). While, for these reasons, some Jewish interpreters turned away from Ecclesiastes, others justified its inclusion in the canon by straining its interpretation. The Targum to the book (Levine) is an instructive example. It, first of all, made explicit what the author skillfully and intentionally never stated, most notably the identification of Qohelet and Solomon. As all critical and many evangelical interpreters (notably Delitzsch and Young) have remarked, the two are not the same. Too many passages in the book could only be written by a nonroyal person ( 4:1-3 ; 5:8-9 ; 8:2-6 ). Nevertheless, the Targum makes the identification and this identification in part helped the religious communities accept the book.

The same Targum stretched the interpretation of individual passages beyond all reason in order to turn Qohelet/Solomon into a teacher of pure orthodoxy. Thus, when Qohelet warns about the weariness of books, the Targum turns it into an exaltation of Torah study. Early Christian interpretation took the same basic approach. It is noteworthy that the New Testament never directly quotes Ecclesiastes. The only mention of the book in the first centuries of the church is in the Shepherd of Hermas, and that book alluded to only the last two verses. It is in the third century that commentaries on Ecclesiastes are first attested. These early Christian interpreters found theological meaning in the text through allegory. For instance, Qohelet's frequent refrain advocating his listeners to seek pleasure in eating and drinking is turned into an admonition to partake of the Lord's body and blood in communion. Ambrose finds a reference to the Trinity in the three-strand cord of 4:12. The issue of the interpretation of Ecclesiastes continues to the present, with some commentaries arguing for an orthodox Teacher in the book who has a positive view of life.

The theological contribution of the book, according to this approach, is its affirmation of the wisdom traditions of Proverbs and its encouragement of enjoying the little pleasures of the present life in the midst of a fallen world. Such a view of the book, however, does not take into account the book's literary structure and treats certain, more negative aspects of the book, as secondary, or, if not, strains at the interpretation of individual words and passages to make it fit a preconceived idea of the function of the book. On the contrary, the most natural reading of the book takes into account the presence of two speakers: Qohelet, who refers to himself in the first person in 1:12-12:7, and a second unnamed wise person, who describes Qohelet to his son ( 12:12 ) in the third person ( 1:1-11 ; 12:8-15 ). In effect, the speech of Qohelet is a quotation, which is framed by the words of the second speaker who is the narrator/author. Qohelet's Theology (1:12-12:7).

Qohelet is a wisdom teacher who struggles with the traditions of his people, including the normative traditions of a book like Proverbs. His most frequent refrain (and there are several of these) is "Meaningless, meaningless! All is meaningless!" He uses the term "meaningless" (hebel [ l,b,h ]) in well over twenty passages. The second wise person, in fact, introduces and concludes Qohelet's teaching with the refrain, as if to say, "This is Qohelet's basic conclusion." Qohelet is not satisfied merely to state that everything is meaningless, but specifies a number of areas and shows why they have no value. For one thing, toil is meaningless. He gives a number of reasons why toil cannot give ultimate satisfaction. Someone might work hard and succeed, but then die and have to leave it all to someone who has not worked for it ( 2:17-23 ). Further, the motivation to work hard itself is evil because it springs from envy ( 4:4 ). What does Qohelet advocate in terms of toil? It is hard to say.

On the one hand, he quotes a proverb to the effect that to cease work leads to destruction ( 4:5 ), but quickly follows this with a second proverb that encourages a tranquil lifestyle ( 4:6 ). Qohelet also pronounces the world meaningless in light of the oppression he sees wherever he turns ( 4:1-3 ). The government itself is responsible for much of the suffering of the people ( 5:8-9 ). He is obviously moved by what he sees, but he never sees ways to soften the suffering of the oppressed or even to become one of the comforters that they lack ( 4:1 ). He never considers action (doubly surprising if he is actually a king), but seems resigned to it all: "Consider what God has done: Who can straighten what he has made crooked?" ( 7:13 ). Perhaps most surprising of all is his attitude toward wisdom. If there was anything that should have appealed to a wise person in Israel, it would have been the value of his wisdom. For Qohelet, however, wisdom has only a limited, relative significance in comparison to folly. An examination of 2:12-16 illustrates his attitude.

In the initial phase of his comparison between wisdom and folly, he sounds very similar to the teaching of Proverbs and concludes that "wisdom is better than folly" (v. 13). Wisdom allows a person to "get on" in the world (v. 14a). But this advantage is short-lived as Qohelet then contemplates the long run. Both the fool and the wise die, rendering void the benefits of wisdom (vv. 14b-16). Qohelet's search for meaning leads him to consider many different areas of life on earth. He not only explores wisdom and toil; he also considers political power ( 4:13-16 ), riches, large families, and long life (5:8-6:12). In each of these areas, he encounters "meaninglessness" and expresses his frustration that life is the way it is. As we read his reflections, we are struck by two inescapable facts of human existence that are the source of his anguish: death and the inability to control and know the appropriate time. In terms of the latter, it must be remembered that it was of crucial importance for a wise teacher to know the right time.

The Book of Proverbs does not give a list of truths that are always, everywhere appropriate, but a series of principles that are to be applied at the right time. The wise speak the right word at the right time. They know the conditions under which they should answer a fool ( 26:5 ) and when they should refrain ( 26:4 ). Qohelet, as a wise man, knows that there are right times for certain activities: "There is a time for everything and a season for every activity under heaven" ( 3:1 ). He also is fully aware that God "made everything beautiful in its time" ( 3:11 ). But he also understands that he cannot share God's knowledge. As a human being he can never be certain that this is the "right time, " and this lack of knowledge, this lack of certainty, frustrates him to the point that he thinks that life "under the sun" is meaningless. Humans cannot know what will happen to them next, during or after life, "No one knows what is comingwho can tell him what will happen after him?" ( 10:14 ).

"Since no man knows the future, who can tell him what is to come?" ( 8:7 ). This leaves humans at the mercy of "time and chance" ( 9:11 ). They cannot even know when they are going to die: "Moreover, no man knows when his hour will come: As fish are caught in a cruel net, or birds are taken in a snare, so men are trapped by evil times that fall unexpectedly upon them" ( 9:12 ). But humans do know one thing for certain. They know that they will die. "For the living know that they will die" ( 9:5 ). And this knowledge frustrates Qohelet more than any other, so he reflected on it at great length. We have already seen how death nullifies wisdom's advantage over folly ( 2:12-16 ). The same is true for hard work and the riches that come from work. Why bother working hard throughout life when at death it will go to some worthless person or even a person that you do not know ( 2:17-23 )?

Death renders every status and achievement of this present life "meaningless." Further, as far as Qohelet knows for certain, death is the end of the story. He is not drawing his hearers/readers to the edge of despair just so he can tell them about the bliss of an afterlife. According to the Preacher, "the dead know nothing; they have no further reward, and even the memory of them is forgotten." In the long run there is no difference between humans and animals, for "all go to me same place; all come from dust, and to dust all return" ( 3:20 ). Indeed, Qohelet's last words in the book are a sad and moving reflection upon death, describing a person's end using three image clusters: growing old and dying is like watching the storm clouds move in and ruin a sunny day ( 12:1-2 ); it is also like an unmaintained house, slowly falling apart ( 12:3-5 ); it is like a severed rope, a broken bowl, a shattered pitcher, and a ruined wheel ( 12:6 ).

Life is valuable on the short run; the rope is silver after all, but it is completely ruined at death, when the process of creation is undone and the body turns to dust and the spirit returns to God. The fundamental unity of a person as established at creation ( Gen 2:7 ) is thereby reversed and undone. Qohelet has no hope that things will be "put right" after death. What is the theological message of Qohelet's speech? Life is full of trouble and then you die. Some interpreters attempt to mitigate this hard message by appealing to six passages that they interpret as offering a positive view toward life ( 2:24-26 ; 3:12-14 ; 3:22 ; 5:17-19 [Eng. 18-20]; 8:15 ; 9:7-10 ). In the first place, however, Qohelet only suggests a limited type of joy in these passages. Only three areas are specifiedeating, drinking, and work. Second, Qohelet's introduction to pleasure is hardly enthusiastic.

For instance, in 2:24 he puts it this way: "A man can do nothing better than " He believes that this joy comes only from the hand of God, a situation that brings him no ultimate satisfaction (see 2:26 c; where he pronounces it "meaningless" ). Indeed, it is clear throughout the book that, although God grants enjoyment to some, Qohelet does not identify himself among the privileged few. It is more in keeping with the book as a whole to understand these passages as they have been taken through much of the history of interpretation, that is, as a call to enjoy the day (carpe diem). In the darkness of a life that has no ultimate meaning, seize upon the temporal pleasures that lighten the burden. The Theology of the Book as a Whole. Qohelet's pessimistic theology is not the concluding voice in the book. A second voice is heard in the book at the beginning ( 1:1-11 ) and at the end ( 12:8-15 ), placing a frame around Qohelet's speech and providing the perspective through which we should read his opinions.

Many interpreters have acknowledged this function of the epilogue, although different explanations have been provided (for instance, 1:12-12:7 is the speech of Solomon as a young man and 12:8-15 ; contains his reflections late in life ). When the structure of the book is taken into account, then we can understand how this rather unorthodox teacher can stand in the canon. An analogy with the Book of Job further clarifies the situation. The Book of Job, in the main, is constructed of a dialogue between Job and his three friends, a conversation that is concluded with Elihu's monologue. While each of these speakers presents a perspective that in some respects conforms to normative biblical teaching, none of them offers the final perspective. This perspective comes only at the end when God speaks from the whirlwind. It is the Yahweh speeches that provide the prism through which the rest of the book must be understoodjust as the second wise teacher's epilogue provides a hermeneutical grid for the Book of Ecclesiastes. What does this normative voice tell the reader?

In the first place, the second unnamed wise teacher gives a cautious approval to Qohelet's words ( 12:9-10 ), and indeed, as we think about what Qohelet says, we can see that he does accurately describe the situation on the earth apart from God ("under the sun"). To use language from elsewhere in the Bible, Qohelet aptly describes the frustrations of life in a postfall world, a world suffering under the curse of the covenant. As a matter of fact, the one allusion to Ecclesiastes in the New Testament confirms the truth of his insight. In Romans 8:18-22 Paul explains why the world seems so meaningless to us: "I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the sons of God to be revealed.

For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God." The world was subjected to frustration, the Greek word used in the Septuagint to translate "meaningless" (hebel [ l,b,h ]) in Ecclesiastes. It is no wonder that Qohelet failed in his search for meaning under the sun. It simply is not there. The epilogist, however, is not satisfied with Qohelet's conclusions. He registers criticism of Qohelet's conclusions in 12:11, 12 (obscured in the NIV by its debatable translation and capitalization of "shepherd, " which is more probably a reference to human teachers). He tells his son that the words of the wise are like "goads" and "firmly implanted nails, " both images of pain if nothing else. He warns him "of them" (not of "anything in addition to them").

And although the translation of verses 9-12 of the epilogue may be disputed, no one doubts the last two verses of the epilogue turn for the first time to a clear and ringing statement of the right way to go: Now all has been heard; br here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil. In a short compass, the shaping voice of the Book of Ecclesiastes affirms the major tenets of Old Testament religion. It advocates a "right relationship" with God (fear God) that manifests itself in an obedient lifestyle (keep his commandments) and cites the coming judgment as a motive. In this way, Qohelet affirms the Pentateuch, Wisdom, and Prophets. Here we have the gospel in a nutshell in Old Testament language. From a New Testament Perspective. The message of the book in its Old Testament context continues to have force today. We are to "fear God, " obey his commandments, and look for the coming judgment.

But from our New Testament perspective we can see how Jesus Christ allows us to transcend the meaningless of the postfall world. Indeed, Jesus Christ subjected himself to the meaningless of the world under covenant curse so we might live meaningful lives. We may observe in the Gospel accounts how Jesus moved from one meaningless situation to another. When he was born, the inn had no room and he was born in the manger where the animals lived. John tells us that he, the Word of God, was born in the world, but the world "did not recognize him" (1:10). Jesus felt the full effects of the covenant curse. This may be seen clearly toward the end of his earthly ministry. While enjoying brief popularity after the triumphal entry, he was rejected by humanity in stages. First the crowds abandoned him, then the broader circle of his disciples left him. The Gospel narratives pay special attention to Peter and Judas: one denied him and the other rejected him. But the climax of his experience of the postfall world comes when he is hanging on the cross and his Father abandons him, so that he cries: "My God, my God, why have you forsaken me?" ( Mark 15:34 ).

Christians read this and rejoice because they know that Jesus suffered the world under curse in order to release them from the meaninglessness of the fall. Thus, all the areas that Qohelet struggled with (work, riches, wisdom) may be properly enjoyed and are imbued with meaning. After all, Jesus Christ did away with the one thing that bothered Qohelet the mostdeath. Jesus Christ subjected himself to the curse of death ( Gal 3:13 ) that we might be released from that curse and find meaning in him. Tremper Longman III Bibliography. F. Delitzsch, Commentary on the Old Testament, vol. 6; M. V. Fox, HUCA 48 (1977): 83-106; idem, Qohelet and His Contradictions; J. Jarick, Gregory Thaumaturgos' Paraphrase of Ecclesiastes; E. Levine, The Aramaic Version of Qohelet; T. Longman III, Ecclesiastes; W. Kaiser, Ecclesiastes: Total Life; G. S. Ogden, Qohelet; R. N.

Whybray, Ecclesiastes; S. Woudstra, Koheleth's Reflections upon Life; E. J. Young, Introduction to the Old Testament. Talmud and Bible Dog Quotes Talmud and Bible Dog Quotes These 35 Talmud and Bible dog quotes (Old Testament and New Testament) are almost an anthropology lesson for us today. They describe a time when dogs were not always looked upon fondly, let alone with love and compassion. There is also a page of dog quotes from religious leaders and other writers. Click on the Religious Dog Quotes link in the left column to read them. The Talmud Breed not a savage dog, nor permit a loose stairway. Old Testament Bible Dog Quotes But against all the Israelites, whether man or beast, not [even] a dog will snarl, so that you may know that the Lord makes a distinction between Egypt and Israel. Exodus 11:7 Be My holy people. You must not eat the meat of a mauled animal in the field; throw it to the dogs.

Exodus 22:31 So he brought the people down to the water, and the Lord said to Gideon, "Separate everyone who laps water with his tongue like a dog. Do the same with everyone who kneels to drink." Judges 7:5 He said to David, "Am I a dog that you come against me with sticks?" And David said, "No! Worse than a dog!" 1 Samuel 16:43 Who has the king of Israel come after? What are you chasing after? A dead dog? A flea? 1 Samuel 23:14 Abner was very angry about Ish-bosheth's accusation. "Am I a dog's head who belongs to Judah?" he asked.

"All this time I've been loyal to the house of your father Saul, to his brothers, and to his friends and haven't handed you over to David, but now you accuse me of wrongdoing with this woman!" 2 Samuel 3:8 Mephibosheth bowed down and said, "What is your servant that you take an interest in a dead dog like me?" 2 Samuel 9:8 Then Abishai son of Zeruiah said to the king, "Why should this dead dog curse my lord the king? Let me go over and cut his head off!" 2 Samuel 16:9 Anyone who belongs to Jeroboam and dies in the city, the dogs will eat, and anyone who dies in the field, the birds of the sky will eat, for the LORD has said it! 1 Kings 14:11 Anyone who belongs to Baasha and dies in the city, the dogs will eat, and anyone who is his and dies in the field, the birds of the sky will eat.

1 Kings 16:4 Tell him, "This is what the LORD says: Have you murdered and also taken possession?" Then tell him, "This is what the LORD says: In the place where the dogs licked Naboth's blood, the dogs will also lick your blood!" 1 Kings 21:19 The dogs will eat Jezebel in the plot of land at Jezreel: He who belongs to Ahab and dies in the city, the dogs will eat, and he who dies in the field, the birds of the sky will eat. 1 Kings 21:23-24 Then someone washed the chariot at the pool of Samaria. The dogs licked up his blood, and the prostitutes bathed [in it], according to the word of the LORD that He had spoken. 1 Kings 22:38 Hazael said, "How could your servant, a mere dog, do this monstrous thing?" Elisha answered, "The LORD has shown me that you will be king over Aram." 2 Kings 8:13 The dogs will eat Jezebel in the plot of land at Jezreel, no one will bury her.

2 Kings 9:10 So they went back and told him, and he said, "This [fulfills] the LORD's word that He spoke through His servant Elijah the Tishbite: 'In the plot of land at Jezreel, the dogs will eat Jezebel's flesh.'" 2 Kings 9:36 But now they mock me, men younger than I am, whose fathers I would have refused to put with my sheep dogs. Job 30:1 For dogs have surrounded me; a gang of evildoers has closed in on me; they pierced my hands and my feet. Psalm 22:16 Deliver my life from the sword, my very life from the power of the dog. Psalm 22:20 They return at evening, snarling like dogs and prowling around the city.

Psalm 59:6 The Lord said, "I will bring [them] back from Bashan; I will bring [them] back from the depths of the sea so that your foot may wade in blood and your dogs' tongues may have their share from the enemies." Psalm 68:22-23 As a dog returns to his vomit, so a fool repeats his foolishness. Proverbs 26:11 A passerby who meddles in a quarrel that's not his is like one who grabs a dog by the ears. Proverbs 26:17 But there is hope for whoever is joined with all the living, since a live dog is better than a dead lion. Ecclesiastes 9:4 Israel's watchmen are blind, all of them, they know nothing; all of them are mute dogs, they cannot bark; they dream, lie down, and love to sleep. These dogs have fierce appetites; they never have enough. And they are shepherds who have no discernment; all of them turn to their own way, every last one for his own gain.

Isaiah 56:10-11 One slaughters an ox, one kills a man; one sacrifices a lamb, one breaks a dog's neck; one offers a grain offering, one offers swine's blood; one offers incense, one praises an idol—all these have chosen their ways and delight in their abominations. Isaiah 66:3 "I will ordain four kinds [of judgment] for them"—[this is] the LORD's declaration—"the sword to kill, the dogs to drag away, and the birds of the sky and the wild animals of the land to devour and destroy." Jeremiah 15:3 New Testament Bible Dog Quotes Don't give what is holy to dogs or toss your pearls before pigs, or they will trample them with their feet, turn, and tear you to pieces.

Matthew 7:6 He said to her, "Allow the children to be satisfied first, because it isn't right to take the children's bread and throw it to the dogs." But she replied to Him, "Lord, even the dogs under the table eat the children's crumbs." Mark 7:27-28 He answered, "It isn't right to take the children's bread and throw it to their dogs." "Yes, Lord," she said, "yet even the dogs eat of the crumbs which fall from their masters' table." Matthew 15:26-27 He longed to be filled with what fell from the rich man's table, but instead the dogs would come and lick his sores. Luke 16:21 Watch out for "dogs," watch out for evil workers, watch out for those who mutilate the flesh. Philippians 3:2 (here "dogs" means those not of the people of God—the unclean) But has happened to them according to the true proverb, The dog returns to his own vomit; and a sow that after washing itself, wallows in the mire.

2 Peter 2:22 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices lying. Revelation 22:15

Question: According to the proverb (as in Ecclesiastes in the Old Testament) a live dog is better than what?
Answer: A dead lion