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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.

Go thy way,.... Thou righteous man, as Jarchi paraphrases it; and indeed epicures and voluptuous persons have no need of the following exhortation, and the reason annexed is not suitable to them; but the whole agrees better with religious persons, who under distressing views of Providence, and from gloomy and melancholy apprehensions of things, and mistaken notions of mortification, deny themselves the free and lawful use of the good things of life; and seeing there is no enjoyment of them in the grave, and after death, therefore let the following advice be taken, than which of worldly things nothing is better for a man to do; eat thy bread with joy, and drink thy wine with a merry heart; which includes all things necessary and convenient, and which should be used and enjoyed freely and cheerfully; not barely for refreshment, but recreation; not for necessity only, but for pleasure; yet with moderation, not to excess; and with thankfulness to God; and the rather joy and mirth should mix with these things, since to a good man they are in love. It may be observed that it is said "thy bread and thy wine", thine own and not another's; what is got by labour, and in an honest way, and not by rapine and oppression, as Alshech observes; what God in his providence gives, our daily food, what is convenient for us, or is our portion and allotment. The Targum interprets it figuratively of the joys of heaven; "Solomon said, by a spirit of prophecy from the Lord, the Lord of the world will say to all the righteous, in the face of everyone, eat thy bread with joy, which is laid up for thee, for thy bread which thou hast given to the poor and needy that were hungry; and drink thy wine with a good heart, which is laid up for thee in paradise, for the wine which thou hast mingled for the poor and needy that were thirsty;'' see Mat 25:34; for God now accepteth thy works; both the persons of righteous and good men are accepted of God in Christ, and their works done in faith and love, and with a view to his glory; and since they are acceptable in his sight, as appears by his blessing on their labours, and bestowing the good things of life upon them, so it is well pleasing in his sight to make a free and cheerful use of them.

"Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds. Let your garments always be white, and your head never lack oil. "Regarding the passage until that verse where he says: 'like fish caught in a fatal net, like birds seized in a snare, so are men caught in the moment of disaster when it falls upon them suddenly'. [Eccl. 9, 12.] Before I discuss them individually, it will be useful to link them together, so that it can be seen how all pertain to the same meaning. Because in a preceding chapter he had said that after men have died they are cut off from the heart of the living, and no one loves or hates them, as according to the poet, who says, "there is no struggle from the dead, who lack breath" [Verg. Aen. XI. 104]. And because they can do no more under the sun, now he introduces the idea of human madness and habit, whereby men of this world encourage themselves in turn to enjoy good things; and "prosopopoiian", using this in the manner of rhetoricians and poets, saying: "O man, since there is nothing for you after death, and death herself hears not my complaint, and while you live this brief life, take pleasure in enjoyment, hold feasts, suppress your worries with wine, and understand, since they are all given by God to be used by you. Wear white clothes, and let your head smell of ointments, and whichever woman pleases you, enjoy her embrace, thus lead this empty and vain life in empty and vain pleasure. For you will not have anything more than this, which you enjoy. Whatever you like, grasp quickly, lest it disappears. You shouldn't fear the vain things mentioned, for the reason for each individual work, either good or bad, will be given to you in the world of the dead. And there is no wisdom in death, no sense of this life after passing away. He also says that Epicurus, Aristippus, and the philosophers of Cyrene [i.e.Eratosthenes], and other of the philosophical flock hold this belief. But I prefer my own ideas, and I do not find, as some people think incorrectly, that everything happens by chance, and good and bad fate plays on human lives. I rather believe that everything happens by the order of God. For the fast runner should not think of his running when he runs, nor a strong man have faith in his strength, or a wise man think amassing great riches and wealth is prudent; the learned and well-spoken should not be able to find himself amongst a flattering crowd because of his eloquence and learning, but by attributing all things to be done by God. And unless he has ruled all things in his own judgement, and built his own home, then they worked in vain, who built it. Except if he built a city, those, who watch over it, will stay awake in vain. For it is not as they think it is, that there is one outcome and uncertainty in this life, since they do not think so, who are suddenly taken away by death and taken to their judgement. And just as fish are caught by a spear or in nets, and birds are ensnared in a noose whilst they fly through the air unknowing, in the same way men are led away to eternal prayer on account of their merits, when sudden death comes and judges against them, who thought all things in life happened by uncertainty. This is similar to that meaning by which we wanted to understand all things in brief. Now he speaks not as if from another person's mouth, but for himself, each phrase must be looked at on its own: "Go, eat your bread with joy and drink your wine with a glad heart, for God has already approved your deeds". Since you learned that all things end with death, and that repentance is not in the world of the dead, and that there is no recourse to virtues, while you are in that situation, then hasten, struggle, repent, while you still have the time. For God acknowledges repentance freely. Another meaning could be, that simply understanding is of use, according to that verse, which says, "whether therefore you eat, or drink, or whatever you do, do all to the glory of God." [I Cor. 10, 31.]" "And in another place: drink wine with warning" ['Quotation of uncertain origin.']. For he who uses up more than his means does not have true happiness and a good heart. But it is better to think this: the works of this man pleased God, nonetheless he had need of bread and wine, because he has been spurned from the vineyard of Sorek. Therefore this teaching has been given to us, as he says, "if you desire wisdom, then keep the commandments and the Lord shall give it to you" [Eccli. 1, 33.]. Let us then keep the commandments and we will be able to find bread and wine for the spirit. But he who does not keep the commandments prides himself in the abundance of his bread and wine, and Isaiah says to him, "do not even say, I know it, you do not know, or recognise, and your ears have not heard from the beginning, for I knew that you would deal very treacherously" [Is. 48, 7.8.]. More precisely as it is said in the interpretation given in the Septuagint: Come, eat your bread in happiness, this is the word of Ecclesiastes, who even speaks in the Gospel: "If any man thirst, let him come unto me, and drink." [Ioh. 7, 37.] And in Proverbs: "Come, eat of my bread, and drink of the wine. Let your clothes be white forever and may your hair be oiled [Prov. 9, 5.]. He therefore says, have a clean body and be merciful. Or in this way: 'let there not be a time in which you do not have white clothes, beware lest you by accident put on clothes that are not clean'. A known sinner was once described to have enjoyed dirty clothes. But you should put on the light, not the malediction, which was also written about Judah: "let a curse be worn like clothes" [Ps. 109, 18.]. Wear by your skin mercy, kindness, humility, mildness and patience. And when you have been stripped, as an old man, of your work, take on new work, which is renewed each day. He also says, "and let your hair not lack oil", you must remember that this is the nature of ointment, that it reflects light and reduces the work of tiredness. It is spiritual ointment, the ointment of exultation, about which is written: "therefore God, your God, has anointed you with the oil of gladness above your friends" [Ps. 45, 7.]. This oil must gladden our face. This oil must be put on the head of a faster, for sinners cannot have it, about whom it is said, "they have not been closed, neither bound up, neither mollified with ointment" [Is. 1, 6.]. But they have a different ointment, which the righteous man abhors, saying, "the oil of a sinner will not stain my head" [Ps. 140, 5.]. Heretics have this oil and wish to pour it over the heads of their beguilers.

For this reason Solomon also, in Ecclesiastes, covertly alluding to this grace, says, “Come hither, eat your bread with joy,” that is, the mystical bread. “Come hither,” he calls, a saving, beatific call. “And drink your wine with a merry heart,” that is, the mystical wine. “And let oil be poured out upon your head”: you see how he hints also of the mystical chrism. “And at all times let your garments be white, because the Lord approves what you do.” It is now that the Lord approves what you do, for before you came to the grace your doings were “vanity of vanities.”

(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."

Addressed to the "righteous wise," spoken of in Ecc 9:1. Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person (Gen 4:4), thou mayest "eat . . . with a cheerful (not sensually 'merry') heart" (Ecc 3:13; Ecc 5:18; Act 2:46).

"Go, eat thy bread with joy, and drink thy wine with a merry heart; for long ago hath God accepted thy work. Let thy garments be always white; and let not oil be wanting to thy head. Enjoy life with a wife whom thou lovest through all the days of thy vain life, which He hath given thee under the sun - through all thy vain days: for that is thy portion in life, and in thy labour wherewith thou weariest thyself under the sun. All that thy hand may find to do with thy might, that do; for there is not work, and calculation, and knowledge, and wisdom, in the under world, whither thou shalt go." Hengstenberg perceives here the counterpart of the spirit; on the contrary, Oetinger, Mendelssohn, and others, discover also here, and here for the first time rightly, the utterance of an epicurean thought. But, in fact, this לך down to שׁ הולך is the most distinct personal utterance of the author, his ceterum censeo which pervades the whole book, and here forms a particularly copious conclusion of a long series of thoughts. We recapitulate this series of thoughts: One fate, at last the same final event, happens to all men, without making any distinction according to their moral condition, - an evil matter, so much the more evil, as it encourages to wickedness and light-mindedness; the way of man, without exception, leads to the dead, and all further prospect is cut off; for only he who belongs to the class of living beings has a joyful spirit, has a spirit of enterprise: even the lowest being, if it live, stands higher in worth, and is better, than the highest if it be dead; for death is the end of all knowledge and feeling, the being cut off from the living under the sun. From this, that there is only one life, one life on this side of eternity, he deduces the exhortation to enjoy the one as much as possible; God Himself, to whom we owe it, will have it so that we enjoy it, within the moral limits prescribed by Himself indeed, for this limitation is certainly given with His approbation. Incorrectly, the Targ., Rashi, Hengst. Ginsb., and Zckl. explain: For thy moral conduct and effort have pleased Him long ago - the person addressed is some one, not a definite person, who could be thus set forth as such a witness to be commended. Rather with Grotius and others: Quia Deus favet laboribus tuis h. e. eos ita prosperavit, ut cuncta quae vitam delectant abunde tibi suppetant. The thought is wholly in the spirit of the Book of Koheleth; for the fruit of labour and the enjoyment of this fruit of labour, as at Ecc 2:24; Ecc 3:13, etc., is a gift from above; and besides, this may be said to the person addressed, since 7a presupposes that he has at his disposal heart-strengthening bread and heart-refreshing wine. But in these two explanations the meaning of כּבר is not comprehended. It was left untranslated by the old translators, from their not understanding it. Rightly, Aben Ezra: For God wills that thou shouldst thus to [indulge in these enjoyments]; more correctly, Hitzig: Long ago God has beforehand permitted this thy conduct, so that thou hast no room for scruples about it. How significant כבר is for the thought, is indicated by the accentuation which gives to it Zakef: from aforetime God has impressed the seal of His approbation on this thy eating with joy, this thy drinking with a merry heart. - The assigning of the reason gives courage to the enjoyment, but at the same time gives to it a consecration; for it is the will of God that we should enjoy life, thus it is self-evident that we have to enjoy it as He wills it to be enjoyed. Ecc 9:8 The white garments, לבּנים, are in contrast to the black robes of mourning, and thus are an expression of festal joy, of a happy mood; black and white are, according to the ancients, colour-symbols, the colours respectively of sorrow and joy, to which light and darkness correspond. (Note: Cf. Shabbath 114a: "Bury me neither in white nor in black garments: not in white, because perhaps I may not be one of the blessed, and am like a bridegroom among mourners; not in black, because perhaps I may be one of the blessed, and am like a mourner among bridegrooms." Semachoth ii. 10: Him who is outside the congregation, they do not bury with solemnity; the brothers and relatives of such must clothe and veil themselves in white; cf. Joma 39b. Elsewhere white is the colour of innocence, Shabbath 153a, Midrash under Pro 16:11; and black the colour of guilt, Kiddushin 40a, etc.) Fragrant oil is also, according to Pro 27:9, one of the heart-refreshing things. Sorrow and anointing exclude one another, Sa2 14:2; joy and oil stand in closest mutual relation, Psa 45:8; Isa 61:3; oil which smooths the hair and makes the face shine (vid., under Psa 104:15). This oil ought not to be wanting to the head, and thus the perpetuity of a happy life should suffer no interruption. Ecc 9:9 In Ecc 9:9 most translators render: Enjoy life with the wife whom thou lovest; but the author purposely does not use the word האשּׁה, but אשּׁה; and also that he uses חיּים, and not החיּים, is not without significance. He means: Bring into experience what life, what happiness, is (cf. the indetermin. ideas, Psa 34:13) with a wife whom thou hast loved (Jerome: quaecunque tibi placuerit feminarum), in which there lies indirectly the call to choose such an one; whereby the pessimistic criticism of the female sex, Ecc 7:26-28, so far as the author is concerned, falls into the background, since eudaemonism, the other side of his view of the world, predominates. The accus. designation of time, "through all the days of the life of thy vanity (i.e., of thy transient vain life)," is like Ecc 6:12, cf. Ecc 7:15. It is repeated in "all the days of thy vanity;" the repetition is heavy and unnecessary (therefore omitted by the lxx, Targ., and Syr.); probably like והדרך, Psa 45:5, a ditto; Hitzig, however, finds also here great emphasis. The relative clause standing after the first designation of time refers to "the days which He (האלהים, Ecc 9:7) has granted under the sun." Hu in Ecc 9:9 refers attractionally to חלקך (Jerome: haec est enim parts), as at Ecc 3:22; Ecc 5:17, cf. Ecc 7:2; היא of the Babyl. is therefore to be rejected; this enjoyment, particularly of marriage joys, is thy part in life, and in thy work which thou accomplishest under the sun, i.e., the real portion of gain allotted to thee which thou mayest and oughtest to enjoy here below. Ecc 9:10 The author, however, recommends no continual dolce far niente, no idle, useless sluggard-life devoted to pleasure, but he gives to his exhortation to joy the converse side: "All that thy hand may reach (i.e., what thou canst accomplish and is possible to thee, Sa1 10:7; Lev 12:8) to accomplish it with thy might, that do." The accentuation is ingenious. If the author meant: That do with all might (Jerome: instanter operare), then he would have said bechol-kohhacha (Gen 31:6). As the words lie before us, they call on him who is addressed to come not short in his work of any possibility according to the measure of his strength, thus to a work straining his capacity to the uttermost. The reason for the call, 10b, turns back to the clause from which it was inferred: in Hades, whither thou must go (iturus es), there is no work, and reckoning (vid., Ecc 7:25), and knowledge (דּעתו) (Note: Not ודעת, because the word has the conjunctive, not the disjunctive accent, vid., under Psa 55:10. The punctuation, as we have already several times remarked, is not consistent in this; cf. דּעתו, Ecc 2:26, and וערב, Psa 65:9, both of which are contrary to the rule (vid., Baer in Abulwald's Rikma, p. 119, note 2).) and no wisdom. Practice and theory have then an end. Thus: Enjoy, but not without working, ere the night cometh when no man can work. Thus spake Jesus (Joh 9:4), but in a different sense indeed from Koheleth. The night which He meant is the termination of this present life, which for Him, as for every man, has its particular work, which is either accomplished within the limits of this life, or is not accomplished at all.