Pastor's Sermon Notes: Ecclesiastes (series), #29 - There is Only Hope While There is Life (Ecclesiastes 9:2-6)

Series: Ecclesiastes

Sermon #29: There is Only Hope 

While There is Life

Ecclesiastes 9:2-6

[Audio file from Internet Archive at https://archive.org/details/Ecclesiastes92-6.]

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.

Outline:

I. One Inevitable Event (9:2-3)

II. One Irreversible Hope (9:4-6)

I. One Inevitable Event (9:2-3)

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.

1. Absolute Universal Equality (9:2)

2. Utter Heart Depravity (9:3)

1. Absolute Universal Equality (9:2)

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) The Curse of Death Proclaimed

2) The Curse of Death Pronounced

3) The Curse of Death Realized

Notice the emphasis in the first clause, and the drumbeat of the six couplets which follow.

The emphasis in the first clause: “All…alike…all”

This focus on “one event” is found in both verse 2 and verse 3, but with a different emphasis. In both verses the statement “there is one event” is found.

In this verse, verse 2, the emphasis is on the absolute universal equality in this “one event,” none are exempt. It happens to all without exception. (“…and he died.” Gen. 5:5, 8, 14, 17, 20, 27, 31) All die.

In the next verse, verse 3, the emphasis falls on that which binds the human race to this event, i.e. the shared internal reality of heart evil. All are bound to death since all are sinners. “For all have sinned, and come short of the glory of God” (Rom. 3:23)

The six couplets which follow the emphasis in this initial clause:

The emphasis on the absolute universal equality in this one event is nailed home with six blows of the hammer hitting all and sundry:

1) the righteous and the wicked;

2) the good and the bad;

3) the clean and the unclean;

4) the sacrificer and the non-sacrificer;

5) the good and the sinner; and

6) the swearer and the non-swearer.

There is a textual issue here that makes a difference in our English translations. This difference is based on readings in the extant Hebrew manuscripts versus what is found in the Septuagint Greek and Vulgate Latin translations. These ancient translations may have been based on a variant Hebrew reading. Marginal notes and footnotes in the translations attest to this.

ESV: “to the good and the evil”

[“Septuagint, Syriac, Vulgate; Hebrew lacks and the evil”]

HCSB: “for the good and the bad”

[“LXX, Aq, Syr, Vg; MT omits and the bad”]

NIV: “the good and the bad”

[“Septuagint (Aquila), Vulgate and Syriac; Hebrew does not have and the bad.

NLT: “good or bad”

[“As in Greek and Syriac versions and Latin Vulgate; Hebrew lacks or bad.

NKJV: “LXX, Syr., Vg. good and bad,”

NRSV: “Gk Syr Vg: Heb lacks and the evil”

Notice the poetic formatting of the latter half of this verse in the NIV.

         “As it is with the good,

         so with the sinful;

         as it is with those who take oaths,

         so with those who are afraid to take them.”

I am left wondering why this formatting as poetry did not begin as follows:

“All things come alike to all: there is one event

            to the righteous, and to the wicked;

            to the good and (to the bad)

            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) The Curse of Death Proclaimed

Genesis 2:15-17 — 15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

2) The Curse of Death Pronounced

Genesis 3:19-24 — 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. 20 And Adam called his wife's name Eve; because she was the mother of all living. 21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. 22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

3) The Curse of Death Realized

Gen. 5:5, 8, 14, 17, 20, 27, 31 — “….and he died…. and he died…. and he died…. and he died…. and he died…. and he died…. and he died….”

Adam, Seth, Enos, Cainan, Mahalaleel, Methuselah, and Lamech.

All died. Their years differed. Their ends did not. That “one event” was common to all of them.

There were more deaths than these, but the ones included are the direct line of descent from Adam to Noah. One that we know of who was not included, at least in this “Book of Generations” is Abel. Read between the lines. All died, whether they are mentioned in this line of descent or not. All died.

Rom. 5:12, 14 — 12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:….14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

All die. ALL. DIE.

2. Utter Heart Depravity (9:3)

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.

1) Fullness of Evil — the linkage of sin and death

2) Madness of Heart — the dominion of sin

On this verse and the doctrine of total depravity see especially the following:

John Owen, The Works of John Owen, 16 vols., ed. William H. Goold (Carlisle, PA: The Banner of Truth Trust, n.d.; 1976 reprint of 1850-1853 Johnstone & Hunter ed.), 6:169-176, 206-211.

Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville: Thomas Nelson Publishers, 1998), pg. 450-453.

Charles Simeon, Evangelical Preaching: An Anthology of Sermons by Charles Simeon, Classics of Faith and Devotion (Portland, OR: Multnomah Press, 1986), pp. 19-24, s.v. Sermon 587, “Original Sin” (Ps. 51:5).

There is a direct connection between death and evil. Neither can be explained by those who posit atheistic evolution. Neither can be disconnected without dishonoring the Creator, and disrespecting His Word. This is the unavoidable counterpart to the equally direct connection between life and righteousness. It cannot be otherwise. This is observed throughout the Scriptures, and woven through human history.

There is a dual emphasis in this verse focused on the “one event”:

(1) The emphasis on evil:

“There is an evil…the heart of the sons of men is full of evil…”

(2) The emphasis on the heart:

“…the heart of the sons of men if full of evil, and madness is in their heart…”

Notice that as in the previous verse the word “all” is repeated twice: “all things….unto all.”

Here this universal permeation of evil is traced to its root linking the human race in a common cursed condition.

As stated previously, the emphasis in verse 2 is on the absolute universal equality in this “one event,” but here in verse 3 the emphasis falls on that which binds the human race to this event, i.e. the shared internal reality of heart evil. All are bound to death since all are sinners. “For all have sinned, and come short of the glory of God” (Rom. 3:23)

There is a temporal emphasis here also that will be picked up and developed in the verses that follow these two: “…under the sun….while they live….after that….”

1) Fullness of Evil — the linkage of sin and death

also the heart of the sons of men is full of evil

Jer. 17:9 — The heart is deceitful above all things, and desperately wicked: who can know it?

Rom. 3:9-19 — 9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; 10 As it is written, There is none righteous, no, not one: 11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood: 16 Destruction and misery are in their ways: 17 And the way of peace have they not known: 18 There is no fear of God before their eyes. 19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

Rom. 5:12-21 —

Rom. 6:21 — What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

2) Madness of Heart — the dominion of sin

and madness is in their heart while they live

Rom. 1:18-32 —

Rom. 1:32 — Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

II. One Irreversible Hope (9:4-6)

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.

1. There is Hope for the Living (9:4)

2. There is Knowledge for the Living (9:5a)

3. There is Neither for the Dead (9:5b-6)

1. There is Hope for the Living (9:4)

For to him that is joined to all the living there is hope:

for a living dog is better than a dead lion.

Now is the day of salvation! Now is a time of hope! Only now! Only while you live!

This is your only opportunity to change, to repent, to receive grace and mercy! Once you pass from this life there are no “second chances”! You cannot change what you are when you die after that event. Either you are born again (Jn. 3:3-8), regenerate (Tit. 3:5), and a new creature in Christ Jesus (2 Cor. 5:17) when you die, or you are not. If you are not then, you never will be after.

On the differences in the nature of this “hope” among the living, i.e. the “strained expectation” of the wicked versus the “enduring, hopeful waiting” of the righteous see especially Hans Walter Wolff, Anthropology of the Old Testament, trans. Margaret Kohl (Philadelphia: Fortress Press, 1974; from Anthropologie des Alten Testaments, Munich: Chr. Kaiser Verlag, 1973), pp. 149-150.

It is impossible to over emphasize the urgency of this reality especially in the light of what verses 2 and 3 reveal. The inescapable reality of death, and the undeniable presence of evil should strike fear and trembling into the soul of every human being. This should drive everyone to flee from the wrath to come, and to come to God for salvation. The fact that it does not is an evidence of the very madness referred to in verse 3.

“Dum spiro, spero—While I breathe, I hope.”

— Matthew Henry, Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (Peabody, MA: Hendrickson, 1994), pp. 1048–1049.

Now is the day of salvation!

2 Cor. 6:2 — (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)

Now is a time of hope! Only now! Only this side of death! Only while you yet have life!

2. There is Knowledge for the Living (9:5a)

For the living know that they shall die:

The formatting as poetry of verses 5 and 6 in the NIV is noteworthy.

5 For the living know that they will die,

 but the dead know nothing;

 they have no further reward,

 and even their name is forgotten.

 6 Their love, their hate

 and their jealousy have long since vanished;

 never again will they have a part

 in anything that happens under the sun.

People often exclaim, “What do you know?”

Here is what all know whether they dwell on it, or like to think about it or not.

You will die. I will die. We will all die.

There are no exceptions since Enoch (Gen. 5:24), and Elijah (2 Ki. 2:1-12).

[Note: After this sermon was preached I was reminded by my oldest son Joel that a future exception would be experienced by those in the Church who are alive at the time of the Rapture (1 Th. 4:13-18).]

“Note, The living cannot but know that they shall die, that they must needs die. They know they are under a sentence of death; they are already taken into custody by its messengers, and feel themselves declining. This is a needful useful knowledge; for what is our business, while we live, but to get ready to die: The living know they shall die; it is a thing yet to come, and therefore provision may be made for it. The dead know they are dead, and it is too late; they are on the other side the great gulf fixed.”

— Matthew Henry, Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (Peabody, MA: Hendrickson, 1994), pp. 1048–1049.

Death is permanent. The only resuscitations recorded in the Scriptures:

(1) The widow of Zarephath’s son (1 Ki. 17; Heb. 11:35);

(2) the Shunammite woman’s son (2 Ki. 4:35);

(3) the man being buried (2 Ki. 13:21);

(4) the widow of Nain’s son (Lk. 7:13-15);

(5) Jairus’ daughter (Mt. 9:25; Mk. 5:42; Lk. 8:55);

(6) Lazarus (Jn.11);

(7) many saints (Mt. 27:52-53);

(8) Tabitha (Acts 9:36-42);

(9) possibly Paul (Acts 14:19-20; 2 Cor. 12:1-7);

(10) Eutychus (Acts 20:9-12);

(11) and the two witnesses during the Great Tribulation (Rev. 11:1-14).

None may count on being the recipient of such a miraculous circumvention of death, which in the event, was only a temporary suspension. All may count on death, the end of this life, and all may count on that death being permanent.

3. There is Neither for the Dead (9:5b-6)

but the dead know not any thing, 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 for ever in any thing that is done under the sun.

How can we square this with the account of the rich man and Lazarus in Luke 16:19-31?

Is this teaching unconscious existence in death as in “soul sleep,” or termination of existence as in Annihilationism and Conditionalism (conditional immortality)?

How should these words be understood in the light of what we know about the post-death existence from many other places in the Scriptures? What about the souls under the altar in Revelation, for example? (Rev. 6:9-11)

[Note: After this sermon was preached one of the members of Wayside Gospel Chapel, John Bradley, reminded me that Moses and Elijah in their appearance with the transfiguration of Christ might be another example of conscious post-death existence (Mt. 17:3; Mk. 9:4; Lk. 9:30).]

If it is not teaching these errors, then what are we to understand by these words?

Everything here must be keyed to the sphere of existence under consideration in the context, i.e., “under the sun.” It is there in the first clause of verse 3, and it is here at the end of verse 6. Everything that is negated for the dead has to do with what goes on “under the sun” following their death.

“Actio moritur cum personâ—The person and his actions die together.”

— Matthew Henry, Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (Peabody, MA: Hendrickson, 1994), pp. 1048–1049.

Notice the repeated “anything” and “anymore” in these verses.

What we have here are:

1) three concerns expressed in a triplet,

2) followed by three emotional involvements in a second triplet, and then,

3) a concluding summary statement with three negations.

1) Three External Concerns

(1) Their Knowledge is Non-Existent

(2) Their Reward is Not Possible

 (3) Their Memory is Forgotten —

            The Reason is that they are no longer part of the equation.

2) Three Internal Involvements

(1) Their Love — Perished

(2) Their Hate — Perished

(3) Their Envy — Perished

3) Three Final Negations — The Summary Statement Posits an Eternal Truth

“neither…anymore…forever…anything” = “No more…never…nothing…”

(dynamic equivalent)

No more!

Never!

Nothing!

[Sermon preached 5 JUN 2016 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. One Inevitable Event (9:2-3)

1. Absolute Universal Equality (9:2)

1) The Curse of Death Proclaimed

2) The Curse of Death Pronounced

3) The Curse of Death Realized

2. Utter Heart Depravity (9:3)

1) Fullness of Evil — the linkage of sin and death

2) Madness of Heart — the dominion of sin

II. One Irreversible Hope (9:4-6)

1. There is Hope for the Living (9:4)

2. There is Knowledge for the Living (9:5a)

3. There is Neither for the Dead (9:5b-6)

Select Sources on Ecclesiastes:

J. Sidlow Baxter, Explore The Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation, 6 vols. in 1 ed. (Grand Rapids: Zondervan, n.d., 1960 printing).

William D. Barrick, Ecclesiastes: The Philippians of the Old Testament, Focus on the Bible series (Fearn, Ross-Shire, Scotland: Christian Focus, 2012).[1]

Charles Bridges, An Exposition of the Book of Ecclesiastes (New York: Robert Carter & Brothers, 1860).[2]

C. Hassell Bullock, An Introduction to the Old Testament Poetic Books: The Wisdom and Songs of Israel (Chicago: Moody Press, 1979).

Franz Delitzsch, “Commentary on The Song of Songs and Ecclesiastes,” trans. M. G. Easton, in Commentary on the Old Testament in Ten Volumes, C. F. Keil and F. Delitzsch, Vol. VI: Proverbs, Ecclesiastes, Song of Solomon: Three Volumes in One (Grand Rapids: William B. Eerdmans Publishing Co., n.d., 1975 reprint), III:179-442.

Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, Vol. 16, Tyndale Old Testament Commentaries (Downers Grove, IL: Inter-Varsity, 1983).

Sinclair B. Ferguson. The Pundit's Folly: Chronicles of an Empty Life (Carlisle, PA: The Banner of Truth Trust, 1995).

Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, Vol. 14, New American Commentary (Nashville: Broadman, 1993).

Donald R. Glenn, “Ecclesiastes,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. J. F. Walvoord, and R. B. Zuck (Wheaton, IL: Victor, 1985).

William Henry Green, “Scope and Plan of the Book of Ecclesiastes,” Biblical Reparatory and Princeton Review 29 (1857), pp. 419-40; on Gordon Faculty Online at http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/21-Ecclesiastes/Text/Articles/Green-ScopeofEccl-1857.pdf [accessed 7 NOV 2015].[3]

Walter C. Kaiser, Jr., Coping With Change: Ecclesiastes (Fearn, Roth-shire, Scotland: Christian Focus, 2013).[4]

Walter C. Kaiser, Jr., Ecclesiastes: Total Life, in Everyman’s Bible Commentary (Chicago: Moody Press, 1979).

Derek Kidner, The Message of Ecclesiastes: A Time to Mourn, and a Time to Dance, in The Bible Speaks Today, Old Testament series ed. J. A. Motyer (Downers Grove, IL: Inter-Varsity Press, 1976).

H. C. Leupold, Exposition of Ecclesiastes (Grand Rapids: Baker, 1952).

Tremper Longman III, The Book of Ecclesiastes, New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1997).

John MacArthur, MacArthur Study Bible, rev. ed. (Nashville: Thomas Nelson, 1997).

Roland Edmund Murphy, Ecclesiastes, Vol. 23A, Word Biblical Commentary (Dallas: Word, 1992).

John G. Reisinger, Studies in Ecclesiastes (Frederick, MD: New Covenant Media, 2008).

Philip Graham Ryken, Ecclesiastes: Why Everything Matters, in Preaching the Word, gen. ed. R. Kent Hughes (Wheaton: Crossway, 2010).

Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-shire, Scotland: Christian Focus Publications, Ltd., 2015).

Benjamin Shaw, “On Reading Ecclesiastes,” in The Hope Fulfilled: Essays in Honor of O. Palmer Robertson, ed. Robert L. Penny (Phillipsburg, NJ: P&R, 2008), pp. 47-58.

Peter B. Steese, ed., Ecclesiastes, gen. ed. Leonard F. Dean (Boston: Allyn and Bacon, Inc., 1966).

Tom V. Taylor, Studies in Ecclesiastes (Port Colborne, Ontario, CA: Gospel Folio Press, 2013).[5]  

Addison G. Wright, “The Riddle of the Sphinx: The Structure of the Book of Qoheleth,” in Reflecting with Solomon: Selected Studies on the Book of Ecclesiastes, ed. Roy B. Zuck (Grand Rapids: Baker, 1994), pp. 45-66; originally published in Catholic Biblical Quarterly 30 (1968), pp. 313-334.

J. Stafford Wright, “Ecclesiastes,” in Psalms-Song of Songs, Vol. 5, Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1991).

J. Stafford Wright, “The Interpretation of Ecclesiastes”, in Classical Evangelical Essays in Old Testament Interpretation, ed. Walter C. Kaiser Jr. (Grand Rapids: Baker, 1972), pp. 135-150; from J. Stafford Wright, “The Interpretation of Ecclesiastes,” Evangelical Quarterly 18 (1946), pp. 18-34; on Rediscovering the Bible at http://rediscoveringthebible.com/InterpretationOfEcclesiastes.html [accessed 7 MAY 2015].

Ronald F. Youngblood, “Qoheleth's 'Dark House' (Eccl. 12:5),” in A Tribute to Gleason Archer, eds. Walter C. Kaiser and Ronald F. Youngblood (Chicago: Moody Press, 1986), pp.211-228; also published in Journal of the Evangelical Theological Society 29:4 (DEC 1986), pp. 397-410; on Biblical Studies at http://www.etsjets.org/files/JETS-PDFs/29/29-4/29-4-pp397-410_JETS.pdf [accessed 4 APR 2016].

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Notes:

[1] Barrick’s lecture notes (PDF files) and audio (mp3) are on Dr Barrick at http://drbarrick.org/teaching/ecclesiastes/ [accessed 3 FEB 2016].

[2] On Internet Archive at https://archive.org/details/expositionofbook00bridrich [accessed 11 MAY 2015]; on Google Books at  http://books.google.com/books?id=e4kOAQAAIAAJ&printsec=frontcover#v=onepage&q&f=false [accessed 11 MAY 2015]; and linked on Precept Austin at http://preceptaustin.org/proverbs_commentaries.htm#cb [accessed 11 MAY 2015].

[3] Walter C. Kaiser, Jr. inexplicably refers to this as an “unsigned article” on at least two occasions in his commentary despite the facts that: 1) William Henry Green is clearly indicated as the author under the title on the first page of the article (pg. 419), and 2) one of his own faculty members (Ted Hildebrandt) has posted the article on the school’s web site where Kaiser served as both faculty member and President. Walter C. Kaiser, Jr., Ecclesiastes: Total Life, in Everyman’s Bible Commentary (Chicago: Moody Press, 1979); and Walter C. Kaiser, Jr., Coping With Change: Ecclesiastes (Fearn, Roth-shire, Scotland: Christian Focus, 2013).

[4] Although not indicated on the copyright page, this appears in all respects to be a revised edition (2nd ed.) of the Moody Press 1979 original. The relationship to the original is referenced in the “Preface,” where the author mentions the inclusion of his own translation of Ecclesiastes in this revision as one significant change. “Dale Ralph Davis compares the two and says, “the ‘bones’ are much the same but the whole has been updated and expanded.” Source: Tim Challies, “Best Commentaries on Ecclesiastes” (18 NOV 2013), on Challies at http://www.challies.com/resources/best-commentaries-on-ecclesiastes [accessed 7 NOV 2015].

[5] See also the “Thomas V. Taylor Library” on the Interdisciplinary Biblical Research Institute at  http://www.taylorlib.ibri.org/ [accessed 27 NOV 2013].