I 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. Again I saw under the sunThis phrase, "Again I saw under the sun," is a recurring motif in Ecclesiastes, emphasizing the perspective of observing life from a human, earthly viewpoint. The Hebrew word for "saw" (רָאָה, ra'ah) implies not just physical sight but also understanding or perceiving. "Under the sun" is a phrase unique to Ecclesiastes, symbolizing the temporal, often perplexing nature of life on earth, distinct from the divine or eternal perspective. It sets the stage for the observations that follow, reminding us of the limitations of human wisdom and the need for divine insight. that the race is not to the swift
The "race" (מֵרוֹץ, merots) here symbolizes life's pursuits and endeavors. The Hebrew word for "swift" (קַל, qal) suggests speed and agility. This phrase challenges the assumption that natural ability or effort guarantees success. Historically, this reflects the unpredictability of life in ancient times, where even the fastest runner could be hindered by unforeseen circumstances. Spiritually, it serves as a humbling reminder that human effort alone is insufficient without God's providence. nor the battle to the strong
The "battle" (מִלְחָמָה, milchamah) represents struggles and conflicts, both literal and metaphorical. The Hebrew word for "strong" (גִּבּוֹר, gibbor) denotes might and power. This phrase underscores the futility of relying solely on physical strength or military prowess. Historically, Israel's victories often depended on divine intervention rather than sheer force, as seen in battles like Jericho. It teaches that true strength comes from reliance on God, not just human capability. nor bread to the wise
"Bread" (לֶחֶם, lechem) symbolizes sustenance and provision. The "wise" (חָכָם, chakam) are those with knowledge and understanding. This phrase highlights the unpredictability of life, where even the wise may face scarcity. In ancient times, wisdom was highly valued, yet it did not always guarantee material success. Scripturally, it points to the need for dependence on God for provision, as wisdom alone cannot secure all of life's necessities. nor wealth to the brilliant
"Wealth" (עֹשֶׁר, osher) signifies material riches and prosperity. The "brilliant" (נָבוֹן, navon) are those with discernment and insight. This phrase challenges the belief that intelligence or cleverness ensures financial success. Historically, many brilliant individuals have faced poverty due to circumstances beyond their control. It serves as a reminder that true riches are found in spiritual wealth and contentment in God's provision. nor favor to the skillful
"Favor" (חֵן, chen) refers to grace, acceptance, or preferential treatment. The "skillful" (יָדַע, yada) are those with expertise or proficiency. This phrase illustrates that skill does not always lead to recognition or success. In the ancient world, artisans and craftsmen were respected, yet their success often depended on factors beyond their control. It teaches that favor ultimately comes from God, not just human ability. but time and chance happen to them all
"Time" (עֵת, et) and "chance" (פֶּגַע, pega) reflect the unpredictable nature of life. The Hebrew concept of "time" encompasses seasons and opportunities, while "chance" suggests occurrences beyond human control. This phrase acknowledges the role of divine sovereignty in life's outcomes. Historically, it reflects the uncertainties faced by individuals in a world where not everything is predictable. Spiritually, it calls believers to trust in God's timing and providence, recognizing that He orchestrates all things for His purposes. Persons / Places / Events 1. Solomon- Traditionally considered the author of Ecclesiastes, Solomon was the king of Israel known for his wisdom, wealth, and writings. 2. Under the Sun- A phrase used throughout Ecclesiastes to describe life on earth from a human perspective, often highlighting the futility and unpredictability of worldly pursuits. 3. The Swift, the Strong, the Wise, the Discerning, the Skillful- These represent human attributes and efforts that are often associated with success but are shown to be insufficient in guaranteeing outcomes. 4. Time and Chance- These elements are depicted as unpredictable forces that affect everyone, regardless of their abilities or efforts. 5. The Race, the Battle, Bread, Wealth, Favor- Metaphors for various aspects of life where human effort is typically expected to yield results. Teaching Points The Limitations of Human EffortWhile human effort and skill are valuable, they do not guarantee success. Recognize the role of God's sovereignty and the unpredictability of life. The Role of Divine ProvidenceUnderstand that God is in control, and His plans may differ from our expectations. Trust in His wisdom and timing. Embrace Humility and Dependence on GodAcknowledge that our abilities are gifts from God and should be used in reliance on Him, not as a means of self-sufficiency. Live with an Eternal PerspectiveFocus on eternal values rather than temporary successes. Seek first the kingdom of God and His righteousness. Responding to Life's UncertaintiesDevelop a heart of gratitude and contentment, knowing that God works all things for the good of those who love Him. Bible Study Questions 1. How does the phrase "under the sun" shape our understanding of the message in Ecclesiastes 9:11? 2. In what ways can recognizing the role of "time and chance" in our lives lead to greater trust in God? 3. How do the teachings in Proverbs 16:9 and James 4:13-15 complement the message of Ecclesiastes 9:11? 4. What practical steps can we take to live with an eternal perspective, as encouraged by Matthew 6:25-34? 5. How can we cultivate humility and dependence on God in our daily pursuits and decision-making processes? Connections to Other Scriptures Proverbs 16:9- This verse highlights that while humans plan their course, it is ultimately the Lord who establishes their steps, emphasizing divine sovereignty over human endeavors. James 4:13-15- These verses remind believers of the uncertainty of life and the importance of acknowledging God's will in all plans. Matthew 6:25-34- Jesus teaches about trusting God for provision, rather than relying solely on human effort or worrying about the future. People SolomonPlaces JerusalemTopics Ability, Battle, Bread, Brilliant, Chance, Discerning, Favor, Favour, Fruits, Goes, Grace, Happeneth, Intelligent, Learned, Learning, Mighty, Overtake, Quick, Race, Respect, Returned, Reward, Riches, Skilful, Skill, Strong, Swift, Understanding, War, Warriors, Wealth, Wise, YetDictionary of Bible Themes Ecclesiastes 9:11 4912 chance
5178 running
5861 favour, human
5894 intelligence
8110 athletics Library The Lapse of Time.
"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."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIIA Home Mission Sermon
"What a dear Saviour we have found," and heralding the coming of our Master. We are here as the salt to preserve a world, which else would become putrid and destroyed. We are here as the very pillars of this world's happiness: for when God shall take away his saints, the universal moral fabric "shall tumble to its fall; and great shall be the crash, when the righteous shall be removed, and the foundations shall be shaken. Taking it therefore as granted that the people of God are here to do something …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859 Three Youths Save Constantinople
Now there was found in that city a poor wise man, and he by his wisdom delivered the city; yet no one remembered that same poor man. Eccl. ix. 15. After these events it really seems as if Gaïnas, to use a modern expression, had completely lost his head, or, to give the view of it taken by himself and his contemporaries, as if a demon had begun to trouble him; for his conduct became aimless and uncertain. Discontent, revenge, ambition, and evil counsels destroyed in him all capacity for wise …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel Moral Depravity.
In discussing the subject of human depravity, I shall,-- I. Define the term depravity. The word is derived from the Latin de and pravus. Pravus means "crooked." De is intensive. Depravatus literally and primarily means "very crooked," not in the sense of original or constitutional crookedness, but in the sense of having become crooked. The term does not imply original mal-conformation, but lapsed, fallen, departed from right or straight. It always implies deterioration, or fall from a former state …
Charles Grandison Finney—Systematic Theology Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Relation v. Observations on Certain Points of Spirituality.
1. "What is it that distresses thee, little sinner? Am I not thy God? Dost thou not see how ill I am treated here? If thou lovest Me, why art thou not sorry for Me? Daughter, light is very different from darkness. I am faithful; no one will be lost without knowing it. He must be deceiving himself who relies on spiritual sweetnesses; the true safety lies in the witness of a good conscience. [1] But let no one think that of himself he can abide in the light, any more than he can hinder the natural …
Teresa of Avila—The Life of St. Teresa of Jesus Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse .
To Venantius, Ex-Monk, Patrician of Syracuse [1331] . Gregory to Venantius, &c. Many foolish men have supposed that, if I were advanced to the rank of the episcopate, I should decline to address thee, or to keep up communication with thee by letter. But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet (Isai. lviii. 1). And again it is written, I have given thee for a watchman …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Jewish views on Trade, Tradesmen, and Trades' Guilds
We read in the Mishnah (Kidd. iv. 14) as follows: "Rabbi Meir said: Let a man always teach his son a cleanly and a light trade; and let him pray to Him whose are wealth and riches; for there is no trade which has not both poverty and riches, and neither does poverty come from the trade nor yet riches, but everything according to one's deserving (merit). Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that …
Alfred Edersheim—Sketches of Jewish Social Life Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3 "But Seek Ye First the Kingdom of God," &C.
Matth. vi. 33.--"But seek ye first the kingdom of God," &c. II. The Christian's chief employment should be to seek the kingdom of God, and the righteousness thereof. "Seek first," &c. Upon this he should first and chiefly spend his thoughts, and affections, and pains. We comprehend it in three things. First, He should seek to be clothed upon with Christ's righteousness, and this ought to take up all his spirit. This is the first care and the chief concern. Did not this righteousness weigh much …
Hugh Binning—The Works of the Rev. Hugh Binning The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3 Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance …
J. W. McGarvey—The Four-Fold Gospel Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish …
J. W. McGarvey—The Four-Fold Gospel Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament Links Ecclesiastes 9:11 NIVEcclesiastes 9:11 NLTEcclesiastes 9:11 ESVEcclesiastes 9:11 NASBEcclesiastes 9:11 KJV
Ecclesiastes 9:11 Commentaries
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