 
### MEANINGLESS

### A Guide for the Interpretation of Ecclesiastes

By William H. Lawson

Title and Cover

Meaningless! This is the Teacher's characteristic evaluation of life in general and worldly pursuits and ambitions in particular. Nonetheless, the Teacher reveals how we can salvage a meaningful life. The key is balance as the cover picture illustrates. We must balance our worldly pursuits and ambitions with the enjoyment and satisfaction that God gives. We must also balance the enjoyment and pleasures of this life with fear of God and preparation for the life to come.

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Copyright 2008 William H. Lawson

Revised 2020

Smashwords Edition

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Thank you for downloading this eBook. You are welcome to share it with your friends. This book may be reproduced, copied and distributed for non-commercial purposes, provided the book remains in its complete and original form. If this book was helpful, return to your favorite eBook retailer to discover other works by this author. Thank you for your support.

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Dedicated to my students in Asia, especially Barry, Eden, Edward, Samuel, Su King, and Wilson, who challenged me to reconsider my conclusions about Ecclesiastes one last time before publishing the new edition of this book.

### TABLE OF CONTENTS

CHAPTER ONE: INTRODUCTION TO ECCLESIASTES

CHAPTER TWO: THERE IS NOTHING BETTER (Ecclesiastes 1:3-2:26)

CHAPTER THREE: THERE IS AN APPOINTMENT FOR EVERYTHING

(Ecclesiastes 3:1-22)

CHAPTER FOUR: BETTER A HANDFUL OF TRANQUILITY (Ecclesiastes 4:1-16)

CHAPTER FIVE: GUARD YOUR STEPS (Ecclesiastes 5:1-7)

CHAPTER SIX: ONE WHO LOVES MONEY IS NEVER SATISFIED (Ecclesiastes 5:8-20)

CHAPTER SEVEN: BETTER WHAT THE EYE SEES (Ecclesiastes 6:1-12)

CHAPTER EIGHT: A GOOD NAME IS BETTER THAN FINE PERFUME

(Ecclesiastes 7:1-12)

CHAPTER NINE: THE MAN WHO FEARS GOD (Ecclesiastes 7:13-18)

CHAPTER TEN: SURELY THERE IS NOT A RIGHTEOUS MAN (Ecclesiastes 7:19-29)

CHAPTER ELEVEN: WHO IS LIKE THE WISE MAN? (Ecclesiastes 8:1-9)

CHAPTER TWELVE: I KNOW THAT IT WILL BE BETTER (Ecclesiastes 8:10-17)

CHAPTER THIRTEEN: ENJOY LIFE WITH YOUR WIFE (Ecclesiastes 9:1-12)

CHAPTER FOURTEEN: WISDOM IS BETTER THAN WEAPONS OF WAR

(Ecclesiastes 9:13-10:3)

CHAPTER FIFTEEN: COMPOSURE CAN QUIET GREAT ERRORS (Ecclesiastes 10:4-11)

CHAPTER SIXTEEN: THE LIPS OF A FOOL CONSUME HIM (Ecclesiastes 10:12-20)

CHAPTER SEVENTEEN: CAST YOUR BREAD UPON THE WATERS (Ecclesiastes 11:1-6)

CHAPTER EIGHTEEN: REMEMBER THE DAYS OF DARKNESS (Ecclesiastes 11:7-12:7)

CHAPTER NINETEEN: FEAR GOD AND KEEP HIS COMMANDMENTS

(Ecclesiastes 12:8-14)

SELECTED BIBLIOGRAPHY

ABOUT THE AUTHOR

### PREFACE

Christians often struggle to hear God speak through the Bible and even Christian ministers sometimes do not understand the message of the Bible. The problem in part is that sound principles and methods for interpreting the Bible are not known or practiced. Instead, everyone does what is right in his or her own eyes.

In Ears to Hear: A Guide for the Interpretation of the Bible I provide principles, methods, and procedures for Christians and ministers as they seek to hear God speak through the Bible and communicate the message of the Bible to those who need a word from God. This guide supplements Ears to Hear by illustrating the principles, methods, and procedures introduced in that guide through practicing them on the Book of Ecclesiastes. This guide is not intended to be a detailed commentary on Ecclesiastes. Instead, it contains the results of my personal struggle to hear God speak through Ecclesiastes and determine the best way to communicate its message. Therefore, its value is primarily as an example for you as you undertake a similar struggle. Other volumes are available that illustrate these principles, methods, and procedures on other biblical books including Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians and The Lion Roars from Zion: A Guide for the Interpretation of the Book of Amos.

The first chapter contains my introductory study of the book of Ecclesiastes and illustrates the method and procedures introduced in unit 2 of Ears to Hear. Chapters 2 through 19 contain my interpretations of the individual passages in Ecclesiastes and illustrate the methods and procedures introduced in units 3 through 6 of Ears to Hear.

It is my earnest desire that you would not only benefit from my interpretation of Ecclesiastes but that you would also use the methodologies illustrated within this book in your interpretation of the Bible.

William H. Lawson

### CHAPTER ONE
### INTRODUCTION TO ECCLESIASTES

Ecclesiastes receives its name from the Greek word _ekklesia_ , which is a translation of _Koheleth_ , the Hebrew title of the book and the designation for the one whose wisdom is found within it. _Koheleth_ means "one who assembles." The significance of this title is uncertain, but it is usually assumed based on the content of the book that the assembly was for teaching. Therefore, the word is often translated "Teacher." In the remainder of this study I use a transliteration of the Greek title, Ecclesiastes, for the book and a translation of _Koheleth_ , the Teacher, for the author.

Background and Purpose

Authorship

The author is only identified in Ecclesiastes as _Koheleth_. _Koheleth_ is not really a name, but a title that probably means "Teacher" (See above). Therefore, the author of Ecclesiastes was a teacher of wisdom. Solomon has been traditionally identified as the Teacher for several reasons. First, in Ecclesiastes 1:1 and 12 the Teacher is identified as a son of David who has ruled over Israel in Jerusalem. Second, though the Teacher is critical about preoccupation with wisdom in Ecclesiastes, he was obviously writing from within the wisdom movement in Israel. Third, the Teacher is revealed in Ecclesiastes 2:8 to be a wealthy man who had many concubines. No other figure in Israel's history other than Solomon fits this description.

Nonetheless, scholars have drawn attention to other factors that may mitigate against the conclusion that Solomon was the Teacher. First, Ecclesiastes 1:12 seems to indicate that the Teacher had at one time been king of Israel, but was no longer serving as king, whereas Solomon served as king until his death. Second, Ecclesiastes 1:16 says, "I thought to myself, 'Look, I have grown and increased in wisdom more than anyone who has ruled over Jerusalem before me; I have experienced much of wisdom and knowledge." This statement seems strange coming from Solomon since only one king ruled over Jerusalem before him, his father David. Third, Ecclesiastes seems to reflect a time characterized by corruption, oppression, and injustice (5:8; 10:5-7) and The Teacher expresses his sense of helplessness to correct these social evils (4:1-3). However, Solomon's reign as king marked the highpoint of the monarchy in Israel and he had absolute power within the nation to compel social change. Fourth, the Teacher's wise instruction in Ecclesiastes is considerably different and even counters the wisdom instruction in those portions of the book of Proverbs that are attributed to Solomon. Finally, the vocabulary and style of Ecclesiastes seem to reflect a stage of the development of the Hebrew language consistent with the post-exilic period rather than the time of Solomon.

Traditionalists can counter each of these arguments to one degree or another. First, Hebrew verbs are extremely vague about time. Therefore, it is not altogether clear that the Teacher was no longer serving as king. Second, Jerusalem was an ancient city and other people ruled over the city of Jerusalem long before it became the capitol of the nation of Israel. Third, corruption, oppression, and injustice are universal social evils that are found in most nations, even those where the ruler exercises absolute control like Solomon. Fourth, the differences between the wisdom instruction in Ecclesiastes and Proverbs can be attributed to the maturing of Solomon's perspective with age or the need to counterbalance an unbalanced wisdom perspective. Finally, the history of the development of the Hebrew language is extremely complex and establishing the date of an ancient document through linguistic evidence is exceedingly difficult. In addition, a later hand may have updated the language (See Garrett, 254-267 for a well-ordered defense of the traditional position that Solomon is the Teacher and wrote Ecclesiastes).

The question of the authorship of Ecclesiastes is complicated by the fact that the Teacher is not the one responsible for the final form of the book. Ecclesiastes is introduced with a prologue (1:1-2) and concludes with an epilogue (12:8-14). These were clearly written by another person. Though Ecclesiastes provides no basis for identifying this second author, he is revealed in the epilogue to be himself a wise teacher who endorsed the instruction of the Teacher. He could be passing on the wise instruction of Solomon in accordance with the traditional view. However, it is also possible that he either was passing on the instruction of a later wise teacher or that he himself wrote the entire book. Writing from the perspective of a famous personage was an established practice in the ancient world (See Longman, 18-20 for examples from his study of Akkadian literary autobiography). The practice was not intended to deceive the readers, but for rhetorical effect. Even Longman, a very conservative scholar, concludes, "Qohelet is not Solomon, but he does adopt a Solomonic persona to explore avenues of meaning in the world" (Longman, 6).

Place and Date

The place and date for the writing of Ecclesiastes are not specifically revealed within the book. Determinations about the place and date of the writing of Ecclesiastes are dependent upon decisions made about the authorship of the book. If Solomon is accepted as the author of the bulk of the teaching in Ecclesiastes, this instruction originated in Jerusalem during the latter part of his reign. If Solomon is rejected as the author of the bulk of the teaching in Ecclesiastes and this teaching is attributed to a later wisdom teacher, the place and date of the writing of the book is uncertain. Most scholars speculate on a date in the late post-exilic period based primarily on linguistic evidence. Even if Solomon is accepted as the author of the bulk of the teaching in Ecclesiastes, the book did not necessarily reach its final form in Jerusalem during his reign. The second wise teacher of the prologue and epilogue put the book into its final form. When and where he put the book into its final form is uncertain. It may be that he was the one writing from a post-exilic perspective.

Situation and Purpose

Ecclesiastes deals with the basic question of the wisdom movement and humanity, "How can life best be lived?" The Hebrew Scriptures taught people to live wisely and righteously and avoid folly and wickedness so that God would bless them rather than curse them. Worldly wisdom taught people to seek pleasure and strive for prosperity and power. Which approach to life is best? The evidence that came from experience did not give a clear indication of the answer. Many times those who lived wisely and righteously by God's revelation experienced difficulty, whereas those who lived foolishly and wickedly by worldly wisdom prospered. Furthermore, the wise and the righteous as well as the foolish and wicked died. The Teacher addresses a variety of possible responses to this dilemma.

In chapters one and two, the Teacher addresses the response of obsession with work, wisdom, and pleasure. The purpose of these teachings was to discourage people from being preoccupied with work, wisdom, and pleasure and instead encourage them to enjoy the simple pleasures that God gives. In chapter three, the Teacher addresses the response of despair over the limitations and injustices of life. The purpose of these teachings was to encourage people to trust in God's sovereign control over all that happens and enjoy the simple pleasures that God gives. In chapters four through six, the Teacher addresses the response of ambition for more. The purpose of these teachings was to discourage people from being obsessed with ambition for more and encourage them to be satisfied with the simple pleasures that God gives.

In chapters seven through twelve, the Teacher addresses a variety of responses to the question of how best to live life. First, he seems to address the possibility that people might abandon God's wisdom and righteousness for worldly wisdom and folly. The purpose of these teachings was to encourage them to live by God's wisdom and righteousness and provide some guidance for them in specific areas of life. Second, he seems to address the possibility that they might arrogantly presume that they are wise and righteous. The purpose of these teachings was to discourage them from arrogantly presuming that they are wise and righteous. Third, he seems to address the possibility that they might be so obsessed with securing their future that they never really enjoy life. The purpose of these teachings was to encourage them to enjoy the present. Finally, he seems to address the possibility that they might be so obsessed with the enjoyment of the present that they neglect preparing for the future. The purpose of these teachings was to encourage them to prepare for old age and death.

Eaton provides a helpful summary of the purpose and relevance of Ecclesiastes:

The Preacher wishes to deliver us from a rosy-colored, self-confident godless life, with its inevitable cynicism and bitterness, and from trusting in wisdom, pleasure, wealth, and human justice or integrity. He wishes to drive us to see that God is there, that he is good and generous, and that only such an outlook makes life coherent and fulfilling (Eaton, 48).

Biblical Context and Role

Ecclesiastes is part of the third division of the English canon, the Wisdom and Worship Books. The Wisdom and Worship Books also include Job, Psalms, Proverbs, and the Song of Songs. Like all of the Wisdom and Worship Books of the English canon, Ecclesiastes comes from the third division of the Hebrew canon, the Writings. The Wisdom and Worship Books of the English canon serve to supplement the Pentateuch, the Historical Books, and the Prophetic Books by reinforcing the basic truth that God blesses the righteous and judges the wicked, providing help for those whose difficult experience causes them to doubt this basic truth and supplying models for authentic encounter with God in worship whether experiencing blessing or trial. The book of Proverbs serves generally within the Wisdom and Worship Books to reinforce the basic truth that God blesses the righteous and judges the wicked. Ecclesiastes and the book of Job stand as counterpoints to the book of Proverbs by providing help for those whose difficult experience causes them to doubt this basic truth. Ecclesiastes specifically serves within the Wisdom and Worship Books to counterbalance and correct an unbalanced and unrealistic wisdom perspective. Many have also pointed out the special relationship between Ecclesiastes and Genesis 1-11. Eaton concludes, "It would seem then that the Preacher is drawing on the themes of these Genesis chapters and is pressing home their implications" (Eaton, 46).

Genre and Function

Ecclesiastes is normally classified as wisdom literature. However, wisdom does not describe the literary character of the book as much as it describes its perspective and subject matter. Indeed, as Eaton states, "'Wisdom' in the Old Testament is so diversified and all-embracing that it almost ceases to be a useful term; more than one scholar prefers to avoid it altogether" (Eaton, 33). Longman's designation of Ecclesiastes as a "framed wisdom autobiography" is probably the most accurate (Longman, 17). However, I prefer to use the simpler designation of instruction and then describe the distinctive features of the instruction in Ecclesiastes. The instruction in Ecclesiastes is distinguished by paradoxical perspectives, balanced teaching, and characteristic forms.

Paradoxical Perspectives

The instruction in Ecclesiastes is written from many paradoxical perspectives. As one reads the book, it is easy to become confused by these diverse perspectives that often seem to contradict one another. For example, on the one hand the Teacher warns the readers that death is the end to encourage them to make the most out of life; however, on the other hand he warns them of ultimate judgment to encourage them to prepare for old age and death. This type of wise instruction is particularly difficult for Westerners to understand because they depend on the consistency of reasoned arguments that lead in a straight line to a logical conclusion. However, the wisdom teachers of the Bible normally employ a different kind of reasoning. They frequently establish a point by examining the issue from many different perspectives and they are not always concerned about whether or not the perspectives are consistent with one another.

Balanced Teaching

The instruction in Ecclesiastes contains balanced teaching. These balanced teachings can also seem contradictory and lead to confusion. Wisdom is commended and taught as the basis for life and judged to be meaningless and futile. Work is commended as contributing to the enjoyment of life and discouraged because it results in frustration and resentment. The enjoyment of food and drink is commended, but physical pleasure is discouraged. The explanation of this characteristic of the instruction in Ecclesiastes is that the Teacher is commending a balanced life and seeking to correct imbalances. Therefore, he includes counterbalanced teaching and seeks to draw the readers back to a balanced life.

Characteristic Forms

The instruction in Ecclesiastes comes in a variety of forms including exhortations, observations and reflections, and wise sayings.

**Exhortations**. The basic form of instruction in Ecclesiastes is exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced by reasoned arguments and explanations. The commands and/or prohibitions supply the appropriate response, the reasoned arguments supply the motivation for obedience, and the explanations clarify the response or reasoning. The reasoned arguments are normally assurances of the benefits of obedience and warnings of the consequences of disobedience. In some cases exhortation does not contain commands and prohibitions to indicate the appropriate response or the commands and prohibitions that are provided do not cover all that is implied about the appropriate response from the reasoned arguments. In these cases the appropriate response must be implied from the reasoned arguments.

**Observations and reflections**. A unique form found in Ecclesiastes that shares some of the characteristics of exhortation can be called observation and reflection. In observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his judgments about the value of what he has observed and experienced, either positively or more frequently negatively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively.

**Wise sayings**. Ecclesiastes also includes a large number of wise sayings. Wise sayings are short sayings that fit the common understanding of a proverb. However, these wise sayings are normally subservient to a wise exhortation or observation and reflection in Ecclesiastes. These wise sayings function to encourage a behavior by asserting the wisdom or describing the benefits of the behavior or asserting the folly or describing the dangers of neglecting the behavior. Conversely, these wise sayings function to discourage a behavior by asserting the folly or describing the dangers of the behavior or asserting the wisdom and describing the benefits of avoiding the behavior. In this way, wise sayings function like mini-exhortations or observations and reflections, supplying reasoned arguments with a moral response implied but not specifically stated. Therefore, the appropriate response must be implied from the reasoned argument within the wise saying.

Nonetheless, all of the Teacher's instruction cannot be forced into these characteristic forms. As Whybray observes, "But Qoheleth was by no means limited to these traditional literary forms" (Whybray, 20). Whybray identifies one of these unique literary forms as a broken aphorism. An aphorism is equivalent to what I have labeled wise saying. A broken aphorism is a wise saying that the Teacher qualifies in some way (Whybray, 21).

Strategy and Structure

Most scholars recognize that the teaching of the Teacher within Ecclesiastes is introduced by a prologue and concluded with an epilogue. However, there is considerable debate about the extent of the prologue and epilogue. I have identified 1:1-2 as the prologue and 12:8-14 as the epilogue. This decision is justified by the references to the Teacher in the third person and the framing quotations of the Teacher in 1:2 and 12:8. The prologue is very simple. However, the epilogue is more complex and serves to commend the Teacher and his teaching, encourage discriminating study, and encapsulate what the editor considered to be the underlying implication of his teaching.

The strategy and structure of the Teacher's teaching is extremely difficult to determine. Some scholars find little strategy and structure in his teaching (See for example Garrett, 268-270), while others have elaborate analyses of the strategy and structure of his teaching (See Murphy, xxxv-xli for a detailed summary of the structural analyses of many scholars). Both of these perspectives have merit. My analysis is rather simple. I have divided the teaching of the Teacher into two halves. The first half of his teaching includes 1:3-6:12. This half of his teaching commends satisfaction and enjoyment and discourages ambition and striving. I have divided this division into six passages. The first passage I have identified is 1:3-2:26. Though this passage is large, it is a cohesive unit that discourages ambition and striving by negatively evaluating obsession with work, wisdom, and physical and material pleasure and commends satisfaction and enjoyment of what God gives. The second passage I have identified is 3:1-22. This passage discourages ambition and striving and commends satisfaction and enjoyment by observing that God is in control and people cannot change or even understand what he is doing. The third passage I have identified is 4:1-16. This passage discourages ambition and striving by observing that these are motivated by jealousy, add to human suffering, and result in loneliness and commends satisfaction and nurturing relationships. The fourth passage I have identified is 5:1-7. Though this passage at first seems to be unrelated to the emphasis of the division, this warning against insincere oaths discourages oaths that are based on ambition and striving. The fifth passage I have identified is 5:8-20. This passage discourages ambition and striving by observing that they are futile, insecure, and harmful and commends satisfaction and enjoyment by observing that they are good and proper, the gift of God, and result in peace and joy. The sixth passage I have identified is 6:1-12. This passage discourages ambition and striving and commends satisfaction and enjoyment by observing the evil of a man being given his desires but not being allowed to enjoy them, the superiority of a miscarriage to a man who does not enjoy what God has given him, the inability of man's efforts to satisfy him, and the inability of man to contend with God.

The second half of the Teacher's teaching includes 7:1-12:7. The second half of his teaching is less cohesive than the first half. The Teacher does continue to warn against ambition and striving in 7:13-18, 7:19-29, 8:1-9, 8:10-17, and 9:1-12. He also continues to commend satisfaction and enjoyment in 8:10-17 (15), 9:1-12 (7-10), and 11:7-12:7 (11:7-8a, 9a, 10). However, he also balances these warnings and commendations. He balances his commendations of enjoyment by commending soberness and preparation for old age and death in 7:1-12 and 11:7-12:7. He wants them to enjoy life, but they should avoid being frivolous. He balances his warnings against obsession with work in 1:3-11, 2:17-23, 4:1-16, 5:8-20, 6:1-12, and 9:1-12 by commending enterprise in 10:12-20 and 11:1-6. He does not want them to be obsessed with work to the point that they are unable to enjoy life, but he does want them to devote themselves to their work so that it provides satisfaction. He balances his warnings against obsession with wisdom in 1:12-18, 2:12-16, 3:1-13, 7:13-18, 7:19-29, 8:1-9, and 8:10-17 by commending wisdom and wise teaching in 7:1-12, 7:13-18, 7:19-29, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6. The lists overlap because some passages present a balanced perspective that encourages the pursuit of wisdom without becoming obsessed with wisdom or presuming that one is wise. He does not want them to be obsessed with wisdom to the point that they are unable to enjoy life, but he does want them to be wise and righteous.

Prologue (1:1-2)

I. The Superiority of Satisfaction and Enjoyment to Ambition and Striving (1:3-6:12)

A. There Is Nothing Better--The Meaninglessness of Ambition and Striving and the Superiority of Satisfaction and Enjoyment (1:3-2:26)

B. There Is an Appointed Time for Everything--The Sovereignty of God and the Superiority of Satisfaction and Enjoyment (3:1-22)

C. Better a Handful with Tranquility--The Superiority of Tranquility and Relationships to Ambition (4:1-16)

D. Guard Your Steps When You Go to the House of God--The Necessity of Caution and Commitment with regard to Vows (5:1-7)

E. One Who Loves Money Is Never Satisfied--The Meaninglessness of Ambition (5:8-20)

F. Better What the Eye Sees--The Meaningless and Evil of Not Being Satisfied (6:1-12)

II. The Value and Limits of Wisdom and the Necessity of a Balanced Lifestyle (7:1-12:7)

A. A Good Name Is Better than Fine Perfume--The Superiority of Soberness to Frivolity (7:1-12)

B. The Man Who Fears God--The Value of a Balanced Lifestyle (7:13-18)

C. Surely There Is not a Righteous Man--The Limits of Wisdom and Righteousness (7:19-29)

D. Who Is Like the Wise Man?--The Value and Teaching of Wisdom for Serving a King (8:1-9)

E. I Know that It Will Be Better--The Limits of Wisdom and the Necessity of Trusting God and Enjoying Simple Pleasures (8:10-17)

F. Enjoy Life with Your Wife--The Limits of Wisdom and the Necessity of Enjoying Simple Pleasures (9:1-12)

G. Wisdom Is Better than Weapons of War--The Value of Wisdom and the Foolishness of Ignoring Wisdom (9:13-10:3)

H. Composure Can Quiet Great Errors--The Value and Teaching of Wisdom for Serving Rulers (10:4-11)

I. The Lips of a Fool Consume Him--The Value and Teaching of Wisdom for Speech and Conduct (10:12-20)

J. Cast Your Bread upon the Waters--The Value and Teaching of Wisdom regarding Enterprise (11:1-6)

K. Remember the Days of Darkness--The Necessity of both Living for Now and Preparing for Old Age and Death (11:7-12:7)

Epilogue--Fear God and Keep His Commandments (12:8-14)

Message

Ecclesiastes contains many diverse and often paradoxical messages. Below I have attempted to summarize some of the more predominant messages. Comprehensive statements are included in the interpretation of each passage. First, God's people should enjoy the simple pleasures of life that God gives rather than be obsessed with work, wisdom, or physical and material pleasure because there is nothing better (1:3-2:26). Second, God's people should not be distressed by the limitations and injustices of life but trust in God and enjoy the simple pleasures he gives because he is in sovereign control of all that happens, there is a time for everything, this is their designated portion, and there is nothing better (3:1-22). Third, God's people should not be obsessed with ambition for more but enjoy the simple pleasures that God gives because ambition promotes suffering, they will never be satisfied, relationships are a better investment, they won't experience tranquility or rest, satisfaction is good and appropriate, wealth is insecure, and they can't take wealth with them when they die (4:1-6:12). Fourth, God's people should pursue a good name rather than worldly pleasures, live soberly rather than pursue worldly pleasures, and listen to the wise rather than fools, not oppress others and pay bribes, be patient rather than proud, not long for "the good old days", and seek wisdom (7:1-12). Fifth, God's people should enjoy their good days and accept their bad days, not be excessively righteous and wise or wicked and foolish, and fear God and live a balanced lifestyle (7:13-18). Sixth, God's people should seek wisdom and righteousness and avoid presuming that they are wise and righteous (7:19-29). Seventh, God's people should seek to be wise, obey the king and avoid both hastily leaving or stubbornly standing when they disagree with him, avoid presumption and wickedness, and heed what the Teacher says (8:1-6). Eighth, God's people should trust and fear God and his justice and enjoy life (8:7-17). Ninth, God's people should enjoy life in the present rather than being too focused on the future (9:1-12). Tenth, God's people should heed wisdom (9:13-10:3) by remaining composed and determined rather than quit their post while serving the king (10:4-11); speaking wisely, eating and drinking in moderation, working hard, and not reviling the king or slighting the rich (10:12-20); and diversifying their investments, taking calculated risks, and working diligently (11:1-6). Eleventh, God's people should enjoy life, but also remember and prepare for the old age and death (11:7-12:7). Twelfth, God's people should heed the Teacher and the words of the wise and fear God and keep his commands (12:8-14).

The statements above can be quite confusing because they often seem to contradict one another. However, the Teacher is balancing one teaching against another. In the statements that follow, I have tried to state the general messages of his teaching in basic affirmations and balancing assertions. First, God's people should not be obsessed with work, wisdom, physical pleasure, material possessions, and prestigious positions because these are meaningless (1:3-23, 3:1-22, 4:1-16, 5:1-7, 5:8-20, 6:1-12, 7:13-18, 7:19-29, 8:10-17, 9:1-12). Second, God's people should be satisfied with and enjoy the simple pleasures of life that God gives because there is nothing better (2:24-26, 3:12-13, 3:22, 5:18-20, 6:1-12, 7:14, 8:15, and 9:7-10). Third, God's people should not be obsessed with physical and material pleasure (2:1-11, 4:1-12, 5:12-20, and 6:1-12), but they should enjoy the physical and material pleasures that God gives (2:24-26, 3:12-13, 3:22, 5:18-20, 7:14, 8:15, and 9:7-10). Fourth, God's people should enjoy the pleasures of life that God gives (2:24-26, 3:12-13, 3:22, 5:18-20, 7:14, 8:15, and 9:7-10), but they should take their mortality seriously and prepare for the eventuality of old age and death (7:1-12 and 11:7-12:7). Fifth, God's people should not be obsessed with work (1:3-11, 2:17-23, and 4:1-12), but they should commit themselves to it and experience satisfaction in it (2:24, 3:13, 3:22, 5:18-20, 8:15, and 9:10). Sixth, God's people should not be obsessed with work (1:3-11, 2:17-23, and 4:1-12), but they should be conscientious, hardworking, and enterprising (4:5, 8:1-9, 10:4-11, 10:12-20, and 11:1-6). Seventh, God's people should not be obsessed with wisdom and righteousness (1:12-18 and 2:12-16), but they should seek to live wisely and righteously (7:7-12, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6). Eighth, God's people should seek to live wisely and righteously (7:7-12, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6), but not to the point where they are unable to enjoy the worldly pleasures God gives (7:13-18). Ninth, God's people should seek to live wisely and righteously (7:7-12, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6), but they should never presume that they are wise and righteous (7:19-29 and 8:1-9).

### CHAPTER TWO

### THERE IS NOTHING BETTER

### Ecclesiastes 1:3-2:26

Though the passage is long it is united in its chiastic structure and does not reach its conclusion until 2:24-26 when the alternative to preoccupation with work, wisdom, and worldliness is presented (See Strategy and Structure).

Study of the Passage

Text and Translation

1:3What gain is there for man in all his toil

at which he toils under the sun?

4A generation departs and a generation arrives,

but the earth remains forever.

5The sun rises and the sun sets

and hurries back to its place where it rises.

6It goes to the south and around to the north;

Round and round the wind goes

and on its rounds the wind returns.

7All streams go into the sea, but the sea is never full.

To the place the streams go, there they continue to go.

8All things are tiring, one is not able to speak.

The eye is never satisfied with seeing,

nor the ear filled with hearing.

9What has been, that will be; what has been done, that will be done. There is nothing new under the sun. 10There is a saying that says, "Look! This is something new!" That already has been for ages before us. 11There is no memory of those who came before, and also those who are after who are yet to be, there will be no memory for them among those who will be afterward.

1:12I, the Teacher, was king over Israel in Jerusalem. 13I gave my heart to seek and to explore by wisdom all that is done under heaven. What an evil business God has given to the sons of Adam to be busy with. 14I have seen all the deeds that are done under the sun; and behold, all of them are meaningless and aspiring for the wind.

15What is crooked cannot be straightened;

What is lacking cannot be counted.

16 **I** * said with my heart, "Behold, **I** * have become great and increased in wisdom over all who were over Jerusalem before me and my heart has seen much wisdom and knowledge." 17I gave my heart to know wisdom, and to know madness and folly, but I know that this also is aspiring for the wind.

18For with much wisdom comes much aggravation;

And he who increases knowledge, increases pain.

2:1 **I** * said in my heart, "Come now, I will test you with pleasure; so look on what is good." But behold, that also was meaningless. 2"As for laughter," I said, "it is mad; and as for pleasure, what can this do?" 3I explored in my heart enticing my flesh with wine and taking hold of foolishness--my heart leading with wisdom--until I could see whether this is good for the sons of man to do under heaven during the number of days of their life. 4I made my deeds great; I built houses for myself and planted vineyards for myself. 5I made for myself gardens and parks and I planted all kinds of fruit trees in them. 6I made for myself reservoirs of water to water the forest of sprouting trees. 7I acquired male and female slaves and the children of the house were mine. Also abounding livestock, herd and flock, were mine, more than all who were in Jerusalem before me. 8I amassed for myself silver and gold and the treasure of kings and provinces. I acquired men and women singers, and the delights of the sons of man--an exquisite breast.1 9I became great and increased more than all who were before me in Jerusalem. Moreover, my wisdom stayed with me. 10I did not withhold from my eyes anything they desired. I did not hold back my heart from any pleasure. My heart found pleasure in all my toil and this was the reward for all my toil. 11Yet **I** * turned to all the deeds my hands had done and to the toil that I had toiled to do and behold, all was meaningless and aspiring for the wind and there was no gain under the sun.

2:12Then **I** * turned to look at wisdom and madness and folly. For what can the man who comes after the king do since he has already done it? 13 **I** * saw that there is an advantage in wisdom over folly, like the advantage of light over darkness. 14The wise man has eyes in his head, while the fool walks in the darkness; but **I** * also realized that one confrontation confronts all of them. 15Then **I** * said in my heart, "The same confrontation as the fool will also confront **me** *. Why then have **I** * been so excessively wise?" So I spoke in my heart, "This also is meaningless." 16For there is no enduring memory of the wise man along with the fool; already in days to come all will be forgotten. Indeed, the wise man, along with the fool will die!

2:17So I hated life because the work that is done under the sun was distressing to me since all is meaningless and aspiring for the wind. 18 **I** * hated all my toil for which I have toiled under the sun because I must leave it to the man who is after me. 19Who knows whether he will be a wise man or a fool? Yet he will have control over all the toil that I have toiled and been wise under the sun. This also is meaningless. 20So **I** * turned my heart to despair over all the toil that I have toiled under the sun. 21For there is a man who works with wisdom, knowledge, and skill, but he will give his inheritance to a man who did not toil for it. This also is meaningless and a great evil. 22For what comes about for a man in all his toil and in the aspiration of his heart with which he toils under the sun? 23All his days his business is pain and grief; even at night his heart does not rest. This also is meaningless.

2:24There is nothing better than that he eat, drink, and look upon himself with pleasure in his toil. This also I saw is from the hand of God. 25For who can eat and find enjoyment if not me? 26For to the man who is pleasing to him, he gives wisdom, knowledge, and joy, but to the one who is displeasing he gives the task of gathering and collecting in order to give to the one who is pleasing to God. This also is meaningless, an aspiration for the wind.

1The meaning is uncertain. If the word comes from the root meaning female breast, literally "breast of breasts" (See Analysis of the Details).

*The Hebrew text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The passage reflects a general situation in which the readers were in danger of becoming obsessed with work, wisdom, and worldly pleasures, achievements, and possessions. The danger of being obsessed with work is reflected in the Teacher's negative evaluation of obsession with work in 1:3-11 and 2:17-23. The danger of being obsessed with wisdom is reflected in the Teacher's negative evaluation of obsession with wisdom in 1:12-18 and 2:12-16. The danger of being obsessed with worldly pleasures, achievements, and possessions is reflected in the Teacher's negative evaluation of obsession with worldly pleasures, achievements, and possessions in 2:1-11. As an alternative the Teacher commends seeking to please God and being satisfied with whatever God gives in 2:24-26. Therefore, the purpose of this passage is to discourage people from being obsessed with work, wisdom, and worldly pleasures, achievements, and possessions and encourage them to seek to please God and be satisfied with whatever God gives them, including work, wisdom, and worldly pleasures.

Literary Context and Role

This passage warns against obsession with work, wisdom, and worldly pleasures. The warning against obsession with work is reinforced in 3:1-22, 4:1-16, 5:8-20, 6:1-12, and 9:1-12. However, this warning against obsession with work is also balanced by a warning against laziness in 4:1-16 (5) and commendations of enterprise in 10:12-20 and 11:1-6. In addition, this warning against obsession with work is also balanced by commendations of the enjoyment of work in 1:3-2:26 (24-26), 3:1-22 (12-13, 22), 5:8-20 (18-20), 8:10-17 (15), and 9:1-12 (7-10). The warning against obsession with wisdom is reinforced in 7:13-18, 7:19-29, 8:1-9, and 8:10-17. However, this warning against obsession with wisdom is also balanced by commendations of wisdom and wise teaching in 7:1-12, 7:13-18, 7:19-29, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6. The warning against obsession with worldly pleasure and possessions is reinforced in 3:1-22, 4:1-16, 5:8-20, and 6:1-12. However, this warning against obsession with worldly pleasure and possessions is balanced by commendations of the enjoyment of whatever physical and material pleasures God provides in 1:3-2:26 (24-26), 3:1-22 (12-13, 22), 5:8-20 (18-20), 7:13-18 (14), 8:10-17 (15), 9:1-12 (7-10), and 11:7-12:7 (11:7-8a, 9a, and 10).

Form and Function

The passage can be classified as a wise observation and reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general and reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. In this passage the Teacher observes and evaluates negatively a life that is obsessed with work, wisdom, and worldly pleasures, achievements, and possessions. Therefore, the passage implies the prohibition, "Don't be obsessed with work, wisdom, and worldly pleasures, achievements, and possessions." In this passage the Teacher observes and evaluates positively seeking to please God and being satisfied with what he gives. Therefore, the passage implies the command, "Seek to please God and be satisfied with what he gives."

Strategy and Structure

In this passage the Teacher discourages obsession with work, wisdom, and worldly pleasures, achievements, and possessions and commends the superiority of seeking to please God and be satisfied with what God gives. In the first five divisions the Teacher discourages obsession with work, wisdom, and worldly pleasures, achievements, and possessions. In the final division the Teacher commends as an alternative seeking to please God and being satisfied with whatever God gives. The passage is arranged in a chiastic structure.

A1 Warning against Obsession with Work (1:3-11)

B1 Warning against Obsession with Wisdom (1:12-18)

C Warning against Obsession with Worldly Possessions and Pleasures (2:1-11)

B2 Warning against Obsession with Wisdom (2:12-16)

B1 Warning against Obsession with Work (2:17-23)

D Commendation of Pleasing God and Being Satisfied (2:24-26)

The structure reinforces the warnings against obsession with work (1:3-11 and 2:17-23) and obsession with wisdom (1:12-18 and 2:12-16) by repetition. The structure reinforces the warning against obsession with worldly pleasures, achievements, and possessions by its central position and length (2:1-11). The passage reinforces the commendation of seeking to please God and being satisfied with what he gives (2:24-26) by its climactic position.

I. Observation Warning against Obsession with Work (1:3-11)

A. Observation that Obsession with Work Gains Nothing (3)

B. Observation that Obsession with Work cannot Change the World (4-7)

1. The earth remains unchanged (4)

2. The sun continues on its course (5)

3. The wind continues on its course (6)

4. The streams continue on their courses (7)

C. Observation that Obsession with Work Results in Weariness and Dissatisfaction (8)

D. Observation that Obsession with Work Produces Nothing Innovative (9-10)

E. Observation that Obsession with Work Does not Result in Lasting Recognition (11)

II. Observation Warning against Obsession with Wisdom (1:12-18)

A. The Evil, Meaninglessness, and Futility of Obsession with Ambition (12-15)

1. The credentials of the Teacher (12-13a)

2. The observations of the Teacher (13b-15)

a. The evil of obsession with ambition (13b)

b. The meaninglessness and futility of obsession with ambition (14)

c. The impotence of obsession with ambition (15)

B. The Futility, Aggravation, and Pain of Obsession with Wisdom (16-18)

1. The credentials of the Teacher (16-17a)

2. The observations of the Teacher (17b-18)

a. The futility of obsession with wisdom (17b)

b. The aggravation and pain caused by obsession with wisdom (18)

III. Observation Warning against Obsession with Worldly Pleasures, Achievements, and Possessions (2:1-11)

A. Introduction to the Test and Preliminary Evaluation (1-2)

B. Detailed Description of the Test and Comprehensive Evaluation (3-11)

1. Testing with Wine and Other Foolishness (3)

2. Testing with great projects (4-6)

3. Testing with Acquisitions (7-8)

4. Attainment of greatness and prosperity and indulgence of every desire and pleasure (9-10a)

5. Evaluation--Delightful reward of the work but the meaninglessness, futility, and worthlessness of what was achieved (10b-11)

IV. Observation Warning against Obsession with Wisdom (2:12-16)

A. The Teacher's Thorough Consideration of Wisdom (12)

B. The Teacher's Discovery that Wisdom Is Superior to Folly (13-14a)

C. The Teacher's Realization that Wisdom Ultimately Gains Nothing and Is Meaningless (14b-16)

1. Discovery that All Have an Ultimate Confrontation (14b)

2. Realization that Excessive Wisdom Gains Nothing and Is Meaningless (15)

3. Explanation that All Will Die and Be Forgotten (16)

V. Observation Warning against Obsession with Work (2:17-23)

A. Observation that Obsession with Work Results in Resentment of Life (17)

B. Observation that Obsession with Work Results in Resentment of that for which One Works (18-19)

C. Observation that Obsession with Work Results in Resentment of Work (20-21)

D. Observation that Obsession with Work Results in Pain, Grief, and Restlessness (22-23)

VI. Observation Commending Pleasing God and Being Satisfied (2:24-26)

A. Enjoyment of the Simple Pleasures Is as Good as It Gets (24a)

B. Enjoyment Is from the Hand of God (24b)

C. Enjoyment Is Not Determined by a Person's Position (25)

D. Enjoyment Is Given by God to Those Who Please Him (26a)

E. Enjoyment Is beyond Human Understanding and Aspiration (26b)

Message or Messages

God's people should not be preoccupied with work because there is no gain, it will not change anything, it is tiring and unsatisfying, it will not produce anything innovative, and it will not result in lasting recognition. God's people should not be obsessed with wisdom because it is evil, meaningless, futile, aggravating, and painful. God's people should not be obsessed with worldly pleasures, achievements, and possessions because they are meaningless, mad, futile, and worthless, but take delight in their work because that is the real reward for their labor. God's people should pursue wisdom because the wise man is enlightened and the fool is in the dark, but they should not become obsessed with wisdom because both the wise man and the fool have to confront death and wisdom gains nothing in that confrontation. God's people should not be obsessed with work because it is meaningless, futile, and a great evil and results in resentment, distress, anxiety, pain and grief, and restlessness. God's people should seek to please God and enjoy the simple pleasures he gives because there is nothing better, enjoyment is from God's hand, God gives enjoyment to those who please him, and enjoyment is beyond human understanding and aspiration.

Analysis of the Details

Observation Warning against Obsession with Work

The Teacher observes, evaluates, and discourages obsession with work in 1:3-11. He observes that obsession with work gains nothing, changes nothing, results in weariness and dissatisfaction, produces nothing innovative, and does not result in lasting recognition.

**Observation that obsession with work gains nothing.** The Teacher observes that obsession with work gains nothing in verse 3, "What gain is there for man in all his toil at which he toils under the sun?" Peterson has a good definition of what the Teacher means by toil: "Toil refers to the common activities by which one sustains life and attempts to lay up a surplus for future comfort and satisfaction" (Peterson, 108). Though the Teacher will go on to argue that hard work is unable to accomplish anything positive and that it in fact has adverse effects, this conclusion is already implicit in his introductory rhetorical question. This introductory rhetorical question is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "There is no gain for man in all his toil at which he toils under the sun!" This exclamation contrasts the lack of gain with the extent of effort that is expended.

**Observation that obsession with work changes nothing.** The Teacher observes that obsession with work changes nothing in verses 4-7. He asserts that the earth remains unchanged in spite of the succession of human generations and illustrates that the earth remains unchanged by pointing out that the sun continues on its course, the wind continues on its course, and the streams continue on their courses. Murphy even maintains that these illustrations are an analogy of the human experience. Even though the sun, wind, and streams appear to be in constant change, they never really change (Murphy, 9-10).

The Teacher discourages preoccupation with work by asserting that the earth remains unchanged despite the succession of human generations in verse 4, "A generation departs and a generation arrives, but the earth remains forever." This assertion contrasts the transience of human beings with the permanence of the earth. However, in the context of the Teacher's introductory rhetorical question the implication seems to be that even though generations of human beings come and go, they leave no lasting impact on the earth. All their hard work changes nothing.

The Teacher illustrates that the earth remains unchanged despite successive generations of human beings by observing that the sun continues on its course despite their hard work in verse 5, "The sun rises and the sun sets, and hurries back to its place where it rises." This illustration demonstrates that the earth remains unchanged by describing the perpetual cycle of the sun. The sun rises and sets; then begins the cycle again. Man's hard work changes nothing.

The Teacher illustrates that the earth remains unchanged despite successive generations of human beings by observing that the wind continues on its course despite their hard work in verse 6, "It goes to the south and around to the north; round and round the wind goes, and on its rounds the wind returns." This illustration demonstrates that the earth remains unchanged by describing the perpetual cycle of the wind. The wind blows in its seasonal cycles to the south and north; then begins the cycle again. Man's hard work changes nothing.

The Teacher illustrates that the earth remains unchanged despite successive generations of human beings by observing that the streams continue on their courses despite their hard work in verse 7, "All streams go into the sea, but the sea is never full. To the place the streams go, there they continue to go." This illustration demonstrates that the earth remains unchanged by describing the perpetual flow of the streams into the sea. Some translations make the cycle of the streams more explicit as in the previous illustrations. For example, the New International Version translates, "All streams flow into the sea, yet the sea is never full. To the place the streams come from, there they return again." However, the cycle is not explicitly described in the Hebrew text. Instead, the Hebrew text emphasizes the perpetual flow of the streams into the sea. Man's hard work changes nothing. As Garrett remarks, "The sense of accomplishing nothing is reinforced here. The rivers continually empty into the sea but cannot fill it" (Garrett, 285).

**Observation that obsession with work results in weariness and dissatisfaction.** The Teacher observes that obsession with work results in weariness and dissatisfaction in verse 8, "All things are tiring, one is not able to speak. The eye is never satisfied with seeing, nor the ear filled with hearing." He stresses that everything they could work hard for is tiring. In fact, he stresses that the tiredness is so great that it is impossible to describe. As Longman says, "The sense of the statement is that the weariness of all things is so mind-boggling that it exceeds human ability to describe it" (Longman, 71). The Teacher also stresses that nothing satisfies. Sight and hearing are the two primary senses that enable people to experience the world. Yet people are never satisfied no matter how much they see and hear.

**Observation that obsession with work produces nothing innovative.** The Teacher observes that obsession with work produces nothing innovative in verses 9-10. He asserts that hard work is unable to produce anything innovative in verse 9, "What has been, that will be; what has been done, that will be done. There is nothing new under the sun." As Whybray observes, "Like the natural phenomena, human life is what it is: to expect something radically new is foolish" (Whybray, 45). Though the Teacher's commonly used expression "under the sun" limits his observation to the earthly realm, it includes everything within the earthly realm. He emphasizes this assertion by challenging the contention that new things do occur in verse 10, "There is a saying that says, 'Look! This is something new!' That already has been for ages before us." After quoting the contention, he then refutes it. His refutation of this contention stresses that there is not only nothing new, but everything has remained the same from the distant past. One could question his reasoning at this point, especially since he states his argument so absolutely. However, he is making a general observation and stating his argument emphatically. Certainly a few creative people make innovations that impact the world. However, the vast majority of people contribute nothing new. Fox explains that the Teacher regards their reality in "the realization of archetypes" (Fox, 168). He uses the analogy of video games to explain, "The icons can do different things, but there is no real 'newness' in their actions. They are simply instances of visual effects generated by software" (Fox, 168).

**Observation that obsession with work does not result in lasting recognition.** The Teacher observes that obsession with work does not result in lasting recognition in verse 11, "There is no memory of those who came before, and also those who are after who are yet to be, there will be no memory for them among those who will be afterward." He argues that preoccupation with work is unable to achieve lasting recognition by observing that those in the present have no memory of those in the past. He then asserts that the same will be true in the future. One could question his reasoning at this point, especially since he states his argument so absolutely. However, he is making a general observation and stating his argument emphatically. Certainly a few figures are remembered in the annals of human history. Indeed, Solomon is one of those who are remembered. However, the vast majority of people, even those who have accomplished a great deal, are forgotten within a few generations. Therefore, God's people should not be obsessed with work because there is no gain, it will not change anything, it is tiring and unsatisfying, it will not produce anything innovative, and it will not result in lasting recognition.

Observation Warning against Obsession with Wisdom

The Teacher observes, evaluates, and discourages obsession with wisdom in 1:12-18. He establishes his credentials and discourages obsession with ambition by observing that obsession with ambition is evil, meaningless, and futile. He then reestablishes his credentials discourages obsession with wisdom by observing that obsession with wisdom is futile, aggravating, and painful.

**The evil, meaninglessness, and futility of obsession with ambition.** The Teacher discourages obsession with ambition by observing that obsession is evil, meaningless, and futile in verses 12-15. He begins by establishing his credentials and then observes that obsession with ambition is evil, meaningless, and futile.

The credentials of the Teacher. The Teacher establishes his credentials in verse 12 and the beginning of verse 13, "I, the Teacher, was king over Israel in Jerusalem. I gave my heart to seek and to explore by wisdom all that is done under heaven." As "king over Israel in Jerusalem" the Teacher was in a position to seek and explore all the possibilities for finding satisfaction in life. He stresses his commitment to seek and explore these possibilities by claiming, "I gave my heart." His commitment was not superficial, but came from his inner being. As Longman says, "Qohelet thus uses the idiom to indicate his focused, deeply personal, disciplined pursuit of the object of his study" (Longman, 78). The Teacher stresses the extent of his search and exploration by indicating that he sought and explored "all that is done under heaven." The expression "under heaven" is equivalent to "under the sun" and stresses the extent of his search and exploration. He sought and explored every possibility in the entire world. The Teacher indicates the means by which he searched and explored with "by wisdom." Certainly he was well qualified to determine the value of ambition.

The observations of the Teacher. The Teacher observes the evil, meaninglessness, and futility of obsession with ambition in verses 13-15. He discourages obsession with ambition by observing that it is evil in the remainder of verse 13, "What an evil business God has given to the sons of Adam to be busy with." It is uncertain whether he is saying that obsession is morally evil or is distressing because of its meaninglessness and futility. The Teacher attributes this evil business to God. Though this assertion is disturbing, it is based on his presupposition that God is in sovereign control of everything. As Murphy states, "This is all part of the inscrutable divine action, which defies understanding" (Murphy, 13).

The Teacher discourages obsession with ambition by observing that it is meaninglessness and futility in verse 14, "I have seen all the deeds that are done under the sun; and behold, all of them are meaningless and aspiring for the wind." He reemphasizes the extent of his search and exploration of the possibilities for finding satisfaction in life. He has observed "all the deeds that are done under the sun." Nothing has escaped his scrutiny. The result of his search and exploration of the possibilities is that "all of them are meaningless and aspiring for the wind." The word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays something that is insubstantial. The Teacher frequently uses this word to describe human activity. When he does, he normally implies that this activity lacks substance and value. Seeking satisfaction through obsession with ambition is like trying to take hold of smoke. A similar picture of futility is portrayed in "aspiring for the wind." Obsession with ambition is like chasing the wind. You can chase it your whole life and never catch it because it lacks substance. As Peterson says, "It is the pursuit of a phantom, and therefore vanity" (Peterson, 109).

The Teacher discourages obsession with ambition by observing the impotence of obsession in verse 15, "What is crooked cannot be straightened; what is lacking cannot be counted." The first line depicts the inability of obsession with ambition to correct the flaws of the world. The second line depicts the inability of obsession with ambition to complete the deficiencies of the world. Garrett more specifically identifies what is crooked as "a problem that cannot be solved" and what is lacking as "lack of information" (Garrett, 290). Though this specific identification is possible, it is more probable that the Teacher is more generally referring to the flaws and deficiencies of human experience.

**The futility, aggravation, and pain of obsession with wisdom.** The Teacher discourages obsession with wisdom by observing that it is futile and results in aggravation and pain in verses 16-18. He again begins by establishing his credentials. He then observes the futility of obsession with wisdom and the aggravation and pain it causes.

The credentials of the Teacher. The Teacher reflects on his qualifications in verse 16 and the first part of verse 17, " **I** said with my heart, 'Behold, **I** have become great and increased in wisdom over all who were over Jerusalem before me and my heart has seen much wisdom and knowledge.' I gave my heart to know wisdom, and to know madness and folly." He emphasizes the extent of the wisdom that he has attained. He stresses his growth in wisdom. He has "become great and increased in wisdom" to the extent that he has surpassed "all who were over Jerusalem" before him (The subject pronouns are emphatic in the Hebrew text [Indicated in translation with bold print], perhaps to further stress the extent of his wisdom). He stresses his experience with wisdom. He has seen much wisdom and knowledge. He stresses his dedication to pursue every aspect of wisdom. He has given his heart to know wisdom, even to the extent of exploring madness and folly. As Peterson observes, "The reason for knowing madness and folly is to know wisdom and knowledge better by knowing their opposites" (Peterson, 109). Certainly he was well qualified to determine the value of ambition for wisdom.

The observations of the Teacher. The Teacher discourages obsession with wisdom by observing that it is futile and results in aggravation and pain in the second part of verse 17 and verse 18, "but I know that this also is aspiring for the wind. "For with much wisdom comes much aggravation; and he who increases knowledge, increases pain." He again uses one of his common pictures for the futility of human ambition and striving, "aspiring for the wind." Striving for satisfaction is like chasing the wind. You can chase it your whole life and never catch it because it lacks substance. He stresses the correspondence between growing wisdom and knowledge and growing aggravation and pain. Surprisingly, rather than growth in wisdom and knowledge leading to satisfaction, it contributes to aggravation and pain. The Teacher does not reveal the nature of the aggravation and pain caused by striving for wisdom. However, the previous verse as well as the rest of Ecclesiastes indicates that he experienced aggravation and pain because of the meaninglessness and futility of ambition for wisdom. As the secular educational proverb states, "The more you know, the more you know that you don't know." Therefore, God's people should not be obsessed with ambition for wisdom because obsession with ambition for wisdom is evil, meaningless, futile, aggravating, and painful.

Observation Warning against Obsession with Worldly

Pleasures, Achievements, and Possessions

The Teacher observes, evaluates, and discourages obsession with worldly pleasures, achievements, and possessions in 2:1-11. He introduces his test of worldly pleasure and gives a preliminary evaluation and then describes the test in more detail and provides a more complete evaluation.

**Introduction to the test and preliminary evaluation.** The Teacher introduces his test of worldly pleasure and gives a preliminary evaluation in verses 1-2. He introduces the test in the beginning of verse 1, "I said in my heart, 'Come now, I will test you with pleasure; so look on what is good.'" He does this in a rather unusual way by exhorting his heart. He gives a preliminary evaluation of the test in the remainder of verse 1 and verse 2, "But behold, that also was meaningless. 'As for laughter,' I said, 'it is mad; and as for pleasure, what can this do?'" He negatively evaluates pleasure in three ways. First, he evaluates the pursuit of pleasure as being meaningless. The word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays insubstantiality. The Teacher frequently uses this word to describe human activity. When he does, he normally implies that this activity lacks substance. Striving for satisfaction through worldly pleasures is like trying to take hold of smoke. Second, he evaluates the pursuit of pleasure as mad. The word translated "mad" comes from a root that means "to be boastful" and may specifically imply that striving for satisfaction is self-deluded. Third, he evaluates the pursuit of pleasure as futile. He concludes with a rhetorical question, "as for pleasure, what can this do?" This rhetorical question is of the type that implies an emphatic negative reply and is equivalent to the exclamation, "Pleasure can accomplish nothing!"

**Detailed description of the test and comprehensive evaluation.** The Teacher describes the test in detail, emphasizes the thoroughness of the test, and provides a comprehensive evaluation of the results of the test in verses 3-11. Bartholomew accurately describes the Teacher's test as "sophisticated and wide-ranging" (Bartholomew, 132).

The Teacher describes how he tested wine and other foolishness in verse 3, "I explored in my heart enticing my flesh with wine and taking hold of foolishness--my heart leading with wisdom--until I could see whether this is good for the sons of man to do under heaven during the number of days of their life." What he means by "taking hold of foolishness" is uncertain. Perhaps he means the foolish things that people often do when they are under the influence of wine. Inherent within this description is his negative evaluation of such pursuits. They are foolishness. Some suggest that the qualification, "my heart leading with wisdom," indicates that he never allowed himself to become intoxicated. Though this conclusion is possible, Murphy is probably on the right track when he says, "His experiment is neither artificial, as though he did not put his heart into it, nor mindless, as though he simply gave himself to dissipation and a dissolute life" (Murphy, 18).

The Teacher describes how he tested great projects in verses 4-6. As he states at the beginning of verse 4, "I made my deeds great." He describes how he built houses and planted vineyards in the remainder of verse 4, "I built houses for myself and planted vineyards for myself." He describes how he built gardens, parks, and orchards in verse 5, "I made for myself gardens and parks and I planted all kinds of fruit trees in them." He describes how he built reservoirs in verse 6, "I made for myself reservoirs of water to water the forest of sprouting trees." The repeated "for myself" emphasizes that his intent was to personally enjoy the results of his labor. As Longman states, "His purpose is self-pleasure, not philanthropy" (Longman, 91).

The Teacher describes how he tested acquisitions in verses 7-8. He describes his acquisition of slaves in the first part of verse 7, "I acquired male and female slaves and the children of the house were mine." The children born to slaves became the property of the owner. He describes his acquisition of livestock in the remainder of verse 7, "Also abounding livestock, herd and flock, were mine, more than all who were in Jerusalem before me." He describes his acquisition of silver, gold, and other treasures in at the beginning of verse 8, "I amassed for myself silver and gold and the treasure of kings and provinces." He describes his acquisition of singers and a harem in the remainder of verse 8, "I acquired men and women singers, and the delights of the sons of man--an exquisite breast." The final acquisition that he lists is somewhat obscure because the word occurs nowhere else in the Old Testament. However, the most likely root is the word for breast. Literally the expression is "breast of breasts," a characteristic Hebrew construction for the superlative degree; thus the translation "an exquisite breast" (See Provan who translates "a breast or two"). This rather crude expression probably refers to the beautiful women of his harem.

The Teacher emphasizes the thoroughness of his test of pleasure in verse 9 and the first part of verse 10. He stresses the extent of the greatness and prosperity he attained while testing pleasure in verse 9, "I became great and increased more than all who were before me in Jerusalem. Moreover, my wisdom stayed with me." His greatness was a result of his great achievements. His increase was a result of his accumulation of material prosperity. He again emphasizes that his pursuit of wealth was guided by wisdom to maintain the integrity of his findings. He stresses that he indulged every desire of his eyes and pleasure of his heart in the first part of verse 10, "I did not withhold from my eyes from anything they desired. I did not hold back my heart from any pleasure." He indulged himself in whatever he saw that aroused his physical desires. He indulged himself in whatever physical desires he imagined in his heart.

The Teacher provides a comprehensive evaluation of the test in the remainder of verse 10 and in verse 11. He evaluates the work positively as a delightful reward in the remainder of verse 10, "My heart found pleasure in all my toil and this was the reward for all my toil." However, he evaluates what he achieved negatively as meaningless, futile, and worthless in verse 11, "Yet **I** turned to all the deeds my hands had done and to the toil that I had toiled to do and behold, all was meaningless and aspiring for the wind and there was no gain under the sun." The personal pronoun is emphatic in the Hebrew text (literally "I, I" and indicated in translation with bold print). He was probably emphasizing himself as an example for the readers. He again evaluates his pursuit of pleasure as being meaningless. The word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word conveys insubstantiality. The Teacher frequently uses this word to describe human activity. When he does, he normally implies that this activity lacks substance and value. Seeking satisfaction through physical and material pleasure is like trying to take hold of smoke. He also evaluates his pursuit of pleasure as "aspiring for the wind." Aspiring for the wind is futile since the wind also lacks substance and cannot be caught. Finally, he describes his pursuit of pleasure as being of "no gain under the sun." The word employed here is from business. The pursuit of pleasure is without profit. He makes this evaluation absolute with his characteristic expression "under the sun." Therefore, God's people should not be preoccupied with worldly pleasure, achievements, and possessions because they are meaningless, mad, futile, and worthless, but take delight in their work because that is the real reward for their labor.

Observation Warning against Obsession with Wisdom

The Teacher observes, evaluates, and discourages obsession with wisdom in 2:12-16. He stresses the thoroughness of his consideration of wisdom, observes that wisdom is superior to folly, but that wisdom is ultimately meaningless and gains nothing.

**The thoroughness of the Teacher's consideration of wisdom**. The Teacher stresses the thoroughness of his consideration of wisdom in verse 12, "Then **I** turned to look at wisdom and madness and folly. For what can the man who comes after the king do since he has already done it?" The personal pronoun is emphatic in the Hebrew text (literally "I, I" and indicated in translation with bold print). The pronoun is probably emphatic to stress his example for the readers. This introduction stresses the extent of his consideration of wisdom. He so thoroughly examined wisdom that he included madness and folly in his investigation. He concludes with a rhetorical question that also stresses the thoroughness of his consideration of wisdom. This rhetorical question is of the type that implies an emphatic negative reply and is equivalent to the exclamation, "The man who comes after the king can do nothing more since he has already done it!" As Longman states, "He then claims that his, the king's, efforts cannot be superseded by anyone who follows him, the implication being that if he cannot find meaning or significance here, then no one can" (Longman, 95-96).

**The Teacher's observation that wisdom is superior to folly.** The Teacher commends wisdom by observing that wisdom is superior to folly in verse 13 and the first part of verse 14,, "I saw that there is an advantage in wisdom over folly, like the advantage of light over darkness. The wise man has eyes in his head, while the fool walks in the darkness." He again emphasizes the subject pronoun to stress himself as an example for the readers. He uses the simile of light and darkness to illustrate the advantage of wisdom over folly. The clear advantage of light over darkness is that you can see in the light but you cannot see in the darkness. Though the implication of this simile is fairly obvious, he explains it more clearly. The wise man is able to see the right way to live because he has light, whereas the fool is unable to see the right way to live because he does not have light.

**The Teacher's observation that wisdom ultimately gains nothing and is meaningless.** The Teacher discourages obsession with wisdom by observing that wisdom ultimately gains nothing and is meaningless in the remainder of verse 14 through verse 16. He observes that all have an ultimate confrontation and that excessive wisdom gains nothing in this confrontation and is therefore ultimately meaningless. The Teacher observers that all have an ultimate confrontation in the remainder of verse 14, "but **I** also realized that one confrontation confronts all of them." The Teacher again emphasizes the pronoun to stress himself as an example for the readers (literally "I, I" and indicated in translation with bold print). He subsequently clarifies that this one confrontation that confronts all of them is death.

The Teacher observes that excessive wisdom gains nothing and is meaningless in verse 15. First, he observes that all have an ultimate confrontation, "Then **I** said in my heart, 'The same confrontation as the fool will also confront me.'" He again emphasizes the subject pronoun to stress himself as an example to the readers (literally "I, I" and indicated in translation with bold print). However, in this case he also emphasizes the object pronoun to stress that even he could not escape this ultimate confrontation (literally "me, me" and indicated in translation with bold print). This realization is all the more startling because, as Longman observes, the Teacher "is not just a wise man--he is one of the best in his field" (Longman, 98). Second, he observes that he has gained nothing by being wise with a rhetorical question, "Why then have **I** been so excessively wise?" He again emphasizes the subject pronoun to stress himself as an example for the readers (literally "I, I" and indicated in translation with bold print). This rhetorical question is of the type that questions a course of action and presupposes an emphatic negative reply. Therefore, this rhetorical question is equivalent to the exclamation, " **I** shouldn't have been so excessively wise!" Third, he observes that his wisdom is meaningless, "Then I said in my heart, 'This also is meaningless.'" The word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays lack of substance. The Teacher frequently uses this word to evaluate human activity. When he does he normally implies that this activity is without substance and value. Seeking satisfaction through the attainment of wisdom is like trying to capture smoke.

The Teacher explains that all will die and be forgotten in verse 16, "For there is no enduring memory of the wise man along with the fool; already in days to come all will be forgotten. Indeed, the wise man, along with the fool will die!" Though the Teacher states absolutely that death is the end, elsewhere he implies that death is not the end. Nonetheless, in this context he emphasizes the universal reality of death. All will be forgotten. Both the wise man and the fool will die. The Teacher's assertion that "all will be forgotten" makes his assertion that death is the ultimate confrontation that all face even more absolute. Not even the memory of a man lives long after he dies. As Murphy states, "Even the hope of an immortality of name is rejected" (Murphy, 22). Therefore, God's people should pursue wisdom because the wise man is enlightened and the fool is in the dark, but they should not be obsessed with wisdom because both the wise man and the fool have to confront death and wisdom gains nothing in that confrontation.

Observation Warning against Obsession with Work

The Teacher observes, evaluates, and discourages obsession with work in 2:17-23. He observes that obsession with work results in resentment of life, that for which one works, the work itself, and pain, grief, and restlessness.

**Observation that obsession with work results in resentment of life**. The Teacher discourages preoccupation with work by observing that preoccupation with work results in resentment of life in verse 17, "So I hated life because the work that is done under the sun was evil to me since all is meaningless and aspiring for the wind." Actually, the word translated "evil" is used in a variety of ways, including an attitude of emotional distress. He probably is using the word to describe his emotional state. However, his state of distress is based on what he perceived as an evil in the nature of the world--all that one works so hard to achieve must be relinquished at death. He explains that it is evil or distressing to him because it is "meaningless and aspiring for the wind." The word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays something that is insubstantial. The Teacher frequently uses this word to describe human activity. When he does, he normally implies that this activity lacks substance and value. Seeking satisfaction through obsession with work is like trying to take hold of smoke. A similar picture of futility is portrayed in "aspiring for the wind." Obsession with work is like chasing the wind. You can chase it your whole life and never catch it because it lacks substance. The Teacher emphasizes the absolute meaninglessness and futility of work with the inclusive noun translated "all" as well as the expression "under the sun."

**Observation that obsession with work results in resentment of that for which one works**. The Teacher discourages obsession with work by observing that preoccupation with work results in resentment of that for which one works in verses 18-19. The Teacher describes his resentment of that for which he worked in the first part of verse 18, " **I** hated all my toil for which I have toiled under the sun." The personal pronoun is emphatic in the Hebrew text (literally "I, I" and indicated in translation with bold print). The Teacher is probably emphasizing himself as an example to his readers. Though at first he seems to be expressing his resentment of his toil, he seems rather to be expressing his resentment of that for which he toiled. He stresses his complete resentment of that for which he worked with his characteristic expression "under the sun." The Teacher explains the cause of this resentment in the remainder of verse 18 and the first part of verse 19, "because I must leave it to the man who is after me. Who knows whether he will be a wise man or a fool? Yet he will have control over all the toil that I have toiled and been wise under the sun." He realizes that he must leave the results of his labor to his successor when he dies. This is bad enough, but is made worse by the fact that his successor may be wise or foolish. As Provan asserts, "Death is the ultimate statement of mortal lack of control" (Provan, 76). The Teacher asks the rhetorical question "Who knows whether he will be a wise man or a fool?" This rhetorical question is of the type that implies an emphatic negative reply and is equivalent to the exclamation, "No one knows whether he will be a wise man or a fool!" As a result, his investment of wisdom and toil is at risk since he must hand over control to someone who could destroy all that he has accomplished. The Teacher evaluates preoccupation with work in the remainder of verse 19, "This also is meaningless." Again, the word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays something that lacks substance. The Teacher frequently uses this word to evaluate human activity. When he does, he implies that the activity is without substance and value. Seeking satisfaction through obsession with work is like trying to take hold of smoke.

**Observation that obsession with work results in resentment of work**. The Teacher discourages obsession with work by observing that obsession with work results in resentment of work in verses 20-21. The Teacher describes his resentment of work in verse 20, "So **I** turned my heart to despair over all the toil that I have toiled under the sun." The personal pronoun is emphatic in the Hebrew text (literally "I, I" and indicated in translation with bold print). The Teacher again probably emphasizes the subject pronoun to stress himself as an example for the readers. The Teacher explains the cause of his resentment in the first part of verse 21, "For there is a man who works with wisdom, knowledge, and skill, but he will give his inheritance to a man who did not toil for it." The Teacher evaluates preoccupation with work and the resentment that results in the remainder of verse 21, "This also is meaningless and a great evil." Again, the word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays something as lacking substance. The Teacher frequently uses this word to evaluate human activity. When he does, he implies that the activity is without substance and value. Seeking satisfaction through obsession with work is like trying to take hold of smoke. The Teacher adds the evaluation that preoccupation with work is "a great evil." The Hebrew text literally says "an evil evil." This is a characteristic Hebrew construction for expressing intensity, thus "a great evil." Again, this word is used in a variety of ways, including the description of emotional distress. The Teacher probably is describing the emotional distress caused by the possibility that what one has invested his wisdom, knowledge, and skill in is going to someone who does not deserve it.

**Observation that obsession with work results in pain, grief, and restlessness**. The Teacher discourages obsession with work by observing that preoccupation with work results in pain, grief, and restlessness in verses 22-23. He asks a rhetorical question that implies that there is no profit in preoccupation with work in verse 22, "For what comes about for a man in all his toil and in the aspiration of his heart with which he toils under the sun?" This rhetorical question is of the type that presupposes an emphatic negative reply and is equivalent to the exclamation, "Nothing comes about for a man in all his toil and in the aspiration of his heart with which he toils under the sun!" Though he aspires to great things and toils to achieve them, he is unable to achieve his aspirations and his toil is for nothing. The Teacher then answers his own question and carries the implications of the rhetorical question a step further, "All his days his business is pain and grief; even at night his heart does not rest." Not only do his aspirations and toil amount to nothing, but they actually cause him pain, grief, and restlessness. During the day while he works he experiences pain and grief. At night when he is trying to sleep he is restless because he cannot take his mind off his aspirations and work. The Teacher evaluates preoccupation with work and its results in the remainder of verse 23, "This also is meaningless." Again, the word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays something that lacks substance. The Teacher frequently uses this word to evaluate human activity. When he does, he implies that the activity is without substance and value. Seeking satisfaction through obsession with work is like trying to take hold of smoke. Therefore, God's people should not be obsessed with work because it is meaningless, futile, and a great evil and results in resentment, distress, anxiety, pain and grief, and restlessness.

Observation Commending Pleasing God and

Enjoying Whatever God Gives

The Teacher observes, evaluates, and encourages pleasing God and enjoying whatever he gives in 2:24-26. He observes that the simple pleasures are as good as it gets, enjoyment is from the hand of God, enjoyment is not determined by human effort, God gives enjoyment to those who please him, and enjoyment is beyond human understanding and aspiration.

**Observation that the simple pleasures are as good as it gets.** The Teacher commends enjoyment of the simple pleasures of life that God gives by explaining that they are as good as it gets in the first part of verse 24, "There is nothing better than that he eat, drink, and look upon himself with pleasure in his toil." Indeed, he has already thoroughly demonstrated that obsession with work, wisdom, and worldly pleasure is unable to secure enjoyment. Instead, the way to enjoyment is through moderation. Work hard but don't be obsessed with work. Seek wisdom but do not be consumed with ambition for wisdom. Eat and drink but don't seek excessive physical pleasure.

**Observation that enjoyment is from the hand of God.** The Teacher commends pleasing God and enjoyment of the simple pleasures of life by explaining that enjoyment is from the hand of God in the remainder of verse 24, "This also I saw is from the hand of God." On the one hand, people should seek to please God because enjoyment comes from God and he gives it to the person who pleases him (26). On the other hand, people should enjoy the simple pleasures of life because enjoyment comes from God and is beyond human aspiration and attainment (25, 26b). Enjoyment of life can only be experienced when living in harmony with God.

**Observation that enjoyment is not determined by human effort.** The Teacher commends pleasing God and enjoying the simple pleasures of life by explaining that enjoyment is not determined by human effort and aspiration in verse 25, "For who can eat and find enjoyment if not me?" This rhetorical question is the type that presupposes an emphatic negative reply and is equivalent to the exclamation, "No one can eat and find enjoyment if not me!" I have literally translated the Hebrew text of verse 25. However, most translations follow the Septuagint and are radically different. For example, the New International Version translates, "for without him, who can eat or find enjoyment?" This translation is based on an emendation of the Hebrew text. Indeed, the pronominal suffixes for "him" and "me" are quite similar. This rhetorical question is equivalent to the exclamation, "No one can eat and find enjoyment without him!" If the Hebrew text is accepted, he is commending pleasing God and enjoying the simple pleasures of life that God gives because enjoyment is impossible based on human effort. After all, the Teacher was unable to experience enjoyment despite all his diligent efforts. If the Septuagint reading is accepted, he is commending pleasing God and enjoying the simple pleasures of life that God gives because enjoyment is impossible apart from God.

**Observation that God gives enjoyment to those who please him**. The Teacher commends pleasing God and enjoying the simple pleasures of life that God gives by explaining that God gives enjoyment to those who please him in the first part of verse 26, "For to the man who is pleasing to him, he gives wisdom, knowledge, and joy, but to the one who is displeasing he gives the task of gathering and collecting in order to give to the one who is pleasing to God." At first glance, this verse seems to be encouraging the readers to seek to please God so that he will give them wisdom, knowledge, and joy. However, many scholars point out that such an interpretation goes contrary to the tenor of the Teacher's argument. As Murphy observes, "Elsewhere Qoheleth clearly denies any distinction in the lot of the good and evil (4:1-3; 7:15; 8:10-14; 9:1-3), and there is no reason to interpret v 26 in contradiction to this position" (Murphy, 26). Indeed, I have this same approach in earlier editions of this book. Nonetheless, the Teacher does repeatedly encourage his readers to consider God and his judgment as part of his balanced teaching. In fact, the editor encapsulates the essence of the Teacher's teaching by saying in 12:3, "The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole of man."

**Observation that enjoyment is beyond human understanding and aspiration**. The Teacher commends enjoyment of the simple pleasures of life by explaining that enjoyment is beyond human understanding and aspiration in the remainder of verse 26, "This also is meaningless, an aspiration for the wind." This evaluation is somewhat ambiguous. What is he evaluating as meaningless and an aspiration for the wind? In all probability, he is evaluating the attempt of people to find enjoyment through obsession with work, wisdom, and worldly pleasure. The word translated "meaningless" comes from a root meaning "vapor" or "breath." Thus the word portrays something that is insubstantial. The Teacher frequently uses this word to describe human activity. When he does, he normally implies that this activity lacks substance and value. Seeking satisfaction through obsession with work, wisdom, and physical and material pleasures is like trying to take hold of smoke. A similar picture of futility is portrayed in "aspiring for the wind." Obsession with work, wisdom, and worldly pleasure is like chasing the wind. You can chase it your whole life and never catch it because it lacks substance. As Murphy concludes, "What else can one do? So take whatever joy one can find. But even here, there is a wild card. One never knows the way things will turn out with this God, who disposes of things according to an inscrutable divine will" (Murphy, 27). Therefore, God's people should seek to please God and enjoy the simple pleasures he gives because there is nothing better, enjoyment is from God's hand, God gives enjoyment to those who please him, and enjoyment is beyond human understanding and aspiration.

Application of the Message

Establishing Correspondence

Christians today often seek enjoyment in life through obsession with work, wisdom, and physical and material pleasures. As a result, they often neglect that which will really satisfy them. These correspondences provide a strong basis for applying the message of this passage to the modern situation.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should not be preoccupied with work because there is no gain, it will not change anything, it is tiring and unsatisfying, it will not produce anything innovative, and it will not result in lasting recognition. Christians should not be obsessed with ambition for wisdom because it is evil, meaningless, futile, aggravating, and painful. Christians should not be obsessed with worldly pleasure, achievements, and possessions because they are meaningless, mad, futile, and worthless, but take delight in their work because that is the real reward for their labor. Christians should pursue wisdom because the wise man is enlightened and the fool is in the dark, but they should not become obsessed with wisdom because both the wise man and the fool have to confront death and wisdom gains nothing in that confrontation. Christians should not be obsessed with work because it is meaningless, futile, and a great evil and results in resentment, distress, anxiety, pain, grief, and restlessness. Christians should seek to please God and enjoy the simple pleasures he gives because there is nothing better, enjoyment is from God's hand, God gives enjoyment to those who please him, and enjoyment is beyond human understanding and aspiration.

Communication of the Message

**Title** : THERE IS NOTHING BETTER

**Text:** Ecclesiastes 2:24-26

**Objective** : The objective of this message is to encourage Christians to seek to please God and enjoy the simple pleasures of life that God gives rather than be obsessed with work, wisdom, and worldly pleasures.

**Proposition** : Christians should seek to please God and enjoy the simple pleasures that God gives rather than be obsessed with work, wisdom, and worldly pleasures.
Introduction

Ecclesiastes deals with an important question, "How can I best live my life?" We may piously say that being a Christian is the best way to live life, but what we really believe is reflected in the way we live our lives. We give our time to those things which we feel are most important. In the first two chapters of Ecclesiastes the Teacher evaluates some popular approaches to living the best life--obsession with work, wisdom, and worldly pleasure. Each of these he rejects as the best way to live life. Have you lost your way because of obsession with work, wisdom, and worldly pleasure? At the end of chapter two the Teacher proposes an alternative. _Read Ecclesiastes 2:24-26._

I. Is working hard the best way to live life? (1:3-11; 2:17-23).

A. It would seem that many believe that working hard is the best way to live life because they spend so much of their time working.

B. To be fair, the Teacher of Ecclesiastes does commend hard work.

C. However, the Teacher of Ecclesiastes observes that hard work will not ensure a good life.

1, Hard work gains nothing (1:3).

2. Hard work changes nothing (1:4-7).

3. Hard work results in dissatisfaction (1:8).

4. Hard work produces nothing innovative (1:9-10).

5. Hard work does not result in lasting recognition (1:11) _._

6. Hard work results in resentment (2:17).

7. Hard work results in pain, grief, and restlessness (2:23).

D. _Illustration of a Man Who Lost His Way Trying to Make a Good Life for His Family_

E. Tom Peters in his book A Passion for Excellence challenges people to strive for excellence in the workplace. However, even he says, "We are frequently asked if it is possible to "have it all"-- a full and satisfying personal life and a full and satisfying, hard-working professional one. Our answer is: No. The price of excellence is time, energy, attention and focus . . .. Excellence is a high cost item."

F. Application--We should not be obsessed with work because obsession with work gains nothing, changes nothing, results in dissatisfaction, resentment, pain, grief and restlessness.

II. Is attaining wisdom the best way to live life? (1:12-18; 2:12-16).

A. It would seem that many believe that attaining wisdom is the best way to live life because they focus so much on getting a good education.

B. To be fair the Teacher of Ecclesiastes does commend the pursuit of wisdom. Even in 2:14 the Teacher says, "The wise man has eyes in his head, but the fool walks around in darkness."

C. However, the Teacher of Ecclesiastes observes that attaining wisdom will not ensure a good life. The Teacher completely devoted himself to the pursuit of wisdom and concluded that attaining wisdom is:

1. An evil business (1:13).

2. Meaningless, a chasing after the wind

3. Incapable of fixing or completing anything (1:15).

4. Accompanied by sorrow and grief (1:18).

5. Unable to deliver from death (2:14-15)

D. _Illustration of a Young Man Who Lost His Way at University_

E. The story is told of a young man who came to Socrates seeking wisdom. Socrates took him down to the sea and asked him, "What do you want?" The young man replied "Wisdom" and Socrates plunged him under the water. When Socrates pulled him from the water he asked the young man again, "What do you want?" The young man again replied "Wisdom" and Socrates again plunged him under the water. When Socrates pulled him from the water he asked the young man again, "What do you want?" The young man again replied "Wisdom" and Socrates again plunged him under the water. When Socrates pulled him from the water he asked the young man again, "What do you want?" The young man replied "Air, I need air!" Even Socrates knew that there are more important things than wisdom.

F. Application--We should not be obsessed by wisdom because the pursuit of wisdom is a heavy burden, an evil business, cannot fix or complete anything, is accompanied by sorrow and grief, and cannot deliver us from death.

III. Is indulging worldly desires the best way to live life (2:1-11).

A. It would seem that many believe that enjoying worldly pleasure is the best way to live life because they freely indulge their physical desires.

B. To be fair the Teacher of Ecclesiastes does commend the enjoyment of life.

C. The Teacher also indulged his physical desires: drinking alcohol, embracing folly (a euphemism for debauchery), accumulating material possessions, and denying himself nothing (2:3-10) and he observed that all he achieved was meaningless, chasing after the wind, and nothing was gained under the sun (11).

D. _Illustration of a Young Man Who Lost His Way through the Influence of His Worldly Friends_

E. M. Scott Peck, the author of A Road Less Traveled, tells the story of when he was a boy and enjoyed riding his bicycle. One day he was riding down a steep hill in his neighborhood and was enjoying the speed so much that he did not slow down as he approached the turn at the bottom of the hill. The result was that he careened off the road and into the woods, injuring himself and damaging his bicycle. He says that he learned from that experience that losing balance is much more painful than giving up what is required to maintain balance. He says that this is a lesson that he has had to continually relearn as does everyone else as they encounter the turns of life.

F. Application--We should not be obsessed with worldly desires because they are meaningless, a chasing after the wind, and gain nothing.

IV. Christians should seek to please God and be satisfied with whatever he gives them (2:24-26).

A. There is nothing better than to eat and drink and find satisfaction in your work (24a).

B. Satisfaction comes from the hand of God and is impossible without him (24b-25).

C. God gives wisdom, knowledge, and happiness to the one who pleases him (26a).

D. Our Daily Bread related the story of a rich industrialist who was disturbed to find a fisherman sitting lazily beside his boat. "Why aren't you out there fishing?" he asked.

"Because I've caught enough fish for today," said the fisherman.  
"Why don't you catch more fish than you need?" the rich man asked.  
"What would I do with them?"

"You could earn more money," came the impatient reply, "and buy a better boat so you could go deeper and catch more fish. You could purchase nylon nets, catch even more fish, and make more money. Soon you'd have a fleet of boats and be rich like me."

The fisherman asked, "Then what would I do?"  
"You could sit down and enjoy life," said the industrialist.  
"What do you think I'm doing now?" the fisherman replied as he looked placidly out to sea.

E. Application--You should seek to please God and be satisfied with whatever he gives you because there is nothing better, enjoyment is from God's hand and is impossible without him, and God gives enjoyment to those who please him.

Conclusion

Ecclesiastes deals with an important question, "How can I best live my life?" We may piously say that being a Christian is the best way to live life, but what we really believe is reflected in the way we live our lives. We give time to those things that we feel are most important. In the first two chapters of Ecclesiastes the Teacher evaluates some popular approaches to living the best life--obsession with work, wisdom, and worldly pleasure and presents an alternative. We should not be obsessed with work because it gains nothing, changes nothing, results in dissatisfaction, resentment, pain, grief and restlessness. We should not be obsessed with wisdom because it is a heavy burden, an evil business, cannot fix or complete anything, is accompanied by sorrow and grief, and cannot deliver us from death. We should not be obsessed with worldly desires because they are meaningless, a chasing after the wind, and gain nothing. We should seek to please God and be satisfied with whatever God gives because there is nothing better, enjoyment is from God's hand and is impossible without him, and God gives enjoyment to those who please him.

### CHAPTER THREE

### THERE IS AN APPOINTMENT FOR EVERYTHING

### Ecclesiastes 3:1-22

Though chapter 3 is somewhat long and could be divided further, I have chosen to keep it together. The entire chapter addresses a situation in which God's people are dissatisfied because they are experiencing difficulties while others are living wickedly with impunity (See Situation and Purpose). In addition, the Teacher's reasoning for trusting in God's justice in verse 17 is clearly based on what he has said in verses 1-8, " **I** said in my heart, 'God will judge the righteous and the wicked, for there is a time for every matter and every deed therein.'"

Study of the Passage

Text and Translation

3:1There is an appointment for everything

and a time for every activity under heaven:

2A time to be born and a time to die,

a time to plant and a time to uproot,

3A time to kill and a time to heal,

a time to tear down and a time to build up,

4A time to weep and a time to laugh,

a time to mourn and a time to dance,

5A time to cast stones and a time to gather stones,

a time to embrace and a time to be distant from embracing,

6A time to search and a time to let perish,

a time to keep and a time to throw away,

7A time to tear and a time to mend,

a time to be silent and a time to speak,

8A time to love and a time to hate,

a time for war and a time for peace.

9What does the doer gain in his labor? 10I have seen the business God has given the sons of man to be busy with. 11He has made everything beautiful in its time. He has also put eternity into their heart; yet so that man cannot find what God has done from beginning to end.

12I know that there is nothing better for them than to be happy and do good while they live. 13Also that everyone may eat and drink, and see good in all his toil--this is the gift of God.

14I know that everything God does will be forever; nothing can be added to it and nothing taken from it. God does it so that they will be afraid before him. 15That which is has already been and that which will be has already been; and God seeks that which has been pursued.

16Moreover I saw under the sun:

In the place of justice--wickedness was there,

In the place of righteousness--wickedness was there.

17 **I** * said in my heart, "God will judge the righteous and the wicked, for there is a time for every matter and every deed therein."

18 **I** * said in my heart, "As for the sons of man, God tests them so that they may see that they are indeed a beast. 19For the fate of the beast and the fate for them is the same: As one dies, so dies the other. The same breath is in all. There is no advantage of man over beast for everything is meaningless. 20All go to the same place; all are from dust, and to dust all return. 21Who knows if the spirit of the sons of man rises upward and if the spirit of the beast descends downward to the earth. 22So I saw that there is nothing better for a man than to enjoy what he does, because this is his designated portion. For who can bring him to see what will be after him?

*The Hebrew text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The passage reflects a situation in which the readers were dissatisfied with life, questioning traditional Hebrew wisdom, and doubting God's justice. Traditional Hebrew wisdom maintained that if someone lived wisely and righteously they would be blessed, but if they lived foolishly and wickedly they would be cursed. On the one hand they seem to be dissatisfied because they were experiencing difficulties even though they were living wisely and righteously. This is implied in the Teacher's observations that both pleasure and pain are part of human experience (1-8), people cannot change or understand what God is doing (9-11), and God's work cannot be thwarted (14-15). On the other hand they seem to be dissatisfied because others were living wickedly with impunity. This is implied in the Teacher's observation in verse 16, "Moreover I saw under the sun: In the place of justice--wickedness was there, in the place of righteousness--wickedness was there." In response to this situation the purpose of the Teacher was to lead his readers to fear God and humbly accept what he has determined (1-11, 14-15), trust in God's justice (16-17), humbly recognize their human limitations (18-21), and enjoy the simple pleasures of life (12-13, 22).

Literary Context and Role

This passage commends acceptance and enjoyment of what God has determined. This passage reinforces the commendations of satisfaction and enjoyment found in 1:3-2:26 (2:24-26), 5:8-20 (18-20), 8:10-17 (14-15), 9:1-12 (7-10), and 11:7-12:7 (11:7-8a, 9a, 10). However, this commendation of satisfaction and enjoyment is also balanced by commendations of soberness and preparation for old age and death in 7:1-12, 11:7-12:7, and 12:8-14. This passage also reinforces the warnings against ambition and striving found in 1:3-2:26, 4:1-16, 5:8-20, 6:1-12, 7:13-18, 7:19-29, 8:1-9, 8:10-17, 9:1-12, . However, the warning against ambition and striving is balanced by commendations of wisdom and hard work in 7:7-12, 7:13-18, 7:19-29, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6.

Form and Function

The passage can be classified as a wise observation or reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. In this passage the Teacher commends fearing God and accepting whatever he determines by observing that God has determined that man have both pleasant and unpleasant experiences (1-8) and man is unable to change or understand what God has determined (9-11, 14-15). Therefore, the passage implies the command, "Fear God and humbly accept what he has determined, both good and bad." The Teacher commends doing good and enjoying the simple pleasures of life by observing that there is nothing better and this is the gift of God (12-13, 22). Therefore, the passage implies the command, "Do good and enjoy the simple pleasures of life." The Teacher commends faith in God's ultimate justice by affirming his own faith in God's ultimate justice despite his experience of injustice (16-17). Therefore, the passage implies the command, "Trust in God's ultimate justice." The Teacher also commends humble recognition of human limitations by observing that the lives of people, like the beasts, are meaningless, end in death, and they cannot know what happens when they die (18-21). Therefore, the passage implies the command, "Humbly recognize human limitations."

Strategy and Structure

The passage is very difficult to outline because of the interdependence and overlapping of the parts. After wrestling with how to outline the passage I have chosen to break the passage down into what I see as its key components and explain their interrelationships. The Teacher begins by observing that God has appointed what people experience and they cannot change or understand it (1-11). This serves as the basis for his subsequent observations that commend being happy, doing good, and enjoying simple pleasures (12-13), fearing God and accepting what he has determined (14-15), and trusting in God's justice even though life often seems unjust (16-17, "for there is a time for every matter and every deed therein"). Next, the Teacher observes that humans are limited like other creatures (18-21). This serves as the basis for his final observation commending the enjoyment of life (22, "For who can bring him to see what will be after him?"). The observation commending the enjoyment of life in verse 22 reinforces the observation commending the enjoyment of life in verses 12-13.

I. Observation that God Has Determined the Ups and Downs of Life (1-11)

A. Observation that God Has Appointed the Ups and Downs of Life (1-8)

1. God's Appointment of a Time for Everything (1)

2. God's appointment of times for beginning and ending (2)

a. Birth and death

b. Planting and uprooting

3. God's appointment of times for destruction and restoration (3)

a. Killing and healing

b. Tearing down and building up

4. God's appointment of times for sorrow and celebration (4)

a. Weeping and laughing

b. Mourning and dancing

5. God's appointment of times for alienation and reconciliation (5)

a. Scattering and gathering

b. Embracing and refraining

6. God's appointment of times for continuing and ending (6)

a. Searching and giving up

b. Keeping and throwing away

7. God's appointment of times for separation and unification (7)

a. Tearing and mending

b. Silence and speaking

8. God's appointment of times for harmony and hostility (8)

a. Loving and hating

b. War and peace

B. Observation that What God Has Appointed Cannot Be Changed or Understood (9-11)

1. People are unable to change what God has appointed (9)

2. People are unable to understand what God has done (10-11)

II. Commendation of Being Happy, Doing Good, and Enjoying Life (12-13)

A. Observation that there is nothing better than being happy and doing good (12)

B. Observation that Enjoying the Simple Pleasures Is the Gift of God (13)

III. Commendation of Fearing God and Accepting of What He Has Determined (14-15)

A. The Immutability of God's Work (14a)

B. The purpose of God--that man may fear him (14b)

C. God's determination to pursue his work (15)

IV. Observation that Life Is Unjust and Commendation of Trusting in God's Justice (16-17)

A. The presence of wickedness in the place of justice and righteousness (16)

B. The Teacher's conviction of God's justice (17)

V. Commendation of Recognizing Human Limitations and Enjoying Life(18-21)

A. God's Purpose--that People May Recognize that They Are Creatures (18)

B. The Limitations God Has Placed on People (19-21)

1. They will die like the beast (19a)

2. They have the same breath as the beast (19b)

3. Their lives are meaningless like the beast (19c)

4. They will return to dust like the beast (20)

5. They cannot know that their spirit rises upward or goes down into the earth like the beast (21)

C. Commendation of the Enjoyment of Life (22)

1. There is nothing better than enjoying what they do

2. This is their designated portion

3. It is impossible to see what will happen

Message or Messages

God's people should fear God and accept whatever he has determined because God has appointed a time for everything, they cannot change or understand what God is doing, and God's work cannot be thwarted. God's people should do good and enjoy the simple pleasures of life because there is nothing better and this is the gift of God. God's people should trust God's ultimate justice despite the prevalence of injustice in the world because God has appointed a time for everything. God's people should recognize their human limitations and enjoy life because there is nothing better, this is the gift of God and what he has determined for them, and they are creatures and it is impossible for them to see what will happen after they die.

Analysis of the Details

Observation that God Has Determined the Ups

and Downs of Life

The Teacher observes that God has determined the ups and downs of life in verses 1-11. He observes that God has appointed the ups and downs of life and that these cannot be changed or understood. These observations serve as the basis for the commendations of the enjoyment of life, fear of God and acceptance of what he has determined, and trust in the justice of God that follow.

**Observation that God has appointed the ups and downs of life.** The Teacher observes that God has appointed the ups and downs of life in verses 1-8. The Teacher begins by asserting that there is an appointed time for everything in verse 1, "There is an appointment for everything, and a time for every activity under heaven." Though he does not specifically say so, the implication is that God is the one who has made these appointments and set these times. As Garrett concludes, "No one can be happy who has not come to grips with the reality that life is full of changes and sorrows as well as continuity and joy" (Garrett, 298).

The Teacher then lists some of these life experiences in pairs that contrast the ups and downs of life in verses 2-8. Though he will later conclude that God "has made everything beautiful in its time," one member of each pair is normally preferable to the other from a human perspective. These contrasting pairs occur in sets of two, one set for each verse. An interesting feature of the arrangement of these sets is the position of the positive and negative members of the pair. In verse 2 the positive precedes the negative. In verses 3-4 the negative precedes the positive. In verse 5 the negative precedes the positive in the first pair and the positive precedes the negative in the second pair. In verse 6 the positive precedes the negative. In verse 7 the negative precedes the positive. In verse 8 the positive precedes the negative in the first pair and the negative precedes the positive in the second pair. Though this arrangement could be random, it is likely that the sets and pairs were arranged in this way to depict the unpredictability of human experience.

The first set contrasts the beginning and ending of life in verse 2, "A time to be born and a time to die, a time to plant and a time to uproot." The first pair contrasts the beginning and ending of human and animal life while the second pair contrasts the beginning and ending of plant life. The second set contrasts destruction and restoration in verse 3, "A time to kill and a time to heal, a time to tear down and a time to build up." The first pair contrasts the destruction and restoration of human and animal life while the second pair contrasts the destruction and restoration of a building. The third set contrasts sorrow and celebration in verse 4, "A time to weep and a time to laugh, a time to mourn and a time to dance." Weeping and mourning are associated with sorrow whereas laughing and dancing are associated with celebration. The fourth set contrasts alienation and reconciliation in verse 5, "A time to cast stones and a time to gather stones, a time to embrace and a time to be distant from embracing." However, the connection between the two pairs of this set is somewhat obscure. The second pair is easier to understand. Embracing is an act that conveys acceptance whereas refraining from embracing conveys rejection. The first pair is probably best interpreted literally rather than as an idiom for sexual relations. Casting stones into an enemy's field to make it unfit for planting was an act of hostility whereas gathering stones was an act of reconciliation. The fifth set contrasts continuing and ending in verse 6, "A time to search and a time to let perish, a time to keep and a time to throw away." The sixth set contrasts separation and unification in verse 7, "A time to tear and a time to mend, a time to be silent and a time to speak." Again the connection between the two pairs is somewhat obscure. The first pair should probably be understood figuratively as an illustration of the reality depicted in the second pair. The final set contrasts harmony and hostility in verse 8, "A time to love and a time to hate, a time for war and a time for peace."

**Observation that what God has determined cannot be changed or understood.** The Teacher observes that what God has determined cannot be changed or understood in verses 9-11. He observes that what God has determined cannot be changed in verses 9-10. First, he uses a rhetorical question that implies that human effort cannot change what God has determined in verse 9, "What does the doer gain in his labor?" This rhetorical question is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "The doer gains nothing in his labor!" Second, he asserts in verse 10, "I have seen the business God has given the sons of Adam to be busy with." Though this observation seems to be neutral, it presupposes all that the Teacher has observed in the first two chapters of Ecclesiastes. Indeed, this observation is nearly identical to 1:13. He goes on in verses 14-15 to describe human effort as meaningless, aspiring for the wind, and impotent. Certainly this evaluation of human enterprise is implied in this context as well.

The Teacher observes that what God has determined cannot be understood in verse 11. First, he observes, "He has made everything beautiful in its time." This observation relates to earthly existence. Second, he observes, "He has also put eternity into their heart." This observation relates to what lies beyond earthly existence. These observations sound positive; however, as Longman states, "the context makes it clear that he was not happy as a result of these observations about God's workings in the world and in the human heart--the verse is yet another cry of frustration on Qohelet's part" (Longman, 119). He concludes by observing that man is unable to understand what God has done, "yet so that man cannot find what God has done from beginning to end." He acknowledges that everything is beautiful in its time. However, he concludes that man cannot understand in what sense everything is beautiful in its time. He acknowledges that man has an innate desire to know what lies beyond earthly existence. However, he concludes that man cannot know anything about eternity. The extent of man's ignorance is stressed by his inability to understand anything that God has done "from beginning to end." Therefore, God's people should fear God and accept whatever he has determined because God has appointed a time for everything, they cannot change or understand what God is doing, and God's work cannot be thwarted.

Commendation of Being Happy, Doing Good, and

Enjoying Life

The Teacher commends being happy, doing good, and enjoying life in verses 12-13. First, he observes that being happy and doing good are as good as it gets in verse 12, "I know that there is nothing better for them than to be happy and do good while they live." Variations of this commendation occur in 2:24-26, 3:14-22 (22), 5:8-20 (18-20), 8:10-17 (14-15), 9:1-12 (7-10), and 11:7-12:7 (11:7-8a, 9a, 10). As Longman concludes, these express "a resigned awareness that life's enjoyment will come from small sensual pleasures, rather than an understanding of the grander scheme of things" (Longman, 122). Second, he describes the way to be happy in the first part of verse 13, "Also that everyone may eat and drink, and see good in all his toil." He concludes by indicating the source of being happy and doing good in the second part of verse 13, "this is the gift of God." Not even these simple pleasures can be taken for granted. Only by God's grace are people even able to enjoy these. Therefore, God's people should do good and enjoy the simple pleasures of life because there is nothing better and this is the gift of God.

Commendation of Fearing of God and Accepting

What He Has Determined

The Teacher commends fearing God and accepting what he has determined in verses 14-15. First he asserts that God's work is immutable in the first part of verse 14, "I know that everything God does will be forever; nothing can be added to it and nothing taken from it." This assertion reinforces what he has already said in verses 9-10. His work is eternal and cannot be altered in any way. Second, he explains the purpose of God for establishing what he has done in the second part of verse 14, "God does it so that they will be afraid before him." This explanation of the purpose implies that fear is the appropriate response to God's determination of all that happens is fear or reverence. Finally, he reasserts the immutability of God's work in verse 15, "That which is has already been and that which will be has already been; and God seeks that which has been pursued." The language of this verse is rather obscure and has been interpreted in a variety of ways. However, it is probably best understood in the light of verse 14. The first half of the verse portrays the continuity of existence. Both that which is and will be has continuity with that which has already been. The second half of the verse portrays God as the one who provides that continuity. As Fox concludes, "the gist of the sentence seems to be that God seeks to do things he has already done" (Fox, 215). According to Longman's somewhat idiomatic translation, "God makes the same things happen over and over again" (Longman, 113 and 124). Therefore, God's people should fear God and accept what he has determined because his work is eternal and they cannot add to or take away from it and his work is predetermined and he is determined to pursue it.

Observation that Life Is Unjust and Commendation of

Trusting in God's Justice

The Teacher observes that life is unjust and commends trusting in God's justice in verses 16-17. He begins by observing the presence of wickedness where justice and righteousness should be in verses 16, "Moreover I saw under the sun: In the place of justice--wickedness was there, in the place of righteousness--wickedness was there." He repeats the same observation using only slightly different words for emphasis. Ironically, in the very place where justice and righteousness should be wickedness was there instead. Irony describes a condition that is contrary to what one might expect to stress how extraordinary that condition is. Here he uses irony to express his incredulity and despair because wickedness is allowed to continue with impunity. However, he then asserts his conviction of God's ultimate justice in the first part of verse 17, " **I** said in my heart, 'God will judge the righteous and the wicked.'" The subject pronoun is doubled in the Hebrew text, probably to emphasize the sincerity of the Teacher's conviction (literally "I, I said in my heart" and indicated in translation with bold print). The sincerity of his conviction is also stressed by revealing that this conviction came from his heart. He concludes by explaining the basis for his conviction in the second part of verse 17, "for there is a time for every matter and every deed therein." Even though he observed wickedness rather than justice and righteousness, he realized in accordance with verses 1-8 that God would ultimately rectify the imbalance. Garrett interprets this verse in terms of eschatological judgment (Garrett, 303). Therefore, God's people trust in God's ultimate justice even though injustice is so prevalent in the world because he has appointed a time for everything.

Commendation of Recognizing Human Limitations

And Enjoying Life

The Teacher commends recognizing human limitations and enjoying life in verses 18-22. He explains God's purpose for testing people, describes the limits that God has placed on people, and commends the enjoyment of life.

**God's purpose for testing people.** The Teacher expressing his inner conviction that God tests people because he wants them to recognize that they are creatures in verse 18, " **I** said in my heart, 'As for the sons of man, God tests them so that they may see that they are indeed a beast." The subject pronoun is again doubled in the Hebrew text, probably to emphasize again the sincerity of the Teacher's conviction (literally "I, I" and indicated in translation with bold print). The sincerity of his conviction is also stressed by revealing that this conviction came from his heart.

**The limits that God has placed on people.** The Teacher describes the limits that God has placed on people in verses 19-21. First, he explains that they are limited like the beast because they die in verse 19, "For the fate of the beast and the fate for them is the same: As one dies, so dies the other." Second, he explains that they are limited like the beast because they have the same breath in the second part of verse 19, "The same breath is in all." Third, he explains that they are limited like the beast because their lives have no advantage and are meaningless in the third part of verse 19, "There is no advantage of man over beast for everything is meaningless." Fourth, he explains that they are limited like the beast because their bodies return to dust in verse 20, "All go to the same place; all are from dust, and to dust all return." Finally, he asks a rhetorical question that implies that they cannot know if their spirit rises or descends in verse 21, "Who knows if the spirit of the sons of man rises upward and if the spirit of the beast descends downward to the earth?" This is the type of rhetorical question that implies an emphatic negative response and is equivalent to the exclamation, "No one knows if the spirit of the sons of man rises upward and the spirit of the beast descends downward to the earth!" Though this observation could simply support the commendation of enjoying life in verse 22, the expression of the Teacher's conviction that God tests people so that they may see that they are creatures strongly indicates that he is also commending recognition of human limitations.

**Commendation of the enjoyment of life**. The Teacher commends the enjoyment of life in verse 22. First, he observes that they should enjoy what they do because there is nothing better, "So I saw that there is nothing better for a man than to enjoy what he does." Variations of this commendation have already occurred and will occur again. Second, he explains that they should enjoy what they do because this is the portion that God has designated, "because this is his designated portion." The Teacher has already observed that God has appointed the ups and downs of human experience (1-8), people are unable to change or understand what God has determined (9-11), and what God has done lasts forever and it cannot be altered in any way (14-15). No amount of human striving will change what God has determined to be their designated portion. Finally, he asks a rhetorical question that implies that they should enjoy what they do because of the impossibility of seeing what will happen after them, "For who can bring him to see what will be after him?" This is the type of rhetorical question that implies an emphatic negative response and is equivalent to the exclamation, "No one can bring him to see what will be after him!" As Longman observes, "The phrase after them is a circuitous manner of saying 'after their death'" (Longman, 131). The Teacher has already demonstrated and will continue to argue that man is unable to know what will happen after he dies. Indeed, this argument builds upon what he has already stated about the impossibility of people knowing whether his spirit rises or descends like the beast in verse 21. Therefore, God's people should humbly recognize their limitations and enjoy what they do because they are creatures, there is nothing better, this is their designated portion, and it is impossible for them to see what will happen after them.

Application of the Message

Establishing Correspondence

For most people, happiness is dependent upon their circumstances. When life is going well they are happy. When they experience difficulty they are unhappy. As a result, they are unhappy a great deal of the time. Christians are often not much different and they may start to doubt God, especially when they are living for God and experiencing difficulties while others who are not living for God are prospering. These correspondences provide a strong basis for applying the message of this passage to the modern situation.

Distinguishing the Contextualized

This at least seems to be contextualized with regard to its perspective on life after death. The New Testament clearly reveals that those who put their faith in Jesus Christ will live with him forever. Actually, this perspective on life after death does not affect the message of this passage considerably. The passage simply asserts uncertainty with regard to the destiny of the human spirit from a human perspective. Therefore, this contextualized element does not require any adjustment of the message of this passage when applied to the modern situation. However, other passages in Ecclesiastes do seem to argue from a perspective that rejects life after death. I offer three explanations of this perspective. First, the Teacher does not seem to be rejecting life after death so much as rejecting the notion that people can be certain of life after death. Indeed, he seems to imply at times that death is not the end at times and he specifically says that "the spirit returns to God who gave it" in 12:7. Second, the Teacher seems to be purposely arguing from a limited human perspective rather than the limitless perspective of God. Third, the Teacher states his argument in a radical way so that his readers will take death seriously. Fourth, the Teacher seems to imply at some points that there is more after death. Even in this passage the Teacher observes that in this life we experience injustice, but affirms in verse 17, "God will judge the righteous and the wicked, for there is a time for every matter and every deed therein."

Adjusting the Message

Christians should fear God and accept whatever he has determined because God has appointed a time for everything, they cannot change or understand what God is doing, and God's work cannot be thwarted. Christians should do good and enjoy the simple pleasures of life because there is nothing better and this is the gift of God. Christians should trust God's ultimate justice despite the prevalence of injustice in the world because God has appointed a time for everything. Christians should humbly recognize their human limitations and enjoy life because they are creatures, there is nothing better, this is their designated portion, and it is impossible for them to see what will happen after them.

Communication of the Message

**Title** : THERE IS AN APPOINTMENT FOR EVERYTHING

**Objective** : The objective of this message is to encourage Christians to fear God and accept what he has done, trust in God and his ultimate justice, and do good and enjoy life.

**Proposition** : Christians should fear God and accept what he has determined because they cannot change or understand what he is doing; trust God and his justice because he has appointed a time for everything, and do good and enjoy life because there is nothing better, this is the gift of God and their designated portion, and it is uncertain what will happen when they die.
Introduction

For most people, happiness is dependent upon their circumstances. When life is going well they are happy. When they experience difficulty they are unhappy. As a result, they are unhappy a great deal of the time. Christians are often not much different and they may start to doubt God, especially when they are living for God and experiencing difficulties while others who are not living for God are prospering. The Teacher wrote Ecclesiastes 3:1-22 to encourage people fear God and accept what he has determined, trust in his justice, and do good and enjoy life. _Read Ecclesiastes 3:1-22._

I. Christians should fear God and accept what he has determined because they cannot change or understand what he is doing.

A. The Teacher observes that God has appointed everything in human experience, both pleasure and pain (1-8).

B. The Teacher observes that people are unable to change what God has appointed--"What does man gain from all his toil?" (9)

C. The Teacher observes that people are unable to understand what God is doing--"He has made everything beautiful in its time. He has also put eternity into their heart; yet so that man cannot find what God has done from beginning to end" (11).

D. The Teacher observes that everything God does last forever and cannot be changed in any way--"I know that everything God does will be forever; nothing can be added to it and nothing taken from it" (14).

E. The Teacher observes that God is determined that what he has determined will be--"That which is has already been and that which will be has already been; and God seeks that which has been pursued" (15).

F. The Teacher explains God's purpose--"God does it so that they will be afraid before him" (14).

G. _Illustration of the Impossibility of Opposing God and What He Has Determined_

H. Application--We should fear God and accept what he has determined because we cannot change or understand what he is doing.

II. Christians should trust God and his justice even though this life is unjust because he has appointed a time for everything.

A. The Teacher observes that wickedness and injustice is part of human experience, "Moreover I saw under the sun: In the place of justice--wickedness was there, in the place of righteousness--wickedness was there" (16).

B. Nonetheless, the Teacher asserts his conviction that God' is just in the first part of verse 17, " **I** said in my heart, 'God will judge the righteous and the wicked.'"

C. The Teacher explains the basis for his conviction in the second part of verse 17, "for there is a time for every matter and every deed therein." Even though he observed wickedness rather than justice and righteousness, he realized in accordance with verses 1-8 that God would ultimately rectify the imbalance.

D. _Illustration of Trusting in God's Justice even though Life Seems Unjust_

E. Application--We should trust in God's ultimate justice even though injustice is so prevalent in the world because he has appointed a time for everything.

III. Christians should do good and enjoy life because there is nothing better, this is the gift of God and their designated portion, and it is uncertain what will happen when they die.

A. The Teacher observes that being happy and doing good are as good as it gets in verse 12, "I know that there is nothing better for them than to be happy and do good while they live." B. The Teacher describes the way to be happy in the first part of verse 13, "Also that everyone may eat and drink, and see good in all his toil."

C. The Teacher reveals the source of happiness in the second part of verse 13, "this is the gift of God." Not even these simple pleasures can be taken for granted. Only by God's grace are people even able to enjoy these.

D. The Teacher explains that people should enjoy life because there is nothing better, "So I saw that there is nothing better for a man than to enjoy what he does" (22).

E. The Teacher explains that people should enjoy life because this is the portion that God has designated, "because this is his designated portion" (22). The Teacher has already observed that God has appointed the ups and downs of human experience (1-8), people are unable to change or understand what God has determined (9-11), and what God has done lasts forever and it cannot be altered in any way (14-15). No amount of human striving will change what God has determined to be their designated portion.

F. Finally, the Teacher asks a rhetorical question that implies that people should enjoy what they do because of the impossibility of seeing what will happen after them, "For who can bring him to see what will be after him?" This is the type of rhetorical question that implies an emphatic negative response and is equivalent to the exclamation, "No one can bring him to see what will be after him!"

G. _Illustration of Doing Good and Enjoying Life_

H. Application--We should do good and enjoy life because there is nothing better, this is the gift of God and our designated portion, and it is humbly recognize their limitations and enjoy what they do because they are creatures, there is nothing better, this is their designated portion, and it is uncertain what will happen when we die.

Conclusion

For most people, happiness is dependent upon their circumstances. When life is going well they are happy. When they experience difficulty they are unhappy. As a result, they are unhappy a great deal of the time. Christians are often not much different and they may start to doubt God, especially when they are living for God and experiencing difficulties while others who are not living for God are prospering. We should fear God and accept what he has determined for us because we cannot change or understand what he is doing. We should trust God and his justice even though we experience injustice in this life because he has appointed a time for everything. We should do good and enjoy life because there is nothing better, this is the gift of God and what he has determined for us, and it is uncertain what will happen when we die.

### CHAPTER FOUR

### BETTER A HANDFUL OF TRANQUILITY

### Ecclesiastes 4:1-16

Though chapter 4 contains some diverse material, the entire chapter discourages ambition for more and commends satisfaction (See Situation and Purpose).

Study of the Passage

Text and Translation

4:1 **I** * turned and saw all the oppressions that are done under the sun. Behold, I saw the tears of the oppressed and there was no comforter for them; power was on the side of their oppressors and there was no comforter for them. 2And I commended the dead, who have already died, above the living, who are still alive. 3But better than both of them is he who has not yet been, who has not seen the evil that is done under the sun. 4And **I** * saw that all toil and all skillful work is man's jealousy of his neighbor. This also is meaningless, an aspiration for the wind.

5The fool folds his hands

and eats his own flesh.

6Better a handful of tranquility

than two handfuls of toil and aspiration for the wind.

7And **I** * turned and saw something meaningless under the sun. 8There was a man and there was not another; there was neither a son nor brother for him. There was no end to all his toil and also his eyes were not satisfied with wealth. "For whom am I toiling and why am I depriving myself of goodness?" This also is meaningless and an evil business.

9Two are better than one,

Because they have a good wage for their toil.

10For if they fall down, one will lift up his companion,

But alas for the one who falls and there is no other to lift him up!

11Also, if two lie down together, it becomes warm for them,

But how can it become warm for one?

12Though one may overpower him, two can stand against him.

A chord of three strands is not quickly broken.

13Better a poor and wise youth than an old and foolish king who does not know how to be warned. 14The youth may come forth from prison to reign, or he may also be born poor within his kingdom. 15I saw that all who lived, who went about under the sun, were with the second youth, who was to stand after him. 16There was no end to all the people who were before them. But those who come later will not be pleased with him because this also is meaningless, an aspiration for the wind.

*The Hebrew text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The passage reflects a general situation in which the readers were in danger of becoming obsessed with ambition. This situation is reflected in the Teacher's negative evaluation of the oppression that results from obsession with ambition in verses 1-3, the jealousy that motivates obsession with ambition in verse 4, the dissatisfaction of the man who had no relationships because he was obsessed with ambitious in verses 7-8, and the ambition of the poor youth who rose to wealth and power in verses 13-16. This situation is also reflected in the Teacher's evaluation of the superiority of contentment to ambition in verse 6 and the superiority of relationship to obsession with ambition in verses 9-12. The purpose of this passage was to encourage the readers to be satisfied with what they have and make time to develop relationships rather than being obsessed with ambition for more.

Literary Context and Role

This passage warns against ambition and striving for more and reinforces other passages that discourage obsession with ambition and striving in 1:3-2:26, 3:1-22, 5:8-20, 6:1-12, 7:13-18, and 9:1-12. However, these warning against ambition and striving are balanced by commendations of hard work and enterprise in 10:12-20 and 11:1-6. In fact, this passage contains a verse that warns against laziness even as it is discouraging ambition and striving (5). Furthermore, this passage is balanced by other passages that commend the enjoyment of work in 1:3-2:26 (24-26), 3:1-22 (12-13, 22), and 5:8-20 (18-20), 8:10-17 (15), and 9:1-12 (7-10).

Form and Function

The passage can be classified as a wise observation or reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. In this passage the Teacher observes and evaluates negatively oppression in verses 1-3. However, underlying this oppression is obsession with ambition for more. The Teacher observes and evaluates negatively jealousy in verse 4. However, underlying this jealousy is obsession with ambition for more. Therefore, these verses imply the prohibition, "Do not be obsessed with ambition." The Teacher also observes and evaluates negatively a lifestyle characterized by laziness in verse 5. Therefore, this verse implies the prohibition, "Avoid laziness." However, the Teacher then observes and evaluates positively a lifestyle that is characterized by satisfaction with less rather than ambition for more in verse 6. Therefore, the passage implies the command, "Be satisfied with less rather than obsessed with ambition for more." Actually, the observations in verses 5-6 are in the form of wise sayings. However, these wise sayings function in the same way as observations. In verses 7-8 the Teacher evaluates negatively obsession with ambition for more and again implies the prohibition, "Do not be obsessed with ambition." In verses 9-12 the Teacher evaluates positively making time for relationships. Therefore, these verses imply the command, "Take time for relationships." In verse 13-16 the Teacher employs an "example story" (Murphy, 42). Through this story he illustrates that youth/wisdom/poverty are superior to age/foolishness/wealth and position. This story at first seems to imply the command, "Be wise rather than foolish." However, the correlation and contrast between youth/wisdom/poverty and old/foolishness/wealth and position suggests the prohibition, "Don't be obsessed with ambition for wealth and position."

Strategy and Structure

The passage is structured to discourage obsession with ambition and propose an alternative. First, the Teacher discourages obsession with ambition by observing the oppression and suffering that results from obsession with ambition (1-3). Second, he discourages obsession with ambition by observing the meaningless and futile jealousy that motivates ambition (4). Third, he proposes an alternative that avoids laziness and obsession with ambition and is characterized by satisfaction with what one has (5-6). Fourth, he discourages obsession with ambition by telling the story of a man who is dissatisfied because he has been so obsessed with ambition that he has no relationships and commends relationships (7-12). Finally, he discourages obsession with ambition by telling a story that illustrates the meaninglessness and futility of ambition for wealth and position (13-16).

I. The Pain that Results from Obsession with Ambition (1-3)

A. Introduction (1a)

B. The Unrelieved Despair of the Oppressed (1b)

C. The Superiority of Death to Remaining Alive (2)

D. The Greater Superiority of Never Being Born (3)

II. The Jealousy that Motivates Ambition and Its Meaninglessness and Futility (4)

A. The Jealousy that Motivates Ambition

B. The Meaninglessness and Futility of Ambition

III. The Foolishness of Laziness and the Superiority of Settling for Less (5-6)

A. The Foolishness of Laziness (5)

B. The Superiority of Settling for Less (6)

IV. The Superiority of Relationships to Obsession with Ambition (7-12)

A. The Tragic Life of a Man Obsessed with Ambition (7-8)

B. The Superiority of Life with Relationships (9-12)

1. The Superior Wage of Two rather than One (9)

2. The Mutual Support of Two for One Another (10)

3. The Warmth that Two Can Generate Together (11)

4. The Combined Strength of Two for Defense (12)

IV. The Meaninglessness and Futility of Ambition for Wealth and Position (13-16)

A. The Superiority of Youth and Poverty with Wisdom to Age and Position with Foolishness (13)

B. A Story Illustrating the Meaninglessness and Futility of Ambition for Position (14-16)

1. The youth's humble origins (14)

2. The youth's rise to power (15-16a)

3. The displeasure of those who come later and evaluation of the Teacher (16b)

Message or Messages

God's people should not be obsessed with ambition because ambition adds to the perpetual despair of the oppressed, whose suffering is so great that they would be better off if they were dead and even better off if they had never been born. God's people should not be obsessed with ambition because ambition is motivated by jealousy and is meaningless and futile. God's people should not be lazy because laziness is foolish and self-destructive; however, they should be satisfied with less rather than obsessed with ambition so that they can experience tranquility and avoid drudgery and futility. God's people should not be obsessed with ambition because it results in isolation, dissatisfaction, and regret, which is meaningless and evil. Instead, God's people should invest in relationships because they are more productive, providing support, comfort, and strength. God's people should not be obsessed with ambition because it is better to be wise and poor and powerless than foolish and wealthy and powerful and even if they achieve their ambitions they will not last and prove be meaningless and futile.

Analysis of the Details

The Pain that Results from Oppression

The Teacher discourages ambition for more by observing the oppression and pain that results from ambition in verses 1-3. First, he introduces his observation in the first part of verse 1, " **I** turned and saw all the oppressions that are done under the sun." The personal pronoun is doubled in the Hebrew text, probably to stress the authority of the observation that the Teacher makes (Literally "I, I" and indicated in translation with bold print). Though this introduction at first seems to be rather neutral, the Teacher's negative evaluation is probably implied in his emphasis on the extent of the oppression with "all", the plural form of the noun ("oppressions"), and "under the sun." Second, he discourages ambition for more by describing the unrelieved despair of the oppressed in the second part of verse 1, "Behold, I saw the tears of the oppressed and there was no comforter for them; power was on the side of their oppressors and there was no comforter for them." He reveals the despair of the oppressed by indicating that he saw their tears. He stresses their unrelieved despair through the repetition of "and there was no comforter for them."

Third, he discourages ambition for more by asserting that death is superior to remaining alive in verse 2, "And I commended the dead, who have already died, above the living, who are still alive." Presumably he means that death is superior to remaining alive and witnessing or experiencing the unrelieved despair caused by oppression. Finally, he discourages ambition for more by asserting that never being born is superior to death and remaining alive in verse 3, "But better than both of them is he who has not yet been, who has not seen the evil that is done under the sun." In this case he clarifies why never being born is superior to death and remaining alive. The living still must witness and experience oppression. The dead have witnessed and experienced oppression. However, those who have never been born have never witnessed or experienced oppression. As Longman puts it, "Thus, Qohelet emphasizes his abhorrence of oppression, by claiming that those who have never been born are better off even than the dead. The dead, after all, had to experience the world of oppression. Those who have not yet been born are spared this" (Longman, 134-135). In this somewhat roundabout way, the Teacher emphasizes the extent of the despair of the oppressed and condemns the ambition that causes oppression. Therefore, God's people should not be obsessed with ambition because ambition adds to the perpetual despair of the oppressed, whose suffering is so great that they would be better off if they were dead and even better off if they had never been born.

The Jealousy that Motivates Ambition and Its

Meaninglessness and Futility

The Teacher discourages ambition for more by observing that ambition is motivated by jealousy and is meaningless and futile in verse 4. First, he discourages ambition for more by observing that jealousy motivates ambition, "And **I** saw that all toil and all skillful work is man's jealousy of his neighbor." The personal pronoun is doubled in the Hebrew text, probably to stress the authority of the observation that the Teacher makes (Literally "I, I" and indicated in translation with bold print). The Teacher emphasizes the pervasiveness of jealousy as the motivation for all kinds of work, whether toil or skilled. As Longman explains, "That is, as people look at their neighbors, they work hard in order to keep ahead of them" (Longman, 136). As Murphy adds, "Some people succeed. But at what price? Behind it all he sees envy at work. This is the dark side of human activity" (Murphy, 38). Second, the Teacher discourages ambition for more by evaluating ambition as meaningless and futile, "This also is meaningless, an aspiration for the wind." The word translated "meaningless" comes from a root meaning "vapor" or "breath" and implies that ambition is insubstantial. Similarly, the phrase "aspiring for the wind" depicts striving for something that is insubstantial and cannot be attained. Therefore, God's people should not be obsessed with ambition because ambition is motivated by jealousy and is meaningless and futile.

The Foolishness of Laziness and the Superiority

Of Being Satisfied with Less

The Teacher discourages laziness and commends satisfaction with less rather than ambition for more in verses 5-6. On the one hand, he discourages laziness by observing the foolishness of laziness in verse 5, "The fool folds his hands and eats his own flesh." The Teacher depicts the laziness of the fool by describing him folding his hands rather than using them to work. The foolishness of the fool's inactivity is revealed in its result, he "eats his own flesh." This result could be understood literally. When someone has nothing to eat, the body consumes its stored fat. In all likelihood, however, the Teacher intends a more graphic image for emphasis. As Longman explains, "They in essence must become cannibals of themselves . . . he is being sarcastic and using hyperbole. He mocks the lazy. Since they do not raise anything, they must eat their own flesh" (Longman, 138).

On the other hand, he commends satisfaction with less rather than ambition for more by observing the superiority of settling for less in verse 6, "Better a handful of tranquility than two handfuls of toil and aspiration for the wind." As Fox observes, "The second proverb does not invalidate the first; both are true" (Fox, 221). The superiority of settling for less rather than being ambitious for more is expressed through the image of handfuls. One handful is better than two handfuls. The superiority of one handful to two handfuls is indicated by what the handfuls contain. One handful is superior to two handfuls because it contains or results in tranquility whereas the two handfuls contain or result in toil and aspiration for the wind. The word translated "toil" clearly implies unsatisfying work in this context. The phrase "aspiration for the wind" is the Teacher's characteristic way of evaluating something as futile. Ambition is like trying to catch the wind. Therefore, God's people should not be lazy because laziness is foolish and self-destructive; however, they should be satisfied with less rather than obsessed with ambition for more so that they can experience tranquility and avoid drudgery and futility.

The Superiority of Relationships to Obsession

with Ambition

The Teacher discourages obsession with ambition and encourages taking time to nurture relationships by relating the tragic story of a man who was obsessed with ambition and evaluating relationships as being superior in verses 7-12.

**The tragic story of a man obsessed with ambition.** The Teacher discourages obsession with ambition by relating the tragic story of a man who was obsessed with ambition, observing that his obsession with ambition resulted in isolation, dissatisfaction, and regret, and evaluating his obsession with ambition as being meaningless and evil in verses 7-8. He introduces the story by giving a preliminary evaluation in verse 7, "And **I** turned and saw something meaningless under the sun." The subject pronoun is doubled in the Hebrew text, probably to emphasize the authority of the observation and evaluation of the Teacher (Literally "I, I" and indicated in translation with bold print). His preliminary evaluation of work to the exclusion of relationships is that it is meaningless. This word comes from a word that means "vapor" or "breath" and implies that work to the exclusion of relationships is insubstantial and not able to provide satisfaction.

The Teacher relates the tragic story of a man who was obsessed with ambition and it resulted in isolation, dissatisfaction, and regret in the first part of verse 8. First, the Teacher describes the man's isolation, "There was a man and there was not another; there was neither a son nor brother for him." The absolute isolation of the man is stressed. He had no one! As Longman notes, the first phrase "is a general one indicating that the man had no friend, no business partner, no wife." Longman also notes that a son and brother are "the closest male relations across two generations and also the two relatives who might benefit from his toil through inheritance" (Longman, 140). Second, the Teacher describes the man's dissatisfaction, "There was no end to all his toil and also his eyes were not satisfied with wealth." The extent of his toil is stressed. There was no end to it. The productiveness of his toil is also implied. He had earned wealth. However, he was not satisfied with the wealth he toiled so hard to earn. Third, the Teacher describes the man's regret, "For whom am I toiling and why am I depriving myself of goodness?" This question is a double rhetorical question. The first rhetorical question is of the type that implies an emphatic negative reply and is equivalent to the exclamation, "I am toiling for no one!" The second rhetorical question is of the type that has no satisfactory answer and implies the exclamation, "There is no good reason for depriving myself of goodness!" These rhetorical questions are logically connected. The goodness that he refers to in the second question is someone with whom to share his wealth. The second rhetorical question expresses his realization and deep regret.

The Teacher evaluates the man's obsession with ambition in the second part of verse 8, "This also is meaningless and an evil business." Again, the word "meaningless" comes from a root that means "vapor" or "breath" and implies that work to the exclusion of relationships is insubstantial and unable to provide satisfaction. What is more, work to the exclusion of relationships is "an evil business." Therefore, God's people should not be obsessed with ambition because it results in isolation, dissatisfaction, and regret, which is meaningless and evil.

**The superiority of life with relationships.** The Teacher encourages the nurturing of relationships by observing the superiority of life with relationships in verses 9-12. First, he describes the superior wage of two rather than one in verse 9, "Two are better than one, because they have a good wage for their toil." The language implies a working relationship between partners. However, the implications probably transcend this relationship. Ironically, relationships are more profitable than obsession with ambition. Second, the Teacher describes the mutual support of two for one another in verse 10, "For if they fall down, one will lift up his companion, but alas for the one who falls and there is no other to lift him up!" Again, the language transcends the image employed. Friends are able to help one another when they fall in any number of ways, whether because of their difficult situation or personal weakness. As Longman suggests, "it may also teach that companionship is important when one encounters any difficulty in life" (Longman, 142). The value of a friend to help is accentuated by the sorry state of anyone who does not have a friend to help. Third, the Teacher describes the warmth that two can generate together in verse 11, "Also, if two lie down together, it becomes warm for them, but how can it become warm for one?" Again, the language transcends the image employed. Metaphorically speaking, the world can be an extremely cold and unfriendly place. However, a friend can provide warmth and comfort. Garrett explains, "It is an image derived from that of travelers who must lie beside each other to stay warm on cold desert nights. But the usage is here metaphorical for emotional comfort against the coldness of the world" (Garrett, 308). Finally, the Teacher describes the combined strength of two for defense in verse 12, "Though one may overpower him, two can stand against him. A chord of three strands is not quickly broken." The three lines of this verse are structured around the words one, two, and three. One is bad because it is weak. Two is better because it is able to resist one. Three is even better because it is even stronger. Many have speculated about the identity of the third chord. Understanding the third chord as Christ or God is certainly an attractive possibility. However, the Teacher could simply be referring to an additional friend. Therefore, God's people should take time to nurture relationships because relationships are more productive, providing support, comfort, and strength.

The Meaninglessness and Futility of Ambition

For Wealth and Position

The Teacher discourages ambition by observing and evaluating ambition for wealth and position to be meaningless and futile in verses 13-16. The Teacher discourages ambition for wealth and position by asserting the superiority of youth and poverty with wisdom to age and position with foolishness in verse 13, "Better a poor and wise youth than an old and foolish king who does not know how to be warned." The point of this observation is that someone may be better off before they achieve their ambitions. In the case of the youth, he may have been poor but he had wisdom. However, even if he achieved his ambitions and became a king, he might also become foolishly arrogant and unable to take warning. As Garrett observes, "The irony here is that contrary to traditional thinking, neither age nor might ensures wisdom and success" (Garrett, 309).

The Teacher discourages ambition for wealth and position by expanding this observation with a story that illustrates the meaninglessness and futility of ambition for wealth and position in verses 14-16. First, he describes the youth's humble origins in verse 14, "The youth may come forth from prison to reign, or he may also be born poor within his kingdom." Second, he describes the youth's rise to power in verse 15 and the first part of verse 16, "I saw that all who lived, who went about under the sun, were with the second youth, who was to stand after him. There was no end to all the people who were before them." Finally, he describes the displeasure of those who come later and evaluates the youth's ambition in the second part of verse 16, "But those who come later will not be pleased with him because this also is meaningless, an aspiration for the wind." The point of the story is that popularity is fleeting and position is never secure. Longman translates this ambiguous verse in such a way that emphasizes the fleeting nature of popularity and insecurity of position even more. His translation identifies a third youth who succeeds the second youth but still is unable to please the fickle crowds (Longman, 147; see also Fox, 224-228; Murphy, 42-43; and Whybray, 90-91). Based on the fleeting nature of popularity and the insecurity of position, the Teacher evaluates ambition for position as "meaningless" and "an aspiration for the wind." Again the word translated "meaningless" comes from a root meaning "vapor" or "breath" and indicates that ambition for position is insubstantial. Again, the phrase "aspiring for the wind" indicates that ambition for position is like trying to catch the wind, futile. Therefore, God's people should not be obsessed with ambition because it is better to be wise and poor than foolish and successful and even if they are able to achieve their ambitions their success will not last and prove to be meaningless and futile.

Application of the Message

Establishing Correspondence

Christians today are often obsessed with ambition for more. They are pressured by society to contribute to a system that oppresses others. They are lured by the desire to exceed others within the system. They devote themselves so totally to their ambitions that they are not able to enjoy life. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should not be obsessed with ambition because ambition adds to the perpetual despair of the oppressed, whose suffering is so great that they would be better off if they were dead and even better off if they had never been born. Christians should not be obsessed with ambition because ambition is motivated by jealousy and is meaningless and futile. Christians should not be lazy because laziness is foolish and self-destructive; however, they should be satisfied with less rather than obsessed with ambition so that they can experience tranquility and avoid drudgery and futility. God's people should not be obsessed with ambition because it results in isolation, dissatisfaction, and regret, which is meaningless and evil. Instead, God's people should invest in relationships because they are more productive, providing support, comfort, and strength. Christians should not be obsessed with ambition because it is better to be wise and poor than foolish and successful and even if they achieve their ambitions their success will not last and prove to be meaningless and futile.

Communication of the Message

**Title** : BETTER A HANDFUL OF TRANQUILITY

**Objective** : The objective of this message is to encourage Christians to be satisfied with less and invest in relationships rather than obsessed with ambition for more.

**Proposition** : Christians should be satisfied with less and invest in relationships rather than obsessed with ambition because ambition adds to the despair of the oppressed; ambition is motivated by jealousy; so they can experience tranquility rather than drudgery and futility; ambition results in isolation, dissatisfaction, and regret; relationships are more profitable; and their ambitions will prove to be meaningless and futile.
Introduction

People today are often obsessed with ambition for more. They are pressured by society to contribute to a system that oppresses others. They are lured by the desire to exceed others within the system. This is often referred to as "Trying to keep up with the Jones'". They devote themselves so totally to their ambitions that they are not able to enjoy life. _Story of the Young Couple Who Were Caught Up in The Rat Race._ People during the time of the Teacher were also unable to enjoy life because of their obsession with ambition. The Teacher wrote Ecclesiastes 4:1-16 to encourage people to have a lifestyle that that is characterized by satisfaction with what they have rather than being obsessed with ambition for more. _Read Ecclesiastes 4:1-16._

I. Christians should be satisfied with less rather than obsessed with ambition for more because ambition adds to the despair of the oppressed.

A. The Teacher discourages ambition for more by observing the oppression and pain that results from ambition in verses 1-3.

B. He observes the unrelieved despair of the depressed in verse 1, "I turned and saw all the oppressions that are done under the sun. Behold, I saw the tears of the oppressed and there was no comforter for them; power was on the side of their oppressors and there was no comforter for them."

C. He asserts that the oppressed would be better off if they were dead in in verse 2, "And I commended the dead, who have already died, above the living, who are still alive."

D. Indeed, he asserts that the oppressed would be even better off if they had never been born in verse 3, "But better than both of them is he who has not yet been, who has not seen the evil that is done under the sun."

E. _Illustration of the Oppression and Despair that Results from Obsession with Ambition_

F. Therefore, we should be satisfied with less rather than obsessed with ambition because ambition adds to the perpetual despair of the oppressed.

II. Christians should be satisfied with less rather than obsessed with ambition because ambition is motivated by jealousy.

A. The Teacher discourages ambition for more by observing that ambition is motivated by jealousy and is meaningless and futile in verse 4.

B. He discourages ambition for more by observing that jealousy motivates ambition, "And I saw that all toil and all skillful work is man's jealousy of his neighbor."

C. He discourages ambition for more by evaluating ambition as meaningless and futile, "This also is meaningless, an aspiration for the wind."

D. _Illustration of the Jealousy that Motivates Obsession with Ambition_

E. Application--Therefore, we should not be obsessed with ambition because ambition is motivated by jealousy.

III. Christians should be satisfied with less rather than obsessed with ambition for more so they can experience tranquility rather than drudgery and futility.

A. The Teacher does discourage laziness by observing the foolishness of laziness in verse 5, "The fool folds his hands and eats his own flesh."

B. However, he commends satisfaction with less rather than ambition for more by observing the superiority of settling for less in verse 6, "Better a handful of tranquility than two handfuls of toil and aspiration for the wind."

C. _Illustration of the Drudgery and Futility of Obsession with Ambition_

E. Application--Therefore, we should be satisfied rather than obsessed with ambition for more so that they can experience tranquility and avoid drudgery and futility.

IV. Christians should be satisfied with less rather than obsessed with ambition for more because ambition results in isolation, dissatisfaction, and regret.

A. The Teacher discourages obsession with ambition by relating the tragic story of a man who was obsessed with ambition in verses 7-8.

B. He introduces the story by giving a preliminary evaluation in verse 7, "And **I** turned and saw something meaningless under the sun."

C. He describes how the man's obsession with ambition resulted in isolation, dissatisfaction, and regret in the first part of verse 8, "There was a man and there was not another; there was neither a son nor brother for him. There was no end to all his toil and also his eyes were not satisfied with wealth. 'For whom am I toiling and why am I depriving myself of goodness?'"

D. He concludes the story by giving a final evaluation in the second part of verse 8, "This also is meaningless and an evil business."

E. _Illustration of the Isolation, Dissatisfaction, and Regret that results from Obsession with Ambition_

G. Application--Therefore, we should be satisfied with less rather than obsessed with ambition because ambition results in isolation, dissatisfaction, and regret.

V. Christians should invest in relationships rather than be obsessed with ambition for more because relationships are more profitable.

A. The Teacher encourages nurturing relationships rather than being obsessed by ambition for more in verses 9-12.

B. He describes the superior wage of two rather than one in verse 9, "Two are better than one, because they have a good wage for their toil." Ironically, relationships are more profitable than obsession with ambition.

C. He describes the mutual support of one for the other in verse 10, "For if they fall down, one will lift up his companion, but alas for the one who falls and there is no other to lift him up!"

D. He describes the warmth that two can generate together in verse 11, "Also, if two lie down together, it becomes warm for them, but how can it become warm for one?" The world can be an extremely cold and unfriendly place, but a friend can provide warmth and comfort.

E. He describes the combined strength of two for defense in verse 12, "Though one may overpower him, two can stand against him. A chord of three strands is not quickly broken." F. _Illustration of the Value of Nurturing Relationships_

G. Application--Therefore, we should take time to nurture relationships rather than be obsessed with ambitions because relationships are more profitable.

VI. Christians should be satisfied with less rather than obsessed with ambition for more because their ambitions will prove to be meaningless and futile.

A. The Teacher discourages ambition by observing and evaluating ambition for wealth and position to be meaningless and futile in verses 13-16.

B. He points out that someone may be better off before they achieve their ambitions in verse 13, "Better a poor and wise youth than an old and foolish king who does not know how to be warned."

C. He then tells a story that illustrates the meaninglessness and futility of ambition for wealth and position in verses 14-16. He describes how a youth came from humble origins, was able to rise to power because of popular support, but his popularity did not last and concludes "this also is meaningless, an aspiration for the wind."

D. _Illustration of the Meaninglessness and Futility of Obsession with Ambition_

E. Application--Therefore, we should be satisfied with less rather than obsessed with ambition because our ambitions will prove to be meaningless and futile.

Conclusion

People today are often obsessed with ambition for more. They are pressured by society to contribute to a system that oppresses others. They are lured by the desire to exceed others within the system. We call this "Keeping up with the Jones'". They devote themselves so totally to their ambitions that they are not able to enjoy life. People during the time of the Teacher were also unable to enjoy life because of their obsession with ambition. The Teacher wrote Ecclesiastes 4:1-16 to encourage people to have a lifestyle that that is characterized by satisfaction with what they have and nurturing relationships rather than being obsessed with ambition for more. We should be satisfied rather than obsessed with ambition because ambition adds to the despair of the oppressed. We should be satisfied rather than obsessed with ambition because ambition is motivated by jealousy. We should be satisfied rather than obsessed with ambition so that we can experience tranquility rather than drudgery and futility. We should be satisfied rather than obsessed with ambition because it results in isolation, dissatisfaction, and regret. We should invest in relationships rather than be obsessed with ambition because relationships are more profitable. We should be satisfied rather than obsessed with ambition because it will prove to be meaningless and futile.

### CHAPTER FIVE

### GUARD YOUR STEPS

### Ecclesiastes 5:1-7 (4:17-5:6)

The verses in this passage are united by their concern for appropriate worship, especially with regard to vows. The numbering of the chapter and verses is different in the English and Hebrew texts. I have followed the chapter and verses of the English text and put the chapter and verses of the Hebrew text in parenthesis.

Study of the Passage

Text and Translation

5:1(4:17)Guard your steps when you go to the house of God--coming near to listen rather than to offer the sacrifice of fools because none of them know that they do evil. 2(5:1)You should not be rash with your mouth and your heart should not be hasty to bring a word before God. For God is in heaven and you are on earth; therefore, your words should be few.

3(2)For as a dream comes with much busyness,

So the speech of a fool with many words.

4(3)When you make a vow to God, you should not delay in fulfilling it. There is no pleasure with fools. Fulfill what you vow! 5(4)It is better that you not vow than that you make a vow and you not fulfill it. 6(5)You should not allow your mouth to cause your flesh to sin and you should not say to the messenger, "My vow was a mistake." Why should God be angry with what you say and destroy the work of your hands? 7(6)Many dreams, vanities, and words multiply; therefore, fear God!

Situation and Purpose

The passage reflects a situation in which the readers were in danger of coming to the house of God to offer sacrifices and make vows to secure God's help to achieve their desires. At the heart of the problem is their obsession with ambition. Their obsession with ambition is reflected in the wise saying found in verse 3, "For a dream comes with much busyness, and the speech of a fool with many words" as well as in verse 7, "Many dreams, vanities, and words multiply; therefore, fear God!" Their offering of sacrifices to secure God's help is reflected in the Teacher's command to guard their steps and come near to listen rather than offer the sacrifice of fools (1). Their making of vows to secure God's help is reflected in the Teacher's command in the first part of verse 5, "You should not be rash with your mouth; your heart should not be hasty to bring a word before God." The Teacher's further instructions in verses 6-7 clarify that those rash and hasty words are oaths. What is more, they were making vows that they were not committed to keep. Their lack of commitment to keep their vows is reflected in the Teacher's exhortation for them to keep their vows in verses 6-7. The purpose of the passage was to discourage the readers from offering sacrifices and making insincere vows in order to secure God's help to achieve their ambitions and to encourage them to fear God and keep the oaths that they have made.

Literary Context and Role

This passage is distinct in that it warns against rash and hasty oaths to God and encourages fulfilling oaths to God. Nonetheless, it is an integrally related to the other passages that discourage obsession with ambition (1:3-2:26, 3:1-22, 5:8-20, 6:1-12, 7:13-18, and 9:1-12) because the oaths were probably intended to secure God's favor so that their ambitions could be achieved. However, these warning against ambition and striving are balanced by commendations of hard work and enterprise in 10:12-20 and 11:1-6. Furthermore, this passage is balanced by other passages that commend the enjoyment of work in 1:3-2:26 (24-26), 3:1-22 (12-13, 22), and 5:8-20 (18-20), 8:10-17 (15), and 9:1-12 (7-10).

Form and Function

The passage can be generally classified as a wisdom exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced by reasoned arguments and explanations. The commands and/or prohibitions supply the appropriate response, the reasoned arguments supply the motivation for obedience, and the explanations clarify the response or reasoning. The reasoned arguments are normally assurances of the benefits of obedience and warnings of the consequences of disobedience. In some cases exhortation does not contain commands and prohibitions to indicate the appropriate response or the commands and prohibitions that are provided do not cover all that is implied about the appropriate response from the reasoned arguments. In these cases the appropriate response must be implied from the reasoned arguments and explanations. This passage contains commands and prohibitions in verses 1-2 ("Guard your steps", "You should not be rash with your mouth", and "your heart should not be hasty"), 4 ("you should not delay in fulfilling it" and "Fulfill what you vow!"), 6 ("You should not allow your mouth to cause your flesh to sin and you should not say to the messenger, 'My vow was a mistake'"), and 7 ("fear God!"). These commands and prohibitions provide a comprehensive though at times ambiguous indication of the appropriate response. These commands and prohibitions are reinforced by a variety of reasoned arguments throughout the exhortation, including the foolishness and evil of the sacrifice of fools (1), God's position in heaven as opposed to theirs on earth (2), the danger of speaking foolishly (3), and the danger of God's anger and destruction of their work (4-6). The reasoned argument based on the danger of speaking foolishly is in the form of a wise saying (3).

Strategy and Structure

The passage is structured to discourage the readers from seeking to gain God's favor through their sacrifices and vows. First, the Teacher exhorts them to be cautious and listen rather than offer the sacrifice of fools. Second, he exhorts them to avoid rash and hasty speech. Third, he exhorts them to fulfill their vows. Finally, he exhorts them to fear God.

I. Exhortation to Be Cautious and Listen rather than Offer the Sacrifice of Fools (1)

A. Command to Be Cautious

B. Clarification of Cautious Conduct

II. Exhortation to Avoid Rash and Hasty Vows (2-3)

A. Prohibition of Rash and Hasty Speech (2a)

B. The Exalted Position of God over Man (2b)

C. The Danger of Speaking Foolishly (3)

III. Exhortation to Fulfill Vows (4-6)

A. Exhortation to Avoid Delay in Fulfilling Vows (4a)

B. Exhortation to Fulfill Vows (4b-5)

C. Exhortation to Avoid Failing to Fulfill Vows and Making Excuses (6)

IV. Exhortation to Fear God (7)

A. Warning of the Danger of Dreams, Vanities, Words Multiplying

B. Command to Fear God

Message or Messages

God's people should be cautious and listen when they go to God's house rather than offer insincere sacrifices to gain God's favor because insincere sacrifices are foolish and sinful. God's people should not make rash and hasty vows to gain God's favor because God is in heaven and they are on earth and the more they talk the greater the likelihood that they will say something foolish. God's people should fulfill their vows without delay or excuse because God takes no pleasure in fools and it would be better for them if they had not vowed since their failure to fulfill their vow is a sin and may incite God's anger so that he destroys their work. God's people should fear God rather than multiply their words to gain God's favor because words multiply with grandiose and meaningless aspirations.

Analysis of the Details

Exhortation to Be Cautious and Listen rather

Than Offer the Sacrifice of Fools

The Teacher exhorts the readers to be cautious and listen rather than offer the sacrifice of fools in verse 1. He begins by commanding them to be cautious, "Guard your steps when you go to the house of God." The command probably directs them to approach God respectfully. The command literally cautions them to be careful not to stumble over some obstacle when they go to the house of God. However, he is clearly using metaphorical language to encourage them to be cautious. The obstacle that they may stumble over is probably their ambition. He then encourages them to listen and warns them against foolish and evil sacrifices, "coming near to listen rather than to offer the sacrifice of fools because none of them know that they do evil." As Whybray says, coming near "is a technical term for seeking the presence of God in his temple" (Whybray, 92). Nonetheless, it is not altogether clear what the Teacher means by "to listen" and "to offer the sacrifice of fools." Listening probably means humbly listening to God rather than disrespectfully speaking. The sacrifice of fools in this context is probably an insincere sacrifice that is offered in order gain God's favor. By identifying these sacrifices as "the sacrifice of fools," he indicates that these kinds of sacrifices are foolish. The clause translated "because none of them know that they do evil" is literally "because none of them know to do evil." However, Provan is probably right when he suggests that they "sin without a thought." Through this term the Teacher judges their sacrifices as being thoughtlessly evil. Therefore, God's people should be cautious and listen when they go to God's house rather than offer insincere sacrifices to gain God's favor because insincere sacrifices are foolish and sinful.

Exhortation to Avoid Rash and Hasty Vows

The Teacher exhorts the readers to avoid rash and hasty speech in verses 2-3. First, he prohibits rash and hasty speech in the first part of verse 2, "You should not be rash with your mouth and your heart should not be hasty to bring a word before God." Again, it is not altogether clear what he means by rash and hasty speech. However, in this context he probably means vows that are made in order to secure God's favor so they can attain their ambitions. By describing them as rash and hasty, he negatively evaluates and discourages these vows. Rash and hasty words are words that are spoken without taking the time to consider the ramifications of what is said. Second, he discourages rash and hasty speech by describing the exalted position of God over man in the second part of verse 2, "For God is in heaven and you are on earth; therefore, your words should be few." The Teacher contrasts the exalted position of God in heaven with the lowly position of man on earth. Their relative positions require the reverent silence of man before God. As Garrett observes, "For the Teacher the supreme act of impiety is the presumption that one can be in a position of control when dealing with God" (Garrett, 311). Finally, he discourages rash and hasty speech by warning of the danger of speaking foolishly in verse 3, "For as a dream comes with much busyness, so the speech of a fool with many words." He employs an analogy to illustrate his point. When people are preoccupied, their sleep is often shallow and they are prone to dreams. Similarly, when people talk a lot, they are likely to say something foolish. Therefore, God's people should not make rash and hasty vows to gain God's favor because God is in heaven and they are on earth and the more they talk the greater the likelihood that they will say something foolish.

Exhortation to Fulfill Vows

The Teacher exhorts the readers to fulfill their vows in verses 4-6. Actually, these verses contain three brief exhortations. These exhortations overlap considerably and reinforce one another by repetition. First, he exhorts them to avoid delay in fulfilling their vows in the first part of verse 4, "When you make a vow to God, you should not delay in fulfilling it. There is no pleasure with fools." This is a near quotation of Deuteronomy 23:21. His presumption is that they will make vows. However, he prohibits them from putting off the fulfillment of their vows. The reason that he gives is that "There is no pleasure with fools." When linked with the exhortation, this reason implies that putting off the fulfillment of a vow is foolish. Though not stated directly, the reason is that God will not be pleased with them if they foolishly put off fulfilling their vows. In fact, this may be a negative understatement that actually implies that God will be greatly displeased with them if they foolishly put off fulfilling their vows.

Second, the Teacher exhorts them to fulfill their vows in the second part of verse 4 and in verse 5, "Fulfill what you vow! It is better that you not vow than that you make a vow and you not fulfill it." He commands them to fulfill their vow and warns them that it would be better not to vow than to fail to fulfill a vow. From the perspective of those who sought to secure God's favor through a vow, they would have been more likely to get their way with God without making a vow, than making a vow and failing to fulfill it.

Finally, he exhorts them to avoid failing to fulfill their vows and making excuses in verse 6, "You should not allow your mouth to cause your flesh to sin and you should not say to the messenger, 'My vow was a mistake.' Why should God be angry with what you say and destroy the work of your hands?" His first prohibition is somewhat oddly stated. Presumably he means that they should not make a vow with their mouth that they do not keep in the flesh and thereby sin. The identification of their failure to keep their vows as sin provides one of the rationale for keeping their vows. His second prohibition forbids making excuses. A mistake is a minor error. However, as Peterson observes, "Far from being a negligible error, this failure to fulfill a sacred promise is a sin which will bring God's judgment" (Peterson, 116). The Teacher concludes with a rhetorical question that provides an additional rationale for keeping their vows and not making excuses. This rhetorical question is of the type that implies that there is no good reason. Therefore, it is equivalent to the exclamation, "It doesn't make sense to make God angry so that he destroys the work of your hands!" Not only will they not get what they want from God but he will destroy what they are seeking to do. Therefore, God's people should fulfill their vows without delay or excuse because God takes no pleasure in fools, it would be better for them if they had not vowed, and their sin may incite God's anger so that he destroys their work.

Exhortation to Fear God

The Teacher exhorts the readers to fear God in verse 7. He begins by warning them of the danger of dreams, vanities, and words multiplying, "Many dreams, vanities, and words multiply." Though not specifically stated, this line negatively evaluates the multiplication of words and implies the prohibition, "Don't multiply words." What kind of words does he prohibit? Again, in this context, the Teacher is probably prohibiting selfish prayers and oaths to gain God's favor. They are trying to bargain with God. The negative evaluation of multiplying words is found in the correlation of words with dreams and vanities. The multiplication of words is the result of grandiose and meaningless aspirations. He concludes by commanding them to fear God, "therefore, fear God!" Humbly fearing God is the antidote to self-absorbed ambitions. As Fox concludes, "Fearing God is the antithesis of the negligence implied by thoughtless vowing and vain excuses" (Fox, 233). Therefore, God's people should fear God rather than bargain with him to get what they want because words multiply with grandiose and meaningless aspirations.

Application of the Message

Establishing Correspondence

Christians today also sometimes think that they can manipulate God into supporting their ambitions through their worship, prayers, and vows. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

There is only one minor element of a contextualized nature in this passage that requires that its message be adjusted when applied to the modern situation. Christians today do not offer the sacrifices prescribed in the Law for the people of Israel. However, they do worship God and sometimes regard their worship of God as a means for securing his favor. Therefore, the statements of the applied message that follow vary slightly from the statements of the message in the original context.

Adjusting the Message

Christians should be cautious and listen when they go to God's house rather than offer insincere worship to gain God's favor because this is foolish and sinful. Christians should not make rash and hasty vows to gain God's favor because God is in heaven and they are on earth and the more they talk the greater the likelihood that they will say something foolish. Christians should fulfill their vows without delay or excuse because God takes no pleasure in fools and it would be better for them if they had not vowed, since their failure to fulfill their vow is a sin and may incite God's anger so that he destroys their work. Christians should fear God rather than bargain with him to get what they want because words multiply with grandiose and meaningless aspirations.

Communication of the Message

**Title** : GUARD YOUR STEPS

**Objective** : The objective of this message is to encourage Christians to fear God rather than trying to manipulate him through their worship, prayers, and vows.

**Proposition** : Christians should fear God rather than try to manipulate God with their worship, prayers, and vows because insincere worship is foolish, he is in heaven and they are on earth, they may incite his anger so he destroys what they are doing.
Introduction

People today sometimes think that they can manipulate God into supporting their ambitions through their worship, vows, and bargaining. People throughout history have had similar misunderstandings of religion. _Story of a Man Who Tried to Manipulate God to Get What He Wanted._ The Teacher wrote Ecclesiastes 5:1-7 to discourage people from offering sacrifices and making insincere vows in order to secure God's help to achieve their ambitions and to encourage them to keep the vows that they have made. _Read Ecclesiastes 5:1-7._

I. Christians should not try to manipulate God with their worship because insincere worship is foolish and sinful.

A. The Teacher exhorts worshipers not to try to manipulate God with their worship in verse 1.

B. He commands them to be cautious and approach God respectfully rather than offer foolish sacrifices, "Guard your steps when you go to the house of God, "coming near to listen rather than to offer the sacrifice of fools." In this context he is commanding them to approach God cautiously and respectfully rather than trying to manipulate him with their insincere worship.

C. He identifies their sacrifices as foolish "the sacrifice of fools" and asserts that they are sinning unwittingly, "because none of them know that they do evil."

D. _Illustration of Insincere Worship Aimed at Manipulating God_

E. Application--Therefore, we should be cautious and listen when they go to God's house rather than worship insincerely in order to gain God's favor because this is foolish and evil.

II. Christians should not try to manipulate God with insincere vows because he is in heaven and they are on earth and they are likely to say something foolish.

A. The Teacher exhorts worships not to try to manipulate God with vows in verses 2-3.

B. He discourages them from trying to manipulate God with vows by commanding them to avoid rash and hasty words in the first part of verse 2, "You should not be rash with your mouth and your heart should not be hasty to bring a word before God." In this context these rash and hasty words are probably vows made to secure God's favor. By describing their vows as rash and hasty, he negatively evaluates and discourages these vows. Rash and hasty words are words that are spoken without taking the time to consider the ramifications of what is said.

C. He discourages them from trying to manipulate God with their vows by describing the exalted position of God over man in the second part of verse 2, "For God is in heaven and you are on earth; therefore, your words should be few." To try to manipulate God is disrespectful.

D. He discourages them from trying to manipulate God with their vows by warning of the danger of saying something foolish in verse 3, "For as a dream comes with much busyness, so the speech of a fool with many words."

E. _Illustration of Someone Trying to Manipulate God with Vows_

F. Application--Therefore, we should not try to manipulate God with insincere vows because God is in heaven and we are on earth and we are likely to say something foolish.

III. Christians should fulfill their vows without delay or excuse because they may make God angry so that he destroys what they are doing.

A. The Teacher worshipers not to delay fulfilling their vows because God will not be pleased in the first part of verse 4, "When you make a vow to God, you should not delay in fulfilling it. There is no pleasure with fools."

B. The Teacher exhorts them to fulfill their vows because they would be more likely to get what they want if they had not made a vow in the second part of verse 4 and in verse 5, "Fulfill what you vow! It is better that you not vow than that you make a vow and you not fulfill it."

C. The Teacher exhorts them not to fail to fulfill their vows and make excuses because it is a sin and God will be angry and destroy what they are doing in verse 6, "You should not allow your mouth to cause your flesh to sin and you should not say to the messenger, 'My vow was a mistake.' Why should God be angry with what you say and destroy the work of your hands?"

D. _Illustration of Someone Who Makes an Insincere Vow_

E. Therefore, we should fulfill our vows without delay or excuse because God we may make God angry so that he destroys our what we are doing.

IV. Christians should fear God rather than try to bargain with him to get what they want because words multiply with grandiose and meaningless aspirations.

A. The Teacher exhorts the readers to fear God in verse 7.

B. He begins by warning them of the danger of dreams, vanities, and words multiplying, "Many dreams, vanities, and words multiply." Though not specifically stated, this line negatively evaluates the multiplication of words and implies the prohibition, "Don't multiply words." What kind of words does he prohibit? In this context the Teacher is probably discouraging attempts to bargain with God. The negative evaluation of multiplying words is found in the correlation of words with dreams and vanities. The multiplication of words is the result of grandiose and meaningless aspirations.

C. He concludes by commanding them to fear God, "therefore, fear God!"

D. _Illustration of Someone Trying to Bargain with God_

E. Application--Therefore, we should fear God rather than bargain with him to get what we want because words multiply with grandiose and meaningless aspirations.

Conclusion

People today sometimes think that they can manipulate God into supporting their ambitions through their worship, vows, and bargaining. People throughout history have had similar misunderstandings of religion. The Teacher wrote Ecclesiastes 5:1-7 to discourage people from offering sacrifices, making insincere vows, and bargaining in order to secure God's help to achieve their ambitions and to encourage them to fear God and keep the oaths that they have made. We should not try to manipulate God with our worship because insincere worship is foolish and sinful. We should not try to manipulate God by making insincere vows because he is in heaven and we are on earth and we are likely to say something foolish. We should fulfill our vows without delay or excuse because God may make God angry so he destroys what we are doing. Wu should fear God rather than try to bargain with him to get what we want because words multiply with grandiose and meaningless aspirations.

### CHAPTER SIX

### ONE WHO LOVES MONEY IS NEVER SATISFIED

### Ecclesiastes 5:8-20 (5:7-19)

Though this passage contains some diverse elements, it is united by its concern for combating obsession with ambition (See Situation and Purpose). I have included verses 18-20 because they provide the positive alternative to obsession with ambition. The numbering of the chapter and verses is different in the English and Hebrew texts. I have followed the chapter and verses of the English text and put the chapter and verses of the Hebrew text in parenthesis.

Study of the Passage

Text and Translation

5:8(5:7)If you see oppression of the poor in a district and judgment and justice chopped off, you should not be surprised at the matter, for a high one is watched by a higher one and there are higher ones over them. 9(8)The profit from the land is in all, a king to a cultivated field.

10(9)One who loves money is never satisfied with money;

One who loves revenue is never satisfied with gain.

This also is meaningless.

11(10)As good increases so do those who consume it

and what gain is it to its owner, except to look with his eyes?

12(11)The sleep of the laborer is sweet, whether he eats little or much;

But the surplus of the rich does not allow him rest for him to sleep.

13(12)There is a sickening evil I have seen under the sun: Riches hoarded by their owner to his harm, 14(13)or riches that perish through a bad business venture and he has a son, but there is nothing in his hand. 15(14)He came from his mother's womb naked, he will again go as he came. He will carry nothing from his toil that he can bring in his hand. 16(15)This also is a sickening evil: Just exactly as he came, so he will go. So what is the gain for him, who toils for the wind? 17(16)Also all his days he eats in darkness and is exceedingly angry, afflicted, and enraged.

5:18(17)Behold what I myself have seen is good, which is proper--to eat, and drink, and to see the good in all his toil that he toils under the sun the few days of his life that God has given him--for this is his designated portion. 19(18)Moreover, every man to whom God gives riches and possessions, and empowers him to consume them, to accept his designated portion, and to enjoy his work--this is the gift of God. 20(19)For he will not reflect on the days of his life since God keeps him occupied with the joy of his heart.

Situation and Purpose

The passage reflects a situation in which the readers were in danger of becoming obsessed with ambition for wealth. This situation is reflected in the Teacher's observation and negative evaluation of ambition for wealth that results in oppression in verses 8-9. The wise saying in verse 10 reflects this situation through its negative evaluation of the love of money and revenue. The wise saying in verse 11 reflects this situation with its negative evaluation of goods increasing. The wise saying in verse 12 reflects this situation with its negative evaluation of the surplus of the rich. The observations in verses 13-17 reflect this situation with their negative evaluation of riches hoarded. The result of their ambition for more was that they were dissatisfied with their lot in life. Verses 18-20 reflect this situation by commending satisfaction. The purpose of this passage was to discourage the readers from being obsessed with ambition for wealth and to encourage them to be satisfied with their lot in life.

Literary Context and Role

This passage warns against ambition and striving for more and commends enjoyment and satisfaction. This passage reinforces other passages that discourage obsession with ambition in 1:3-2:26, 3:1-22, 4:1-16, 6:1-12, 7:13-18, and 9:1-12. However, these warnings against ambition and striving are balanced by commendations of wisdom and wise teaching in 7:7-12, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6 and especially the commendations of hard work and enterprise in 10:12-20 and 11:1-6. The commendation of satisfaction and enjoyment in this passage reinforces similar commendations in 1:3-2:26 (24-26), 3:1-22 (12-13, 22), 8:10-17 (15), 9:1-12 (7-10), and 11:7-12:7 (11:7-8a, 9a, and 10). However, these commendations of satisfaction and enjoyment are balanced by commendations of soberness and preparation for old age and death in 7:1-12, 11:7-12:7, and 12:8-14.

Form and Function

The passage can be classified as a wise observation or reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. The Teacher observes that ambition for wealth results in oppression (8), people are never satisfied with wealth (10), goods only attract people to consume them and are good for nothing but to look at (11), the surplus of the rich does not enable them to sleep (12), wealth can be harmful (13) and is insecure (14), wealth is only valuable for this life (15-16) and even then it causes despair and resentment (17). Therefore, these verses imply the prohibition, "Do not be obsessed with ambition for wealth." Actually, at least three verses in this passage are actually wise sayings (10-12). However, these wise sayings function in much the same way as observations and reflections. The Teacher observes and evaluates positively being satisfied with simple pleasures like food, drink, and work in verses 18-20. Therefore, these verses imply the command, "Be satisfied with what you have."

Strategy and Structure

The passage is structured to discourage obsession with ambition for more and encourage satisfaction with what God has provided. The Teacher begins by discouraging ambition for more from several different perspectives. First, the Teacher discourages obsession with ambition for wealth by observing the oppression and injustice resulting from ambition for wealth. Second, he discourages obsession with ambition for wealth by observing that ambition for wealth is never satisfied and meaningless. Third, he discourages obsession with ambition for wealth by observing that goods only attract consumers and are good for nothing except to look at. Fourth, he discourages obsession with ambition for wealth by observing that the surplus of the rich does not enable him to sleep. Fifth, he discourages obsession with ambition for wealth by observing that hoarded wealth is harmful, insecure, and transitory. Sixth, he discourages obsession with ambition for wealth by observing that wealth is without value after death and causes despair and resentment in life. Finally, the Teacher concludes by commending satisfaction with one's designated portion.

I. The Oppression and Injustice Caused by Ambition for Wealth (8-9)

A. The Prevalence of Oppression and Injustice (8a)

B. The Reason for Oppression and Injustice (8b-9)

II. The Impossibility of Ambition for Wealth Being Satisfied (10)

A. The Impossibility of Ambition for Wealth Being Satisfied

B. Evaluation of the Teacher--Meaningless

III. The Absence of Good Resulting from Increased Goods (11)

A. Goods Attracts Consumers

B. Goods Are Good for Nothing Except to Look at

IV. The Inability of the Surplus of the Rich Man to Allow Him Rest (12)

A. The Rest of the Laborer whether He Eats Little or Much

B. The Restlessness of the Rich in Spite of His Surplus

V. The Evil, Harmfulness, Insecurity, and Transitory Nature of Wealth (13-15)

A. Introduced as a Sickening Evil (13a)

B. The Harmfulness of Riches Hoarded by Their Owner (13b)

C. The Danger of Losing Riches through a Bad Business Venture (14)

D. The Inability of People to Take Riches with Them when They Die (15)

VI. The Evil, Futility, Despair, and Resentment Resulting from Obsession with Ambition (16-17)

A. Introduced as another Sickening Evil (16a)

B. The Lack of Gain from Wealth after Death (16b)

C. The Despair and Resentment Resulting from Wealth while Living (17)

VII. Commendation of Satisfaction and Enjoyment (18-20)

A. Satisfaction and Enjoyment Is Good and Proper (18)

B. Satisfaction and Enjoyment Is the Gift of God (19)

C. Satisfaction and Enjoyment Results in Peace of Mind and Joy of Heart (20)

Message or Messages

God's people should not be obsessed with ambition for wealth because ambition for wealth is the reason for the oppression and injustice so prevalent in society. God's people should not be obsessed with ambition for wealth because they will never be satisfied and is meaningless. God's people should not be obsessed with ambition for wealth because goods only attract more people to consume them and are good for nothing except to look at. God's people should not be obsessed with ambition for wealth because the laborer has rest even though he has little, but the rich man has no rest even though he has much. God's people should not be obsessed with ambition for wealth because riches are a sickening evil since they are a harmful to people while they live, they perish through bad business ventures, and they cannot be taken with them and are of no benefit to them after they die. God's people should not be obsessed with ambition for wealth because their wealth will be of no gain to them after they die and they will be filled with anger and resentment while they live. God's people should be satisfied with and enjoy what they have because this is good and proper, the gift of God , and results in peace of mind and joy of heart.

Analysis of the Details

The Oppression and Injustice Caused by

Ambition for Wealth

The Teacher discourages ambition for wealth by observing the oppression and injustice caused by ambition for wealth in verses 8-9. He observes the prevalence of oppression and injustice in the first part of verse 8, "If you see oppression of the poor in a district and judgment and justice chopped off, you should not be surprised at the matter." He explains the reasons for oppression and injustice in the second part of verse 8 and in verse 9. First, he explains that society is structured in such a way as to encourage oppression, "for a high one is watched by a higher one and there are higher ones over them." Each layer of authority in society puts pressure on the layers below and as a result those who are on the bottom of the social structure are squashed. As Whybray concludes, "Thus there is no reason to be amazed that injustice is not corrected, since appeal to a higher authority has no chance of success" (Whybray, 97). Second, he explains that ambition is the underlying cause of this pressure, "The profit from the land is in all, a king to a cultivated field." Everything is regarded as an opportunity to exploit, whether a king or a cultivated field. Therefore, God's people should not be ambitious for wealth because ambition for wealth is the reason for the oppression and injustice so prevalent in society.

The Impossibility of Ambition for Wealth

Being Satisfied

The Teacher discourages ambition for wealth by observing that ambition for wealth is impossible to satisfy and meaningless in verse 10. He begins with a wise saying that observes that ambition for wealth is impossible to satisfy, "One who loves money is never satisfied with money; one who loves revenue is never satisfied with gain." The negative translated "never" denies absolutely that love of money and revenue can ever be satisfied. The repetition of the same denial using only slightly different words intensifies the denial that love of money and revenue can ever be satisfied. As Fox observes, "Money should be a means, not an end in itself, for if one heads for riches the horizon ever recedes" (Fox, 235). The Teacher concludes with his personal evaluation of ambition for wealth, "This also is meaningless." The word translated "meaningless" comes from a root that means "vapor" or "breath" and indicates that ambition for wealth is insubstantial and without value. Therefore, God's people should not be ambitious for wealth because those who are ambitious for wealth will never be satisfied and it is meaningless.

The Absence of Good Resulting from

Increased Goods

The Teacher discourages ambition for wealth by observing that no good results from increased goods in verse 11. He begins by observing that goods only attract others to consume them, "As good increases so do those who consume it." He does not explain who these people are. They could be family and friends as well as creditors. As Longman concludes, the point is that "the one who has the wealth seldom has the opportunity to really enjoy its fruits" (Longman, 165). The Teacher concludes with a rhetorical question that implies that goods are good for nothing except to look at, "And what gain is it to its owner, except to look with his eyes?" This is the type of rhetorical question that implies an emphatic negative reply and is equivalent to the exclamation, "Goods are of no gain for their owner, except to look at with his eyes!" The only gain for their owner is that he can admire them. Though not specifically stated, the assumption is that this is an insignificant benefit. Therefore, God's people should not be ambitious for wealth because goods only attract more people to consume them and are good for nothing except to look at.

The Inability of the Surplus of the Rich

Man to Allow Him Rest

The Teacher discourages ambition for wealth by observing that the surplus of the rich man is unable to allow him rest in verse 12. He begins by observing that the laborer is able to rest even though he doesn't have much to eat, "The sleep of the laborer is sweet, whether he eats little or much." He concludes by observing that the rich man is restless in spite of his surplus, "But the surplus of the rich does not allow him rest for him to sleep." The sweet sleep of the laborer contrasts with the restlessness of the rich. Ironically, the laborer's sleep is sweet even if he has little to eat, presumably because he is tired from working so hard. Also ironically, the rich are unable to sleep even though they have more than enough, presumably because they are so consumed with ambition that they cannot take their minds off how they are going to get more and protect what they have. Whatever the reason for the sweet sleep of the laborer and the restlessness of the rich, the point is that restful sleep is not based on how much wealth a person has. Therefore, God's people should not be ambitious for wealth because the laborer has rest even though he has little, but the rich man has no rest even though he has much.

The Evil, Harm, Insecurity, and Transitory

Nature of Wealth

The Teacher discourages ambition for wealth by observing that wealth is evil, harmful, insecure, and transitory in verses 13-15. First, he introduces his observations by evaluating what he is about to describe as a sickening evil in the first part of verse 13, "There is a sickening evil I have seen under the sun." Second, he observes that riches are a sickening evil because they are harmful in the second part of verse 13, "Riches hoarded by their owner to his harm." Though he does not explain the nature of the harm caused by hoarded riches, he probably means that the owner is so worried about the security of his wealth and how he is going to use it that it gives him no pleasure and in fact diminishes the quality of his life. Third, he observes that riches are a sickening evil because they can be lost through bad business ventures in verse 14, "or riches that perish through a bad business venture and he has a son, but there is nothing in his hand." The Teacher takes his argument a step further. Not only is wealth harmful to its owner while he lives, it is insecure and may be of no benefit to his heir when he dies. It is here today and gone tomorrow. Finally, he observes that riches are a sickening evil because people are unable to take riches with them when they die in verse 15, "He came from his mother's womb naked, he will again go as he came. He will carry nothing from his toil that he can bring in his hand." The Teacher takes his argument yet another step further. Not only is wealth harmful to its owner while he lives and insecure so that it may be of no benefit to his heir when he dies, but it is of no benefit to its owner when he dies either. Hence the popular saying "You can't take it with you." Therefore, God's people should not be ambitious for wealth because riches are a sickening evil since they harmful to people while they live, they perish through bad business ventures, and they cannot be taken with them and are of no benefit to them after they die.

The Evil, Futility, Despair, and Resentment Resulting

From Obsession with Ambition

The Teacher discourages obsession with ambition for wealth by observing the evil, futility, despair, and resentment that result from ambition for wealth in verses 16-17. First, he introduces his observations by calling what he is about to describe a sickening evil in the first part of verse 16, "This also is a sickening evil." Second, he explains that wealth is a sickening evil because it is of no gain after death in the second part of verse 16, "Just exactly as he came, so he will go. So what is the gain for him, who toils for the wind?" The first part of this verse echoes his observation in verse 15. Riches are of no benefit to someone when they die. He reinforces this observation with a rhetorical question. This rhetorical question is of the type that implies an emphatic negative response and is equivalent to the exclamation, "There is no gain for him since he toils for the wind!" Finally, he explains that wealth is a sickening evil because it results in despair and resentment while living in verse 17, "Also all his days he eats in darkness and is exceedingly angry, afflicted, and enraged." As in the previous section, the Teacher emphasizes that wealth is of no benefit in death or even in life. Though a man may have wealth, he finds no satisfaction in his wealth. In fact, he is filled with anger and resentment, presumably because of his frustration at having so much and yet being so miserable. Garrett suggests, "The 'darkness' in which the miser eats is metaphorical for isolation and joylessness" (Garrett, 314-315). Therefore, God's people should not be ambitious for wealth because their wealth will be of no gain to them after they die and they will be filled with anger and resentment while they live.

Commendation of Satisfaction and Enjoyment

The Teacher commends satisfaction and enjoyment in verses 18-20. First, he commends satisfaction and enjoyment because it is good and proper in verse 18, "Behold what I myself have seen is good, which is proper--to eat, and drink, and to see the good in all his toil that he toils under the sun the few days of his life that God has given him--for this is his designated portion." This commendation of seeking satisfaction in simple pleasures is similar to others. However, this commendation is more positive than most since he evaluates finding satisfaction in simple pleasures as being good and proper rather than just as good as it gets. The reason that it is good and proper is that it is "his designated portion." Whatever a person has is what God has determined he will have.

Second, the Teacher commends satisfaction and enjoyment because it is the gift of God in verse 19, "Moreover, every man to whom God gives riches and possessions, and empowers him to consume them, to accept his designated portion, and to enjoy his work--this is the gift of God." This is not just a repetition of what he has already said. God not only gives people their designated portion, but he also enables them to accept or be satisfied with and enjoy what they have. God is essential for satisfaction and enjoyment. Without God satisfaction and enjoyment is impossible.

Finally, the Teacher commends satisfaction and enjoyment because it results in peace of mind and joy of heart in verse 20, "For he will not reflect on the days of his life since God keeps him occupied with the joy of his heart." Though not specifically stated, the Teacher clearly implies that reflection on life is evil. Therefore, he probably is referring to despair that people feel as they brood over the trials of life. However, God enables them to enjoy their lives to the extent that they don't have time to think about the negative. He emphasizes the depth of the joy of those who are content with their designated portion. The joy comes from their heart, the core of their being. Therefore, God's people should be satisfied with and enjoy what they have because this is good and proper, the gift of God, and results in peace of mind and joy of heart.

Application of the Message

Establishing Correspondence

Christians today often become obsessed with ambition for wealth. As a result, they fail to experience true satisfaction in life. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should not be ambitious for wealth because ambition for wealth is the reason for the oppression and injustice so prevalent in society. Christians should not be ambitious for wealth because those who are ambitious for wealth will never be satisfied and is meaningless. Christians should not be ambitious for wealth because goods only attract more people to consume them and are good for nothing except to look at. Christians should not be ambitious for wealth because the laborer has rest even though he has little, but the rich man has no rest even though he has much. Christians should not be ambitious for wealth because riches are a sickening evil since they are a harmful to people while they live, they perish through bad business ventures and may not benefit their heir, and they cannot be taken with them and are of no benefit to them after they die. Christians should not be ambitious for wealth because their wealth will be of no gain to them after they die and they will be filled with anger and resentment while they live. Christians should be satisfied with and enjoy what they have because this is good and proper, the gift of God, and results in peace of mind and joy of heart.

Communication of the Message

**Title** : ONE WHO LOVES MONEY IS NEVER SATISFIED

**Objective** : The objective of this message is to encourage Christians to be satisfied with what God has given them rather than be obsessed with ambition for more.

**Proposition** : Christians should not be ambitious for wealth but be satisfied with and enjoy what they have because ambition for wealth is the reason for oppression and injustice, their ambition for wealth will never be satisfied, no good results from increased goods, the rich man has no rest even though he has much, riches are harmful to the living and of no use to the dead, and being satisfied and enjoying life is good and proper, the gift of God, and results in peace of mind and joy of heart.
Introduction

People today often become obsessed with ambition for wealth. They think that by accumulating wealth they will be able to get all the things they want and really enjoy life. Ironically, because they are obsessed with ambition for wealth, they fail to experience true satisfaction in life. _Story of a Young Couple that Sought Happiness through Obsession with Wealth._ People in the time of the Teacher also failed to experience true satisfaction because they were obsessed with ambition for wealth. The Teacher wrote Ecclesiastes 5:8-20 to discourage them from being obsessed with ambition for wealth and to encourage them to be satisfied with their lot in life. _Read Ecclesiastes 5:8-20._

I. Christians should not be obsessed with ambition for wealth because it is the reason for oppression and injustice.

A. The Teacher observes the prevalence of oppression and injustice in the first part of verse 8, "If you see oppression of the poor in a district and judgment and justice chopped off, you should not be surprised at the matter."

B. He explains the reasons for oppression and injustice in the second part of verse 8 and in verse 9, "for a high one is watched by a higher one and there are higher ones over them. The profit from the land is in all, a king to a cultivated field."

C. _Illustration of the Oppression and Injustice resulting from Obsession with Ambition_

D. Application--Therefore, we should not be obsessed with ambitious for wealth because ambition for wealth is the reason for the oppression and injustice so prevalent in society.

II. Christians should not be obsessed with ambition for wealth because they will never be satisfied.

A. The Teacher discourages ambition for wealth by observing that ambition for wealth is impossible to satisfy in in verse 10, "One who loves money is never satisfied with money; one who loves revenue is never satisfied with gain."

B. The Teacher concludes with his personal evaluation of ambition for wealth, "This also is meaningless."

C. _Illustration of Someone with an Insatiable Appetite for Wealth_

D. Application--Therefore, we should not be obsessed with ambitious for wealth because we will never be satisfied.

III. Christians should not be obsessed with ambition for wealth because no good results from increased goods.

A. The Teacher discourages obsession with ambition for wealth by observing that no good results from increased goods in verse 11.

B. He observes that goods only attract others to consume them, "As good increases so do those who consume it."

C. He concludes with a rhetorical question that implies that goods are good for nothing except to look at, "And what gain is it to its owner, except to look with his eyes?"

D. _Illustration of Scrooge McDuck and His Pile of Money_

E. Application--Therefore, we should not be obsessed with ambition for wealth because no good results from increased goods.

IV. Christians should not be obsessed with ambition for wealth because the rich man has no rest even though he has much.

A. The Teacher discourages obsession with ambition for wealth by observing that the surplus of the rich man is unable to allow him rest in verse 12, "The sleep of the laborer is sweet, whether he eats little or much, but the surplus of the rich does not allow him rest for him to sleep."

B. _Illustration of a Man Who Could Not Sleep because of His Wealth_

C. Application--Therefore, we should not be obsessed with ambition because the rich man has no rest though he has much.

V. Christians should not be obsessed with ambition for wealth because riches are harmful to the living.

A. The Teacher discourages obsession with ambition by observing that hoarded riches are a sickening evil in verse 13, "There is a sickening evil I have seen under the sun, riches hoarded by their owner to his harm or riches that perish through a bad business venture." He is so worried about the security of his wealth and how he is going to use it that it gives him no pleasure and in fact diminishes the quality of his life.

B. He describes more fully the results of obsession with ambition for wealth in verse 17, "Also all his days he eats in darkness and is exceedingly angry, afflicted, and enraged." He is filled with anger and resentment because he has so much and yet is so miserable.

C. _Illustration of a Wealthy Man Who Is Filled with Anger and Resentment_

D Application--We should not be obsessed with ambition for wealth because riches are harmful to the living.

VI. Christians should not be obsessed with ambition for wealth because riches are of no use to the dead.

A. The Teacher discourages obsession with ambition by observing that people are unable to take riches with them when they die in verse 15, "He came from his mother's womb naked, he will again go as he came. He will carry nothing from his toil that he can bring in his hand." Hence the popular saying "You can't take it with you."

B. He emphasizes that that obsession with wealth is futile since riches are of no use to the dead in verse 16, "Just exactly as he came, so he will go. So what is the gain for him, who toils for the wind?"

C. _Illustration of a Wealthy Man Who Discovered that He Was Dying_

D. Application--Therefore, we should not be obsessed with ambition for wealth because riches are of no use to the dead.

VII. Christians should be satisfied with and enjoy what they have because this is good and proper, the gift of God, and results in peace of mind and joy of heart.

A. The Teacher encourages people to be satisfied with and enjoy what they have because it is good and proper in verse 18, "Behold what I myself have seen is good, which is proper--to eat, and drink, and to see the good in all his toil that he toils under the sun the few days of his life that God has given him--for this is his designated portion."

B. He explains that satisfaction with one's designated portion is the gift of God in verse 19, "Moreover, every man to whom God gives riches and possessions, and empowers him to consume them, to accept his designated portion, and to enjoy his work--this is the gift of God."

C. He explains that satisfaction with one's designated portion results in peace of mind and joy of heart in verse 20, "For he will not reflect on the days of his life since God keeps him occupied with the joy of his heart."

D. _Illustration of Someone Who Is Satisfied and Enjoying Life_

E. Application--Therefore, we should be satisfied with and enjoy what we have because this is good and proper, the gift of God, and results in peace of mind and joy of heart.

Conclusion

People today often become obsessed with ambition for wealth. They think that by accumulating wealth they will be able to get all the things they want and really enjoy life. Ironically, because they are obsessed with ambition for wealth, they fail to experience true satisfaction in life. People in the time of the Teacher also failed to experience true satisfaction because they were obsessed with ambition for wealth. The Teacher wrote Ecclesiastes 5:8-20 to discourage them from being obsessed with ambition and to encourage them to be satisfied with and enjoy their lot in life. We should not be obsessed with ambition for wealth because it is the reason for the oppression and injustice so prevalent in society. We should not be obsessed with ambition for wealth because we will never be satisfied. We should not be obsessed with ambition for wealth because no good results from increased goods. We should not be obsessed with ambition for wealth because the rich man has no rest even though he has much. We should not be obsessed with ambition for wealth because riches are harmful to the living. We should not be obsessed with ambition for wealth because riches are no use to the dead. We should be satisfied with and enjoy what we have because this is good and proper, the gift of God, and results in peace of mind and joy of heart.

### CHAPTER SEVEN

### BETTER WHAT THE EYE SEES

### Ecclesiastes 6:1-12

Though the passage contains some diverse elements, it is united by its concern for encouraging satisfaction, or perhaps more accurately discouraging dissatisfaction (See Situation and Purpose).

Study of the Passage

Text and Translation

6:1There is an evil that I have seen under the sun and it is much upon men: 2There is a man whom God gives riches, possessions, and honor and there is nothing lacking in his life of all that he desires, but God does not empower him to consume it because a foreigner consumes it. This is meaningless, a sickening evil.

3If a man has a hundred children and lives many years so that many are the days of his years; yet he himself does not enjoy the goodness and there is also no burial for him, I say that a miscarriage is better than him. 4For in meaninglessness it comes and in darkness it goes, and in darkness its name is shrouded. 5Also, it has not seen the sun or known anything, yet more rest for this one than that one, 6even if he lives a thousand years twice but does not see goodness. Are not all going to the same place?

7All man's toil is for his mouth, yet his flesh is never full. 8For what is the advantage for a wise man over a fool? What is it for a poor man to know how to act before those who are? 9Better what the eye sees than the going about of the soul. This also is meaningless, an aspiration for the wind.

10Whatever is has been called its name already, and what man is, is known and he is not able to contend with one who is stronger than he. 11For the more the words, the more meaninglessness and what is the advantage for man? 12For who knows what is good for a man while he lives during the few days of his meaningless life that he passes like a shadow? Who can reveal to man what will be after him under the sun?

Situation and Purpose

The passage reflects a situation in which the readers were in danger of becoming dissatisfied with their lot in life. This danger is reflected in the Teacher's observation and evaluation of the life of a man whom God gives abundance but does not enable him to consume it in verses 1-2; his observation and evaluation of the life of a man who lives long and has many children but does not enjoy goodness in verses 3-6; his observation that man's efforts and wisdom are nullified by dissatisfaction in verses 7-9; and his observation that man is in no position to complain to God about his situation in 10-12. The purpose of the passage is to encourage the readers to be satisfied with what God has given them rather than being dissatisfied and longing for more.

Literary Context and Role

This passage warns against obsession with ambition. This passage reinforces other passages that discourage obsession with ambition in 1:3-2:26, 3:1-22, 4:1-16, 7:13-18, and 9:1-12. However, these warnings against ambition and striving are balanced by commendations of wisdom and wise teaching in 7:1-12, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6 and especially the commendations of hard work and enterprise in 10:12-20 and 11:1-6. In addition, by warning against dissatisfaction, this passage implicitly commends satisfaction. The implicit commendation of satisfaction and enjoyment in this passage reinforces the commendations of satisfaction in 1:3-2:26 (24-26), 3:1-22 (12-13, 22), 5:8-20 (18-20), 8:10-17 (15), 9:1-12 (7-10), and 11:7-12:7 (11:7-8a, 9a, and 10). Indeed, this passage is very closely related to the commendation of satisfaction in 5:8-20. However, these commendations of satisfaction and enjoyment are balanced by commendations of soberness and preparation for old age and death in 7:1-12, 11:7-12:7, and 12:8-14.

Form and Function

The passage can be classified as a wise observation or reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. In this passage, the Teacher observes and evaluates negatively being dissatisfied with what God has given and longing for more. Therefore, the passage implies the command/prohibition, "Be satisfied with what you have been given rather than being dissatisfied and longing for more."

Strategy and Structure

The passage is structured to discourage dissatisfaction with what God has given and longing for more from several perspectives. First, he observes the evil of someone being given his desires, but not being allowed to enjoy them. Second, he observes the superiority of a miscarriage to someone who does not enjoy the goodness given to him. Third, he observes the inability of man's efforts and wisdom to satisfy him. Finally, he observes that man is unable to contend with God.

I. The Evil of a Man Being Given His Desires but not Being Allowed to Enjoy Them (6:1-2)

A. Introduction and Preliminary Evaluation as a Prevalent Evil (1)

B. Observation of a Man Being Given His Desires but not Being Allowed to Enjoy Them (2a)

C. Concluding Evaluation as a Meaningless and Sickening Evil (2b)

II. The Superiority of a Miscarriage to a Man Who Does not Enjoy the Goodness Given to Him (6:3-6)

A. The Superiority of a Miscarriage to a Man who Does not Enjoy Life (3)

B. Explanation of the Superiority of a Miscarriage to a Man Who Does not Enjoy Life (4-6b)

C. The Common Destiny of a Miscarriage and a Man (6b)

III. The Inability of Man's Efforts and Wisdom to Satisfy Him (7-9)

A. The Inability of Man's Efforts to Satisfy Him (7)

B. The Inability of Man's Wisdom to Give Him an Advantage (8)

C. The Superiority of What One Sees to the Roving of the Soul (9)

IV. The Inability of Man to Contend with God (6:10-12)

A. The Established and Known Limits of Man (10a)

B. The Inability of Man to Contend with One Stronger (10b)

C. The Meaninglessness and Futility of Man's Words (11)

D. Man's Ignorance of What Is Good in Life and What Will Happen after Death (12)

Message or Messages

God's people should be satisfied with what they have because sometimes God will not allow a man to enjoy what he has given him, which is meaningless and tragic. God's people should be satisfied with what they have because even a miscarriage is superior to a man who does not enjoy the goodness that God has given him. God's people should be satisfied with what they have rather than be ambitious for more because man's efforts and wisdom cannot satisfy him and what they have is superior to restlessly searching for something that will satisfy them. God's people should be satisfied with their appointed share rather than contend with God because man has established and known limits, man is unable to contend with God who is stronger, man's words are meaningless and futile, and only God knows what is good for man and can reveal what will happen after death.

Analysis of the Details

The Evil of a Man not Being Allowed to Enjoy

What Has Been Given to Him

The Teacher encourages satisfaction by observing the tragedy of a man not being allowed to enjoy what has been given to him in verses 1-2. First, he introduces his observation by evaluating it as a prevalent evil in verse 1, "There is an evil that I have seen under the sun and it is much upon men." In this case "evil" is probably used in the sense of tragic. The phrase translated "it is much upon men" is somewhat ambiguous. Many translations understand it to mean that this evil is a burdensome evil. However, the Teacher is probably emphasizing the prevalence of this evil. Second, he observes the evil of a man being given his desires but not being allowed to enjoy them in the first part of verse 2, "There is a man whom God gives riches, possessions, and honor and there is nothing lacking in his life of all that he desires, but God does not empower him to consume it because a foreigner consumes it." The Teacher emphasizes that all his desires have been given him. The implication of this observation is that just because a man has all his desires does not guarantee that he will be able to enjoy them. God does not enable everyone whom he has given riches, possessions, and honor to enjoy them. Sometimes God allows the land to fall into the hands of foreigners who plunder it. The implication is that if God does give them their desires and the ability to enjoy them, they should enjoy them. Finally, he concludes his observation by evaluating it as a meaningless and sickening evil in the second part of verse 2, "This is meaningless, a sickening evil." Though he doesn't understand this terrible tragedy, it is nonetheless part of the human experience. Therefore, God's people should be satisfied with what they have because God sometimes gives someone all he desires but he does not enable him to enjoy it.

The Superiority of a Miscarriage to a Man Who

Does not Enjoy the Goodness Given to Him

The Teacher encourages satisfaction by observing the superiority of a miscarriage to a man who does not enjoy the goodness given to him in verses 3-6. He asserts the superiority of a miscarriage to a man who does not enjoy the goodness of his life in verse 3, "If a man has a hundred children and lives many years so that many are the days of his years; yet he himself does not enjoy the goodness and there is also no burial for him, I say that a miscarriage is better than him." Children and long life were considered great blessings from God. However, people are often dissatisfied even with children and a long life. Even though God has blessed them, they often do not enjoy the good things that God has given them because they are so focused on their unrealized ambitions. A miscarriage, the Teacher maintains, is superior to these. Burial was also important in Hebrew society and was the responsibility of the children. The possibility that he may not be buried may indicate that he has so neglected his family that his children no longer feel responsible for burying him.

Teacher explains why a miscarriage is superior to a man who does not enjoy the goodness of his life in verses 4-6, "For in meaninglessness it comes and in darkness it goes, and in darkness its name is shrouded. Also, it has not seen the sun or known anything, yet more rest for this one than that one, even if he lives a thousand years twice but does not see goodness." The Teacher begins by emphasizing the wretchedness of a miscarriage. However, he then asserts that a man who is unable to see the goodness in his life is even more wretched. The miscarriage has never lived, but even if a man lives 2000 years he is more wretched than the miscarriage if he is unable to see the goodness in his life. A long life does not guarantee happiness; in fact, it only increases misery if one is unable to see the goodness in life. At least the miscarriage has rest. As Longman clarifies, "the stillborn never experiences the hardships and misery of the present life. In this way, the stillborn has rest, unlike the rich, who struggle continuously" (Longman, 171).

Finally, the Teacher asks a rhetorical question that justifies further his observation that a miscarriage is superior to a man who does not enjoy the goodness of his life at the end of verse 6, "Are not all going to the same place?" This rhetorical question is of the type that implies an emphatic positive reply and is equivalent to the exclamation, "All are going to the same place!" Though someone may live a long time, they will ultimately die and be buried like the miscarriage. Therefore, God's people should be satisfied with what they have because even a miscarriage is superior to a man who does not enjoy the goodness that God has given to him.

The Inability of Man's Efforts, Wisdom, and

Ambitions to Satisfy Him

The Teacher encourages his readers to be satisfied with what they have rather than be ambitious for more by observing the inability of a someone's efforts and wisdom to satisfy him in verses 7-9. He observes that man's efforts are unable to satisfy him in verse 7, "All man's toil is for his mouth, yet his flesh is never full." The Teacher contrasts the extent of man's efforts with the total lack of satisfaction that results. Even though everything that man does is directed at satisfying his desires, his desires are never satisfied.

The Teacher observes that man's wisdom is unable to give him an advantage in verse 8, "For what is the advantage for a wise man over a fool? What is it for a poor man to know how to act before those who are?" This verse consists of two rhetorical questions that are of the type that imply an emphatic negative reply. The first is equivalent to the exclamation, "There is no advantage for a wise man over a fool!" Though the second rhetorical question is somewhat ambiguous, it probably implies the exclamation, "It is of no advantage for a poor man to know how to act before those who are!" Again this implies that knowledge does not help people know how to live.

The Teacher observes the superiority of what one sees to the roving of the soul in verse 9, "Better what the eye sees than the going about of the soul. This also is meaningless, an aspiration for the wind." What the eye sees is that which one already has. Contentment with what one has is superior to "the going about of the soul." This phrase portrays the restless searching of man for that which satisfies. This restless searching is what the Teacher critiques as meaningless and an aspiration for the wind. This restless searching yields no substantial results and is futile. Longman concludes, "The general idea of the proverb is that what is present in hand is much better than what one only desires and does not have" (Longman, 175). Thus this proverb is a rough equivalent to the contemporary proverb, "A bird in the hand is worth two in the bush." However, the Teacher seems to be suggesting much more. This restless searching is the opposite of the peace and joy that people experience when they are content with what they have (See 5:20). It is flitting from one thing to another because nothing satisfies. Therefore, God's people should be satisfied with what they have rather than be ambitious for more because man's efforts and wisdom cannot satisfy him and being satisfied with what they have is superior to restlessly searching for that which cannot satisfy.

The Inability of Man to Contend with God

The Teacher encourages his readers to be content with what they have by observing the inability of man to contend with God in verses 10-12. He observes the limitations of man are established and well known in the first part of verse 10, "Whatever is has been called its name already, and what man is, is known." This allusion to Genesis links man to the rest of God's Creation. Adam named the animals that God created, but he himself was created and named by God. Thus, God established what man is when he created and named him. Since the Creation man has been known to be a limited and finite creature. As Murphy indicates, "Man's name is Adam, which means 'of the earth.' By this name he is known and understood; hence he is unable to contend with the God who created (or named) him" (Murphy, 58).

The Teacher observes that man is unable to contend with one stronger in the second part of verse 10, "and he is not able to contend with one who is stronger than he." Though not specifically stated, God is certainly the one who is stronger. After all, he is the Creator and man is the creation. If God has determined a man's designated portion, man is in no position to oppose God's will.

The Teacher observes the meaninglessness and futility of man's words in verse 11, "For the more the words, the more meaninglessness and what is the advantage for man?" In this context, these words are words of contention, arguing with God over one's fate. The Teacher stresses the futility of these words of contention. Their meaninglessness is in direct proportion to their number. Man is simply not in a position to argue with God over his fate. This observation ends with a rhetorical question. This rhetorical question is of the type that presumes an emphatic negative reply and is equivalent to the exclamation, "There is no advantage for man!" Man gains nothing by arguing about his fate with God.

Finally, the Teacher observes that only God knows what is good for man and can reveal to man what will happen after death in verse 12, "For who knows what is good for a man while he lives during the few days of his meaningless life that he passes like a shadow? Who can reveal to man what will be after him under the sun?" This verse contains two rhetorical questions. The first is equivalent to the exclamation, "Only God knows what is good for a man while he lives during the few days of his meaningless life that passes like a shadow!" Since only God knows what is good for man, man is in no position to argue with God about what is best. The second is equivalent to the exclamation, "Only God can reveal to man what will be after him under the sun!" Since only God can reveal what will happen when he dies, man is in no position to argue with God. Therefore, God's people should be satisfied with their appointed share rather than contend with God because man has established and known limits, man is unable to contend with God who is stronger, man's words are meaningless and futile, and only God knows what is good for man and can reveal what will happen after death.

Application of the Message

Establishing Correspondence

Christians today often become obsessed with ambition for wealth. As a result, they fail to experience true satisfaction in life. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage seems to be contextualized with regard to its perspective on life after death. The New Testament clearly reveals that those who put their faith in Jesus Christ will live with him forever. However, this passage maintains that man and a miscarriage are going to the same place (6) and that man is unable to know what happens after death (12). Nonetheless, this passage does not really deny life after death; it merely denies that one can know for certain what will happen after death. The Teacher is simply encouraging his readers to take the reality of death seriously. Other passages in Ecclesiastes do seem to argue from a perspective that rejects life after death. I offer three explanations of this perspective. First, the Teacher does not seem to be rejecting life after death so much as rejecting the notion that people can be certain of life after death. Second, the Teacher seems to be purposely arguing from the limited perspective of people rather than the limitless perspective of God. Third, the Teacher states his argument in a radical way so that his readers will take death seriously. Therefore, the Teacher's arguments remain valid for today even as they apply to Christians but should be stated in a moderated form.

Adjusting the Message

Christians should be satisfied with what they have because God sometimes gives a man all he desires but he does not enable him to enjoy it. Christians should be satisfied with what they have because a miscarriage is superior to a man who does not enjoy the goodness that God has given to him. Christians should be satisfied with what they have rather than be ambitious for more because man's efforts and wisdom cannot satisfy him and what they have is superior to restlessly searching for what cannot satisfy. Christians should be satisfied with their appointed share rather than contend with God because man has established and known limits, man is unable to contend with God who is stronger, man's words are meaningless and futile, and only God knows what is good for man and can reveal what will happen after death.

Communication of the Message

**Title** : THIS IS HIS DESIGNATED PORTION

**Objective** : The objective of this message is to encourage Christians to be satisfied with what they have rather than be obsessed with ambition for more.

**Proposition** : Christians should be satisfied with what they have rather than be ambitious for more because God sometimes does not allow people to enjoy what he has given them, if they do not enjoy what God has given them they would be better off having never been born, they cannot be satisfied through their own efforts, they are only human and unable to contend with God.
Introduction

It seems like some people are never satisfied. No matter how much they have it is never enough. As a result, they live joyless lives. _Illustration of a Man Who Was Never Satisfied_. People in the time of the Teacher also failed to experience happiness because they were never satisfied with what they had. The Teacher wrote Ecclesiastes 6:1-12 to encourage people to be satisfied with what God has given. _Read Ecclesiastes 6:1-12._

I. Christians should be satisfied with what they have because God sometimes gives someone all he desires but does not allow him to enjoy it.

A. The Teacher encourages people to be satisfied with what they have by observing the tragedy of a man not being allowed to enjoy what God has given him in verses 1-2, "There is an evil that I have seen under the sun and it is much upon men. There is a man whom God gives riches, possessions, and honor and there is nothing lacking in his life of all that he desires, but God does not empower him to consume it because a foreigner consumes it. This is meaningless, a sickening evil."

B. The implication of this observation is that if God has given us our desires and the ability to enjoy them, we should enjoy them.

C. _Illustration of Someone Whom God Gave Much but Did not Allow Him to Enjoy It_

D. Application--Therefore, we should be satisfied with what we have because God sometimes gives someone all he desires but he does not enable him to enjoy it.

II. Christians should be satisfied with what they have because if they don't they would be better off never being born.

A. The Teacher encourages satisfaction with what one has by observing the superiority of a miscarriage to a man who does not enjoy the goodness given to him in verses 3-6.

B. He asserts the superiority of a miscarriage to a man who does not enjoy the goodness of his life in verse 3, "If a man has a hundred children and lives many years so that many are the days of his years; yet he himself does not enjoy the goodness and there is also no burial for him, I say that a miscarriage is better than him." The implication of this story is that a long life with many blessings does not guarantee happiness; in fact, it only increases misery if one is unable to see the goodness in life.

D. _Illustration of the Misery of Someone Whom God Gave Much but Who Was not Satisfied_

E. Application--Therefore, we should be satisfied with what we have because if we do not enjoy the goodness that God has given us we would be better off never being born.

III. Christians should be satisfied with what they have rather than be ambitious for more because they cannot be satisfied through their own efforts.

A. The Teacher encourages people to be satisfied with what they have rather than be ambitious for more by observing the inability of a man's efforts and wisdom to satisfy him in verses 7-9.

B. He observes that man's efforts are unable to satisfy him in verse 7, "All man's toil is for his mouth, yet his flesh is never full."

C. He observes that man's wisdom is unable to give him an advantage in verse 8, "For what is the advantage for a wise man over a fool? What is it for a poor man to know how to act before those who are?"

D. He observes that being satisfied with what one has is superior to restless searching for what will satisfy in verse 9, "Better what the eye sees than the going about of the soul. This also is meaningless, an aspiration for the wind."

E. _Illustration of Someone Who Tried Many Things but Was Never Satisfied_

E. Application--Therefore, we should be satisfied with what we have rather than be ambitious for more because we cannot be satisfied through our own efforts.

IV. Christians should be content with what they have rather than contend with God because they are only human and unable to oppose God

A. The Teacher encourages people to be content with what they have rather than contend with God in verses 10-12.

B. He observes the limitations of man are established and well known in the first part of verse 10, "Whatever is has been called its name already, and what man is, is known."

C. He observes that man is unable to contend with God because he is stronger in the second part of verse 10, "and he is not able to contend with one who is stronger than he."

D. He observes that man's attempts to persuade God are meaningless and futile in verse 11, "For the more the words, the more meaninglessness and what is the advantage for man?"

E. He observes that only God knows what is good for man and can reveal what will happen after death in verse 12, "For who knows what is good for a man while he lives during the few days of his meaningless life that he passes like a shadow? Who can reveal to man what will be after him under the sun?" The implied answer both of these questions is an emphatic "Only God!"

F. _Illustration of Someone Trying to Contend with God_

E. Application--Therefore, we should be content with what we have rather than contend with God because we are only human and unable to oppose God.

Conclusion

It seems like some people are never satisfied. No matter how much they have it is never enough. As a result, they live joyless lives. _Illustration of Someone Who Was Never Satisfied_. People in the time of the Teacher also failed to experience happiness because they were never satisfied with what they had. Ecclesiastes 6:1-12 encourages us to be satisfied with what God has given us. We should be satisfied with what we have because God sometimes does not enable someone to enjoy what he has given them. We should be satisfied with what we have because if we do not enjoy the goodness that God has given us we would be better off never being born. We should be satisfied with what we have rather than be ambitious for more because we cannot be satisfied through our own efforts. We should be content with what we have rather than contend with God because we are only human and unable to oppose God.

### CHAPTER EIGHT

### A GOOD NAME IS BETTER THAN FINE PERFUME

### Ecclesiastes 7:1-12

Chapter 7 contains some very diverse material and has been divided by scholars in many different ways. Nonetheless, verses 1-12 are united by their poetic form and commendation of wisdom and righteousness (See Form and Function), whereas verses 13-29 are united by their warning of the limits of wisdom and righteousness.

Study of the Passage

Text and Translation

7:1A good name is better than fine perfume

and the day of death is better than the day of his birth.

2It is better to go to a house of mourning

than to go to a house of feasting,

In which is the end of every man;

So the living should put it in his heart.

3Vexation is better than laughter

because through an evil appearance the heart is good.

4The heart of the wise is in the house of mourning,

but the heart of fools is in the house of gladness.

5It is better to listen to the rebuke of a wise man

than a man listening to the song of fools.

6Like the sound of thorns under the pot,

so is the laughter of fools.

This also is meaningless.

7Oppression turns a wise man into a fool

and a bribe destroys the heart.

8The latter part of a matter is better than its beginning

and a long spirit is better than a high spirit.

9You should not be quick to be vexed in your spirit,

for vexation resides in the bosom of fools.

10You should not say, "Why were the beginning days better than these?"

For you have not asked about this from wisdom.

11Wisdom is good with an inheritance

and an advantage for those who see the sun.

12For the shade of wisdom is like the shade of money,

but the advantage of knowledge is this:

wisdom preserves the life of its possessor.

Situation and Purpose

The passage reflects a situation in which the readers were in danger of being led astray from a life characterized by wisdom and righteousness to a life characterized by foolishness and worldliness. More specifically the passage reflects a situation in which the readers were in danger of abandoning wisdom and the serious pursuit of good character and adopting a foolish happy-go-lucky attitude and pursuing worldly pleasures (1-6), oppressing others and paying bribes (7), becoming proud and impatient (8), becoming easily upset (9), longing for "the good old days" (10), and being ambitious for wealth (11-12). Therefore, the purpose of this passage was to encourage the readers to be wise and seriously pursue good character and conduct and discourage them from foolishly adopting a happy-go-lucky attitude and worldly character and conduct.

Literary Context and Role

This passage commends wisdom and good character and warns against foolishness and worldly conduct. Therefore, this passage reinforces passages that discourage worldly conduct (1:3-2:26, 4:1-16, 5:12-20, and 6:1-12). However, this passage is balances passages that encourage satisfaction and enjoyment (1:3-2:26 (24-26), 3:1-13 (12-13), 3:14-22 (22), 5:8-20 (18-20), 8:10-17 (14-15), and 9:1-12 (7-10). This passage is both reinforced and balanced by 11:7-12:7, which commends the enjoyment of life, but also preparation for old age and death. This passage stands in tension with the subsequent passage. Whereas this passage commends wisdom and righteousness, 7:13-29 warns of the limits of wisdom and righteousness and commends a balanced lifestyle.

Form and Function

This passage can be classified as a collection of wise sayings. Wise sayings are short sayings that fit the common understanding of a proverb. These wise sayings function to encourage a behavior by asserting the wisdom or describing the benefits of the behavior or asserting the folly or describing the dangers of neglecting the behavior. Conversely, these wise sayings function to discourage a behavior by asserting the folly or describing the dangers of the behavior or asserting the wisdom and describing the benefits of avoiding the behavior. In this way, wise sayings function like mini observations and reflections, supplying reasoned arguments with a moral response implied but not specifically stated. Therefore, the appropriate response must be implied from the reasoned argument within the wise saying. Verses 1-4 commends the serious pursuit a good name and imply the command, "Seriously pursue a good name rather than worldly pleasure." Verses 5-6 commend listening to the wise rather fools and imply the command, "Listen to the wise rather than fools." Verse 7 warns against oppression and bribery negatively and implies the prohibition, "Don't oppress and bribe." Verse 8 commends patience above pride and implies the command, "Be patient rather than proud." Verses 11-12 commend wisdom above money and implies the command, "Seek wisdom rather than money." Verses 9-10 are mini exhortations in poetic format. Therefore, there is no need to imply the appropriate response. Verse 9 specifically prohibits vexation and verse 10 specifically prohibits longing for "the good old days."

Strategy and Structure

The passage contains a collection of wise sayings that are arranged with a clear strategy. First, the Teacher commends the serious pursuit of a good name based on the sobering reality of death in verses 1-4. Second, the Teacher commends heeding the wise rather than fools in verses 5-6. This then provides the basis for the wise teaching that results in a good name in verses 7-12.

I. Commendation of the Serious Pursuit of a Good Character and Conduct (1-4)

A. The Superiority of a Good Name to Fine Perfume (1a)

B. The Superiority of the Day of Death to the Day of Birth (1b)

C. The Superiority of Going to the House of Mourning to the House of Feasting (2)

D. The Superiority of Vexation to Laughter Since It Does the Heart Good (3)

E. The Wisdom of Mourning and the Foolishness of Gladness (4)

II. Commendation of Heeding the Wise rather than Fools

A. The Superiority of Listening to the Rebuke of a Wise Man to the Song of Fools (5)

B. The Meaninglessness of the Laughter of Fools (6)

III. Wise Teaching that Results in Good Character and Conduct (7)

A. The Foolishness of Oppression and Self-Destructiveness of Bribery (7)

B. The Superiority of Patience over Pride (8)

C. Exhortation to Avoid Being Quickly Vexed (9)

D. Exhortation to Avoid Longing for "the Good Old Days" (10)

E. The Advantage of Wisdom over Wealth (11-12)

1. The goodness, inheritance, and advantage of wisdom (11)

2. The superior advantage of wisdom over wealth (12)

Message or Messages

God's people should seriously pursue good character and conduct because a good name is better than fine perfume, the day of death is better than the day of birth since it provides perspective, vexation is better than laughter since it improves character, and the wise mourn, but the fool is glad. God's people should heed the wise rather than fools because it is better to listen to the rebuke of a wise man than the song of fools and the laughter of fools is worthless and meaningless. God's people should not oppress others and pay bribes because oppression turns a wise man into a fool and a bribe destroys the heart, be patient rather than proud because the latter part of a matter is better than its beginning and a long spirit is better than a high spirit, not be quickly upset in their spirit for vexation resides in the bosom of fools, not long for "the good old days" because this is not something that wise people do, and seek wisdom rather than wealth because wisdom is good, with an inheritance and the advantage over money that it preserves the life.

Analysis of the Details

Commendation of the Serious Pursuit of Good

Character and Conduct

The Teacher commends the serious pursuit of good character and conduct in verses 1-4. He commends the serious pursuit of a good name by observing that the pursuit of a good name is better than fine perfume, the day of death is better than the day of birth, going to a house of mourning is better than going to a house of feasting, vexation is better than laughter, and the heart of the wise mourns, but the heart of the fool is glad.

**The superiority of a good name to fine perfume.** The Teacher commends the serious pursuit of good character and conduct by observing the superiority of pursing a good name to fine perfume in the first line of verse 1, "A good name is better than fine perfume." A good name is a good reputation. Fine perfume is representative of worldly extravagance. Therefore, the Teacher commends good character and conduct rather than worldly extravagance. This line contains a play on two words that sound alike in the Hebrew text ("name" [ _shem_ ] and "fine perfume" [ _shemen_ ]). This play on word intensifies the contrast between the value of a good reputation and worldly pleasure.

**The superiority of the day of death to the day of birth**. The Teacher commends the serious pursuit of good character and conduct by observing the superiority of the day of death to the day of birth in the second line of verse 1, "and the day of death is better than the day of birth." How this line commends the pursuit of good character and conduct is not apparent at first. However, he clarifies why the day of death is superior to the day of birth in subsequent verses (2-4). In subsequent verses he explains that mourning should be taken to heart (2), vexation is good for the heart (3), and it is wise to mourn (4). Death can have a positive impact on character and conduct. This is probably the sense in which he speaks positively of death. The day of death is superior to the day of birth in importance for living life. People should pursue good character and conduct because of the sobering reality of death. His assertion is ironic, probably for impact. People normally celebrate the day of their birth and dread the day of their death. However, the Teacher maintains that the day of their death is more important. If they keep their death in view, they will be better equipped to live life.

**The superiority of going to a house of mourning to going to a house of feasting.** The Teacher further commends the serious pursuit of good character and conduct by observing the superiority of going to a house of mourning to going to a house of feasting in verse 2, "It is better to go to a house of mourning than to go to a house of feasting, in which is the end of every man; so the living should put it in his heart." The Teacher continues to use irony as he did in the second part of verse 1, probably again for impact. Feasting is representative of worldly pleasure. In what sense is the house of mourning better than the house of feasting? Normally people enjoy going to a feast and dread going to a funeral. However, the Teacher maintains that going to a house of mourning is better than going to a house of feasting. Going to a funeral is better than going to a feast in the sense that it is more important for living life. It is a reminder of one's own mortality. Indeed, the Teacher observes that everyone dies to stress that death requires serious consideration. As the Teacher says, "the living should put it in his heart." The heart was understood as the essence of a person's being. As Whybray concludes, "continued awareness of mortality affects the quality of one's life, giving it a seriousness which enables one to avoid the pitfalls into which the fool's conduct leads him" (Whybray, 113). People should pursue good character and conduct because every man will die and death should be taken seriously.

**The superiority of vexation to laughter since it does the heart good.** The Teacher commends the serious pursuit of good character and conduct by observing the superiority of vexation to laughter since it does the heart good in verse 3, "Vexation is better than laughter, because through an evil appearance the heart is good." Like most people, the Teacher normally evaluates vexation negatively. Indeed, he even evaluates vexation negatively in verse 9 of this passage. However, he uses irony as he does throughout verses 1-4 to speak of death and mourning. Though vexation is bad, it does have its benefits. "Vexation" is probably used in this context as a metonym for difficult experiences that often result in vexation. "Laughter" probably depicts a frivolous, happy-go-lucky attitude. In what sense is vexation better than laughter? Normal people would rather laugh than be vexed. Again, vexation is superior to laughter in the sense that it is more important for living life. The Teacher explains, "through an evil appearance the heart is good." The "evil appearance" is probably the scowl of the one who is vexed. However, the difficulties that he experiences have a benefit for his heart. Through the trials of life inner being or character is developed and improved.

**The wisdom of mourning and the foolishness of gladness.** The Teacher commends the serious pursuit of good character and conduct by observing the wisdom of mourning and the foolishness of gladness in verse 4, "The heart of the wise is in the house of mourning, but the heart of fools is in the house of gladness." This verse echoes what the Teacher has already asserted in verse 2. However, the difference is that this verse more specifically indicates his evaluation of the wisdom of mourning and the folly of gladness. He again continues the irony that is characteristic of these wise sayings. In what sense is it wise to mourn and foolish to be glad? He does not answer this question and merely asserts the wisdom of mourning and the foolishness of being glad. However, he certainly means that it is wise to recognize one's own mortality, whereas it is foolish to ignore the reality of death. Therefore, God's people should seriously pursue good character and conduct because a good name is better than fine perfume, the day of death is better than the day of birth since it provides perspective, vexation is better than laughter since it improves character, and the wise mourn, but the fool is glad.

Commendation of Heeding the Wise rather

Than Fools

The Teacher commends heeding the wise rather than fools in verses 5-6. He observes the superiority of listening to the rebuke of a wise man to the song of fools and meaninglessness of the laughter of fools.

**The superiority of listening to the rebuke of a wise man to the song of fools.** The Teacher commends heeding the wise rather than fools by observing the superiority of listening to the rebuke of a wise man to the song of fools in verse 5, "It is better to listen to the rebuke of a wise man than a man listening to the song of fools." He again is being ironic. In what sense is a rebuke better than a song? Most people would rather listen to a song than a rebuke. However, the Teacher asserts that listening to a rebuke is superior to listening to a song. The sources of the rebuke and the song make the difference. Though a rebuke is unpleasant to listen to, one should listen to the rebuke of the wise since that will lead to wisdom. Though a song is pleasant to listen to, one should not listen to the song of fools since that will lead to foolishness. The song probably also represents the happy-go-lucky attitude of the fool. Ogden points out that the rebuke is given by one wise man, whereas the song is sung by a multitude of fools (cited by Longman, 184-185).

**The meaninglessness of the laughter of fools.** The Teacher commends heeding the wise rather than fools by observing the meaninglessness of the laughter of fools in verse 6, "Like the sound of thorns under the pot, so is the laughter of fools. This also is meaningless." This verse echoes and supports the preceding verse. The laughter of fools probably refers to their frivolous attitude, which he indicates is foolish by association with fools. The Teacher likens the laughter of fools to the sound of thorns under the pot. Thorns burn loudly without creating much lasting heat. Similarly, fools are often loud, but what they have to say is ultimately worthless. Garrett understands this imagery as portraying worthlessness and destruction, "The simile portrays the fool as both worthless (like thorns) and about to be destroyed (burning under the pot)" (Garrett, 319). The words translated "thorns" and "pot" sound alike in Hebrew and are probably a play on words. Ginsburg renders Knobel's German translation into English with a similar play on words, "the noise of nettles under the kettle" (cited by Longman, 185). The Teacher also evaluates the laughter of fools as being meaningless, his characteristic way of saying that something lacks substance and value. Therefore, God's people should heed the wise rather than fools because it is better to listen to the rebuke of a wise man than the song of fools and the laughter of fools is worthless and meaningless.

Wise Teaching that Results in Good Character

And Conduct

The Teacher provides wise instruction that results in good character and conduct in verses 7-12. He warns against oppression and bribery, commends patience over pride, prohibits being quickly upset and nostalgic for the past, and commends seeking wisdom rather than money.

**Warning against oppression and bribery.** The Teacher warns against oppression and bribery by observing the foolishness of oppression and self-destructiveness of bribery in verse 7, "Oppression turns a wise man into a fool, and a bribe destroys the heart." Oppression is the use of power to exploit others who are weaker. The Teacher emphasizes the susceptibility of people to becoming oppressive. As Longman says, "even a wise man can become a fool when money becomes involved" (Longman, 185). Bribery is a form of oppression. It is the use of wealth to gain an unfair advantage over others. However, the Teacher maintains, "a bribe destroys the heart." A bribe destroys his inner being or character.

**The superiority of patience over pride.** The Teacher commends patience rather than pride by observing the superiority of patience over pride in verse 8, "The latter part of a matter is better than its beginning, and a long spirit is better than a high spirit." In the first line of this wise saying the Teacher provides encouragement for those encountering difficulties. When people first experience difficulties they often seem insurmountable. However, as time passes the difficulties don't appear to be so daunting. In the second line of this wise saying, the Teacher provides advice for dealing with difficulties. A "long spirit" should probably be understood as a patient spirit. A "high spirit" should probably be understood as a proud spirit. Patience is better than pride when responding to difficulties. As Murphy concludes, "The impatient and proud cannot wait for the final result; they act precipitously . . . Instead, the wise are careful and cautious" (Murphy, 65).

**Exhortation to avoid being quickly upset.** The Teacher exhorts his readers to avoid being quickly upset in verse 9, "You should not be quick to be vexed in your spirit, for vexation resides in the bosom of fools." "Vexation" is frequently translated "anger" and could be understood as anger directed against God or others as a result of one's plight. Earlier in 7:3 the Teacher encouraged vexation. However, in that context he seems to be more focused on the immediate response that passes quickly and leads to character development (See below). In this context he seems to be more focused on the entrenched attitude. Indeed, he discourages vexation "in your spirit" and warns that vexation "resides in the bosom of fools." His association of deep-seated vexation with fools implies that it is foolish. As Fox observes, "The fool coddles his vexation, nurtures it, lets it grow, while all the while, of course, it is gnawing at his innards" (Fox, 254).

**Exhortation to not long for "the good old days".** The Teacher exhorts his readers not to long for "the good old days" in verse 10, "You should not say, 'Why were the beginning days better than these?' For you have not asked about this from wisdom." The question that the Teacher prohibits is rhetorical. It is of the type that has no satisfactory answer and is equivalent to the exclamation, "I don't understand why the beginning days were better than these!" This question expresses a nostalgic view of life that glorifies the past and cultivates resentment regarding the present. The Teacher discourages this attitude by warning, "For you have not asked about this from wisdom." More directly he is dismissing their nostalgic question as foolishness.

**The advantage of wisdom over wealth.** The Teacher commends seeking wisdom rather than money by observing the advantage of wisdom over money in verses 11-12. First, he observes the goodness, inheritance, and advantage of wisdom in verse 11, "Wisdom is good with an inheritance and an advantage for those who see the sun." The Teacher is probably multiplying words to depict the benefits of wisdom. The word translated "good" is the most general of these words. However, it is supplemented with "an inheritance" and "an advantage." Second, he explains that wisdom is superior to money in verse 12, "For the shade of wisdom is like the shade of money, but the advantage of knowledge is this: wisdom preserves the life of its possessor." Actually, at first the Teacher equates wisdom and money in that both provide shade. Metaphorically, they both provide protection as shade protects from the sun. However, he then asserts the superiority of wisdom to money. Whereas money is only able to provide some protection, wisdom is able to preserve the life. As Provan concludes, "Money is something of a shelter against the winds of misfortune that so often blow through life, yet it cannot match the sort of comprehensive protection provided by wisdom" (Provan, 142). Therefore, God's people should not oppress others and pay bribes because oppression turns a wise man into a fool and a bribe destroys the heart, be patient rather than proud because the latter part of a matter is better than its beginning and a long spirit is better than a high spirit, not be quickly upset in their spirit for vexation resides in the bosom of fools, not long for "the good old days" because this is not something that wise people do, and seek wisdom rather than wealth because wisdom is good, with an inheritance and the advantage over money that it preserves the life.

Application of the Message

Establishing Correspondence

Christians today sometimes abandon the serious pursuit of good character and conduct and embrace a worldly lifestyle. They prefer to listen to those who are telling them what they want to hear rather than heed biblical teaching that will have a positive impact on their lives. As a result they exploit others, become proud, impatient, and angry, long for the good old days, and become ambitious for wealth. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should seriously pursue good character and conduct because a good name is better than fine perfume, the day of death is better than the day of birth since it provides perspective, vexation is better than laughter since it improves character, and the wise mourn, but the fool is glad. Christians should heed the wise rather than fools because it is better to listen to the rebuke of a wise man than the song of fools and the laughter of fools is worthless and meaningless. Christians should not oppress others and pay bribes because oppression turns a wise man into a fool and a bribe destroys the heart, be patient rather than proud because the latter part of a matter is better than its beginning and a long spirit is better than a high spirit, not be quickly upset in their spirit for vexation resides in the bosom of fools, not long for "the good old days" because this is not something that wise people do, and seek wisdom rather than wealth because wisdom is good, with an inheritance and the advantage over money that it preserves the life.

Communication of the Message

**Title** : A GOOD NAME IS BETTER THAN FINE PERFUME

**Objective** : The objective of this message is to encourage Christians to seriously pursue good character and conduct.

**Proposition** : Christians should seriously pursue good character and conduct, heed biblical teaching even though it is challenging, and avoid oppression, pride, impatience, and longing for "the good old days", and seek wisdom rather than wealth.
Introduction

Christians today sometimes abandon the serious pursuit of good character and conduct and embrace a worldly lifestyle. They prefer to listen to those who are telling them what they want to hear rather than heed biblical teaching that will have a positive impact on their lives. As a result they exploit others, become proud, impatient, and angry, long for the good old days, and become ambitious for wealth. _Illustration of Someone Who Has Abandoned the Serious Pursuit of Good Character and Conduct and Embraced a Worldly Lifestyle._ People in the time of the Teacher also abandoned the serious pursuit of good character and conduct for a worldly lifestyle. The Teacher wrote Ecclesiastes 7:1-12 to encourage people to seriously strive for good character and conduct rather than worldliness. _Read Ecclesiastes 7:1-12_.

I. Christians should seriously pursue good character and conduct.

A. The Teacher commends the serious pursuit of good character and conduct in verses 1-4.

B. The Teacher commends the serious pursuit of good character and conduct by observing the superiority of pursing a good name to fine perfume in the first line of verse 1, "A good name is better than fine perfume."

C. The Teacher commends the serious pursuit of good character and conduct by observing that death, mourning, and vexation are superior to birth, feasting, and laughter in verses 2-4. First, he observes the superiority of the day of death to the day of birth in the second line of verse 1, "and the day of death is better than the day of birth." Second, he observes the superiority of going to a house of mourning to going to a house of feasting in verse 2, "It is better to go to a house of mourning than to go to a house of feasting, in which is the end of every man; so the living should put it in his heart." We should pursue good character and conduct because every man will die and death should be taken seriously. Third, he observes the superiority of vexation to laughter since it does the heart good in verse 3, "Vexation is better than laughter, because through an evil appearance the heart is good." We should pursue good character and conduct because it is good for us. Fourth, he observes the wisdom of mourning and the foolishness of gladness in verse 4, "The heart of the wise is in the house of mourning, but the heart of fools is in the house of gladness." We should recognize our mortality because it is wise to do so and foolish to ignore it.

D. _Illustration of Someone Who Ignored the Reality of Death and Lived a Worldly Lifestyle_

E. Therefore, we should seriously pursue good character and conduct because a good name is better than fine perfume, the day of death is better than the day of birth since it provides perspective for life, vexation is better than laughter since it improves character, and the wise mourn, but the fool is glad.

II. Christians should heed biblical teaching even though it is challenging.

A. The Teacher commends heeding the wise rather than fools in verses 5-6.

B. The Teacher commends heeding the wise rather than fools by observing the superiority of listening to the rebuke of a wise man to the song of fools in verse 5, "It is better to listen to the rebuke of a wise man than a man listening to the song of fools." Most people would rather listen to a song than a rebuke. However, listening to a wise rebuke is superior to listening to a foolish song.

C. The Teacher commends heeding the wise rather than fools by observing the meaninglessness of the laughter of fools in verse 6, "Like the sound of thorns under the pot, so is the laughter of fools. This also is meaningless." The Teacher likens the laughter of fools to the sound of thorns under the pot. Thorns burn loudly without creating much lasting heat. Similarly, fools are often loud, but what they have to say is ultimately worthless.

D. _Illustration of Someone Who Only Listened to What He Wanted to Hear_

E. Application--The wisest teaching comes from the Bible. It is not always pleasant to hear, but it beneficial for our character and conduct. Therefore, we should heed biblical teaching even though it is challenging because it is better to listen to the rebuke of a wise man than the song of fools and the laughter of fools is worthless and meaningless.

III. Christians should avoid oppression, pride, impatience, and longing for "the good old days", and seek wisdom rather than wealth.

A. The Teacher provides wise instruction that results in good character and conduct in verses 7-12.

B. The Teacher warns against oppression and bribery by observing the foolishness of oppression and self-destructiveness of bribery in verse 7, "Oppression turns a wise man into a fool, and a bribe destroys the heart." _Illustration of Oppression_.

C. The Teacher commends patience rather than pride by observing the superiority of patience over pride in verse 8, "The latter part of a matter is better than its beginning, and a long spirit is better than a high spirit." A "long spirit" should probably be understood as a patient spirit. A "high spirit" should probably be understood as a proud spirit. Patience is better than pride when responding to difficulties. _Illustration of Pride_.

D. The Teacher exhorts his readers to avoid being quickly upset in verse 9, "You should not be quick to be vexed in your spirit, for vexation resides in the bosom of fools." _Illustration of Impatience_.

E. The Teacher exhorts his readers not to long for "the good old days" in verse 10, "You should not say, 'Why were the beginning days better than these?' For you have not asked about this from wisdom." _Illustration of Nostalgia_.

F. The Teacher commends seeking wisdom rather than money by observing the advantage of wisdom over money in verses 11-12. First, he observes the goodness, inheritance, and advantage of wisdom in verse 11, "Wisdom is good with an inheritance and an advantage for those who see the sun." Second, he explains that wisdom is superior to money in verse 12, "For the shade of wisdom is like the shade of money, but the advantage of knowledge is this: wisdom preserves the life of its possessor." _Illustration of Avarice_.

G. Application--Therefore, we should not oppress others because oppression turns a wise man into a fool and destroys the heart, be patient rather than proud because the latter part of a matter is better than its beginning and a long spirit is better than a high spirit, not be quickly upset in our spirit for vexation resides in the bosom of fools, not long for "the good old days" because this is not something that wise people do, and seek wisdom rather than wealth because wisdom is good, with an inheritance and the advantage over money that it preserves the life.

Conclusion

Christians today sometimes abandon the serious pursuit of good character and conduct and embrace a worldly lifestyle. They prefer to listen to those who are telling them what they want to hear rather than heed biblical teaching that will have a positive impact on their lives. As a result they exploit others, become proud, impatient, and angry, long for the good old days, and are ambitious for wealth. The Teacher provides clear guidance for us in Ecclesiastes 7:1-12. We should seriously pursue good character and conduct. We should heed biblical teaching even though it is challenging. We should not oppress others, be patient rather than proud, not be quickly upset in our spirit, not long for "the good old days", and seek wisdom rather than wealth.

### CHAPTER NINE

### THE MAN WHO FEARS GOD

### Ecclesiastes 7:13-18

Chapter 7 contains some very diverse material and has been divided by scholars in many different ways. This passage has an especially close relationship with the subsequent passage. Both passages commend wisdom and righteousness and discourage wickedness and folly. However, this passage discourages obsession with wisdom and righteousness, whereas the subsequent passage discourages presumption that one is wise and righteous.

Study of the Passage

Text and Translation

7:13Look at the work of God. Who is able to straighten what he has made crooked? 14In a day of good, be in good; but in a day of evil, consider: God has made this one as well as the other. Therefore, man cannot discover anything after him. 15I have seen it all in my meaningless days. There is a righteous man who perishes in his righteousness and there is a wicked man living long in his wickedness. 16You should not be too abundantly righteous and you should not be wise to excess; why ruin yourself? 17You should not be too abundantly wicked and you should not be a fool; why die when it is not your time? 18It is good that you take hold of this one and not let your hand rest from the other. For the man who fears God will come out from all of them.

Situation and Purpose

The passage addresses a wide range of situations. The passage seems to imply a situation in which people were discouraged by the difficulties of life. This situation is reflected in the Teacher's exhortation to enjoy the good that God gives and accept the bad in verse 13. Therefore, the purpose of the passage is to encourage people to enjoy the good that God gives and accept the bad. The passage also seems to imply a situation in which the readers were in danger of being obsessed with wisdom and righteousness to the point where they could no longer enjoy life. This danger is reflected is reflected in his negatively evaluation of obsessive wisdom and righteousness in verses 14-16 and especially the prohibition in verse 16, "You should not be too abundantly righteous and you should not be wise to excess." Therefore, the purpose of the passage is also to discourage obsession with righteousness and wisdom. Conversely, the passage seems to address a situation in which the readers were in danger of acting foolishly by turning to a worldly lifestyle. This danger is reflected in the Teacher's negative evaluation of foolishness and wickedness in verse 17 and especially the prohibition, "You should not be too abundantly wicked and you should not be a fool." Therefore, the purpose of this passage is also to discourage foolishly turning to a worldly lifestyle.

Literary Context and Role

This passage encourages a balanced lifestyle and pulls together two major aspects of the Teacher's teaching. On the one hand, he teaches that people should avoid worldly obsessions (including wisdom and righteousness) and enjoy the good things that God gives. On the other hand, he teaches that people should enjoy the good things God gives, but fear God and live wisely and righteously. In this passage, he teaches that people should both enjoy life and fear God and live wisely and righteously. This passage reinforces those passages that discourage ambition and striving (1:3-2:26, 3:1-22, 4:1-16, 5:8-20, 6:1-12). This passage also reinforces those passages that commend enjoyment and satisfaction (1:3-2:26 [24-26], 3:1-22 [12-13, 22], 5:8-20 [18-20], 8:10-17 [15], 9:1-12 [7-10], and 11:7-12:7 [11:7-8a, 9a, 10]). However, this passage also balances the commendations of enjoyment and satisfaction by warning against going to the extremes of wickedness and folly. In addition, this passage reinforces those passages that discourage obsession with wisdom (1:12-18, 2:12-16, 7:19-29, 8:1-9, 8:10-17, and 9:1-12). However, this passage also balances those passages by commending wisdom and wise teaching (7:1-12, 7:19-29, 8:1-9, 8:10-17, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6).

Form and Function

The passage can be classified as a wisdom exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced by reasoned arguments and explanations. The commands and/or prohibitions supply the appropriate response, the reasoned arguments supply the motivation for obedience, and the explanations clarify the response or reasoning. The reasoned arguments in wisdom exhortation are normally assurances of the benefits of obedience and warnings of the consequences of disobedience. In some cases exhortation does not contain commands and prohibitions to indicate the appropriate response or the commands and prohibitions that are provided do not cover all that is implied about the appropriate response from the reasoned arguments. In these cases the appropriate response must be implied from the reasoned arguments. This passage does contain commands and prohibitions. In verses 13-14 the Teacher commands, "Look at the work of God . . . be in good . . . consider." The second of these commands does indicate the appropriate response, though somewhat vaguely. He is probably commanding them to enjoy the good that God gives. The rationale provided in these verses seems to imply that they should also accept the bad since it cannot be changed. Therefore, the appropriate response to verses 13-14 can be summed up with the double command, "Enjoy the good that God gives and accept the bad." The appropriate response is indicated directly in a series of prohibitions in verses 16-17, "You should not be too abundantly righteous and you should not be wise to excess . . . You should not be too abundantly wicked and you should not be a fool." However, these prohibitions are stated in a very absolute and shocking way that requires careful consideration (See Analysis of the Details). Verse 18 contains no commands or prohibition, but contains an observation that commends fearing God and coming out with all of them. Therefore, it implies the command "Fear God and come out from all of them." However, this commendation is stated obscurely and enigmatically and requires careful consideration to determine from what they should come out (See Analysis of the Details).

Strategy and Structure

The passage is structured to encourage a balanced lifestyle. First, the Teacher exhorts the readers to enjoy the good of the present rather than sacrificing that joy through being obsessed with trying to change the future. Second, he exhorts them to avoid excessive righteousness and wisdom. Third, he exhorts them to avoid wickedness and foolishness. Finally, he concludes by encouraging them to fear God and live a balanced lifestyle.

I. Exhortation to Enjoy the Good and Accept the Bad (13-14)

A. The Inability of Man to Straighten What God Has Made Crooked (13)

B. Command to Enjoy the Good of the Present (14a)

C. The Inability of Man to Understand Anything about the Future (14b)

II. Exhortation to Avoid Excessive Righteousness and Wisdom (15-16)

A. The Inability of Righteousness to Ensure a Long Life (15)

B. Prohibition of Excessive Righteousness and Wisdom (16a)

C. Warning that Excessive Righteousness and Wisdom Can Be Self-Destructive (16b)

III. Exhortation to Avoid Wickedness and Foolishness (17)

A. Prohibition of Wickedness and Foolishness

B. Warning that Wickedness and Foolishness Can Result in an Untimely Death

IV. Commendation of a Balanced Lifestyle (18)

A. The Goodness of Holding onto One While not Letting Go of the Other

B. The Man Who Fears God Comes Out from All of Them

Message or Messages

God's people should enjoy the good things in life and accept the bad because no one can straighten what God has made crooked, God makes both the good and the bad, and people can discover nothing about the future. God's people should not be obsessed with righteousness and wisdom because righteousness does not ensure a long life and excessive righteousness and wisdom can be self-destructive. God's people should not have a wicked lifestyle because wickedness is foolish since it can result in an untimely death. God's people should hold onto wisdom and righteousness and not let go of the enjoyment of the worldly pleasures God has given them because it is good to come out of excessive wisdom and righteousness as well as wickedness and folly and that is what people who fear God do.

Analysis of the Details

Exhortation to Enjoy the Good and

Accept the Bad

The Teacher exhorts his readers to enjoy the good and accept the bad in verses 13-14. First, he argues that man is unable to straighten what God has made crooked in verse 13, "Look at the work of God. Who is able to straighten what he has made crooked?" He begins by commanding them to look at the work of God. He then asks a rhetorical question that implies that man is unable to straighten what God has made crooked. This rhetorical question is of the type that implies an emphatic negative response and is equivalent to the exclamation, "No one is able to straighten what God has made crooked!" They should resign themselves to what God has determined.

Second, he commands them to enjoy the good and accept the bad of the present in the first part of verse 14, "In a day of good, be in good, but in a day of evil, consider: God has made this one as well as the other." His wording is somewhat odd in the first command. However, he is certainly commanding them to enjoy the good that they experience. His second command is ambiguous. Though he merely commands them to consider that God has made both their good days and their bad days, his implication is that they should accept their bad days as the work of God. Again, they should resign themselves to what God has determined.

Finally, he concludes that man is unable to understand anything about the future in the second part of verse 14, "Therefore, man cannot discover anything after him." Since God is the one who determines their fate, they cannot determine what the future holds and must accept it as it comes. The Teacher could be referring generally to the uncertainty of the future. However, he characteristically uses the phrase "after him" in the sense of after death. Therefore, God's people should enjoy the good things in life and accept the bad because no one can straighten what God has made crooked, God makes both the good and the bad, and man can discover nothing about the future.

Exhortation to Avoid Excessive Righteousness

And Wisdom

The Teacher exhorts his readers to avoid excessive righteousness and wisdom in verses 15-16. First, he observes that righteousness in unable to ensure a long life in verse 15, "I have seen it all in my meaningless days. There is a righteous man who perishes in his righteousness and there is a wicked man living long in his wickedness." Second, he prohibits excessive righteousness and wisdom in the first part of verse 16, "You should not be too abundantly righteous and you should not be wise to excess." These prohibitions seem rather odd coming from a wisdom teacher. However, from the perspective of the Teacher even wisdom and righteousness can be carried to excess. When are wisdom and righteousness excessive? Wisdom and righteousness become excessive when one is so obsessed with becoming wise and righteous that he does not enjoy life. Garrett explains,

The warning not to be 'overrighteous' or 'overwise' is not an exhortation to do a little sinning. The Teacher is not dealing here with the issue of personal sins as such. Rather, he is concerned with a philosophy of life that seeks the benefits of long life, prosperity, and personal happiness through the strict observation of religious and wisdom principles. A modern way to put it would be, "Do not be a fanatic." (Garrett, 323).

Finally, the Teacher warns that excessive righteousness and wisdom can be self-destructive in the second part of verse 16, "why ruin yourself?" This rhetorical question is of the type that has no reasonable response and is equivalent to the exclamation, "There is no good reason to ruin yourself!" The implication is that they could ruin themselves by being excessively righteous or wise. He does not explain in what sense they will ruin themselves through excessive wisdom and righteousness. He probably is referring to their failure to enjoy life because of their obsession with wisdom and righteousness. Therefore, God's people should not be excessively righteous and wise because righteousness does not ensure a long life and excessive righteousness and wisdom can be self-destructive.

Exhortation to Avoid Excessive Wickedness

And Folly

The Teacher exhorts his readers to avoid excessive wickedness and folly in verse 17. He begins by prohibiting wickedness and folly, "You should not be too abundantly wicked and you should not be a fool." The first of these prohibitions seems odd coming from a wisdom teacher. This prohibition seems to suggest that moderate wickedness is acceptable. By stating his prohibition in this way the Teacher was probably being shocking for the sake of impact. What he probably means is that they should enjoy the legitimate worldly pleasures that God has allotted to them without being wicked. The second of these prohibitions identifies wickedness as foolishness. By linking these together he identifies wickedness as foolishness. He concludes by warning that excessive wickedness and foolishness can result in an untimely death using a rhetorical question, "why die when it is not your time?" This rhetorical question is of the type that has no reasonable response and is equivalent to the exclamation, "There is no good reason to die when it is not your time!" This rhetorical question explains why wickedness is foolish. His implication is that God could strike them dead if they are excessively wicked. Therefore, God's people should not have a wicked lifestyle because wickedness is foolish since it can result in an untimely death.

Commendation of a Balanced Lifestyle

The Teacher commends a balanced lifestyle in verse 18. He begins by asserting that it is good to hold onto both, "It is good that you take hold of this one and not let your hand rest from the other." The problem is that he is not clear about what they should take hold of and not let their hand rest from. This is an enigma that requires careful consideration. He cannot be referring to obsessive wisdom and righteousness or wickedness and folly because he just exhorted them to avoid these. He has discouraged obsessive wisdom and righteousness, but he does not discourage wisdom and righteousness. He discourages excessive wickedness and foolishness, but he does not discourage the enjoyment of the worldly pleasures that God gives. Therefore, he is probably telling them to take hold of wisdom and righteousness, but not let go of the enjoyment of the pleasures in life that God has allotted to them. He commends this balanced lifestyle by pronouncing, "It is good." He concludes by asserting that the man who fears God will come out from all of them, "For the man who fears God will come out from all of them." Again he is unclear about what they should come out from and this is an enigma that requires careful consideration. There are two general approaches to translating this verse based on whether the Hebrew word _eth_ is taken as a preposition ("will come out with all of them") or the sign of the direct object ("will come out from all of them"). I have followed the latter approach because the avoidance of something seems to be implied in "The one who fears God will come out." However, I am not totally convinced. In either case the enigma remains. What should they come out from or with? He is almost certainly teaching them to come out of obsessive wisdom and righteousness as well as wickedness and folly if that alternative is taken. He is probably telling them to come out with wisdom and righteousness as well as the enjoyment of the worldly pleasures that God gives if the other alternative is taken (See above). He commends this balanced lifestyle by indicating that this is what the man who fears God does. Therefore, God's people should hold onto wisdom and righteousness and not let go of the enjoyment of the worldly pleasures that God gives because it is good and come out of excessive wisdom and righteousness as well as wickedness and folly because that is what people who fear God do.

Application of the Message

Establishing Correspondence

Christians today sometimes become so obsessed with wisdom and righteousness that they are unable to enjoy the pleasures that God provides. Conversely, Christians today also become enamored by worldly pleasures and foolishly make wicked choices. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage may at least appear to be contextualized with regard to its perspective on life after death. In verse 14, the Teacher says "Therefore, man cannot discover anything after him." This assertion probably refers to what will happen after he dies. The New Testament clearly reveals that those who put their faith in Jesus Christ will live with him forever. However, the New Testament also warns of the necessity of faithfulness so that they can be certain of living with Jesus forever. Nonetheless, some passages do seem to deny the reality of life after death. I offer three explanations of this perspective. First, the Teacher does not seem to be rejecting life after death so much as rejecting the notion that people can be certain of life after death. Second, the Teacher seems to be purposely arguing from the limited perspective of people rather than the limitless perspective of God. Third, the Teacher states his argument in a radical way so that his readers will take death seriously. Therefore, the Teacher's arguments remain valid for today even as they apply to Christians but should be stated in a moderated form.

Adjusting the Message

Christians should enjoy the good things in life and accept the bad because no one can straighten what God has made crooked, God makes both the good and the bad, and man can discover nothing about the future. Christians should not be obsessed with righteousness and wisdom because righteousness does not ensure a long life and excessive righteousness and wisdom can be self-destructive. Christians should not have a wicked lifestyle because wickedness is foolish since it can result in an untimely death. Christians should hold onto wisdom and righteousness and not let go of the worldly pleasures God has given them because it is good and come out of excessive wisdom and righteousness as well as wickedness and folly because they fear God.

Communication of the Message

**Title** : THE MAN WHO FEARS GOD

**Objective** : The objective of this message is to encourage Christians to enjoy the good and accept the bad, pursue righteousness and wisdom rather than wickedness and folly, but not be so obsessed with righteousness and wisdom that they fail to enjoy the pleasures that God gives.

**Proposition** : Christians should enjoy the good things in life and accept the bad, not be obsessed with righteousness and wisdom, not be excessively wicked and foolish, and embrace a balanced lifestyle.
Introduction

Christians today are often dissatisfied with life because of the challenges and difficulties they experience. On the one hand, they may respond by becoming obsessed with righteousness, thinking that they can secure a better future for themselves. On the other hand, they may become enamored by worldly pleasures and live wickedly, thinking that this life is all there is. In either case, their lives become unbalanced and they don't end up enjoying this life or being prepared for the next. People in the time of the Teacher were living unsatisfying lives that balanced lives that were too obsessed with wisdom and righteousness or with worldly pleasured. The Teacher wrote Ecclesiastes 7:13-18 to encourage people to live a balanced lifestyle. _Read Ecclesiastes 7:13-18._

I. Christians should enjoy the good things in life and accept the bad because God has made them both and they cannot change or understand what he is doing.

A. The Teacher exhorts people to enjoy the good and accept the bad in verses 13-14.

B. First, he encourages them to accept the bad because they unable to change what God has determined in verse 13, "Look at the work of God. Who is able to straighten what he has made crooked?"

C. Second, he commands them to enjoy the good and encourages them to accept the bad in the first part of verse 14, "In a day of good, be in good, but in a day of evil, consider: God has made this one as well as the other."

D. Finally, he concludes that man is unable to understand anything about the future in the second part of verse 14, "Therefore, man cannot discover anything after him."

E. _Illustration of Someone Who Is Dissatisfied because of the Challenges and Difficulties of Life_

F. Application--Therefore, we should enjoy the good things in life and accept the bad because God has made both and we cannot change or understand what he is doing.

II. Christians should not be obsessed with righteousness and wisdom because they do not ensure a long life and can be self-destructive.

A. The Teacher exhorts his readers to avoid excessive righteousness and wisdom in verses 15-16.

B. First, he observes that righteousness in unable to ensure a long life in verse 15, "I have seen it all in my meaningless days. There is a righteous man who perishes in his righteousness and there is a wicked man living long in his wickedness."

C. Second, he prohibits excessive righteousness and wisdom in the first part of verse 16, "You should not be too abundantly righteous and you should not be wise to excess." These prohibitions seem rather odd coming from a wisdom teacher. However, from the perspective of the Teacher even wisdom and righteousness can be carried to excess.

D. Finally, he warns that excessive righteousness and wisdom can be self-destructive in the second part of verse 16, "why ruin yourself?"

E. _Illustration of Someone Who Ruined His Life by Obsession with Righteousness and Wisdom_

F. Application--Therefore, we should not be obsessed with righteousness and wisdom because they do not ensure a long life and can be self-destructive.

III. Christians should not be wicked because wickedness is foolish since it can result in an untimely death.

A. The Teacher exhorts his readers to avoid excessive wickedness and folly in verse 17.

B. He begins by prohibiting wickedness and folly, "You should not be too abundantly wicked and you should not be a fool." The first of these prohibitions seems odd coming from a wisdom teacher. This prohibition seems to suggest that moderate wickedness is acceptable. By stating his prohibition in this way the Teach was probably being shocking for the sake of impact. What he probably means is that they should enjoy the legitimate worldly pleasures that God has allotted to them without being wicked. The second of these prohibitions identifies wickedness as foolishness. By linking these together he identifies wickedness as foolishness.

C. He concludes by warning that excessive wickedness and foolishness can result in an untimely death using a rhetorical question, "why die when it is not your time?"

D. _Illustration of Someone Who Ruined His Life through Wickedness and Folly_

E. Application--Therefore, we should not be wicked because wickedness is foolish since it can result in an untimely death.

IV. Christians should have a balanced lifestyle, enjoying the worldly pleasures God gives them as well as fearing God and being wise and righteous.

A. The Teacher commends a balanced lifestyle in verse 18.

B. He begins by asserting that it is good to hold onto both, "It is good that you take hold of this one and not let your hand rest from the other." He is not clear about what they should hold on to; however, he is probably telling them to take hold of wisdom and righteousness, but not let go of the enjoyment of the pleasures in life that God has allotted to them.

C. He concludes by asserting that the man who fears God will come out from all of them, "For the man who fears God will come out from all of them." Again he is unclear about what they should come out from; however, he is probably telling them to come out of obsession with wisdom and righteousness and excessive wickedness and folly.

D. _Illustration of Someone with a Balanced Lifestyle Who Enjoys Life and Is Still Righteous_

E. Application--Therefore, we should hold onto wisdom and righteousness while not letting go of the enjoyment of the worldly pleasures that God gives because it is good and come out of excessive wisdom and righteousness as well as wickedness and folly because we fear God.

Conclusion

Christians today sometimes become so obsessed with wisdom and righteousness that they are unable to enjoy the material pleasures that God provides. Conversely, Christians today also become enamored by worldly pleasures and foolishly make wicked choices. The Teacher wrote Ecclesiastes 7:13-18 to encourage us to live a balanced lifestyle. We should enjoy the good things in life and accept the bad because God has made them both and we cannot change or understand what he is doing. We should not be obsessed with righteousness and wisdom because they do not ensure a long life and can be self-destructive. We should not have a wicked lifestyle because wickedness is foolish since it can result in an untimely death. We should be wise and righteous as well as enjoy the pleasures of life God has given us because it is good to hold onto one while not letting go of the other. We should avoid excessive wisdom and righteousness as well as wickedness and folly because the man who fears God comes out from all of them.

### CHAPTER TEN

### SURELY THERE IS NOT A RIGHTEOUS MAN

### Ecclesiastes 7:19-29

Chapter 7 contains some very diverse material and has been divided by scholars in many different ways. This passage has an especially close relationship with the preceding passage. Both passages commend wisdom and righteousness and discourage wickedness and folly. However, the preceding passage discourages obsession with wisdom and righteousness, whereas this passage discourages presumption that one is wise and righteous.

Study of the Passage

Text and Translation

7:19Wisdom makes one wise man more powerful than ten rulers that are in a city.

20Surely there is not a righteous man on earth who does what is right and never sins. 21You should not give your heart to all the words people say, or you may hear your servant cursing you, 22for your heart knows that many times you also have cursed others. 23All this I tested with wisdom. I said, "I am determined to be wise, but it is far from me. 24Distant; what is it? Deep, deep; who can discover it?"

25So I turned my heart to know, to explore, and to seek wisdom and the plan and to know the wickedness of stupidity and the folly of madness. 26I found more bitter than death the woman who is a snare, her heart is a net, and her hands are chains. The man who is pleasing to God slips past her, but the sinner is captured by her.

27 "Look at what I have found," says the Teacher, "Adding one thing to another to find the plan, 28which repeatedly I have sought but have not found, I found one man among a thousand, but not one woman among all of these. 29Look, this only have I found, that God made mankind upright, but **they** * have sought many plans.

*The Hebrew text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The passage seems to reflect diverse situations. On the one hand, the passage seems to reflect a situation in which the readers may be in danger of abandoning wisdom and acting wickedly. This situation is reflected in the Teacher's observation of the value of wisdom in 19 and his observation of the bitterness of wickedness and the wisdom of righteousness in verses 26-27. He specifically addresses the danger of succumbing to lust in verse 26. Therefore, the purpose of these verses was to encourage the readers to be wise and righteous and avoid wickedness. On the other hand, the passage seems to reflect a situation in which the readers may be in danger of presuming that they are wise and righteous and condemning others for what they also have done. This situation is reflected in the Teacher's emphatic denial that there is a righteous man on earth in verse 20, his prohibition of taking the words of others to heart when they have done the same thing (21-22), his observation that neither he nor anyone else can understand or attain wisdom (23-24), and his admission that he cannot understand the plan of things as well as his discovery of the rarity of righteousness and the pervasiveness of corruption (27-29). Therefore, the purpose of these verses was to discourage the readers from presuming that they are wise and righteous and judging others.

Literary Context and Role

This passage commends a balanced lifestyle that seeks wisdom and righteousness but does not presume that wisdom and righteousness have been attained. Therefore, on the one hand, this passage reinforces those passages that discourage obsession with wisdom (1:12-18, 2:12-16, 7:13-18, 8:1-9, 8:10-17, and 9:1-12). However, on the other hand, this passage balances those same passages by encouraging the pursuit of wisdom and righteousness. Conversely, this passage reinforces those passages that commend and teach wisdom (7:1-12, 7:13-18, 8:1-9, 8:10-17, 9:12-10:3, 10:4-11, 10:12-20, and 11:1-6). However, this passage also balances those same passages by warning against the danger of presuming that one is wise. The lists overlap because some passages like this one present a balanced perspective that encourages the pursuit of wisdom without becoming obsessed with wisdom or presuming that one is wise.

Form and Function

The passage can be classified generally as a wise observation and reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. In verse 19 the Teacher commends wisdom by observing the value of wisdom and implies the command, "Seek wisdom." In verses 20 and 23-25 he observes the inability of people to be righteous and wise and implies the prohibition, "Don't presume that you are righteous and wise." In verses 27-29 he observes the inability of people to attain righteousness and implies the prohibition, "Don't presume that you are righteous." In verse 26 he commends escaping from a temptress and warns against being ensnared by her and implies the command, "Escape from a temptress rather than be ensnared by her." Verses 21-22 actually contain a wisdom exhortation complete with a prohibition and a reason for obedience. However, this wisdom exhortation probably serves as an illustration of why people should not presume that they are righteous.

Strategy and Structure

The passage is structured to encourage wisdom and righteousness while discouraging the presumption that wisdom and righteousness have been attained by alternating these two purposes. The Teacher begins by commending wisdom through observing the value of wisdom. Next, he discourages presumption that one is righteous and wise by observing that people are unable to be righteous and wise. He also exhorts them not to judge others since they have done the same thing. Next, he encourages wisdom and righteousness by warning of the danger of the temptress and encouraging them to escape. He concludes by discouraging them from presuming they are wise and righteous by relating his discovery that he was unable to discover the plan and that uprightness is rare and corruption is pervasive.

I. Commendation of Wisdom (19)

II. Warning against Presuming to Be Righteous and Wise (20-24)

A. Observation that None Are Righteous and Exhortation to Avoid Judging Others (20-22)

1. Observation that there is not a righteous man on earth (20)

2. Exhortation to avoid judging others for what they have done (21-22)

a. Prohibition of taking what they overhear to heart (21)

b. Explanation that they themselves have curse others (22)

B. Observation of The Inability of Anyone to Be Wise (23-24)

1. The Teacher's inability to attain wisdom (23)

2. The inability of anyone to know and discover wisdom (24)

III. Commendation of the Wisdom of Escaping the Temptress (25-26)

A. The Thoroughness of the Teacher's Exploration of Wisdom and the Plan (25)

B. The Teacher's Discovery of the Wisdom of Escaping the Temptress (26)

1. The Teacher's discovery of the bitter threat of the temptress

2. The Teacher's discovery that the man who pleases God escapes her but the sinner is ensnared by her

IV. Warning against Presuming to Be Wise and Righteous (27-29)

A. The Teacher's Command to Look at What He Discovered (27a)

B. The Teacher's Inability to Discover the Plan (27-28a)

C. The Teacher's Discovery of the Rarity of Uprightness and the Pervasiveness of Corruption (28b-29)

Message or Messages

God's people should seek wisdom because wisdom makes one wise man more powerful than ten rulers in a city. God's people should not presume that they are righteous and judge others because there is not a righteous man on earth who does what is right and never sins and they know that they also have done the same. God's people should not presume that they are wise because the Teacher was determined to be wise, but it was far from him and wisdom is so distant that it is impossible to know and so deep that no one can discover it. God's people should escape from the temptress because she will ensnare and imprison the sinner, but the man who pleases God slips past her. God's people should not presume that they are wise and righteous because even the Teacher could not find the plan, uprightness is rare, and everyone has been corrupted by their own plans.

Analysis of the Details

The Value of Wisdom

The Teacher commends wisdom by asserting its value in verse 19, "Wisdom makes one wise man more powerful than ten rulers that are in a city." Rulers are those who exercise political power, but wisdom is so powerful that it is even able to overpower ten rulers. Therefore, God's people should seek wisdom because wisdom makes one wise man more powerful than ten rulers in a city.

Warning against Presuming to Be Righteous

And Wise

The Teacher discourages people from presuming that they are righteous and wise by observing the inability of people to be righteous and wise in verses 20-24. He observes that nobody is capable of being righteous and exhorts them not to judge others for the same thing they have done, then he observes that nobody has the ability to be wise.

**Observation that none are righteous and exhortation to avoid judging others**. The Teacher observes that none are righteous and exhorts his readers to avoid judging others in verses 20-22. He discourages them from presuming that they are righteous by denying that anyone can be righteous in verse 20, "Surely there is not a righteous man on earth who does what is right and never sins." This assertion is absolute. The conjunction _ki_ translated "Surely" emphasizes the certainty of the assertion. As Longman says, "it is much better to translate yk as an asseverative conjunction, Surely. The verse thus provides a counterbalance to the previous one" (Longman, 198). In addition, the negative _lo_ with the imperfect is the strongest way to make a negative statement.

He exhorts them to avoid judging others for the same things they have done in verses 21-22. First, he prohibits them from overreacting in verse 21, "You should not give your heart to all the words people say or you may hear your servant cursing you." He describes a hypothetical situation when they may hear one of their servants cursing them. In this context the prohibition "You should not give your heart" probably means that they should not overreact to what they overhear by judging the servant. He explains why they should not overreact to the overheard in verse 22, "for your heart knows that many times you also have cursed others." They should not overreact to what they overhear by judging their servant because they have done the very same thing. The phrase "your heart knows" probably indicates that deep down inside they have to admit the truth of this charge. As Fox observes, "you know that you are likely to hear nasty things said about yourself because you know that these are the sorts of things people say, because you too have done it" (Fox, 263). Therefore, God's people should not presume that they are righteous and judge others because there is not a righteous man on earth who does what is right and never sins and they know that they also have done the same.

**Observation of the inability of anyone to be wise**. The Teacher discourages people from presuming that they are wise by observing the inability of anyone to be wise in verses 23-24. He observes that he is unable to attain wisdom in verse 23, "All this I tested with wisdom. I said, 'I am determined to be wise, but it is far from me.'" He stresses the extent of his search for wisdom ("All this I tested with wisdom"). He also stresses his determined effort to be wise using the voluntative mood ("I am determined to be wise"). However, he admits that he was unsuccessful ("but it is far from me"). He observes that no one is able to know and discover wisdom using two rhetorical questions in verse 24, "Distant; what is it? Deep, deep; who can discover it?" The first of these rhetorical questions is of the type that has no good response and is equivalent to the exclamation, "It is so distant that no one can determine what it is!" The second of these rhetorical questions is of the type that implies an emphatic negative response and is equivalent to the exclamation, "It is so deep that no one can discover it!" The repetition of the word "deep" emphasizes the extent of its depth. Therefore, God's people should not presume that they are wise because the Teacher was determined to be wise, but it was far from him and wisdom is so distant that it is impossible to know what it is and so deep that no one can discover it.

Commendation of the Wisdom of Escaping

The Temptress

The Teacher encourages his readers to be wise and righteous and escape the temptress in verses 25-26. He describes the thoroughness of his exploration of wisdom and the plan, then relates his discovery of the wisdom of escaping the temptress.

**The thoroughness of the Teacher's exploration of wisdom and the plan**. The Teacher encourages his readers to heed his wise instruction by describing the thoroughness of his exploration of wisdom and the plan in verse 25, "So I turned my heart to know, to explore, and to seek wisdom and the plan and to know the wickedness of stupidity and the folly of madness." He emphasizes the thoroughness of his exploration of wisdom and the plan in several ways. First, he says that he turned his heart to the task. His search was not half-hearted, but he was totally committed. Second, he multiplies the infinities he uses to describe his quest. He did not just turn his heart to know wisdom and the plan, but he turned his heart to know, to explore, and to seek. Third, his quest was so thorough that it extended to include "the wickedness of stupidity and the folly of madness."

**The Teacher's discover of the wisdom of escaping the temptress**. The Teacher relates his discovery of the wisdom of escaping the temptress in verse 26. Whybray understands this verse as another illustration of man's inability to be wise and righteous as in verses 21-22 (Whybray, 125). However, it is best understood as an exhortation. Nonetheless, the subsequent verses do clearly indicate that man is unable to be wise and righteous. First, he warns of his discovery of the bitter threat of the temptress, "I found more bitter than death the woman who is a snare, her heart is a net, and her hands are chains." The words translated "snare" and "net" as well as "chains" are all actually in the plural form, probably to emphasize the extent of threat of the temptress. Snares and nets are means for catching animals or fish. Chains are a means of securing a prisoner so that he does not escape. Similarly, the temptress uses her wiles to entrap and imprison. Second, he observes that the man who pleases God escapes her but she ensnares the sinner, "The man who is pleasing to God slips past her, but the sinner is captured by her." The wisdom of escaping the temptress is implied by the assertion that this is what the man who pleases God does. The foolishness of being captured by the temptress is implied by the assertion that this is what the sinner does. Therefore, God's people should escape from the temptress because she will ensnare and imprison the sinner, but the man who pleases God slips past her.

Warning against Presuming to Be Wise

And Righteous

The Teacher warns his readers against presuming that they are wise and righteous in verses 27-29. He commands them to look at what he discovered in the first part of verse 27, "'Look at what I have found,' says the Teacher." He admits that he was unable to find the plan in spite of his repeated attempts to do so in the second part of verse 27 and the first part of verse 28, "Adding one thing to another to find the plan, which repeatedly I have sought but have not found." He was renowned for his wisdom and searched diligently for the plan but was unable to find it. If he was unable to find the plan then nobody could. He relates his discovery of the rarity of uprightness in the second part of verse 28, "I found one man among a thousand, but not one woman among all of these." This verse could be understood literally. He could only find one real man in a thousand and no real women. However, the subsequent verse clarifies that he is speaking of "one upright man" and "no upright woman." This verse seems to judge women more harshly than men. However, his point is not to condemn women as sinners, but to stress the rarity of uprightness among people. He could just as easily have said, "I have found one woman among a thousand, but not one man among all of these." As Whybray observes, "it may in fact not be specifically directed against women: there is little difference between the judgments on the two sexes, and the slight variation in wording may simply be for stylistic reasons. The meaning is that the speaker has 'found virtually no person, whether man or woman, who corresponds to whatever he has been looking for" (Whybray, 127). Finally, he relates his discovery of the pervasiveness of corruption in verse 29, "Look, this only have I found, that God made mankind upright, but **they** have sought many plans." The Hebrew text doubles the subject pronoun, probably to emphasize the self-willed planning of humanity in opposition to God (Indicated in translation with bold print). Humanity has sought "many plans" rather than "the plan" of God that the Teacher sought to understand (See verse 28). Therefore, God's people should not presume that they are wise and righteous because even the Teacher could not find the plan, uprightness is rare, and mankind has been corrupted by their own plans.

Application of the Message

Establishing Correspondence

On the one hand, Christians today sometimes abandon God's wise teaching and live wickedly. On the other hand, Christians today sometimes presume that they are wise and righteous when they are not. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should seek wisdom because wisdom makes one wise man more powerful than ten rulers in a city. Christians should not presume that they are righteous and judge others because there is not a righteous man on earth who does what is right and never sins and they know that they also have done the same. Christians should not presume that they are wise because the Teacher was determined to be wise, but it was far from him and wisdom is so distant that it is impossible to know what it is and so deep that no one can discover it. Christians should escape from the temptress because she will ensnare and imprison the sinner, but the man who pleases God slips past her. Christians should not presume that they are wise and righteous because even the Teacher could not find the plan, uprightness is rare, and everyone has been corrupted by their own plans.

Communication of the Message

**Title** : THERE IS NOT A RIGHTEOUS MAN ON EARTH

**Objective** : The objective of this message is to encourage Christians to be wise and righteous but not presume that they are wise and righteous.

**Proposition** : Christians should seek wisdom and righteousness, but not presume that they are wise and righteous and judge others.
Introduction

Christians today often struggle with temptation and sin. Some are lured by temptations and abandon God's wise teaching and become ensnared in a wicked lifestyle. Others presume that they are wise and righteous and judge others. However, they fail to see that they are also ensnared by sin. People in the time of the Teacher were also struggling with temptation and sin. The Teacher wrote Ecclesiastes 7:19-29 to encourage them to live wisely and righteously for God rather than becoming ensnared by sin or presuming that they are wise and righteous. _Read Ecclesiastes 7:19-29._

I. Christians should seek wisdom because wisdom will increase their influence.

A. The Teacher commends wisdom to his readers by asserting its value in verse 19, "Wisdom makes one wise man more powerful than ten rulers that are in a city." Rulers are those who exercise political power, but wisdom is so powerful that it is even able to overpower ten rulers.

B. _Illustration of a Wise Christian and His Influence_

C. Application--Therefore, we should seek wisdom because wisdom will increase our influence.

II. Christians should not presume they are wise because wisdom is so distant and deep that no one can discover it and God's plan cannot be found since everyone has been corrupted by their own plans.

A. The Teacher discourages people from presuming that they are wise by observing that wisdom is so distant and deep that no one can discover it in verses 23-24. He observes that he is unable to find wisdom because it is so far away in verse 23, "All this I tested with wisdom. I said, 'I am determined to be wise, but it is far from me.'" He observes that no one is able to know and discover wisdom because it is so distant and deep in verse 24, "Distant; what is it? Deep, deep; who can discover it?"

B. The Teacher discourages people from presuming that they are wise by observing that God's plan cannot be found since everyone has been corrupted by their own plans. He describes the thoroughness of his exploration of wisdom and the plan in verse 25, "So I turned my heart to know, to explore, and to seek wisdom and the plan and to know the wickedness of stupidity and the folly of madness." He commands them to look at what he discovered in the first part of verse 27, "'Look at what I have found,' says the Teacher." He admits that he was unable to find the plan in spite of his repeated attempts to do so in the second part of verse 27 and the first part of verse 28, "Adding one thing to another to find the plan, which repeatedly I have sought but have not found." Finally, he explains that people cannot find God's plan because they have been corrupted by their own plans in verse 29, "Look, this only have I found, that God made mankind upright, but **they** have sought many plans."

C. _Illustration of Someone Who Falsely Presumes that He Is Wise_

D. Application--Therefore, we should not presume that we are wise because wisdom is so distant and deep that no one can discover it and God's plan cannot be found since mankind has been corrupted by their own plans.

III. Christians should live righteously because temptation will ensnare and imprison sinners, but the man who pleases God slips past her.

A. The Teacher encourages his readers to be wise and righteous and escape the temptress in verses 25-26.

B. The Teacher encourages people to heed his wise instruction by describing the thoroughness of his exploration of wisdom and the plan in verse 25, "So I turned my heart to know, to explore, and to seek wisdom and the plan and to know the wickedness of stupidity and the folly of madness."

C. The Teacher encourages people to live righteously by relating his discovery of the wisdom of escaping the temptress in verse 26. He, he relates his discovery of the bitter threat of being ensnared and entrapped by the temptress, "I found more bitter than death the woman who is a snare, her heart is a net, and her hands are chains." He observes that the man who pleases God escapes her but she ensnares the sinner, "The man who is pleasing to God slips past her, but the sinner is captured by her."

D. _Illustration of Someone Ensnared and Entrapped by Temptation and Sin_

E. Application--Therefore, we should live righteously for God because temptation will ensnare and imprison the sinner, but the man who pleases God slips past her.

IV. Christians should not presume that they are righteous and judge others because there is not a righteous man on earth who never sins, they have done the very same things, uprightness is rare, and everyone has been corrupted.

A. The Teacher discourages people from presuming that they are righteous by denying that anyone is righteous and never sins in verse 20, "Surely there is not a righteous man on earth who does what is right and never sins."

B. The Teacher discourages people from presuming that they are righteous and judging others in verses 21-22 by pointing out that they have done the very same things, "You should not give your heart to all the words people say or you may hear your servant cursing you for your heart knows that many times you also have cursed others." They should not presume that they are righteous and judge others because they have done the very same things.

C. The Teacher warns people against presuming that they are righteous by relating his discover of how rare uprightness is in verse 28, "I found one man among a thousand, but not one woman among all of these" (28).

D. The Teacher warns people against presuming that they are righteous by relating his discovery of the pervasiveness of corruption in verse 29, "Look, this only have I found, that God made mankind upright, but **they** have sought many plans."

E. _Illustration of Someone Who Falsely Presumes that He Is Righteous_

F. Application--Therefore, we should not presume that we are righteous and judge others because no one is righteous and never sins, they have done the very same things, uprightness is rare, and everyone has been corrupted.

Conclusion

Christians today often struggle with temptation and sin. Some are lured by temptations and abandon God's wise teaching and become ensnared in a wicked lifestyle. Others presume that they are wise and righteous and judge others. However, they fail to see that they are also ensnared by sin. People in the time of the Teacher were also struggling with temptation and sin. The Teacher can help us in Ecclesiastes 7:19-29 with our struggle with temptation and sin to live wisely and righteously for God rather than becoming ensnared by sin or presuming that we are wise and righteous. We should seek wisdom because wisdom will increase our influence. We should not presume that we are wise because wisdom is so distant and deep that no one can discover it and God's plan cannot be found since mankind has been corrupted by their own plans. We should live righteously for God because temptation will ensnare and imprison the sinner, but the man who pleases God slips past her. We should not presume that we are righteous and judge others because no one is righteous and never sins, we have done the very same things, uprightness is rare, and everyone has been corrupted.

### CHAPTER ELEVEN

### WHO IS LIKE THE WISE MAN?

### Ecclesiastes 8:1-9

Though this passage is difficult to separate from its context and contains diverse elements, it is united by its concern for giving instruction for "a time when a man lords it over another man to his harm" (See also Fox, 273).

Study of the Passage

Text and Translation

8:1Who is like the wise man?

Who knows the explanation of things?

Wisdom illuminates a man's face

and the hardness of his face is transformed.

2Obey what comes from the king's mouth, I say, on account of an oath before God. 3You should not be in a hurry to go from his presence. You should not stand in an evil matter, for he will do whatever he pleases. 4Since a king's word is supreme, who can say to him, "What are you doing?" 5Whoever obeys [his] command will not know harm, and the wise heart will know the time and choice. 6For there is a time and choice for every matter, though a man's trouble is heavy upon him.

7Since there is no knowing for him,

what is that which will be?

Since in accordance with that it will be,

who can reveal it to him?

8There is no man who has mastery over the wind to restrain the wind

and there is no one who has mastery over the day of death.

There is no discharged while at war

and wickedness will not let those who practice it slip away.

9All this I saw while giving my heart to every deed which is done under the sun, a time when a man lords it over another man to his harm.

Situation and Purpose

The passage reflects a situation in which the readers were subject to others who might cause them harm. This situation is reflected in verse 9 where the Teacher reveals that he is speaking about "a time when a man lords it over another man to his harm." More specifically, the passage reflects a situation in which the readers were serving the king and had to choose whether or not to obey him and how they should disagree with him. This situation is reflected in verses 2-6 where the Teacher provides guidance for serving the king. Therefore, the purpose of these verses is to exhort them to obey the king and avoid opposing him in inappropriate ways. In addition, the passage reflects a situation in which the readers might presume they know and control their own destiny and be tempted to practice wickedness. This situation is reflected in the Teacher's observation of man's inability to know and control his fate and escape wickedness in verses 7-8. Therefore, the purpose of these verses is to discourage them from presuming that they know and control their own fate and practice wickedness.

Literary Context and Role

This passage provides a wise approach to living in "a time when a man lords it over another man to his harm." However, it also balances the value of wisdom with its limitations. Therefore, this passage reinforces those passages that have discouraged obsession with wisdom (1:12-18, 2:12-16, 7:7-12, 7:13-18, 7:19-29, 8:10-17, and 9:1-12). However, this passage balances those same passages by encouraging the pursuit of wisdom and righteousness. Conversely, this passage reinforces those passages that commend and teach wisdom (7:1-12, 7:13-18, 7:19-29, 8:1-9, 8:10-17, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6). However, this passage also balances those same passages by warning against the danger of presuming that they are wise. This passage is also closely related to 10:4-11 since both passages provide guidance for serving rulers.

Form and Function

The passage is mixed in form. Verse 1 can be classified either as a wise saying or observation. In either case, the positive evaluation of wisdom implies the command, "Seek wisdom." Verses 2-6 can be classified as a wisdom exhortation. Verse 2 contains a command, "Obey what comes from the king's mouth," and verse 3 contains two prohibitions, "You should not be in a hurry to go from his presence. You should not stand in an evil matter." This command and these prohibitions identify fully the appropriate response to these verses. The remainder of this exhortation consists of reasoned arguments that motivate obedience. Verses 7-8 can be classified as an observation or reflection. The negative evaluation of the ability of man to know and control the future implies the prohibition, "Don't presumptuously think that you can know and control your destiny." The negative evaluation of practicing wickedness implies the prohibition, "Don't practice wickedness." Verse 9 is merely a summary statement. However, it does reveal the determination and thoroughness of the Teacher's investigation as well as the urgency of what he says. Therefore, a command may be implied, "Heed what the Teacher says."

Strategy and Structure

The passage is structured to provide guidance for living in "a time when a man lords it over another man to his harm." The Teacher begins by commending wisdom generally. Next, he gives specific wise instruction for serving a king. Third, he encourages the avoidance of presumption and wickedness. Finally, he reinforces the need to heed his teaching.

I. The Value of Wisdom (1)

A. The Uniqueness of the Wise Man

B. The Illumination that Wisdom Gives

II. Wisdom for Serving the King (2-6)

A. Exhortation to Obey the King (2)

B. Exhortation to Avoid both Hastily Leaving or Stubbornly Standing (3)

C. Addition Reasons for Obeying the King rather than Hastily Leaving or Stubbornly Standing (4-6)

1. The supremacy of the king's word and the inability of anyone to question it (4)

2. Those who obey the king will not be harmed (5a)

3. Wisdom will reveal the right timing and choice (5b-6)

III. The Necessity of Avoiding Presumption and Wickedness (7-8)

A. The Inability of Man to Know His Future (7)

B. The Inability of Man to Control His Destiny (8a)

C. The Inability of Man to Escape Wickedness (8b)

IV. The Necessity of Heeding the Teacher (9)

Message or Messages

God's people should seek to be wise because there is no one like the wise man who knows the explanation of things and wisdom illuminates a man's face. God's people should obey the king rather than hastily leaving or stubbornly standing when they disagree with him because they have taken an oath before God, he will do what he pleases, his word is supreme and cannot be questioned, they will come to no harm, and wisdom will reveal the right timing and choice. God's people should not be presumptuous or wicked because they cannot know their future or control their destiny and wickedness will not let those who practice it escape. God's people should heed what the Teacher says because he gave his heart to investigate every deed that is done under the sun and this is a time when a man lords it over another man to his harm.

Analysis of the Details

The Value of Wisdom

The Teacher commends wisdom by describing its value in verse 1. First, he describes the uniqueness of the wise man using two rhetorical questions, "Who is like the wise man? Who knows the explanation of things?" The first of these rhetorical questions is of the type that implies an emphatic negative response and is equivalent to the exclamation, "No one is like the wise man!" In this context, the second of these rhetorical questions implies the response, "Only a wise man knows the explanation of things!" Second, he describes the illumination that wisdom gives, "Wisdom illuminates a man's face and the hardness of his face is transformed." The hardness of his face is probably the outward expression of the man's perplexity over a problem of life. His face is illuminated as he comes to the solution to his problem through the application of wisdom. Therefore, God's people should seek to be wise because there is no one like the wise man who knows the explanation of things and wisdom illuminates a man's face.

Wisdom for Serving the King

The Teacher gives his readers wisdom for serving the king in verses 2-6. He exhorts them to obey the king in verse 2, "Obey what comes from the king's mouth, I say, on account of an oath before God." What comes from the king's mouth is of course his demands. Obedience to the king is required because they have sworn before God to obey him. He exhorts them to avoid both hastily leaving or stubbornly standing in verses 3, "You should not be in a hurry to go from his presence. You should not stand in an evil matter for he will do whatever he pleases." These are diverse but common responses to disagreements with someone in authority. One either quits their position or opposes the person in authority. As Bartholomew says, "In context an 'evil matter' probably refers to a 'bad idea,' a suggestion that the king dislikes" (Bartholomew, 281). The warning discourages opposition to the king's authority. No matter how much opposition the king encounters he will do what he wants. Opposition is pointless.

The Teacher supplements his exhortations with additional reasons for obeying the king rather than hastily leaving or stubbornly standing in verses 4-6. First, he warns them that the king's word is supreme and no one is able to question it in verse 4, "Since a king's word is supreme, who can say to him, 'What are you doing?'" This is a rhetorical question within a rhetorical question. The inner rhetorical question--"What are you doing?"--is of the type that implies that there is no reasonable response and is equivalent to the exclamation, "What you are doing is stupid!" The outer rhetorical question--"who can say to him, 'What are you doing?'"--is of the type that implies an emphatic negative response and is equivalent to the exclamation, "No one can say to him, 'What are you doing?'!" no one has authority to question the king's actions. Second, he assures them that those who obey the king will never be harmed in the first part of verse 5, "Whoever obeys his command will not know harm." If he obeys the king, he will be favored by the king and secure under his protection. However, if he does not obey the king, he cannot expect the king's favor or protection. Third, he assures them that wisdom will reveal the right timing and choice in the second part of verse 5 and in verse 6, "and the wise heart will know the time and choice. For there is a time and choice for every matter, though a man's trouble is heavy upon him." Actually, this assurance implies another response to disagreements with the king. They should patiently look for the right time and choice. The final line of the assurance provides added encouragement. Though the situation seems bleak, the opportune time and appropriate choice will come. Garrett understands "man's trouble" to be "the moral burdens he carries that might otherwise cause him to act impetuously" (Garrett, 327). Therefore, God's people should obey the king rather than hastily leaving or stubbornly standing when they disagree with him because they have sworn before God to obey him, he will do what he pleases, his word is supreme and cannot be questioned, they will come to no harm, and wisdom will reveal the right timing and choice.

The Necessity of Avoiding Presumption

And Wickedness

The Teacher discourages his readers from being presumptuous and wicked in verses 7-8. First, he discourages presumption by observing that man is unable to know his future using two rhetorical questions in verse 7, "Since there is no knowing for him, what is that which will be? Since in accordance with that it will be, who can reveal it to him?" The first of these rhetorical questions is of the type that implies a negative response and is equivalent to the exclamation, "No one knows what will be since there is no way to know!" The second rhetorical question is based on the first. This rhetorical question is also of the type that implies a negative reply and is equivalent to the exclamation, "No one can reveal what will be since there is no way to know!" Second, he discourages presumption by observing that man is unable to control his destiny in the first part of verse 8, "There is no man who has mastery over the wind to restrain the wind; and there is no one who has mastery over the day of death." Finally, he discourages wickedness by warning that man is unable to escape wickedness in the second part of verse 8, "There is no discharged while at war, and wickedness will not let those who practice it slip away." He uses the common practice of armies during wartime to illustrate the inability of man to escape wickedness. The United States Army, for example, calls this practice "stop loss." All scheduled discharges from the army are postponed while troupes are deployed in war. Similarly, wickedness maintains a tight hold on those who practice wickedness so that even though they may want to stop, they are not able. Therefore, God's people should not be presumptuous, but avoid wickedness because they cannot know their future or control their destiny and wickedness will not let those who practice it escape.

The Necessity of Heeding the Teacher

The Teacher encourages his readers to heed his teaching in verse 9, "All this I saw while giving my heart to every deed which is done under the sun, a time when a man lords it over another man to his harm." The Teacher stresses the need of his readers to heed his teaching in three ways. First, he emphasizes his dedication. He gave his heart to the task. Second, he emphasizes the extent of his search. He examined "every deed which is done under the sun." Finally, he emphasizes the urgency. He is writing during "a time when a man lords it over another man to his harm." Therefore, God's people should heed what the Teacher says because he gave his heart to investigate every deed that is done under the sun and this is a time when a man lords it over another man to his harm.

Application of the Message

Establishing Correspondence

Christians today often are in a position where they are under the authority of people who could potentially cause them great harm. In addition, Christians today sometimes believe that they are in control of their destiny and susceptible to wickedness. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage does contain some contextualized elements that require that the statements of the message be adjusted when applied to the modern situation. These contextualized elements are found in the second statement of the message, "God's people should obey the king and avoid both hastily leaving or stubbornly standing when they disagree with him because they have taken an oath before God, he will do what he pleases, his word is supreme and cannot be questioned, they will come to no harm, and wisdom will reveal the right timing and choice." Christians today are not ordinarily in a position to serve kings. However, the message can be applied more generally to situations when they serve under those in authority. When the message is generalized in this way tensions remain. Those who serve under authority do not ordinarily swear an oath before God to serve those in authority and those in authority do not ordinarily have the absolute authority of kings. Therefore, I have modified the statements of the message below to reflect the differences in this context.

Adjusting the Message

Christians should seek to be wise because there is no one like the wise man who knows the explanation of things and wisdom illuminates a man's face. Christians should obey those in authority and avoid both hastily leaving or stubbornly standing when they disagree with them because they have agreed to serve under him, he will do what he pleases, he is in a position of authority, they will come to no harm, and wisdom will reveal the right timing and choice. Christians should not be presumptuous, but avoid wickedness because they cannot know their future or control their destiny and wickedness will not let those who practice it escape. Christians should heed what the Teacher says because he gave his heart to investigate every deed that is done under the sun and this is a time when a man lords it over another man to his harm.

Communication of the Message

**Title** : WHO IS LIKE THE WISE MAN?

**Objective** : The objective of this message is to encourage Christians to be wise, serve those in authority over them wisely, and avoid presumption and wickedness.

**Proposition** : Christians should be wise in the workplace, obey their supervisor in the workplace, and avoid presumption and wickedness in the workplace.
Introduction

Christians today usually have jobs in the secular world with non-Christian supervisors. As a result, they often find themselves in a situation where their job is in tension with their Christian commitment. On the one hand, they may feel compelled by their bosses or tempted by their desire to succeed and make money to practice business in a worldly way. On the other hand, they may feel the desire to quit their jobs or oppose those who have authority over them at work due to their Christian commitment. The Teacher gives instruction for "a time when a man lords it over another man to his harm" in Ecclesiastes 8:1-9. His teaching can give us instruction for being wise in the workplace. _Read Ecclesiastes 8:1-9._

I. Christians should be wise in the workplace.

A. The Teacher commends wisdom by describing its value in verse 1.

B. First, he describes the uniqueness of the wise man using two rhetorical questions, "Who is like the wise man? Who knows the explanation of things?" The first of these rhetorical questions is of the type that implies an emphatic negative response and is equivalent to the exclamation, "No one is like the wise man!" In this context, the second of these rhetorical questions implies the response, "Only a wise man knows the explanation of things!"

C. Second, he describes the illumination that wisdom gives, "Wisdom illuminates a man's face and the hardness of his face is transformed." The hardness of his face is probably the outward expression of the man's perplexity over a problem of life. His face is illuminated as he comes to the solution to his problem through the application of wisdom.

D. _Illustration of Someone Who Is Wise in the Workplace_

E. Application--Therefore, we should be wise in the workplace because there is no one like the wise man since wisdom gives him illumination.

II. Christians should obey authority in the workplace.

A. The Teacher gives his readers wisdom for serving the king in verses 2-6.

B. He exhorts them to obey the king rather than hastily quitting or stubbornly opposing him in verses 2-2, "Obey what comes from the king's mouth, I say . . .. You should not be in a hurry to go from his presence. You should not stand in an evil matter."

C. The Teacher gives several reasons why they should obey the king rather than hastily quitting or stubbornly opposing him.

1. First, they have sworn to obey the king, "Obey what comes from the king's mouth, I say, on account of an oath before God" (2).

2. Second, the king is in a position of authority, "he will do whatever he pleases" (3).

3. Third, they are not in a position to question the king's actions, "Since a king's word is supreme, who can say to him, 'What are you doing?'" (4)

4. Fourth, obedience to the king is in their best interests, "Whoever obeys his command will not know harm" (5a).

5. Fifth, wisdom will reveal the right timing and choice, "and the wise heart will know the time and choice. For there is a time and choice for every matter, though a man's trouble is heavy upon him" (5b-6).

D. _Illustration of Responding Wisely to Authority in the Workplace_

E. Application--Therefore, we should obey authority in the workplace without hastily quitting or stubbornly opposing it because we have made a commitment, bosses will do what they please, they have the authority, we will come to no harm, and wisdom will reveal the right timing and choice.

III. Christians should avoid presumption and wickedness in the workplace.

A. The Teacher discourages his readers from being presumptuous and wicked in verses 7-8. B. He discourages presumption by observing that man is unable to know his future using two rhetorical questions in verse 7, "Since there is no knowing for him, what is that which will be? Since in accordance with that it will be, who can reveal it to him?"

C. He discourages presumption by observing that man is unable to control his destiny in the first part of verse 8, "There is no man who has mastery over the wind to restrain the wind; and there is no one who has mastery over the day of death."

D. He discourages wickedness by warning that man is unable to escape wickedness in the second part of verse 8, "There is no discharged while at war, and wickedness will not let those who practice it slip away."

E. He uses the common practice of armies during wartime to illustrate the inability of man to escape wickedness. The United States Army, for example, calls this practice "stop loss." All scheduled discharges from the army are postponed while troupes are deployed in war. Similarly, wickedness maintains a tight hold on those who practice wickedness so that even though they may want to stop, they are not able.

F. Application--Therefore, we should not be presumptuous or wicked in the workplace because we cannot know their future or control our destiny and wickedness will not let those who practice it escape.

Conclusion

Christians today usually have jobs in the secular world and often find themselves in a situation where their job is in tension with their Christian commitment. On the one hand, they may feel compelled by their bosses or their desire to succeed and make money to practice business in a worldly way. On the other hand, they may feel the desire to quit their jobs or oppose those who have authority over them at work due to their Christian commitment. The Teacher gives instruction for "a time when a man lords it over another man to his harm" in Ecclesiastes 8:1-9. His teaching can give us instruction for being wise in the workplace. We should be wise in the workplace because there is no one like the wise man since wisdom illumines him. We should obey those in authority in the workplace without hastily quitting or stubbornly opposing it because we have made a commitment, bosses will do what they please, they have the authority, we will come to no harm, and wisdom will reveal the right timing and choice. We should avoid presumption and wickedness in the workplace because we cannot know our future or control our destiny and wickedness will not let those who practice it escape.

### CHAPTER TWELVE

### I KNOW THAT IT WILL BE BETTER

### Ecclesiastes 8:10-17

Though this passage is difficult to separate from its context and contains some diverse elements, it is unified and distinct because of its focus on the inexplicable injustices of life.

Study of the Passage

Text and Translation

10Then I saw the wicked buried. But they had come in and out of the holy place and received praise1 in the city where they did this. This also is meaningless. 11The sentence for an evil deed is not quickly carried out; therefore, the heart of the sons of Adam is full within them to do evil. 12The sinner does evil a hundred times and prolongs himself. Nonetheless, I know that it will be better for those who fear God, who fear before him. 13It will not be better for the wicked; he who does not fear before God will not prolong his days like a shadow.

14There is meaninglessness that is done on earth; that there are righteous men who are touched in accordance with the deeds of the wicked and there are wicked men who are touched in accordance with the deeds of the righteous. I said, "This also is meaningless." 15So **I** * commend enjoyment, because there is nothing better for a man under the sun than to eat and drink and enjoy. This will accompany him in his toil during the days of his life that God has given him under the sun.

16Accordingly, I gave my heart to know wisdom and see the business that is done on earth. (Indeed, by day and by night his eyes did not see sleep).2 17I saw every deed of God. Man is not able to attain what is done under the sun. In that which man toils to seek, he cannot attain. Even if a wise man claims to know, he is not able to attain.

1I have emended the text from "were forgotten" to "received praise" following the Septuagint and other ancient versions as do most modern translations because the words are very similar in Hebrew and "received praise" makes better sense in the context.

2I have placed these words in parenthesis because as they stand in the Hebrew they appear to be an insertion by the editor.

*The Hebrew text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The passage reflects a general situation in which the readers have observed wickedness and injustice in the world. This general situation is reflected in the Teacher's observations of the wicked receiving praise (10), delayed justice contributing to increased wickedness (11), the wicked living long lives (12a), and the wicked receiving what the righteous deserve (14). As a result, they were in danger of doubting God's justice and even perhaps turning to wickedness themselves. This threat is reflected in the Teacher's affirmation of faith in God's justice in verses 12b-13. Therefore, the purpose of these verses is to encourage faith in God's ultimate justice and fear of God and his judgment. In addition, they were in danger of becoming so overcome with resentment with the injustice of life that they were unable to enjoy their lives. This threat is reflected in the Teacher's commendation of enjoyment in verse 15. Therefore, the purpose of this verse is to commend the enjoyment of life. Contributing to their doubts and resentment was their inability to reconcile the injustice of life with their traditional wisdom perspective. This inability to reconcile the injustice of life with their traditional wisdom perspective is reflected in the Teacher's observation that man is unable to understand the complexity of human existence in verses 16-17. Therefore, the purpose of these verses is to encourage them not to be dismayed by the injustices of life.

Literary Context and Role

In this passage the Teacher gives balanced instruction for responding to the apparent injustices of life. On the one hand he commends fear of God and his judgment. This commendation reinforces other passages that also encourage the readers to fear God and his judgment in 3:1-22 (15-16), 5:1-7, 7:13-18, 11:7-12:7, and 12:8-14 and balances other passages that commend the enjoyment of life. On the other hand he commends the enjoyment of life. This commendation reinforces the commendations of satisfaction and enjoyment in 2:24-26; 3:12-13, 3:22, 5:18-20, and 8:7-10 and balances other passages that commend fear of God and his judgment. In this passage the Teacher warns the readers against presuming that they can be wise. This passage reinforces those passages that warn readers against obsession with wisdom and presuming that they are wise (1:12-18, 2:12-16, 7:13-18, 7:19-29, 8:1-9, and 9:1-12). However, this warning also balances other passages that commend wisdom and wise teaching (7:7-12, 7:13-18, 7:19-29, 8:1-9, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6).

Form and Function

The passage can be classified as a wise observation or reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. In this passage, the Teacher affirms his faith in the ultimate justice of God, assuring those who fear God that it will be better for them than for those who do not fear God and live wickedly. This affirmation of faith not only encourages faith in God's justice, but fear and righteousness as well. Therefore, it implies the command, "Trust and fear God and live righteously for him." In addition, the Teacher commends the enjoyment of life. This commendation implies the command, "Enjoy the simple pleasures of life." Furthermore, the Teacher observes that the wise man is unable to comprehend the complexities of life. This warning implies the prohibition, "Don't presume that you can understand life and its complexities." However, in this context where the Teacher is giving guidance for responding to injustice in the world, this warning further implies the prohibition, "Don't be dismayed by injustice in the world."

Strategy and Structure

The passage is structured to provide a fairly comprehensive response to the injustices of life. First, the Teacher affirms his faith in God's justice in spite of injustice in the world and commends the fear of God and righteousness in spite of the reality of wickedness and injustice. Second, he commends enjoyment of the simple pleasures as a way to enjoy life in spite of injustice in the world. Finally, he discourages dismay due to injustice in the world by observing that no one, not even the wise man, is able to understand the complexity of human existence.

I. Affirmation of Faith and Commendation of Fear and Righteousness (10-13)

A. Acknowledgement of the Reality of Wickedness and Injustice (10-12a)

1. Observation that the wicked are accepted and even praised (10)

2. Observation that delayed justice promotes more wickedness (11)

3. Observation that sinners often live long lives (12a)

B. Affirmation of Faith and Commendation of Fear and Righteousness (12b-13)

1. Affirmation that it will be better for those who fear God (12b)

2. Affirmation that it will be worse for the wicked who do not fear God (13)

II. Commendation of Enjoyment (14-15)

A. Acknowledgement of the Reality of Injustice (14)

B. Commendation of Enjoyment (15)

III. The Inability of Man to Understand the Complexity of Human Existence (16-17)

A. The Teacher's Dedication to Know Wisdom and Observe Earthly Existence (16-17a)

B. The Inability of the Wise Man to Understand the Complexity of Human Existence (17b)

Message or Messages

God's people should trust and fear God and live righteously for him because even though the Teacher observed wickedness and injustice in the world he still affirmed that it would be better for those who fear God than for the wicked who do not fear God. God's people should enjoy the simple pleasures of life because even though the Teacher observed the wickedness and injustice of life he commended enjoyment since there is nothing better than to eat, drink, and enjoy and this joy will accompany them throughout their lives. God's people should not be dismayed by injustice in the world because the Teacher was dedicated to knowing wisdom and observing life and he concluded that it was impossible for even a wise man to understand the complexity of human existence.

Analysis of the Details

Affirmation of Faith and Commendation

Of Fear and Righteousness

The Teacher encourages his readers to trust and fear God and live righteously for him by acknowledging the reality of wickedness and injustice, but affirming his faith in God's justice and commending fear and righteous living in verses 10-13.

**Acknowledgement of the reality of wickedness and injustice**. The Teacher acknowledges the reality of wickedness and injustice in verses 10-12. First, he observes that the wicked are often accepted and even praised during their lifetime in verse 10, "Then I saw the wicked buried. But they had come in and out of the holy place and received praise in the city where they did this. This also is meaningless." The wicked died and were buried, but they were allowed to go in and out of the holy place without any restrictions placed upon them while they lived. In fact, they were honored in the city where they practiced their wickedness while they lived. The Hebrew text actually says that they "were forgotten" rather than "received praise." I have chosen to emend the text in accordance with the ancient versions in order to make some sense of this difficult verse. Second, the Teacher observes that this delay in justice promotes even more wickedness in verse 11, "The sentence for an evil deed is not quickly carried out; therefore, the heart of the sons of Adam is full within them to do evil." In his observation in the preceding verse he clearly asserts that the sentence for their wickedness was not carried out swiftly. As Longman states, "It is true that Qohelet never says that evil always prospers, or that it is never punished. But he does argue that the lack of quick and clear punishment is enough to encourage wicked people to foster new evil plans" (Longman, 219). Finally, the Teacher observes that sinners often live long lives in the first part of verse 12, "The sinner does evil a hundred times and prolongs himself." Indeed, the way that the Teacher makes this observation seems to indicate that there is a cause and effect relationship between sin and a long life. He certainly does not mean that sin leads to long life, but states his case in this cynical way to emphasize that righteousness does not always lead to a long life nor does wickedness always lead to a short life.

**Affirmation of faith and commendation of fear and righteousness**. The Teacher affirms his faith in God's justice and commends fear and righteousness in verses 12-13. How he can affirm God's justice within the same context in which he acknowledges the reality of wickedness and injustice is difficult to fathom. He does not explain. As Provan observes, "Unable finally to resolve the puzzle himself, he then characteristically advocates that the reader get on with life and not worry too much about the details, which lie with God" (Provan, 168). From a positive perspective, the Teacher affirms that it will be better for those who fear God in the second part of verse 12, "Nonetheless, I know that it will be better for those who fear God, who fear before him." His redundancy makes translating difficult. However, he probably repeats himself to stress the importance of fearing God. From a negative perspective, he affirms that it will be worse for the wicked who do not fear God in verse 13, "It will not be better for the wicked; he who does not fear before God will not prolong his days like a shadow." Though he has just observed that the wicked often live long, he still affirms that the wicked "will not prolong his days like a shadow." As evening approaches and the sun begins to set, shadows become long. However, the Teacher maintains that as the end of life approaches, the life of the wicked will not be lengthened like a shadow. Therefore, God's people should trust and fear God and live righteously for him because even though the Teacher observed wickedness and injustice in the world he still affirmed that it would be better for those who fear God than for the wicked who do not fear God.

Commendation of Enjoyment

The Teacher commends the enjoyment of life in verses 14-15. However, he begins by again acknowledging the reality of injustice in verse 14, "There is meaninglessness that is done on earth; that there are righteous men who are touched in accordance with the deeds of the wicked and there are wicked men who are touched in accordance with the deeds of the righteous. I said, 'This also is meaningless.'" The Teacher describes this injustice as being touched. His choice of words is intriguing and may imply divine action. His evaluation "This also is meaningless" is somewhat difficult here because it is uncertain what he is evaluating. However, he is probably stating that this injustice is beyond human comprehension.

The Teacher concludes by commending the enjoyment of life in verse 15, "So **I** commend enjoyment, because there is nothing better for a man under the sun than to eat and drink and enjoy. This will accompany him in his toil during the days of his life that God has given him under the sun." He emphasizes his commendation of enjoyment by doubling the subject pronoun in the Hebrew text (Literally "So I, I commend enjoyment" and indicated in translation with bold print). He commends the enjoyment of these simple pleasures for two reasons. First, these simple pleasures are as good as it gets. Second, these simple pleasures will be his constant companion throughout life, whether in good times or in bad times and whether he is still young or he has grown old. Therefore, God's people should enjoy the simple pleasures of life because even though the Teacher observed the wickedness and injustice of life he commended enjoyment since there is nothing better than to eat, drink, and enjoy and this joy will accompany them throughout their lives.

The Inability of Man to Understand the

Complexity of Human Existence

The Teacher discourages dismay as a response to injustice in the world by observing that man is unable to understand the complexity of human existence in verses 16-17. He begins by describing his dedication to know wisdom and to observe earthly existence in verse 16 and the first part of verse 17, "Accordingly, I gave my heart to know wisdom and see the business that is done on earth. (Indeed, by day and by night his eyes did not see sleep). I saw every deed of God." He stresses his determination by asserting that he gave his heart to the task. This determination is emphasized further by his disregard of his need for sleep until the task was complete. His dedication to the task underscores his conclusion in the subsequent verse. The Hebrew text literally states, "Indeed by day and by night his eyes did not see sleep." This makes little sense if understood as the words of the Teacher and I have identified these as words that have been inserted by the editor. Some translations like the ESV attempt to translate this line as the words of the Teacher, "how neither day nor night do one's eyes see sleep." However, these translations seem rather awkward and forced. He concludes by asserting that man is unable to attain wisdom and understand human existence in the second part of verse 17, "Man is not able to attain what is done under the sun. In that which man toils to seek, he cannot attain. Even if a wise man claims to know, he is not able to attain." He emphasizes the inability of man to attain wisdom through repetition, denying that man is able to attain wisdom three times using different words. Moreover, wisdom is so difficult to attain that even a wise man is unable to attain it, no matter what he claims. Provan relates the limitations of human wisdom to the issue of injustice in the world, "It is not the ultimate justice of God that Qohelet doubts. It (is) [sic] his own ability to understand how that justice works out in practice" (Provan, 168). Therefore, God's people should not be dismayed by injustice in the world because the Teacher was dedicated to knowing wisdom and observing life and concluded that it was impossible for even a wise man to understand the complexity of human existence.

Application of the Message

Establishing Correspondence

Christians today live in a world of wickedness and injustice. They sometimes respond to this wickedness and injustice by doubting God's justice, becoming dissatisfied with life, and turning to a life of wickedness. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Indeed, we have clearer revelation of God's eternal plan and more clearly understand how it will be better for those who trust and fear God and live righteously for him. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should trust and fear God and live righteously for him because even though the Teacher observed wickedness and injustice in the world he still affirmed that it would be better for those who fear God than for the wicked who do not fear God. Christians should enjoy the simple pleasures of life because even though the Teacher observed the wickedness and injustice of life he commended enjoyment since there is nothing better than to eat, drink, and enjoy and this joy will accompany them throughout their lives. Christians should not be dismayed by injustice in the world because the Teacher was dedicated to knowing wisdom and observing life and he concluded that it was impossible for even the wise man to understand the complexity of human existence.

Communication of the Message

**Title** : I KNOW THAT IT WILL GO BETTER

**Objective** : The objective of this message is to encourage Christians to trust and fear God, enjoy the simple pleasures of life, and not be dismayed by life's injustice.

**Proposition** : Christians should trust and fear God because it will be better for the righteous who fear God than the wicked who do not fear God; enjoy the simple pleasures of life because there is nothing better and this joy will accompany them throughout their lives; and not be dismayed by injustice in the world because it was impossible for anyone to understand the complexity of human existence.
Introduction

Christians today live in a world of wickedness and injustice. They sometimes respond to this wickedness and injustice by doubting God's justice, becoming dissatisfied with life, and turning to a life of wickedness. _Illustration of Someone Who Forsook Christianity because of Wickedness and Injustice_. People in the time of the Teacher also lived in a world of wickedness and injustice. The Teacher wrote Ecclesiastes 8:10-17 to help people deal with the challenges of living in a world of wickedness and injustice. _Read Ecclesiastes 8:10-17._

I. Christians should fear God and live righteously because it will be better for the righteous who fear God than the wicked who do not fear God.

A. The Teacher encourages his readers to trust and fear God and live righteously for him in verses 10-13.

B. The Teacher acknowledges the reality of wickedness and injustice in verses 10-12, "Then I saw the wicked buried. But they had come in and out of the holy place and received praise in the city where they did this. This also is meaningless. The sentence for an evil deed is not quickly carried out; therefore, the heart of the sons of Adam is full within them to do evil. The sinner does evil a hundred times and prolongs himself."

C. The Teacher affirms his faith in God's justice and commends fear and righteousness in verses 12-13, "Nonetheless, I know that it will be better for those who fear God, who fear before him. It will not be better for the wicked; he who does not fear before God will not prolong his days like a shadow."

D. _Illustration of God's Justice_

E. Application--Therefore, we should fear God and live righteously for him because it will be better for the righteous who fear God than the wicked who do not fear God.

II. Christians should enjoy the simple pleasures of life because there is nothing better and this joy will accompany them throughout their lives.

A. The Teacher commends the enjoyment of life in verses 14-15.

B. However, he begins by again acknowledging the reality of injustice in verse 14, "There is meaninglessness that is done on earth; that there are righteous men who are touched in accordance with the deeds of the wicked and there are wicked men who are touched in accordance with the deeds of the righteous. I said, 'This also is meaningless.'"

C. He concludes by commending the enjoyment of life in verse 15, "So I myself commend enjoyment, because there is nothing better for a man under the sun than to eat and drink and enjoy. This will accompany him in his toil during the days of his life that God has given him under the sun." He commends the enjoyment of these simple pleasures for two reasons.

1. First, these simple pleasures are as good as it gets.

2. Second, these simple pleasures will be his constant companion throughout life, whether in good times or in bad times and whether he is still young or he has grown old.

D. _Illustration of a Life of Enjoyment_

E. Application--Therefore, we should enjoy the simple pleasures of life because there is nothing better and this joy will accompany us throughout our lives.

III. Christians should not be dismayed by injustice in the world because it is impossible for anyone to understand the complexity of human existence.

A. The Teacher discourages dismay as a response to injustice in the world by observing that man is unable to understand the complexity of human existence in verses 16-17.

B. He begins by describing his dedication to know wisdom and to observe earthly existence in verse 16 and the first part of verse 17, "Accordingly, I gave my heart to know wisdom and see the business that is done on earth. (Indeed, by day and by night his eyes did not see sleep). I saw every deed of God."

C. He concludes by asserting that man is unable to attain wisdom and understand human existence in the second part of verse 17, "Man is not able to attain what is done under the sun. In that which man toils to seek, he cannot attain. Even if a wise man claims to know, he is not able to attain."

D. _Illustration of the Limits of Human Understanding_

E. Application--Therefore, we should not be dismayed by injustice in the world because it is impossible for anyone to understand the complexity of human existence.

Conclusion

Christians today live in a world of wickedness and injustice. They sometimes respond to this wickedness and injustice by doubting God's justice, becoming dissatisfied with life, and turning to a life of wickedness. The Teacher wrote Ecclesiastes 8:10-17 to help us deal with the challenges of living in a world of wickedness and injustice. We should trust and fear God and live righteously even though there is injustice in the world because it will be better for the righteous who fear God than the wicked who do not fear God. We should enjoy the simple pleasures of life because there is nothing better and this joy will accompany us throughout our lives. We should not be dismayed by injustice in the world because it is impossible for anyone to understand the complexity of human existence.

### CHAPTER THIRTEEN

### ENJOY LIFE WITH YOUR WIFE

### Ecclesiastes 9:1-12

This passage is closely related to the preceding passage (See Literary Context and Role). However, this passage focuses on the ultimate confrontation of everyone with death as the basis for enjoyment of the present. Some may question the inclusion of verses 11-12 in this passage; however, the observations in these verses support the commendation of enjoying the present in verses 7-10 in a similar way to the observations in verses 1-6.

Study of the Passage

Text and Translation

9:1So I put all this in my heart and it became clear that the righteous and the wise and their deeds are in God's hands and there is no man who knows whether love or hate is everything before them. 2There is one fate for absolutely everyone--for the righteous and for the wicked, for the good and for the bad, for the clean and for the unclean, for the one who sacrifices and for the one who does not sacrifice. As the good man, so the sinner; as the one who takes oaths, so the one who fears an oath. 3This is the evil in everything that happens under the sun, that there is one fate for all. Also, the heart of the sons of Adam is full of evil and there is madness in their hearts while they live, and afterward, to the dead. 4Anyone who is chosen with all the living has hope, for a live dog is better off than a dead lion! 5For the living know that they will die, but the dead know nothing about anything; they have no more reward and even the memory of them is forgotten. 6Also their love, their hate, and their jealousy have already perished; there is no more allotted portion for them forever in anything that is done under the sun.

7Go eat your bread with enjoyment, and drink your wine with a good heart, for it is now that God favors your deeds. 8Always let your clothes be white and let not be lacking oil upon your head. 9Enjoy life with your wife, whom you love, all the days of your meaningless life that he has given you under the sun--all your meaningless days, for this is your allotted portion in life and in your toil which you toil under the sun. 10Everything that your hand finds to do, do it with your might, for there is no work, or planning, or knowledge, or wisdom in Sheol where you are going.

11I returned, seeing under the sun that the race is not to the swift or the battle to the strong, nor food to the wise or riches to the discerning or favor to the knowledgeable; but time and chance encounter all of them. 12For also, man does not know his time. Like fish that are caught in an evil net, or birds are taken in a snare, so the sons of Adam are trapped by an evil time that falls suddenly upon them.

Situation and Purpose

The passage reflects a situation in which the readers were in danger of expending all their efforts to secure their future and as a result were not enjoying the present. This situation is reflected negatively in the Teacher's observation of the uncertainty of the future and the reality and hopelessness of death in verses 1-6 as well as his observation of the reality of time and chance, the unpredictability of death, and the suddenness of disaster in verses 11-12. This situation is reflected positively in his exhortation to enjoy life in the present in verses 7-10. Therefore, the purpose of this passage is to exhort them to enjoy life in the present rather than being obsessed with securing their future.

Literary Context and Role

This passage encourages the readers to enjoy life in the present rather than being obsessed with securing their future. Therefore, this passage reinforces the commendations of enjoyment in 1:3-2:26 (24-26); 3:1-22 (12-13, 22); 5:12-20 (18-20); 7:13-18 (14); and 8:10-17 (15). However, this commendation of satisfaction and enjoyment is also balanced by commendations of soberness and preparation for old age and death in 7:1-12, 11:7-12:7, and 12:8-14. This passage also maintains that the future is beyond human knowledge and that success does not necessarily result from wisdom and skill. Therefore, this passage also reinforces the warnings against ambition and striving in 1:3-2:26, 3:1-22, 4:1-16, 5:8-20, 6:1-12, 7:13-18, 7:19-29, 8:1-9, and 8:10-17. However, this passage is also balanced by commendations of wisdom and wise teaching in 7:1-12, 7:13-18, 7:19-29, 8:1-9, 8:10-17, 9:13-10:3, 10:4-11, 10:12-20, and 11:1-6 and hard work and enterprise 10:12-20 and 11:1-6.

Form and Function

The passage can be classified as a wisdom exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced by reasoned arguments and explanations. The commands and/or prohibitions supply the appropriate response, the reasoned arguments supply the motivation for obedience, and the explanations clarify the response or reasoning. The reasoned arguments in wisdom exhortation are normally assurances of the benefits of obedience and warnings of the consequences of disobedience. In some cases exhortation does not contain commands and prohibitions to indicate the appropriate response or the commands and prohibitions that are provided do not cover all that is implied about the appropriate response. In these cases the appropriate response must be implied from the reasoned arguments. This passage does contain commands that indicate the appropriate response: "Go eat your bread with enjoyment, and drink your wine with a good heart" (7a); "Enjoy life with your wife, whom you love" (9a); and "Everything that your hand finds to do, do it with your might" (10a). This passage does also contain wise observations in verses 1-6 and 11-12, but these serve as reasoned arguments in support of the commands of the exhortation. Other reasoned arguments are intertwined with the commands of the exhortation (7b, 9b, 10b).

Strategy and Structure

The passage is structured to encourage the readers to enjoy life in the present rather than being obsessed with securing their future. At the heart of the passage is the exhortation to enjoy life in the present in verses 7-10. This exhortation is preceded in verses 1-6 with an observation of the uncertainty of the future and the reality and hopelessness of death. This observation supports the exhortation to enjoy life in the present by undermining their hope in the future. This exhortation is followed in verses 11-12 with an observation of the reality of time and chance, the unpredictability of death, and the suddenness of disaster. This observation also supports the exhortation to enjoy life in the present by undermining their hope in the future.

I. The Uncertainty of the Future and the Reality and Hopelessness of Death (1-6)

A. The Sovereignty of God and Inability of Man to Know whether Love or Hate Awaits Him (1)

B. The One Fate that Awaits Absolutely Everyone (2)

1. Assertion that death awaits absolutely everyone

2. Illustration that death awaits absolutely everyone using inclusive pairs

C. The Evil of People Being Obsessed with Their Wicked and Mad Desires when Life Is so Short (3)

D. The Superior Hope of the Living to the Dead (4-6)

1. Assertion of the superior hope of the living (4a)

2. Explanation that a live dog is better than a dead lion (4b)

3. Explanation that the dead know nothing, have no reward, and are forgotten (5)

4. Explanation that the love, hate, jealousy of the dead have already perished (6a)

5. Explanation that there is no more allotted portion for the dead under the sun (6b)

II. Exhortation to Enjoy Life (7-10)

A. Exhortation to Eat and Drink with Enjoyment and a Good Heart (7)

1. Command to eat and drink with enjoyment and a good heart

2. Explanation that it is now that God favors them

B. Command to Wear White and Anoint Their Heads

C. Exhortation to Enjoy Life with Their Wives (8-9)

1. Command to enjoy life with their wives (9a)

2. Explanation that this is their allotted portion (9b)

C. Exhortation to Do Everything with All Their Might (10)

1. Command to do everything with all their might

2. Explanation that there is no work, planning, knowledge, or wisdom in Sheol

III. The Reality of Chance and the Unpredictability of Death and Disaster (11-12)

A. The Reality of Time and Chance (11)

B. The Unpredictability of Death (12a)

C. The Suddenness of Disaster (12b)

Message or Messages

God's people should enjoy life because God is in control and man cannot know what awaits him in the future, absolutely everyone must face the reality of death, people often squander the life they have been given, and the living have hope but the dead have nothing. God's people should eat and drink with enjoyment because now is the time when God favors them; celebrate and enjoy life with their wives because life is meaningless and this is their allotted portion; and do everything with all their might for there is no work, or planning, or knowledge, or wisdom in Sheol. God's people should enjoy life because time and chance happen to everyone, death is unpredictable, and disaster can strike suddenly.

Analysis of the Details

The Uncertainty of the Future and the Reality

And Hopelessness of Death

The Teacher encourages enjoyment of the present by observing the uncertainty of the future and the reality and hopelessness of death in verses 1-6. He observes that God is sovereign and people are unable to know what the future hold in verse 1, "So I put all this in my heart and it became clear that the righteous and the wise and their deeds are in God's hands and there is no man who knows whether love or hate is everything before them." He depicts the sovereignty of God by observing that the righteous and the wise are "in God's hands." He stresses the absolute sovereignty of God by observing that not only are the righteous and wise but even their deeds are in God's hands. Though the righteous and wise and their deeds are under God's sovereign control, this does not necessarily mean that they will experience expressions of his love. Indeed, the Teacher maintains that since God is in sovereign control the righteous and wise cannot determine their own fate by their righteous and wise deeds. As Provan says, "The point of verse 1 is to emphasize that the righteous and wise, perhaps against their expectation, will experience in life both 'love and hate,' which may simply be another way of saying 'good and evil'" (Provan, 180).

The Teacher observes that death awaits absolutely everyone in verse 2, "There is one fate for absolutely everyone, for the righteous and for the wicked, for the good and for the bad, for the clean and for the unclean, for the one who sacrifices and for the one who does not sacrifice. As the good man, so the sinner; as the one who takes oaths, so the one who fears an oath." Though this observation is ambiguous, the subsequent verses clarify that he is speaking about death. He stresses that absolutely no one can escape this fate. The expression "absolutely everyone" could literally be translated "the all just as to the all" and stresses that no one can escape death. He illustrates that absolutely everyone will suffer this fate by listing inclusive pairs. All will die no matter how righteous, good, ritually clean, and pious they are.

The Teacher observes the evil of people being obsessed with their evil and mad desires when life is so short in verse 3, "This is the evil in everything that happens under the sun, that there is one encounter for all. Also, the heart of the sons of Adam is full of evil and there is madness in their hearts while they live, and afterward, to the dead." People are doomed to die; however, they waste their time with things that will not satisfy. As the Teacher concludes, wasting the life that God has given them is crazy. As Garrett says, "The astonishing thing, however, is that instead of reckoning with the meaning of death, humans fill their lives with the distractions of a thousand passions and squander what little time they have to immediate but insignificant worries" (Garrett, 331).

The Teacher observes the superior hope of the living to the dead in verses 4-6. First, he asserts the superior hope of the living in the first part of verse 4, "Anyone who is chosen with all the living has hope." Second, he explains that a live dog is better than a dead lion in the second part of verse 4, "for a live dog is better off than a dead lion!" Lions were considered to be noble creatures, whereas dogs were considered unclean and detestable. However, life is so much better than death that it is preferable to be a live dog than a dead lion. Third, he explains that the dead know nothing, have no reward, and are forgotten in verse 5, "For the living know that they will die, but the dead know nothing about anything; they have no more reward, and even the memory of them is forgotten." Though the plight of the living is difficult, life is preferable to death. The living must live with the realization that they will die. However, at least they are aware, they have some rewarding experiences, and they have relationships. The dead have no awareness, they have no rewarding experiences, and they are not even remembered. Fourth, he explains that the love, hate, and jealousy of the dead have already perished in the first part of verse 6, "Also their love, their hate, and their jealousy have already perished." Those who live are also able to feel emotions, even if these emotions are not always positive. However, the dead have ceased to feel anything. Finally, he explains that there is no more allotted portion for the dead under the sun in the second part of verse 6, "there is no more allotted portion for them forever in anything that is done under the sun." Though the Teacher seems quite cynical, he is actually encouraging the enjoyment of life in the present. Therefore, God's people should enjoy life because God is in control and man cannot know what awaits him in the future, absolutely everyone must face the reality of death, people often squander the life God has given them, and the living have hope but the dead have nothing.

Exhortation to Enjoy Life

The Teacher exhorts his readers to enjoy life in verses 7-10. He exhorts them to eat and drink with enjoyment in verses 7, "Go eat your bread with enjoyment, and drink your wine with a good heart, for it is now that God favors your deeds." Bread and drink are again representative of the simple pleasures of life. The future is uncertain. Whatever one has in the present should be enjoyed as a blessing from God. The Teacher commands them to wear white and anoint their heads in verse 8, "Always let your clothes be white and let not be lacking oil upon your head." White was worn at festive celebrations and oil was used to anoint one's head on special occasions. The Teacher uses these practices to encourage enjoyment of the present. Though he seems to contradict other teaching that encourages soberness rather than frivolity, he is encouraging a balanced lifestyle. One should be serious, but one can be too serious. One should not neglect enjoyment of the present. The Teacher commands them to enjoy life with their wives in the first part of verse 9, "Enjoy life with your wife, whom you love, all the days of your meaningless life that he has given you under the sun--all your meaningless days." He stresses that their lives are meaningless, stating that their days are meaningless twice. He is ironically using the meaninglessness of their lives as a rationale for enjoying life. Since life is meaningless, there is no need to take life so seriously. As a result they are free to enjoy life. He explains that this is their allotted portion in the second part of verse 9, "for this is your allotted portion in life and in your toil which you toil under the sun." Since what they have been allotted is limited, they should enjoy whatever God has provided. The Teacher exhorts them to do everything with all their might in verse 10, "Everything that your hand finds to do, do it with your might, for there is no work, or planning, or knowledge, or wisdom in Sheol where you are going." This exhortation seems to contradict what the Teacher has said previously about becoming preoccupied with work; however, tensions like this are characteristic of his teaching. One should not be obsessed with work. Nonetheless, one should enjoy work and that is impossible without commitment. Sheol is the abode of the dead according to Hebrew understanding. Sheol was a shadowing existence far removed from the Christian understanding of heaven. Though the Teacher's rationale reflects this ancient understanding of the afterlife, the fact remains that death ends earthly experience. Therefore, God's people should eat and drink with enjoyment because now is the time when God favors them; celebrate and enjoy life with their wives because life is meaningless and this is their allotted portion; and do everything with all their might for there is no work, or planning, or knowledge, or wisdom in Sheol.

The Reality of Chance and the Unpredictability of

Death and Disaster

The Teacher encourages the enjoyment of the present by observing the reality of time and chance, the unpredictability of death, and the suddenness of disaster in verses 11-12. He observes the reality of time and chance in verse 11, "I returned, seeing under the sun that the race is not to the swift or the battle to the strong, nor food to the wise or riches to the discerning or favor to the knowledgeable; but time and chance encounter all of them." In a predictable world the race would be won by the swift; the battle would be won by the strong; and food, riches, and favor would be gained by the wise, discerning, and knowledgeable. However, life is not predictable. Instead, everyone is subject to time and chance. The Teacher stresses the universality of this experience of unpredictability in life with the inclusive noun translated "all." He observes the unpredictability of death in the first part of verse 12, "For also, man does not know his time." Though this explanation is ambiguous, "his time" is certainly the time of his death. He observes the suddenness of disaster in the second part of verse 12, "Like fish that are caught in an evil net, or birds are taken in a snare, so the sons of Adam are trapped by an evil time that falls suddenly upon them." He compares people to fish and birds. Like fish and birds who are oblivious to the danger and are caught in a net or snare, people are often trapped suddenly by evil circumstances beyond their control. Therefore, God's people should enjoy life because time and chance happen to everyone, death is unpredictable, and disaster can strike suddenly.

Application of the Message

Establishing Correspondence

Christians today are often obsessed with preparing for the future. As a result they may never experience satisfaction in life. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage is contextualized with regard to its perspective on life after death. The New Testament clearly reveals that those who put their faith in Jesus Christ will live with him forever. However, the Teacher asserts in verses 5-6, "the dead know nothing about anything; they have no more reward and even the memory of them is forgotten. Also, their love, their hate, and their jealousy have already perished; there is no more allotted portion for them forever in anything that is done under the sun." In addition, he also states in verse 10, "there is no work, or planning, or knowledge, or wisdom in Sheol where you are going." I offer three explanations of this perspective. First, the Teacher does not seem to be rejecting life after death so much as rejecting the notion that people can be certain of life after death. Second, the Teacher seems to be purposely arguing from the limited perspective of people rather than the limitless perspective of God. Third, the Teacher states his argument in a radical way so that his readers will take death seriously. Though the Teacher's perspective on life after death is contextualized, it remains valid from its limited perspective. Though God has revealed more clearly the hope of eternal life, it remains a hope. Nonetheless, I have moderated some of his rationale based on our greater hope as Christians.

Adjusting the Message

Christians should enjoy life because they don't know what the future holds, everyone must die, and many squander the life God has given them. Christians should enjoy life because now is the time when God favors them, this is their allotted portion, and life is short. Christians should enjoy life because time and chance happen to everyone, death is unpredictable, and disaster can strike suddenly.

Communication of the Message

**Title** : ENJOY LIFE WITH YOUR WIFE

**Objective** : The objective of this message is to encourage Christians to enjoy life in the present rather than becoming obsessed with preparing for the future.

**Proposition** : Christians should enjoy life because the future is uncertain, everyone must die, and many squander the life God has given them; now is the time when God favors them, this is their allotted portion, and life is short; and time and chance happen to everyone and death and disaster are unpredictable and can strike suddenly.
Introduction

Christians today are often obsessed with preparing for the future. As a result they may never experience satisfaction in life. _Illustration of Someone Who Was so Obsessed with Preparing for the Future that He Was Unable to Enjoy Life._ People in the time of the Teacher were also failing to experience satisfaction in life because of their obsession with preparing for the future. The Teacher writes Ecclesiastes 9:1-12 to encourage us to enjoy life in the present rather than be obsessed with preparing for the future. _Read Ecclesiastes 9:1-12._

I. Christians should enjoy life because the future is uncertain, everyone must die, and many squander the life God has given them.

A. The Teacher encourages enjoyment of the present by observing the uncertainty of the future, the madness of people, and the reality of death in verses 1-6.

B. He observes that the future is uncertain in verse 1, "So I put all this in my heart and it became clear that the righteous and the wise and their deeds are in God's hands and there is no man who knows whether love or hate is everything before them."

C. He observes that everyone must die in verses 2, "There is one fate for absolutely everyone for the righteous and for the wicked, for the good and for the bad, for the clean and for the unclean, for the one who sacrifices and for the one who does not sacrifice. As the good man, so the sinner; as the one who takes oaths, so the one who fears an oath." In fact he goes on to emphasize that the living have hope but the dead have nothing in verses 4-6. As he says in verse 4, "Anyone who is chosen with all the living has hope for a live dog is better off than a dead lion!"

D. He observes that many squander the life God has given them in verse 3, "This is the evil in everything that happens under the sun, that there is one encounter for all. Also, the heart of the sons of Adam is full of evil and there is madness in their hearts while they live, and afterward, to the dead."

E. _Illustration of Someone Who Squandered the Life God Gave Him_

F. Application--Therefore, we should enjoy life because the future is uncertain, everyone must die, and many squander the life that God has given them.

II. Christians should enjoy life because now is the time when God favors them, this is their allotted portion, and life is short.

A. The Teacher exhorts people to enjoy life in verses 7-10.

B. He exhorts them to eat and drink with enjoyment because now is the time when God favors them in verse 7, "Go eat your bread with enjoyment, and drink your wine with a good heart, for it is now that God favors your deeds."

C. The Teacher commands them to wear white and anoint their heads in verse 8, "Always let your clothes be white and let not be lacking oil upon your head."

D. The Teacher exhorts them to enjoy life with their wives because this is the allotted portion that God has given them in verse 9, "Enjoy life with your wife, whom you love, all the days of your meaningless life that he has given you under the sun--all your meaningless days for this is your allotted portion in life and in your toil which you toil under the sun."

E. The Teacher exhorts them to do everything with all their might because life is short in verse 10, "Everything that your hand finds to do, do it with your might, for there is no work, or planning, or knowledge, or wisdom in Sheol where you are going."

F. _Illustration of Someone Who Made the Most of the Life God Gave Him_

G. Application--Therefore, we should enjoy life because now is the time when God favors us, this is the allotted portion God has given us, and life is short.

III. Christians should enjoy life because time and chance happen to everyone and death and disaster are unpredictable and can strike suddenly.

A. The Teacher encourages the enjoyment of the present by observing the reality of time and chance, the unpredictability of death, and the suddenness of disaster in verses 11-12.

B. He observes the reality of time and chance in verse 11, "I returned, seeing under the sun that the race is not to the swift or the battle to the strong, nor food to the wise or riches to the discerning or favor to the knowledgeable; but time and chance encounter all of them."

C. He observes the unpredictability of death in the first part of verse 12, "For also, man does not know his time." Though this explanation is ambiguous, "his time" is certainly "the time of his death."

D. He observes the suddenness of disaster in the second part of verse 12, "Like fish that are caught in an evil net, or birds are taken in a snare, so the sons of Adam are trapped by an evil time that falls suddenly upon them." He compares people to fish and birds. Like fish and birds who are oblivious to the danger and are caught in a net or snare, people are often trapped suddenly by evil circumstances beyond their control.

E. _Illustration of Someone Whose Life Was Cut Short_

E. Application--Therefore, we should enjoy life because time and chance happen to everyone and death and disaster are unpredictable and can strike suddenly.

Conclusion

Christians today are often obsessed with preparing for the future. As a result they may never experience satisfaction in life. The Teacher encourages us to enjoy life rather than be obsessed with preparing for the future. We should enjoy life because the future is uncertain, everyone must die, and many squander the life that God has given them. We should enjoy life because now is the time when God favors us, this is the allotted portion God has given us, and life is short. We should enjoy life because time and chance happen to everyone and death and disaster are unpredictable and can strike suddenly. In his book, Receiving the Day: Christian Practices for Opening the Gift of Time, Bass suggests the following practices for living life to the full: 1)Honoring or taking care of the body; 2)Entering into life attentively; 3)Making time for God; 4)Saying no to say yes; and 5)Relinquishing control at some points (Cited by Bartholomew, 308-310).

### CHAPTER FOURTEEN

### WISDOM IS BETTER THAN WEAPONS OF WAR

### Ecclesiastes 9:13-10:3

The wise observations and sayings in 9:13-11:6, much like the collections of wise sayings in Proverbs, are not systematically arranged. I have tried my best to identify logically related blocks. The verses that I have grouped together in this passage are somewhat united because they relate generally to the danger of not heeding wisdom (See Situation and Purpose).

Study of the Passage

Text and Translation

9:13I have also seen this wisdom under the sun and it was great to me. 14There was a small city with few men in it and a great king came against it, surrounded it, and built great siege works against it. 15But arose in that city a poor wise man, and **he** * saved the city by his wisdom. Yet nobody remembered that poor man. 16So **I** * said, "Wisdom is better than strength, but the poor man's wisdom is despised, and his words are not heard."

17The words of the wise in quiet should be heard

Rather than the shouting of a ruler among fools.

18Wisdom is better than weapons of war,

But one sinner destroys much good.

10:1As dead flies cause the oil of a perfumer to stink and bubble,

So a little folly is heavier than wisdom and honor.

2The heart of the wise is to the right,

But the heart of the dullard is to the left.

3Even as the fool walks along the road, his heart is lacking

And he tells everyone that he is a fool.

*The Hebrew text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

This passage reflects a situation in which the readers were in danger of failing to heed wisdom and live righteously and instead were acting foolishly and wickedly. This situation is reflected in the Teacher's positive evaluation of wisdom and negative evaluation of failing to heed wisdom in 9:13-17 as well as the subsequent wise sayings that observe that the value of wisdom is cancelled out by sin and folly (9:18 and 10:1), the heart of the wise and the heart of the fool are diametrically opposed to one another (10:2), and the heart of the fool is deficient and reveals to everyone that he is a fool (10:2). Therefore, the purpose of this passage was to encourage the readers to heed wisdom and live righteously rather than ignore wisdom and live wickedly.

Literary Context and Role

This passage focuses on the value of wisdom and encourages heeding wisdom. Therefore, this passage balances passages that discourage obsession with wisdom in 1:12-18, 2:12-16, 7:13-18, 7:19-29, 8:1-9, 8:10-17, and 9:1-12. In addition, this passage reinforces other passages that commend wisdom and wise teaching in 7:1-12, 7:13-18, 7:19-19, 8:1-9, 8:10-17, 10:4-11, 10:12-20, and 11:1-6. Moreover, this passage is the first in a collection of passages in 9:13-11:6 that encourages wisdom. This passage generally commends the value of wisdom and warns of the danger of neglecting it.

Form and Function

Though the passage also contains wise sayings, it can be classified as wise observation and reflection. Wise observation and reflection is a variation of wise exhortation that does not normally include commands or prohibitions. In wise observation and reflection, the Teacher makes observations from life in general or reflects on his own experience of life. As the Teacher relates his observations and reflections he does so in a way that clearly indicates his evaluations of what he has observed and experienced, usually negatively but sometimes positively. Though the Teacher does not normally provide a direct indication of the appropriate response to his teaching, the implied response is that the readers should avoid that which he evaluates negatively and pursue that which he evaluates positively. In 9:13-17, the Teacher observes and evaluates heeding wisdom positively, whereas he evaluates failing to heed wisdom negatively. These evaluations imply the command/prohibition, "Heed rather than ignore wisdom." The wise sayings in 9:18-10:1 evaluate wisdom positively, but observe that the value of wisdom is overwhelmed by sin and folly. Therefore, these wise sayings imply the command/prohibition, "Be wise and righteous rather than foolish and wicked." The wise saying in 10:2 observes that the heart of the wise and the heart of the fool are diametrically opposed to one another, while the wise saying in 10:3 observes the heart of the fool is deficient and reveals to everyone that he is a fool. Therefore, these wise sayings imply the prohibition, "Don't be foolish."

Strategy and Structure

The passage is structured to encourage the readers to heed wisdom and live righteously rather than ignore wisdom and live wickedly. First, the Teacher commends heeding wisdom by telling a story illustrating the foolishness of despising and ignoring wisdom. Second, he commends heeding wisdom and discourages foolishness and wickedness by asserting the superiority of heeding wisdom and the overwhelming destructive power of sin and folly. Third, he commends heeding wisdom and discourages foolishness by observing that the heart of the fool is inclined away from wisdom and is deficient so that it reveals to everyone that he is a fool.

I. A Story Illustrating the Foolishness of Despising and Ignoring Wisdom (9:13-17)

A. Introduction Commending the Great Wisdom Illustrated in the Story (13)

B. The Crisis when a Great king Lay Siege to a Small City (14)

C. The Salvation of the City through the Wisdom of a Poor Man (15a)

D. The Failure of the People to Remember the Poor Man (15b)

E. Observation that the Poor Man's Wisdom Is Often Despised and Ignored Despite its Value (16)

F. The Superiority of the Quiet Words of the Wise to the Shouts of a Ruler of Fools (17)

II. The Value of Wisdom and the Destructive Power of Sin and Folly (9:18-10:1)

A. The Value of Wisdom and the Power of Sin to Destroy (9:18)

B. The Overwhelming Stench and Weight of Folly (10:1)

III. The Inclination and Deficiency of the Heart of the Fool (10:2-3)

A. The Inclination of the Heart of the Fool (10:2)

B. The Deficiency of the Heart of the Fool (10:3)

Message or Messages

God's people should heed rather than despise and ignore wisdom because wisdom is better than strength, ignoring wisdom is foolish, and the quiet words of the wise should be heard rather than the shouting of a ruler among fools. God's people should be wise and righteous rather than foolish and wicked because wisdom is better than weapons of war, but one sinner destroys much good and a little folly overpowers and outweighs wisdom and honor. God's people should be wise rather than foolish because the heart of the fool is contrary to wisdom and deficient, revealing to everyone that he is a fool.

Analysis of the Details

A Story Illustrating the Foolishness of

Ignoring Wisdom

The Teacher encourages his readers to heed rather than ignore wisdom by telling a story illustrating the foolishness of ignoring wisdom in 9:13-17. The Teacher introduces the story by commending the great wisdom illustrated within it in verse 13, "I have also seen this wisdom under the sun and it was great to me." The story he relates actually depicts something foolish. A poor but wise man is ignored even though he saved the city by his wisdom. Nonetheless, he was able to introduce the story as an illustration of wisdom ("I have also seen this wisdom") because this occurrence had a profound effect on him ("it was great to me") and he learned a wise lesson from it. Longman translates "it was great to me" with "it made a big impression on me" (Longman, 233).

The Teacher describes a crisis when a great king laid siege to a small city in verse 14, "There was a small city with few men in it and a great king came against it, surrounded it, and built great siege works against it." His description of the crisis emphasizes the extent of the threat. The small size of the city and the few men that inhabit it stand in contrast to the great king and his great siege works. On one side of the conflict there was a small city with few men. On the other side was a great king who has enough forces to surround the city and the machinery of warfare to breach the walls. As Longman observes, "Qohelet imagines a tremendously lopsided battle. From the perspective of manpower and resources the city does not stand a chance" (Longman, 234). His description of the extent of the threat accentuates the surprising victory of the small city through the wisdom of the poor man as related in the next verse.

The Teacher describes the salvation of the city through the wisdom of a poor man in the first part of verse 15, "But arose in that city a poor wise man, and **he** saved the city by his wisdom." The subject pronoun is doubled in the Hebrew text probably to emphasize that the city was saved by the wisdom of the poor man (literally "he, he saved the city" and indicated in translation with bold print). The Teacher further accentuates the surprising victory by indicating that the man was poor. The Teacher describes the failure of the people to remember the poor man in the second half of verse 15, "Yet nobody remembered that poor man."

The Teacher observes that the wisdom of a poor man is despised and ignored despite its value in verse 16, "So **I** said, "Wisdom is better than strength, but the poor man's wisdom is despised, and his words are not heard." The subject pronoun is doubled in the Hebrew text probably to emphasize the authority of the Teacher's pronouncement (literally "I, I said" and indicated in translation with bold print). He states as a principle what was illustrated in the story. Ironically, wisdom is despised and ignored even though it is better than strength. This use of irony emphasizes the foolishness of despising and ignoring wisdom. As Murphy says, "wisdom is better than strength, but when it is not recognized, as in the case of the poor man, it counts for nothing" (Murphy, 100).

The Teacher asserts that the quiet words of the wise are superior to the shouts of a ruler of fools in verse 17, "The words of the wise in quiet should be heard rather than the shouting of a ruler among fools." The two lines of this wise saying stand in contrast to one another in order to emphasize the value of heeding wise words. The shouted word is more insistent on being heard than the quiet word. Nonetheless, it is the quiet word that should be heard when spoken by a wise man. Therefore, God's people should heed rather than despise and ignore wisdom because wisdom is better than strength, ignoring wisdom is foolish, and the quiet words of the wise should be heard rather than the shouting of a ruler among fools.

The Value of Wisdom and the Power of

Sin and Folly

The Teacher encourages his readers to be wise and righteous rather than foolish and wicked by commending the value of wisdom and warning of the overwhelming power of sin and folly to destroy and corrupt in 9:18-10:1. He commends the value of wisdom and warns against the power of sin to destroy in 9:18, "Wisdom is better than weapons of war, but one sinner destroys much good." He warns of the overwhelming stench and weight of folly in 10:1, "As dead flies cause the oil of a perfumer to stink and bubble, so a little folly is heavier than wisdom and honor." Perfumed oils were prized in Hebrew culture. They had a strong and pleasant smell. Nonetheless, they also attracted flies and unless sealed carefully dead flies could accumulate in the oil to the point where the smell of the dead flies was stronger than the smell of the aromatic oil. Similarly, the Teacher implies that good people can be corrupted. What is implicit in the imagery of the first line is made explicit in the second line. The Teacher's assertion is somewhat surprising. How is a little folly heavier than wisdom and honor? Wisdom and honor are certainly more important than folly. However, it only takes a little folly to destroy the life of someone who, until that point, has lived with wisdom and honor. Therefore, God's people should be wise and righteous rather than foolish and wicked because wisdom is better than weapons of war, but one sinner destroys much good and a little folly overwhelms and outweighs wisdom and honor.

The Inclination and Deficiency of the

Heart of the Fool

The Teacher encourages his readers to be wise rather than foolish by observing the inclination and deficiency of the heart of the fool in 10:2-3. He observes the inclination of the heart of the fool in 10:2, "The heart of the wise is to the right, but the heart of the dullard is to the left." The inclination of the heart of the fool is in the opposite direction from the heart of wise. In addition, the actual directions followed by the wise and the foolish may be of significance. Garrett associates right and left with skillfulness and ineptitude (Garrett, 335). Longman associates the right with power and strength whereas the left is not (Longman, 240). Murphy associates the right with prosperity and fortune and the left with disaster and ill omen (Murphy, 101; see also Whybray, 151). Peterson maintains that right and left "symbolize good and evil" (Peterson, 125). The Teacher observes the deficiency of the heart of the fool in 10:3, "Even as the fool walks along the road, his heart is lacking and tells everyone that he is a fool." Whybray explains, "The phrase means either that the fool calls every one else a fool, or that by his words and actions he proclaims (says) that he himself is a fool" (Whybray, 151). The latter of these two possibilities seems most probable. Walking along the road does not take much wisdom; anyone can do it. However, the deficiency of the heart of a fool is so apparent that it is obvious to everyone even in such an innocuous activity. His heart does not literally tell everyone that he is a fool, but his foolishness is apparent in everything he does and says. Therefore, God's people should be wise rather than foolish because the heart of the fool is contrary to wisdom and deficient, revealing to everyone that he is a fool.

Application of the Message

Establishing Correspondence

Christians today often fail to heed wisdom and to live righteously and instead ignore wisdom and act foolishly and wickedly. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should heed rather than despise and ignore wisdom because wisdom is better than strength, it is foolish to ignore wisdom, and the quiet words of the wise should be heard rather than the shouting of a ruler among fools. Christians should be wise and righteous rather than foolish and wicked because wisdom is better than weapons of war, but one sinner destroys much good and a little folly is heavier than wisdom and honor and can make them stink. Christians should be wise rather than foolish because the heart of the fool is contrary to wisdom and deficient, revealing to everyone that he is a fool.

Communication of the Message

**Title** : WISDOM IS BETTER THAN WEAPONS OF WAR

**Objective** : The objective of this message is to encourage Christians to live wisely and righteously rather than foolishly and wickedly.

**Proposition** : Christians should heed wisdom of God's word because wisdom is better than strength, ignoring wisdom is foolish, and the quiet words of the wise should be heard; wisdom is better than weapons of war, but one sinner destroys much good and a little folly is heavier than wisdom and honor; and the heart of the fool is contrary to wisdom and deficient, revealing to everyone that he is a fool.
Introduction

Christians today often fail to heed wisdom and live righteously in accordance with God's word. Instead they ignore the wisdom of God's word and live foolishly and wickedly in accordance with the world. _Illustration of Someone Who Foolishly Ignored the Wisdom of God's Word and Lived Wickedly_. People in the time of the Teacher were also ignoring wisdom and living foolishly and wickedly. The Teacher wrote Ecclesiastes 9:13-10:3 to encourage us to heed God's wisdom and live righteously. _Read Ecclesiastes 9:13-10:3._

I. Christians should heed the wisdom of God's word because wisdom is better than strength, it is foolish to ignore wisdom, and the quiet words of the wise should be heard.

A. The Teacher encourages us to heed the wisdom of God's word by telling a story illustrating the foolishness of ignoring wisdom in 9:13-17. He reveals that the wisdom in this story had a great impact on his life (13). He describes that despite being hopelessly outnumbered (14), the city was delivered through the wisdom of a poor man (15). Nonetheless, he observes, "Yet nobody remembered that poor man" and concludes,

"Wisdom is better than strength, but the poor man's wisdom is despised, and his words are not heard" (16). Ironically, wisdom is despised and ignored even though it is better than strength. This use of irony emphasizes the foolishness of despising and ignoring wisdom.

B. The Teacher asserts that the quiet words of the wise are superior to the shouts of a ruler of fools in verse 17, "The words of the wise in quiet should be heard rather than the shouting of a ruler among fools." The two lines of this wise saying stand in contrast to one another in order to emphasize the value of heeding wise words. The shouted word is more insistent on being heard than the quiet word. Nonetheless, it is the quiet word that should be heard when spoken by a wise man.

C. _Illustration--In the late 1970s the investment firm E. F. Hutton launched an advertising campaign that catapulted them to the top. These commercials depicted people in conversation at public locales where there was a lot of activity and noise. The conversations would turn to the stock market and someone would say, "My broker is E. F. Hutton and E. F. Hutton says . . .." At this point all the activity and noise would cease as everyone strained to hear what E. F. Hutton had to say._

D. Application--Even more so, we should heed the wisdom of God's word because wisdom is better than strength, ignoring wisdom is foolish, and the quiet words of the wise should be heard rather than the shouting of a ruler among fools.

II. Christians should heed the wisdom of God's word because wisdom is better than weapons of war, but one sinner destroys much good and a little folly overpowers and outweighs wisdom and honor.

A. The Teacher encourages us to heed the wisdom of God's word by asserting the value of wisdom and warning of the overwhelming power of sin and folly to destroy and corrupt in 9:18-10:1, "Wisdom is better than weapons of war, but one sinner destroys much good. As dead flies cause the oil of a perfumer to stink and bubble, so a little folly is heavier than wisdom and honor." Wisdom is strong, stronger than weapons of war, but sin and folly can corrupt wise and honorable people and make them stink.

B. _Illustration of Someone Who Destroyed Their Character and Reputation by Ignoring the Wisdom of God's Word_

C. Application--Therefore, we should heed the wisdom of God's word because wisdom is better than weapons of war, but one sinner destroys much good and a little folly overpowers and outweighs wisdom and honor.

III. Christians should heed the wisdom of God' word because the heart of the fool is contrary to wisdom and deficient, revealing to everyone that he is a fool.

A. The Teacher encourages us to heed the wisdom of God's word by observing the inclination and deficiency of the heart of the fool in 10:2-3.

B. He observes the inclination of the heart of the fool in 10:2, "The heart of the wise is to the right, but the heart of the dullard is to the left." The heart of the fool is diametrically opposed to the heart of wisdom.

C. The Teacher observes the deficiency of the heart of the fool in 10:3, "Even as the fool walks along the road, his heart is lacking and tells everyone that he is a fool."

D. _Illustration of the Foolishness and Deficiency of Someone Who Ignores the Wisdom of God's Word_

E. Application--Therefore, we should heed the wisdom of God's word because the heart of the fool is contrary to wisdom and deficient, revealing to everyone that he is a fool.

Conclusion

Christians today often fail to heed wisdom and live righteously in accordance with God's word. Instead they ignore the wisdom of God's word and live foolishly and wickedly in accordance with the world. The Teacher wrote Ecclesiastes 9:13-10:3 to encourage us to heed wisdom and live righteously rather than foolishly and wickedly. We should heed wisdom because wisdom is better than strength, it is foolish to ignore wisdom, and the quiet words of the wise are better than the shouted words of a ruler among fools. We should heed the wisdom of God's word because wisdom is better than weapons of war, but one sinner destroys much good and a little folly overwhelms and outweighs wisdom and honor and can make us stink. We should heed the wisdom of God's word because the heart of the fool is contrary to wisdom and deficient, revealing to everyone that he is a fool.

### CHAPTER FIFTEEN

### COMPOSURE CAN QUIET GREAT ERRORS

### Ecclesiastes 10:4-11

The wise observations and sayings in 9:13-11:6, much like the collections of wise sayings in Proverbs, are not systematically arranged. I have tried my best to identify logically related blocks. The verses that I have grouped together in this passage are somewhat united because they may be loosely related to the challenges of serving a ruler. However, only verses 4-7 are directly linked to serving a ruler.

Study of the Passage

Text and Translation

10:4If a ruler's anger rises against you, do not quit your post;

For composure can quiet great errors.

5There is an evil I have seen under the sun, the sort of error that arises from a ruler. 6Folly is put in many high positions, while the rich occupy a low position. 7I have seen slaves on horseback, while princes go on foot like slaves.

8The one who digs a pit may fall into it;

And the one who breaks through a wall may be bitten by a snake.

9The one who quarries stones may be hurt by them;

The one who splits logs may be endangered by them.

10If the ax is dull and its edge unsharpened,

he must exert much strength

and an advantage giving success is wisdom.

11If a snake bites before it is charmed

there is no advantage for the charmer.

Situation and Purpose

The passage reflects a general situation in which the readers were serving a ruler with all its risks and frustrations. Verse 4 reflects a situation in which the ruler is displeased with their service. Verses 5-7 reflect a situation in which they were serving a foolish king who made many errors. Verses 8-9 reflect a situation in which serving the ruler was dangerous. Verses 10-11 reflect a situation in which it is difficult to get anything accomplished. Therefore, the purpose of the passage was to exhort the readers to remain at their post and serve with composure, determination, and wisdom rather than quit.

Literary Context and Role

This passage focuses on the value of wisdom and encourages heeding wisdom, especially with regard to serving a ruler. Therefore, this passage balances passages that discourage obsession with wisdom in 1:12-18, 2:12-16, 7:13-18, 7:19-29, 8:1-9, 8:10-17, 9:1-12. In addition, this passage reinforces other passages that commend wisdom and wise teaching in 7:1-12, 7:13-18, 7:19-19, 8:1-9, 8:10-17, 9:13-10:3, 10:12-20, and 11:1-6. Moreover, this passage is the second in a collection of passages in 9:13-11:6 that encourages wisdom. This passage focuses on the value of wisdom and provides wise instruction for serving a ruler. This passage is also closely related to 8:1-9 since both passages provide guidance for serving rulers.

Form and Function

The passage can be classified generally as a wisdom exhortation, though it also contains wise observations and reflections and wise sayings. Exhortation can be generally defined as commands and/or prohibitions reinforced by reasoned arguments and explanations. The commands and/or prohibitions supply the appropriate response, the reasoned arguments supply the motivation for obedience, and the explanations clarify the response or reasoning. The reasoned arguments are normally assurances of the benefits of obedience and warnings of the consequences of disobedience. In some cases exhortation does not contain commands and prohibitions to indicate the appropriate response or the commands and prohibitions that are provided do not cover all that is implied about the appropriate response from the reasoned arguments. In these cases the appropriate response must be implied from the reasoned arguments. Verse 4 contains a prohibition that indicates the appropriate response, "Do not quit your post." However, the positive evaluation of composure in the second half of the verse also implies the command, "Remain composed." The observations in verses 5-7 support this prohibition and implied command by acknowledging that rulers are often foolish and make errors. The wise sayings in verses 8-9 support this prohibition and implied command by pointing out that risks are common to many tasks. The wise sayings in verses 10-11 support this prohibition by positively evaluating the potential for success with determination and wisdom.

Strategy and Structure

The passage begins with an exhortation to be composed rather than resign in verse 4. This exhortation is supported with observations that evil and errors often arise from rulers and that fools and slaves are often elevated over the rich and princes in verses 5-7. This exhortation is also supported by wise sayings in verses 8-9 that point out the risks in many tasks. This exhortation is also supported by wise sayings that observe that there is potential for success with determination and wisdom in verses 11-12.

I. Exhortation to Be Composed rather than Quit (4)

II. Observation of the Foolishness of Rulers (5-7)

A. Observation that Evil and Error often Arise from Rulers (5)

B. Observation that Unqualified People Are Put in Positions of Authority

1. Fools Are Elevated over the Rich (6)

2. Slaves Are Elevated over Princes (7)

III. Observation of the Risks Common to Many Tasks (8-9)

A. The Risk of Digging a Pit (8a)

B. The Risk of Breaking Walls (8b)

C. The Risk of Quarrying Stones (9a)

D. The Risk of Splitting Logs (9b)

IV. The Potential for Success with Determination and Wisdom (10-11)

A. The Potential for Success when Cutting a Tree (10)

B. The Worthlessness of Skill if it is Unused (11)

Message or Messages

God's people should remain composed rather than quit their post because composure can quiet great errors. God's people should remain composed rather than quit their post because evil and errors arise from rulers and fools are put in many high positions. God's people should remain composed rather than quit their post because there are risks that accompany many tasks. God's people should remain composed rather than quit because there is potential for success with determination and wisdom even when the task is difficult and their skill is worthless if it is unused.

Analysis of the Details

Exhortation to Be Composed rather Than Quit

The Teacher exhorts his readers to be composed rather than resign their service to a ruler in verse 4, "If a ruler's anger rises against you, do not quit your post; for composure can quiet great errors." The Hebrew text contains a play on two different meanings of the same word. I have tried to preserve this play on words by translating with two words that sound alike ("quit" and "quiet"). Rather than quitting, the Teacher commends composure. Murphy notes that it is unclear whether the "great errors" are those of the king or the one who is in his service (Murphy, 101). In either case, though the king may be angry and may even be contemplating something rash ("great errors"), responding hastily by quitting will not help. Instead, responding with composure will in turn quiet the response of the king. Therefore, God's people should remain composed rather than quit their post because composure can quiet great errors.

Observation of the Foolishness and

Errors of Rulers

The Teacher encourages his readers to be composed rather than resign by observing that rulers are sometimes foolish and make errors in verses 5-7. He observes that evil and error arise from rulers in verse 5, "There is an evil I have seen under the sun, the sort of error that arises from a ruler." Though it is tragic, those in positions of authority often make mistakes. In verses 6-7 he observes that unqualified people are often put in positions of authority. Perhaps this explains why rulers often make mistakes. People are put in authority that are not qualified to make wise decisions. He observes that fools are elevated over the rich in verse 6, "Folly is put in many high positions, while the rich occupy a low position." His choice of words is surprising. Rather than using "the wise" over against "Folly," he chooses "the rich." However, in this context the rich are those who have proven that they are qualified by their financial success. He observes that slaves are elevated over princes in verse 7, "I have seen slaves on horseback, while princes go on foot like slaves." Horses were reserved for a select few. However, the Teacher maintains that he has seen slaves elevated over princes. This situation may not seem to be evil in a time of equal opportunity employment. However, the Teacher essentially is saying that those who should be slaves are elevated to the position of princes, whereas those who should be princes are relegated to the position of slaves. As Garrett explains, "In vv. 6-7 'fools/slaves' and 'rich/princes' describe not actual social status (cf. 9:13-16) but moral character; the 'fools' and 'slaves' are those unworthy of advancement, and the 'rich' and 'princes' are people of noble character" (Garrett, 335). Though his argument does not seem to be encouraging, there is comfort from realizing that failure to attain one's ambitions is not necessarily based on deficiency of ability. Therefore, God's people should remain composed rather than quit their post because evil and errors arise from rulers and fools are put in many high positions.

Observation of the Risks Common to

Many Tasks

The Teacher encourages his readers to be composed rather than resign by observing that risks are common to many tasks in verses 8-9. He observes the risks of digging a pit and breaking walls in verse 8, "The one who digs a pit may fall into it; and the one who breaks through a wall may be bitten by a snake." He observes the risks of quarrying stones and splitting logs in verse 9, "The one who quarries stones may be hurt by them; the one who splits logs may be endangered by them." He does not specify the possible risks in these two examples but merely asserts that those who quarry stones may be hurt and those who split logs may be endangered. However, the risks of these occupations are readily apparent. Those who serve the king take risks. If they displease the king, the consequence may be severe. However, life-threatening risks are part of many occupations such as digging pits, breaking through walls, quarrying stones, and splitting logs. As Murphy concludes, "There is always the possibility of an accident, even in the most pedestrian activity" (Murphy, 102). Therefore, God's people should remain composed rather than quit their post because there are risks that accompany many tasks.

Observation of the Potential for Success with

Determination and Wisdom

The Teacher encourages his readers to be composed rather than resign by observing the potential for success with determination and wisdom in verses 10-11. He observes the potential for success in chopping wood even with a dull axe with determination and wisdom in verse 10, "If the ax is dull and its edge unsharpened, he must exert much strength and an advantage giving success is wisdom." A dull axe makes chopping wood extremely difficult. However, two key factors for success are "much strength" and "wisdom." With the exertion of much strength it is possible to chop wood even with a dull axe. Even better, with wisdom it is possible to sharpen the axe so that it does not require so much effort to chop the wood. Similarly, those who serve a ruler can succeed with determination and wisdom. He observes the worthlessness of the charmer's skill if he does not use it in verse 11, "If a snake bites before it is charmed, there is no advantage for the charmer." Snake charmers were hired to charm snakes so that they could be captured without harming anyone. However, if they fail to use their skill in time and someone is bitten they cannot expect to be paid. As Murphy says, "even the experts fail if they do not apply their skill" (Murphy, 102) Similarly, those who serve a ruler cannot succeed if they do not use the skills that they have. Therefore, God's people should remain composed rather than quit their post because there is potential for success with determination and wisdom and their skill is worthless if it is unused.

Application of the Message

Establishing Correspondence

Christians today often are in a position where they are under the authority of people who could potentially cause them great harm. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

Christians today are not ordinarily in a position to serve kings. However, the message can be applied more generally to situations when they serve under supervisors. Therefore, I have modified the statement of the message below slightly to reflect the differences in this context.

Adjusting the Message

Christians should remain composed rather than quit their post because composure can quiet great errors. Christians should remain composed rather than quit their post because evil and errors arise from those in authority and fools are put in many high positions. Christians should remain composed rather than quit their post because there are risks that accompany many tasks. Christians should remain composed rather than quit their post because there is potential for success with determination and wisdom and their skill is worthless if it is unused.

Communication of the Message

**Title** : COMPOSURE CAN QUIET GREAT ERRORS

**Objective** : The objective of this message is to encourage Christians to remain composed rather than quit their jobs and serve with determination and wisdom.

**Proposition** : Christians should remain composed rather than hastily quit their jobs because composure can quiet great errors, evil and errors arise from bosses and fools are put in many high positions, there are risks that accompany most jobs, and there is potential for success with determination and wisdom and their skill is worthless if unused.
Introduction

The modern work environment is very treacherous. Christians today often work in environments where they serve companies and are under the authority of bosses that have worldly values and put pressure on them to do things that are contrary to their Christian convictions. _Illustration of Someone Working in A Treacherous Working Environment_. As a result, they may be dissatisfied with their jobs and want to quit. However, there may be a reason why God has placed them in that position. People in the time of the Teacher were also serving in treacherous work environments. The Teacher provides some instruction for serving in treacherous working environments in Ecclesiastes 10:4-11. _Read Ecclesiastes 10:4-11._

I. Christians should remain composed rather than hastily quit because composure can quiet great errors.

A. The Teacher exhorts us to remain composed rather than quit in verse 4, "If a ruler's anger rises against you, do not quit your post for composure can quiet great errors."

B. He raises the possibility that those in authority might become angry.

C. He prohibits quitting and commends composure, explaining that composure can quiet great errors.

D. _Illustration of Composure Quieting Great Errors in the Workplace_

E. Application--Therefore, we should remain composed rather than quit because composure can quiet great errors.

II. Christians should remain composed rather than quit because evil and errors arise from bosses and fools are put in many high positions.

A. The Teacher encourages composure rather than quitting by observing that rulers are sometimes foolish and make errors in verses 5-7.

B. He observes that evil and error arise from rulers in verse 5, "There is an evil I have seen under the sun, the sort of error that arises from a ruler."

C. He observes that unqualified people are often put in positions of authority in verses 6-7, "Folly is put in many high positions, while the rich occupy a low position. I have seen slaves on horseback, while princes go on foot like slaves." Perhaps this explains why rulers often make mistakes. People are put in authority that are not qualified to make wise decisions.

D. _Illustration of the Foolish Mistakes that Unqualified Bosses Make_

E. Application--Therefore, we should remain composed rather than quit because evil and errors arise from bosses and fools are put in many high positions.

III. Christians should remain composed rather than quit because risk accompanies most jobs.

A. The Teacher encourages composure rather than quitting by observing that risks are common to many tasks in verses 8-9.

B. He observes the risks of digging a pit and breaking walls in verse 8, "The one who digs a pit may fall into it; and the one who breaks through a wall may be bitten by a snake."

C. He observes the risks of quarrying stones and splitting logs in verse 9, "The one who quarries stones may be hurt by them; the one who splits logs may be endangered by them."

D. _Illustration of the Risks that Are Common to Many Jobs_

E. Application--Therefore, we should remain composed rather than quit because there are risks that accompany most jobs.

IV. Christians should remain composed rather than quit because there is potential for success with determination and wisdom and their skills are worthless if unused.

A. The Teacher encourages determination and wisdom by observing the potential for success with determination and wisdom in verses 10-11.

B. He observes the potential for success with determination and wisdom when chopping wood even with a dull axe in verse 10, "If the ax is dull and its edge unsharpened, he must exert much strength and an advantage giving success is wisdom."

C. He observes the worthlessness of the charmer's skill if he does not use it in verse 11, "If a snake bites before it is charmed, there is no advantage for the charmer."

D. _Illustration of Determination and Wisdom Resulting in Success_

E Application--Therefore, we should remain composed rather than quit because there is potential for success with determination and wisdom and our skills are worthless if unused.

Conclusion

The modern work environment is very treacherous. Christians today often work in environments where they serve companies and are under the authority of bosses that have worldly values and put pressure on them to do things that are contrary to their Christian convictions. The Teacher provides some instruction for serving in treacherous working environments in Ecclesiastes 10:4-11. We should remain composed rather than quit because composure can quiet great errors. We should remain composed rather than quit because evil and errors arise from bosses and fools are put in many high positions. We should remain composed rather than quit because risk accompanies most jobs. We should remain composed rather than quit because there is potential for success with determination and wisdom and our skills are worthless if unused.

### CHAPTER SIXTEEN

### THE LIPS OF A FOOL CONSUME HIM

### Ecclesiastes 10:12-20

The wise observations and sayings in 9:13-11:6, much like the collections of wise sayings in Proverbs, are not systematically arranged. I have tried my best to identify logically related blocks. This passage addresses diverse issues and I have grouped these verses together merely for the sake of convenience.

Text and Translation

10:12Words from a wise man's mouth are gracious,

but the lips of a fool consume him.

13At the beginning the words of his mouth are folly

and afterward they are evil madness.

14A fool multiplies words: No man knows what will be;

So who can tell him what will be after him?

15A fool's work wearies him,

he does not know how to go to the city.

16Woe to you, O land whose king is a child

and whose princes feast in the morning.

17Blessed are you, O land whose king is the son of a noble

and whose princes eat at a time for strength and not for drunkenness.

18By laziness the rafters sag;

If his hands are idle, the house leaks.

19They make bread for laughter, and wine makes life merry,

but money is the answer for everything.

20You should not slight the king even in your thoughts

or slight the rich in your bedroom

Because a bird of the air may carry the sound

and one with wings may reveal the matter.

Situation and Purpose

The passage reflects several situations. First, verses 12-15 reflect a situation in which the readers were in danger of being misled by foolish talk and becoming foolish themselves. The purpose of these verses was to discourage them from being influenced by fools or joining them. Second, verses 16-17 reflect a situation in which the readers were in danger of being preoccupied with food and drink. The purpose of these verses was to discourage them from gluttony and drunkenness. Third, verses 18-19 reflect a situation in which the readers were in danger of becoming lazy. The purpose of these verses is to encourage diligent work. Verse 20 reflects a situation in which the readers were in danger of being too free with their criticism of those in positions of authority over them. The purpose of this verse was to discourage them from indiscrete talk.

Literary Context and Role

This passage focuses on the value of wisdom and encourages heeding wisdom. This passage specifically discourages foolishness, gluttony and drunkenness, and indiscrete talk and encourages diligent work. This passage balances passages that discourage obsession with wisdom in 1:12-18, 2:12-16, 7:13-18, 7:19-29, 8:1-9, 8:10-17, 9:1-12. Conversely, this passage reinforces other passages that commend wisdom and wise teaching in 7:1-12, 7:13-18, 7:19-19, 8:1-9, 8:10-17, 9:13-10:3, 10:4-11, and 11:1-6. This passage also balances passages that discourage obsession with work (1:3-11, 2:17-23, 3:1-22, 4:1-16, and 5:8-20) by commending diligent work. This passage is reinforced by 11:1-6, which also commends hard work and enterprise. Moreover, this passage is the third in a collection of passages in 9:13-11:6 that encourages wisdom and wise conduct.

Form and Function

This passage contains a collection of wise sayings. Wise sayings encourage a behavior by asserting the wisdom or describing the benefits of the behavior or asserting the folly or describing the dangers of neglecting the behavior. Conversely, wise sayings discourage a behavior by asserting the folly or describing the dangers of the behavior or asserting the wisdom and describing the benefits of avoiding the behavior. In this way, wise sayings function like mini-exhortations or observations and reflections, supplying reasoned arguments with a moral response implied but not specifically stated. Therefore, the appropriate response must be implied from the reasoned argument. The wise sayings in verses 12-15 commend wise speech and conduct and warn against foolish speech and conduct. Therefore, these verses imply the command/prohibition, "Speak and act wisely rather than foolishly." The wise sayings in verses 16-17 pronounce a woe on a land where the king is immature and the princes eat and drink for drunkenness and pronounce a blessing on a land where the king is noble and the princes eat and drink for strength. Though the implied command/prohibition is vague, I suggest, "Eat and drink for strength rather than for drunkenness." The wise sayings in verses 18-19 warn against laziness and commend money as the answer to everything. The warning against laziness certainly implies the prohibition, "Don't be lazy." The commendation of money, however, probably implies the command, "Work hard." The wise saying in verse 20 is actually a mini-exhortation with a double prohibition, "You should not slight the king even in your thoughts, or slight the rich in your bedroom." This double prohibition is reinforced with a warning of the possibility that the slight might become known.

Strategy and Structure

The passage does not have a clear strategy. Each of the four issues is merely addressed in turn.

I. Wise Sayings Concerning Wisdom and Folly (12-15)

A. The Gracious Words of a Wise Man and the Self-Destructive Words of a Fool (12)

B. The Progression of a Fool's Words from Folly to Evil Madness (13)

C. The Many Words and Total Ignorance of the Fool (14)

D. The Weariness and Bewilderment of the Fool (15)

II. Wise Sayings Concerning Eating and Drinking (16-17)

A. The Woe of a Land with Immature Leadership Who Are Gluttons and Drunks (16)

B. The Blessedness of a Land with Noble Leadership Who Eat and Drink for Strength (17)

III. Wise Sayings Concerning Laziness and Hard Work (18-19)

A. The Results of Laziness (18)

B. The Value of Money (19)

IV. Wise Saying Concerning Slighting the King and the Rich (20)

Message or Messages

God's people should speak and act wisely because the words of a wise man are gracious but the lips of a fool consume him, the words of a fool deteriorate from folly to evil madness, the fool talks a lot but doesn't know anything, and the work of the fool wearies him and he can't even find the city. God's people should eat and drink in moderation because the land where the king is immature and the princes are gluttons and drunks is cursed, but the land where the king is a noble and the princes eat and drink for strength is blessed. God's people should not be lazy because through laziness the rafters sag and the roof leaks, but they should work hard because money is the answer for everything. God's people should not slight those who are powerful and rich because their insult might become known.

Analysis of the Details

Wise Sayings Concerning Wisdom and Folly

The Teacher encourages wise speech and conduct and discourages foolish speech and conduct with wise sayings in verses 12-15. He commends wise speech and conduct rather than foolish speech and conduct by observing that the words of the wise are gracious whereas the words of the fool are self-destructive in verse 12, "Words from a wise man's mouth are gracious, but the lips of a fool consume him." This commendation and warning is somewhat ambiguous. Is the Teacher commending wise speech or heeding wise speech? He is probably doing both. People should heed wise speech so that they can benefit from the wise man's gracious words. People should speak wisely so that their wise words will be beneficial to others. Is the Teacher warning against foolish speech or heeding foolish speech? He is again probably doing both. People should neither heed foolish speech nor speak foolishly because "the lips of a fool consume him." The fool does not literally consume himself, but his words are self-destructive.

The Teacher discourages foolish speech and conduct by observing that the words of the fool progress from folly to evil madness in verse 13, "At the beginning the words of his mouth are folly; and afterward they are evil madness." His words degenerate from being merely silly to wickedness and insanity. He discourages foolish speech and conduct by observing that the words of the fool are many even though he is totally ignorant in verse 14, "A fool multiplies words: No man knows what will be; so who can tell him what will be after him?" This verse ends with a rhetorical question that is of the type that has no satisfactory answer and is equivalent to the exclamation, "No one can tell him what will be after him!" Therefore, the many words of the fool are meaningless since he does not know what he is talking about. As Longman concludes, "he talks incessantly about subjects he knows nothing about" (Longman, 248).

The Teacher discourages foolish conduct by observing the weariness and bewilderment of the fool in verse 15, "A fool's work wearies him, he does not know how to go to the city." The meaning of the first line is probably that the fool is so foolish he expends unnecessary effort to accomplish what could be done much more easily. The meaning of the second line is uncertain, but it is certainly intended to emphasize the foolishness of the fool. Perhaps the implication is that even after he has finished work the fool is unable to find his way home. Another possibility is it emphasizes the foolishness of the fool by asserting he cannot even find the city, which is so large that it is impossible to miss. Fox suggests that this is an idiom for incompetence, "The fool's toil wearies him because he is unable to accomplish what he sets out to do" (Fox, 308). Therefore, God's people should speak and act wisely because the words of a wise man are gracious but the lips of a fool consume him, the words of a fool deteriorate from folly to evil madness, the fool talks a lot but doesn't know anything, and the work of the fool wearies him and he can't even find the city.

Wise Sayings Concerning Eating and Drinking

The Teacher provides wise instruction for eating and drinking with wise sayings in verses 16-17. He discourages overindulging in food and drink by pronouncing a woe on the land with immature leadership who are gluttons and drunks in verse 16, "Woe to you, O land whose king is a child and whose princes feast in the morning." He encourages eating and drinking in moderation by pronouncing a blessing on the land with noble leadership that eats and drinks for strength in verse 17, "Blessed are you, O land whose king is the son of a noble and whose princes eat at a time for strength and not for drunkenness."

The woe and the blessing share many points in common. However, it is the differences that are the keys for interpretation. In the woe, the king "is a child", whereas in the blessing, the king "is the son of a noble." As Garrett explains, "Once again 'servant' (v. 16) and 'noble' (v. 17) refer to the moral character of the king more than to his genealogy (cf. 4:13)" (Garrett, 336). In this way, the contrasting characters of the two kings are revealed. The first king is immature whereas the second king is of noble birth. The disapproval of the character of the first king is implicit in its placement within the woe, whereas the approval of the character of the second king is implicit in its placement in the blessing.

In the woe, the princes "feast in the morning", whereas in the blessing, the princes "eat at a time for strength and not for drunkenness." In this way, the contrasting conduct of the two groups of princes is revealed. The former continue to feast until the early morning hours, whereas the latter eat for nourishment. The former drink in moderation, whereas the latter get drunk. The disapproval of the conduct of the first princes is implicit in its placement within the woe, whereas the approval of the conduct of the second princes is implicit in its placement within the blessing. Therefore, God's people should eat and drink in moderation because the land where the king is immature and the princes are gluttons and drunks is cursed, but the land where the king is a noble and the princes eat and drink for strength is blessed.

Wise Sayings Concerning Laziness and

Hard Work

The Teacher discourages laziness and encourages hard work with wise sayings in verses 18-19. He discourages laziness by observing the results of laziness in verse 18, "By laziness the rafters sag; if his hands are idle, the house leaks." The wise sayings speak of the degeneration of a house; however, the Teacher probably intends the degenerating house to be a metaphor for the lazy man's life. He encourages hard work by observing the value of money in verse 19, "They make bread for laughter, and wine makes life merry, but money is the answer for everything." The first two lines of this verse indirectly commend the simple pleasures of food and drink. However, the primary role of these two lines is to establish the relative value of money. Money is of greater value than bread and wine because it can purchase whatever is necessary for the enjoyment of life, including food and drink. This wise saying is somewhat shocking and many would regard it as contradictory to biblical teaching. However, in this context the Teacher is not encouraging avarice. Money is the wage for hard work and it is hard work that he is commending. Therefore, God's people should not be lazy because through laziness the rafters sag and the roof leaks, but they should work hard because money is the answer for everything.

Wise Saying Concerning Slighting the

King and the Rich

The Teacher exhorts his readers to avoid slighting the king and the rich in verse 20. He begins by prohibiting them from slighting the king and the rich, "You should not slight the king even in your thoughts, or slight the rich in your bedroom." The king and the rich are representative of those who have the position and money to make their lives difficult. The Teacher stresses the care that they should take to avoid slighting those who would be dangerous enemies. A bedroom is a very private place where only close family members are normally allowed. However, the Teacher maintains that a bedroom is not even a safe place to slight the king and the rich. One's thoughts are certainly private. However, the Teacher maintains that it is not even safe to slight the king and the rich in one's thoughts. He then warns them of the danger of their slight becoming known, "Because a bird of the air may carry the sound, and one with wings may reveal the matter." This verse is probably the origin of the expression, "A little bird told me." Of course birds are not gossips and in fact are incapable of making these slights known. The Teacher's point is that somehow, in inexplicable ways, the slights spoken in private and even just thought often become known. Therefore, God's people should not slight those who are powerful and rich because their insult might become known.

Application of the Message

Establishing Correspondence

Christians today are often in danger of being misled by foolish talk and becoming foolish themselves, overindulge in food and drink, lazy, and too free with their criticism of others. These correspondences in the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should speak and act wisely because the words of a wise man are gracious but the lips of a fool consume him, the words of a fool deteriorate from folly to evil madness, the fool talks a lot but doesn't know anything, and the work of the fool wearies him and he can't even find the city. Christians should be mature and eat and drink in moderation because the land where the king is immature and the princes are drunks and gluttons is cursed, but the land where the king is a noble and the princes eat and drink for strength is blessed. Christians should not be lazy because through laziness the rafters sag and the roof leaks, but they should work hard because money is the answer for everything. Christians should not slight those who are powerful and rich because their insult might become known.

Communication of the Message

**Title** : THE LIPS OF A FOOL CONSUME HIM

**Objective** : The objective of this message is to encourage Christians to speak and act wisely, eat and drink in moderation, work hard rather than be lazy, and avoid thinking or speaking evil of othersh.

**Proposition** : Christians should speak and act wisely, eat and drink in moderation, not be lazy but work hard, and not speak evil of others.
Introduction

Christians today often behave rather foolishly. They are misled by foolish talk and become foolish themselves. This foolishness can manifest itself in several ways. They may overindulge in food and drink. They may become lazy and no longer work hard. They may be too quick to criticize others. _Illustration of Someone Who Became Foolish and Embraced a Worldly Lifestyle_. People in the time of the Teacher were also prone to foolishness and worldly conduct. The Teacher wrote Ecclesiastes 10:12-20 to encourage us to live wisely. _Read Ecclesiastes 10:12-20._

I. Christians should speak and act wisely.

A. The Teacher encourages wise speech and conduct and discourages foolish speech and conduct with wise sayings in verses 12-15.

B. He observes that the words of the wise are gracious whereas the words of the fool are self-destructive in verse 12, "Words from a wise man's mouth are gracious, but the lips of a fool consume him."

B. He observes that the words of the fool progress from folly to evil madness in verse 13, "At the beginning the words of his mouth are folly; and afterward they are evil madness." C. He observes that the words of the fool are many even though man is totally ignorant of what will be in verse 14, "A fool multiplies words: No man knows what will be; so who can tell him what will be after him?"

D. He observes the weariness and bewilderment of the fool in verse 15, "A fool's work wearies him, he does not know how to go to the city."

E. _Illustration of Someone Speaking and Acting Foolishly_

F. Application--Therefore, we should speak and act wisely because the words of a wise man are gracious but the lips of a fool consume him, the words of a fool deteriorate from folly to evil madness, the fool talks a lot but doesn't know anything, and the work of the fool wearies him and he can't even find the city.

II. Christians should eat and drink in moderation.

A. The Teacher provides wise instruction for eating and drinking with a curse and blessing in verses 16-17, "Woe to you, O land whose king is a child and whose princes feast in the morning. Blessed are you, O land whose king is the son of a noble and whose princes eat at a time for strength and not for drunkenness."

B. The land of an immature king whose princes are gluttons and drunks is cursed.

C. The land of a noble king whose princes eat and drink for strength is blessed.

D. _Illustration of the Difference between Living to Eat and Eating to Live_

E. Application--Therefore, we should eat and drink in moderation because those who overindulge are immature and cursed, but those who eat and drink for strength are noble and blessed.

III. Christians should not be lazy but work hard.

A. The Teacher discourages laziness and encourages hard work in verses 18-19.

B. He discourages laziness by observing the results of laziness in verse 18, "By laziness the rafters sag; if his hands are idle, the house leaks." The wise sayings speak of the degeneration of a house; however, the Teacher probably intends the degenerating house to be a metaphor for the lazy man's life.

C. He encourages hard work by observing the value of money in verse 19, "They make bread for laughter, and wine makes life merry, but money is the answer for everything."

D. _Illustration of the Consequences of Laziness_

E. Application--Therefore, we should not be lazy because so our lives don't deteriorate, but work hard so we have the money we need to live.

IV. Christians should not be quick to think or speak evil of others.

A. The Teacher exhorts people not to be quick to think or speak evil of others

B. He prohibits them from slighting the king and the rich even in their thoughts, "

C. He then warns them of the danger of their slight becoming known, "Because a bird of the air may carry the sound, and one with wings may reveal the matter." This verse is probably the origin of the expression, "A little bird told me." Of course birds are not gossips and in fact are incapable of making these slights known. His point is that somehow, in inexplicable ways, the slights spoken in private and even just thought often become known.

D. _Illustration of Evil Spoken against Others Becoming Known_

E. Application--Therefore, we should not be quick to think or speak evil of others because it may become known.

Conclusion

Christians today often behave rather foolishly. They are misled by foolish talk and become foolish themselves. This foolishness can manifest itself in several ways. They may overindulge in food and drink. They may become lazy and no longer work hard. They may be too quick to criticize others. The Teacher wrote Ecclesiastes 10:12-20 to encourage us to live wisely. We should speak and act wisely because the words of a wise man are gracious but the lips of a fool consume him, the words of a fool deteriorate from folly to evil madness, the fool talks a lot but doesn't know anything, and the work of the fool wearies him and he is without direction. We should eat and drink in moderation because those who overindulge are immature and cursed, but those who eat and drink for strength are noble and blessed. We should not be lazy but work hard so that our life will not fall apart and we will have the money we need. We should not be quick to think or speak evil of others because our insult might become known.

### CHAPTER SEVENTEEN

### CAST YOUR BREAD UPON THE WATERS

### Ecclesiastes 11:1-6

The wise observations and sayings in 9:13-11:6, much like the collections of wise sayings in Proverbs, are not systematically arranged. I have tried my best to identify logically related blocks. This passage is somewhat united because the instruction all relates to those who are engaged in business.

Study of the Passage

Text and Translation

11:1Cast your bread upon the waters,

for after many days you will find it.

2Give portions to seven or even to eight,

for you do not know what evil will be upon the land.

3If clouds are full of water,

they pour rain upon the earth.

Whether a tree falls to the south or to the north,

in the place where it falls, there will it lie.

4The one who watches the wind will not plant;

Whoever looks at the clouds will not reap.

5As you do not know the way of the spirit

or the bones in the womb of a pregnant woman,

So you do not know the work of God,

the one who makes all things.

6Sow your seed in the morning

and at evening you should not rest your hand,

For you do not know which will succeed, whether this or that,

Or whether both will do equally well.

Situation and Purpose

The passage reflects a general situation in which the readers were engaged in enterprise with its attendant risks. Verse 1 anticipates the possibility that some disaster may strike the land. Verse 6 reflects the risks of any enterprise, "For you do not know which will succeed, whether this or that, or whether both will do equally well." More specifically, the passage reflects a situation in which the readers might be so paralyzed by their fear of the risks that they do nothing. This situation is reflected most clearly in verse 4, "The one who watches the wind will not plant; whoever looks at the clouds will not reap." Therefore, the purpose of the passage is to exhort the readers to work diligently rather than do nothing because of their fear of the risks.

Literary Context and Role

This passage focuses on the value of wisdom and encourages heeding wisdom. This passage specifically commends hard work. Therefore, this passage balances passages that discourage obsession with wisdom in 1:12-18, 2:12-16, 7:13-18, 7:19-29, 8:1-9, 8:10-17, 9:1-12 by commending wise teaching. Conversely, this passage reinforces other passages that commend wisdom and wise teaching in 7:1-12, 7:13-18, 7:19-19, 8:1-9, 8:10-17, 9:13-10:3, 10:4-11, and 10:12-20. This passage also balances passages that discourage obsession with work (1:3-11, 2:17-23, 3:1-13, 4:1-16, and 5:8-20) by commending enterprise. This passage reinforces the preceding passage (10:12-20), which also commends hard work. Moreover, this passage is the fourth in a collection of passages in 9:13-11:6 that encourages wisdom.

Form and Function

Though this passage contains some wise sayings, it can be generally classified as wise exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced by reasoned arguments and explanations. The commands and/or prohibitions supply the appropriate response, the reasoned arguments supply the motivation for obedience, and the explanations clarify the response or reasoning. The reasoned arguments are normally assurances of the benefits of obedience and warnings of the consequences of disobedience. In some cases exhortation does not contain commands and prohibitions to indicate the appropriate response or the commands and prohibitions that are provided do not cover all that is implied about the appropriate response from the reasoned arguments. In these cases the appropriate response must be implied from the reasoned arguments. This passage does contain commands and a prohibition in verse 1, "Cast your bread upon the waters"; verse 2, "Give portions to seven or even to eight"; and verse 6, "Sow your seed in the morning and at evening you should not rest your hand." These commands and prohibition do indicate the appropriate response and are supported by reasoned arguments. However, an additional prohibition may be implied from the wise sayings in verses 3-5, "Don't be overly concerned about the risks of an enterprise."

Strategy and Structure

The passage begins and ends with exhortations to diligence based on uncertainty about the future. These exhortations are reinforced in the middle of the passage by additional wise sayings that warn of the danger of inactivity.

I. Exhortation to Take Risks and Diversify Investments (1-2)

A. Exhortation to Cast Your Bread upon the Waters (1)

B. Exhortation to Give Portions to Seven or Even to Eight (2)

II. Warning against Inactivity due to Uncertainty about the Future (3-5)

A. Examples of Things beyond Human Control (3)

1. The pouring out of the rain

2. The falling of a tree

B. The Inactivity that Results from Preoccupation with Things beyond Human Control (4)

1. Watching the wind results in not planting

2. Looking at the clouds results in not reaping

C. The Inability of Man to Understand the Work of God (5)

1. The inability of man to understand the way of the spirit or formation of the body

2. The corresponding inability of man to understand the work of God

III. Exhortation to Diligent Enterprise (6)

A. Command to Sow and Prohibition of Idleness

B. Rationale--The Unpredictability of Success

Message or Messages

God's people should take risks and invest in diverse enterprises because they will receive a return on their investment and they don't know what evil will be upon the land. God's people should not be overly concerned about the risks of an enterprise because they are unable to know or control what will happen and they may never do anything or reap any of the benefits. God's people should work diligently and not be idle because they don't know what will succeed.

Analysis of the Details

Exhortation to Take Risks and Diversify

Investments

The Teacher exhorts his readers to take risks in trade and diversify their investments in verses 1-2. First, he exhorts them to take risks in verse 1, "Cast your bread upon the waters, for after many days you will find it." Taken literally, this verse does not make much sense. As Longman says, "What does it mean to send your bread upon the waters? Even if one could find it after many days, what value would waterlogged bread be anyway?" (Longman, 254). In all likelihood, the Teacher is encouraging his readers to take risks in maritime trading with this idiomatic exhortation. Bread is probably representative of any marketable product. Casting their bread upon the waters probably means to send their products by seagoing ship. The assurance that accompanies this command is equally idiomatic. Finding their bread after many days probably indicates that they will eventually receive a return on their investment.

Second, the Teacher exhorts them to diversify their investments in verse 2, "Give portions to seven or even to eight, for you do not know what evil will be upon the land." This command is nearly as confusing as the one that has preceded. However, in all likelihood, the Teacher is encouraging his readers to make diverse investments. Seven was a number of completeness and eight exceeds that number. Thus, he emphasizes the extent of the diverse investments they should make. The reason for diversifying their investments is that they "do not know what evil will be upon the land." If they diversify their investments, they will protect themselves from financial disaster if one or more of their enterprises is struck by disaster. Therefore, God's people should take risks and invest in diverse enterprises because they will receive a return on their investment and they don't know what evil will be upon the land.

Warning against Inactivity due to Uncertainty

About the Future

The Teacher discourages inactivity because of uncertainty about the future in verses 3-5. First, he discourages inactivity because of uncertainty about the future by giving examples of things that are beyond human control in verse 3, "If clouds are full of water, they pour rain upon the earth. Whether a tree falls to the south or to the north, in the place where it falls, there will it lie." As Whybray observes, the point of the first illustration is inevitability, while the point of the second illustration is randomness (Whybray, 257). Clouds will inevitably rain upon the earth if they are full of water. A tree will lie in whatever direction it has randomly fallen. These are occurrences that man can neither prevent nor control. The Teacher's point is that people should not worry about events they cannot control and allow that fear to paralyze them so that they do nothing.

Second, the Teacher warns that preoccupation with things beyond human control results in inactivity in verse 4, "The one who watches the wind will not plant; whoever looks at the clouds will not reap." As Longman observes, "farmers who wait for the perfect weather conditions will never get anywhere because they will be afraid to plant for fear that the seed will be blown away, and they will be afraid to harvest for fear that rain will come before the crops are in" (Longman, 257). Garrett paraphrases the Teacher, "Just face the fact that things may go wrong, but get out there and do your work anyway" (Garrett, 338).

Finally, the Teacher explains that man is unable to understand the work of God in verse 5, "As you do not know the way of the spirit, or the bones in the womb of a pregnant woman, so you do not know the work of God, the one who makes all things." The first two lines of this verse are illustrative of the last. The animation of an embryo by its spirit and the development of its bones within the womb are great mysteries. Though scientists know much more now than during the time of the Teacher, the steps in the development of an embryo remain phenomena of infinite complexity. In either case, these mysteries illustrate the inability of man to understand the work of God. The point of this verse should be understood in relation to the previous verse. The farmer who watches the wind and looks at the clouds will never be able to determine the perfect time to plant or to harvest because the wind and the rain are beyond human calculation. Therefore, God's people should not be overly concerned about the risks of an enterprise because they are unable to know or control what will happen and they may never do anything or reap any of the benefits.

Exhortation to Diligent Enterprise

The Teacher exhorts his readers to diligent enterprise in verse 6. He commands them to sow and prohibits idleness in the first part of the verse, "Sow your seed in the morning and at evening you should not rest your hand." Though he commands them to sow their seed, this is just a metaphor for any enterprise that they may undertake. He stresses the need for diligence by commanding them not only to sow in the morning, but to continue working into the evening. Fox suggests, "'Morning and evening' might also call to mind early and late in life. One must exploit the possibilities that arise throughout life" (Fox, 315). The Teacher explains that success is unpredictable in the remainder of the verse, "For you do not know which will succeed, whether this or that, or whether both will do equally well." Actually, this explanation is rather positive in contrast to much of his teaching. He does not mention the possibility that both ventures could fail. Instead, he only allows for the possibility that one or both of the ventures will succeed. Therefore, God's people should work diligently and not be idle because they don't know what will succeed.

Application of the Message

Establishing Correspondence

Christians today are often involved in business with its attendant risks and may be paralyzed because of their fear. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should take risks and invest in diverse enterprises because they will receive a return on their investment and they don't know what evil will be upon the land. Christians should not be overly concerned about the risks of an enterprise because they are unable to know or control what will happen and they may never do anything or reap any of the benefits. Christians should work diligently and not be idle because they don't know what will succeed.

Communication of the Message

**Title** : CAST YOUR BREAD UPON THE WATERS

**Objective** : The objective of this message is to encourage Christians to invest boldly, divertsely , courageously, and diligently.

**Proposition** : Christians should invest boldly so they can receive a return on their investment; invest diversely so they will be protected if something bad happens; invest courageously because if they are paralyzed by fear they may never do anything or reap any of the benefits, and invest diligently because they don't know what will succeed.
Introduction

Christians today are often involved in business and investments. However, the world of business is very volatile and investments can be very risky. They could easily be paralyzed by fear of the dangers. _Illustration of the Risks of Business and Investments_. People in the time of the Teacher were also involved in business. The Teacher gives us wise advice about investments in Ecclesiastes 11:1-6. _Read Ecclesiastes 11:1-6._

I. Christians should invest boldly so they can receive a return on their investment.

A. The Teacher exhorts us to invest boldly in verse 1, "Cast your bread upon the waters, for after many days you will find it." Taken literally, this verse does not make much sense.

B. Casting their bread upon the waters is probably an idiomatic saying. Bread is probably representative of any marketable product and casting their bread upon the waters means that they should send their products by seagoing ship.

C. The assurance that accompanies this command is also idiomatic. What good would it do to find their bread since it would be waterlogged? Finding their bread after many days probably means that they will eventually receive a return on their investment.

D. _Illustration of the Value of Investing Boldly_

E. Application--Therefore, we should invest boldly so we can receive a return on our investment.

II. Christians should invest diversely so that they will be protected if something bad does happen.

A. The Teacher exhorts is to invest diversely in verse 2, "Give portions to seven or even to eight, for you do not know what evil will be upon the land."

B. This command is nearly as confusing as the one that has preceded. However, in all likelihood, the Teacher is encouraging his readers to make diverse investments.

C. The reason for diversifying their investments is that they "do not know what evil will be upon the land." If they diversify their investments, they will protect themselves from financial disaster if one or more of their enterprises is struck by disaster.

D. _Illustration of the Value of Investing Diversely_

E. Application--Therefore, we should invest diversely so we will be protected if something bad happens.

III. Christians should invest courageously because if they are paralyzed by fear they may never do anything or reap any of the benefits.

A. The Teacher encourages us to invest courageously in verses 3-5.

B. He observes that many things are beyond human control in verse 3, "If clouds are full of water, they pour rain upon the earth. Whether a tree falls to the south or to the north, in the place where it falls, there will it lie."

C. He explains that man is unable to understand the work of God in verse 5, "As you do not know the way of the spirit, or the bones in the womb of a pregnant woman, so you do not know the work of God, the one who makes all things."

D. He warns that preoccupation with things beyond human control or understanding results in inactivity and failure to reap the benefits in verse 4, "The one who watches the wind will not plant; whoever looks at the clouds will not reap."

E. _Illustration of the Paralysis that Often Results from Fear_

F. Application--Therefore, we should invest courageously because if we are paralyzed by fear we may never do anything or reap any of the benefits.

IV. Christians should invest diligently because they don't know what will succeed.

A. The Teacher exhorts us to invest diligently in verse 6.

B. He commands us to sow and prohibits idleness in the first part of the verse, "Sow your seed in the morning and at evening you should not rest your hand." He stresses the need for diligence by commanding not only sowing in the morning, but working into the evening.

C. He explains that success is unpredictable in the remainder of the verse, "For you do not know which will succeed, whether this or that, or whether both will do equally well."

D. _Illustration of the Value of Investing Diligently_

E. Application--Therefore, we should invest diligently because we don't know what will succeed.

Conclusion

Christians today are often involved in business and investments. However, the world of business is very volatile and investments can be very risky. They could easily be paralyzed by fear of the dangers. The Teacher gives us wise advice about investments in Ecclesiastes 11:1-6. We should invest boldly so that we can receive a return on your investment--Nothing ventured, nothing gained. We should invest diversely so that we will be protected if something bad does happen. We should invest courageously because if we are paralyzed by fear we may never do anything or reap any of the benefits. We should invest diligently because we don't know what will succeed.

### CHAPTER EIGHTEEN

### REMEMBER THE DAYS OF DARKNESS

### Ecclesiastes 11:7-12:7

The verses in this passage are united by the structure of the passage that swings back and forth between commending the enjoyment of life and commending preparation for old age and death (See Strategy and Structure).

Study of the Passage

Text and Translation

11:7Light is sweet, and it is good for the eyes to see the sun. 8For if a man lives many years, let him rejoice in them all. But let him remember the days of darkness, for they are many. Everything coming is meaningless.

9Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment.

10Turn away anxiety from your heart and cause evil to pass on from your body, for youth and dawn are meaningless. 12:1But remember your Creator in the days of your youth, before the days of evil come and the years approach when you will say, "There is no pleasure for me in them."

2Before the sun and the light and the moon and the stars grow dark

and the clouds return after the rain;

3In the day when the keepers of the house tremble

and the strong men stoop;

And the grinders cease because they are few

and those looking through the windows grow dim;

4And the doors to the street are closed,

when the sound of grinding is low;

And one rises up at the sound of a bird,

but all the daughters of song become faint;

5Also they are afraid of heights

and the terrors on the way;

And the almond tree blossoms and the grasshopper stuffs itself

and the caper berry fails to stimulate desire;

For man goes to his eternal home

and mourners go about the streets;

6Before the silver chord is removed

or the golden bowl is crushed;

Or the pitcher is shattered at the spring

or the wheel broken at the well;

7And the dust returns to the ground as it was

and the spirit returns to God who gave it.

Situation and Purpose

The passage seems to reflect a situation in which the readers were in danger of having an unbalanced lifestyle that was either so focused on the future that they were not enjoying the present or so focused on the present that they were not prepared for the future. This situation is reflected in the exhortations to enjoy life but remember the days of darkness in 11:7-8, be happy but know that God will judge in 11:9, and banish anxiety and evil but remember God in 11:10-12:7. The way that these exhortations are structured suggests that the readers were primarily in danger of focusing on enjoyment of the present so much that they were unprepared for the future. Therefore, the purpose of this passage was to exhort the readers to live a balanced lifestyle and specially to exhort them to be prepared for old age, death, and judgment.

Literary Context and Role

This passage encourages the enjoyment of the present while also encouraging preparation for old age and death. Therefore, this passage reinforces other passages that encourage satisfaction and enjoyment in 1:3-2:26 (24-26), 3:1-22 (12-13, 22), 5:8-20 (18-20), 8:10-17 (14-15), 9:1-12 (7-10), and 11:7-12:7 (11:7-8a, 9a, 10) by encouraging enjoyment of the present. However, this passage primarily serves to balance these same passages by encouraging preparation for old age and death. In this regard this passage especially reinforces 7:1-12, which also commends serious consideration of the reality of death and is reinforced by 12:8-14.

Form and Function

This passage can be classified as a wise exhortation. Exhortation can be generally defined as commands and/or prohibitions reinforced by reasoned arguments and explanations. The commands and/or prohibitions supply the appropriate response, the reasoned arguments supply the motivation for obedience, and the explanations clarify the response or reasoning. The reasoned arguments are normally assurances of the benefits of obedience and warnings of the consequences of disobedience. In some cases exhortation does not contain commands and prohibitions to indicate the appropriate response or the commands and prohibitions that are provided do not cover all that is implied about the appropriate response from the reasoned arguments. In these cases the appropriate response must be implied from the reasoned arguments. This passage does contain commands that indicate the appropriate response in verse 11:8, "let him rejoice in them all. But let him remember the days of darkness"; 11:9, "Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment"; 11:10, "Turn away anxiety from your heart and cause evil to pass on from your body"; and 12:1, "But remember your Creator in the days of your youth." These commands seem to indicate fully the appropriate response. However, the commands to "remember the days of darkness," "know that for all these things God will bring you to judgment," and "Remember God in the days of your youth" imply an additional command, "Prepare for the days of darkness, death, and judgment."

Strategy and Structure

The passage encourages a balanced lifestyle with three balanced exhortations: an exhortation to enjoy life but remember the days of darkness, an exhortation to be happy but know that God will judge, and an exhortation to banish anxiety and evil but remember God.

I. Exhortation to Enjoy Life but Remember the Days of Darkness (11:7-8)

A. Exhortation to Enjoy Life (7-8a)

B. Exhortation to Remember the Days of Darkness (8b)

II. Exhortation to Be Happy but Know that God Will Judge (11:9)

A. Exhortation to Be Happy

1. Command to be happy

2. Command to let your heart give you joy

3. Command to walk in the ways of your heart and in the sight of your eyes

B. Exhortation to Know that God Will Judge

III. Exhortation to Banish Anxiety and Evil but Remember God (11:10-12:7)

A. Exhortation to Banish Anxiety and Evil (11:10)

B. Command to Remember God (12:1a)

C. Warning of the Urgency of Remembering God (12:1b-7)

1. Before the time of trouble and displeasure (1b)

2. Before the time of darkness and cloudiness (2)

3. Before the time of trembling and stooping (3a)

4. Before the time of hunger and diminished sight (3b)

5. Before the time of isolation (4a)

6. Before the time of restlessness and diminished hearing (4b)

7. Before the time of fear and terror (5a)

8. Before the time of impotency (5b)

9. Before the time of death and mourning (5c-7)

a. Before the silver chord is removed or the golden bowl is crushed

b. Before the pitcher is shattered or the wheel is broken

c. Before the dust returns to the ground and the spirit returns to God

Message or Messages

God's people should rejoice throughout the years of their lives, but also remember and prepare for the days of darkness for they are many and meaningless. God's people should be happy and joyful while they are young and follow their hearts and their eyes, but know that God will judge them and be prepared. God's people should not be anxious or distressed because youth and vitality are meaningless but remember God while they are young and prepare for the time of trouble and displeasure, death and mourning, and their eternal home.

Analysis of the Details

Exhortation to Enjoy Life but Remember

The Days of Darkness

The Teacher exhorts his readers to enjoy life but remember the days of darkness in 11:7-8. On the one hand, he exhorts them to enjoy life in verse 7 and the first part of verse 8, "Light is sweet, and it is good for the eyes to see the sun. For if a man lives many years, let him rejoice in them all." He lays the foundation for his command to enjoy life by observing that life is enjoyable. He describes the light that one sees in the world of the living as the sun shines upon them as both sweet and good. This description stands in contrast to his description of the days of darkness, bitterness, and evil that lie ahead. Thus, his point is that they should enjoy the pleasures of this life while they can. He stresses the extent to which they should enjoy life in his command. Even though they live many years, they should not waste a single one, but should rejoice in all of them.

On the other hand, the Teacher exhorts them to remember the days of darkness in the second part of verse 8, "But let him remember the days of darkness, for they are many. Everything coming is meaningless." Though he simply commands them to "remember the days of darkness" he certainly implies more in this context. In subsequent verses he specifies the appropriate response to these coming days of darkness. They need to remember God and his judgment and live accordingly. He stresses the urgency of preparing for the future in three ways. First, he describes the future as days of darkness when they will no longer be able to enjoy the sweetness and goodness of the light of this world. Second, he indicates that these days will be many. Finally, he uses his characteristic word for evaluating most of human experience. These days will be meaningless, devoid of substance and worth. Therefore, God's people should rejoice throughout the years of their lives, but also remember and prepare for the days of darkness for they are many and meaningless.

Exhortation to Be Happy but Know that

God Will Judge

The Teacher exhorts his readers to be happy but know that God will judge them in verse 9. He begins by exhorting them to be happy using three commands, "Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Walk in the ways of your heart and in the sight of your eyes." The first two of these commands parallel and reinforce one another. They are general commands that encourage young people to enjoy life while they are young. However, the third of these commands deals more with how they pursue happiness. They will probably pursue happiness by following their inward desires ("in the ways of your heart") and outward attractions ("in the sight of your eyes"). He permits them to follow these inward desires and outward attractions. However, he also recognizes that the inward desires and outward attractions of youth do not always please God. Therefore, he then exhorts them to know that God will judge, "but know that for all these things God will bring you to judgment." Implicit within this command is that they should evaluate every possible choice that they make based on whether it will displease God and result in his judgment. Therefore, God's people should be happy and joyful while they are young and follow their hearts and their eyes, but know that God will judge them and be prepared.

Exhortation to Banish Anxiety and Evil

But Remember God

The Teacher exhorts his readers to banish anxiety and evil but remember God in 11:10-12:7. On the one hand, he exhorts them to banish anxiety and evil in 11:10, "Turn away anxiety from your heart and cause evil to pass on from your body, for youth and dawn are meaningless." They should not allow the anxieties and evils of life affect either their inner being ("your heart") or their outer being ("your body"). The reason that he gives for this phlegmatic approach to life is that "youth and dawn are meaningless." The word translated "dawn" probably conveys the idea of vitality. By characterizing life and dawn as meaningless he could mean that youth lacks significance and is a time where a degree of lightheartedness is allowed. However, he could mean that youth is transient and should be enjoyed while it lasts.

On the other hand, he exhorts them to remember God in 12:1-7. He commands them to remember God in the first part of verse 1, "But remember your Creator in the days of your youth." Again, the Teacher's command implies more than he literally demands. They must not only remember God, but they must remember to live their lives for God. He underscores their responsibility to obey God by referring to him as their "Creator." Since he has created them, they are obligated to obey him.

He warns them of the urgency of remembering God in the second part of verse 1 through verse 7. However, the nature of his warning is uncertain. Most scholars understand his warning as a description of the trials of old age and death. However, some have suggested that the warning describes a funeral and Provan even suggests that it describes the apocalypse (Provan, 214-217). I have chosen to understand his warning as a description of the trials of old age and death. Nonetheless, the images employed are often vague and difficult to understand. Many of the suggested interpretations below are merely guesses. First, he warns them of the urgency of remembering God before the time of trouble and displeasure in the second part of verse 1, "before the days of evil come and the years approach when you will say, 'There is no pleasure for me in them.'" Second, he warns them of the urgency of remembering God before the time of darkness and cloudiness in verse 2, "Before the sun and the light and the moon and the stars grow dark and the clouds return after the rain." He is not warning them about the coming of a storm. Instead he describes the coming of old age and death metaphorically as an approaching storm. Third, he warns them of the urgency of remembering God before the time of trembling and stooping in the first part of verse 3, "In the day when the keepers of the house tremble and the strong men stoop." When old age comes even those who guard the house will tremble and even the strongest men will stoop. Fourth, he warns them of the urgency of remembering God before the time when their teeth are poor and eyesight is weak in the second part of verse 3, "And the grinders cease because they are few and those looking through the windows grow dim." Fifth, he warns them of the urgency of remembering God before the time of isolation in the first part of verse 4, "And the doors to the street are closed, when the sound of grinding is low." Sixth, he warns them of the urgency of remembering God before the time of restlessness and diminished hearing in the second part of verse 4, "And one rises up at the sound of a bird, but all the daughters of song become faint." The elderly often have diminished hearing. Nonetheless, the elderly are also so restless at night that the slightest noise wakes them. Seventh, he warns them of the urgency of remembering God before the time of fear and terror in the first part of verse 5, "Also they are afraid of heights and the terrors on the way." Eighth, he warns them of the urgency of remembering God before the time of impotency in the second part of verse 5, "And the almond tree blossoms and the grasshopper stuffs itself and the caper berry fails to stimulate desire." The caper berry was used to stimulate desire. However, there comes a point in the aging process where it is incapable of doing so. The mention of the blossoming almond tree and the gorging grasshopper accentuate the inability of the aged to stimulate desire by contrasting their inability with the continued vitality of the almond tree and grasshopper. As Fox says, "They are best understood literally, as descriptions of nature that stand in contrast to man. Nature, but not man, is reborn in the spring" (Fox, 328). Ninth, the Teacher warns them of the urgency of remembering God before the time of death and mourning at the end of verse 5, "For man goes to his eternal home and mourners go about the streets."

The Teacher elaborates this final warning in verses 6-7, "Before the silver chord is removed, or the golden bowl is crushed; or the pitcher is shattered at the spring, or the wheel broken at the well, and the dust returns to the ground as it was and the spirit returns to God who gave it." The silver chord and the golden bowl are valuable objects that become worthless when they are removed or crushed. Similarly, life is valuable but becomes worthless when it ends. The pitcher is used to collect water at the spring and the wheel is probably used to bring water up from the well. When they are shattered or broken they are no longer capable of supplying water. Similarly, when life ends people are no longer capable of enjoying the pleasures of the world. He concludes with an allusion to creation. At death everything returns to its pre-created state. The body returns to dust and the spirit returns to God. Therefore, God's people should not be anxious or distressed because youth and vitality are meaningless but remember God while they are young and be prepared for the time of trouble and displeasure, death and mourning, and their eternal home.

Application of the Message

Establishing Correspondence

Christians today often have an unbalanced lifestyle that is either so focused on the future that they are not enjoying the present or so focused on the present that they are not prepared for the future. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should rejoice throughout the years of their lives, but also remember and prepare for the days of darkness for they are many and meaningless. Christians should be happy and joyful while they are young and follow their hearts and their eyes, but know that God will judge them and be prepared. Christians should not be anxious or distressed because youth and vitality are meaningless but remember God while they are young and be prepared for the time of trouble and displeasure, death and mourning, and their eternal home.

Communication of the Message

**Title** : REMEMBER THE DAYS OF DARKNESS

**Objective** : The objective of this message is to encourage Christians to enjoy the present, but also to prepare for old age, death, and eternity.

**Proposition** : Christians should enjoy the present, but remember God and prepare for old age and death.
Introduction

People today are often worldly. They are seeking to live life to the fullest. They don't like to think about old age and death. As a result they are so focused on this life they are unprepared for the next. They are so focused on this world that they are unprepared for God's kingdom. d his judgment. _Illustration of Someone Who Focused on This Life and Was Unprepared for the Next._ People in the time of the Teacher were also seeking to live life to the fullest and were unprepared for old age and death. The Teacher gives us instruction for being prepared for old age and death in Ecclesiastes 11:7-12:7. _Read Ecclesiastes 11:7-12:7._

I. People should enjoy life but remember the days of darkness.

A. The Teacher exhorts us to enjoy life in verse 7 and the first part of verse 8, "Light is sweet, and it is good for the eyes to see the sun. For if a man lives many years, let him rejoice in them all." They should enjoy life because life is enjoyable; it is sweet and good. He even stress that they should not waste any years no matter how long they live.

B. However, the Teacher exhorts us to remember the days of darkness in the second part of verse 8, "But let him remember the days of darkness, for they are many. Everything coming is meaningless." Though he simply commands them to remember the days of darkness, he implies that they need to also prepare for those days. In subsequent verses he specifies how they can be prepared. They need to remember God and his judgment and live accordingly. He stresses the urgency of preparing for the future by describes these days a time of darkness when they will no longer be able to enjoy the sweetness and goodness of the light of this world.

C, _Illustration of the Darkness and Difficulty of Old Age--My wife and I are living illustrations (at least for now) of the darkness and difficulty of old age. However, we have made our preparations and take comfort in our relationship with God and our mutual support._

D. Application--Therefore, we should enjoy life but remember and prepare for the days of darkness for they are many and meaningless.

II. People should enjoy life but know that God will judge them.

A. The Teacher exhorts us to enjoy life in the first part of verse 9, "Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Walk in the ways of your heart and in the sight of your eyes." He even encourages us to follow our inward desires ("in the ways of your heart") and outward attractions ("in the sight of your eyes").

B. However, recognizes that the inward desires and outward attractions of youth do not always please God and exhorts us to know that God will judge, "but know that for all these things God will bring you to judgment." Implicit within this command is that they should evaluate every possible choice that they make based on whether it will displease God and result in his judgment.

C. _Illustration of Someone Who Evaluates His Choices Based on God's Judgment_

D. Application--Therefore, we should be happy and joyful while we are young and follow our hearts and their eyes, but know that God will judge us.

III. People should enjoy life but remember God.

A. The Teacher exhorts us to banish anxiety and evil 11:10, "Turn away anxiety from your heart and cause evil to pass on from your body, for youth and dawn are meaningless." The reason that he gives for this phlegmatic approach to life is that "youth and dawn are meaningless." By characterizing life and dawn as meaningless he probably means that youth lacks significance and is a time where a degree of lightheartedness is allowed.

B. However, the Teacher commands us to remember God in 12:1, "But remember your Creator in the days of your youth." They must not remember God that God is their Creator and live their lives in relationship with him.

C. The Teacher warns us of the urgency of remembering God in the second part of verse 1 through verse 7.

1. First, he warns us of the urgency of remembering God before the time of trouble and displeasure in the second part of verse 1, "before the days of evil come and the years approach when you will say, 'There is no pleasure for me in them.'"

2. Second, he warns us of the urgency of remembering God before the time of darkness and cloudiness in verse 2, "Before the sun and the light and the moon and the stars grow dark and the clouds return after the rain." He is not warning them about the coming of a storm. Instead he describes the coming of old age and death metaphorically as an approaching storm.

3. Third, he warns us of the urgency of remembering God before the time of trembling and stooping in the first part of verse 3, "In the day when the keepers of the house tremble and the strong men stoop." When old age comes even those who have had the responsibility of guarding the house will tremble and even the strongest men will stoop.

4. Fourth, he warns us of the urgency of remembering God before the time when our teeth are poor and eyesight is weak in the second part of verse 3, "And the grinders cease because they are few and those looking through the windows grow dim."

5. Fifth, he warns us of the urgency of remembering God before the time of isolation in the first part of verse 4, "And the doors to the street are closed, when the sound of grinding is low."

6. Sixth, he warns us of the urgency of remembering God before the time of restlessness and diminished hearing in the second part of verse 4, "And one rises up at the sound of a bird, but all the daughters of song become faint." The elderly often have diminished hearing. Nonetheless, the elderly are also so restless at night that the slightest noise wakes them.

7. Seventh, he warns us of the urgency of remembering God before the time of fear and terror in the first part of verse 5, "Also they are afraid of heights and the terrors on the way."

8. Eighth, he warns us of the urgency of remembering God before the time of impotency in the second part of verse 5, "And the almond tree blossoms and the grasshopper stuffs itself and the caper berry fails to stimulate desire." The caper berry was used to stimulate desire. However, there comes a point in the aging process where it is incapable of doing so. The mention of the blossoming almond tree and the gorging grasshopper accentuate the inability of the aged to stimulate desire by contrasting their inability with the continued vitality of the almond tree and grasshopper.

9. Ninth, the he warns us of the urgency of remembering God before the time of death and mourning at the end of verse 5, "For man goes to his eternal home and mourners go about the streets."

D. The Teacher elaborates this final warning in verses 6-7, "Before the silver chord is removed, or the golden bowl is crushed; or the pitcher is shattered at the spring, or the wheel broken at the well, and the dust returns to the ground as it was and the spirit returns to God who gave it." The silver chord and the golden bowl are valuable objects that become worthless when they are removed or crushed. Similarly, life is valuable but becomes worthless when it ends. The pitcher is used to collect water at the spring and the wheel is probably used to bring water up from the well. When they are shattered or broken they are no longer capable of supplying water. Similarly, when life ends people are no longer capable of enjoying the pleasures of the world. He concludes with an allusion to creation. At death everything returns to its pre-created state. The body returns to dust and the spirit returns to God.

E. Application--Therefore, we should not be anxious or distressed but remember God and be prepared for the time of trouble and displeasure, death and mourning, and our eternal home.

Conclusion

People today are often worldly. They are seeking to live life to the fullest. They don't like to think about old age and death. As a result they are so focused on this life that they are unprepared for the next. They are so focused on this world that they are unprepared for God's kingdom. The Teacher gives us instruction for being prepared for old age and death in Ecclesiastes 11:7-12:7. We should enjoy life but remember and be prepared for the days of darkness. We should enjoy life but know that God will judge us. We should not be anxious or distressed but remember God and be prepared for old age, death, and eternity.

### CHAPTER NINETEEN

### FEAR GOD AND KEEP HIS COMMANDMENTS

### Ecclesiastes 12:8-14

**Study of the Passage**

Text and Translation

12:8"Absolutely meaningless!" says the Teacher. "Everything is meaningless!" 9Besides the Teacher being wise, he also taught the people knowledge. He weighed and searched and set in order proverbs abundantly. 10The Teacher searched to find pleasing words and what he wrote is upright and true. 11The words of the wise are like goads, the collected sayings like firmly embedded nails that are given by one Shepherd. 12Be warned, my son, of anything apart from them.

Making many books there is no end

and much study wearies the body.

13The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole of man. 14For God will bring every deed into judgment, including every hidden thing, whether it is good or evil.

Situation and Purpose

The passage reflects a situation in which the editor of the book is passing along the teaching of the Teacher to his son or disciple. That the editor is passing along the teaching of the Teacher is reflected in his commendation of the Teacher and his teaching in verses 9-10. In verse 12 he addresses the one to whom he is writing as "my son", probably meaning literally his son or a disciple. The passage also reflects a situation in which his son or disciple might have been in danger of being misled through his indiscriminate study. This situation is reflected in verses 11-12 where the editor commends the words of the wise and warns against anything apart from them. In addition, the passage reflects a situation in which his son or disciple might be influenced to abandon fear of God and obedience to his commands and choose a life of wickedness. This situation is reflected in verse 13 where he exhorts him to fear God and keep his commands as well as warns him that God will bring every deed into judgment. Therefore, the purpose of this passage was to encourage his son or disciple to heed the teaching of the Teacher as well as other wise teachers, be on guard against anything that departs from wise teaching, and fear God and keep his commandments.

Literary Context and Role

This passage stands at the end of the book as an editorial conclusion. This editorial conclusion serves various roles. This passage serves to summarize the teaching of the Teacher, commend the Teacher and his teaching, encourage discriminating study, and encapsulate what the editor regarded as the essential lesson to be learned from the book. One could easily question the editor's conclusion with regard to the essential lesson to be learned from the teachings of the Teacher. Where did the Teacher teach, "Fear God and keep his commandments for this is the whole of man"? Nonetheless, this is the underlying truth of all that he has affirmed. They should enjoy and be satisfied with the simple pleasures that God gives and not be obsessed with ambition and striving because they fear God and obey him. They should strive for wisdom and righteousness but not be so obsessed that they fail to enjoy the legitimate worldly pleasures that God gives because they fear God and obey him. They should strive for wisdom and righteousness but not presume that they are wise or righteous because they fear God and obey him. They should enjoy the legitimate worldly pleasures that God gives but prepare for old age and death because they fear God and obey him.

Form and Function

The passage is composed of a variety of forms. Verse 8 contains a quotation of the Teacher. This quotation is the characteristic observation of the Teacher that he frequently uses to evaluate a variety of worldly obsessions. Therefore, this observation implies the prohibition, "Don't be obsessed with worldly activities." Verses 9-10 contain a commendation of the Teacher and his teaching. Commendations encourage a behavior by praising its benefits. Therefore, this commendation implies the command, "Heed the Teacher and his teaching." Verses 10-11 contain a commendation of the words of the wise and a warning against anything apart from them. The commendation encourages a behavior by praising its benefits, whereas the warning discourages a behavior by warning of its dangers. Therefore, this commendation/warning implies the command/prohibition, "Heed the words of the wise and beware of anything else." The exhortation in verses 13-14 contains a double command, "Fear God and keep his commandments."

Strategy and Structure

First, the editor quotes the Teacher's catchword. Second, he commends the Teacher and his teaching to his son or disciple. Third, he encourages his son or disciple to use discrimination in selecting study material. Finally, he exhorts his son or disciple to fear God and keep his commandments.

I. Quotation of the Teacher's Catchword (8)

II. Commendation of the Teacher and His Teaching (9-10)

A. The Teacher's Wisdom and Knowledgeable Teaching (9a)

B. The Teacher's Judicious Research and Copious Compilation (9b)

C. The Teacher's Careful Wording and Upright and True Writing (10)

III. Commendation of the Words of the Wise and Warning against Anything Apart from Them (11-12)

A. Commendation of the Words of the Wise (11)

1. The words of the wise provide motivation

2. The words of the wise provide security

3. The words of the wise provide consistent guidance

B. Warning against Anything Apart from Them (12)

1. Command to be warned of anything apart from them

2. The need for discrimination in choosing books for study

IV. Concluding Exhortation to Fear God and Keep His Commands (13-14)

A. Announcement of the Conclusion (13a)

B. Command to Fear God and Keep His Commands (13b)

C. Explanation that Fear and Obedience Are Everything (13c)

D. Warning that God Will Bring Every Deed into Judgment (14)

Message or Messages

God's people should avoid worldly obsessions because everything is absolutely meaningless. God's people should heed the Teacher and his teaching because he is wise and his teaching is knowledgeable, he researched judiciously and compiled much instruction, and his writing is carefully worded and upright and true. God's people should heed the words of the wise because they provide motivation, stability, and guidance and be cautious of anything apart from them because the supply of books is unlimited and there is insufficient energy to study everything. God's people should fear God and keep his commands because this is what it means to be a man and God will bring every deed into judgment.

Analysis of the Details

Quotation of the Teacher's Catchword

The editor quotes the Teacher's catchword in verse 8, "'Absolutely Meaningless!' says the Teacher. 'Everything is meaningless!'" This quotation of the Teacher stresses his view that most of life is completely meaningless. The first declaration "Absolutely meaningless!" is literally "Meaninglessness of meaninglessnesses!" This Hebrew construction is used to express the superlative degree as in "the King of kings and the Lord of lords." Thus it stresses the extent of the meaninglessness of life. The second declaration "Everything is meaningless!" echoes this same emphasis. However, in this case the absolute meaninglessness of life is conveyed through the absolute pronoun "everything." The Teacher normally uses this observation to discourage obsession with worldly pursuits. Therefore, God's people should avoid worldly obsessions because everything is absolutely meaningless.

Commendation of the Teacher and His Teaching

The editor commends the Teacher and his teaching in verses 9-10. First, he commends the Teacher for his wisdom and knowledgeable teaching in the first part of verse 9, "Besides the Teacher being wise, he also taught the people knowledge." He not only was wise with regard to his own conduct, but he taught others how to conduct themselves with wisdom as well. Second, he commends the Teacher for his extensive and judicious research and copious compilation in the second part of verse 9, "He weighed and searched and set in order proverbs abundantly." The extent of his research and compilation is expressed by the adverb "abundantly." However, he was not just searching for as many proverbs as he could for his collection. He also "weighed" each one to determine if they were worthy to include in his collection. Therefore, those proverbs that were included are of superior value. Finally, he commends the Teacher for his careful wording and upright and true writing in verse 10, "The Teacher searched to find pleasing words and what he wrote was upright and true." The editor does not mean that the Teacher sought to teach people what would please them. Indeed, many of his teachings are far from pleasing. Instead, he was seeking to find the best way to express his often-difficult teaching in writing. The veracity of his writing is indicated by "and what he wrote is upright and true." These two words ("upright and true") are synonymous and serve to emphasize the veracity of his teaching. Therefore, God's people should heed the Teacher and his teaching because he is wise and his teaching is knowledgeable, he researched judiciously and compiled much instruction, and his writing is carefully worded and upright and true.

Commendation of the Words of the Wise

The editor commends the words of the wise and warns against anything apart from them in verses 11-12. The editor commends the words of the wise in verse 11, "The words of the wise are like goads, the collected sayings like firmly embedded nails that are given by one Shepherd." First, he commends the words of the wise because they stimulate wisdom by likening them to goads. Goads are pointed implements that are employed to drive an animal in the direction desired. Similarly, the words of the wise stimulate wise conduct by driving people in the wise direction. Second, he commends the words of the wise because they provide stability like firmly embedded nails. Nails are used to fasten the parts of a structure together so that it is stable. Likening them to "firmly embedded nails" emphasizes the stability provided by the words of the wise. Third, he commends the words of the wise because they provide consistent guidance by asserting that they are "given by one Shepherd." The image of the shepherd is frequently used as a metaphor for guidance in Scripture. Certainly the sayings of the wise provide guidance. An intriguing element of this commendation is the assertion that the sayings of the wise are given by "one Shepherd." At the very least this commends the sayings of the wise because they are unified in their guidance. Perhaps this element of the commendation even points to God himself as the Shepherd or source of guidance from which the words of the wise are derived. As Murphy suggests, "it is possible to recognize here an allusion to God, the source and giver of wisdom (Prov 2:6; Sir 39:6). The metaphor of shepherd is applied to God, even if often indirectly (cf. Ps 23:1; Isa 40:11, etc.)" (Murphy, 125).

The editor warns against anything apart from the words of the wise in verse 12, "Be warned, my son, of anything apart from them. Making many books there is no end and much study wearies the body." This warning does not discourage reading and studying, but discourages indiscriminate reading and studying. Many books are being written, but not all of these books are worthwhile. Much study wearies the body, so it does not make sense to waste energy on books that are not worthwhile. Instead, people should read and study that which is worthwhile. Therefore, God's people should heed the words of the wise because they provide motivation, stability, and guidance and be cautious of anything apart from them because the supply of books is unlimited and there is insufficient energy to study everything.

Concluding Exhortation to Fear God and

Keep his Commands

The editor concludes by exhorting the readers to fear God and keep his commands in verses 13-14. He announces his conclusion in the first part of verse 13, "The end of the matter; all has been heard." This announcement of the conclusion also may imply that what has been revealed is totally sufficient as well. There is nothing left to reveal. He commands them to fear God and keep his commands in the second part of verse 13, "Fear God and keep his commandments." He explains that fear and obedience are everything in the third part of verse 13, "for this is the whole of man." Many translations supply the word "duty" or something similar like the NIV ("for this is the whole duty of man"). However, the text literally suggests more. Fear and obedience are not only man's duty, but the essence of their being. As Fox states, "this--the fear of God and obedience to his commandments--is the substance, the 'material' of every person. There should be no alloy" (Fox, 362). Garrett goes so far as to conclude, "To obey God is to be truly human" (Garrett, 344). Finally, the Teacher warns that God will bring every deed into judgment in verse 14, "For God will bring every deed into judgment, including every hidden thing, whether it is good or evil." This warning stresses the thoroughness of God's judgment. No deed will escape his judgment, even if it is hidden, and whether or not it is good or bad. Therefore, God's people should fear God and keep his commands because this is what it means to be a man and God will bring every deed into judgment.

Application of the Message

Establishing Correspondence

Christians today are exposed to a great variety of teachings that purport to reveal the way of life. These correspondences between the original and modern situations provide a strong basis for applying the message of this passage to the contemporary context.

Distinguishing the Contextualized

This passage contains very little of a contextualized nature that would require that its message be limited or adjusted. Therefore, the statements of the applied message that follow vary only slightly from the statements of the message in the original context.

Adjusting the Message

Christians should avoid worldly obsessions because everything is absolutely meaningless. Christians should heed the Teacher and his teaching because he is wise and his teaching is knowledgeable, he researched judiciously and compiled much instruction, and his writing is carefully worded and upright and true. Christians should heed the words of the wise because they provide motivation, stability, and guidance and be cautious of anything apart from them because the supply of books is unlimited and there is insufficient energy to study everything. Christians should fear God and keep his commands because this is what it means to be a man and God will bring every deed into judgment.

Communication of the Message

**Title** : FEAR GOD AND KEEP HIS COMMANDMENTS

**Objective** : The objective of this message is to encourage Christians to avoid worldly obsessions, heed God's wise teaching, be cautious of anything else, and fear God and keep his commandments.

**Proposition** : Christians should avoid worldly obsessions, heed God's wise teaching and be cautious of anything else, and fear God and keep his commands.
Introduction

This message marks the end of a series of messages on the book of Ecclesiastes. However, as wise as the Teacher may have been, his teaching will not benefit us unless we put it into practice. Listen to what the editor of this book has to say about the Teacher and his teaching. _Read Ecclesiastes 12:8-14._

I. Christians should heed the message of Ecclesiastes because the Teacher was wise, taught knowledge, researched thoroughly, and wrote what is upright and true.

A. The editor commends the Teacher and his teaching in verses 9-10.

B. He commends the Teacher for his wisdom and knowledgeable teaching in the first part of verse 9, "Besides the Teacher being wise, he also taught the people knowledge."

C. He commends the Teacher for his extensive and judicious research and copious compilation in the second part of verse 9, "He weighed and searched and set in order proverbs abundantly."

D. He commends the Teacher for his careful wording and upright and true writing in verse 10, "The Teacher searched to find pleasing words and what he wrote was upright and true."

E. _Illustration of My Choice to Study at the Southern Baptist Theological Seminary under Dr. George Beasley-Murray_

F. Application--Therefore, we should heed the Teacher and his teaching because was wise, taught knowledge, researched thoroughly, and wrote what is upright and true.

II. Christians should heed the wisdom of God's word because it provides impetus, stability, and divine guidance.

A. The editor commends the words of the wise in verse 11, "The words of the wise are like goads, the collected sayings like firmly embedded nails that are given by one Shepherd."

B. He commends the words of the wise because they stimulate wise conduct by likening them to goads. Goads are pointed implements that are employed to drive an animal in the direction desired. Similarly, the words of the wise stimulate wise conduct by driving people in the wise direction. We now live in Texas and we are surrounded by cowboys. When these cowboys are working with their horses it is not unusual to see them wear spurs. In fact, one of the Texas sports teams is called "The Spurs". Spurs are used to impel horses to do what the cowboy wants them to do. Sometimes the horses don't want to go, but when the cowboy digs the spurs into their sides, they go! Similarly, the teaching of Ecclesiastes impels us to go in the direction that God wants us to go.

C. He commends the words of the wise because they provide stability like firmly embedded nails. Nails are used to fasten the parts of a structure together so that it is stable. Likening them to "firmly embedded nails" emphasizes the stability provided by the words of the wise. In most countries there are building codes that require that construction meets high standards. The purpose is so that the buildings will be stable and safe for those who use and live in them. Malaysia has building codes like this, but as we know, sometimes builders don't stick to those codes with disastrous results like in Ampang when the apartment building collapsed. Similarly, Ecclesiastes provides teaching that can make our lives stable and secure.

D. He commends the words of the wise because they provide divine guidance by asserting that they are "given by one Shepherd." God himself is the Good Shepherd and source of guidance from which the words of the wise are derived.

E. Application--The Bible contains God's wise instruction. Therefore, we should heed the wisdom of God's word because it provides impetus, stability, and divine guidance.

III. Christians should be cautious of anything apart from the wisdom of God's word because the supply of books is limitless and there is insufficient energy to study everything.

A. The editor warns against anything apart from the words of the wise in verse 12, "Be warned, my son, of anything apart from them. Making many books there is no end and much study wearies the body."

B. . We live in "The Information Age." "The Information Age" is a time in which vast amounts of information is now available through computer technology. This information is constantly expanding. There is so much information out there sometimes it feels like your head is going to explode.

C. This warning does not discourage reading and studying, but discourages indiscriminate reading and studying. Many books are being written, but not all of these books are worthwhile. In fact, most of what is found on the internet is garbage including the material that claims to give information about how best to live life. Much study wearies the body, so it does not make sense to waste energy on books that are not worthwhile. Instead, people should read and study that which is worthwhile.

D. Therefore, we should be cautious of anything apart from the wisdom of God's word because the supply of books is limitless and there is insufficient energy to study everything.

IV. Christians should heed the message of Ecclesiastes because it answers the question, "How can I best live my life?"

A. The editor alludes to two aspects of the message of the Teacher in Ecclesiastes. For the Teacher the best way to live life is all about balance.

B. First, the editor quotes the Teacher's catchphrase, "Absolutely meaningless! Everything is meaningless!" (12:8). These are the words that the Teacher characteristically uses to describe life in general and worldly pursuits such as wisdom, work, and worldly pleasures as well as ambition for more. According to the Teacher, these worldly pursuits do not result in satisfaction. In fact, these worldly pursuits can make your life miserable. Instead, the Teacher commends satisfaction and the enjoyment of the good gifts that God gives including wisdom, work, and worldly pleasure. For the Teacher the best way to live life is all about balance. We should balance worldly pursuits and ambition with satisfaction and the enjoyment that God gives.

C. Second, the editor sums up what he believes is the most essential element of the Teacher's message, "The end of the matter, all has been heard. Fear God and keep his commandments, for this is the whole of man. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil. This teaching is found in 7:1-12, but it is brought out most clearly in 11:7-12:1: "Light is sweet, and it is good for the eyes to see the sun. For if a man lives many years, let him rejoice in them all. **But let him remember the days of darkness** , for they are many. Everything coming is meaningless. Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, **but know that for all these things God will bring you to judgment**. Turn away anxiety from your heart and cause evil to pass on from your body, for youth and dawn are meaningless. **But remember your Creator in the days of your youth** , before the days of evil come and the years approach when you will say, "There is no pleasure for me in them." For the Teacher the best way to live life is all about balance. We should balance the enjoyment of this life with preparation for the next.

Conclusion

This message marks the end of a series of messages on the book of Ecclesiastes. However, as wise as the Teacher may have been, his teaching will not benefit us unless we put it into practice. Listen to what the editor of this book has to say about the Teacher and his teaching. We should heed the Teacher and his teaching because he was wise, taught knowledge, researched thoroughly, and wrote what is upright and true. We should heed the wisdom of God's word because it provides impetus, stability, and divine guidance. We should be cautious of anything apart from the wisdom of God's word because the supply of books is limitless and there is insufficient energy to study everything. We should heed the message of Ecclesiastes because it answers the question, "How can I best live my life?" For the Teacher it is all about balance. We should balance worldly pursuits and ambition with satisfaction and the enjoyment that God gives. We should balance the enjoyment of this life with preparation for the next.

### SELECTED BIBLIOGRAPHY

Bartholomew, Craig G. Ecclesiastes. _Baker Commentary on the Old Testament_. Grand Rapids, MI: Baker Academic, 2009.

Dillard, Raymond B. and Tremper Longman III. An Introduction to the Old Testament. Leicester, England: Apollos, 1995.

Eaton, Michael A. Ecclesiastes. _Tyndale Old Testament Commentaries_. Downers Grove, IL: Inter-Varsity Press, 1983.

Fox, Michael V. A Time to Tear Down and a Time to Build Up: A Rereading of Ecclesiastes. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1999.

Garrett, Duane A. Proverbs, Ecclesiastes, Song of Songs. _The New American Commentary_. Vol. 14. Nashville, TN: Broadman Press, 1993.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1969.

Longman, Tremper III. The Book of Ecclesiastes. _The New International Commentary on the Old Testament_. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1998.

Murphy, Roland E. Ecclesiastes. _Word Biblical Commentary_. Dallas, TX: Word Books, 1992.

Peterson, Wayne H. Proverbs-Isaiah. _Broadman Bible Commentary_. Vol. 5. Nashville, TN: Broadman Press, 1971.

Provan, Iain. Ecclesiastes, Song of Songs. _The NIV Application Commentary_. Grand Rapids, MI: Zondervan, 2001.

Whybray, R. N. Ecclesiastes. _The New Century Bible Commentary_. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989.

### ABOUT THE AUTHOR

William H. (Bill) Lawson is a proud graduate of California Baptist University (BA), Gateway Baptist Theological Seminary (MDiv), and the Southern Baptist Theological Seminary (PhD). He taught briefly at SBTS and then served with the International Mission Board of the Southern Baptist Convention and taught the Bible in Baptist seminaries throughout Asia for over 30 years. He has written other books including Ears to Hear: A Guide for the Interpretation of the Bible, The Lion Roars: A Guide for the Interpretation of the Book of Amos, and Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians. He is now retired and living at _The End of the Lane_ where he is writing books and painting/drawing pictures.

