Death is a recurring theme in Ecclesiastes, for good reason. If we are to discover any meaning or purpose for our lives, we need to wrestle with death. If we are only physical beings with no eternal soul, then it doesn’t matter how we live our lives. We would all be worm food in the end, and the worms don’t care about our moral values or accomplishments.

In the previous chapter, Solomon dwelt on the injustice that humans inflict on one another during our time on Earth. Good people are not necessarily rewarded by society, while wicked people are too often praised. Unlike our varying experiences in life, death is a great leveler. Regardless of who you were or what you did in your life, you will die.

He declares this state of affairs to be unjust, too: One event happens to the righteous and the wicked; to the good, the clean, and the unclean; to him who sacrifices and him who does not sacrifice. As is the good, so is the sinner; he who takes an oath as he who fears an oath. This is an evil in all that is done under the sun: that one thing happens to all. Truly the hearts of the sons of men are full of evil; madness is in their hearts while they live, and after that they go to the dead. (Ecc. 9:2–3).

Neither righteous or religious acts, nor evil or mad acts can save us from death. Something deep within us rebels against the finality of death. If this one life is all there is, then why bother living at all? Even if your loved ones remember you for the next generation or two, the memory of who you were will fade. The most famous people on earth in their time (like King Solomon) are now no more than interesting historical figures that some people may learn about.

“Remembering them fondly” doesn’t bring good people back to life, while “speaking evil of the dead” does nothing to punish evil dead people. Whether we loved them or hated them, the dead are beyond our reach as the living. All too soon, we will add to their number.

As discussed in Part 7 of this series, Solomon was not a nihilist, even though he does not shrink back from staring death in the face. In this chapter, he again stops short of concluding that life is ultimately meaningless. But for him who is joined to all the living there is hope, for a living dog is better than a dead lion. For the living know that they will die; but the dead know nothing, and they have no more reward, for the memory of them is forgotten. (Ecc. 9:4–5).

Calling someone ‘a dog’ in the ancient Jewish culture was highly dishonorable. Dogs were considered unclean scavengers that ate whatever trash or dead things they could find around human settlements. This metaphor could refer to people of low social standing or those living immoral lives. A lion was considered a noble animal that was associated with royalty. This could refer to a king or morally upright person. Yet a living ‘dog’ is better off than a dead ‘lion’ because the one who is alive still has a chance to do something before they die. Our knowledge of impending death should spur us to a better life.

Rather than suggesting that we end our lives prematurely, Solomon again tells his audience to enjoy life. This is a common theme in his book, but here his command seems even more emphatic than before. He recommends a life of cheerfulness, comfort, abundance, and love in the context of marriage (Ecc. 9:7–9). Life is fleeting, so make the most of it.

He directs this message towards people whose works have already been accepted by God (Ecc. 9:7b). They are among the righteous who are walking in white and whose heads are anointed with oil — symbols that are used for those who are blameless before God and are commissioned to serve Him (Ecc. 9:8). If you are a Christian, you are invited to live an abundant life of joy and gladness rather than living in the fear of death.

Our Christian lives are not solely for our enjoyment, however, since Solomon adds to his command: Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going. (Ecc. 9:10).

Although we have a firm anchor in heaven, we cannot do the work that God has called us to do on earth after we have died. We need to live with a sense of urgency: there are souls out there who need us to tell them about our Savior and our hope. Let us do the work that ‘our hands find’ with all our might. We must work the works of Him who sent Me while it is day; night is coming, when no one can work. (John 9:4).

If you believe that there is no life after death, it only makes sense to conclude that it doesn’t matter how you live or why you do anything in your life. Perhaps this feels like freedom to you — because nothing ultimately matters, you are free to do as you wish. Be warned, though. Your best efforts in life may not be enough to guarantee good outcomes.

The race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to men of understanding, nor favor to men of skill; but time and chance happen to them all. (Ecc. 9:11).

Even if you have a grand life plan with mid-term and long-term goals that give your life a sense of purpose, you may die before you achieve any of them. For man also does not know his time: Like fish taken in a cruel net, like birds caught in a snare, so the sons of men are snared in an evil time, when it falls suddenly upon them. (Ecc. 9:12).

Whether you are a Christian or not, we each have one fleeting life. We do not know what will happen in the future and have no idea how long we may live. In the face of uncertainty and impending death, we should make discovering our true purpose a matter of priority. For the Christians who have found the ultimate meaning of life, let us enjoy Him and tell others about Him with eagerness and urgency.