Ecclesiastes 9:11
Verse
Context
Enjoy Your Portion in This Life
10Whatever you find to do with your hands, do it with all your might, for in Sheol, where you are going, there is no work or planning or knowledge or wisdom.11I saw something else under the sun: The race is not to the swift, nor the battle to the strong; neither is the bread to the wise, nor the wealth to the intelligent, nor the favor to the skillful. For time and chance happen to all.12For surely no man knows his time: Like fish caught in a cruel net or birds trapped in a snare, so men are ensnared in an evil time that suddenly falls upon them.
Sermons
Mack TomlinsonSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Further, I came to see under the sun, that the race belongs not to the swift, and the war not to the heroes, and also not bread to the wise man, and not riches to the prudent, and not favour to men of knowledge; for time and chance happeneth to them all." The nearest preceding רא, to which this ורב ורא suitably connects itself, is at Ecc 8:17. Instead of redii et videndo quidem = rursus vidi (cf. Ecc 8:9 and under Ecc 9:1), we had at Ecc 4:1 the simpler expression, redii et vidi. The five times repeated ל is that of property, of that, viz., by virtue of which one is master of that which is named, has power over it, disposes of it freely. The race belongs not to the swift (מרוץ, masc. to מרוּצה, only here), i.e., their fleetness is yet no guarantee that on account of it they will reach the goal. Luther freely: "To be fleet does not help in running," i.e., running to an object or goal. "The war belongs not to the heroes," means that much rather it belongs to the Lord, Sa1 17:47. - God alone gives the victory (Psa 33:16). Even so the gaining of bread, riches, favour (i.e., influence, reputation), does not lie in wisdom, prudence, knowledge of themselves, as an indispensable means thereto; but the obtaining of them, or the not obtaining of them, depends on times and circumstances which lie beyond the control of man, and is thus, in the final result, conditioned by God (cf. Rom 9:16); (Note: But not Jer 9:22; this passage, referred to by Bernstein, is of a different nature.) time and fate happen to all whose ability appears to warrant the issue, they both time and fate encounter them and bar to them the way; they are in an inexplicable manner dependent on both, and helplessly subject to them. As the idea of spiritual superiority is here expressed in a threefold manner by הח (whence לה of the plur., also with the art. Ecc 9:1; Exo 36:4; Est 1:13), 'הן, and היּ, so at Isa 11:2, the gifts of "wisdom," "counsel," and "knowledge" follow each other. 'Eth is here "time" with its special circumstances (conjunctures), and pega', "accident," particularly as an adversity, disappointment of the word is used also without any addition (Kg1 5:18) of misfortune (cf. שיר פגעים, Psa 3:1-8; 91). The masc. יק is regulated after וף; 'eth can, however, be used in the masc., Sol 2:12; Bttch. 648, viz., "with the misapprehension of its origin" (v. Orelli). This limitation of man in his efforts, in spite of all his capacity, has its reason in this, that he is on the whole not master of his own life:
Jamieson-Fausset-Brown Bible Commentary
This verse qualifies the sentiment, Ecc 9:7-9. Earthly "enjoyments," however lawful in their place (Ecc 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ecc 8:17), we ought, therefore, not only to work God's work "with might" (Ecc 9:10), but also with the feeling that the event is wholly "in God's hand" (Ecc 9:1). race . . . not to the swift-- (Sa2 18:23); spiritually (Zep 3:19; Rom 9:16). nor . . . battle to . . . strong-- (Sa1 17:47; Ch2 14:9, Ch2 14:11, Ch2 14:15; Psa 33:16). bread--livelihood. favour--of the great. chance--seemingly, really Providence. But as man cannot "find it out" (Ecc 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
John Gill Bible Commentary
I returned, and saw under the sun,.... The wise man returned to his former subject, concerning the same events happening to all sorts of persons, righteous and wicked, wise and unwise, Ecc 10:1; and enlarged upon it in his mind; and took notice of various things done under the sun, and made the following remarks: and whereas he had exhorted men to use all their might in doing the duties of their calling while they lived here; he suggests, that they should not depend upon, and promise themselves, anything from their own strength and wisdom; but have a regard to the providence of God, that superintends all affairs, and gives or withholds success as he pleases; since it may be observed, that the race is not to the swift; swiftness oftentimes is of no service to a man to escape dangers, as may be seen in the case of Asahel and others, Sa2 2:18; so the Targum, "men who are swift as eagles are not helped by running to escape from death in battle.'' Or the sense may be, that the swift are not always made use of in running a race; or, if they are, they do not always win the prize, something or other happens to hinder them; they fall, or become lame, when one more slow gets the advantage of them, Co1 9:24; and so in spiritual things, one that is ready to halt, as David says of himself, gets to heaven, and is saved, Psa 38:17; when others, at first starting or setting out in a profession, run well for a while, as the Galatians did, Gal 5:7; but afterwards drop and fall short; for "it is not of him that willeth, nor of him that runneth, but of God, that sheweth mercy", Rom 9:16; nor the battle to the strong: as not to the Midianites, nor to Goliath, nor to Abner, in whom Jarchi instances; victory is not always on the side of the mighty and the many, but oftentimes on the side of the weak and few; see Ch2 14:9; so in spirituals, such who go forth in their own strength against an enemy, trusting in it, fall; while weak believers, depending on the grace and strength of Christ, wrestle with principalities and powers, and come off victorious; neither yet bread to the wise: the Targum adds, in a time of famine, when their wisdom cannot help them; but the sense rather is, that skilful artificers, in any trade or business, do not always get the best livelihood, yea, sometimes want the necessaries of life, or eat the bread of sorrow, when persons of meaner capacities shall thrive and flourish; and even the wisest of men sometimes have been obliged to others for bread, as was the case of David, Sa1 21:3; and even of a wiser than he, our Lord himself, Luk 8:2; and as for the wise men of this world, the bread of life, Christ Jesus, is neither enjoyed nor sought after by them; nor yet riches to men of understanding; mention is afterwards made of a wise man that was poor, Jarchi instances in Job; and, on the other hand, sometimes fools are rich, as Nabal and others; and as for the riches of grace, and treasures of spiritual knowledge, they are not usually given to the wise and prudent Mat 11:25; Nor yet favour to men of skill; to men of knowledge and learning, whose genius and abilities might be thought sufficient to recommend them to the favour, affection, and applause of men, and yet oftentimes fall herein; such who have the art of address and persuasion are not always able to ingratiate themselves, and gain the esteem of men: Jarchi interprets it of the favour of God, and instances in Moses; than whom there was not a more knowing and understanding man in Israel, yet could not by his prayer find grace and favour to enter into the land: but the Targum is better; "neither they that know understanding are helped by their knowledge to find favour in the eyes of a king;'' but time and chance happeneth to them all; to the swift and strong, the wise, understanding, and skilful; or to the swift and slow, to the strong and weak, to the wise and unwise; everything befalls them just as it is ordered by divine Providence; for there is a certain "time" fixed by the Lord for every event; and whatever seems casual and contingent to man, and which he is ready to call "chance", is noticing but "decree" with God, firm and unalterable; Plato (e) has the same expression. The word signifies "occurrence" (f), or event, which is under the wise direction and order of the providence of God, with respect to whom nothing comes by chance; and it is rendered "occurrent", Kg1 5:4; and so it is here, by the Septuagint version, "occurrence" or "event"; and in the Targum, event by their star, which is fate: and Aben Ezra interprets it , the "superior ordination"; it is something we meet, or meets us, by divine appointment. Aben Ezra and Kimchi, who are followed by others, think that, from Ecc 10:4; to this, Solomon is speaking in the person of epicures and atheists; which is not likely, since it is not in character for such persons to talk of God's acceptance of men's works; of living joyfully with a wife; of this life being a life of vanity; and of death and the grave; and of diligence in working while the present life lasts. (e) , Plato de Leg. l. 4. p. 827. (f) "occursus", Montanus; "sive eventus", Mercerus, Rambachius; "occurrent", Broughton,
Matthew Henry Bible Commentary
The preacher here, for a further proof of the vanity of the world, and to convince us that all our works are in the hand of God, and not in our own hand, shows the uncertainty and contingency of future events, and how often they contradict the prospects we have of them. He had exhorted us (Ecc 9:10) to do what we have to do with all our might; but here he reminds us that, when we have done all, we must leave the issue with God, and not be confident of the success. I. We are often disappointed of the good we had great hopes of, Ecc 9:11. Solomon had himself made the observation, and so has many a one since, that events, both in public and private affairs, do not always agree even with the most rational prospects and probabilities. Nulli fortuna tam dedita est ut multa tentanti ubique respondeat - Fortune surrenders herself to no one so as to ensure him success, however numerous his undertakings. Seneca. The issue of affairs is often unaccountably cross to every one's expectation, that the highest may not presume, nor the lowest despair, but all may live in a humble dependence upon God, from whom every man's judgment proceeds. 1. He gives instances of disappointment, even where means and instruments were most encouraging and promised fair. (1.) One would think that the lightest of foot should, in running, win the prize; and yet the race is not always to the swift; some accident happens to retard them, or they are too secure, and therefore remiss, and let those that are slower get the start of them. (2.) One would think that, in fighting, the most numerous and powerful army should be always victorious, and, in single combat, that the bold and mighty champion should win the laurel; but the battle is not always to the strong; a host of Philistines was once put to flight by Jonathan and his man; one of you shall chase a thousand; the goodness of the cause has often carried the day against the most formidable power. (3.) One would think that men of sense should always be men of substance, and that those who know how to live in the world should not only have a plentiful maintenance, but get great estates; and yet it does not always prove so; even bread is not always to the wise, much less riches always to men of understanding. Many ingenious men, and men of business, who were likely to thrive in the world, have strangely gone backward and come to nothing. (4.) One would think that those who understand men, and have the art of management, should always get preferment and obtain the smiles of great men; but many ingenious men have been disappointed, and have spent their days in obscurity, nay, have fallen into disgrace, and perhaps have ruined themselves by those very methods by which they hoped to raise themselves, for favour is not always to men of skill, but fools are favoured and wise men frowned upon. 2. He resolves all these disappointments into an over-ruling power and providence, the disposals of which to us seem casual, and we call them chance, but really they are according to the determinate counsel and foreknowledge of God, here called time, in the language of this book, Ecc 3:1; Psa 31:15. Time and chance happen to them all. A sovereign Providence breaks men's measures, and blasts their hopes, and teaches them that the way of man is not in himself, but subject to the divine will. We must use means, but not trust to them; if we succeed, we must give God the praise (Psa 44:3); if we be crossed, we must acquiesce in his will and take our lot. II. We are often surprised with the evils we were in little fear of (Ecc 9:12): Man knows not his time, the time of his calamity, his fall, his death, which, in scripture, is called our day and our hour. 1. We know not what troubles are before us, which will take us off our business, and take us out of the world, what time and chance will happen to us, nor what one day, or a night, may bring forth. It is not for us to know the times, no, not our own time, when or how we shall die. God has, in wisdom, kept us in the dark, that we may be always ready. 2. Perhaps we may meet with trouble in that very thing wherein we promise ourselves the greatest satisfaction and advantage; as the fishes and the birds are drawn into the snare and net by the bait laid to allure them, which they greedily catch at, so are the sons of men often snared in an evil time, when it falls suddenly upon them, before they are aware. And these things too come alike to all. Men often find their bane where they sought their bless, and catch their death where they thought to find a prize. Let us therefore never be secure, but always ready for changes, that, though they may be sudden, they may be no surprise or terror to us.
Tyndale Open Study Notes
9:11 decided by chance: We cannot control the outcome (cp. 7:13).
Ecclesiastes 9:11
Enjoy Your Portion in This Life
10Whatever you find to do with your hands, do it with all your might, for in Sheol, where you are going, there is no work or planning or knowledge or wisdom.11I saw something else under the sun: The race is not to the swift, nor the battle to the strong; neither is the bread to the wise, nor the wealth to the intelligent, nor the favor to the skillful. For time and chance happen to all.12For surely no man knows his time: Like fish caught in a cruel net or birds trapped in a snare, so men are ensnared in an evil time that suddenly falls upon them.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Further, I came to see under the sun, that the race belongs not to the swift, and the war not to the heroes, and also not bread to the wise man, and not riches to the prudent, and not favour to men of knowledge; for time and chance happeneth to them all." The nearest preceding רא, to which this ורב ורא suitably connects itself, is at Ecc 8:17. Instead of redii et videndo quidem = rursus vidi (cf. Ecc 8:9 and under Ecc 9:1), we had at Ecc 4:1 the simpler expression, redii et vidi. The five times repeated ל is that of property, of that, viz., by virtue of which one is master of that which is named, has power over it, disposes of it freely. The race belongs not to the swift (מרוץ, masc. to מרוּצה, only here), i.e., their fleetness is yet no guarantee that on account of it they will reach the goal. Luther freely: "To be fleet does not help in running," i.e., running to an object or goal. "The war belongs not to the heroes," means that much rather it belongs to the Lord, Sa1 17:47. - God alone gives the victory (Psa 33:16). Even so the gaining of bread, riches, favour (i.e., influence, reputation), does not lie in wisdom, prudence, knowledge of themselves, as an indispensable means thereto; but the obtaining of them, or the not obtaining of them, depends on times and circumstances which lie beyond the control of man, and is thus, in the final result, conditioned by God (cf. Rom 9:16); (Note: But not Jer 9:22; this passage, referred to by Bernstein, is of a different nature.) time and fate happen to all whose ability appears to warrant the issue, they both time and fate encounter them and bar to them the way; they are in an inexplicable manner dependent on both, and helplessly subject to them. As the idea of spiritual superiority is here expressed in a threefold manner by הח (whence לה of the plur., also with the art. Ecc 9:1; Exo 36:4; Est 1:13), 'הן, and היּ, so at Isa 11:2, the gifts of "wisdom," "counsel," and "knowledge" follow each other. 'Eth is here "time" with its special circumstances (conjunctures), and pega', "accident," particularly as an adversity, disappointment of the word is used also without any addition (Kg1 5:18) of misfortune (cf. שיר פגעים, Psa 3:1-8; 91). The masc. יק is regulated after וף; 'eth can, however, be used in the masc., Sol 2:12; Bttch. 648, viz., "with the misapprehension of its origin" (v. Orelli). This limitation of man in his efforts, in spite of all his capacity, has its reason in this, that he is on the whole not master of his own life:
Jamieson-Fausset-Brown Bible Commentary
This verse qualifies the sentiment, Ecc 9:7-9. Earthly "enjoyments," however lawful in their place (Ecc 3:1), are to give way when any work to be done for God requires it. Reverting to the sentiment (Ecc 8:17), we ought, therefore, not only to work God's work "with might" (Ecc 9:10), but also with the feeling that the event is wholly "in God's hand" (Ecc 9:1). race . . . not to the swift-- (Sa2 18:23); spiritually (Zep 3:19; Rom 9:16). nor . . . battle to . . . strong-- (Sa1 17:47; Ch2 14:9, Ch2 14:11, Ch2 14:15; Psa 33:16). bread--livelihood. favour--of the great. chance--seemingly, really Providence. But as man cannot "find it out" (Ecc 3:11), he needs "with all might" to use opportunities. Duties are ours; events, God's.
John Gill Bible Commentary
I returned, and saw under the sun,.... The wise man returned to his former subject, concerning the same events happening to all sorts of persons, righteous and wicked, wise and unwise, Ecc 10:1; and enlarged upon it in his mind; and took notice of various things done under the sun, and made the following remarks: and whereas he had exhorted men to use all their might in doing the duties of their calling while they lived here; he suggests, that they should not depend upon, and promise themselves, anything from their own strength and wisdom; but have a regard to the providence of God, that superintends all affairs, and gives or withholds success as he pleases; since it may be observed, that the race is not to the swift; swiftness oftentimes is of no service to a man to escape dangers, as may be seen in the case of Asahel and others, Sa2 2:18; so the Targum, "men who are swift as eagles are not helped by running to escape from death in battle.'' Or the sense may be, that the swift are not always made use of in running a race; or, if they are, they do not always win the prize, something or other happens to hinder them; they fall, or become lame, when one more slow gets the advantage of them, Co1 9:24; and so in spiritual things, one that is ready to halt, as David says of himself, gets to heaven, and is saved, Psa 38:17; when others, at first starting or setting out in a profession, run well for a while, as the Galatians did, Gal 5:7; but afterwards drop and fall short; for "it is not of him that willeth, nor of him that runneth, but of God, that sheweth mercy", Rom 9:16; nor the battle to the strong: as not to the Midianites, nor to Goliath, nor to Abner, in whom Jarchi instances; victory is not always on the side of the mighty and the many, but oftentimes on the side of the weak and few; see Ch2 14:9; so in spirituals, such who go forth in their own strength against an enemy, trusting in it, fall; while weak believers, depending on the grace and strength of Christ, wrestle with principalities and powers, and come off victorious; neither yet bread to the wise: the Targum adds, in a time of famine, when their wisdom cannot help them; but the sense rather is, that skilful artificers, in any trade or business, do not always get the best livelihood, yea, sometimes want the necessaries of life, or eat the bread of sorrow, when persons of meaner capacities shall thrive and flourish; and even the wisest of men sometimes have been obliged to others for bread, as was the case of David, Sa1 21:3; and even of a wiser than he, our Lord himself, Luk 8:2; and as for the wise men of this world, the bread of life, Christ Jesus, is neither enjoyed nor sought after by them; nor yet riches to men of understanding; mention is afterwards made of a wise man that was poor, Jarchi instances in Job; and, on the other hand, sometimes fools are rich, as Nabal and others; and as for the riches of grace, and treasures of spiritual knowledge, they are not usually given to the wise and prudent Mat 11:25; Nor yet favour to men of skill; to men of knowledge and learning, whose genius and abilities might be thought sufficient to recommend them to the favour, affection, and applause of men, and yet oftentimes fall herein; such who have the art of address and persuasion are not always able to ingratiate themselves, and gain the esteem of men: Jarchi interprets it of the favour of God, and instances in Moses; than whom there was not a more knowing and understanding man in Israel, yet could not by his prayer find grace and favour to enter into the land: but the Targum is better; "neither they that know understanding are helped by their knowledge to find favour in the eyes of a king;'' but time and chance happeneth to them all; to the swift and strong, the wise, understanding, and skilful; or to the swift and slow, to the strong and weak, to the wise and unwise; everything befalls them just as it is ordered by divine Providence; for there is a certain "time" fixed by the Lord for every event; and whatever seems casual and contingent to man, and which he is ready to call "chance", is noticing but "decree" with God, firm and unalterable; Plato (e) has the same expression. The word signifies "occurrence" (f), or event, which is under the wise direction and order of the providence of God, with respect to whom nothing comes by chance; and it is rendered "occurrent", Kg1 5:4; and so it is here, by the Septuagint version, "occurrence" or "event"; and in the Targum, event by their star, which is fate: and Aben Ezra interprets it , the "superior ordination"; it is something we meet, or meets us, by divine appointment. Aben Ezra and Kimchi, who are followed by others, think that, from Ecc 10:4; to this, Solomon is speaking in the person of epicures and atheists; which is not likely, since it is not in character for such persons to talk of God's acceptance of men's works; of living joyfully with a wife; of this life being a life of vanity; and of death and the grave; and of diligence in working while the present life lasts. (e) , Plato de Leg. l. 4. p. 827. (f) "occursus", Montanus; "sive eventus", Mercerus, Rambachius; "occurrent", Broughton,
Matthew Henry Bible Commentary
The preacher here, for a further proof of the vanity of the world, and to convince us that all our works are in the hand of God, and not in our own hand, shows the uncertainty and contingency of future events, and how often they contradict the prospects we have of them. He had exhorted us (Ecc 9:10) to do what we have to do with all our might; but here he reminds us that, when we have done all, we must leave the issue with God, and not be confident of the success. I. We are often disappointed of the good we had great hopes of, Ecc 9:11. Solomon had himself made the observation, and so has many a one since, that events, both in public and private affairs, do not always agree even with the most rational prospects and probabilities. Nulli fortuna tam dedita est ut multa tentanti ubique respondeat - Fortune surrenders herself to no one so as to ensure him success, however numerous his undertakings. Seneca. The issue of affairs is often unaccountably cross to every one's expectation, that the highest may not presume, nor the lowest despair, but all may live in a humble dependence upon God, from whom every man's judgment proceeds. 1. He gives instances of disappointment, even where means and instruments were most encouraging and promised fair. (1.) One would think that the lightest of foot should, in running, win the prize; and yet the race is not always to the swift; some accident happens to retard them, or they are too secure, and therefore remiss, and let those that are slower get the start of them. (2.) One would think that, in fighting, the most numerous and powerful army should be always victorious, and, in single combat, that the bold and mighty champion should win the laurel; but the battle is not always to the strong; a host of Philistines was once put to flight by Jonathan and his man; one of you shall chase a thousand; the goodness of the cause has often carried the day against the most formidable power. (3.) One would think that men of sense should always be men of substance, and that those who know how to live in the world should not only have a plentiful maintenance, but get great estates; and yet it does not always prove so; even bread is not always to the wise, much less riches always to men of understanding. Many ingenious men, and men of business, who were likely to thrive in the world, have strangely gone backward and come to nothing. (4.) One would think that those who understand men, and have the art of management, should always get preferment and obtain the smiles of great men; but many ingenious men have been disappointed, and have spent their days in obscurity, nay, have fallen into disgrace, and perhaps have ruined themselves by those very methods by which they hoped to raise themselves, for favour is not always to men of skill, but fools are favoured and wise men frowned upon. 2. He resolves all these disappointments into an over-ruling power and providence, the disposals of which to us seem casual, and we call them chance, but really they are according to the determinate counsel and foreknowledge of God, here called time, in the language of this book, Ecc 3:1; Psa 31:15. Time and chance happen to them all. A sovereign Providence breaks men's measures, and blasts their hopes, and teaches them that the way of man is not in himself, but subject to the divine will. We must use means, but not trust to them; if we succeed, we must give God the praise (Psa 44:3); if we be crossed, we must acquiesce in his will and take our lot. II. We are often surprised with the evils we were in little fear of (Ecc 9:12): Man knows not his time, the time of his calamity, his fall, his death, which, in scripture, is called our day and our hour. 1. We know not what troubles are before us, which will take us off our business, and take us out of the world, what time and chance will happen to us, nor what one day, or a night, may bring forth. It is not for us to know the times, no, not our own time, when or how we shall die. God has, in wisdom, kept us in the dark, that we may be always ready. 2. Perhaps we may meet with trouble in that very thing wherein we promise ourselves the greatest satisfaction and advantage; as the fishes and the birds are drawn into the snare and net by the bait laid to allure them, which they greedily catch at, so are the sons of men often snared in an evil time, when it falls suddenly upon them, before they are aware. And these things too come alike to all. Men often find their bane where they sought their bless, and catch their death where they thought to find a prize. Let us therefore never be secure, but always ready for changes, that, though they may be sudden, they may be no surprise or terror to us.
Tyndale Open Study Notes
9:11 decided by chance: We cannot control the outcome (cp. 7:13).