Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: Ecclesiates 9:2 - King James
| Verse |
Translation |
Text |
| Ec 9:2 |
King James |
All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
All things . . . alike--not universally; but as to death. Ecc 9:2-10 are made by HOLDEN the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in Ecc 2:14; Ecc 3:20; Ecc 8:14.
one event--not eternally; but death is common to all.
good--morally.
clean--ceremonially.
sacrificeth--alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.
sweareth--rashly and falsely. |
| Notes on the Bible, by Albert Barnes, [1834] |
Event - See Ecc 2:14 note.
Sweareth - i. e., Swears lightly or profanely. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
"All is the same which comes to all: one event happens to the righteous and the wicked, to the good and the pure and the impure; to him that sacrificeth, and to him that sacrificeth not: as with the good, so is it with the sinner; with him that sweareth, as with him that feareth an oath." Hitzig translates: "All are alike, one fate comes on all," adding the remark, that to make מקרה אחד at the same time pred. to הכל and subm. to כאשר לכל was, for the punctator, too much. This translation is indeed in matter, as well as in point of syntax, difficult to be comprehended. Rather, with Ewald, translate: All is as if all had one fate (death) but why then this useless hevel haasher, only darkening the thought? But certainly, since in הכּל
(Note: The lxx, Syr., and Aq. have read together the end of Ecc 9:1 and the beginning of Ecc 9:2. Here Jerome also is dependent on this mode of reading: sed omnia in futurum servantur incerta (הבל).)
the past is again resumed, it is to be supposed that it does not mean personally, omnes, but neut., omnia; and לכּל, on the contrary, manifestly refers (as at Ecc 10:3) to persons. Herein agreeing with Ewald, and, besides, with Knobel, Zckl., and others, we accept the interpunction as it lies before us. The apparently meaningless clause, omnia sicut omnibus, gives, if we separate sicut into sic and ut, the brief but pregnant thought: All is (thus) as it happens to all, i.e., there is no distinction of their experiences nor of their persons; all of every sort happens in the same way to all men of every sort. The thought, written in cyphers in this manner, is then illustrated; the lameds following leave no doubt as to the meaning of לכל. Men are classified according to their different kinds. The good and the pure stand opposite the impure; טמא is thus the defiled, Hos 5:3, cf. Eze 36:25, in body and soul. That the author has here in his mind the precepts of the law regarding the pure and the impure, is to be concluded from the following contrast: he who offers sacrifice, and he who does not offer sacrifice, i.e., he who not only does not bring free-will offerings, but not even the sacrifices that are obligatory. Finally, he who swears, and he who is afraid of an oath, are distinguished. Thus, Zac 5:3, he who swears stands along with him who steals. In itself, certainly, swearing an oath is not a sin; in certain circumstances (vid., Ecc 8:2) it is a necessary solemn act (Isa 65:16). But here, in the passage from Zechariah, swearing of an unrighteous kind is meant, i.e., wanton swearing, a calling upon God when it is not necessary, and, it may be, even to confirm an untruth, Exo 20:7. Compare Mat 5:34. The order of the words יר שׁב (cf. as to the expression, the Mishnic חטא ירא) is as at Nah 3:1; Isa 22:2; cf. above, Ecc 5:8. One event befalls all these men of different characters, by which here not death exclusively is meant (as at Ecc 3:19; Ecc 2:14), but this only chiefly as the same end of these experiences which are not determined according to the moral condition of men. In the expression of the equality, there is an example of stylistic refinement in a threefold change; כּטוב כּח denotes that the experience of the good is the experience of the sinner, and may be translated, "wie der Gute so der Snder" as the good, so the sinner, as well as "so der Gute wie der Snder" so the good as the sinner (cf. Khler, under Hag 2:3). This sameness of fate, in which we perceive the want of the inter-connection of the physical and moral order of the world, is in itself and in its influence an evil matter. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| All things - The good and evil things of the world equally happen to good and bad men. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| All things come alike to all - This is very generally true; but God often makes a difference and his faithful followers witness many interventions of Divine Providence in their behalf. But there are general blessings, and general natural evils, that equally affect the just and the unjust. But in this all is right; the evils that are in nature are the effects of the Fall of man; and God will not suspend general laws, or alter them, to favor individual cases. Nor does he design that his approbation or disapprobation shall be shown by any of these occurrences. Every holy man has a testimony of God's approbation in his own heart; and this makes him truly happy, let outward things be as they may. And, in general, what the wicked suffer is the fruit of their own doings. But the general state of nature as to what are called natural evils, is just as it ought to be. There is evil enough to show that man has fallen from God, and good enough to show that God deals with him in mercy. I cannot see that there is any rational cause for me to stumble at the dispensations of Divine Providence on these accounts. |
14 There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.
20 All go unto one place; all are of the dust, and all turn to dust again.
14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
2 All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.
3 This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
4 For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.
5 For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.
6 Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.
7 Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
8 Let thy garments be always white; and let thy head lack no ointment.
9 Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.
10 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.
14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
3 Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?
14 The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.
8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
2 Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle.
1 Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;
34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
16 That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
2 I counsel thee to keep the king's commandment, and that in regard of the oath of God.
3 Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it.
25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled.
3 Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.
2 All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.
1 For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them.