What does it mean that the dead know nothing (Ecclesiastes 9:5)?

Now this is a very plain example of that way of speaking, looking at things from a mere human stand-point, which I have before remarked upon. The writer's point of view is most evident. Nor was he capable, at the time he had these thoughts, of any other. As to the dead actually, he "knew not anything," for he knew not whether the spirit of man went upward or not. This we have seen. He was not, therefore, capable of looking at anything, save from his standpoint in the world. Otherwise clearly he could not have said, "Neither have they any more a reward." That would deny all resurrection and life to come, if taken absolutely. But he was looking at the scene around, out of which men departed, and left no sign behind to indicate that they had been; their memory was forgotten; their love, hatred, envy, which had once made them conspicuous actors in the scene, had vanished; and, in relation to it, they knew nothing, their wisdom and knowledge had departed too. This does not mean, as Roberts suggests, that they "lost their memories," or that they became fools; but they knew nothing of things taking place after their departure, nor could their wisdom or knowledge appear in it any more. The closing sentence shows clearly to what the former part applies: "Neither have they any more a portion forever in anything that is done under the sun."

Therefore the moral is, Be busy now; work ceases in the grave; wisdom for this busy scene there is none there; no heart that deviseth; no planning head. All true in its way. But this was man's musings, not divine revelation of the state of the dead at all, nor given as such. Had you asked this man what he knew of that, he would have said, as he did say, Who knows? "Who knoweth the spirit of man that goeth upward?" He saw the dust laid in the tomb, and that was all he knew. The rest was conjecture, nothing more.

Job's words, then, are no contradiction of what we have seen elsewhere to be the revealed truth as to those departed. To weariness such as his a place of "rest," indeed, was the unseen world; but "rest" is not extinction; and if it were a "land of darkness" also, darkness and nonentity are absolutely contradictory thoughts. The words of Elihu (ch. xxxiii. 22-28) have been already explained, and to them I need not return. I turn now to Ecclesiastes. And here all that they urge has been already virtually, and, except one passage, actually answered. That one passage is found, ch. ix. 5, 6: "For the living know that they shall die; but the dead know not anything, neither have they any more a reward, for the memory of them is forgotten; also their love and their hatred and their envy is now perished; neither have they any more a portion forever in anything that is done under the sun." Further on (ver. 10) in continuation: "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 (sheol) whither thou goest." Now this is a very plain example of that way of speaking, looking at things from a mere human stand-point, which I have before remarked upon. The writer's point of view is most evident. Nor was he capable, at the time he had these thoughts, of any other. As to the dead actually, he "knew not anything," for he knew not whether the spirit of man went upward or not. This we have seen. He was not, therefore, capable of looking at anything, save from his standpoint in the world. Otherwise clearly he could not have said, "Neither have they any more a reward." That would deny all resurrection and life to come, if taken absolutely. But he was looking at the scene around, out of which men departed, and left no sign behind to indicate that they had been; their memory was forgotten; their love, hatred, envy, which had once made them conspicuous actors in the scene, had vanished; and, in relation to it, they knew nothing, their wisdom and knowledge had departed too. This does not mean, as Roberts suggests, that they "lost their memories," or that they became fools; but they knew nothing of things taking place after their departure,* nor could their wisdom or knowledge appear in it any more. The closing sentence shows clearly to what the former part applies: "Neither have they any more a portion forever in anything that is done under the sun."

Second, We learn that there is consciousness in the life beyond.

Some tell us that men lie passive until the resurrection, and press the word "sleep" in support of their notion. But "sleep" is only predicated of the body in Scripture; never of the soul. Lazarus was "comforted." This was conscious blessedness. For him, beggary, sores, and hunger were left behind for ever. The rich man, too, was conscious. He was in pain; and as he saw the bliss of Lazarus he experienced a sense of loss ; memory was lively with him; and he was filled with fear for his five brethren still alive upon the earth. Someone will perhaps object that the Bible says, "The dead know not anything" (Ecc. 9:5). True, but in what connection is the passage found? Texts divorced from their context can be made to prove any heresy you please. The writer in Ecclesiastes is occupied with things "under the sun," and it is of these things be speaks when he says, "the dead know not anything." A man who may have been the vigilant head of a large business on earth knows nothing more of it, as to its prosperity or otherwise, when he leaves the present world behind him. And so with all departed ones as far as human affairs are concerned.

No one was more astonished than the woman of Endor herself when Samuel really appeared. Never having known such a result from her previous incantations, she at once discerned the hand of God, and concluded that her visitor must be King Saul. Samuel forthwith challenged his disturber: "Why hast thou disquieted me, to, bring me up?" A dead man speaking! Certainly Samuel was not in the resurrection state (for that he must wait until the Lord's coming); he simply appeared in some form by divine permission. It has been asserted that the dead are in a condition of unconsciousness. Ecc. 9:5 is quoted in proof — "the dead know not anything." But the writer of that book is concerned with things "under the sun"; and in the passage referred to he means that the dead are no longer able to follow the course of things down here. The story of the rich man and Lazarus (to which may be added such passages as Isa. 14:9; Ezek. 32:21) is sufficient to show that both saved and lost are fully alive to the reality of their condition in the unseen world. Besides, the apostle says as to himself that to be absent from the body was to be present with the Lord.

The writer here speaks of what is “under the sun.” As far as he knows the dead know nothing of what had interested them when alive in the environments of this life.

The writer here speaks of what is “under the sun.” As far as he knows the dead know nothing of what had interested them when alive in the environments of this life.

Apply this test to Mr. Roberts’ book and it will be seen that verses that describe the relation of the dead to the world that they have left, are used by him to attempt to prove the non-immortality of the soul, and the ceasing to exist at death. Take one verse only, which Mr. Roberts quotes, “The dead know not anything” (Eccl. 9:5). How true that is as to this world. It is no affirmation as to the next. Look up the passage, and the meaning is plain.

57 Now you will find that what I have just said is plainly shewn in the passages of the Old Testament which treat of it; and that they close in the human view by the boundary of death. You quote, for example, Ecclesiastes 9:5: "But the dead know not anything": now how does this go on? "Neither have they any more a reward." Do you believe that applies to anything beyond this world? You know well you do not; you teach the contrary. "For the memory of them is forgotten: also their love, and their hatred, and their envy is now perished; neither have they any more a portion for ever in anything that is done under the sun." Is it not as clear as the sun, that all this applies to this world, as does the whole book — speaking of what is under the sun in the days of the life of our vanity?

Qeber has no such thought connected with it. But, it may be urged, ‘Does it not say, “There is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol]” (Ecc. 9:10)?’ Yes, but this is NOT revelation but the inspired record of what Solomon summed up as to his knowledge of things “under the sun.” Solomon was looking at things as they affected his work and knowledge and wisdom in connection with the affairs of this life, and such things do not go beyond this life in the experience of persons alive on the earth.

Qeber has no such thought connected with it. But it may be urged, Does it not say, “There is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol]” (Eccl. 9:10)? Yes, but this is NOT revelation, but the inspired record of what Solomon summed up as to his knowledge of things “under the sun.” Solomon was looking at things as they affected his work and knowledge and wisdom in connection with the affairs of this life, and such things do not go beyond this life.