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Solomon, in this chapter, for a further proof of the vanity of this world, gives us four observations which he had made upon a survey of the state of the children of men in it: - I. He observed that commonly as to outward things, good and bad men fare much alike (Ecc 9:1-3). II. That death puts a final period to all our employments and enjoyments in this world (Ecc 9:4-6), whence he infers that it is our wisdom to enjoy the comforts of life and mind the business of life, while it lasts (Ecc 9:7-10). III. That God's providence often crosses the fairest and most hopeful probabilities of men's endeavour, and great calamities often surprise men ere they are aware (Ecc 9:11, Ecc 9:12). IV. That wisdom often makes men very useful, and yet gains them little respect, for that persons of great merit are slighted (Ecc 9:13-18). And what is there then in this world that should make us fond of it?

INTRODUCTION TO ECCLESIASTES 9 Though the wise man, with all his wisdom, search, and labour, could not find out the causes and reasons of divine Providence, in the branches and methods of it; yet some things he did find out, and observe, in making this inquiry, and which he declares; as that good and wise men, more especially their persons and their affairs, were in the hand of God, under his guidance, government, and direction; and that an interest in his love and hatred was not to be known by the outward estate of men, Ecc 9:1; That the same events happen to good and bad men, who are variously described; that the hearts of wicked men are full of sin and madness as long as they live, and that they all must and do die, Ecc 9:2; and then the state of such dead is described, as being without hope, knowledge, reward, or memory; and without love, hatred, or envy, or any portion in the things of this life, Ecc 9:4. Wherefore good men are advised to live cheerfully, in a view of acceptance with God, both of persons and services; and eat and drink, and clothe well, according to their circumstances, and enjoy their friends and families; since nothing of this kind can be done in the grave, Ecc 9:7. Then the wise man observes another vanity; that success in undertakings is not always to persons who bid fair, and might hope for it, but looks like the effect of chance, Ecc 9:11; which want of success is often owing to their ignorance of the proper time of doing things, and to their want of foresight, thought, and care, to prevent evils; for which reason they are compared to fishes and birds, taken in a net or snare, Ecc 9:12. And concludes with a commendation of wisdom, illustrated by an example of it, in a certain person that delivered a city by it, Ecc 9:13; and though the man's wisdom was despised, yet it is preferable to strength, or weapons of war, or the noise of a foolish ruler, who destroys much good, Ecc 9:16.

Also their love, and their hatred, and their envy, is now perished,.... Not that the separate spirits of the dead are without their affections, or these unexercised; the spirits of just men made perfect will love God and Christ, and angels, and good men, and all that is good, more intensely; love will continue after this life, and be in its height, and therefore said to be the greatest grace, Co1 13:13; they will hate sin, Satan, and all the enemies of Christ, and be filled with zeal for his glory; so the word (z) for envy may be rendered; see Rev 6:9; and the spirits of the wicked dead will still continue to love sin, and hate the Lord, and envy the happiness of the saints; and will rise again with the same spite and malice against them; see Eze 32:27; but this respects persons and things in this world; they no more love persons and things here, nor are loved by any; death parts the best friends, and the most endearing and loving relations, and puts an end to all their mutual friendship and affection; they hate their enemies no more, nor are hated by them; they no more envy the prosperity of others, nor are envied by others; all such kind of love and hatred, enmity and envy, active or passive, cease at death; out of the world, as the Targum adds; neither have they any more a portion for ever in any thing that is under the sun: the worldly man's portion is only in this life, and when he dies, he carries nothing of it with him; whose ever his possessions will be at death, they are no more his, nor will he ever return to enjoy them any more; his houses, his lands, his estates, his gold and silver, and whatever of worth and value he had, he has no more lot and part in them: but the good man has a portion above the sun; God is his portion, heaven is his inheritance for ever and ever. The Targum understands it of the wicked; "and they have no good part with the righteous in the world to come; and they have no profit of all that is done in this world under the sun.'' (z) "aemulatio ipsorum", Cocceius, Gejerus; "aelus eorum", Drusius, Amana, Rambachius.

"For the living know that they will die, but the dead know nothing at all; there is no more reward for them, their memory is forgotten. Their love, their hate, their jealousy have already perished- nor will they ever again have a share in whatever is done beneath the sun. "Since he has said above that the heart of man is filled with wickedness and impudence, and after all things, his life comes to an end in death, then now he completes this by saying that he has discovered that while men live, they are able to become righteous, but after death are given no opportunity to do good work. For the sinner who lives can be better than the dead and righteous man, if he wishes to convert to his virtues. Or indeed as for him, who threw himself into wickedness, power, and impudence, then died: any poorest beggar is better than him. Why? Because the living can carry out good work in the fear of death, but the dead can do nothing to add to that which they took away from their life when they died. And all things are forgotten, just as it is written in the Psalm: "I have been given to forget, though dead from my heart" [Ps. 30,13.]. But even their enjoyment, hatred and jealousy, and all that they were able to hold in their time, comes to an end with their death; nor can they do anything now in their righteousness or sin, or add to their virtues, or to their vices. Certain men though can argue against this explanation, asserting that we can even grow after death, and equally decrease, and quoting that verse which says, "and they will not share yet in all that is done under the sun", and they understand it in this way, so that they say that they have no communion in this world, and under this sun that we can see. But they say that they do have it in another world, about which the Saviour says, "I am not of this world" [Ioh. 8, 23.], and under the sun of justice, but I have not excluded this theory, which contends that after we leave this earth, we are able to offend reasoning creatures, and deserve what we get. My Hebrew tutor thought differently of the verse, which says, "a living dog is better than a dead lion". He explained it in this way according to the beliefs of his people: an unlearned man is more useful, he who still lives and can teach, than a trained teacher who is now dead. Because of the text he understands it to mean any one dog is better than many teachers, and the lion is Moses, or any other prophet. But because I don't like this explanation I prefer a better one; and Chananaea to whom it is said: "your faith saves you" [Matth. 9, 23.], we say he is a dog according to the Gospel. But a dead lion, for the people of circumcision is just the same as for Balaam, the prophet, who says, "behold the people shall rise up as a great lion, and shall lift up himself as a young lion" [Num. 23,24.]. Therefore we are a living dog amongst the other nations; but the Jewish people which has been left by God, is a dead lion. And that living dog is seen as better in God's eyes than a dead lion. For we who are living know the Father, the Son, and the Holy Spirit. The dead though can know nothing, or await any recompense and profit, since their memory is complete. They don't remember what they ought to know, and God does not remember them. Enjoyment too, for which they often loved God, will die, and hatred as well, about which they say boldly, "surely I hate those who hate You, O Lord, and am I not grieved with those that rise up against You?" [Ps. 138, 21.]. And there does not exist their jealousy, similar to the Phinees, and the knees of Matathia trembled. [Cfr. I Mach. 2, 24-6.54.] But it is very clear that a part of them is not in that world, for they are not able to say, "my part is the Lord". [Ps. 72, 26.]

(Ecc. 9:1-18) 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 (Ecc 8:14, Ecc 8:17). However, from the sense of the same words, in Ecc 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) (Psa 76:10; Pro 16:7). "No man knoweth all that is before them."

love, and . . . hatred, &c.--(referring to Ecc 9:1; see on Ecc 9:1). Not that these cease in a future world absolutely (Eze 32:27; Rev 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 Ecc 9:1). portion--Their "portion" was "in this life" (Psa 17:14), that they now "cannot have any more."