“THE DEAD KNOW NOT ANYTHING.”
By Uriah Smith
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. Eccl. ix, 5, 6. We know that men “have sought out many inventions,” but one of the most modern is the way in which the text above quoted is by some disposed of. To avoid the plain truth that is therein stated, that the dead know not anything, it is asserted that they are the words of a caviler. The ground of this assertion rests upon the expression found recorded in verse 5: “neither have they any more a reward;” which it is said cannot be true; for the dead will yet be raised and rewarded according to their works. If that expression stood alone, unqualified, and left as referring to an unlimited future, then there might be room to doubt. But it is not so: the next verse explains it, when it says: “Neither have they any more a portion forever in anything that is done—under the sun.” Here these expressions are limited to this mortal state—this mortal state is the period during which it may be said, “Neither have they any more a reward; for the memory of them is forgotten.” It is nevertheless true that there cometh a time in which every man shall be rewarded “according as his work shall be.” But let us look at some parallel passages: Job vii, 9, 10. “As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more. He shall return no more to his house, neither shall his place know him any more.” Are these the words of a caviler? None will assert it; yet they might with as much propriety be called such as the text first quoted; and this would be an easy way of disposing of anything which did not harmonize with one’s particular theory: “He that goeth down to the grave shall come up no more.” One might take this passage alone, and deny the resurrection; but by the context it is rendered perfectly plain: “He shall return no more to his house, neither shall his place (that is, the place which he has occupied here on earth) know him any more.” Again: Job xiv, 12. “So man lieth down and riseth not: till the heavens be no more, they shall not awake nor be raised out of their sleep.” Will any one take the first part of this text and affirm that the dead rise not at all? They do rise, but not till the heavens be no more. “They shall not awake nor be raised up out of their sleep,” neither have they any more a reward; till the heavens be no more. But why call the passage in Ecclesiastes the words of a caviler? If that were the only place containing those sentiments, there might be some object in disposing of it thus; but why should there be, when there are many other passages as pointed and direct: Ps. vi, 2. “While I live will I praise the Lord: I will sing praises unto my God while I have any being.” Hence it seems that the Psalmist was expecting a time when he should have no being; therefore in verse 4, speaking of man, he says: “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Isa. xxxviii, 18, 19. “For the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee as I do this day.” Ps. vi, 5. “For in death there is no remembrance of thee: in the grave who shall give thee thanks?” Ps. cxv, 17. “The dead praise not the Lord, neither any that go down into silence.” If therefore verses 5 and 6, of Eccl. ix, are the words of a caviler, they are nevertheless true; for we find that they are abundantly sustained by other portions of the Word of God; but let us hear Solomon himself on this point. Eccl. xii, 10. “The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.” The words which were written were words of truth, and no room for cavilers. Again: It is said that necromancy is consulting with the dead, and that is forbidden in the Word of God; [Deut. xviii, 11;] hence it is urged that the dead do have knowledge, and may communicate with the living; for nothing would be forbidden that it was impossible to do. As an instance of this, we are referred to 1 Sam. xxviii, where the witch of Endor called up Samuel. But did Samuel really come up? We think not. It was only the “Devil in disguise.” Just as he operates in various ways at the present time through Spirit Manifestations. At any rate it was something with which the Lord had nothing to do; for we learn from Saul’s own words, [verse 15,] that the Lord had departed from him, and answereth him not. Necromancy is forbidden; but what is necromancy? Is it in reality communication with the dead? Hear Webster’s definition of the word: “Necromancy. Properly, the art of revealing future events by means of a pretended communication with the dead. This is prohibited, Deut. xviii.” It is not therefore in reality communing with the dead, but only a pretense. U. S.