Ecclesiastes 9:7 Commentary and Bible Study

Verses 7 to 10 form a block, a single argument, the thought of which is closely connected with what immediately precedes, but who is Solomon addressing here, the believer or the unbeliever?Some see these words as addressed to the godly, as evidenced by the final phrase of verse 7, ‘for God has already accepted your works’. Read this way, he breaks off from his assault on unbelief to comfort God’s people with the assurance that all the vanity of this life, which he has spoken of, cannot do them any real harm. The believer has a cause to rejoice because he stands justified by faith and his good works, coming from faith, are acceptable to God. He has overcome the world and has been redeemed from the vanity of life. He can experience a whole range of pursuits, and see them as tokens of God’s love. The mystery of providence works for him, not against him. His losses are turned into gains, and his experiences of life are transformed into permanent gains which he will take to heaven. Death, which appears as the end of existence from the unbeliever’s perspective, is the gateway to life for the believer and he loses nothing of any lasting value when he leaves this world behind. This interpretation makes this block of verses an island of optimism in an otherwise highly pessimistic chapter. The believer is more than conqueror in spite of this long list of apparent losses and hardships, in spite of being outwardly subject to the same eroding curse. The difficulty with this interpretation is verse 10.Others reverse the meaning by invoking irony, and understand Solomon to say what he does not mean or believe at all. However, there is no ‘and yet’ or ‘but know thou’ as in Ecclesiastes 11:9, where he undoubtedly does use irony. Nevertheless, he has been understood to be employing the same form of argument as before, and pressing the unbeliever with the logical conclusion of his worldview, however undesirable. ‘Live life to the full: don’t think too much about what is coming at the end of life, but immerse yourself in life while it lasts.’ This way of speaking is of course an argument in itself, for it draws attention to the hopelessness and inadequacy of the worldling’s outlook. ‘You claim that this world is enough for you: very well, then go make a go of it. Enjoy your food and your drink; pretend to yourself that you have a body but no soul, no eternal being that needs anything beyond material resources. Count yourself as accepted by God – though this is utterly beyond your reach – and live as if your conscience is at peace. Know this however, that at the end of this vain life of yours, you will go to a grave from which you cannot return and which negates all your labour.’ Solomon sets himself up as a worldly-wise counsellor who has adopted the view of the worldling and become its chief exponent, but who unwittingly betrays its chief weakness. What is the point of doing with all your might whatever your hand finds to do, if in fact you are heading for the grave? What is the difference between striving with all your might for earthly gain, and doing nothing at all, if in fact both end up with nothing? The difficulty with this interpretation is the last clause of verse 7; that too must be treated as ironic, but that is too great a stretch. On balance therefore, the first interpretation is preferable, but verse 10 must be explained.