◄ Ecclesiastes 9:18 ►
Wisdom is better than weapons of war, but one sinner destroys much good.
Study Bible
Wisdom
The Hebrew word for "wisdom" is "חָכְמָה" (chokmah), which encompasses not only knowledge but also the skillful application of knowledge in practical life. In the biblical context, wisdom is often associated with the fear of the Lord (Proverbs 9:10) and is considered a divine gift. It is portrayed as a guiding principle that leads to life and prosperity. In Ecclesiastes, wisdom is presented as a superior force, more effective than physical might or military power. This reflects the biblical theme that true strength lies in understanding and aligning with God's will, rather than relying solely on human strength or strategy.

is better than
This phrase emphasizes a comparison, suggesting a hierarchy of values. In the biblical worldview, spiritual and moral qualities often take precedence over material or physical attributes. The phrase invites readers to prioritize wisdom over tangible assets, such as weapons, which are often seen as symbols of power and security. This comparison challenges the reader to reconsider what is truly valuable and effective in life.

weapons of war
The term "weapons of war" refers to instruments used in battle, symbolizing human efforts to exert control and dominance. In ancient times, military power was a primary means of establishing and maintaining authority. However, the verse suggests that such power is ultimately inferior to wisdom. This reflects a recurring biblical theme where reliance on God and His wisdom is preferred over human might (Psalm 20:7). The historical context of Israel, often caught between powerful empires, underscores the importance of divine wisdom over military alliances.

but
The conjunction "but" introduces a contrast, highlighting the tension between the positive impact of wisdom and the negative potential of sin. It serves as a pivot in the verse, drawing attention to the dual nature of human influence—constructive through wisdom, yet destructive through sin.

one sinner
The phrase "one sinner" underscores the significant impact a single individual can have, for better or worse. The Hebrew word for "sinner" is "חָטָא" (chata), which means to miss the mark or to err. In the biblical narrative, sin is not just a personal failing but a force that can disrupt communities and relationships. The mention of "one sinner" serves as a cautionary note about the far-reaching consequences of sin, reminding readers of accounts like Achan in Joshua 7, whose disobedience brought trouble upon all Israel.

destroys much good
This phrase highlights the destructive power of sin, which can undo the positive effects of wisdom. The Hebrew word for "destroys" is "אָבַד" (abad), meaning to perish or to cause to vanish. The verse suggests that while wisdom can build and sustain, sin has the potential to unravel and devastate. This serves as a sobering reminder of the fragility of good and the vigilance required to protect it. The historical and scriptural context often illustrates how the actions of a few can lead to widespread consequences, emphasizing the need for communal responsibility and adherence to God's commandments.

Persons / Places / Events
1. Solomon
Traditionally considered the author of Ecclesiastes, Solomon was the king of Israel known for his wisdom, wealth, and writings. His reflections in Ecclesiastes often explore the meaning of life and the pursuit of wisdom.

2. Israel
The nation over which Solomon reigned. The historical context of Israel during Solomon's time was one of peace and prosperity, allowing for philosophical and theological exploration.

3. Sinners
In this context, a "sinner" refers to an individual who acts contrary to God's wisdom and righteousness, causing harm and destruction.

4. Wisdom
A central theme in Ecclesiastes, wisdom is portrayed as a divine gift that surpasses material power and human strength.

5. Weapons of War
Symbolic of human strength and military might, which are ultimately inferior to the power of wisdom.
Teaching Points
The Superiority of Wisdom
Wisdom is a divine attribute that surpasses human strength and military power. It is a guiding principle that leads to peace and prosperity, unlike the temporary and often destructive nature of physical might.

The Destructive Power of Sin
Even a single act of sin can have far-reaching negative consequences, undermining the good that wisdom can achieve. This highlights the importance of living righteously and avoiding sin.

The Value of Righteous Living
Pursuing wisdom and righteousness should be a priority for believers, as these lead to lasting good and align with God's will, unlike the fleeting and often harmful effects of sin.

The Impact of Individual Actions
Each person's actions can significantly impact their community. One person's sin can destroy much good, emphasizing the importance of personal responsibility and integrity.

The Call to Seek Divine Wisdom
Believers are encouraged to seek God's wisdom through prayer, scripture, and the guidance of the Holy Spirit, as it is the foundation for a life that honors God and benefits others.
Bible Study Questions
1. How does the concept of wisdom in Ecclesiastes 9:18 compare to the wisdom described in James 3:13-18?

2. In what ways can one person's sin destroy much good in a community or family setting? Can you think of a biblical example?

3. How can we prioritize seeking wisdom over relying on our own strength or resources in our daily lives?

4. Reflect on a time when wisdom led to a better outcome than force or power. What did you learn from that experience?

5. How can we cultivate a lifestyle that consistently seeks and applies God's wisdom, according to the teachings of Ecclesiastes and other scriptures?
Connections to Other Scriptures
Proverbs 16:32
This verse highlights the superiority of self-control and wisdom over physical might, echoing the sentiment that wisdom is more powerful than weapons.

James 3:13-18
James contrasts earthly wisdom with heavenly wisdom, emphasizing that true wisdom is pure, peace-loving, and full of good fruit, aligning with the idea that wisdom is more beneficial than destructive power.

1 Corinthians 1:25
Paul speaks of the wisdom of God being greater than human wisdom, reinforcing the theme that divine wisdom surpasses all human endeavors.
Sermons
The Destructiveness of One Evil LifeW. Clarkson Ecclesiastes 9:18
The Praise of WisdomD. Thomas Ecclesiastes 9:13-18
Wisdom and StrengthW. Clarkson Ecclesiastes 9:13-18
The Little City and the Poor Wise ManW. H. M. H. Aitken, M. A.Ecclesiastes 9:14-18
The Poor Wise ManW. Jones, M. A.Ecclesiastes 9:14-18
The Destructiveness of SinHomiletic ReviewEcclesiastes 9:17-18
The Superiority of Moral to Military ForceHomilistEcclesiastes 9:17-18
People
Solomon
Places
Jerusalem
Topics
Better, Conflict, Destroyeth, Destroys, Destruction, Instruments, Sinner, War, Weapons, Wisdom
Dictionary of Bible Themes
Ecclesiastes 9:18

     5612   weapons

Ecclesiastes 9:13-18

     5457   power, human

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. VII

A 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

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