Psalm 150 (continued, part 6)
Here are some of his tentative conclusions: Life is tough, but it is the gift of God (v. 13). He described life as a "sore travail" ("grievous task," nkjv) that only fatigues you ("may be exercised," nkjv). Of course, when God first gave life to man, the world had not been cursed because of sin (Gen. 3:14ff.). Since the fall of man, "the whole creation groans and labors with birth pangs" (Rom. 8:22 nkjv); this is one reason why life is so difficult. One day, when our Lord returns, creation will be delivered from this bondage.
Only God can create new things, and He begins by making sinners "new creatures" when they trust Jesus Christ to save them (2 Cor. 5:17). Then they can walk "in newness of life" (Rom. 6:4), sing a "new song" (Ps. 40:3), and enter into God's presence by a "new and living way" (Heb. 10:20). One day, they will enjoy "a new heaven and a new earth" (Rev. 21:1) when God says, "Behold, I make all things new" (Rev. 21:5).
Why we think things are new (v. 11). The answer is simple: we have bad memories and we don't read the minutes of the previous meeting. (See 2:16; 4:16; 9:5.) It has well been said that the ancients have stolen all of our best ideas, and this is painfully true.
While sitting in my backyard one evening, I heard a robin singing merrily from atop a TV aerial. As I listened to him sing, I preached myself a sermon:
A young man approached me at a conference and asked if he could share some new ideas for youth ministry. He was very enthusiastic as he outlined his program, but the longer I listened, the more familiar his ideas became. I encouraged him to put his ideas into practice, but then told him that we had done all of those things in Youth for Christ before he was born, and that YFC workers were still doing them. He was a bit stunned to discover that there was indeed nothing new under the sun.
Since early dawn, that bird has done nothing but try to survive. He's been wearing himself out hiding from enemies and looking for food for himself and his little ones. And yet, when he gets to the end of the day, he sings about it!
Here I am, created in the image of God and saved by the grace of God, and I complain about even the little annoyances of life. One day, I will be like the Lord Jesus Christ; for that reason alone, I should be singing God's praises just like that robin.
Solomon wrote, of course, about the basic principles of life and not about methods. As the familiar couplet puts it: Methods are many, principles are few / methods always change, principles never do. The ancient thinkers knew this. The Stoic philosopher Marcus Aurelius wrote, "They that come after us will see nothing new, and they who went before us saw nothing more than we have seen." The only people who really think they have seen something new are those whose experience is limited or whose vision can't penetrate beneath the surface of things. Because something is recent, they think it is new; they mistake novelty for originality.
Life doesn't get easier if you try to run away from it (v. 14). All the works that are done "under the sun" never truly satisfy the heart. They are but "vanity and grasping for the wind" (v. 14 nkjv). Both the workaholic and the alcoholic are running away from reality and living on substitutes, and one day the bubble of illusion will burst. We only make life harder when we try to escape. Instead of running away from life, we should run to God and let Him make life worth living.
B.The vanity of wisdom. 1:12–18
The ultimate door of escape is suicide, and Solomon will have something to say about man's desire for death. Some specialists claim that 40,000 persons commit suicide in the United States annually, and an estimated 400,000 make the attempt. But once you have chosen to live and have rightly rejected suicide as an option, then you must choose how you are going to live. Will it be by faith in yourself and what you can do, or by faith in the Lord?
Nothing Is Understood (1:12–18) The historian now becomes the philosopher as Solomon tells how he went about searching for the answer to the problem that vexed him. As the king of Israel, he had all the resources necessary for "experimenting" with different solutions to see what it was that made life worth living. In the laboratory of life, he experimented with enjoying various physical pleasures
Ecclesiastes 1—2
'The Rock.'" An old proverb says, "A wise man is never happy."
Not everything can be changed (v. 15). It is likely that Solomon, who was an expert on proverbs (1 Kings 4:32), quoted a popular saying here in order to make his point. He makes a similar statement in 7:13. If we spend all our time and energy trying to straighten out everything that is twisted, we will have nothing left with which to live our lives! And if we try to spend what we don't have, we will end up in bankruptcy.
All of this goes back to the Garden of Eden and Satan's offer to Eve that, if she ate of the fruit, she would have the knowledge of good and evil (Gen. 3). When Adam and Eve sinned, they did get an experiential knowledge of good and evil; but since they were alienated from God, this knowledge only added to their sorrows. It has been that way with man ever since. Whether it be jet planes, insecticides, or television, each advance in human knowledge and achievement only creates a new set of problems for society.
In short, Solomon is saying, "The past can't always be changed, and it is foolish to fret over what you might have done." Ken Taylor paraphrased verse 15, "What is wrong cannot be righted; it is water over the dam; and there is no use thinking of what might have been" (tlb).
For some people, life may be monotonous and meaningless, but it doesn't have to be. For the Christian believer, life is an open door, not a closed circle; there are daily experiences of new blessings from the Lord. True, we can't explain everything; but life is not built on explanations: it's built on promises—and we have plenty of promises in God's Word!
We must remind ourselves, however, that God has the power to straighten out what is twisted and supply what is lacking. He will not change the past, but He can change the way that the past affects us. For the lost sinner, the past is a heavy anchor that drags him down; but for the child of God, the past—even with its sins and mistakes—is a rudder that guides him forward. Faith makes the difference.
The scientist tells us that the world is a closed system and nothing is changed.
The historian tells us that life is a closed book and nothing is new.
When He was ministering here on earth, our Lord often straightened out that which was twisted and provided that which was lacking (Luke 13:11–17; Matt. 12:10–13, 15:29–39; John 6:1–13). Man cannot do this by his own wisdom or power, but "with God nothing shall be impossible" (Luke 1:37). Solomon was looking at these problems from a vantage point "under the sun," and that's why they seemed insoluble.
The philosopher tells us that life is a deep problem and nothing is understood.
But Jesus Christ is "the power of God and the wisdom of God" (1 Cor. 1:24), and He has miraculously broken into history to bring new life to all who trust Him.
If you are "living in circles," then turn your life over to Him.
Wisdom and experience will not solve every problem (vv. 16–18). Those who go through life living on explanations will always be unhappy for at least two reasons. First, this side of heaven, there are no explanations for some things that happen, and God is not obligated to explain them anyway. (In fact, if He did, we might not understand them!) Second, God has ordained that His people live by promises and not by explanations, by faith and not by sight. "Blessed are they that have not seen, and yet have believed" (John 20:29).
CHAPTER THREE Ecclesiastes 2 DISGUSTED WITH LIFE? T
C.The futility of wealth. 2:1–11
here is but one step from the sublime to the ridiculous." Napoleon is supposed to have made that statement after his humiliating retreat from Moscow in the winter of 1812. The combination of stubborn Russian resistance and a severe Russian winter was too much for the French army, and its expected sublime victory was turned into shameful defeat.
If anybody was equipped to solve the difficult problems of life and tell us what life was all about, Solomon was that person. He was the wisest of men, and people came from all over to hear his wisdom (1 Kings 4:29–34). His wealth was beyond calculation so that he had the resources available to do just about anything he wanted to do. He even experienced "madness and folly" (the absurd, the opposite of wisdom) in his quest for the right answers. Nothing was too hard for him.
As part of his quest for "the good life," King Solomon examined everything from the sublime to the ridiculous. In the great laboratory of life, he experimented with one thing after another, always applying the wisdom that God had given him (vv. 3, 9). In this chapter, Solomon recorded three stages in his experiments as he searched for a satisfying meaning to life.
But these advantages didn't enable Solomon to find all the answers he was seeking. In fact, his great wisdom only added to his difficulties, for wisdom and knowledge increase sorrow and grief. People who never ponder the problems of life, who live innocently day after day, never feel the pain of wrestling with God in seeking to understand His ways. The more we seek knowledge and wisdom, the more ignorant we know we are. This only adds to the burden. "All our knowledge brings us nearer to our ignorance," wrote T. S. Eliot in "Choruses from
He Tested Life (2:1–11) Solomon had the means and the authority to do just about anything his heart desired. He decided to test his own heart to see how he would respond to two very common experiences of life: enjoyment (vv. 1–3) and employment (vv. 4–11).
Ecclesiastes 2
will be both enjoyment and enrichment. Entertainment has its place, but we must keep in mind that it only helps us to escape life temporarily. True pleasure not only brings delight, but it also builds character by enriching the total person.
Enjoyment (vv. 1–3). The Hebrew people rightly believed that God made man to enjoy the blessings of His creation (Ps. 104; and note 1 Tim. 6:17). The harvest season was a joyful time for them as they reaped the blessings of God on their labor. At the conclusion of his book, Solomon admonished his readers to enjoy God's blessings during the years of their youth, before old age arrived and the body began to fall apart (Eccl. 12:1ff.). Eight times in Ecclesiastes, Solomon used the Hebrew word meaning "pleasure," so it is obvious that he did not consider God a celestial spoilsport who watched closely to make certain nobody was having a good time.
Employment (vv. 4–11). Next, Solomon got involved in all kinds of projects, hoping to discover something that would make life worth living. He started with great works (vv. 4–6), including houses (1 Kings 7), cities (2 Chron. 8:4–6), gardens, vineyards, orchards and forests (1 Kings 4:33), and the water systems needed to service them. Of course, Solomon also supervised the construction of the temple (1 Kings 5ff.), one of the greatest buildings of the ancient world. He not only had works, but he also had workers (v. 7a). He had two kinds of slaves: those he purchased and those born in his household. He might have added that he "drafted" 30,000 Jewish men to work on various projects (1 Kings 5:13–18). His father David had conscripted the strangers in the land (1 Chron. 22:2), but Solomon drafted his own people, and the people resented it (see 1 Kings 12).
Solomon specifically mentioned wine and laughter as two sources of pleasure used in his experiment. It takes very little imagination to see the king in his splendid banquet hall (1 Kings 10:21), eating choice food (1 Kings 4:22–23), drinking the very best wine, and watching the most gifted entertainers (Eccl. 2:8b). But when the party was over and King Solomon examined his heart, it was still dissatisfied and empty. Pleasure and mirth were only vanity, so many soap bubbles that quickly burst and left nothing behind.
Of course, Solomon accumulated wealth (vv. 7b-8a), in flocks and herds (1 Kings 8:63) as well as gold and silver (1 Kings 4:21; 10:1ff.). He was the wealthiest and wisest man in the whole world, yet he was unhappy because activity alone does not bring lasting pleasure.
Perhaps many of the king's servants envied Solomon and wished to change places with him, but the king was unhappy. "Even in laughter the heart is sorrowful," he wrote in Proverbs 14:13, "and the end of that mirth is heaviness."
There can be joy in the doing of great projects, but what happens when the task is finished? Solomon found delight in all his labor (Eccl. 2:10); but afterward, when he considered all his works, he saw only "vanity and vexation of spirit" (2:11). The journey was a pleasure, but the destination brought pain. "Success is full of promise until men get it," said the American preacher Henry Ward Beecher, "and then it is a last-year's nest from which the birds have flown."
Today's world is pleasure-mad. Millions of people will pay almost any amount of money to "buy experiences" and temporarily escape the burdens of life. While there is nothing wrong with innocent fun, the person who builds his or her life only on seeking pleasure is bound to be disappointed in the end.
Why? For one thing, pleasure-seeking usually becomes a selfish endeavor; and selfishness destroys true joy. People who live for pleasure often exploit others to get what they want, and they end up with broken relationships as well as empty hearts. People are more important than things and thrills. We are to be channels, not reservoirs; the greatest joy comes when we share God's pleasures with others.
We must not conclude that Solomon was condemning work itself, because work is a blessing from God. Adam had work to do in the garden even before he sinned. "The Lord God took the man and put him in the Garden of Eden to work it and take care of it" (Gen. 2:15 niv). In the book of Proverbs, Solomon exalted diligence and condemned laziness; for he knew that any honest employment can be done to the glory of God (1 Cor. 10:31). But work alone cannot satisfy the human heart, no matter how successful that work may be (Isa. 55:2).
D.The certainty of death. 2:12–23
If you live for pleasure alone, enjoyment will decrease unless the intensity of the pleasure increases. Then you reach a point of diminishing returns when there is little or no enjoyment at all, only bondage. For example, the more that people drink, the less enjoyment they get out of it. This means they must have more drinks and stronger drinks in order to have pleasure; the sad result is desire without satisfaction. Instead of alcohol, substitute drugs, gambling, sex, money, fame, or any other pursuit, and the principle will hold true: when pleasure alone is the center of life, the result will ultimately be disappointment and emptiness.
This helps us to understand why many achievers are unhappy people. Ambrose Bierce called achievement "the death of endeavor and the birth of disgust." This is often the case. The overachiever is often a person who is trying to escape himself or herself by becoming a workaholic, and this only results in disappointment. When workaholics retire, they often feel useless and sometimes die from lack of meaningful activity.
There is a third reason why pleasure alone can never bring satisfaction: it appeals to only part of the person and ignores the total being. This is the major difference between shallow "entertainment" and true "enjoyment," for when the whole person is involved, there
Solomon tested life, and his heart said, "Vanity!"
Solomon Hated Life (2:12–23) "I turned myself to behold" simply means, "I considered
Ecclesiastes 2
quoted from Ps. 34:12ff.), seeking to put the most into it and getting the most out of it, to the glory of God. We may not enjoy everything in life, or be able to explain everything about life, but that is not important. We live by promises and not by explanations, and we know that our "labor is not in vain in the Lord" (1 Cor. 15:58). He considered his wealth (vv. 18–23). Not only did Solomon hate life, but he hated the wealth that was the result of his toil. Of course, Solomon was born wealthy, and great wealth came to him because he was the king. But he was looking at life "under the sun" and speaking for the "common people" who were listening to his discussion. He gave three reasons why he was disgusted with wealth.
things from another viewpoint." What he did was to look at his wisdom (vv. 12–17) and his wealth (vv. 18–23) in light of the certainty of death. What good is it to be wise and wealthy if you are going to die and leave everything behind?
The certainty of death is a topic Solomon frequently mentioned in Ecclesiastes (1:4; 2:14–17; 3:18–20; 5:15–16; 6:6; 8:8; 9:2–3, 12; 12:7–8). He could not easily avoid the subject as he looked at life "under the sun," for death is one of the obvious facts of life. The French essayist Montaigne wrote, "Philosophy is no other thing than for a man to prepare himself to death." Only that person is prepared to live who is prepared to die.
He considered his wisdom (vv. 12–17). Since both the wise man and the fool will die, what is the value of wisdom? For one thing, we can leave our wisdom for the guidance of the next generation, but how can we be sure they will value it or follow it? "What can the man do that cometh after the king?" suggests that it is folly for successive generations to make the same "experiments" (and mistakes) when they can learn from their forefathers, but they do it just the same! There is nothing new under the sun (1:9); they can only repeat what we have already done.
First, we can't keep it (v. 18). The day would come when Solomon would die and leave everything to his successor. This reminds us of our Lord's warning in the parable of the rich fool (Luke 12:13–21) and Paul's words in 1 Timothy 6:7–10. A Jewish proverb says, "There are no pockets in shrouds."
Money is a medium of exchange. Unless it is spent, it can do little or nothing for you. You can't eat money, but you can use it to buy food. It will not keep you warm, but it will purchase fuel. A writer in The Wall Street Journal called money "an article which may be used as a universal passport to everywhere except heaven, and as a universal provider of everything except happiness."
In spite of the fact that all men must die, wisdom is still of greater value than folly. They are as different as night and day! The wise man sees that death is coming and lives accordingly, while the fool walks in darkness and is caught unprepared. However, being prepared for death does not necessarily relieve Solomon of his burden about life; for it takes a person a long time to learn how to live, and then life ends. All of this seems so futile.
Of course, you and I are stewards of our wealth; God is the Provider (Deut. 8:18) and the Owner, and we have the privilege of enjoying it and using it for His glory. One day we will have to give an account of what we have done with His generous gifts. While we cannot take wealth with us when we die, we can "send it ahead" as we use it today according to God's will (Matt. 6:19–34). Second, we can't protect it (vv. 19–20). It's bad enough that we must leave our wealth behind, but even worse that we might leave it to somebody who will waste it! Suppose he or she is a fool and tears down everything we have built up? Solomon didn't know it at the time, but his son Rehoboam would do that very thing (1 Kings 11:41—12:24).
Both the wise man and the fool die, and both the wise man and the fool are forgotten (v. 16). Solomon's fame has remained, of course (1 Kings 4:29–34; Matt. 6:28–30); but most "famous" people who have died are rarely mentioned in ordinary conversation, although their biographies are found in the encyclopedias. (I note that some of these biographies get smaller from edition to edition.)
So "I hated life," concluded Solomon, but he was not contemplating suicide; for death was one thing he wanted to avoid. "I hate life and yet I am afraid to die!" said the French humanist Voltaire; Solomon would agree with him. Life seemed irrational and futile to Solomon, and yet it was still better than death. We might paraphrase his statement, "Therefore, I was disgusted with life!"
Many people have tried to write their wills in such a way that their estates could not be wasted, but they have not always succeeded. In spite of the instruction and good example they may give, the fathers and mothers have no way of knowing what the next generation will do with the wealth that they worked so hard to accumulate. Solomon's response was to walk about and simply resign himself ("despair," v. 20) to the facts of life and death. As the rustic preacher said, "We all must learn to cooperate with the inevitable!"
The healthy Christian believer certainly would not hate life, no matter how difficult the circumstances might be. It is true that some great men have wanted to die, such as Job (Job 3:21—7:15), Moses (Num. 11:15), Elijah (1 Kings 19:4), and Jonah (Jonah 4:3), but we must not take these special instances as examples for us to follow. All of these men finally changed their minds.
Third, we can't enjoy it as we should (vv. 21–23). If all we do is think about our wealth and worry about what will happen to it, we will make our lives miserable. We do all the work and then leave the wealth to somebody who didn't even work for it (v. 21). Is that
No, the Christian should "love life" (1 Peter 3:10,
Ecclesiastes 2—3
fair? We spend days in travail and grief and have many sleepless nights, yet our heirs never experience any of this. It all seems so futile. "What does a man get for all the toil and anxious striving with which he labors under the sun?" (v. 22 niv).
be no true enjoyment of blessings or enrichment of life. It is good to have the things that money can buy, provided you don't lose the things that money can't buy.
This completes the first section of Ecclesiastes— The Problem Declared. Solomon has presented four arguments that seem to prove that life is really not worth living: the monotony of life (1:4–11), the vanity of wisdom (1:12–18), the futility of wealth (2:1–11), and the certainty of death (2:12–23). His argument appears to be true if you look at life "under the sun," that is, only from the human point of view.
At this point, Solomon appears to be very pessimistic, but he doesn't remain that way very long. In a step of faith he reaches the third stage in his experiment.
He Accepted Life (2:24–26) This is the first of six "conclusions" in Ecclesiastes, each of which emphasizes the importance of accepting life as God's gift and enjoying it in God's will (3:12–15, 22; 5:18–20; 8:15; 9:7–10; 11:9–10). Solomon is not advocating "Eat, drink and be merry, for tomorrow we die!" That is the philosophy of fatalism not faith. Rather, he is saying, "Thank God for what you do have, and enjoy it to the glory of God." Paul gave his approval to this attitude when he exhorted us to trust "in the living God, who gives us richly all things to enjoy" (1 Tim. 6:17 nkjv).
But when you bring God into the picture, everything changes! (Note that God is not mentioned from 1:14 to 2:23.) Life and death, wisdom and wealth, are all in His hands; He wants us to enjoy His blessings and please His heart. If we rejoice in the gifts but forget the Giver, then we are ungrateful idolaters.
In the next eight chapters, Solomon will consider each of these four arguments and refute them. At the end of each argument he will say, "Enjoy life and be thankful to God!" (See the outline on pages 475–476.) In his discussions, he will face honestly the trials and injustices of life, the things that make us cry out, "Why, Lord?" But Solomon is not a shallow optimist wearing rose-tinted glasses, nor is he a skeptical pessimist wearing blinders. Rather, he takes a balanced view of life and death and helps us look at both from God's eternal perspective.
Solomon made it clear that not only were the blessings from God, but even the enjoyment of the blessings was God's gift to us (v. 24). He considered it "evil" if a person had all the blessings of life from God but could not enjoy them (6:1–5). It is easy to see why the Jewish people read Ecclesiastes at the Feast of Tabernacles, for Tabernacles is their great time of thanksgiving and rejoicing for God's abundant provision of their needs.
"Life isn't like a book," says Chuck Colson, founder of Prison Fellowship ministry. "Life isn't logical, or sensible, or orderly. Life is a mess most of the time. And theology must be lived in the midst of that mess."
The translation of verse 25 in the King James Version is somewhat awkward; the New American Standard Bible is better: "For who can eat and who can have enjoyment without Him?" The farmer who prayed at the table, "Thanks for food and for good digestion" knew what Solomon was writing about.
Solomon will provide us with that theology. It's up to us to live it—and be satisfied!
CHAPTER FOUR Ecclesiastes 3 TIME AND TOIL P
The important thing is that we seek to please the Lord (v. 26) and trust Him to meet every need. God wants to give us wisdom, knowledge, and joy; these three gifts enable us to appreciate God's blessings and take pleasure in them. It is not enough to possess "things"; we must also possess the kind of character that enables us to use "things" wisely and enjoy them properly.
II. THE PROBLEM DISCUSSED (3—10)
onder these quotations from two famous professors: "Why shouldn't things be largely absurd, futile, and transitory? They are so, and we are so, and they and we go very well together." That's from philosopher George Santayana, who taught at Harvard from 1889 to 1912.
Not so with the "sinner." (The Hebrew word means "to fall short, to miss the mark.") The sinner may heap up all kinds of riches, but he can never truly enjoy them because he has left God out of his life. In fact, his riches may finally end up going to the righteous. This is not always the case, but God does make it happen that "the wealth of the sinner is laid up for the just" (Prov. 13:22). At their exodus from Egypt, the Israelites spoiled their Egyptian masters (Ex. 3:22; 12:36), and throughout Jewish history their armies took great spoil in their many conquests. In fact, much of the wealth that went into the temple came from David's military exploits.
"There is no reason to suppose that a man's life has any more meaning than the life of the humblest insect that crawls from one annihilation to another." That was written by Joseph Wood Krutch, professor of English at Columbia University from 1937 to 1952.
Both of these men were brilliant in their fields, but most of us would not agree with what they wrote. We believe that something grander is involved in human life than mere transitory existence. We are not like insects. Surely Dr. Krutch knew that insects have life cycles, but men and women have histories. One bee is pretty much like another bee, but people are unique
It is "vanity and vexation of spirit" ("meaningless, a chasing after wind," niv) for the sinner to heap up riches and yet ignore God. Apart from God, there can
Ecclesiastes 3
God is in control. (see Gen. 29:31–30:24; 33:5; Josh. 24:3; 1 Sam. 1:9–20; Ps. 113:9; 127; Jer. 1:4–5; Luke 1:5–25; Gal. 1:15; 4:4.) Psalm 139:13–16 states that God so wove us in the womb that our genetic structure is perfect for the work He has prepared for us to do (Eph. 2:10). We may foolishly hasten our death, but we cannot prevent it when our time comes, unless God so wills it (Isa. 38). "All the days ordained for me were written in your book" (Ps. 139:16 niv).
and no two stories are the same. You can write The Life of the Bee, but you can't write The Life of the Man or The Life of the Woman.
If we as individuals are not unique, then we are not important; if we are not important, then life has no meaning. If life has no meaning, life isn't worth living. We might as well follow the Epicurean philosophy: "Let us eat and drink, for tomorrow we die."
Solomon has presented four arguments proving that life was nothing but grasping broken soap bubbles and chasing after the wind. But he was too wise a man to let his own arguments go unchallenged, so in Ecclesiastes 3—10, he reexamined each of them carefully. His first argument was the monotony of life (1:4–11), and he examined it in Ecclesiastes 3:1— 5:9. He discovered four factors that must be considered before you can say that life is monotonous and meaningless.
Planting and plucking (v. 2). Being an agricultural people, the Jews appreciated the seasons. In fact, their religious calendar was based on the agricultural year (Lev. 23). Men may plow and sow, but only God can give the increase (Ps. 65:9–13). "Plucking" may refer either to reaping or to pulling up unproductive plants. A successful farmer knows that nature works for him only if he works with nature. This is also the secret of a successful life: learn God's principles and cooperate with them.
First, he saw something above man, a God who was in control of time and who balanced life's experiences (3:1–8). Then he saw something within man that linked him to God—eternity in his heart (3:9–14). Third, Solomon saw something ahead of man—the certainty of death (3:15–22). Finally, he saw something around man—the problems and burdens of life (4:1— 5:9). So, the Preacher asked his listeners to look up, to look within, to look ahead, and to look around, and to take into consideration time, eternity, death, and suffering. These are the four factors God uses to keep our lives from becoming monotonous and meaningless. We will consider three of these factors in this chapter and the fourth in our next study.
Killing and healing (v. 3). This probably refers, not to war (v. 8) or self-defense, but to the results of sickness and plague in the land (1 Sam. 2:6). God permits some to die, while others are healed. This does not imply that we should refuse medical aid, for God can use both means and miracles to accomplish His purposes (Isa. 38).
Casting away stones and gathering stones (v. 5). Tour guides in Israel will tell you that God gave stones to an angel and told him to distribute them across the world—and he tripped right over Palestine! It is indeed a rocky land, and farmers must clear their fields before they can plow and plant. If you wanted to hurt an enemy, you filled up his field with stones (2 Kings 3:19, 25). People also gathered stones for building walls and houses. Stones are neither good nor bad; it all depends on what you do with them. If your enemy fills your land with rocks, don't throw them back. Build something out of them!
Look Up: God Orders Time (3:1–8) You don't have to be a philosopher or a scientist to know that "times and seasons" are a regular part of life, no matter where you live. Were it not for the dependability of God-ordained "natural laws," both science and daily life would be chaotic, if not impossible. Not only are there times and seasons in this world, but there is also an overruling providence in our lives. From before our birth to the moment of our death, God is accomplishing His divine purposes, even though we don't always understand what He is doing.
Embracing and refraining from embracing (v. 5). People in the Near East openly show their affections, kissing and hugging when they meet and when they part. So, you could paraphrase this, "A time to say hello and a time to say good-bye." This might also refer to the relationship of a husband and wife (Lev. 15:19–31; and see 1 Cor. 7:5).
He considers each of the above arguments: A.The monotony of life—3:1—5:9 1. Look up—3:1–8
Getting and losing (v. 6). "A time to search and a time to give it up for lost" is another translation. The next phrase gives biblical authority for garage sales: a time to keep and a time to clean house!
In fourteen statements, Solomon affirmed that God is at work in our individual lives, seeking to accomplish His will. All of these events come from God, and they are good in their time. The inference is plain: if we cooperate with God's timing, life will not be meaningless. Everything will be "beautiful in his time" (v. 11), even the most difficult experiences of life. Most of these statements are easy to understand, so we will examine only those that may need special explanation.
Tearing and mending (v. 7). This probably refers to the Jewish practice of tearing one's garments during a time of grief or repentance (2 Sam. 13:31; Ezra 9:5). God expects us to sorrow during bereavement, but not like unbelievers (1 Thess. 4:13–18). There comes a time when we must get out the needle and thread and start sewing things up!
Birth and death (v. 2). Things like abortion, birth control, mercy killing, and surrogate parenthood make it look as though man is in control of birth and death, but Solomon said otherwise. Birth and death are not human accidents; they are divine appointments, for
Loving and hating (v. 8). Are God's people allowed to hate? The fact that the next phrase mentions "war and peace" suggests that Solomon may
Ecclesiastes 3
resolutions and kept them to the end: (1) I will never complain; (2) I will keep the home bright; (3) I will count my blessings; (4) I will try to turn it to gain. This is the approach to life that Solomon wants us to take.
have had the nation primarily in mind. However, there are some things that even Christians ought to hate (2 Chron. 19:2; Ps. 97:10; Prov. 6:16–19; Rev. 2:6, 15). Life is something like a doctor's prescription: taken alone, the ingredients might kill you; but properly blended, they bring healing. God is sovereignly in control and has a time and a purpose for everything (Rom. 8:28). This is not fatalism, nor does it rob us of freedom or responsibility. It is the wise providence of a loving Father who does all things well and promises to make everything work for good.
However, we must note that Solomon is not saying, "Don't worry—be happy!" He is promoting faith in God, not "faith in faith" or "pie in the sky by and by." Faith is only as good as the object of faith, and the greatest object of faith is the Lord. He can be trusted.
How can life be meaningless and monotonous for you when God has made you a part of His eternal plan? You are not an insignificant insect, crawling from one sad annihilation to another. If you have trusted Jesus Christ, you are a child of God being prepared for an eternal home (John 14:1–6; 2 Cor. 4). The Puritan pastor Thomas Watson said, "Eternity to the godly is a day that has no sunset; eternity to the wicked is a night that has no sunrise."
Look Within: Eternity Is in Your Heart (3:9–14) The Preacher adjusted his sights and no longer looked at life only "under the sun." He brought God into the picture, and this gave him a new perspective. In verse 9, he repeated the opening question of 1:3: "Is all this labor really worth it?" In the light of "new evidence," Solomon gave three answers to the question.
The proper attitude for us is the fear of the Lord (v. 14), which is not the cringing of a slave before a cruel master, but the submission of an obedient child to a loving parent. (See 5:7; 7:18; 8:12–13; 12:13.) If we fear God, we need not fear anything else, for He is in control.
First, man's life is a gift from God (v. 10). In view of the travail that we experience from day to day, life may seem like a strange gift, but it is God's gift just the same. We "exercise" ourselves in trying to explain life's enigmas, but we don't always succeed. If we believingly accept life as a gift, and thank God for it, we will have a better attitude toward the burdens that come our way. If we grudgingly accept life as a burden, then we will miss the gifts that come our way. Outlook helps to determine outcome.
Look Ahead: Death Is Coming to All (3:15–22) Solomon already mentioned the certainty of death in 2:12–23, and he will bring the subject up several times before he ends his book (4:8; 5:15–16; 6:6; 8:8; 9:2–3, 12; 12:7–8). Life, death, time, and eternity: these are the "ingredients" that make up our brief experience in this world, and they must not be ignored.
2. Look within—3:9–14 3. Look ahead—3:15–22
Second, man's life is linked to eternity (v. 11). Man was created in the image of God, and was given dominion over creation (Gen. 1:26–28); therefore, he is different from the rest of creation. He has "eternity ["the world," kjv] in his heart" and is linked to heaven. This explains why nobody (including Solomon) can be satisfied with his or her endeavors and achievements, or is able to explain the enigmas of life (1:12—2:11). God accomplishes His purposes in His time, but it will not be until we enter eternity that we will begin to comprehend His total plan.
Verse 15 helps us recall 1:9–11 and gives us the assurance that God is in control of the "cycle of life." The past seems to repeat itself so that "there is no new thing under the sun" (1:9), but God can break into history and do what He pleases. His many miracles are evidence that the "cycle" is a pattern and not a prison. His own Son broke into human life through a miraculous birth. He then died on a cross and rose again, thus conquering the "life-death cycle." Because Jesus Christ broke the "vicious circle," He can make us a part of a new creation that overcomes time and death (2 Cor. 5:17–21). Solomon added a new thought here: "and God will call the past to account" (v. 15 niv). Scholars have a difficult time agreeing on the translation of this phrase. It literally says "God seeks what hurries along." Solomon seems to say that time goes by swiftly and gets away from us; but God keeps track of it and will, at the end of time, call into account what we have done with time (12:14). This ties in with verses 16–17 where Solomon witnessed the injustices of his day and wondered why divine judgment was delayed.
Third, man's life can be enjoyable now (vv. 12–14). The Preacher hinted at this in 2:24 and was careful to say that this enjoyment of life is the gift of God (see 3:13; 6:2; 1 Tim. 6:17). "The enjoyment of life" is an important theme in Ecclesiastes and is mentioned in each of the four sections of chapters 3—10. (Review the outline on pages 479–480.) Solomon is encouraging not pagan hedonism, but rather the practice of enjoying God's gifts as the fruit of one's labor, no matter how difficult life may be. Life appears to be transitory, but whatever God does is forever, so when we live for Him and let Him have His way, life is meaningful and manageable. Instead of complaining about what we don't have, let's enjoy what we do have and thank God for it.
"How can God be in control when there is so much evil in our world, with the wicked prospering in their sin and the righteous suffering in their obedience?" Solomon was not the first to raise that question, nor will he be the last. But once again, he comforted
When the well-known British Methodist preacher William Sangster learned that he had progressive muscular atrophy and could not get well, he made four
Ecclesiastes 3—4
himself with two assurances: God has a time for everything, including judgment (see 8:6, 11), and God is working out His eternal purposes in and through the deeds of men, even the deeds of the wicked.
ourselves, but we must be satisfied with what God gives to us in this life. If we grow in character and godliness, and if we live by faith, then we will be able to say with Paul, "I have learned to be content whatever the circumstances" (Phil. 4:11 niv).
Yes, God will judge when history has run its course, but God is judging now (v. 18). In the experiences of life, God is testing man. (The word is "manifest" in the kjv. The Hebrew word means "to sift, to winnow.") God is revealing what man is really like; He is sifting man. For, when man leaves God out of his life, he becomes like an animal. (See Ps. 32:9; Prov. 7; 2 Peter 2:19–20.) He lives like a beast and dies like a beast. We must be careful not to misinterpret verses 19–20 and draw the erroneous conclusion that there is no difference between men and animals. Solomon merely pointed out that men and beasts have two things in common: they both die and their bodies return to the dust (Gen. 2:7; 3:19). Being made in the image of God, man has a definite advantage over animals as far as life is concerned, but when it comes to the fact of death, man has no special advantage: he too turns to dust. Of course, people who are saved through faith in Christ will one day be resurrected to have glorified bodies suitable for the new heavenly home (1 Cor. 15:35ff.).
CHAPTER FIVE Ecclesiastes 4 LIFE JUST ISN'T FAIR W
hen Solomon first examined life "under the sun," his viewpoint was detached and philosophical (1:4–11); his conclusion was that life was meaningless and monotonous. But when he examined the question again, he went to where people really lived and discovered that life was not that simple. As he observed real people in real situations, the king had to deal with some painful facts, like life and death, time and eternity, and the final judgment.
Phillips Brooks, Anglican Bishop of Massachusetts a century ago, told ministerial students to read three "books": the Book of books, the Bible; the book of nature; and the book of mankind. The ivory tower investigator will never have a balanced view of his subject if he remains in his ivory tower. Learning and living must be brought together.
The Bible says that death occurs when the spirit leaves the body (James 2:26; and see Gen. 35:18; Luke 8:55). In verse 21, Solomon indicates that men and animals do not have the same experience at death, even though they both turn to dust after death. Man's spirit goes to God (see 12:7), while the spirit of a beast simply ceases to exist. You find a similar contrast expressed in Psalm 49.
In this chapter, Solomon recorded his observations from visiting four different places and watching several people go through a variety of experiences. His conclusion was that life is anything but monotonous, for we have no idea what problems may come to us on any given day. No wonder he wrote, "Do not boast about tomorrow, for you do not know what a day may bring forth" (Prov. 27:1 nkjv).
The Preacher closed this section by reminding us again to accept life from God's hand and enjoy it while we can (v. 22). Nobody knows what the future holds; and even if we did know, we can't return to life after we have died and start to enjoy it again. (See 6:12; 7:14; 9:3.) Knowing that God is in sovereign control of life (3:1), we can submit to Him and be at peace.
In the Courtroom (4:1–3) "Politics" has been defined as "the conduct of public affairs for private advantage." The nation of Israel had an adequate judicial system (Ex. 18:13–27; Deut. 17; 19), based on divine law; but the system could be corrupted just like anything else (5:8). Moses warned officials to judge honestly and fairly (Lev. 19:15; Deut. 1:17), and both the prophet and the psalmist lashed out against social injustice (Ps. 82; Isa. 56:1; 59:1ff.; Amos 1—2). Solomon had been a wise and just king (1 Kings 3:16–28), but it was impossible for him to guarantee the integrity of every officer in his government.
4. Look around—4:1—5:9
God holds the key of all unknown, And I am glad; If other hands should hold the key, Or if He trusted it to me, I might be sad.
I cannot read His future plans, But this I know: I have the smiling of His face, And all the refuge of His grace, While here below.
Solomon went into a courtroom to watch a trial, and there he saw innocent people being oppressed by power-hungry officials. The victims wept, but their tears did no good. Nobody stood with them to comfort or assist them. The oppressors had all the power, and their victims were helpless to protest or ask for redress.
J. PARKER
Faith learns to live with seeming inconsistencies and absurdities, for we live by promises and not by explanations. We can't explain life, but we must experience life, either enduring it or enjoying it.
The American orator Daniel Webster once called justice "the ligament which holds civilized beings and … nations together." The "body politic" in Solomon's day had many a torn ligament!
Solomon calls us to accept life, enjoy it a day at a time, and be satisfied. We must never be satisfied with
Ecclesiastes 4
more. Covetousness, competition, and envy often go together. Competition is not sinful of itself, but when "being first" is more important than being honest, there will be trouble. Traditional rivalry between teams or schools can be a helpful thing, but when rivalry turns into riots, sin has entered the scene.
The king witnessed three tragedies: (1) oppression and exploitation in the halls of justice; (2) pain and sorrow in the lives of innocent people; and (3) unconcern on the part of those who could have brought comfort. So devastated was Solomon by what he saw that he decided it was better to be dead than to be alive and oppressed. In fact, one was better off never having been born at all. Then one would never have to see the evil works of sinful man.
The idle man (vv. 5–6). Solomon moved from one extreme to the other and began to study a man who had no ambition at all. Perhaps the king could learn about life by examining the antithesis, the way scientists study cold to better understand heat. It must have been difficult for him to watch an idle man, because Solomon had no sympathy for lazy people who sat all day with folded hands and did nothing. (See Prov. 18:9; 19:15; 24:30–34.) Solomon learned nothing he didn't already know: laziness is a slow comfortable path toward self-destruction. It may be pleasant to sleep late every morning and not have to go to work, but it's unpleasant not to have money to buy the necessities of life. "'Let me sleep a little longer!' Sure, just a little more! And as you sleep, poverty creeps upon you like a robber and destroys you; want attacks you in full armor" (Prov. 6:10–11 tlb). Paul stated it bluntly: "If any would not work, neither should he eat" (2 Thess. 3:10).
Why didn't Solomon do something about this injustice? After all, he was the king. Alas, even the king couldn't do a great deal to solve the problem. For once Solomon started to interfere with his government and reorganize things, he would only create new problems and reveal more corruption. This is not to suggest that we today should despair of cleaning out political corruption. As Christian citizens, we must pray for all in authority (1 Tim. 2:1–6) and do what we can to see that just laws are passed and fairly enforced. But it's doubtful that a huge administrative body like the one in Israel would ever be free of corruption, or that a "crusader" could improve the situation.
Edward Gibbon, celebrated author of The Decline and Fall of the Roman Empire, said that political corruption was "the most infallible symptom of constitutional liberty." Perhaps he was right; for where there is freedom to obey, there is also freedom to disobey. Some of Solomon's officials decided they were above the law, and the innocent suffered.
The industrious man was motivated by competition and caught in the rat race of life. He had no leisure time. The idle man was motivated by pleasure and was headed for ruin. He had no productive time. Is there no middle way between these two extremes? Yes, there is.
In the Marketplace (4:4–8) Disgusted with what he saw in the "halls of justice," the king went down to the marketplace to watch the various laborers at work. Surely he would not be disappointed there, for honest toil is a gift from God. Even Adam had work to do in the Garden (Gen. 2:15), and our Lord was a carpenter when He was here on earth (Mark 6:3). Solomon considered four different kinds of men.
The integrated man (v. 6). Here was a man whose life was balanced: he was productive in his work, but he was also careful to take time for quietness. He did not run in the rat race, but neither did he try to run away from the normal responsibilities of life. A 1989 Harris survey revealed that the amount of leisure time enjoyed by the average American had shrunk 37 percent from 1973. This suggests that fewer people know how to keep life in balance. They are caught in the rat race and don't know how to escape.
The industrious man (v. 4). It was natural for Solomon first to find a laborer who was working hard. For, after all, had not the king extolled the virtues of hard work in the book of Proverbs? The man was not only busy, but he was skillful in his work and competent in all he did. He had mastered the techniques of his trade.
Why have both hands full of profit if that profit costs you your peace of mind and possibly your health? Better to have gain in one hand and quietness in the other. When a heart is controlled by envy and rivalry, life becomes one battle after another (James 3:13—4:4; and see Prov. 15:16). Paul's instruction about money in 1 Timothy 6 is applicable here, especially verse 6: "But godliness with contentment is great gain."
So much for the worker's hands; what about his heart? It was here that Solomon had his next disappointment. The only reason these people perfected their skills and worked hard at their jobs was to compete with others and make more money than their neighbors. The purpose of their work was not to produce beautiful or useful products, or to help people, but to stay ahead of the competition and survive in the battle for bread.
The industrious man thinks that money will bring him peace, but he has no time to enjoy it. The idle man thinks that doing nothing will bring him peace, but his lifestyle only destroys him. The integrated man enjoys both his labor and the fruit of his labor and balances toil with rest. You can take what you want from life, but you must pay for it.
God did not put this "selfishness factor" into human labor; it's the result of sin in the human heart. We covet what others have; we not only want to have those things, but we want to go beyond and have even
The independent man (vv. 7–8). Then Solomon noticed a solitary man, very hard at work, so he went to question him. The king discovered that the man had
Ecclesiastes 4
Solomon started with the number one (v. 8), then moved to two (v. 9), and then closed with three (v. 12). This is typical of Hebrew literature (Prov. 6:16; Amos 1:3, 6, 9, etc.). One cord could be broken easily; two cords would require more strength; but three cords woven together could not be easily broken. If two travelers are better than one, then three would fare even better. Solomon had more than numbers in mind; he was also thinking of the unity involved in three cords woven together—what a beautiful picture of friendship!
no relatives or partners to help him in his business, nor did he desire any help. He wanted all the profit for himself. But he was so busy, he had no time to enjoy his profits. And, if he died, he had no family to inherit his wealth. In other words, all his labor was in vain.
The Greek philosopher Socrates said, "The unexamined life is not worth living." But the independent man never stopped long enough to ask himself: "For whom am I working so hard? Why am I robbing myself of the enjoyments of life just to amass more and more money?" The industrious man was at least providing employment for people, and the idle man was enjoying some leisure, but the independent man was helping neither the economy nor himself.
In the Palace (4:13–16) This is Solomon's fourth "better" statement (4:3, 6, 9), introducing a story that teaches two truths: the instability of political power and the fickleness of popularity. The king in the story had at one time heeded his counselors' advice and ruled wisely, but when he got old, he refused to listen to them. The problem was more than pride and senility. He was probably surrounded by a collection of "parasites" who flattered him, isolated him from reality, and took from him all they could get. This often happens to weak leaders who are more concerned about themselves than about their people.
Solomon's conclusion was, "This, too, is meaningless—a miserable business!" (v. 8 niv). God wants us to labor, but to labor in the right spirit and for the right reasons. Blessed are the balanced!
On the Highway (4:9–12) Solomon's experience with the independent man caused him to consider the importance of friendship and the value of people doing things together. He may have recalled the Jewish proverb, "A friendless man is like a left hand bereft of the right." Perhaps he watched some pilgrims on the highway and drew the conclusion, "Two are better than one."
There is a hero in the story, a wise youth who is in prison. Perhaps he was there because he tried to help the king and the king resented it. Or maybe somebody in the court lied about the youth. (That's what happened to Joseph. See Gen. 39.) At any rate, the youth got out of prison and became king. Everybody cheered the underdog and rejoiced that the nation at last had wise leadership.
Two are certainly better than one when it comes to working (v. 9) because two workers can get more done. Even when they divide the profits, they still get a better return for their efforts than if they had worked alone. Also, it's much easier to do difficult jobs together because one can be an encouragement to the other.
Consider now what this story says. The young man was born poor, but he became rich. The old king was rich, but it didn't make him any wiser, so he might just as well have been poor. The young man was in prison, but he got out and took the throne. The old king was imprisoned in his stupidity (and within his circle of sycophants) and lost his throne. So far, the moral of the story is wealth and position are no guarantee of success, and poverty and seeming failure are no barriers to achievement. The key is wisdom.
Two are better when it comes to walking (v. 10). Roads and paths in Palestine were not paved or even leveled, and there were many hidden rocks in the fields. It was not uncommon for even the most experienced traveler to stumble and fall, perhaps break a bone, or even fall into a hidden pit (Ex. 21:33–34). How wonderful to have a friend who can help you up (or out). But if this applies to our physical falls, how much more does it apply to those times when we stumble in our spiritual walk and need restoration (Gal. 6:1–2)? How grateful we should be for Christian friends who help us walk straight.
But the story goes on. Apparently the young man got out of prison and took the throne because of popular demand. "I have seen all the living under the sun throng to the side of the second lad who replaces him" [the old king] (v. 15 nasb). It looked like the new young king had it made, but alas, his popularity didn't last. "He can become the leader of millions of people and be very popular. But, then, the younger generation grows up around him and rejects him!" (v. 16 tlb). The new crowd deposed the king and appointed somebody else.
Two are better than one when it comes to warmth (v. 11). Two travelers camping out, or even staying in the courtyard of a public inn, would feel the cold of the Palestinian night and need one another's warmth for comfort. The only way to be "warm alone" is to carry extra blankets and add to your load.
Finally, two are better than one when it comes to their watchcare, especially at night (v. 12). "Though one may be overpowered, two can defend themselves" (v. 12 niv). It was dangerous for anyone to travel alone, day or night; most people traveled in groups for fellowship and for safety. Even David was grateful for a friend who stepped in and saved the king's life (2 Sam. 21:15–17).
Oliver Cromwell, who took the British throne away from Charles I and established the Commonwealth, said to a friend, "Do not trust to the cheering, for those persons would shout as much if you and I were going to be hanged." Cromwell understood crowd psychology!
Ecclesiastes 4—5
After all, he couldn't discuss "life under the sun" and ignore money!
Once again, Solomon drew the same conclusion: it is all "vanity and vexation of spirit" (see vv. 4, 8).
But he goes beyond the subject of mere money and deals with the values of life, the things that really count. After all, there is more than one way to be rich and more than one way to be poor. In this chapter, Solomon issues three warnings that relate to the values of life.
No matter where Solomon went, no matter what aspect of life he studied, he learned an important lesson from the Lord. When he looked up, he saw that God was in control of life and balanced its varied experiences (3:1–8). When he looked within, he saw that man was made for eternity and that God would make all things beautiful in their time (3:9–14). When he looked ahead, he saw the last enemy, death. Then as he looked around (4:1–16), he understood that life is complex, difficult, and not easy to explain. One thing is sure: No matter where you look, you see trials and problems and people who could use some encouragement.
Don't Rob the Lord (5:1–7) Solomon had visited the courtroom, the marketplace, the highway, and the palace. Now he paid a visit to the temple, that magnificent building whose construction he had supervised. He watched the worshippers come and go, praising God, praying, sacrificing, and making vows. He noted that many of them were not at all sincere in their worship, and they left the sacred precincts in worse spiritual condition than when they had entered. What was their sin? They were robbing God of the reverence and honor that He deserved. Their acts of worship were perfunctory, insincere, and hypocritical.
However, Solomon was not cynical about life. Nowhere does he tell us to get out of the race and retreat to some safe and comfortable corner of the world where nothing can bother us. Life does not stand still. Life comes at us full speed, without warning, and we must stand up and take it and, with God's help, make the most of it.
If this chapter teaches us anything, it is that we need one another because "two are better than one." Yes, there are some advantages to an independent life, but there are also disadvantages, and we discover them painfully as we get older.
In today's language, "Keep thy foot!" means "Watch your step!" Even though God's glorious presence doesn't dwell in our church buildings as it did in the temple, believers today still need to heed this warning. The worship of God is the highest ministry of the church and must come from devoted hearts and yielded wills. For God's people to participate in public worship while harboring unconfessed sin is to ask for God's rebuke and judgment (Isa. 1:10–20; Amos 5; Ps. 50).
The chapter also emphasizes balance in life. "Better is a handful with quietness than both hands full, together with toil and grasping for the wind" (v. 6 nkjv). It's good to have the things that money can buy, provided you don't lose the things that money can't buy. What is it really costing you in terms of life to get the things that are important to you? How much of the permanent are you sacrificing to get your hands on the temporary?
Offering of sacrifices (v. 1). God's people today don't offer animals to the Lord as in Old Testament times, because Jesus Christ has fulfilled all the sacrifices in His death on the cross (Heb. 10:1–14). But as the priests of God, believers today offer up spiritual sacrifices through Him: our bodies (Rom. 12:1–2); people won to the Savior (Rom. 15:16); money (Phil. 4:18); praise and good works (Heb. 13:15–16); a broken heart (Ps. 51:17); and our prayers of faith (Ps. 141:1–2). The important thing is that the worshipper "be more ready to hear," that is, to obey the Word of God. Sacrifices are not substitutes for obedience, as King Saul found out when he tried to cover up his disobedience with pious promises (1 Sam. 15:12–23). Offerings in the hands without obedient faith in the heart become "the sacrifice of fools," because only a fool thinks he can deceive God. The fool thinks he is doing good, but he or she is only doing evil. And God knows it.
Or, to quote the words of Jesus: "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark 8:36–37).
CHAPTER SIX Ecclesiastes 5 STOP, THIEF! T
he magazine cartoon showed a dismal looking man walking out of a bank manager's office with the manager saying to his secretary, "He suffers from back problems: back taxes, back rent, and back alimony."
Careless praying (vv. 2–3). Prayer is serious business. Like marriage, "it must not be entered into lightly or carelessly, but soberly and in the fear of God." If you and I were privileged to bring our needs and requests to the White House or to Buckingham Palace, we would prepare our words carefully and exhibit proper behavior. How much more important it is when we come to the throne of Almighty God. Yet, there is so
Many people today suffer from similar "back problems." They refuse to heed the warning Bill Earle gave many years ago: "When your outgo exceeds your income, your upkeep will be your downfall."
The wealthy King Solomon knew something about money. Some of this wisdom he shared in the book of Proverbs, and some he included here in Ecclesiastes.
Ecclesiastes 5
66:13–14). When we rob the Lord of the worship and honor due to Him, we are also robbing ourselves of the spiritual blessings He bestows on those who "worship him in spirit and in truth" (John 4:24).
much flippant praying done by people who seem to know nothing about the fear of the Lord.
When you pray, watch out for both hasty words and too many words (Matt. 6:7). The secret of acceptable praying is a prepared heart (Ps. 141:1–2), because the mouth speaks what the heart contains (Matt. 12:34–37). If we pray only to impress people, we will not get through to God. The author of Pilgrim's Progress, John Bunyan, wrote: "In prayer, it is better to have a heart without words, than words without a heart."
Don't Rob Others (5:8–9) Solomon left the temple and went to the city hall, where he again witnessed corrupt politicians oppressing the poor (3:16–17; 4:1–3). The government officials violated the law by using their authority to help themselves and not to serve others, a practice condemned by Moses (Lev. 19:15; Deut. 24:17).
Verse 3 presents an analogy: Just as many dreams show that the person sleeping is a hard worker, so many words show that the person praying is a fool (Prov. 29:20). I recall a church prayer meeting during which a young man prayed eloquently and at great length, but nobody sensed the power of God at work. When an uneducated immigrant stood up and stammered out her brief prayer in broken English, we all said a fervent "Amen!" We sensed that God had heard her requests. Spurgeon said, "It is not the length of our prayers, but the strength of our prayers, that makes the difference."
The remarkable thing is that Solomon wrote, "Don't be surprised at this!" He certainly did not approve of their unlawful practices, but he knew too much about the human heart to expect anything different from the complicated bureaucracy in Israel.
The New International Version translation of verse 8 gives a vivid description of the situation: "One official is eyed by a higher one, and over them both are others higher still." Instead of the poor man getting a fair hearing, "the matter is lost in red tape and bureaucracy" (v. 8 tlb), and the various officials pocket the money that should have gone to the innocent poor man.
Making vows to the Lord (vv. 4–7). God did not require His people to make vows in order to be accepted by Him, but the opportunity was there for them to express their devotion if they felt led to do so (see Num. 30; Deut. 23:21–23; Acts 18:18).
Verse 9 is difficult, and major translations do not agree. The general idea seems to be that in spite of corruption in the bureaucracy, it is better to have organized government and a king over the land than to have anarchy. A few dishonest people may profit from corrupt practices, but everybody benefits from organized authority. Of course, the ideal is to have a government that is both honest and efficient, but man's heart being what it is, the temptation to dishonest gain is always there. Lord Acton wrote to Bishop Mandell Creighton in 1887, "Power tends to corrupt; absolute power corrupts absolutely." Solomon's investigation bears this out.
The Preacher warned about two sins. The first was that of making the vow with no intention of keeping it, in other words, lying to God. The second sin was making the vow but delaying to keep it, hoping you could get out of it. When the priest ["angel" = messenger] came to collect the promised sacrifice or gift, the person would say, "Please forget about my vow! It was a mistake!"
God hears what we say and holds us to our promises, unless they were so foolish that He could only dismiss them. If providence prevents us from fulfilling what we promised, God understands and will release us. If we made our vows only to impress others, or perhaps to "bribe" the Lord ("If God answers my prayer, I will give $500 to missions!"), then we will pay for our careless words. Many times in my pastoral ministry I have heard sick people make promises to God as they asked for healing, only to see those promises forgotten when they recovered.
Don't Rob Yourself (5:10–20) Solomon had already discussed "the futility of wealth" in 2:1–11, and some of those ideas are repeated here. What he did in this section was demolish several of the myths that people hold about wealth. Because they hold to these illusions, they rob themselves of the blessings God has for them.
B.The futility of wealth—5:10—6:12 1. Employing wealth—5:10–17
Wealth brings satisfaction (v. 10). Some people treat money as though it were a god. They love it, make sacrifices for it, and think that it can do anything. Their minds are filled with thoughts about it; their lives are controlled by getting it and guarding it; and when they have it, they experience a great sense of security. What faith in the Lord does for the Christian, money does for many unbelievers. How often we hear people say, "Well, money may not be the number one thing in life, but it's way ahead of whatever is number two!"
People make empty vows because they live in a religious "dream world"; they think that words are the same as deeds (v. 7). Their worship is not serious, so their words are not dependable. They enjoy the "good feelings" that come when they make their promises to God, but they do themselves more harm than good. They like to "dream" about fulfilling their vows, but they never get around to doing it. They practice a make-believe religion that neither glorifies God nor builds Christian character.