Category Archives: Ecclesiastes

Getting older is something that no one (except children) wants to do but everybody does. It is such a common feature of our humanity that the subject of age has generated more wisdom and humor than almost any other.

For example, Ogden Nash has said, “Middle age is when you have met so many people that every new person you meet reminds you of someone else.”

Bill Cosby tells about going to the Mayo Clinic for a physical examination at the age of forty-nine. When he asked the doctor for his opinion of his physical condition, the medic replied, “Oh, everything is normal. If you died tomorrow, no one would be surprised.”

Regardless of how we approach old age— fighting it, joking about it, or trying not to think about it—it is inevitable.

We begin to age from the point of conception onward. Our physical development peaks in adolescence and reaches maturity at age twenty-five to thirty-five. These are the years when most athletes are at their peak. Shortly thereafter, we begin to decline.

If a normal life span is seventy years, then “middle age” is not fifty, as we frequently speak of it—it is thirty-five! The period of physical decline is frequently referred to as “senescence,” the downhill part of life, from the point of maximal functioning until death. As we get further along in the process of senescence, life usually becomes more difficult, and depending on our circum- stances, less enjoyable.

This decline in both physical and mental vigor is what our text is about. In 12:1 Solomon admonishes the young to remember God “be- fore the evil days come.” By “evil days” Solomon does not refer to moral evil; he means the difficult days, the “days of trouble” (NIV).

These are the years of old age, years in which many “find no pleasure.” If we do not respond to God before this period of our youth, Solomon warns, we may never do so. Therefore, he advises to remember God now.

Remember (12:1–8). How easy it is to neglect the Lord when you are caught up in the enjoyments and opportunities of youth. We know that dark days (11:8) and difficult [evil] days (12:1) are coming, so we had better lay a good spiritual foundation as early in life as possible. During our youthful years, the sky is bright (11:7); but the time will come when there will be darkness and one storm after another.

Verses 3–7 give us one of the most imaginative descriptions of old age and death found anywhere in literature. The meaning may be:

keepers of the house—Your arms and hands tremble.

strong men—Your legs, knees, and shoulders weaken and you walk bent over.

grinders—You start to lose your teeth.

windows—Your vision begins to deteriorate.

doors—Either your hearing starts to fail, or you close your mouth because you’ve lost your teeth.

grinding—You can’t chew your food, or your ears can’t pick up the sounds outdoors.

rise up—You wake up with the birds early each morning, and wish you could sleep longer.

music—Your voice starts to quaver and weaken.

afraid—You are terrified of heights and afraid of falling while you walk down the street.

almond tree—If you have any hair left, it turns white, like almond blossoms.

grasshopper—You just drag yourself along, like a grasshopper at the close of the summer season.

desire—You lose your appetite, or perhaps your sexual desire.

long home—You go to your eternal [long] home and people mourn your death.

Verse 6 describes a golden bowl—a lamp—hanging from the ceiling on a silver chain. The chain breaks and the bowl breaks. The fragile “cord of life” is snapped and the light of life goes out. Only wealthy people could have such costly lamps, so Solomon may be hinting that death is no respecter of persons.

All of this description amounts to a depressing one of the aging process and the sadness of death. But Solomon’s purpose is not to depress us but to rouse us to action. “Remembering” God does not mean simply to think about Him, but to allow the knowledge of Him to shape our lives— before old age sets in.

He compared his words to “goads” and “nails” (v. 11), both of which are necessary if people are to learn God’s truth. The “goads” prod the people to pay attention and to pursue truth, while the “nails” give them something on which to hang what they have learned.

YOU OWE HIM THE STRENGTH OF YOUR YOUTH

Our lives are God’s gift, and we are stewards of life just as we are stewards of money. If we fail to use our lives to serve God, we are stealing them from Him. As Israel gave God the “first fruits” of their produce and livestock, we are to give God the “first fruits” of life itself, not the “leftovers.” If you have been thinking that you will serve God “later,” realize that “later” is not what He demands. He wants you to serve Him now, with your total being.

IT WILL KEEP OLD AGE FROM BEING WORSE THAN IT HAS TO BE

Youth is a crucial period in determining the course of the rest of one’s life. Habits, both good and bad, are formed in youth. The early years contain numerous pitfalls, many of which can affect you for the rest of your life. Doing God’s will can save you from making these tragic mistakes.

Besides, most people who deliberately wait to remember God never remember God. If He is unimportant to you now, it is unlikely that He will be later. There are exceptions, but the general rule is that the longer you wait to obey God, the less likely it is that you will ever do so. Eventually, if you wait until the time of life described in 12:1-5, you may be mentally unable to change. Waiting is dangerous.

Chuck Swindoll points out, “God has designed us to be empty without Him.” Old age can be a time of peaceful satisfaction or of deep regret.

TRUTH IS NOT ALWAYS PLEASANT TO HEAR, BUT IT IS NECESSARY

“In addition to being a wise man, the Preacher also taught the people” (12:9). Solomon passed on what he  learned, especially in his writing of proverbs. In so doing, his commentator says he “sought to find delightful words,” but at the same time, he made sure that he wrote “words of truth.”

He had no desire to offend or upset those he taught, but he felt compelled to tell the truth, even if offense was the result. The NEB translates verse 10 this way: “He chose his words to give pleasure, but what he wrote was the honest truth.” (Emphasis mine.)

Life is a stewardship: fear God (Eccl. 12:13–14)

We don’t own our lives, because life is the gift of God (Acts 17:24–28). We are stewards of our lives, and one day we must give an account to God of what we have done with His gift. Some people are only spending their lives; others are wasting their lives; a few are investing their lives. Corrie ten Boom said, “The measure of a life, after all, is not its duration but its donation.” If our lives are to count, we must fulfill three obligations.

Fear God (v. 13). Ecclesiastes ends where the Book of Proverbs begins (Prov. 1:7), with an admonition for us to fear the Lord. (See 3:14; 5:7; 7:18; and 8:12–13.)

The “fear of the Lord” is that attitude of reverence and awe that His people show to Him because they love Him and respect His power and His greatness. The person who fears the Lord will pay attention to His Word and obey it. He or she will not tempt the Lord by deliberately disobeying or by “playing with sin.” An unholy fear makes people run away from God, but a holy fear brings them to their knees in loving submission to God.

“The remarkable thing about fearing God,” wrote Oswald Chambers, “is that, when you fear God, you fear nothing else; whereas, if you do not fear God, you fear everything else.”

Keep His commandments (v. 13). God created life and He alone knows how it should be managed. He wrote the “manual of instructions” and wise is the person who reads and obeys. “When all else fails, read the instructions!”

The fear of the Lord must result in obedient living, otherwise that “fear” is only a sham. The dedicated believer will want to spend time daily in Scripture, getting to know the Father better and discovering His will. “The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction” (Prov. 1:7).

The last phrase in verse 13 can be translated “this is the end of man” (i.e., his purpose in life), or “this is for all men.” Campbell Morgan suggests “this is the whole of man.”

He writes in The Unfolding Message of the Bible, “Man, in his entirety, must begin with God; the whole of man, the fear of God” (p. 228).

Prepare for final judgment (v. 14). “God shall judge the righteous and the wicked” (3:17). “But know that for all these God will bring you into judgment” (11:9, NKJV). Man may seem to get away with sin (8:11), but their sins will eventually be exposed and judged righteously. Those who have not trusted the Lord Jesus Christ will be doomed forever.

Is life worth living? Yes, if you are truly alive through faith in Jesus Christ. Then you can be satisfied, no matter what God may permit to come to your life.

You can receive life in Christ and—be satisfied!

Why should we remember God before old age comes? Why not worry about such matters later in life?

THE INEVITABLE CONCLUSION OF LIFE IS DEATH

In one sobering image of death (12:5), Solomon says that man “goes to his eternal home.” This “going” is e0xpressed by a Hebrew participle which opened. If you are ever going to “remember God in your youth,” that  means you must do it now. You will never be any younger, and the “evil days” of old age are coming. If you have been waiting to serve God, it is past time to start. Do not delay. Choose for yourself joy, both now and in eternity.

By the time we reach the latter half of Ecclesiastes 12, we have come a long way with Solomon. We have seen the results of his experiments with pleasure, wealth, human wisdom, folly, work, sex, alcohol, and everything else he could think of. He declares, “Vanity of vanities; all is vanity!”

Solomon has learned some important lessons in the process, especially that life “under the sun” offers nothing in and of itself. It has been a profound, sobering, and sometimes disturbing experience. But Solomon is much the wiser for it, and hopefully we are too.

By now we are familiar with Solomon’s recurring lament about life: “Vanity of vanities! All is vanity.” Over and over he has reminded us that life is frequently disappointing, unfair, oppressive, tragic, and seemingly without point or meaning.

All of that could have a numbing effect on our outlook that could lead to a virtual paralysis about life. We might ask, “What’s the use? Isn’t it better to just withdraw from life as much as possible to avoid getting hurt?”

In spite of Solomon’s mournful refrain, with- drawing from life was certainly not his conclusion as to how to respond to its pain and unfairness. Instead, in spite of all the seeming vanity about life “under the sun,” he issues in chapters 11 and 12 a stirring call to action.

Chuck Swindoll paraphrases Solomon’s exhortation with the words “Go for it!” Be “bullish” about life! Since life is full of pitfalls, we will have to work at it to find any meaning and satisfaction. So we had better get on with the task.

The text, 11:1-6, is about getting the most out of life. There are numerous applications of Solomon’s  words:  social,  economic,  spiritual, evangelistic, etc. As we look at these verses, make your own applications as they best apply to your own life.

Here are Solomon’s suggestions for getting the most out of life:

INVEST IN THE LIFE OF FAITH

Ecclesiastes 11:1 is often quoted but seldom understood as Solomon intended: Ecclesiastes 11:1 (ESV) Cast your bread upon the waters, for you will find it after many days.

Solomon would have agreed with the modern proverb: “Nothing ventured, nothing gained.” If life is going to be full and meaningful, it has to be a life of faith.

“Casting your bread” refers to the willingness to risk yourself now in anticipation of the future.

The imagery is probably drawn from ancient maritime trading. Trading by sea was a long, expensive process. One had to be willing to risk a great deal and be patient in order to see any return. But to those who were willing to risk it, the rewards could be great.

Some live only for the here and now. They take no risks, leave nothing to chance, are willing to wait for nothing if there is the slightest possibility that it might not come through. For such people, life can become incredibly dull! But the life of faith trusts that what we do by faith now has sure returns. After all, that is what our hope of heaven is all about. Such confidence leads us to be “risk-takers for the Lord.” This boldness about life and willingness to take risks causes people to leave behind the comforts and security of home to take the message of Jesus to other lands.

This boldness motivates parents and Bible class teachers to invest hours, days, and years of their lives to the training of sometimes wiggly, inattentive children in the ways of the Lord. All diligent servants of Christ are convinced that all “bread” cast in Jesus’ name eventually comes back!

BE GENEROUS

Generosity is a better guarantee of the future than stinginess. Solomon admonishes us to give freely to others in anticipation of some day being in need ourselves: Ecclesiastes 11:2 (ESV) Give a portion to seven, or even to eight, for you know not what disaster may happen on earth.

The idea is not to give in anticipation of a reward, for that would not be true generosity. The generous ones find that in their time of need, they have many friends. On the other hand, those who live their lives in a self-protective mode, looking out for no one but themselves, find that in their time of  need,  self  is  all  they  have!  We  cheat  only ourselves by being stingy.

ACT IN FAITH DESPITE THE PROBLEMS OF LIFE

Ecclesiastes 11:3 (ESV) If the clouds are full of rain, they empty themselves on the earth, and if a tree falls to the south or to the north, in the place where the tree falls, there it will lie.

Problems of life will come, and there is nothing that we can do to stop them. Clouds produce rain, trees fall, and accidents happen.

Some of these inevitable things will be bad things. As the next verse says, some will allow those inevitable  bad  things  to  keep  them  from  the business of life: Ecclesiastes 11:4 (ESV) He who observes the wind will not sow, and he who regards the clouds will not reap.

We cannot allow our focus to be on the negatives of life. We must carry on with life’s plans, expecting setbacks, but believing that our effort will be rewarded. A particular manifestation of “looking at the clouds” occurs when some people take every setback in life as some sort of “sign” from God. If some plan falls through or becomes more difficult than anticipated, they conclude that God is “telling them something” and immediately seek a change of course. Followed to the extreme, this tendency would cause some people to be afraid to do anything!

To see the fallacy of such an idea, think of Paul. What if he had taken each obstacle thrown in his way as a sign that he was not doing God’s will? Would much of the Gentile world have been evangelized? He faced dangers at every turn, yet he was confident that he was doing what God wanted. Why? Because, as he himself put it, he “walked by faith and not by sight.”

Many churches need to learn this lesson. Just because a work for the Lord is difficult, expensive, or risky does not mean that it should not be done! Church leaders sometimes retreat from opportunities to go forward in the cause of Christ, pointing out, “We must be realistic!”

But we must also be sure that we get on with the business at hand—taking the gospel to the world— and not allow “being realistic” to become an excuse for avoiding the difficult or the expensive. Perhaps much of our “realism” is actually “observing the wind” and failing to sow.

ENJOY THE ELEMENT OF MYSTERY IN LIFE

As 11:5 so eloquently puts it, there are some wonderful things about life that man is powerless to bring about or even to explain: Ecclesiastes 11:5 (ESV) As you do not know the way the spirit comes to the bones in the womb of a woman with child, so you do not know the work of God who makes everything.

God causes them to happen, and we stand in awe. When dealing with God, there will always be that element of mystery and wonder and the unexpected because God is all-powerful and can do things that we cannot imagine!

Paul marveled at this mysterious quality of God in Romans 11:33: “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!”

And then there is the wonderful doxology in Ephesians 3:20, 21: “Now to Him who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen.”

We should never allow ourselves to think that we have God all figured out, that we know exactly what He will and will not do. As God, He remains free to act as He wills, and we are in awe at His power and wisdom, both of which far surpass our own.

But that is precisely what makes the life of faith an adventure! Living by faith in the God of the Bible is unquestionably the most exciting way to live. Think of Abraham.

When he was far past the normal point in life for being able to father a child, God said to him, “You will have a son.” How could it be so? The answer is simply, God!

Do not hold back! Live the life of faith, and see what God will do in your life.

INVEST WIDELY IN LIFE

Ecclesiastes 11:6 (ESV) In the morning sow your seed, and at evening withhold not your hand, for you do not know which will prosper, this or that, or whether both alike will be good.

A wise farmer will always sow more seed than he thinks he needs. It is a basic principle of agriculture. One cannot be stingy with the seed and reap a vast harvest. There could be many applications of this principle. Invest yourself in many aspects of life. Then, in spite of disappointment in some areas, there will still be something rewarding about life.

Another would be the suggestion to enjoy as many activities as possible, in order to avoid becoming too narrowly focused.

One obvious application for Christians involves evangelism. Jesus told us that the “seed” in His parable of the sower is the Word of God. And the more of that seed we sow, the more we will reap. Is your congregation not having enough conversions? Sow more seed! Teach everyone you can.

Solomon knew that life gives a poor return for a poor investment; therefore, he challenges us to invest ourselves fully. Jesus said, “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it” (Matthew 16:24, 25; emphasis mine).

Live the life of faith. Do not be thrown off track by the obstacles. Do not be frightened by the risks. “In due season we shall reap!”

Solomon now gives additional suggestions for getting the most out of life.

LIFE IS TO BE ENJOYED, NOT ENDURED

Verse 7 says, “Light is sweet, and it is pleasant for the eyes to see the sun. This may seem like a meaningless proverb until we observe the usual meaning of the Old Testament symbolism of “light.”

This word frequently stands for the goodness and joy of life. Job 18:5, 6 says, “Indeed, the light of the wicked goes out, and the flame of his fire gives no light. The light in his tent is darkened, and his lamp goes out above him.”

Psalms 97:11 says, “Light is sown like seed for the righteous, and gladness for the upright in heart.”

Solomon also proclaims that in spite of its “vanity,” life has its good aspects, and it is good to enjoy them.

Life is beautiful and worthy of being cared for . . . and enjoyed. . . . It is in the spirit of the whole book that, along with the call to earnest activity, there should be the call to the pleasant enjoyment of life: he who faithfully labors has a right to enjoy his life.

But someone might wonder, “Why do we need to be told that?” The answer is that some of life’s “vanities” often cause us to think that we are not supposed to enjoy life. Maybe you grew up around unhappy, negative-thinking people who gave you the impression that life is not supposed to be enjoyed.

An enormous load of guilt feelings is passed from their parents, teachers, and others of importance to them that causes them to feel they are unworthy of a happy life.

They may think that something is wrong if they are not sad or struggling with a deep problem. Solomon—and God—says, “Wrong!” Christians are not to spend their lives with a dismal outlook. God wants His people to be joyful and appreciative of His blessings. If anyone is to look for the bright side in this world, it must be the people of God, those who can look beyond circumstances and see life’s real meaning and true beauty which is found in a knowledge of its Creator.

According to the opening chapters of Genesis, Satan, not God, injected the element of vanity into life “under the sun.” Satan wants to eradicate God’s joy from our lives, but God wants to eradicate the vanity and fill us with joy.

In spite of the inevitable “vanity,” much is good about life, and it is all right to enjoy it!

EVERY PHASE OF LIFE IS TO BE ENJOYED

There is (or can be) something good about life at every stage. “Indeed, if a man should live many years, let him rejoice in them all” (11:8a).

We may at times have to look for the good, but it is there for the finding. Obviously, it is easier to find the good at some times in life than at others. Youth is generally a time of optimism and strength.

But changes come, and that in itself can be depressing (see 12:1-8). It is not enjoyable to see your skin sag, your eyes grow dim, your strength diminish, or your hair staring back at you from the bathroom sink! But Solomon advises us not to spend our lives bemoaning the changes. Rather, we should look for the unique joys that come with each phase of life.

Solomon gives an interesting and sobering reason for what he says about enjoying all of life’s phases: “Let him remember the days of darkness, for they shall be many” (11:8b). This is merely a poetic way of saying, “You had better enjoy life now; you will be dead for a very long time!”

The certainty of death makes it imperative to enjoy life while we can. Many people “die” years before their time by refusing to look for the good in life and by making themselves miserable.

Of course, we know something about death that Solomon did not know: that it can be even better than earthly life because of Christ.

Even for Christians, our time in this life is limited, and we should use it to the fullest. The psalmist said, “So teach us to number our days, that we may present to Thee a heart of wisdom” (Psalms 90:12).

And Jesus said, “We must work the works of Him who sent Me, as long as it is day; night is coming, when no man can work” (John 9:4).

YOUTH IS NOT TO BE WASTED

“Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood” (11:9a).

Solomon seems to advise against the tendency to feel sorry for ourselves and create our own brand of misery. Youth is the time to learn that life is, to a great extent, what you choose to make it. So much of the way our lives turn out depends on our outlook.

A popular saying is, “Have a good day.” It is a pleasant sentiment, but it does not mean much. A better exhortation would be “Make it a good day!”

We must take the initiative in molding and using our circumstances—good and bad— to the fullest. Solomon advises the young man to “remove vexation from your heart and put away pain from your body” (11:10).

No one can remove all of the pain and frustration from life, but we should remove all we can and not make ourselves miserable! “. . . because childhood and the prime of life are fleeting.”

Neither youth nor the prime of life are permanent, and neither holds the ultimate answer to life’s meaning. En- joy your youth, Solomon says, and do not waste it, but realize that there is more to life than its first twenty or thirty years.

WE ARE MORALLY AND SPIRITUALLY RESPONSIBLE FOR THE WAY WE LIVE

The first part of verse 9 could be misunderstood as teaching that we should each do as we please: Ecclesiastes 11:9 (ESV) Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment.

But the last statement provides a necessary corrective to that idea: Ecclesiastes 11:9 (ESV)  Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment.

These words are intended to provide a balanced view of life. Life is to be enjoyed, but limits are to be observed. God will call us to account for all we do.

This balanced understanding will save us from misusing our lives. Many of the problems plaguing today’s youth are tragic, for they are unnecessary and avoidable. Alcohol and drug abuse, teen pregnancy, the danger of AIDS—all complicate life needlessly. Life has enough “vanity” without making it worse!

Solomon is not just talking about the “natural consequences” of sin. We must face God in judgment and answer for the lives we have lived.

Solomon has no clear conception of what this judgment will be like, but his faith in a moral God makes it a certainty. All that we do—whether in youth or old age—is done in God’s sight, and we must answer for it.

CONCLUSION

What does Solomon recommend about getting the most out of life? Enjoy it to the fullest. Do not be detoured by the obstacles or waste any part of it. Above all, be conscious of your responsibility to God for the way you live.

In this way you can have the “abundant life” that Jesus talked about.

The Moneylender and His Wife—a famous painting by the Renaissance artist Quentin Massys—confronts us with the choice that everyone must make between God and money. The moneylender is sitting at home, with a measuring scale and a pile of money in front of him on the table, carefully assessing the value of a single coin.

Yet our eye is also drawn to the woman sitting next to him, the moneylender’s wife. She is leafing through a Bible or a book of spiritual exercises, which presumably was bought by her wealthy husband.

She is having her devotions, except she is distracted by all the money being counted. As she turns the page, her gaze is captivated by the coin in her husband’s hand.

Massys painted this image to make a serious point. His adopted city of Antwerp had become a world center for business and trade. But Massys saw how easily money can pull our souls away from the worship of God.

All of us feel this tension. We know that God demands our highest allegiance. We believe that nothing is more precious than the message of his gospel—the forgiveness of our sins and the free gift of eternal life through faith in Jesus Christ.

Yet we are easily distracted. Sometimes we would rather thumb through a mail-order catalog than listen to what God has said in his Word.

To this point the Preacher has been talking about wealth and poverty on the national scale, but beginning in verse 10 he brings things down to the personal level.

Public officials are not the only people who want to get more money; this is a temptation for all of us. So the Preacher warns us about the vanity of prosperity: “He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity” (Ecclesiastes 5:10).

Here we have a well-known truth, stated as a proverb, to which the Preacher adds his typical editorial comment about vanity.

No matter how much money they have, people who live for money are never satisfied. They always want more.

John D. Rockefeller was one of the richest men in the world, but when someone asked him how much money was enough, he famously said, “Just a little bit more.”

Most Americans have at least a mild case of this deadly disease. Even if we are thankful for what we have, we often think about the things that we do not have and how to get them.

This explains the sudden pang of discontent we feel when we realize that we cannot afford something we want to buy or the   guilt we feel because we bought it anyway, and now we are in debt as a result.

The appetite for what money can buy is never satisfied. The only way to curb it is to be content with what God provides.

What he did in this section was demolish several of the myths that people hold about wealth. Because they hold to these illusions, they rob themselves of the blessings God has for them.

Myth #1: Wealth Brings Satisfaction (vs. 10)

¹⁰ He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity.

Some people treat money as though it were a god. They love it, make sacrifices for it, and think that it can do anything. Their minds are filled with thoughts about it; their lives are controlled by getting it and guarding it; and when they have it, they experience a great sense of security.

What faith in the Lord does for the Christian, money does for many unbelievers. How often we hear people say, “Well, money may not be the number one thing in life, but it’s way ahead of whatever is number two!”

The person who loves money cannot be satisfied no matter how much is in the bank account—because the human heart was made to be satisfied only by God (3:11).

“Take heed and beware of covetousness,” warned Jesus, “for one’s life does not consist in the abundance of the things which he possesses” (Luke 12:15, NKJV).

First the person loves money, and then he loves more money, and the disappointing pursuit has begun that can lead to all sorts of problems. “For the love of money is a root of all kinds of evil” (1 Tim. 6:10, NKJV).

Myth #2: Wealth Solves Every Problem (vs. 11)

When goods increase, they increase who eat them, and what advantage has their owner but to see them with his eyes?

There is no escaping the fact that we need a certain amount of money in order to live in this world, but money of itself is not the magic “cure-all” for every problem. In fact, an increase in wealth usually creates new problems that we never even knew existed before.

Solomon mentioned one: relatives and friends start showing up and enjoying our hospitality. All we can do is watch them eat up our wealth.

Or perhaps it is the tax agent who visits us and decides that we owe the government more money.

John Wesley said: “Make all you can, save all you can, give all you can.” Wesley himself could have been a very wealthy man, but he chose to live simply and give generously.

Myth #3: Wealth Brings Peace of Mind (vs. 12)

Sweet is the sleep of a laborer, whether he eats little or much, but the full stomach of the rich will not let him sleep.

The late Joe Louis, world heavyweight boxing champion, used to say, “I don’t like money actually, but it quiets my nerves.” But Solomon said that possessing wealth is no guarantee that your nerves will be calm and your sleep sound.

According to him, the common laborer sleeps better than the rich man. The suggestion seems to be that the rich man ate too much and was kept awake all night by an upset stomach. But surely Solomon had something greater in mind than that.

The Living Bible expresses verse 12 perfectly: “The man who works hard sleeps well whether he eats little or much, but the rich must worry and suffer insomnia.”

More than one preacher has mentioned John D. Rockefeller in his sermons as an example of a man whose life was almost ruined by wealth. At the age of 53, Rockefeller was the world’s only billionaire, earning about a million dollars a week.

But he was a sick man who lived on crackers and milk and could not sleep because of worry. When he started giving his money away, his health changed radically and he lived to celebrate his 98th birthday!

Yes, it’s good to have the things that money can buy, provided you don’t lose the things that money can’t buy.

Myth # 4: Wealth Provides Security (vs. 13-17)

 There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt, ¹⁴ and those riches were lost in a bad venture. And he is father of a son, but he has nothing in his hand. ¹⁵ As he came from his mother’s womb he shall go again, naked as he came, and shall take nothing for his toil that he may carry away in his hand. ¹⁶ This also is a grievous evil: just as he came, so shall he go, and what gain is there to him who toils for the wind? ¹⁷ Moreover, all his days he eats in darkness in much vexation and sickness and anger.

Poor old Solomon. Here he is grieving his heart out that he can’t take any of it with him! The sad fact of there never having been any kind of a U-Haul attachment for funeral coaches was viewed by the great wise man as “a grievous evil.”

The apostle Paul may have remembered this passage when he wrote, “We brought nothing into the world, for neither can we carry anything out; but having food and covering we shall be therewith content. But they that are minded to be rich fall into temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition” (1 Tim. 6:7–9).

Several of the great tragedies connected with wealth are mentioned here. (1) “They perish by evil adventure” (Eccl. 5:14). This might occur in a hundred different ways, a false partner, an unwise investment, a natural calamity of some kind, a revolution, a bankruptcy, or something else

(2) “If he hath begotten a son, there is nothing in his hand” (Eccl. 5:14). The inability of the sons of rich men to carry on the successes of their fathers is effectively demonstrated continually in the daily newspapers. I was made aware of a poem that had this line: “All you can hold in your cold dead hand is what you have given away.”

“Nothing … which he may carry away in his hand” (Eccl. 5:15). Oh yes we take something with us when we die; but it is invisible, ‘nothing in our cold dead hand.’

“We take with us our character and our conscience.” We take with us those treasures which we have laid up “in heaven” (Matt. 6:20–21).

We shall also take with us (in the sense that we shall not lose them) those “friends” whom we have made by the proper use of our wealth, wicked as it is, and who, according to our Lord’s promise, “Shall receive us into the eternal habitations.” (Luke 16:9, Revised Standard Version).

The wisest man who ever lived did not know this; and it emphasizes the truth that Christians are exceedingly privileged and blessed. Wiser that Solomon?

Today people lose their money in places like the stock market. In those days their ships foundered at sea or their camel trains were attacked in the wilderness. But whatever the reason, this man took a gamble and ended up destitute as a result.

Keep in mind that Solomon was advocating neither poverty nor riches, because both have their problems (Prov. 30:7–9). The Preacher was warning his listeners against the love of money and the delusions that wealth can bring.

“What profit hath he that laboreth for the wind” (Eccl. 5:16)? See comment on Eccl. 5:15, above, which tells how the rich man indeed may profit magnificently, if he will do it Jesus’ way.

The language of these verses is familiar to anyone who knows the story of Job. When that poor man lost everything that he had, he said, “Naked I came from my mother’s womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).

The Apostle Paul took the same truth and applied it to all of us: “We brought nothing into the world, and we cannot take anything out of the world” (1 Timothy 6:7).

Everything that Solomon says about money is beautifully paraphrased by Randy Alcorn in his book The Treasure Principle, under the heading “Chasing the Wind.” Alcorn quotes each of Solomon’s insights in Ecclesiastes 5:10–15, and then adds his own paraphrase:

• “Whoever loves money never has money enough” (v. 10). The more you have, the more you want.
• “Whoever loves wealth is never satisfied with his income” (v. 10). The more you have, the less you’re satisfied.
• “As goods increase, so do those who consume them” (v. 11). The more you have, the more people (including the government) will come after it.
• “And what benefit are they to the owner except to feast his eyes on them?” (v. 11). The more you have, the more you realize it does you no good.
• “The sleep of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep” (v. 12). The more you have, the more you have to worry about.
• “I have seen a grievous evil under the sun: wealth hoarded to the harm of its owner” (v. 13). The more you have, the more you can hurt yourself by holding on to it.
• “Or wealth lost through some misfortune” (v. 14). The more you have, the more you have to lose.

The Right Attitude Toward Health and Wealth – Solomon added another important thought: the ability to enjoy life’s blessings is also a gift from God.

Ecclesiastes 5:18-20 (ESV) Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. ¹⁹  Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. ²⁰  For he will not much remember the days of his life because God keeps him occupied with joy in his heart.

The short film James 3 portrays a family of four getting ready for church on a Sunday morning. Even though the viewer cannot hear what the family members are saying, it is not hard to read their lips, or at least their attitudes.

   They wake up sleepy and grumpy. The dad stumbles over the laundry and kicks it out of the way. The older daughter argues with her mother about what she will (or will not) wear to church.

   The younger daughter spills her milk and cereal. Angry words are exchanged, especially when the dad slams on the brakes while the mom is trying to put on lipstick in the car.

   As they get ready for church, no one in the family smiles or exchanges even one friendly word … until they walk into church and it is time to put on a happy face.

   The mom and the dad smile at the first people they meet. Joyfully they take their places in the auditorium. When they stand to sing, their eyes are closed in reverent adoration. As the film ends, the sound begins, and we can hear what they are singing: “Praise God from whom all blessings flow.”

   Which is reality? Which is fantasy? And which is the real you? Is it the person who treats people badly at home or the person who acts nice to people in the house of God? When you go to worship, is it really worship, or are you just pretending?

In this climactic passage, the Preacher takes his listener by the arm, turns him toward the heavens, and says: “Stand in awe of God. Come to him. Never try to use him. He is in heaven and you are on earth.”

You would probably be reluctant to purchase an unfamiliar product if the label said, “Satisfaction Is Not Guaranteed.” An ungodly way of life offers no guarantee of satisfaction, yet many people seem to want it.

Chapter 4: to the courtroom, the market place, the idle man, the independent man, on the highway, in the palace…in Ecclesiastes 5, Solomon continued to stress the futility of living one’s life without God. The natural man, without God, is baffled by everything. Nothing on the earth seems to have any meaning when considered to its end.

This fact places great importance upon our relationship with God. God’s will is not to be tampered with. A religion that is anything short of total commitment to God only adds to the emptiness of life.

No wonder so many “religious” people are dissatisfied. They have just enough religion to make them uncomfortable —to know that they are not really pleasing God—yet not enough to give them the security that comes through total commitment.

The Preacher is speaking to just about everyone who ever goes to church. His words are not for people who never go to church at all.

His exhortations are for people who do go to church but sometimes find it hard to pay attention, whose thoughts wander when they pray, and who are full of good intentions about serving God but have trouble following through.

They are for people who know they need to get involved in outreach but usually come up with some excuse for not joining a ministry right now. They have started a serious program for personal Bible study several dozen times but have never finished. They try to pay attention in church but usually spend half their time thinking about the upcoming week.

What was their sin? They were robbing God of the reverence and honor that He deserved. Their acts of worship were perfunctory, insincere, and hypocritical.

These verses describe the proper attitude individuals must have as they enter the temple to worship in the presence of God. Worshipers exercise restraint as they offer sacrifices (v. 1), extend prayers (vv. 2–3), and make vows (vv. 4–6) to God.

Can I be honest? I wish there were some way to announce over a loudspeaker system outside every church, “The worship zone is for learning, listening, and changing only. Be alert! Listen carefully. Truth will be deposited in your head that is designed to change your life.”

Solomon pens some convicting words.  He is going to sober us up. He may even make us feel badly. Now, I hope that you don’t come to church to be made to feel happy (wealth and health). The Bible isn’t a book about happiness; it is a book about holiness.

This means sometimes the Bible will say things that you and I don’t like. Yet, if our goal is to become progressively holy, we will welcome the hard words of Scripture. For hard words make soft people and soft words make hard people.

In these nine verses, Solomon shares two prohibitions that will enable us to exercise holiness and worship the right God in the right way. He wants us to see that God seeks an open heart and a closed mouth.

The worship of God is the highest ministry of the church and must come from devoted hearts and yielded wills. Solomon touched on several aspects of worship, the first of which was the offering of sacrifices (v. 1).

Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil.

We must watch our steps when we approach God in worship (5:1–3). We should approach Him to listen more than to speak. Most people do not realize the wrong in an empty sacrifice.

“The sacrifice of fools” in verse 1 probably has reference to a sacrifice offered by a man so foolish as to think that the outward act of sacrificing is all that is needed.

It is not the sacrifice itself that God wants; it is obedience. God desires a humble and contrite spirit. The foolish man approaches God with his sacrifice, expecting God to take note of it and listen to his halfhearted request for pardon; yet he goes on his way unwilling to listen to God.

Those who play at religion in such a manner are often more frustrated and confused in times of trouble than those who have no religion at all. Those who have no belief in God expect nothing from God and blame God for nothing.  

Solomon warned about approaching God flippantly or insincerely (5:2). In effect, he said, “Be careful what you say to God. Remember, He is the God of heaven, and you are only an earth creature.”

The important thing is that the worshiper “be more ready to hear,” that is, to obey the Word of God.

Then Solomon issued a warning about careless praying (vv. 2–3)  Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few. ³ For a dream comes with much business, and a fool’s voice with many words.

 The right way to approach God in worship is to come with our ears wide-open. The Preacher assumes that when people go to the house of God, there will be “something” for them to hear.

 hat “something” is the Word of the living God. The house of God is a place for the reading and the preaching of the Word of God.

So the first questions we need to ask ourselves as we prepare for worship are: Am I ready to listen to the voice of God? Is my heart open to spiritual instruction? Are my ears attentive to the message I will hear from the Bible?

 Understand that whenever we go to worship, we enter the presence of a holy God who has gathered his holy people to hear his holy Word.

 When we consider the holiness of God and compare it with our own unholy worship, it is a wonder that any of us is still alive. Thank God for Jesus! It is not only his sufferings that save us but also his obedience, including the perfect worship he offered to his Father.

Jesus died for all our sins, including all the sins we have committed in the very act of worshiping God. But Jesus also did something more.

 We come to worship the way that the Solomon of Ecclesiastes tells us to come—paying attention to God, watching our step when we enter his sanctuary, and listening to the truth of his Word.

 The Creator/creature distinction has practical implications for what we say when we worship. We need to know our place, remembering both who God is and who we are.

 Isaiah said in one of his famous prophecies, “My thoughts are not your thoughts, neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8–9).

 Solomon’s third admonition had to do with making vows to the Lord (vv. 4–7). When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. ⁵ It is better that you should not vow than that you should vow and not pay. ⁶ Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake. Why should God be angry at your voice and destroy the work of your hands? ⁷ For when dreams increase and words grow many, there is vanity; but God is the one you must fear.

 When we make promises to God, we must keep them (5:4–7). It is better not to make a promise to God than to make one and fail to keep it. We must not promise what we cannot do or do not intend to do. It will not do any good to excuse ourselves by saying such things as “I made a mistake.” Solomon was saying that we must speak carefully and honestly before God and before His messengers. God did not require His people to make vows in order to be accepted by Him, but the opportunity was there for them to express their devotion if they felt led to do so (see Num. 30; Deut. 23:21–23; Acts 18:18).

Another way to say this? Don’t play games with God! If you promise him something, be a man or a woman of your word. In some cases, this means that it would be better for us not to promise God anything at all.

But the Bible assumes that there are times when it is appropriate for us to take spiritual vows, like the vows of covenant matrimony, for example, or the promises people make when they become members of a church.

The Preacher warned about two sins. The first was that of making the vow with no intention of keeping it, in other words, lying to God.

The second sin was making the vow but delaying to keep it, hoping you could get out of it. When the priest [“angel” = messenger] came to collect the promised sacrifice or gift, the person would say, “Please forget about my vow! It was a mistake!”

God hears what we say and holds us to our promises, unless they were so foolish that He could only dismiss them. If providence prevents us from fulfilling what we promised, God understands and will release us.

 If we made our vows only to impress others, or perhaps to “bribe” the Lord (“If God answers my prayer, I will give $500 to missions!”), then we will pay for our careless words.

Many times in my hospital ministry I have heard sick people make promises to God as they asked for healing, only to see those promises forgotten when they recovered.

“If God helps me leave this hospital room, I’ll read the Bible more…I’ll go back to worship…”People make empty vows because they live in a religious “dream world”; they think that words are the same as deeds (v. 7). Their worship is not serious, so their words are not dependable.

They enjoy the “good feelings” that come when they make their promises to God, but they do themselves more harm than good. They like to “dream” about fulfilling their vows, but they never get around to doing it. They practice a make-believe religion that neither glorifies God nor builds Christian character.

Compare the warning of Ecclesiastes 5:1–2 with these words of Jesus: “You hypocrites! Isaiah was right when he prophesied about you: ‘These people honor me with their lips, but their hearts are far from me. They worship in vain; their teachings are but rules taught by men’ ” (Matthew 15:7–9, NIV).

T. M. Moore has written a loose poetic paraphrase of these verses that can help us remember its spiritual lessons.

“How brazen and dishonest people are with their religion. They will go as far with it as suits their needs; so they attend the services and sing the hymns, and when they have to, give a little money to the Lord. But do they live as one should do who’s made a vow to God? Don’t kid yourself. Among their friends their faith is on the shelf.…Remember, God knows everything.

“He knows our hearts when we before him bring our worship, and you can’t fool him. So take a good look at yourself before you make your next appearance before the Lord. And go to listen, not to speak, for he will know just what you need.

“Why, any fool can spout a lovely prayer or sing a hymn about his faith. His words are mindless, like a dream, although to people looking on they seem impressive. Not to God.…For words are cheap, just like the dreams you have while you’re asleep. God wants your heart, my son, not just a show. Get right with him before you to him go.”

As we prepare to conclude our study in Ecclesiastes, we are going to be given a final exam. I want you to picture King Solomon at the front of the classroom, passing everyone a copy of the test. “Let’s test your wisdom,” he declares.

“Use a number two pencil, and keep your eyes on your own scroll. The test is going to cover all twelve chapters of Ecclesiastes. You’ll be asked about life, death, pleasure, suffering, food, work, money, poverty, wisdom, foolishness—pretty much everything ‘under the sun.’”

“That’s a lot of material,” you whisper in panic to the fellow in the next seat. “What if I don’t have a clue?” “Whenever you don’t know one, the probable answer is ‘vanity,’” your friend whispers back. “This works every time. When I’m stumped I just write, ‘Life is filled with such questions that can’t be answered. This too is vanity.’

Teacher likes that one.” You mutter, “I hope he was serious when he said that true wisdom is realizing how much we don’t know. If he sticks to that one, I’ll get an A.”

Interestingly, in Solomon’s final exam, he reverses the expected formula. For Solomon it is exam first, lessons later. In school, we study and then take an exam. Solomon claims that in the real world we face the exam, and then we study.⁴⁹⁵ In Eccl 12:9-14, the final six verses of the book, Solomon gives us two homework assignments to pass life’s exam.

1. Take God’s Word seriously (12:9-12).

In this first section, we will be reminded of the awesome power of God’s Word. Specifically, in 12:9-10 we discover the time, energy, and skill that went into the writing of Ecclesiastes. Solomon writes, “In addition to being a wise man, the Preacher also taught the people knowledge; and he pondered, searched out and arranged many proverbs. The Preacher sought to find delightful words and to write words of truth correctly.” Some scholars believe that 12:9-14 are the words of an editor that came along after Solomon penned this great book. Yet, it is more likely that in these verses Solomon speaks in the third person.

Practically speaking, this is a simple way of boasting in God’s Word without coming across in an arrogant fashion. In 12:9-10, Solomon describes four activities of a wise sage. These activities are not just true of Solomon, but should be true of all Christian teachers and leaders. As you read through these activities, ask yourself how you can improve in each of these areas.

A wise person faithfully teaches people knowledge. Solomon “taught people knowledge.” He could do so because he was a “wise man.” He became “wise” by growing old and learning from his experiences. Nothing teaches like life. This is why we say to wise and mature twenty and thirty year olds, “You are wise beyond your years.” It’s because you can read all the books that you want, but life is the ultimate teacher. Solomon says that those who have lived long and experienced life now have a duty to impart the wisdom learned to the next generation.

The goal ought to be to keep future generations from making mistakes. So why is it that these groups never seem to cohabitate? Both parties can be guilty of pride and arrogance. The youth love to pretend that they don’t need help, despite the fact that their world is falling apart at the seams. The wise assume that the youth are just supposed to know how to do life. Furthermore, there are natural apprehensions and fears that keep the wise and young separate.

Many young folks are scared to approach an older, wiser person. Many older, wiser folks do not feel like they have anything to offer anyone. Today, these trends must change. If you are an older, wiser person, will you commit to be a mentor? If you are a young person, will you seek out those who can help you?

Perhaps you’ve heard the story of a young pastor who rose to preach on Psalm 23. He gave it his best effort but never connected with the audience. Afterward, an old man got up to speak. He bowed his head, his hands quivering, and his body worn from years of hard work. Gripping the podium, he began to recite, “The Lord is my shepherd, I shall not want.”

As he finished the audience sat in deep silence, profoundly moved. When the young pastor asked the old man why his words had made such a difference, the old man said simply, “You know the psalm, I know the Shepherd.” The truth is some things are learned only through experience.⁴⁹⁶

1 Kgs 4:32 informs us that Solomon wrote thousands of proverbs. A proverb is an earthly saying containing heavenly truth. The word’s basic meaning is “to be straight” (cf. 1:15; 7:13). It’s distilled wisdom, a practical word for a complicated world. Proverbs are God’s “sound bites.”⁴⁹⁸ The term “proverbs” refers to the entire book of Ecclesiastes. Solomon did not merely share with people the first thing that came into his head. He thought before he spoke.

He spent time searching out what he was going to teach. This activity is part of the editing/compiling process, which took place over many years. This implies a labor of study. Solomon’s work is similar to a description of a scribe’s work in Ezra 7:10: study, practice, teach. If you are a leader or teacher, does this describe you? Do you take God’s Word seriously? Even if you don’t consider yourself a teacher or leader, as a Christian we are all to understand God’s Word for ourselves (Acts 17:11). How are you presently fulfilling your responsibility?

A wise person effectively communicates. Solomon “sought to find delightful words.” He had a sense of God’s presence and power, using them to communicate His will to others. Furthermore, he was on a quest to articulate God’s Word to others. It was not enough to have knowledge. It was not even enough to have it arranged intelligently. The Preacher also labored to speak in a pleasing manner. The NIV says that he picked “just the right words.”

He gave thought and effort to communicating in a way that would capture the attention of his readers. In your class or small group, do you seek to craft your words in a way that people can hear? Do you work hard at perfecting your speech and content? Or are you currently satisfied with your abilities? It has been said, “A teacher is someone who talks in other people’s sleep.” My prayer is that this is not true of any teacher or leader in our church. Even if you are not a formal teacher or leader, in your conversations do you seek to be an effective communicator? Is your speech gracious and seasoned with salt (Col 4:6)? Is it filled with grace and truth (John 1:14)?

A wise person correctly presents truth. Solomon “sought to write words of truth correctly.” He had a sense of God’s presence and power, using them to communicate His will to others. Furthermore, he was on a quest to communicate truth. We live in a relativistic age. People have bought into the idea that truth is relative. We hear that something might be “true” to one person but not true to another. The Bible knows nothing of such a concept. Truth IS.

A style of teaching means nothing without truth. A lie all dressed up in eloquence is still a lie. This tells me something important about the book of Ecclesiastes. In spite of its often dark and gloomy view, it is a book that teaches truth. It is written to give us a realistic view of life that, as a result, we might live for the Lord.

Think about it. Most cults do not outwardly reject God’s Word, but they offer new revelations that add to God’s Word. Most cults are begun by founders disenchanted with the existing church and its beliefs, so they formulate distinctive doctrines to give them a new identity. Individuals do the same. More than ever, people are viewing God’s Word like a buffet line in a restaurant, taking what they like—maybe a little bit of what is good for them—and leaving the rest for someone else. In effect, the diet a person receives is more a matter of what is palatable to them than what will truly nourish them.⁴⁹⁹

Yet, Vance Havner said, “The Word of God is either absolute or obsolete.” Will you proclaim the truth regardless of the consequences? Will you refuse to compromise?

In 12:11-12, Solomon continues to describe how Ecclesiastes can be used in people’s lives. In 12:11 he writes, “The words of wise men are like goads, and masters of these collections are like well-driven nails; they are given⁵⁰⁰ by one Shepherd.” Solomon states that the words of Ecclesiastes are powerful.⁵⁰¹ He uses two memorable metaphors that refer to how Ecclesiastes stimulates us to action.⁵⁰² “Goads” are long wooden rods with an iron point used for driving oxen and other animals.⁵⁰³ A goad is poked at the animal to make him move in the desired direction. It represents moral guidance and stimulus in human affairs.⁵⁰⁴

Nails were used by shepherds to fasten their tents. They are hammered to keep something in place. Goads are designed to motivate the sluggish and nails are intended to secure the drifting.⁵⁰⁵ The book of Ecclesiastes (and the whole of Scripture) accomplishes both of these purposes. It “afflicts the comfortable and it comforts the afflicted.” If you are comfortable with your life, God’s Word acts as a goad to move you out of your comfort zone. It pushes you to do those things you ought to do.⁵⁰⁶ If you are burdened and tossed to and fro by the winds of life, it provides a haven of stability.⁵⁰⁷

Ecclesiastes has this type of power because the book is “given by one Shepherd.” In the Old Testament, the title “shepherd” is often used of God.⁵⁰⁸ Solomon is saying that his words are given straight from God. This is a very strong argument for the inspiration of Ecclesiastes. It seems clear that Solomon went out of his way to emphasize this doctrine because he figured many would have problems with his book. Boy, was he ever right! Some have felt that this book should not have been canonized because of some of the seemingly contradictory verses that appear. But Solomon is clear that this book is from God and it can be trusted in its entirety.

This book has impacted me more than any other book I’ve studied. It has taught me more about contentment, the brevity of life, and priorities than any other book of the Bible.

Solomon concludes this section in 12:12 with these words: “But beyond this, my son,⁵⁰⁹ be warned: the writing of many books is endless, and excessive devotion to books is wearying to the body.”⁵¹⁰ This is a favorite verse for high school and college students who are weary of study. But Solomon isn’t telling us not to love and appreciate books. If he was, I would be in deep trouble. The contrast is not between the study of canonical versus noncanonical wisdom but between failure to appreciate wisdom on the one hand and excessive zeal for study on the other.⁵¹¹

Solomon is warning us that we shouldn’t study other books to the exclusion of Scripture. Other books were given for our information, but the Bible was given for our transformation.⁵¹² I don’t read many secular works. It’s not that they’re bad; it’s that they’re just eye candy to me. Every time I start reading something outside the Bible, I think about what I am missing: words of eternal life. It’s like that commercial tagline: “I could’ve had a V8.” I could’ve been reading Ecclesiastes.⁵¹³ I challenge you to make sure that you are consistently reading God’s Word and prioritizing God’s Word over other reading. Do you read the newspaper before you read the Bible? Do you check your email or your favorite web page instead of reading the Bible? We need to be careful not to put human writings above the divine Word of God.

[Why should we take God’s Word seriously? Because God’s Word is powerful and can make an eternal difference in the lives of people. The second homework assignment that Solomon gives is…]

2. Consider God’s judgment appropriately (12:13-14).⁵¹⁴

In the final two verses, Solomon urges us to prepare for judgment day by fearing God and keeping His commands. These two verses summarize the book of Ecclesiastes and ultimately the whole of Scripture. In 12:13, the teacher writes these pointed words: “The conclusion, when all has been heard, is: fear God and keep His commandments,because this applies to every person.” To “fear God and keep His commands” are not suggestions or options—they are commands! Solomon commands you and me to fear Him and obey His commands. In other words, take God seriously and do what He says.⁵¹⁵ But we need to look at this a little more carefully.

First, the phrase “fear God” is terribly misunderstood and rarely proclaimed; however, it is paramount throughout the Scriptures.⁵¹⁶ The Bible speaks of our love to God, His name, His law, and His Word, a total of 88 times. This breaks down to 45 references in the Old and 43 references in the New Testament. The Bible speaks of our trusting in God, His name, and His Word, 91 times. This breaks down to 82 times in the Old and 9 times in the New Testament.⁵¹⁷

When we come to the subject of the fear of God, the Bible speaks of it 278 times! I am referring to all of the places in Scripture where it speaks of men fearing God, His name, His Law, or His Word. In the Old Testament there are 235 references to the fear of God. In the New Testament there are 43 references to the fear of God, which, by the way, is the same number of references as man’s love to God.⁵¹⁸ So whatever the phrase “fear God” means, it is everywhere throughout the Bible, therefore, it is critical for us to understand.

Typically, the “fear of God” is defined as “reverential awe.” There is truth to this definition as it pertains to God as Creator. God wants us to stand in awe of who He is and all that He is. But our definition of the fear of God must also encompass His judgment (see 12:14). This leads us to also include in our definition downright fear or terror. If you and I understand that our God is a consuming fire that is able to destroy both body and soul in hell and that as believers we will give an account of our lives to Jesus Christ,⁵¹⁹ we will have some holy fear. But many of us do not fear God.

What do we fear? Among the top ten fears of parents are saving for retirement, dying before the children are grown, gas prices, the threat of terrorism, and traffic.⁵²⁰ It seems that we fear everything and everyone but God. This is sheer insanity!

Oswald Chambers (1874-1917) once said, “The remarkable thing about fearing God is that, when you fear God, you fear nothing else; whereas, if you do not fear God, you fear everything else.”⁵²¹ This is the way the believer should live.

In Prov 1:7 Solomon writes, “The fear of the LORD is the beginning of knowledge.” In Isa 66:2b the Lord declares, “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.” The man or woman that God uses most powerfully is the one who expresses both awe and obedience. God longs for you and me to humble our hearts and prostrate our souls before Him. If you and I are to fear God properly, we must have a high view of God.

Many years ago, A.W. Tozer said, “What comes into our minds when we think about God is the most important thing about us.”

Second, to “keep His commandments” is to obey the Law.⁵²² Fortunately for us, Jesus summed up the commandments into one central, basic command: “To love the Lord your God” and “your neighbor as yourself” (Matt 22:34-40). This is the chief end of humankind. This phrase literally reads, “because this is all of man” or “because this is the all of man.” The implication is that “this is the whole duty of man.”⁵²³

If you know me very well, you know that I am not a handyman. Honestly, I’m a complete moron when it comes to doing much of anything. Whenever I have to do anything, I can’t experiment or hope that I find my way. I have to follow the instructions. I am always so impressed with men who can just toss the directions and dive right into a project. Yet, I have seen such men confound themselves and have to return to the discarded directions. Similarly, God created life and He alone knows how it should be managed. He wrote the “instruction manual” and wise is the person who reads and obeys. “When all else fails, read the instructions!”

So why are we called to fear God and obey His commands? In 12:14 Solomon states, “For God will bring every act to judgment, everything which is hidden,⁵²⁴whether it is good or evil.”⁵²⁵Winston Churchill’s (1874-1965) epitaph reads, “I am ready to meet my maker. Whether my maker is prepared for the great ordeal of meeting me is another matter.”

Apparently, Churchill did not understand the fear of God and the judgment that is awaiting him. The Bible teaches that there is an appointed day of judgment where we will have to give an account of our lives. Through the Lord Jesus Christ, God will hold us accountable for our thoughts, motives, words, and deeds.⁵²⁶ Everyone is answerable to God for everything, whether obvious or concealed, good or evil.

I find it mildly horrifying that even the hidden things will be judged. The implication is that the glory and reward we enjoy on earth and in eternity will depend on the lives we live here on earth. The natural and inevitable conclusion is that you and I had better live our lives appropriately in light of God’s judgment.

I know many people who struggle with questions of right and wrong—especially in those areas for which we have no explicit guidance in the Bible. They truly want to please the Lord, but worry about their daily decisions. Here’s a simple question that will replace many of the dos and don’ts: Can I do this to God’s glory? That is, if I do this, will it enhance God’s reputation in the world? Will those who watch me know that I know God, from my behavior? Or will I simply have to explain this away or apologize for it later.⁵²⁷

For years, the opening of ABC’s The Wide World of Sports illustrated “the agony of defeat” through the painful ending of an attempted ski jump. The skier appeared in good form as he headed down the slope, but then, for no apparent reason, he tumbled head-over-heels off the side of the jump and bounced off the supporting structure. What viewers didn’t know was that he chose to fall. Why?

As he explained later, the jump surface had become too fast, and midway down the ramp he realized that if he completed the jump, he would land on the level ground, beyond the safe landing zone, which could have been fatal. As it was, the skier suffered no more than a headache from the tumble. The fear of the slope, the fear of flying too high, and the fear of the fall led him to change course.⁵²⁹

In the same manner, a proper fear of God ought to lead to a course correction. For this passage and the entire book of Ecclesiastes teaches that the fear of God leads to life. A biblical fear of God will lead to life in this world and the world to come. If you think you have been enjoying life, but haven’t been fearing God, think again. The fear of God leads to life…and only the fear of God will lead to life. Today, is there an area of your life that the Lord wants to correct? Will you respond to His goads and nails? Will you rest in your Shepherd and trust that He alone can satisfy you?

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⁴⁹⁵ David Jeremiah, Searching for Heaven on Earth (Nashville: Thomas Nelson, 2004), 301-302.

⁴⁹⁶ Ray Pritchard, Something New Under the Sun: Ancient Wisdom for Contemporary Living (Chicago: Moody, 1998),

292-293.

⁴⁹⁷ The verb “pondered” (azan) is only used here in the OT, but it comes from the same root that comes from “to give ear to.”

⁴⁹⁸ Jeremiah, Searching for Heaven on Earth, 303.

⁴⁹⁹ Wayne Schmidt, Soul Management (Grand Rapids: Zondervan, 1996), 216.

⁵⁰⁰ The verb “given” (nathan) is often used in Ecclesiastes to refer to God’s activity (cf. 1:13; 2:26; 3:10; 5:18, 19; 6:2; 8:15; 9:9; 12:7, 11).

⁵⁰¹ Heb 4:12 says, “For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do.” In 2 Tim 3:16-17, Paul writes, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.”

⁵⁰² Goads are temporary; while nails are permanent.

⁵⁰³ The form darebonah (“goads”) is found only here.

⁵⁰⁴ Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs: New American Commentary (Nashville: Broadman, 1993).

⁵⁰⁵ Walter C. Kaiser, Jr., Ecclesiastes: Total Life (Chicago: Moody, 1979), 124.

⁵⁰⁶ Wisdom Literature was to be a guide and discipline from God to challenge and encourage humans in this life and point them to the next.

⁵⁰⁷ Jesus said, “Come to Me, all who are weary and heavy-laden, and I will give you rest” (Matt 11:28).

⁵⁰⁸ See Gen 48:15; 49:24; Ps 23:1; 80:1; 95:7; Isa 40:11; Jer 31:10; Ezek 34:11. Jewish tradition identifies “the one shepherd” with Moses (i.e., Targums, Rashi). However, Moses is never called shepherd, but he does carry the “rod of God” (shepherd’s staff). Moses also warned of not adding or taking away from God’s revealed truths (cf. Deut 4:2; 12:32).

⁵⁰⁹ In Israel’s Wisdom Tradition the teacher was called “father” and his male students “sons” (cf. Prov 1:8; 4:1).

⁵¹⁰ The verbal “excessive” (lahag) is used twice in this verse: (1) making of many books; (2) excessivedevotion.

The noun is found only here in the OT. In Arabic it means “to be devoted,” “to be attached,” or “to apply oneself assiduously to something.” It is uncertain if (1) the writing; (2) compiling; or (3) study of books is the focus of the warning. The problem is that human wisdom is helpful, but not ultimate!

⁵¹¹ Garrett, Proverbs, Ecclesiastes, Song of Songs

⁵¹² Ruth Bell Graham was once asked the best way to become wise. Her reply, “Read, read, read—but use the Bible as home base.” Quoted in Jeremiah, Searching for Heaven on Earth, 305.

⁵¹³ Tommy Nelson, The Problem of Life with God (Nashville: Broadman & Holman, 2002), 199.

⁵¹⁴ Some scholars argue that Eccl 12:13-14 was added by some late redactor wanting to make sure Ecclesiastes remained in the scriptural canon. Yet, there is no manuscript evidence to suggest that this alleged pious ending was dropped into place. All available manuscripts reflect the present ending, so the supposition of its being an addition must remain just that: a supposition. See Walter C. Kaiser, Hard Sayings of the Bible (Downers Grove, IL: InterVarsity, 1997, c1996), 296.

⁵¹⁵ To “fear God” is one of the major themes of wisdom literature in the OT:

• Job 28:28: “And to man He said, ‘Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.’”
• Psalm 111:10: “The fear of the LORD is the beginning of wisdom; a good understanding have all those who do His commandments; His praise endures forever.”
• Proverbs 1:7: “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.”

⁵¹⁶ The admonition to “fear God” is a repeated theme (cf. Eccl 3:14; 5:7; 7:18; 8:12-13).

⁵¹⁷ We shouldn’t make the mistake of assuming that because it is mentioned so many times in the OT, that it is not really important today, we must understand that the NT assumes what the OT has already established. So, the NT assumes such virtues as trusting in God because it was clearly taught in the OT.

⁵¹⁸ See David Fairchild, “Well-Driven Nails” (Eccl 12:9-14): http://www.kaleochurch.com/sermon/Well-driven-Nails.

⁵¹⁹ Heb 12:29; Matt 10:28; 2 Cor 5:10.

⁵²⁰ “The Parenting Fear Factor”: http://www.sermonnews.com/MembersOnlyStory.asp?ID=1143. Data collected from Little Grad, the Saving for College Company.

⁵²¹ Warren W. Wiersbe, Be Satisfied, Electronic Ed.

⁵²² The terms “fear” and “commandments” appear together in Ps 112:1. Some question whether the phrase “keep His commands” is in keeping with Solomon’s theology. However, a review of Ecclesiastes reveals exhortations to obey the king’s commands (8:5a; cf. 8:2), which is akin to submitting to God. Furthermore, the motivation to obey the king (8:5b-6a) is the same motivation to fear God—impending judgment (12:14; cf. 3:15b, 17; 11:9c).

⁵²³ The Westminster Confession captures the same essence of this statement when it says, “This is the chief end of man.”

⁵²⁴ The verb “hidden” (alam) refers to intentional and unintentional sins (cf. Ps 19:12; 90:8; 139:23-24).

⁵²⁵ Glenn argues that this judgment only refers to earth and not eternity. Donald R. Glenn, “Ecclesiastes” in The Bible Knowledge Commentary: Old Testament, edited by John F. Walvoord and Roy B. Zuck (Wheaton: Scripture Press/Victor, 1985), 1006-7.

⁵²⁶ This anticipates Paul’s words in 2 Cor 5:10 where he writes, “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.”

⁵²⁷ Pritchard, Something New Under the Sun, 306.

⁵²⁸http://www.coramdeofellowship.com.

⁵²⁹ Preaching Today citation: Jeff Arthurs, “Clearing the Debris,” PreachingToday.com.

“Is life worth living?”

That was the question the Preacher raised when he began the discourse that we call Ecclesiastes. After experimenting and investigating “life under the sun,” he concluded, “No, life is not worth living!” He gave four arguments to support his conclusion: the monotony of life, the vanity of wisdom, the futility of wealth, and the certainty of death.

Being a wise man, Solomon reviewed his arguments and this time brought God into the picture. What a difference it made. He realized that life was not monotonous but filled with challenging situations from God, each in its own time and each for its own purpose. He also learned that wealth could be enjoyed and employed to the glory of God. Though man’s wisdom couldn’t explain everything, Solomon concluded that it was better to follow God’s wisdom than to practice man’s folly. As for the certainty of death, there is no way to escape it; and it ought to motivate us to enjoy life now and make the most of the opportunities God gives us.

Now Solomon was ready for his conclusion and personal application. What he did was present four pictures of life and attach to each picture a practical admonition for his listeners (and readers) to heed. The development looks like this:

Life is an ADVENTURE—live by faith (11:1-6)

Life is a GIFT—enjoy it (11:7-12:8)

Life is a SCHOOL—learn your lessons (12:9-12)

Life is a STEWARDSHIP—fear God (12:13-14)

These four pictures parallel the four arguments that Solomon had wrestled with throughout the book. Life is not monotonous; rather, it is an adventure of faith that is anything but predictable or tedious. Yes, death is certain, but life is a gift from God and He wants us to enjoy it. Are there questions we can’t answer and problems we can’t solve? Don’t despair. God teaches us His truth as we advance in “the school of life,” and He will give us wisdom enough to make sensible decisions. Finally, as far as wealth is concerned, all of life is a stewardship from God; and one day He will call us to give an account. Therefore, “fear God, and keep His commandments” (12:13).

1. Life is an adventure: live by faith (ECCL. 11:1-6)

When I was a boy, I practically lived in the public library during the summer months. I loved books, the building was cool, and the librarians gave me the run of the place since I was one of their best customers. One summer I read nothing but true adventure stories written by real heroes like Frank Buck and Martin Johnson. These men knew the African jungles better than I knew my hometown! I was fascinated by I Married Adventure, the autobiography of Martin Johnson’s wife Osa. When Clyde Beatty brought his circus to town, I was in the front row watching him “tame” the lions.

Since those boyhood days, life has become a lot calmer for me, but I trust I haven’t lost that sense of adventure. In fact, as I get older, I’m asking God to keep me from getting set in my ways in a life that is routine, boring, and predictable. “I don’t want my life to end in a swamp,” said British expositor F.B. Meyer. I agree with him. When I trusted Jesus Christ as my Savior through baptism for remission of sins, “I married adventure”; and that meant living by faith and expecting the unexpected.

Solomon used two activities to illustrate his point: the merchant sending out his ships (vv. 1-2) and the farmer sowing his seed (vv. 3-6). In both activities, a great deal of faith is required, because neither the merchant nor the farmer can control the circumstances. The ships might hit a reef, meet a storm, or be attacked by pirates and the cargo lost. Bad weather, blight, or insects might destroy the crop, and the farmer’s labor would be in vain. However, if the merchant and the farmer waited until the circumstances were ideal, they would never get anything done! Life has a certain amount of risk to it, and that’s where faith comes in.

The merchant (vv. 1-2).

“Cast thy bread upon the waters” may be paraphrased, “Send out your grain in ships.” Solomon himself was involved in various kinds of trade, so it was natural for him to use this illustration (1 Kings 10:15, 22). It would be months before the ships would return with their precious cargo; but when they did, the merchant’s faith and patience would be rewarded. Verse 2 suggests that he spread out his wealth and not put everything into one venture. After all, true faith is not presumption.

“For you do not know” is a key phrase in this section (vv. 2, 5, 6). Man is ignorant of the future, but he must not allow his ignorance to make him so fearful that he becomes either careless or paralyzed. On the contrary, not knowing the future should make us more careful in what we plan and what we do. Verse 2 can be interpreted, “Send cargo on seven or eight ships, because some of them are bound to bring back a good return on the investment.” In other words, “Don’t put all your eggs in one basket.”

The farmer (vv. 3-6).

Daniel Webster called farmers “the founders of civilization,” and Thomas Jefferson said they were “the chosen people of God.” Farming has never been easy work, and this was especially true in the Holy Land in Bible days. The Jews tilled a rocky soil, and they depended on the early and latter rains to nourish their seed. Nobody can predict the weather, let alone control it, and the farmer is at the mercy of nature.

Verse 3 contrasts the clouds with the tree. Clouds are always changing. They come and go, and the farmer hopes they will spill their precious water on his fields. Trees are somewhat permanent. They stand in the same place, unless a storm topples them; and then they lie there and rot. The past [the tree] cannot be changed, but the present [the clouds] is available to us, and we must seize each opportunity.

But don’t sit around waiting for ideal circumstances (v. 4). The wind is never right for the sower and the clouds are never right for the reaper. If you are looking for an excuse for doing nothing, you can find one. Billy Sunday said that an excuse was “the skin of a reason stuffed with a lie.” Life is an adventure and often we must launch out by faith, even when the circumstances seem adverse.

Just as nobody knows “the way of the wind” (v. 5, nkjv, and see John 3:8) or how the fetus is formed in the womb (Ps. 139:14-15), so nobody knows the works of God in His creation. God has a time and a purpose for everything (3:1-11), and we must live by faith in His Word. Therefore, use each day wisely (v. 6). Get up early and sow your seed, and work hard until evening. Do the job at hand and “redeem the time” (Eph. 5:15-17), trusting God to bless at least some of the tasks you have accomplished. Just as the merchant sends out more than one ship, so the farmer works more than one crop.

Life is an adventure of faith, and each of us is like a merchant, investing today in that which will pay dividends tomorrow. We are like the farmer, sowing various kinds of seeds in different soils, trusting God for the harvest (Gal. 6:8-9; Ps. 126:5-6; Hos. 10:12). If we worried about the wind toppling a tree over on us, or the clouds drenching us with rain, we would never accomplish anything. “Of course, there is no formula for success,” said famous concert pianist Arthur Rubinstein, “except perhaps an unconditional acceptance of life and what it brings.”

2. Life is a gift: enjoy it (ECCL. 11:7-12:8)

This is Solomon’s sixth and final admonition that we accept life as a gift and learn to enjoy all that God shares with us (see 2:24; 3:12-15, 22; 5:18-20; 8:15; 9:7-10). In order to do this, we must obey three instructions: rejoice (11:7-9), remove (11:10), and remember (12:1-8).

Rejoice (11:7-9).

What a joy it is to anticipate each new day and accept it as a fresh gift from God! I confess that I never realized what it meant to live a day at a time until I was nearly killed in an auto accident back in 1966. It was caused by a drunk driver careening around a curve at between 80 and 90 miles per hour. By the grace of God, I had no serious injuries; but my stay in the Intensive Care Ward, and my time of recuperation at home, made me a firm believer in Deut. 33:25, “As thy days, so shall thy strength be.” Now when I awaken early each morning, I thank God for the new day; and I ask Him to help me use it wisely for His glory and to enjoy it as His gift.

Solomon especially instructed the young people to take advantage of the days of youth before the “days of darkness” would arrive. He was not suggesting that young people have no problems or that older people have no joys. He was simply making a generalization that youth is the time for enjoyment, before the problems of old age start to reveal themselves.

My middle name is Wendell; I’m named after Wendell P. Loveless, who was associated for many years with the Moody Bible Institute in Chicago, especially radio station WMBI. He lived into his nineties and was alert to the very end. During one of our visits with him, he told me and my wife, “I don’t go out much now because my parents won’t let me—Mother Nature and Father Time!”

Young people have to watch their hearts and their eyes, because either or both can lead them into sin (Num. 15:39; Prov. 4:23; Matt. 5:27-30). “Walk in the ways of your heart” (nkjv) is not an encouragement to go on a youthful fling and satisfy the sinful desires within (Jer. 17:9; Mark 7:20-23). It is rather a reminder for young people to enjoy the special pleasures that belong to youth and can never be experienced again in quite the same way. Those of us who are older need to remember that God expects young people to act like young people. The tragedy is that too many older people are trying to act like young people!

Solomon’s warning is evidence that he doesn’t have sinful pleasures in mind: “God will bring you into judgment.”

God does give us “all things richly to enjoy” (1 Tim. 6:17), but it is always wrong to enjoy the pleasures of sin. The young person who enjoys life in the will of God will have nothing to worry about when the Lord returns.

Remove (v. 10).

Privileges must be balanced by personal responsibilities. Young people must put anxiety out of their hearts (Matt. 6:24-34) and evil away from their flesh (2 Cor. 7:1). The word translated “sorrow” means “vexation, inner pain, anxiety.” If we are living in the will of God, we will have the peace of God in our hearts (Phil. 4:6-9). The sins of the flesh only destroy the body and can bring eternal judgment to the soul.

The phrase “childhood and youth are vanity” does not mean that these stages in life are unimportant and a waste of time. Quite the opposite is true! The best way to have a happy adult life and a contented old age is to get a good start early in life and avoid the things that will bring trouble later on. Young people who take care of their minds and bodies, avoid the destructive sins of the flesh, and build good habits of health and holiness, have a better chance for happy adult years than those who “sow their wild oats” and pray for a crop failure.

The phrase means “childhood and youth are transient.” These precious years go by so quickly, and we must not waste our opportunities for preparing for the future. The Hebrew word translated “youth” can mean “the dawning” or “blackness of hair” (as opposed to gray hair). Youth is indeed the time of “dawning”; and before we know it, the sun will start to set. Therefore, make the most of those “dawning years,” because you will never see them again. “Youthful sins lay a foundation for aged sorrows,” said Charles Spurgeon; and he was right.

Remember (12:1-8).

This third instruction means more than “think about God.” It means “pay attention to, consider with the intention of obeying.” It is Solomon’s version of Matthew 6:33, “But seek first the kingdom of God and His righteousness” (nkjv). How easy it is to neglect the Lord when you are caught up in the enjoyments and opportunities of youth. We know that dark days (11:8) and difficult [evil] days (12:1) are coming, so we had better lay a good spiritual foundation as early in life as possible. During our youthful years, the sky is bright (11:7); but the time will come when there will be darkness and one storm after another.

Verses 3-7 give us one of the most imaginative descriptions of old age and death found anywhere in literature. Students don’t agree on all the details of interpretation, but most of them do see here a picture of a house that is falling apart and finally turns to dust. A dwelling place is one biblical metaphor for the human body (Job 4:19; 2 Cor. 5:1-2 [a tent]; 2 Peter 1:13 [a tent]), and taking down a house or tent is a picture of death. The meaning may be:

keepers of the house—Your arms and hands tremble.

strong men—Your legs, knees, and shoulders weaken and you walk bent over.

grinders—You start to lose your teeth.

windows—Your vision begins to deteriorate.

doors—Either your hearing starts to fail, or you close your mouth because you’ve lost your teeth.

grinding—You can’t chew your food, or your ears can’t pick up the sounds outdoors.

rise up—You wake up with the birds early each morning, and wish you could sleep longer.

music—Your voice starts to quaver and weaken.

afraid—You are terrified of heights and afraid of falling while you walk down the street.

almond tree—If you have any hair left, it turns white, like almond blossoms.

grasshopper—You just drag yourself along, like a grasshopper at the close of the summer season.

desire—You lose your appetite, or perhaps your sexual desire.

long home—You go to your eternal [long] home and people mourn your death.

Verse 6 describes a golden bowl—a lamp—hanging from the ceiling on a silver chain. The chain breaks and the bowl breaks. The fragile “cord of life” is snapped and the light of life goes out. Only wealthy people could have such costly lamps, so Solomon may be hinting that death is no respecter of persons.

The verse also pictures a well with a windlass for bringing up a pitcher filled with water. One day the wheel breaks, the pitcher is shattered, and the end comes. The fountain of water was an ancient image for life (Ps. 36:8-9; Rev. 21:6). When the machinery of life stops working, the water of life stops flowing. The heart stops pumping, the blood stops circulating, and death has come. The spirit leaves the body (James 2:26; Luke 23:46; Acts 7:59), the body begins to decay, and eventually it turns to dust.

For the last time in his discourse, the Preacher said, “Vanity of vanities … all is vanity.” The book closes where it began (1:2), emphasizing the emptiness of life without God. When you look at life “under the sun,” everything does seem vain; but when you know Jesus Christ as your Saviour, “your labor is not in vain in the Lord” (1 Cor. 15:58).

3. Life is a school: learn your lessons (ECCL. 12:9-12)

Someone has said that life is like a school, except that sometimes you don’t know what the lessons are until you have failed the examination. God teaches us primarily from His Word; but He also teaches us through creation, history, and the various experiences of life. Solomon explained the characteristics of his own work as a teacher of God’s truth.

To begin with, his teaching was wise (v. 9); for Solomon was the wisest of men (1 Kings 3:3-28). The king studied and explored many subjects, and some of his conclusions he wrote down in proverbs.

His teaching was also orderly (v. 9). After studying a matter, he weighed his conclusions carefully, and then arranged them in an orderly fashion. His whole approach was certainly scientific. We may not always see the pattern behind his arrangement, but it is there just the same.

Solomon sought to be careful in his teaching, so he used “acceptable words.” This means “pleasing” or “gracious” words (10:12) that would win the attention of his listeners and readers. However, at no time did he dilute his message or flatter his congregation. He always used upright words of truth. (See Prov. 8:6-11.) Like our Lord Jesus Christ, the king was able to combine “grace and truth” (John 1:17; Luke 4:16-32).

The Preacher claimed that his words were inspired, given by God, the One Shepherd (v. 11). Inspiration was the special miracle ministry of the Holy Spirit that enabled men of God to write the Word of God as God wanted it written, complete and without error (2 Tim. 3:16-17; 2 Peter 1:20-21).

He compared his words to “goads” and “nails” (v. 11), both of which are necessary if people are to learn God’s truth. The “goads” prod the people to pay attention and to pursue truth, while the “nails” give them something on which to hang what they have learned. Good teaching requires both: the students must be motivated to study and the instructors must be able to “nail things down” so that the lessons make sense.

On the surface, verse 12 seems to be a negative view of learning; but such is not the case. The statement is a warning to the student not to go beyond what God has written in His Word. Indeed, there are many books; and studying them can be a wearisome chore. But don’t permit man’s books to rob you of God’s wisdom. “Be warned, my son, of anything in addition to them [the words of the wise]” (v. 12, niv). These “nails” are sure and you can depend on them. Don’t test God’s truth by the “many books” written by men; test men’s books by the truth of God’s Word.

Yes, life is a school; and we must humble ourselves and learn all we can. Our textbook is the Bible, and the Holy Spirit is our Teacher (John 14:26; 15:26; 16:12-15). The Spirit can use gifted human teachers to instruct us, but He longs to teach us personally from His Word (Ps. 119:97-104). There are always new lessons to learn and new examinations to face as we seek to grow in grace and in the knowledge of our Saviour (2 Peter 3:18).

4. Life is a stewardship: fear God (ECCL. 12:13-14)

We don’t own our lives, because life is the gift of God (Acts 17:24-28). We are stewards of our lives, and one day we must give an account to God of what we have done with His gift. Some people are only spending their lives; others are wasting their lives; a few are investing their lives. Corrie ten Boom said, “The measure of a life, after all, is not its duration but its donation.” If our lives are to count, we must fulfill three obligations.

Fear God (v. 13).

Ecclesiastes ends where the Book of Proverbs begins (Prov. 1:7), with an admonition for us to fear the Lord. (See 3:14; 5:7; 7:18; and 8:12-13.) The “fear of the Lord” is that attitude of reverence and awe that His people show to Him because they love Him and respect His power and His greatness. The person who fears the Lord will pay attention to His Word and obey it. He or she will not tempt the Lord by deliberately disobeying or by “playing with sin.” An unholy fear makes people run away from God, but a holy fear brings them to their knees in loving submission to God.

“The remarkable thing about fearing God,” wrote Oswald Chambers, “is that, when you fear God, you fear nothing else; whereas, if you do not fear God, you fear everything else.” The prophet Isaiah says it perfectly in Isaiah 8:13, and the psalmist describes such a man in Psalm 112.

Keep His commandments (v. 13).

God created life and He alone knows how it should be managed. He wrote the “manual of instructions” and wise is the person who reads and obeys. “When all else fails, read the instructions!”

The fear of the Lord must result in obedient living, otherwise that “fear” is only a sham. The dedicated believer will want to spend time daily in Scripture, getting to know the Father better and discovering His will. “The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction” (Prov. 1:7).

The last phrase in verse 13 can be translated “this is the end of man” (i.e., his purpose in life), or “this is for all men.” Campbell Morgan suggests “this is the whole of man.” He writes in The Unfolding Message of the Bible, “Man, in his entirety, must begin with God; the whole of man, the fear of God” (p. 228). When Solomon looked at life “under the sun,” everything was fragmented and he could see no pattern. But when he looked at life from God’s point of view, everything came together into one whole. If man wants to have wholeness, he must begin with God.

Prepare for final judgment (v. 14).

“God shall judge the righteous and the wicked” (3:17). “But know that for all these God will bring you into judgment” (11:9, nkjv). Man may seem to get away with sin (8:11), but their sins will eventually be exposed and judged righteously. Those who have not trusted the Lord Jesus Christ will be doomed forever.

“The eternity of punishment is a thought which crushes the heart,” said Charles Spurgeon. “The Lord God is slow to anger, but when he is once aroused to it, as he will be against those who finally reject his Son, he will put forth all his omnipotence to crush his enemies.”

Six times in his discourse, Solomon told us to enjoy life while we can; but at no time did he advise us to enjoy sin. The joys of the present depend on the security of the future. If you know Jesus Christ as your Saviour, then your sins have already been judged on the cross; and “there is therefore now no condemnation to them who are in Christ Jesus” (Rom. 8:1 and see John 5:24). But if you die having never trusted Christ, you will face judgment at His throne and be lost forever (Rev. 20:11-15).

Is life worth living? Yes, if you are truly alive through faith in Jesus Christ. Then you can be satisfied, no matter what God may permit to come to your life.

“He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:12, nkjv).

You can receive life in Christ and—be satisfied.

There was once an elderly gentleman who loved playing golf. But he was almost eighty, and his vision was not very good anymore. He always had partners with him when he went out to play so they could watch his ball and tell him where it went.

One day his buddies did not show up. It was a beautiful day for golf, and as he waited at the clubhouse he got more and more upset that he wasn’t going to get to play his round. Another elderly man in the clubhouse saw him and asked, “What’s wrong?” The man explained his predicament: “I was really looking forward to playing golf today. But I don’t see very well anymore, so I need someone to watch the ball after I hit.”

The second man was even older than he was, but he said, “That’s no problem. I’ll be glad to ride around with you. I’ve got 20/20 vision. I can see like a hawk. You just hit the ball, and I’ll watch it fly right down the fairway.” So they went out on the first tee, and the old man hit the ball right down the center. He turned to his spotter. “Did you see it?” The man replied, “I saw it all the way until it stopped rolling.” “Well, where did it go?” The older man paused for a moment and then said, “I forgot.”

Even the best-laid plans don’t always work out—that’s a reality we all have to face every day. So how should you live when you’re not sure how things are going to turn out? Solomon says, “Don’t play it safe—take risks.” In other words, you have to live confidently. You can’t hide just because life won’t cooperate. Don’t avoid blessings because of the concerns that come with them. Don’t say, “I can’t get married. What if difficult struggles come up between me and my mate?” Or, “I can’t have children. How will I know they won’t be born with a birth defect?” Or, “I can’t start a business. What if it folds?” Or I can’t join the military. I might get deployed.”⁴²² God wants you to step out in faith and take risks. He yearns for us to stop playing it safe. In Eccl 11:1-6, Solomon will pass on two insider tips that will help us to take some risks and avoid playing it safe.

1. Diversify your investments (11:1-2).⁴²³

It may surprise you that Solomon offers financial counsel as he nears the end of Ecclesiastes. Yet, this book is down and dirty, nitty-gritty relevant to our earthly lives. Thus, in these first two verses Solomon says, “Since life is so uncertain, spread your financial investments out.” In 11:1 he writes, “Cast your bread on the surface of the waters, for you will find it after many days.” What in the world does this peculiar verse mean? Perhaps you’re like me and in your mind a number of thoughts arise. Cast your bread on the surface of the waters…and it will return to you soggy or moldy…and the seagulls will eat it…and your mother will be mad at you for playing with your food.⁴²⁴ These bizarre notions should cause us to ask the question, “What is Solomon’s point?” I would suggest that the word “cast”⁴²⁵ is better rendered “send” (NRSV).⁴²⁶ This verb refers to the commercial enterprises of sea trade.⁴²⁷ Furthermore, the term “bread” refers to grain and wheat from which bread is produced.⁴²⁸

Solomon was deeply involved in international trade with countless merchants.⁴²⁹ Then as now, one of the main trade commodities was grain. The merchants of Solomon’s day would load their grain ships and send them off. The Israelites were “casting [their] bread upon the water.” But notice that with Solomon, the word is plural: “cast your bread on the waters.” In other words, don’t put all your grain in one ship. Put your wheat in several ships, and send it out in a diversified way so that if one of the ships should sink, you’ll not be ruined.⁴³⁰ In others words, “Don’t put all your eggs in one basket.” Diversify your portfolio.

Instead of putting your grain in a boat and sending it off, you could keep it and make bread. That would be a safe bet since you would retain control of your grain and your bread. But that’s all you would have. Obviously, when you send grain that you own across the sea you are taking a risk. You may never see it or any return again. There are various risks like pirates, shipwrecks, and unscrupulous traders. Yet, there are also prospects of receiving back a dividend. It has been said, “A ship in harbor is safe, but that is not what ships are built for.”⁴³¹ The truth is, any kind of investing requires faith. Nothing ventured, nothing gained. No risk, no reward. So Solomon says, “Don’t play it safe—take risks.”

The thought of 11:1 is repeated and unfolded in 11:2. As is often done in the Scriptures, the case is first stated in a figure to grab our attention, and then a plain literal statement is given to avoid all possibility of misunderstanding. So 11:2 is a commentary on 11:1. Solomon puts it like this: “Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth.” Here Solomon clearly encourages us to diversity our investments. The phrase “to seven or even to eight” is the Old Testament pattern of x + 1.⁴³² Solomon speaks of trying every avenue there is and then adding one more. The reason for dividing your portion is “you do not know what misfortune⁴³³ may occur on the earth.” The stock market could drop, the value of your house could plummet, Social Security could run out, and Medicare may be insufficient. Any number of financial misfortunes could, and most likely will, occur. In light of this, you and I must prepare to the best of our abilities. The phrase “you do not know” is found four times in 11:2-6. This has been a common theme throughout Ecclesiastes (cf. 1:13; 3:10, 11; 8:17). God and His works and ways cannot be completely known by fallen mankind, but we can trust Him because of what we do know!

God’s expectation is that we will invest our money wisely. Perhaps all of your money has been in the bank and you are barely drawing interest. You may need to consider purchasing stocks or a rental home. You may need to enroll your kids in the GET program (Guaranteed Education Tuition).⁴³⁴ Do not commit all of one’s possessions to a single venture. Look for the best means of investing the money that the Lord has entrusted to you. But don’t fall for any get-rich-quick schemes or multi-level marketing businesses. Before you know it, you’ve spent all of your money.

The biblical view comes down to this: Since God alone knows the future, we ought to make our plans, use our brains, study the situation, take all factors into consideration, seek wise counsel, do the best we can, and then leave the results to God. Don’t be reckless—that’s the path of certain ruin; but don’t sit on your hands either. Invest your money, take your chances, sleep like a baby, and let God take care of the future.⁴³⁵ Don’t play it safe—take risks.

[Why should you diversify your investments? Because you don’t know what will happen in the future. This reality will be especially drawn out in the following section where Solomon says…]

2. Seize your opportunities (11:3-6).

In this section,Solomon says that we cannot delay our course of action. We must “seize the day”—Carpe Deim. In 11:3-5, Solomon gives observations concerning the way things are, while in 11:6 he gives the practical application—the “so what” of the passage. In 11:3 Solomon writes, “If the clouds are full, they pour out rain upon the earth; and whether a tree falls toward the south or toward the north, wherever the tree falls, there it lies.” Humans experience, but cannot predict or control, the events of their lives (a recurrent theme in Ecclesiastes). We need to distinguish between those things about which we can do nothing and those about which we can. Since we cannot stop nature’s patterns (when it rains or where a tree falls), we had better work on finding something else to do.⁴³⁶ The point is simple: Don’t waste your time with God’s affairs! “The earth is the Lord’s and the fullness thereof” (Ps 24:1 KJV). Let God be God; He can concern Himself with His responsibilities. When we do that, we will realize all that we have to concern ourselves with.

In 11:4 Solomon writes, “He who watches the wind will not sow and he who looks at the clouds will not reap.” This proverb criticizes those who are overly cautious. The farmer who waits for the most opportune moment to plant, when there is no wind to blow away the seed, and to reap, when there is no rain to ruin a ripe harvest, will never do anything but sit around waiting for the right moment. And so, the seed stays in the barn. Solomon exhorts us not to be like this farmer. Don’t wait for conditions to be perfect, because that will never happen. It is true that the wind and rain might come and destroy the harvest. Today’s work might be ruined and you might have to do it over again tomorrow. But that’s okay. Today’s work might succeed as well as tomorrow’s. And if so, then you will be able to reap the rewards for both. Don’t play it safe—take risks.

There is no time better than the present to step out in faith. So stop procrastinating! Be diligent constantly.⁴³⁷ If we wait until we “have time” to do something we never will. The “perfect opportunity” begins now—while we still can.⁴³⁸ Don’t put what God has placed in your heart off another day. There is no perfect time to have kids. We never have enough money, energy, or patience. Once you have children, don’t wait for the right time to spend time with them. Before you know it, your kids will be all grown up. If you are married, don’t wait for your husband or wife to be all that you want. Begin pouring your life into your spouse now. Don’t wait until you have spare time, more money, or better health. If you are a student, seek to accomplish all of your dreams today. Don’t settle for settled-for Christianity. If you are not currently ministering, get involved today. If we wait until we’re less busy, until we feel right, until just the right moment, we will never witness, never serve, and never see results. Don’t play it safe—take risks.

In 11:5 Solomon continues with two more analogies: “Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman,⁴³⁹ so you do not know the activity of God who makes all things.”⁴⁴⁰Life is unpredictable and mysterious. Solomon says life is just like the wind. The wind operates sovereignly. Humankind cannot create or control it, for the wind is unseen and unknowable. We perceive its presence by its effects.⁴⁴¹ Likewise, we cannot understand how God forms bones in the womb. This is far beyond our comprehension, so we have to take this by faith. Yet, in doing so, we adhere to the most intelligent option available to us. It is clear that the creation of the human body couldn’t have happened by itself. Scientist Fred Hoyle says this would be akin to a tornado in a junkyard taking all the pieces of metal lying there and turning them into a Boeing 747.⁴⁴² So, of course, since we cannot know God’s activities, we take it in faith that He is the one who makes all things.

There are many times when we look at things that go on in the world and we don’t have a clue as to what God is doing. But we have to trust Him because He is the one who makes and sustains all things. Too many Christians freeze because they don’t know what God wants them to do. They suffer from a paralysis of analysis. When facing a decision in their lives, they want God to tell them exactly what their choices should be. Does God have to tell you what to do? Will God tell you what to do? There is a difference between right or wrong decisions and right or left decisions. In the Bible, the will of God always refers to moral choices—decisions where one path leads to sin and the other to righteousness. For these right or wrong decisions, we can know the will of God. It’s found in the Bible. We need to pray and pursue the path of righteousness. For right or left decisions, God is under no obligation to reveal His plan to us. More than likely, He will not. That’s why in Ecclesiastes Solomon says you just have to be bold and act. Too often, Christians are looking for a no-fault deal. We try to do insider-trading with God to get some information that will show us which choice is best for us. But God doesn’t do insider-trading. He does not reveal His plan to men. In the Bible, there are men who wanted someone to tell them the future. Basically, they wanted someone to be their fortune-teller.⁴⁴³ God won’t tell you your fortune; He has already told you your duty. Don’t call a 900 number to find God’s will. Don’t turn everything into a mystical decision about what you “feel” God wants you to do. If it’s a right or left decision, pray about it and then boldly follow your heart.⁴⁴⁴

Our passage closes in 11:6 with the “so what:” “Sow your seed in the morning and do not be idle⁴⁴⁵ in the evening, for you do not know whether morning or evening sowing will succeed,⁴⁴⁶ or whether both of them alike will be good.” Solomon issues a command: “sow your seed,” which is used metaphorically of giving (cf. 2 Cor 9:6). He wants us to have confidence and leave the results to God. The key to this passage is found in 11:6, “do not be idle.”⁴⁴⁷ The terms “morning” and “evening” form a merism (a figure of speech using two polar extremes to include everything in between) that connotes “from morning until evening.” The point is not that the farmer should plant at two times in the day (morning and evening), but that he should plant all day long (i.e., from morning until evening).⁴⁴⁸ That is what Solomon would have for us. To represent God in all that we do, with all that we have. Don’t play it safe—take risks.

What types of risks can you take? There are many possibilities. One of my best friends left Portland and planted a church in Charlotte, NC, because the Lord led him to do so. Similarly, Lori’s cousin gave up a great forestry job in Alaska to move to North Carolina. Is the Lord leading you to a move of some kind? Theo and Myra Yu have two brilliant daughters, Apphia and Avonlea, who have opted to leave the security of their home to go to college halfway across the United States. Two families in our church recently adopted children from other parts of the world. Several of our young people have decided to go into military service. Some of our young couples are stepping out in faith and choosing a one-income home. Some of the busiest people in our church have committed themselves to ministry when there is no time available in their schedule. Some of our people are sharing their faith with others. They risk persecution, loneliness, and demotion.

Actor John Wayne (1907–1979) once said, “Courage is being scared to death and saddling up anyway.”⁴⁴⁹ So how will you step out in faith today? What will you do in an attempt to stop playing it safe? Will you take some risks for the kingdom of God?

Danny Cox, a former jet pilot turned business leader, tells his readers in Seize the Day that when jet fighters were first invented, they “flew much faster than their propeller predecessors.” So pilot ejection became a more sophisticated process. Theoretically, of course, all a pilot needed to do was push a button, clear the plane, then roll forward out of the seat so the parachute would open.

But there was a problem that popped up during testing. Some pilots, instead of letting go, would keep a grip on the seat. The parachute would remain trapped between the seat and the pilot’s back. The engineers went back to the drawing board and came up with a solution. The new design called for a two-inch webbed strap. One end attached to the front edge of the seat, under the pilot. The other end attached to an electronic take-up reel behind the headrest. Two seconds after ejection, the electronic take-up reel would immediately take up the slack and force the pilot forward out of his seat, thus freeing the parachute. Bottom line? Jet fighter pilots needed that device to launch them out of their chairs. The question is, “What will it take to launch us out of ours?”⁴⁵⁰

 

Have you ever heard of Ed Faubert? Faubert is what you call a “cupper.” In layman’s terms, he’s a coffee-taster. The man is so gifted that his astute taste buds are actually certified by the state of New York! So refined is Faubert’s sense of taste for coffee that even while blindfolded, he can take one sip of coffee and tell you not just that it is from Guatemala, but from what state it comes, at what altitude it was grown, and on what mountain.³⁸³

If you’re like me and you enjoy a good cup of coffee, you’re impressed with this man’s uncanny taste buds. His coffee wisdom is incomparable. But I have to ask this question: Why is it that so many Americans know so much about so many things that don’t really matter? Take me for example: I know a lot about sports. I know various athlete’s height, weight, strength, 40-yard dash times, and alma maters. I also know quite a bit about music. Growing up in the 1980s, I could tell you a few things about glam, metal bands, boy bands, and country acts. I even know many of their lyrics. But I ask you this: Who really cares about my pearls of wisdom? I know I don’t. I want to be wise where it really matters.

The legendary Mister Rogers once said, “Life is deep and simple, and what our society gives us is shallow and complicated.”³⁸⁴ Fred Rogers was right. In Eccl 9:13-10:20, we will see that life may indeed be deep, but it is also rather simple. Yet, in order to experience life as God intends, we need to follow His Word. In this passage, Solomon tells us that “wisdom helps make a life.” He then gives three challenges for us to implement as we navigate through life.

1. Appreciate wisdom in others (9:13-18).

Solomon emphasizes the worth of wisdom. In 9:13-15, he begins with an intriguing parable. He writes, “Also this I came to see as wisdom under the sun, and it impressed³⁸⁵ me. There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it. But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man.”³⁸⁶ In this parable, a poor, wise man outsmarts a great king. He saves the day, yet he is unrewarded with wealth or social esteem. Whether the poor man delivered the city by diplomacy or military strategy is not the issue. The point is that the city owed its survival to him, but he received no reward or lasting respect.³⁸⁷ The sad truth is: wisdom is sought out only in desperate times; otherwise, only those who have wealth or power are in a position to demand public attention.³⁸⁸ Although the wise man failed to personally profit from his labors, his wisdom was not profitless for others or for his world. In fact, this poor man’s wisdom impressed Solomon (9:13) so much that he draws three conclusions from this parable (9:16-18):

• Godly wisdom is greater than strength. In 9:16a Solomon writes, “Wisdom is better than strength.” If you want to understand the truth of these words, go to your high school reunion. The students who were boring nerds look great and are successful. The cool party-animal jocks are all burned out. You see, even though our society glorifies strength it is short-lived. We lose strength as we advance in years, but the wonderful truth is that we can gain wisdom as we grow older. Wisdom works. It is based on eternal principles. Plug into wisdom and your life will be a success.
• A strong young man at a construction site was bragging that he could outdo anyone in a feat of strength. He made a special case of making fun of one of the older workmen. After several minutes, the older worker had had enough. “Why don’t you put your money where your mouth is?” he said. “I’ll bet a week’s wages that I can haul something in a wheelbarrow over to that building that you won’t be able to wheel back.” “You’re on, old man,” the young worker replied. The old man reached out and grabbed the wheelbarrow by the handles. Then he turned to the young man and said, “All right. Get in.”³⁸⁹
• This older man outsmarted the younger, stronger man with his wisdom. Wisdom may not bring accolades and popularity, but it tends to win the day. This is especially true in the church. Although our church has outstanding ministries for children and teens led by many younger adults, we need to continue to appreciate those who are older and wiser and who have laid the foundation for these ministries. The prayers and faithful service of many older and wiser saints who have remained committed to our church have made our present ministries possible. We must never forget the debt that we owe those who have served behind the scenes for many years and in many ways. We need to express appreciation for the wisdom that God has placed in our midst.
• Godly wisdom is not always heeded. In 9:16b-17 Solomon said, “But the wisdom of the poor man is despised and his words are not heeded. The words of the wise heard in quietness are better than the shouting of a ruler among fools.” Sadly, wisdom frequently goes unrewarded. We have all heard the expression, “Give credit where credit is due.” Well, unfortunately, in our fallen world this does not always happen. Often, godly wisdom and counsel falls upon deaf ears, or at best, goes in one ear and out the other. Therefore, when people do heed godly wisdom we ought to get excited. When a husband/father says, “I will not take that promotion because my family and church will suffer,” we should express our appreciation. When a spouse says, “I will not file for divorce even though I may have biblical grounds,” we ought to express our appreciation. When a high school student walks with God and is obedient to his or her parents, we ought to express our appreciation.
• Godly wisdom can be overcome by sheer folly. In 9:18 Solomon writes, “Wisdom is better than weapons of war, but one sinner destroys much good.” As effective as godly wisdom is, a single person—“one sinner”—can cancel much good. This phrase “one sinner destroys much good” is like our, “one rotten apple ruins the whole barrel” or “one bad egg spoils the omelette.” Throughout the Bible, there is an abiding principle: “A little leaven leavens the whole lump of dough” (1 Cor 5:6). We must guard ourselves from being contaminated by sin which will destroy godly wisdom. Television is not wicked in and of itself. But I know this: Many of us are being influenced by sinners through the tube. Moreover, our children are being influenced by sinners. The average American watches 1,680 minutes of television per week. The average parent spends 38.5 minutes per week in good conversation with their kids.³⁹⁰ Who do you think has more influence on our kids? The answer is obvious. May we not be overcome by foolishness.

[Solomon states that we should appreciate wisdom in others. Why is this so important? The answer is: God’s wisdom is greater than man’s strength. Solomon now goes on to exhort you and me to…]

2. Avoid foolishness at any expense (10:1-7).

In the midst of a passage praising wisdom, Solomon warns us of the dangers of foolish behavior. In Ecclesiastes 10, he uses the word “fool” nine times. In Solomon’s three books (Proverbs, Ecclesiastes, and Song of Solomon), he uses the words “fool, fools, foolish, and folly” a staggering total of 128 times.³⁹¹ We could call him a “fool buster.” Consequently, he writes an entire chapter replete with proverbs that will help us to behave with wisdom instead of foolishness. In 10:1 he shares a most unusual proverb: “Dead flies make a perfumer’s oil stink, so a little foolishness is weightier³⁹² than wisdom and honor.” This particular proverb may not be a terribly pleasant thought, especially if you are wearing perfume. It is Solomon’s vivid way of illustrating how a tiny bit of foolishness can destroy the powerful fragrance of a person’s dignity and reputation.³⁹³ This is the source of the well-known phrase “a fly in the ointment.” Notice, this comes right after the statement in 9:18 that “one sinner destroys much good.” The point being made is that it takes far less effort to ruin something than it does to create it. Or perhaps another way to put it is that it’s easier to make a stink than to create sweetness. Flies are insignificant creatures in the overall scheme of things. A perfumer’s oil, on the other hand, is a very costly substance created with care and skill. Still the insignificant can spoil the valuable. We must always remember that wisdom helps make a life.

Although there are probably many legitimate applications of this proverb, there are two I’d like to zero in on. First, the fly may be a person. One person who is out of sorts with God can lead a whole group into sin. One person who is negative can put a wet blanket on everyone’s hope. One person who is super-critical can create single-handedly an atmosphere of discouragement. Are you a fly in the ointment at your home, at work, or at church? Second, the fly may be a flaw in character. One fault unchecked or one secret sin cherished can poison a person’s entire character. May I suggest that you choose to swat one fly before it lands in your perfume. Perhaps it is a bad attitude; maybe a bad habit; perhaps a tendency toward being irresponsible or unreliable; maybe an omission of something we should be doing that if not corrected could lead to spiritual deterioration.³⁹⁴ It’s easy to think, “It’s just a little thing:” a “little” relationship, a “little” flirtation at the office,” a “little” edge in a tone of voice, a “little” padding on the expense account,” a “little” experimentation in the wrong area—just a little thing.³⁹⁵ But we must remember that a little thing can ruin everything. Wisdom helps make a life.

In 10:2 Solomon writes, “A wise man’s heart directs him toward the right, but the foolish man’s heart directs him toward the left.” First of all, this is not a political statement! God is not a Republican or a Democrat. He is a Theocrat—He alone rules His kingdom. We could call Him a benevolent dictator. Even though it is a campaign season, I will leave this alone. In Israel the right hand was the place of strength, skill, favor, and blessing.³⁹⁶ The left hand was considered the place of weakness. That’s why you hear people say, “I can beat you left-handed.” It means I can beat you with my unskilled hand.³⁹⁷ Solomon is saying that a wise man typically does the “right” thing while the fool does the “left” or wrong thing. My condolences to you if you are a lefty and you find this offensive.

In 10:3, Solomon continues his theme of foolishness with another proverb: “Even when the fool walks along the road, his sense is lacking³⁹⁸ and he demonstrates to everyone that he is a fool.” The “road” is not a literal highway but the fool’s metaphorical way of life. The Scriptures are portrayed as a well-worn, clearly marked path.³⁹⁹ Deviation from the path (in any direction) meant sin and rebellion.⁴⁰⁰ The fool doesn’t have to do a lot to demonstrate his foolishness. It is easily manifested in how he lives his life.

In 10:4-7, Solomon discusses our response to various leaders. In 10:4 he writes, “If the ruler’s temper rises against you,⁴⁰¹ do not abandon your position, because composure allays great offenses.”⁴⁰²This is an extremely practical verse. Solomon says, “When your boss gets angry at you, let it go. Never let another person’s actions determine your reaction. Just hang in there and deal with the person. Keep your cool and maintain your composure. In doing so, you may one day gain a hearing with your superior.⁴⁰³ It is important to note the phrase “do not abandon your position.” I have worked for difficult people before, and my tendency has always been to want to quit. Yet, what I have learned is that difficult people are everywhere. This is why Solomon says, “Calm down. Breathe. Don’t quit and run to a new place trying to run away from a broken world.” We must all recognize that there will always be some people that we just can’t stand. These individuals may be in your family, work, school, neighborhood, or church. It’s easy to get angry and frustrated with these people. It’s natural to wish they weren’t a part of our life. Life without them would be so much easier but we would be spiritually flabby. Because of them, we are forced to grow in areas that would otherwise remain undeveloped for God.⁴⁰⁴

Solomon closes out this section in 10:5-7 by saying, “There is an evil I have seen under the sun, like an error which goes forth from the ruler—folly is set in many exalted places while rich men sit in humble places. I have seen slaves riding on horses and princes walking like slaves on the land.” In life, role reversal occurs.⁴⁰⁵ Often those who work hard or are successful lose their positions to less competent and qualified people. This is especially true in our society. A hundred years ago, the famous people were doctors and scientists. I know it may be hard to believe but even lawyers and pastors were respected. And now, you can’t turn on the TV without finding out what’s new with Brittany Spears and Paris Hilton. With all due respect to these ladies, I have no idea how they keep getting on television. It baffles my mind. These ladies need to recognize that wisdom helps make a life.

[Solomon urges us to avoid foolishness at any expense. Why does he harp on this? Ultimately, because he knows that foolishness can destroy our lives. Solomon now goes on to exhort us to…]

3. Apply wisdom to life (10:8-20).

In this final section, we will clearly see that wisdom is “skill for living.” Solomon provides four concrete ways that we can make wisdom work for us.

First, apply wisdom in getting a job done (10:8-10). Solomon writes, “He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall. He who quarries stones may be hurt by them, and he who splits logs may be endangered by them. If the axe is dull and he does not sharpen its edge, then he must exert more strength. Wisdom has the advantage of giving success.” These five illustrations make the point: Think before you act. You can have incredible energy, gusto, and perseverance. You can go out and dig a massive pit. But stay away from the edge or you might fall in and break your neck. Avoid the perils of your own work. Be wise as well as energetic. If you are clearing the stones from an old wall, be careful. All your strength could get you killed if there is a copperhead on the other side of that wall.⁴⁰⁶ It’s not enough to have energy; you better have wisdom to go with it. If you are an excavator, be careful when you cut out a piece of rock because it has to fall somewhere. Don’t let it hit you on the head. Be smart with your energy, diligence, and talent. If you’re cutting trees the same advice holds true. The tree has to fall somewhere, so be careful. And if you don’t have enough wisdom to sharpen your axe you are going to make your work a lot harder. Stop and sharpen that edge. If it’s dull you will have to strike harder and harder until you get out of control, miss the log, and hit yourself.⁴⁰⁷ It’s typically better to work smart instead of harder. If you exercise wisdom, you will have success.

Second, apply wisdom in controlling your words (10:11-15). In 10:11 Solomon writes,“If the serpent bites before being charmed, there is no profit for the charmer.” This verse first looks like a random thought, but actually is the key to this entire section. You’ve probably seen a snake charmer on television. It’s quite a talent to be able to charm a snake, isn’t it? But if the charmer gets bitten, his talent didn’t do him any good. The charmer had the skill but he didn’t use it. Solomon’s point is that you need to use the wisdom you have. Otherwise, you may as well not have that sense, for it is of no service to you. It’s not enough to know how to charm the serpent; you have to actually apply your knowledge before you’re bitten. Let’s apply this idea to life. You probably have many areas in life where you know the right things to do. You could give a list of wonderful principles for marriage, parenting, money management, sexuality, friendships, and work. You know all the right answers in your head. But that’s not the most important part, is it? If the serpent bites, the person who knows how to charm a snake is no better off than one who doesn’t. So the important thing is not just that you have the knowledge but that you actually use it in marriage, parenting, and so on. You have to use your wisdom. Our churches are filled with Bible-believing people who have mangled their lives because they were bitten by the snake. They didn’t put their wisdom to use. What about you? Are there areas of your life where you know the right thing to do but just aren’t doing it? Are you praying with your spouse? Are you reading the Bible with your kids? Are you out of debt and using your money wisely to fulfill the Lord’s calling on your life? If the answer to any of these questions is no, you need to put your wisdom into practice.⁴⁰⁸Wisdom helps make a life.

In 10:12-15, it becomes clearer that Solomon’s focus is on controlling our words. He writes, “Words from the mouth of a wise man are gracious, while the lips of a fool consume him; the beginning of his talking is folly and the end of it is wicked madness. Yet the fool multiplies words. No man knows what will happen, and who can tell him what will come after him?⁴⁰⁹ The toil of a fool so wearies him that he does not even know how to go to a city.”⁴¹⁰It is sad to say but both the foolish and wise alike can multiply their words. Yet, consider the following benefits to silence or at least to talking less: (1) you can listen carefully to what others say; (2) you have time to frame your thoughts; (3) your companions will value your words because you have listened to them; and (4) you run a much lower risk of saying something foolish.⁴¹¹ A wise person once remarked that it’s better to be thought a fool than to open your mouth and remove all doubt.

Third, apply wisdom in leading others (10:16-19). In 10:16-17Solomon writes, “Woe to you, O land, whose king is a lad and whose princes feast in the morning. Blessed are you, O land, whose king is of nobility⁴¹² and whose princes eat at the appropriate time⁴¹³—for strength and not for drunkenness.” In these verses, Solomon informs us that some leaders try to solve problems with pleasure—food and drink. Food is for activity, not for inactivity. We eat to live; we do not live to eat!! One who controls the base appetite to eat probably can control other areas where self takes control. Self discipline is crucial in a leader! We are affected by the tone set by those at the top of any organization. This is true of both good and bad leaders. Laziness, incompetence, or moral failure in any organization will cause it to collapse. This is true from the White House all the way to your house. So Solomon gives us some guidance. An image of bad rulers is compared to good ones. The first priority for bad rulers is to fulfill their own appetites and desires. Good rulers, on the other hand, are disciplined. They enjoy good things in moderation, so they can concentrate on governing well.

In 10:18, Solomon shares another memorable proverb: “Through indolence the rafters sag, and through slackness the house leaks.” Picture a guy sitting at home with a bottle of beer in his hand, watching television. He’s supposed to be doing work, taking care of things, providing for those for whom he is responsible. He’s supposed to be a steward of the tasks entrusted to him. But the house is falling down. The roof is leaking. The bills are stacking up. The beer belly is growing larger.⁴¹⁴ Solomon says that this is not an appropriate response. While effort alone will not guarantee success, lack of effort will almost certainly guarantee failure.

What is it that you know you need to do this week that is not done in your life? It will take you less than three seconds to answer that question. I already know what it is in my life. Now that you know what it is, name it. Plan it. Schedule it. Do it. Whatever your hand finds to do, do it with all your might; because in the grave where you are going there is no planning, no foresight, and no work. You want to rest? You will have plenty of time to rest in the grave. Until then, stay busy doing what needs to be done.⁴¹⁵

In 10:19 he writes, “Men prepare a meal for enjoyment, and wine makes life merry, and money is the answer to everything.” There may be a hint of sarcasm in Solomon’s voice. Throughout this book, he has taught that there is no answer for anything. On the other hand, lots of money would help anyone searching for pleasure in an attempt to escape life’s harsh realities. Yet, only wisdom matters.

Lastly, apply wisdom in withholding criticism (10:20). Solomon states that the wise person should not even criticize someone in the privacy of their bedroom. Listen to these words: “Furthermore, in your bedchamber do not curse a king, and in your sleeping rooms do not curse a rich man, for a bird of the heavens will carry the sound and the winged creature will make the matter known.” Many will ask the question, “What shall I do when those in authority over me are fools?” Solomon says, “Be careful what you say about those in authority over you. Loose lips sink ships. They also sink careers and friendships.” Of course, it is hard to keep reckless words a secret, but we must realize that words can travel like the speed of light.⁴¹⁶ Those who hear juicy gossip and slander often use them for self interest (i.e., tell the king in order to gain favor). This is the origin of the little expression: “A little bird told me.” Birds don’t talk, of course, but Solomon is reminding us with this illustration that a wise person doesn’t say something in private that he wouldn’t want someone to hear in public.⁴¹⁷ We should watch what we say because we never know who is listening. Remember, “The walls have ears!” We should always utilize discretion, caution, and control. Sam Rayburn (1882-1961), democratic politician from Texas, said, “Among my most prized possessions are words that I have never spoken.”⁴¹⁸ Today, will you recommit yourself to holding your tongue? Will you strive to believe the best about people? Will you refuse to participate in gossip? If someone wants to talk to you about another person, will you shut him or her down? The truth is: gossip and slander can destroy churches. May you and I see gossip and slander in the same repulsive light as we do child molestation. We would never want to be party to this because it is sinful and we know the damage that it does. The same is true with gossip. It is utter foolishness.⁴¹⁹

A man walked into a convenience store, put a $20 bill on the counter, and asked for change. When the clerk opened the drawer, the man pulled a gun and asked for all the cash in the register. The man took the cash from the clerk and fled, leaving his $20 bill on the counter. So how much did he get from the drawer? Fifteen bucks. Go figure.⁴²⁰ We read this story and we think, “What a fool!” Yet, we often exchange God’s wisdom for man’s foolishness and don’t think anything of it.

How should you respond to God’s Word today? I would suggest memorizing James 1:5: “But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.” If you and I humbly come to the Lord and ask to exchange our foolishness for His wisdom, He will grant this prayer every time. He will also change your life in the process. Wisdom helps make a life.

A Little Folly Is Dangerous Ecclesiastes 10

Before he concluded his message, Solomon thought it wise to remind his congregation once again of the importance of wisdom and the danger of folly. (The word “folly” is used nine times in this chapter.) In verse 1, he laid down the basic principle that folly creates problems for those who commit it. He had already compared a good name to fragrant perfume (7:1), so he used the image again. What dead flies are to perfume, folly is to the reputation of the wise person. The conclusion is logical: Wise people will stay away from folly!

Why is one person foolish and another wise? It all depends on the inclinations of the heart (v. 2). Solomon was not referring to the physical organ in the body, because everybody’s heart is in the same place, except for those who might have some birth defect. Furthermore, the physical organ has nothing to do with wisdom or folly. Solomon was referring to the center of one’s life, the “master control” within us that governs “the issues of life” (Prov. 4:23).

In the ancient world, the right hand was the place of power and honor, while the left hand represented weakness and rejection (Matt. 25:33, 41). Many people considered the left side to be “unlucky.” (The English word “sinister” comes from a Latin word that means “on the left hand.”) Since the fool doesn’t have wisdom in his heart, he gravitates toward that which is wrong (the left) and gets into trouble (see 2:14). People try to correct him, but he refuses to listen, and this tells everybody that he is a fool (v. 3).

Having laid down the principle, Solomon then applied it to four different “fools.”

1. The foolish ruler (ECCL. 10:4-7)

If there is one person who needs wisdom, it is the ruler of a nation. When God asked Solomon what gift he especially wanted, the king asked for wisdom (1 Kings 3:3-28). Lyndon B. Johnson said, “A president’s hardest task is not to do what’s right, but to know what’s right.” That requires wisdom.

If a ruler is proud, he may say and do foolish things that cause him to lose the respect of his associates (v. 4). The picture here is of a proud ruler who easily becomes angry and takes out his anger on the attendants around him. Of course, if a man has no control over himself, how can he hope to have control over his people? “He who is slow to anger is better than the mighty and he who rules his spirit than he who takes a city” (Prov. 16:32, nkjv). “Whoever has no rule over his own spirit is like a city broken down, without walls” (Prov. 25:28, nkjv).

However, it isn’t necessary for his servants to act like fools! In fact, that’s the worse thing they can do (8:3). Far better that they control themselves, stay right where they are and seek to bring peace. “Through patience a ruler can be persuaded, and a gentle tongue can break a bone” (Prov. 25:15, niv). “A king’s wrath is a messenger of death, but a wise man will appease it” (Prov. 16:14, niv).

To be sure, there is a righteous anger that sometimes needs to be displayed (Eph. 4:26), but not everything we call “righteous indignation” is really “righteous.” It is so easy to give vent to jealousy and malice by disguising them as holy zeal for God. Not every religious crusader is motivated by love for God or obedience to the Word. His or her zeal could be a mask that is covering hidden anger or jealousy.

But if a ruler is too pliable, he is also a fool (vv. 5-7). If he lacks character and courage, he will put fools in the high offices and qualified people in the low offices. The servants will ride on horses while the noblemen will walk (see Prov. 19:10 and 30:21-22). If a ruler has incompetent people advising him, he is almost certain to govern the nation unwisely.

Solomon’s son Rehoboam was proud and unyielding, and this led to the division of the kingdom (1 Kings 12:1-24). Instead of following the advice of the wise counselors, he listened to his youthful friends. He made the elders walk and he put the young men on the horses. On the other hand, more than one king in Jewish history has been so pliable that he turned out to be nothing but a figurehead. The best rulers (and leaders) are men and women who are tough-minded but tenderhearted, who put the best people on the horses and don’t apologize for it.

2. Foolish workers (ECCL. 10:8-11)

Students are not agreed on what Solomon’s point is in this graphic section. Was he saying that every job has its occupational hazards? If so, what lesson was he teaching, and why did he take so much space to illustrate the obvious? His theme is folly, and he certainly was not teaching that hard work is foolish because you might get injured! Throughout the book, Solomon emphasized the importance of honest labor and the joys it can bring. Why would he contradict that message?

I believe Solomon was describing people who attempted to do their work and suffered because they were foolish. One man dug a pit, perhaps a well or a place for storing grain, but fell into the pit himself. Why? Because he lacked wisdom and failed to take proper precautions. Frequently Scripture uses this as a picture of just retribution, but that doesn’t seem to be the lesson here. (See Ps. 7:15; 9:15-16; 10:2; 35:8; 57:6; Prov. 26:27; 28:10.)

Another man broke through a hedge [wall, fence], perhaps while remodeling his house, and a serpent bit him. Serpents often found their way into hidden crevices and corners, and the man should have been more careful. He was overconfident and did not look ahead.

Verse 9 takes us to the quarries and the forests, where careless workers are injured cutting stones and splitting logs. Verse 10 pictures a foolish worker par excellence: a man who tried to split wood with a dull ax. The wise worker will pause in his labors and sharpen it. As the popular slogan says, “Don’t work harder—work smarter!”

Snake charmers were common as entertainers in that day (v. 11, and see Ps. 58:4-5 and Jer. 8:17). Snakes have no external ears; they pick up sound waves primarily through the bone structure of the head. More than the music played by the charmer, it is the man’s disciplined actions (swaying and “staring”) that hold the snake’s attention and keep the serpent under control. It is indeed an art.

Solomon described a performer who was bitten by the snake before the man had opportunity to “charm” it. Beside risking his life, the charmer could not collect any money from the spectators (see v. 11, niv). They would only laugh at him. He was a fool because he rushed and acted as though the snake were charmed. He wanted to collect his money in a hurry and move to another location. The more “shows” he put on, the bigger his income. Instead, he made no money at all.

Some charmers had a mongoose available that “caught” the snake just at the right time and “saved” the man from being bitten. If for some reason the mongoose missed his cue, the serpent might attack the charmer, and that would be the end of the show. Either way, the man was foolish.

The common denominator among these “foolish workers” seems to be presumption. They were overconfident and ended up either hurting themselves or making their job harder.

3. Foolish talkers (ECCL. 10:12-15)

In the Book of Proverbs, Solomon had much to say about the speech of fools. In this paragraph, he pointed out four characteristics of their words.

First, they are destructive words (v. 12). The wise person will speak gracious words that are suited to the listeners and the occasion (Prov. 10:32; 25:11). Whether in personal conversation or public ministry, our Lord always knew the right thing to say at the right time (Isa. 50:4). We should try to emulate Him. But the fool blurts out whatever is on his mind and doesn’t stop to consider who might be hurt by it. In the end, it is the fool himself who is hurt the most: “a fool is consumed by his own lips” (ECCL. 10:12, niv).

In Scripture, destructive words are compared to weapons of war (Prov. 25:18), a fire (James 3:5-6), and a poisonous beast (James 3:7-8). We may try to hurt others with our lies, slander, and angry words, but we are really hurting ourselves the most. “He who guards his mouth preserves his life, but he who opens wide his lips shall have destruction” (Prov. 13:3, nkjv). “Whoever guards his mouth and tongue keeps his soul from troubles” (Prov. 21:23, nkjv).

They are also unreasonable words (v. 13). What he says doesn’t make sense. And the longer he talks, the crazier it becomes. “The beginning of his talking is folly, and the end of it is wicked madness” (nasb). He would be better off to keep quiet, because all that he says only lets everybody know that he is a fool (5:3). Paul called these people “unruly and vain talkers” (Titus 1:10), which J.B. Phillips translates “who will not recognize authority, who talk nonsense” (ph).

Occasionally in my travels, I meet people who will talk about anything anybody brings up, as though they were the greatest living experts on that subject. When the Bible or religion comes into the conversation, I quietly wait for them to hang themselves; and they rarely disappoint me. The Jewish writer Shalom Aleichem said, “You can tell when a fool speaks: he grinds much and produces little.”

Third, they are uncontrolled words (v. 14a). The fool is “full of words” without realizing that he is saying nothing. “In the multitude of words, sin is not lacking, but he who restrains his lips is wise” (Prov. 10:19, nkjv). The person who can control his or her tongue is able to discipline the entire body (James 3:1-2). Jesus said, “But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ For whatever is more than this is from the evil one” (Matt. 5:37, nkjv).

Finally, they are boastful words (14b-15). Foolish people talk about the future as though they either know all about it or are in control of what will happen. “Do not boast about tomorrow, for you do not know what a day may bring forth” (Prov. 27:1, nkjv). Several times before, Solomon has emphasized man’s ignorance of the future (3:22; 6:12; 8:7; 9:12), a truth that wise people receive but fools reject. (See James 4:13-17.)

There is a bit of humor here. The fool boasts about his future plans and wearies people with his talk, but he can’t even find the way to the city. In Bible times, the roads to the cities were well-marked so that any traveler could find his way, but the fool is so busy talking about the future that he loses his way in the present. “He can’t find his way to the city” was probably an ancient proverb about stupidity, not unlike our “He’s so dumb, he couldn’t learn the route to run an elevator.”

4. Foolish officers (ECCL. 10:16-20)

Solomon has already described foolish rulers. Now he exposes the folly of the officers who work under those rulers, the bureaucrats who were a part of the machinery of the kingdom. He gave four characteristics of these foolish men.

Indulgence (vv. 16-17).

If the king is immature, the people he gathers around him will reflect that immaturity and take advantage of it. But if he is a true nobleman, he will surround himself with noble officers who will put the good of the country first. Real leaders use their authority to build the nation, while mere officeholders use the nation to build their authority. They use public funds for their own selfish purposes, throwing parties and having a good time.

It is a judgment of God when a people are given immature leaders (Isa. 3:1-5). This can happen to a nation or to a local church. The term “elder” (Titus 1:5ff) implies maturity and experience in the Christian life, and it is wrong for a believer to be thrust into leadership too soon (1 Tim. 3:6). Age is no guarantee of maturity (1 Cor. 3:1-4; Heb. 5:11-14), and youth sometimes outstrips its elders in spiritual zeal. Oswald Chambers said, “Spiritual maturity is not reached by the passing of the years, but by obedience to the will of God.” The important thing is maturity, not just age.

The New International Version translates verse 16, “Woe to you, O land whose king was a servant.” The suggestion is that this servant became king with the help of his friends (cf. 4:13-14). Now he was obligated to give them all jobs so he could remain on the throne. In spite of their selfish and expensive indulgence, these hirelings could not be dismissed, because the king’s security depended on them. To the victor belong the spoils!

Incompetence (v. 18).

These foolish officers are so busy with enjoyment that they have no time for employment, and both the buildings and the organization start to fall apart. “He also who is slothful in his work is brother to him that is a great waster” (Prov. 18:9). There is a difference between those who use an office and those who merely hold an office (1 Tim. 3:10). Immature people enjoy the privileges and ignore the responsibilities, while mature people see the responsibilities as privileges and use them to help others.

Woodrow Wilson wrote, “A friend of mine says that every man who takes office in Washington either grows or swells; when I give a man an office, I watch him carefully to see whether he is swelling or growing.”

Indifference (v. 19).

This verse declares the personal philosophy of the foolish officers: Eat all you can, enjoy all you can, and get all you can. They are totally indifferent to the responsibilities of their office or the needs of the people. In recent years, various developing nations have seen how easy it is for unscrupulous leaders to steal government funds in order to build their own kingdoms. Unfortunately, it has also happened recently to some religious organizations.

“For the love of money is a root of all kinds of evil” (1 Tim. 6:10, nkjv). The prophet Amos cried out against the wicked rulers of his day who trampled on the heads of the poor and treated them like the dust of the earth (Amos 2:7, and see 4:1; 5:11-12). The courts might not catch up with all the unscrupulous politicians, but God will eventually judge them, and His judgment will be just.

Indiscretion (v. 20).

The familiar saying “A little bird told me” probably originated from this verse. You can imagine a group of these officers having a party in one of their private rooms and, instead of toasting the king, they are cursing [“making light of”] him. Of course, they wouldn’t do this if any of the king’s friends were present, but they were sure that the company would faithfully keep the secret. Alas, somebody told the king what was said, and this gave him reason to punish them or dismiss them from their offices.

Even if we can’t respect the person in the office, we must respect the office (Rom. 13:1-7; 1 Peter 2:13-17). “You shall not revile God, nor curse a ruler of your people” (Ex. 22:28).

These hirelings were certainly indiscreet when they cursed the king, for they should have known that one of their number would use this event either to intimidate his friends or to ingratiate himself with the ruler. A statesman asks, “What is best for my country?” A politician asks, “What is best for my party?” But a mere officeholder, a hireling, asks, “What is safest and most profitable for me?”

This completes Solomon’s review of his fourth argument that life is not worth living, “the certainty of death” (2:12-23). He has concluded that life is indeed worth living, even though death is unavoidable (9:1-10) and life is unpredictable (9:11-18). What we must do is avoid folly (ch. 10) and live by the wisdom of God.

This also concludes the second part of his discourse. He has reviewed the four arguments presented in chapters 1 and 2, and has decided that life was really worth living after all. The best thing we can do is to trust God, do our work, accept what God sends us, and enjoy each day of our lives to the glory of God (3:12-15, 22; 5:18-20; 8:15; 9:7-10). All that remains for the Preacher is to conclude his discourse with a practical application, and this he does in chapters 11 and 12. He will bring together all the various strands of truth that he has woven into his sermon, and he will show us what God expects us to do if we are to be satisfied.

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³⁸⁵ The word translated “impressed” is the Hebrew adjective gadol, meaning “great.” Gadol is only translated “impressed” in Eccl 9:13. Solomon uses this word twice in the very next verse (9:14) where it is rendered “great” or “large” in most English versions.

³⁸⁶ Cf. Eccl 4:13-15. In both 4:13-15 and 9:13-15 Solomon seems to draw from real life situations. This is supported by the verbs in Eccl 9:13-15 which function either as past definite actions (describing a past situation) or as hypothetical past actions (describing an imaginary hypothetical situation for the sake of illustration). The LXX uses subjunctives throughout 9:14-15 to depict the scenario as a hypothetical situation. See NET Study Notes.

³⁸⁷ In 2 Sam 20:15-22, a wise woman delivered the city by having the men of the city cut off Sheba’s head and throw it over the wall. But even in the historical account, we are not given her name. And when we add this to what Solomon says we can assume that she was soon forgotten.

³⁸⁸ Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs (NAC; Nashville: Broadman, 1993).

³⁸⁹ Preaching Today Citation: Submitted by John Beukema, Chambersburg, PA.

³⁹⁰ Church Leaders Intelligence Report Enclosed: 04.30.08.

³⁹¹ See Eccl 10: 2, 3, 12, 13, 14, and 15. David Jeremiah, Searching for Heaven on Earth (Nashville: Thomas Nelson, 2004), 249.

³⁹² The terms “weightier” and “honor” are parallel. “Weightier” (yaqar) is from the same root as “precious,” “prized.” It is a play on the Hebrew concept of that which is heavier (i.e., metals) is more valuable. The word “honor” (kabod) is also a word play on “heavy” (e.g., Eccl 6:2; Ps 62:7; 84:11; Prov 3:16, 35; 22:4; 25:2). This term is often translated “glory” (e.g., Ps 3:3; 4:2; 19:1; 24:7, 8, 9, 10 [2x]). See Bob Utley, “Ecclesiastes”: unpublished sermon notes.

³⁹³ Jeremiah, Searching for Heaven on Earth, 250.

³⁹⁴ Michael P. Andrus, “Sharp Goads and Hard Nails”(Ecclesiastes 7-11): unpublished sermon notes.

³⁹⁵ Jeremiah, Searching for Heaven on Earth, 252.

³⁹⁶ E.g., Gen 48:18; Ps 16:8; Isa 41:10.

³⁹⁷ Tommy Nelson, The Problem of Life with God (Nashville: Broadman & Holman, 2002), 159-160.

³⁹⁸ It is interesting that the phrase “his sense is lacking” is literally, “the fool has not heart” (i.e., he cannot think clearly, he lacks judgment, cf. Prov 6:32; 7:7; 9:4,16; 10:13, 21; 11:12; 24:30). This is just a clever way of saying that folly affects every area of one’s life. Utley, “Ecclesiastes.”

³⁹⁹ E.g., Ps 119:105.

⁴⁰⁰ E.g., Deut 9:12, 16; 31:29.

⁴⁰¹ The Hebrew says “rising, his spirit rises.” The double use of the word “rise” (alah) is given to intensify the meaning of the word (“it soars”).

⁴⁰² This is advice for those who serve the king (or other leaders). It links up with Eccl 8:1-4 and 10:16-7, 20.

⁴⁰³ In Proverbs we read, “By forbearance a ruler may be persuaded, and a soft tongue breaks the bone” and “A gentle answer turns away wrath, but a harsh word stirs up anger” (25:15; 15:1).

⁴⁰⁴ Ray Pritchard, Something New Under the Sun: Ancient Wisdom for Contemporary Living (Chicago: Moody, 1998), 251-252.

⁴⁰⁵ Cf. Eccl 9:13-18; Prov 29:2.

⁴⁰⁶ The comment about the serpent biting the one who leans against wall (Amos 5:19) would be humorous in that culture. Since the walls were made of stones and everyone knew that snakes enjoy the cool shade and crevices that go with a stone wall, only a fool would causally lean against one without first checking it for snakes.

⁴⁰⁷ Nelson, The Problem of Life with God, 163.

⁴⁰⁸ Nelson, The Problem of Life with God, 164-165.

⁴⁰⁹ This is a recurrent theme (cf. Eccl 3:22; 6:12; 7:14; 8:7; 10:14). The future is hidden, even from wisdom. Wisdom is far better than foolishness (cf. 10:15), but it is limited by this fallen period of human history.

⁴¹⁰ Hundreds of years later, James likens the tongue to a horse’s bit and a ship’s rudder (Jas 3:3-4). The point is: The discretion (or lack thereof) we use in our speech dictates the direction of our lives. This is repeated throughout God’s Word. If only we could grasp its significance.

⁴¹¹ Pritchard, Something New Under the Sun, 261. See also Prov 10:19.

⁴¹² According to Solomon, a noble ruler should be a descendant of rulers who are disciplined in the course of their life (10:16-17). Though this seems to be elitist to us, Solomon’s point is that rulers should have a healthy upbringing, have adequate resources, and be well-trained and prepared and equipped for the responsibilities of leadership.

⁴¹³ This concept of a divinely appropriate time was first introduced in Eccl 3:1-11, 17; 7:17; 8:5, 6, 9; 9:8, 11, 12 (2x); 10:17 (esp. 3:11).

⁴¹⁴ Jeremiah, Searching for Heaven on Earth, 265.

⁴¹⁵ Pritchard, Something New Under the Sun, 266.

⁴¹⁶ See Jesus’ words in Luke 12:3: “Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops.”

⁴¹⁷ Jeremiah, Searching for Heaven on Earth, 276.

⁴¹⁸ “Sam Rayburn”: http://en.wikipedia.org/wiki/Sam_Rayburn.

⁴¹⁹ For an excellent discussion on gossip see Daniel Hill, “Ecclesiastes”: http://www.gracenotes.info/.

⁴²⁰ Preaching Today Citation: “Strange World,” Campus Life, Vol. 56, no. 2.

“DEATH!” There I said it—the infamous “d” word. Death is one of those subjects we don’t like to discuss. That’s why it’s a subject of so many euphemisms. Instead of using the word dead, we say, “passed away,” “returned home,” “gone to a better place,” “sleeping in Jesus,” or “went to be with the Lord.” At least we use those terms around the church and the funeral home. In less guarded moments, we speak of “taking a dirt nap,” “kicking the bucket,” “buying the farm,” “cashing in the chips,” “biting the dust,” or the ever-popular “croaked.” Whether we lean to the reverent right or the flippant left, we shy away from speaking directly of the ultimate enemy.³⁴³

It seems that we are hesitant to come to grips with our impending death. We would rather avoid any discussion about it. After all, death is a depressing subject. And who wants to be depressed? Yet, I would argue that we are not prepared to live until we are prepared to die. Solomon tackles the subject of death head-on. Instead of denying death, he discusses its reality and our response. In Eccl 9:1-12, Solomon provides two reminders that will enable us to make the most of our few days on earth.³⁴⁴

1. Death is certain (9:1-6). In this first section, Solomon explains that death is the “Great Equalizer.” Death plays no favorites and overlooks no one. Regardless of your strength and wealth, you are going to die. In 9:1 Solomon writes, “For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds³⁴⁵ are in the hand³⁴⁶ of God. Man does not know³⁴⁷ whether it will be love or hatred; anything awaits him.” After much reflection, Solomon acknowledges that God is sovereign over everything and everyone. Here he states that nothing befalls the children of God that doesn’t first pass through the hands of God. Yet, with this, Solomon reminds us that we may experience “love or hatred.” The terms “love” and “hate” refer respectively to divine favor or disfavor. Solomon’s point is this: There are no guarantees as to what life will bring, but the certainty of life is that God is involved in the lives of those who trust Him. No one by even righteous deeds can gain control over God and coerce blessing from Him. One must acknowledge that all is in God’s hands.³⁴⁸ I’m reminded of this by the words of Bob Hope, after receiving a major award. He responded, “I don’t deserve this, but then I have arthritis and I don’t deserve that either.” Although I appreciate the humor of this remark, it is bad theology. Like Job, we are to receive both good and bad because both can come from the hand of God.

In 9:2-3, you’re going to find out why Solomon is not coming over for dinner. He writes, “It is [i.e., death] the same for all. There is one fate³⁴⁹ for the righteous and for the wicked;³⁵⁰ for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. This is an evil in all that is done under the sun, that there is one fate³⁵¹ for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead.” Solomon could summarize verses 2-3 with these words: “Under the sun, you’re done.” If he were living today, he would say, “We’re all going to ‘take a dirt nap.’” Ultimately, every man who has ever lived or will ever live will die. Solomon was right; the same destiny overtakes us all. You and I can work out, take our vitamins, drink bottled water, stay away from McDonalds, and swear off Krispy Kreme, but even with the best of care for this flesh, it is one day going to give out and we will die.

In 9:3, death is labeled “the evil,” not simply a natural phenomenon.³⁵² Death is an intrusion, it’s an enemy. This means we shouldn’t go to funerals and sing The Lion King song, “The Circle of Life.” The most ridiculous and pathetic advice you could give someone is: “Death is just part of life.” No it isn’t, it is death! It’s the wages of our rebellion and sin against God. It’s cosmic treason and it is punished by death.³⁵³ We were created by a living God, to be a living people, who live forever with this living God. The only way to get rid of death is to get rid of sin. That is why Jesus died for our sin, so we could live.³⁵⁴ Today, will you believe in Jesus Christ as you Savior from sin? He offers you eternal and abundant life.³⁵⁵

Despite the inequities of life, Solomon argues that life is better than death. In 9:4-6 he explains: “For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun.”³⁵⁶Solomon is focused on “life under the sun,” he is not talking about “life in the Son.” The person who lives “in the Son” can leave a godly legacy and attain eternal rewards. But that is not under discussion here. Instead, Solomon is speaking of life-and-death matters. We won’t get all we should out of these verses until we recognize that in Solomon’s day, dogs were diseased mongrels that ran in packs through city streets, not pampered pets.³⁵⁷ People feared and loathed them. Nevertheless, Solomon says that a live dog is better than the king of the jungle who’s dead. Why? Because the living know they will die! The living may yet reckon with the reality of death and in so doing embrace the joy life has to offer, but no such possibility exists for those who have already died. Their time has passed. There is no second chance, there is no purgatory, there is no reincarnation, and there is no eternal recurrence of life. You and I are going to die. We’re going to be painted up like a circus clown. We’re going to be filled full of preservatives. We’re going to be shut in a box, thrown into a six-foot hole, and become food for worms. This is painful, but it is true.³⁵⁸

This is one of the best passages in the Bible to offer to one who is contemplating suicide. Life may be a terrible drudgery for you right now. Relationships may have soured, finances may be non-existent, and spiritually you may feel far from God, but if you are breathing, there is hope that things may get better. Many people have built success out of the ashes of failure.³⁵⁹ Relationships can be healed; sickness can be cured; work can improve. It never makes sense to take your life. If you are feeling suicidal today, please tell someone.

Solomon has pulled no punches in his death-dealing exposé. The fact that our days are numbered ought to motivate us to live earnestly for God. In light of the brevity of life, we must live with seriousness, recognizing the importance of a life well invested. Twice a week for the rest of our lives, we ought to begin the day by looking in the mirror and saying, “I am going to die someday—maybe today.” What a difference that would make in our lives. The fact that we will die should affect the way we live.

[Solomon is clear that death is certain. Now he reminds us that…]

2. Life is uncertain (9:7-12). In this section, Solomon urges us to make the most of our lives because time and chance can overtake us. In 9:7-10, Solomon unveils five imperatives that advocate living life to the fullest (“go,” “eat,” “drink,” “enjoy,” and “do”). These five imperatives are located in the central part of this chapter and are recorded there to present the central thrust of the chapter: life is short; death is certain; so live in the most meaningful way that you can.³⁶⁰

• Party while you can (9:7-8). In 9:7 Solomon writes, “Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.” Solomon says, “Party on down with family and friends, for life is short and then you die.” Throughout the Scriptures, wine and bread are frequently representative of that which God gives us to comfort and cheer us.³⁶¹ Even today they are symbols of the joy of the Lord and His goodness and blessing. Thus, we are to enjoy God’s good gifts and celebrate life with others. So slow down and enjoy a meal with your family and friends. The reason Solomon gives is that “God has already approved your works.” This means such enjoyment is God’s will for us. This encouraging word does not contradict the fact that we are the stewards of all God entrusts to us. However, it should help us realize that it is not sinful to take pleasure in what God has given us—even luxuries. We need to balance gratefulness and generosity, retaining some things and giving away others. This balance is not easy, but it is important.
• Solomon continues in 9:8 by saying, “Let your clothes be white all the time, and let not oil be lacking on your head.” In the Old Testament, births, weddings, and harvest festivals were special occasions and required one to dress up and be fresh. In Solomon’s day, black clothes and ashes on the head were a sign of mourning. Conversely, white clothes and oil³⁶² on the head were a sign of rejoicing. “Oil on your head” is the ancient equivalent of deodorant and perfume and cologne, so do yourself and others a favor and use it. Solomon tells us to dress every day as if we’re on the way to a celebration of life.³⁶³ Some would say, “What do I have to rejoice about? I could die any time.” Exactly! That’s a great reason to let every waking moment be a celebration of God’s gift of life. Get dressed. Eat out with a friend. Why? Because you can and because God enjoys your enjoyment.³⁶⁴ Therefore, “have a blast while you last.”³⁶⁵
• Enjoy your spouse while you can (9:9). Solomon writes, “Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun.” Solomon had many honeys and many honeymoons—to the demise of his kingdom. He treated himself to hundreds of wives and concubines. Now, at the end of his life, he wishes he had lavished all his love on the wife of his youth. A man who had a thousand women now speaks in the singular rather than the plural. One partner, one heart.³⁶⁶ Husbands, love your wife with every fiber of your being, for this may be your last day on earth. Listen to her, talk with her, spend time with her, make love to her no matter how many times she resists, tell her she is beautiful. Wives, we know this works both ways. Are you easy to enjoy? I will tell you that if you want your husband to enjoy you, be easy to enjoy. If you want your husband to desire your company, make your company pleasant to be around. You might say, “This is hard, she needs to show me first” or “He needs to demonstrate leadership.” But guess what…you’re going to die! What are you waiting for? Don’t waste your time; enjoy your life. Enjoy it now! Have a blast while you last.
• Glynn Wolfe died alone in Los Angeles at the age of 88. No one came to claim his body; the city paid to have him buried in an unmarked grave. This is sad, but not unusual. It happens all too often in large cities where people tend to live disenfranchised lives. Glynn’s situation was unique, however, because he was no ordinary man. He held a world record. The Guinness Book listed him as the Most Married Man, with 29 marriages to his credit. This means 29 times he was asked, “Do you take this woman to be your lawfully wedded wife…forsaking all others, do you pledge yourself only to her, so long as you both shall live?” Twenty-nine times Glynn Wolf said, “I do,” but it never quite worked out that way. He left behind several children, grand-children, great grand-children, a number of living ex-wives, and innumerable ex-in-laws—and still, he died alone. He spent his entire adult life looking for something he apparently never found—and he died alone.³⁶⁷
• How different this man’s life and death would have been if he invested all his love and energy into one woman. There is an ancient quote from The Talmud—a commentary on Jewish law—that states, “A man should eat and drink beneath his means, clothe himself within his means, and honor his wife above his means.”³⁶⁸ This summarizes well the last three verses.
• Do your work while you can (9:10). Solomon writes, “Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going.”³⁶⁹ The word “hand” suggests ability, “find” suggests opportunity, and “might” suggests intensity. Solomon wants us to know that we have only one life to make our contribution, “for there is no activity or planning or knowledge or wisdom in Sheol where you are going.” The Hebrew word Sheol refers to the abode of the dead.³⁷⁰ Solomon is saying: When death overtakes us, our time to plan, be active, and execute wisdom will have come to a screeching halt. Sheol kills earthly work! That is why we must work while we can.³⁷¹

Work is a privilege that we will not have after we die. Probably, toil connected with the curse on nature is in view here. We will be active in service in heaven, for example, but this will not be work as we know it now (Rev 22:3). If you think work is not a blessing, spend some time talking with someone who has been out of work for a long time.³⁷² Throw yourself into something besides bed! You only get one shot at it. Do something worthwhile. Make a contribution.

I’ve read that a man or woman of fifty, having worked consistently since school, will have put in 56,000 hours of work. Imagine if you will, 56,000 hours of boredom and resentment. Who would come through such an ordeal with a sound mind? Yet a poor attitude towards one’s job creates that environment. Now imagine someone rising in the morning to say, “Thank You, Lord! Another day to use the gifts and the strength and the mind You have given me. What a gift You have given me that I may work and serve.” That mind-set will add years to your life and life to your years. It will also bring you success, promotions, and glory for God.³⁷³

Charles Spurgeon, the prince of preachers, often worked eighteen hours a day. Famous explorer and missionary, David Livingstone, once asked him, “How do you manage to do two men’s work in a single day?” Spurgeon replied, “You have forgotten that there are two of us.”³⁷⁴ Surgeon was right. We have the Holy Spirit working in and through us. He can and should make work a pleasure not a pain. So have a blast while you last.

Tragically, many Christians live as if it is a sin to enjoy life.³⁷⁵ Yet, God created man and woman to live in a place called Eden, which means “delight.” The Bible teaches that one day we will live on a new earth that will be like Eden once again.³⁷⁶ So we are to prepare now by living a life of joy. The Hebrews knew joy perhaps better than any culture. In the Old Testament, there are no less than ten different words for “joy.”³⁷⁷ What is the level of joy in your life?

Every year I teach a class called “Eschatology” (i.e., the study of last things) at Ecola Bible School. One of the homework questions I ask my students is, “How would you live today if you knew it would be your last?” Some students give what they think are spiritual responses such as, “I would read my Bible all day and share Jesus with my loved ones.” However, many of the students say, “I would have a good meal with my family and friends. I would tell others how much I love them. I would go skydiving.” They figure if I haven’t read my Bible or shared Christ like I should, why bother doing so in my last day? People and enjoyment are what is meaningful to them. So have a blast while you last.

The last two verses of this section could serve as a summary for the entire book of Ecclesiastes. Solomon writes, “I again saw under the sun that the race is not to the swift and the battle is not to the warriors, and neither is bread to the wise nor wealth to the discerning nor favor to men of ability; for time and chance overtake them all.” But just in case we are confident in our strengths and gifts to help us make our mark, Solomon lists five desirable assets: the “swift,” the “strong,” the “wise,” the “discerning,” and “to men of ability.” He then informs us that these talented individuals do not always win and find great success. Wisdom, skill, and hard work can promote but not guarantee success. This is true because “time and chance overtake them all.”³⁷⁸ First, time limits us. This is an echo of the teaching throughout Ecclesiastes that the seasons of our life are in the hand of God. This is a warrant for faith but also a death-blow for self-confidence. Second, chance is the unexpected event which may throw the most accomplished off course, despite the most thoroughly prepared schemes. Time and chance overtakes humankind just like death itself.³⁷⁹ So have a blast while you last.

Solomon concludes in 9:12 with these powerful words: “Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil³⁸⁰ time when it suddenly falls on them.” Unfortunately, man does not often recognize this truth. We live as if we are the master of our own fate, the captain of our soul. How foolish we are! Rather than the master of our fate, we are more like little fish. We swim along, minding our own business, and suddenly we are snatched up by a net…and there is absolutely nothing that we can do about it! Time, chance, and death catch one unexpectedly, like a trap, and there is no escape. When the trap has closed, any opportunity to enjoy life is over. Just stop for a moment and think about it: What will we do if our heart or lungs fails us? What can we do if we contract a fatal disease? What can we do if we lose our job or our business? What will we do if a child dies or if a spouse leaves us? Sooner or later, we will all find out that our present existence and future destiny belong to the Lord alone. So have a blast while you last.

In a sense, this verse is a microcosm of the whole book of Ecclesiastes. So much of life is enigmatic and fails to conform to the rules we have learned. We’ve been taught that if you want to succeed you have to compete and be aggressive, get up earlier, go to bed later, put in more hours, do unto them before they do unto you. But, says Solomon, it doesn’t always work that way. Nothing is guaranteed. This is how life is, but we shouldn’t despair nor should we quit aiming to be swift, strong, wise, brilliant and learned. We should, however, quit thinking that life owes us anything, or, for that matter, that God owes us anything under the sun. Now if you talk about the long run, that’s a different story. Even Solomon says in 8:12: “Although a wicked man commits a hundred crimes and still lives a long time, I know that it will go better with God-fearing men, who are reverent before God.” But in the meantime, often it will seem that time and chance play a bigger part in our lives than God’s providence.

You play the board game Monopoly. You buy railroads and place hotels on Park Place and Boardwalk. You pass “Go” and collect $200. Everyone has fun. Then the game ends, and all the hotels, all the colorful tokens, and all the funny money go back into the box. Solomon, who held an empire much less plastic, would tell us that whether you build in plastic or gold it’s all the same. Build the temple, extend a dynasty, even write three God-inspired books—in the end, it all goes back in the box.³⁸¹ Likewise, life is short. You and I are going to die. Stop and ask yourself, “What really matters? How do I want to be remembered? What do I want others to say about me?” And then make a commitment to have a blast while you last.

“Oh why do people waste their breath Inventing dainty names for death?”

John Betjeman, the late Poet Laureate of England, wrote those words in his poem “Graveyards.” Every honest person can answer the question, as Betjeman did in his poem: we invent “dainty names” because we don’t want to face up to the reality of death. Sociologist Ernest Becker claimed “that of all things that move men, one of the principal ones is his terror of death” (The Denial of Death, p. 11).

During many years of pastoral ministry, I have seen this denial in action. When visiting bereaved families, I have noticed how often people deliberately avoid the word “death” and substitute phrases like “left us,” “went home,” “went to sleep,” or “passed on.” Of course, when a Christian dies, he or she does “go to sleep” and “go home,” but this assurance should not make death any less real in our thinking or our feeling. The person who treats death lightly may fear death the most. If we take life seriously—and we should—then we can’t treat death flippantly.

This is not the first time the subject of death has come into Solomon’s discourse, nor will it be the last. (See 1:4; 2:14-17; 3:18-20; 4:8; 5:15-16; 6:6; 8:8; 12:1-7.) After all, the only way to be prepared to live is to be prepared to die. Death is a fact of life, and Solomon examined many facets of life so that he might understand God’s pattern for satisfied living. Robert E. Lee’s last words were, “Let the tent be struck!” Unless Jesus Christ returns and takes us to heaven, we will one day “strike our tent” (2 Cor. 5:1-8) and leave the battlefield for a better land. We must be ready.

In this chapter, Solomon drew two conclusions: death is unavoidable (1-10) and life is unpredictable (11-18). That being the case, the best thing we can do is trust God, live by faith, and enjoy whatever blessings God gives us.

1. Death is unavoidable (ECCL. 9:1-10)

“I’m not afraid to die;” quipped Woody Allen, “I just don’t want to be there when it happens.” But he will be there when it happens, as must every human being, because there is no escaping death when your time has come. Death is not an accident, it’s an appointment (Heb. 9:27), a destiny that nobody but God can cancel or change.

Life and death are “in the hand of God” (v. 1), and only He knows our future, whether it will bring blessing (“love”) or sorrow (“hatred”). Solomon was not suggesting that we are passive actors in a cosmic drama, following an unchangeable script handed to us by an uncaring director. Throughout this book, Solomon has emphasized our freedom of discernment and decision. But only God knows what the future hold for us and what will happen tomorrow because of the decisions we make today.

“As it is with the good man, so with the sinner.” (v. 2, niv). If so, why bother to live a godly life?” someone may ask. “After all, whether we obey the Law or disobey, bring sacrifices or neglect them, make or break promises, we will die just the same.” Yes, we share a common destiny on earth—death and the grave—but we do not share a common destiny in eternity. For that reason, everybody must honestly face “the last enemy” (1 Cor. 15:26) and decide how to deal with it. Christians have trusted Jesus Christ to save them from sin and death; so, as far as they are concerned, “the last enemy” has been defeated (Rom. 6:23; John 11:25-26; 1 Thess. 4:13-18; 1 Cor. 15:51-58). Unbelievers don’t have that confidence and are unprepared to die.

How people deal with the reality of death reveals itself in the way they deal with the realities of life. Solomon pointed out three possible responses that people make to the ever-present fear of death.

Escape (v. 3).

The fact of death and the fear of death will either bring out the best in people or the worst in people; and too often it is the worst. When death comes to a family, it doesn’t create problems; it reveals them. Many ministers and funeral directors have witnessed the “X-ray” power of death and bereavement as it reveals the hearts of people. In facing the death of others, we are confronted with our own death, and many people just can’t handle it.

“The heart of the sons of men is full of evil,” and that evil is bound to come out. People will do almost anything but repent in order to escape the reality of death. They will get drunk, fight with their relatives, drive recklessly, spend large amounts of money on useless things, and plunge into one senseless pleasure after another, all to keep the Grim Reaper at arm’s length. But their costly endeavors only distract them from the battle; they don’t end the war, because “the last enemy” is still there.

Those of us who were privileged to have the late Joseph Bayly as our friend know what a positive attitude he had toward death. He and his wife had been through the valley many times and God used them to bring comfort and hope to other sorrowing pilgrims. His book The Last Thing We Talk About (David C. Cook Pub. Co.) is a beautiful testimony of how Jesus Christ can heal the brokenhearted. “Death is the great adventure,” said Joe, “beside which moon landings and space trips pale into insignificance.”

You don’t get that kind of confidence by trying to run away from the reality of death. You get it by facing “the last enemy” honestly, turning from sin and trusting Jesus Christ to save you. Have you done that?

Endurance (vv. 4-6).

When confronted by the stern fact of death, not everybody dives into an escape hatch and shouts, “Let’s eat, drink, and be merry, for tomorrow we die!” Many people just grit their teeth, square their shoulders and endure. They hold on to that ancient motto, “Where there’s life, there’s hope!” (That’s a good paraphrase of v. 4.)

That motto goes as far back as the third century B.C. It’s part of a conversation between two farmers who are featured in a poem by the Greek poet Theokritos. “Console yourself, dear Battos,” says Korydon. “Things may be better tomorrow. While there’s life there’s hope. Only the dead have none.” Shades of Ecclesiastes!

Solomon would be the last person to discourage anybody from hoping for the best. Better to be a living dog (and dogs were despised in that day) than a dead lion. All that the Preacher asked was that we have some common sense along with our hope, lest too late we find ourselves grasping a false hope.

To begin with, let’s keep in mind that one day we shall die (v. 5). The Christian believer has “a living hope,” not a “dead” hope, because the Saviour is alive and has conquered death (1 Peter 1:3-5; 2 Tim. 1:10). A hope that can be destroyed by death is a false hope and must be abandoned.

What Solomon wrote about the dead can be “reversed” and applied to the living. The dead do not know what is happening on earth, but the living know and can respond to it. The dead cannot add anything to their reward or their reputation, but the living can. The dead cannot relate to people on earth by loving, hating, or envying, but the living can. Solomon was emphasizing the importance of seizing opportunities while we live, rather than blindly hoping for something better in the future, because death will end our opportunities on this earth.

“The human body experiences a powerful gravitational pull in the direction of hope,” wrote journalist Norman Cousins, who himself survived a near-fatal illness and a massive heart attack. “That is why the patient’s hopes are the physician’s secret weapon. They are the hidden ingredients in any prescription.”

We endure because we hope, but “hope in hope” (like “faith in faith”) is too often only a kind of self-hypnosis that keeps us from facing life honestly. While a patient may be better off with an optimistic attitude, it is dangerous for him to follow a false hope that may keep him from preparing for death. That kind of hope is hopeless. When the end comes, the patient’s outlook may be cheerful, but the outcome will be tragic.

Life is not easy, but there is more to life than simply enduring. There is a third response to the fact of death, a response that can be made only by those who have trusted Jesus Christ as their Saviour.

Enjoyment (vv. 7-10).

This has been one of Solomon’s recurring themes (2:24; 3:12-15, 22; 5:18-20; 8:15), and he will bring it up again (11:9-10). His admonition “Go thy way!” means: “Don’t sit around and brood! Get up and live!” Yes, death is coming, but God gives us good gifts to enjoy so enjoy them!

Solomon didn’t urge us to join the “jet set” and start searching for exotic pleasures in far away places. Instead, he listed some of the common experiences of home life: happy leisurely meals (v. 7), joyful family celebrations (v. 8), a faithful, loving marriage (v. 9), and hard work (v. 10). What a contrast to modern society’s formula for happiness: fast food and a full schedule, the addictive pursuit of everything new, “live-in marriages,” and shortcuts guaranteed to help you avoid work but still get rich quick.

In recent years, many voices have united to call us back to the traditional values of life. Some people are getting tired of the emptiness of living on substitutes. They want something more substantial than the “right” labels on their clothes and the “right” names to drop at the “right” places. Like the younger brother in our Lord’s parable (Luke 15:11-24), they have discovered that everything that’s really important is back home at the Father’s house.

Enjoy your meals (v. 7).

The average Jewish family began the day with an early snack and then had a light meal (“brunch”) sometime between 10:00 and noon. They didn’t eat together again until after sunset. When their work was done they gathered for the main meal of the day. It consisted largely of bread and wine, perhaps milk and cheese, with a few vegetables and fruit in season, and sometimes fish. Meat was expensive and was served only on special occasions. It was a simple meal that was designed to nourish both the body and the soul, for eating together (“breaking bread”) was a communal act of friendship and commitment.

King Solomon sat down to a daily feast (1 Kings 4:22-23), but there is evidence that he didn’t always enjoy it. “Better a meal of vegetables where there is love than a fattened calf with hatred” (Prov. 15:17, niv). “Better a dry crust with peace and quiet than a house full of feasting, with strife” (Prov. 17:1, niv). The most important thing on any menu is family love, for love turns an ordinary meal into a banquet. When the children would rather eat at a friend’s house than bring their friends home to enjoy their mother’s cooking, it’s time to take inventory of what goes on around the table.

Enjoy every occasion (v. 8).

Life was difficult in the average home, but every family knew how to enjoy special occasions such as weddings and reunions. That’s when they wore their white garments (a symbol of joy) and anointed themselves with expensive perfumes instead of the usual olive oil. These occasions were few, so everybody made the most of them.

But Solomon advised the people to wear white garments always and to anoint themselves always with special perfume. Of course, his congregation didn’t take his words literally, because they knew what he was saying: make every occasion a special occasion, even if it’s ordinary or routine. We must not express our thanksgiving and joy only when we are celebrating special events. “Rejoice in the Lord always. Again I will say, rejoice!” (Phil. 4:4, nkjv).

Among other things, this may be what Jesus had in mind when He told His disciples to become like little children (Matt. 18:1-6). An unspoiled child delights in the simple activities of life, even the routine activities, while a pampered child must be entertained by a variety of expensive amusements. It’s not by searching for special things that we find joy, but by making the everyday things special.

Enjoy your marriage (v. 9).

Solomon knew nothing about “live-in couples” or “trial marriages.” He saw a wife as a gift from God (Prov. 18:22; 19:14) and marriage as a loving commitment that lasts a lifetime. No matter how difficult life may be, there is great joy in the home of the man and woman who love each other and are faithful to their marriage vows. Solomon would agree with psychiatrist M. Scott Peck who calls commitment “the foundation, the bedrock of any genuinely loving relationship” (The Road Less Traveled, p. 140).

It’s too bad Solomon didn’t live up to his own ideals. He forsook God’s pattern for marriage and then allowed his many wives to seduce him from the Lord (1 Kings 11:1-8). If he wrote Ecclesiastes later in life, as I believe he did, then verse 9 is his confession, “Now I know better!”

Enjoy your work (v. 10).

The Jewish people looked upon work, not as a curse, but as a stewardship from God. Even their rabbis learned a trade (Paul was a tent maker) and reminded them, “He who does not teach a son to work, teaches him to steal.” Paul wrote, “If any would not work, neither should he eat” (2 Thes. 3:10).

“Do it with all your might” (nasb) suggests two things: Do your very best, and do it while you still have strength. The day may come when you will have to lay down your tools and make way for a younger and stronger worker. Colossians 3:17 applies this principle to the New Testament Christian.

The things that make up employment in this life will not be present in the grave (sheol, the realm of the dead), so make the most of your opportunities now. One day our works will be judged, and we want to receive a reward for His glory (1 Cor. 3:10ff; Col. 3:23-25).

If we fear God and walk by faith we will not try to escape or merely endure life. We will enjoy life and receive it happily as a gift from the Lord.

2. Life is unpredictable (ECCL. 9:11-18)

Anticipating the response of his listeners (and his readers), Solomon turned from his discussion of death and began to discuss life. “If death is unavoidable,” somebody would argue, “then the smartest thing we can do is major on our strengths and concentrate on life. When death comes, at least we’ll have the satisfaction of knowing we worked hard and achieved some success.”

“Don’t be too sure of that!” was Solomon’s reply. “You can’t guarantee what will happen in life, because life is unpredictable.”

To begin with, our abilities are no guarantee of success (vv. 11-12). While it is generally true that the fastest runners win the races, the strongest soldiers win the battles, and the smartest and most skillful workers win the best jobs, it is also true that these same gifted people can fail miserably because of factors out of their control. The successful person knows how to make the most of “time and procedure” (8:5), but only the Lord can control “time and chance” (v. 11).

Solomon already affirmed that God has a time for everything (3:1-8), a purpose to be fulfilled in that time (8:6), and “something beautiful” to come out of it in the end (3:11). The word “chance” simply means occurrence or event. It has nothing to do with gambling. We might say, “I just happened to be in the right place at the right time, and I got the job. Ability had very little to do with it!”

Of course, Christians don’t depend on such things as “luck” or “chance,” because their confidence is in the loving providence of God. A dedicated Christian doesn’t carry a rabbit’s foot or trust in lucky days or numbers. Canadian humorist Stephen Leacock said, “I’m a great believer in luck. I find that the harder I work, the more I have of it.” Christians trust God to guide them and help them in making decisions, and they believe that His will is best. They leave “time and chance” in His capable hands.

Who knows when trouble will arrive on the scene and wreck all our great plans (v. 12)? When they least expect it, fish are caught in the net and birds are caught in the trap. So men are snared in “evil times,” sudden events that are beyond their control. That’s why we should take to heart the admonition against boasting (James 4:13-17).

Second, our opportunities are no guarantee of success (vv. 13-18). It is not clear whether the wise man actually delivered the city, or whether he could have saved it, and was asked but did not heed. I lean toward the second explanation because it fits in better with verses 16-18. (The Hebrew allows for the translation “could have”; see the verse 15 footnote in the nasb). The little city was besieged and the wise man could have delivered it, but nobody paid any attention to him. Verse 17 suggests that a ruler with a loud mouth got all of the attention and led the people into defeat. The wise man spoke quietly and was ignored. He had the opportunity for greatness but was frustrated by one loud ignorant man.

“One sinner [the loud ruler] destroys much good” (v. 18, nkjv) is a truth that is illustrated throughout the whole of Scripture, starting with Adam and his disobedience to God (Gen. 3; Rom. 5). Achan sinned and brought defeat on the army of Israel (Joshua 7). David’s sin brought trouble to Israel (2 Sam. 24), and the revolt of Absalom led the nation into a civil war (2 Sam. 15ff).

Since death is unavoidable and life is unpredictable, the only course we can safely take is to yield ourselves into the hands of God and walk by faith in His Word. We don’t live by explanations; we live by promises. We don’t depend on luck but on the providential working of our loving Father as we trust His promises and obey His will.

As we walk by faith, we need not fear our “last enemy,” because Jesus Christ has conquered death. “Fear not; I am the first and the last; I am He that liveth, and was dead; and, behold, I am alive for evermore” (Rev. 1:17-18). Because He is alive, and we live in Him, we don’t look at life and say, “Vanity of vanities, all is vanity!”

Instead, we echo the confidence expressed by the Apostle Paul: “But thanks be to God, who gives us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (1 Cor. 15:57-58, nkjv).

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³⁴⁵ This is the only place in the OT where this word, which normally is used of “service God,” is used as a noun.

³⁴⁶ “Hand” = “power,” cf. Eccl 2:24; Job 19:21; 27:11; Ps 10:12; 17:7.

³⁴⁷ The subsections that follow begin “no one knows” or the equivalent (Eccl 9:1, 12; 11:2; cf. 9:5; 10:14, 15; 11:5 [twice], 6).

³⁴⁸ Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs (NAC; Nashville: Broadman, 1993),

³⁴⁹ The word translated “fate” (miqreh) should be translated “event” instead. Solomon refers only to that which “meets men at the end of their lives, an “event,” a “happening,” or “outcome.”

³⁵⁰ The “wicked” and “righteous” both refer to covenant people (not people of the world) because this follows the theology of Deut 31:29 and Jdgs 2:19.

³⁵¹ The word translated as “fate” (miqreh) appears only rarely outside of the Book of Ecclesiastes, one time each in 1 Sam 6:9 (“chance” – NASB), in 1 Sam 20:26 (“accident” – NASB), and in Ruth 2:3 (not translated, but is subsumed by the verb “happened” – NASB). Within the Book of Ecclesiastes, the author consistently (all seven times) uses this word to reference the ultimate end (“under the sun”) of all animate beings – that ultimate end being “death” (Eccl 2:14, 15; 3:19 [3x]; 9:2, 3). Barry C. Davis, The Book of Ecclesiastes, Multnomah Biblical Seminary unpublished class notes.

³⁵² This too is a meditation on the fall; humanity has been cut off from the tree of life (Gen 3:8-24).

³⁵³ Paul writes, “For all have sinned and fall short of the glory of God…For the wages of sin is death” (Rom 3:23; 6:23a).

³⁵⁴ David Fairchild, “Living While Dying” (Eccl 9:1-12).

³⁵⁵ Jesus Himself said, “The thief comes only to steal and kill and destroy; I came that they may have life, and have itabundantly” (John 10:10).

³⁵⁶ Verses 4-6 do not contradict 4:2-3 where Solomon said the dead are better off than the living. A person who is suffering oppression may feel it is preferable to be dead (4:1), but when a person is dead his opportunities for earthly enjoyment are non-existent (9:4-6). Dr. Thomas L. Constable, “Notes on Ecclesiastes”; 2007 edition: http://www.soniclight.com/constable/notes/pdf/ecclesiastes.pdf, 24.

³⁵⁷ See 1 Sam 17:43; 24:14.

³⁵⁸ Fairchild, “Living While Dying.”

³⁵⁹ Michael P. Andrus, “Sharp Goads and Hard Nails” (Eccl 7-11): unpublished sermon notes.

³⁶⁰ Davis, The Book of Ecclesiastes.

³⁶¹ Eccl 2:24; 3:13; 5:18; 8:15; cf. Gen. 14:18; 1 Sam 16:20; 25:18; Neh 5:15; Lam 2:12.

³⁶² Putting oil on the face and arms was a sign of gladness (cf. Ps 23:5; 45:7; 104:15; Isa 61:3).

³⁶³ Paul joins the chorus: “Rejoice in the Lord always. Again I will say, rejoice!” (Phil 4:4) And “rejoice always” (1 Thess 5:16).

³⁶⁴ Jeremiah, Searching for Heaven on Earth, 233.

³⁶⁵ This clever title/slogan comes from Charles R. Swindoll, Living on the Ragged Edge: Coming to Terms with Reality, Bible Study Guide (Fullerton, CA: Insight for Living, 1986), 250.

³⁶⁶ Jeremiah, Searching for Heaven on Earth, 234.

³⁶⁷ Preaching Today citation: Steve May, Sermonnotes.com.

³⁶⁸ Preaching Today citation: The Talmud; submitted by Aaron Goerner, Utica, NY.

³⁶⁹ It is quite possible that the Apostle Paul had Eccl 9:10 in mind when he wrote Col 3:23, “Whatever you do, do your work heartily, as for the Lord rather than for men.” His point is: Life must be lived to the fullest in all that you do. Elsewhere, Paul wrote, “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Cor 10:31). A helpful maxim here is, “Doing a little thing for God makes it a big thing.” The reason being, our God is not a little god…He is a colossal God! Anything that is done for the Lord and His glory is an enormously significant work!

³⁷⁰Sheol occurs sixty-five times in the OT and is translated “grave” in approximately half of those instances. The word sheol encompasses the region of departed spirits who are conscious, either in bliss or torment. Since the writers of the OT believed in an afterlife, sheol never means just the grave.

³⁷¹ Jesus said, “We must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4).

³⁷² Constable, “Notes on Ecclesiastes,” 25.

³⁷³ Jeremiah, Searching for Heaven on Earth, 234.

³⁷⁴ Preaching Today citation: “Charles Haddon Spurgeon,” Christian History, no. 29.

³⁷⁵ Lest we think that only the ancient Hebrew readers to whom the author of Ecclesiastes was writing are those who should heed Solomon’s advice (commands), the authors of the NT concur. See Matt 5:16; 1 Cor 10:31; Eph 5:28, 33; Phil 4:4; Col 3:17, 23; 1 Thess 5:18; 1 Tim 6:17.

³⁷⁶ See Rev 21-22.

³⁷⁷ See Neh 8:10; Ps 104:31; Zeph 3:17.

³⁷⁸ Five accomplishments are listed, none of which guarantees success or prosperity: (1) the swift-footed may find himself a loser (cf. 2 Sam 2:18); (2) military strength is no guarantee of success in battle (cf. Isa 36-37); (3) wisdom similarly is no guarantee of a livelihood (cf. Eccl 9:13-16; 10:1); (4) understanding may be accompanied by poverty (cf. Eccl 9:15); and (5) favor may be delayed for innocent Joseph (Gen 37-41) and not come at all for others (Eccl 9:13-16). Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, vol. 16. The Tyndale Old Testament Commentaries, ed. by D. J. Wiseman (Downers Grove, IL: InterVarsity, 1983), 130.

³⁷⁹ The prophet Jeremiah explained why these apparent “upsets’ in the natural order of things happen: “It is not for man to direct his steps” (Jer 10:23). Ultimately God is sovereign and in complete control.

³⁸⁰ Nowhere in Scripture, here or in its seven other occurrences (Jer 2:27, 28; 11:12; 15:11; Amos 5:13; Mic 2:3; and Ps 37:19)—with the possible exception of Amos 5:13—do the authors of Scripture use the phrase to indicate a condition of sinfulness. Instead, those writers use this phrase to denote a time of disaster, trouble, or calamity. Davis, The Book of Ecclesiastes.

³⁸¹ Jeremiah, Searching for Heaven on Earth, 227.

One day, a bus driver was driving along his usual route. He didn’t encounter any problems for the first few stops; a few people got on, a few got off, and things went generally well. At one stop, however, a big hulk of a man got on. He was 6’ 8”, built like a bodybuilder, and his arms hung down to the ground. He glared at the driver and told him, “Big John doesn’t pay!” Then he sat down at the back of the bus. The driver was 5’ 3”, thin, and very meek, so he didn’t argue with Big John.

But he wasn’t happy about it. The next day, the same thing happened. Big John got on again, made a big show of refusing to pay, and sat down. It happened the next day, and again the day after that. The bus driver began to lose sleep over the way Big John was taking advantage of him.

Finally, he could stand it no longer. He signed up for bodybuilding courses, karate, judo, and a class on finding your self-esteem. By the end of the summer, the bus driver had become quite strong and felt really good about himself. The next Monday, Big John entered the bus and again declared, “Big John doesn’t pay!” Enraged, the driver stood up, glared back at Big John, and bellowed, “And why not?!” With a surprised look on his face, Big John replied, “Big John has a bus pass.”³²⁰

This poor bus driver learned a valuable lesson: Things are not always as they appear.

In Eccl 8:1-17, Solomon shares that in the midst of life we must trust that God is in control of those things we don’t understand. This requires humility and wisdom. I am reminded of an old country song by Mac Davis, “It’s Hard to Be Humble.” I would suggest, “It’s easier to be humble when you submit to authority.” In this chapter, Solomon gives two simple tips for living with humility (and wisdom).

1. Respect human authority (8:1-9).

In this section, Solomon urges us to respect human authorities. Ironically, Solomon writes these words as the King of Israel. He is a king writing about how to get along with the king. In 8:1a Solomon poses an insightful question: “Who is like the wise man and who knows the interpretation of a matter?” This rhetorical question requires the answer, “No one!” No one is like the wise person who studies the Bible and knows God’s will. Solomon continues in 8:1b by stating: “A man’s wisdom illumines him and causes his stern face to beam.” Solomon says the wise person is illumined and has so much joy that you can see it on his face. He is not telling us to be wise and fake it; he is saying that we should be joyful, no matter what the circumstances are.³²¹ What do others see when they look at you? Do you have joy? If not, perhaps it’s because you aren’t soaking in the wisdom of God’s Word. It’s not being integrated into your life and giving you joy. Wisdom brings joy because a person who has biblical wisdom is assured of what is right. There is no greater privilege than understanding where we came from, who we are, where we are going, how sin is removed, and what the will of God is. There is no greater blessing and there is no other place to find these answers than from God in His Word. Solomon begins this chapter by saying that in a world full of questions, it’s wonderful to know the absolutes of life. Some things in life we can’t understand but some things we can understand—what the moral will of God is, who He is, and who we are in Him.³²²

In 8:2-4, Solomon explains our responsibility to government. Now this may remove the smile from your face; however, God wants us to exercise wisdom and behave appropriately in the presence of our king. In 8:2 Solomon writes, “I say, ‘Keep the command of the king because of the oath before God.” Solomon begins this section with a command: “Keep the command of the king.”³²³Notice that this obedience is not for the sake of the king. It is for the sake of the One who placed the king on the throne.³²⁴ It is “because of the oath before God.” It was the practice in the ancient world that when a king came to the throne, the people of his kingdom were required to swear an oath of obedience to that king.³²⁵ Today we do not enter into these kinds of oaths. But we do make commitments to authorities. We pledge allegiance to the country of our citizenship. When we work for an employer, we are bound to obey him until such a time that we leave his employment. At our church, members promise to worship, serve, give, and submit to the leadership. We all make commitments (“oaths”) to various authorities.

Unfortunately, we have a tendency to make commitments or oaths prematurely and then find ourselves unable to fulfill them. God sees this as breaking our oath to Him, not to the king. How you obligate yourself to work, marriage, and church, is a great indication of your character. If you were hasty to get married and now find that you aren’t as motivated to keep your vows as you were in the beginning, realize that God is who you are breaking your oath to. If you make promises to your work in order to get the job, and now you find that you can’t manage to fulfill these promises, remember that God is the One you are offending. If you promise that you will serve at the church and use your gifts for God’s glory, then falter in your promises, remember it is God whom you are breaking your commitment to. Does this mean you should never make vows or promises? No. It means you should be cautious who you obligate yourself to and ensure that when you make obligations, even small ones, God is behind all of it. We ought to remember that any authority under which we find ourselves is a God-ordained authority and should be obeyed. The only exception to this rule is when such an authority commands us to do something that is in opposition to God’s Word. Only then are we to disobey, and then only in that single area.³²⁶

Of course, it is not always easy to obey a king. There are times when kings don’t do what we want or expect them to do. This leads Solomon to write in 8:3-4: “Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases.’³²⁷ Since the word of the king is authoritative, who will say to him, ‘What are you doing?’”³²⁸The idea here is of abandoning support for a leader just because he does not do what you wanted or expected him to do. Earlier in Eccl 4:13-16, Solomon discussed how a king’s popularity can quickly evaporate. Someone new comes along and the people throng to his side abandoning the present leader. Solomon says that wisdom should slow this down and will use caution in leaving a leader. This is also relevant in other areas of our lives. It is easy to become disenchanted with your spouse and assume that if you leave your current spouse you can be happier with a new spouse. It is easy to become disillusioned at church by pastors or those in leadership. Most people immediately threaten to leave, assuming that they will not have these types of frustrations at other churches. This principle also applies to our jobs. The greener grass syndrome is very deceptive. In our attempt to escape our troubles, we may find further grief and pain.

The NIV’s translation of the second clause of 8:3 (“Do not stand up for a bad cause”) captures Solomon’s intent better than does the NASB’s rendering (“Do not join in an evil matter”). The NASB’s interpretation potentially leaves the reader wondering what exactly the “evil matter” is, or perhaps even if the author is urging the reader not to participate together with the king in some jointly executed evil act. By contrast, the NIV’s interpretation of the second clause helps the reader to understand that the prohibited action is one in which an individual joins together with others in an attempt to thwart or contradict some action of the king (or perhaps even to participate in a plot to overthrow the king).³²⁹ Solomon warns against acting in opposition to a king because a king does whatever he wants. Furthermore, a king has the right to rule and you do not. It’s easier to be humble when you submit to authority.

In 8:5-7, Solomon brings up the theme of timing when he writes, “He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure. For there is a proper time and procedure for every delight,³³⁰ though a man’s trouble³³¹ is heavy upon him. If no one knows what will happen, who can tell him when it will happen?” The wise person knows the right time to act (8:5), because there is a right time for every action (8:6). Yet, no one can fully predict when that right time will be, because no one (other than God) knows the future (8:7). Not only are you to obey human authority because God said to do it, you are also to do so because it makes life a lot easier. Generally speaking, when you obey the king’s commands, you don’t get into any trouble with the king.³³² This principle has many modern-day corollaries. When you drive the speed limit, you don’t have to worry about speed traps. When you pay your taxes, you aren’t particularly worried about an IRS audit. When you do your work faithfully on the job, it doesn’t concern you that the boss is watching. So save yourself some grief and obey the laws of the land. Not only will you be pleasing the Lord, but you will avoid trouble. It’s easier to be humble when you submit to authority.

This first section closes in 8:8-9. Solomon writes, “No man has authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it. All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt.” This is a general summation of the human situation. Solomon reminds us that we have no control over some of the most important elements in our lives. We have no control over the weather that affects us daily. You’ve probably taken a trip to the coast hoping for sunshine, but instead you are greeted with rain and wind. We have no control of the weather. We have little or no control over what may be considered the most significant day of our earthly lives—the day of our death. We can eat healthy, take vitamins, exercise, and still die unexpectedly. A doctor told his patient, “I’m afraid you only have three weeks to live,” “Okay then,” the patient replied, “I’ll take the last two weeks of July and the week between Christmas and New Year’s.”³³³ That’s not how it works. We have no control over our death day. We also have little or no control over events that might hasten the day of our death (i.e., being discharged from war). Sadly, Solomon informs us that when we do have authority (8:9), we tend to use it to hurt others. In all of this uncertainty and frustration we must trust the Lord as we go through life. It’s easier to be humble when you submit to authority.

[God is clear that we are to respect human authority. In our second section, He will say…]

2. Respect divine authority (8:10-17).

In this section, Solomon urges us to fear God and submit to Him. In 8:10 he writes, “So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility.” In this verse, “the wicked” are unbelievers who go through the motions of attending “the holy place” (i.e., the Temple) on a regular basis. The phrase translated “they are soon forgotten” or “they received praise” is better rendered “they boasted” (NET).³³⁴ These hypocrites assume that they can disrespect God and His authority over their lives. But God wants the wicked to know that He has the last laugh.

In 8:11, Solomon explains that one of the primary reasons the wicked continue in their wickedness is delayed justice. He puts it like this: “Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil.” God’s mercy in not executing judgment immediately against those who sin is interpreted by those who do not openly fear God as being either a sign of weakness or impotence on God’s part, or a sign of a laissez-faire attitude on God’s part. The sinner then assumes (incorrectly, of course) that God does not really care whether people sin or not and/or that there are no negative consequences for sinning. Thus, the sinner feels secure in a self-oriented life, doing whatever he or she desires to do with no worries about what God may think or do. This is also true in government and paternal discipline. We slough off if there are no consequences.³³⁵

In spite of the fact that the wicked seem to prosper, Solomon argues that it is still better to fear God. In 8:12-14 he writes, “Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly. But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God. There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility.” Solomon acknowledges that sometimes justice is backwards. The righteous receive what the wicked deserve and vice versa. A criminal gets shot and sues the city. A Christian family is killed by a drunk driver. Missionaries are martyred. Babies are aborted. These are depressing mysteries in life that cannot be resolved “under the sun.” Yet, these mysteries may have been generated intentionally by God so that humans would have to trust Him to guide them.³³⁶

In the end, the wicked will come and go. Their end will come quickly for their lives are likened to a shadow that passes by. Solomon emphasizes the “fear” of God three times in 8:12-13. The inevitable conclusion is that this is the only way to live one’s life.

In Psalm 73, Asaph contrasts the end of the wicked with that of the righteous. He reminds us that although it appears that the wicked are defying God, ultimately, the Lord will judge them in righteousness and truth. Asaph did not come to this realization by looking at the circumstances around him, he had to enter into the sanctuary of God; then he perceived their end! (Ps 73:17) The truth is, apart from the Scripture and fellowship with other believers, we will not find any peace in this life. We need God and each other.

So what is Solomon’s solution to this wretched life? He shares his pearls of wisdom in 8:15: “So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life³³⁷ which God has given him under the sun.” Solomon says, “Life is to be enjoyed.”³³⁸ The formal refrain: “to eat and to drink and to be merry” is Solomon’s way of saying: “Life is a gift from God, make the most of it.” Carpe Diem: “Seize the Day!” Even though life doesn’t always make sense, even though we don’t always understand what God is doing, we can trust in His sovereignty and let Him worry about all that is going on around us. So go out and enjoy your favorite meal! Do you like Chinese, Mexican, Italian, or a good steak or burger? Whatever your preference, eat and enjoy yourself. Solomon also tells us to drink. He means just what he says, “Drink,” but be sure to do so in moderation. Finally, he encourages us to be merry. Since you can’t change the present, the past, or the future, you might as well trust God and be content…even downright merry. Life is short and then you die. Why make this life miserable? Enjoy it.

Chapter 8 closes in 8:16-17 with these words: “When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, ‘I know,’ he cannot discover.”³³⁹Solomon discovered that he could not discover. God’s great knowledge and immensity overwhelmed him. Solomon is not alone. The more we work and think through various quandaries, the more we ought to recognize that we are humble peons that can’t discover a thing. What we really need is to stop striving and straining and to return to simple faith in God.

An advanced student asked the legendary Bruce Lee if Lee would teach him everything he knew about martial arts. In response, Lee held up two cups, both filled with water: “This cup represents all I know, and the second cup represents all you know,” Lee said. “If you want to fill your cup with my knowledge, you must first empty your cup of your knowledge.”³⁴⁰

Harry Houdini made a name for himself by escaping from every imaginable confinement—from straightjackets to multiple pairs of handcuffs clamped to his arms. He boasted that no jail cell could hold him. Time and again, he would be locked in a cell only to reappear minutes later. It worked every time—but one. He accepted another invitation to demonstrate his skill. He entered the cell, wearing his street clothes, and the jail cell door shut. Once alone, he pulled a thin but strong piece of metal from his belt and began working the lock. But something was wrong. No matter how hard Houdini worked, he couldn’t unlock the lock. For two hours he applied skill and experience to the lock but failed time and time again. Two hours later he gave up in frustration. The problem? The cell had never been locked. Houdini worked himself to near exhaustion trying to achieve what could be accomplished by simply pushing the door open. The only place the door was locked was in his mind.

Faith is not a complex process. It is not the result of years of education, pilgrimages, or flashy supernatural experiences. The door to belief is ready to open and is locked only in the minds of those who choose to believe it is.³⁴¹ God wants you and me to stop trying to figure this life out. He just wants us to humble ourselves and submit to Him. Will you trust God in the midst of this unstable and uncertain life? Will you choose to believe that He is bigger and wiser than you are?

 

What About the Wicked? Ecclesiastes 8

As King Solomon continued to investigate the value of wisdom, he came face to face with the problem of evil in the world, a problem that no thinking person can honestly avoid. It is not unbelief that creates this problem, but faith. If there is no God, then we have nobody to blame but ourselves (or fate) for what happens in the world. But if we believe in a good and loving God, we must face the difficult question of why there is so much suffering in the world. Does God know about it and yet not care? Or does He know and care but lack the power to do anything about it?

Some people ponder this question and end up becoming either agnostics or atheists, but in so doing, they create a whole new problem: “Where does all the good come from in the world?” It’s difficult to believe that matter alone produced the beautiful and enjoyable things we have in our world, even in the midst of so much evil.

Other people solve the problem by saying that evil is only an illusion and we shouldn’t worry about it, or that God is in the process of “evolving” and can’t do much about the tragedies of life. They assure us that God will get stronger and things will improve as the process of evolution goes on.

Solomon didn’t deny the existence of God or the reality of evil, nor did he limit the power of God. Solomon solved the problem of evil by affirming these factors and seeing them in their proper perspective. We must not forget that one major source of evil in this world is fallen man and his “many devices,” both good and evil, that have helped to create problems of one kind or another (7:29, nasb). God certainly can’t be blamed for that!

During the darkest days of World War II, somebody asked a friend of mine, “Why doesn’t God stop the war?” My friend wisely replied, “Because He didn’t start it in the first place.” Solomon would have agreed with that answer.

The Preacher explored the problem of evil in the world by examining three key areas of life.

1. Authority (ECCL. 8:1-9)

Beginning with Nimrod (Gen. 10:8-9) and continuing over the centuries through Pharaoh, Sennacherib, Nebuchadnezzar, Darius, the Caesars, and the latest petty dictator, millions of good people have been oppressed in one way or another by bad rulers. The Jews often suffered at the hands of foreign oppressors, and Solomon himself had been guilty of putting his own people under a heavy yoke of bondage (1 Kings 4:7-28; 12:1ff).

Keep in mind that Eastern rulers in that day held the power of life and death in their hands and often used that power capriciously. They were not elected by the people nor were they answerable to them. Some leaders ruled as benevolent dictators, but for the most part rulers in the ancient East were tyrannical despots who permitted nothing to stand in the way of fulfilling their desires.

Solomon described an officer in the royal court, a man who had to carry out the orders of a despotic ruler. The officer had wisdom; in fact, it showed on his face (v. 1, and see Neh. 2:1ff and Prov. 15:13). Suppose the king commanded the servant to do something evil, something that the servant did not want to do? What should the servant do? Here is where wisdom comes to his aid. His wisdom told him that there were four possible approaches he could take to this problem.

Disobedience.

But Solomon’s admonition was, “Keep the king’s commandment” (v. 2). Why? To begin with, the officer must be true to his oath of allegiance to the king and to God, who is the source of all authority in this world (Rom. 13). To disobey orders would mean breaking his promise to the ruler and to God, and that has serious consequences.

The king’s word would have more power than the word of his servant (v. 4) and was bound to prevail, even if the king had to eliminate the opposition. Nobody could safely question the ruler’s decisions because “the king can do no wrong.” There was no law that could find the king guilty.

Third, the officer should obey orders so that he might avoid punishment (v. 5a). After all, his disobedience could lead to his death (see Dan. 4). Paul used a similar argument in Romans 13:3-4. We all have enough misery, so why add to it (v. 7)? Furthermore, since nobody can predict the future, we don’t know how the king will respond to our decisions.

One thing is sure: a day is coming when wickedness will be judged (v. 8b), and even kings will not escape. Nobody can control the wind or prevent the day of his death (“wind” and “spirit” are the same word in the Hebrew), and nobody can get discharged from the army when a war is on. Likewise, nobody can stop the inexorable working of God’s law, “Whatever a man sows, that he will also reap” (Gal. 6:7, nkjv). “Be sure your sin will find you out” (Num. 32:23).

But suppose the servant simply cannot obey his master? Then the servant must consider the other possibilities.

Desertion (v. 3a).

You can just see the officer leaving the king’s presence in disgust and giving up his position in court.

Even this action may not be safe since the king might be offended and punish the man anyway. But more than one person has quit a job or resigned from office in order to maintain his or her integrity. I recall chatting with a Christian press operator who left a fine job with a large printing firm because the company had decided to start printing pornographic magazines. He lost some income, but he kept his character.

Defiance (v. 3b).

“Do not stand up for a bad cause” (niv) can mean “Don’t promote the king’s evil plan” or “Don’t get involved in a plan to overthrow the king.” I prefer the second interpretation because it goes right along with the first admonition in verse 3. The officer rushes from the king’s presence, finds others who are opposed to the king’s plans, and with them begins to plot against the crown. Solomon did not approve of this approach.

Is there ever a place for “civil disobedience” in the life of the believer? Do law-abiding citizens have the right to resist authority when they feel the law is not just? Thomas Jefferson wrote, “Resistance to tyrants is obedience to God.” Was he right?

When it comes to matters of conscience and the law, devoted believers have pretty much agreed with Peter: “We ought to obey God rather than men” (Acts 5:29). Christian prisoners and martyrs down through the ages testify to the courage of conscience and the importance of standing up for what is right. This doesn’t mean we can resist the law on every minor matter that disturbs us, but it does mean we have the obligation to obey our conscience. How we express our disagreement with the authorities demands wisdom and grace; this is where the fourth possibility comes in.

Discernment (vv. 5b-6).

The wise servant understands that “time and judgment [procedure, nasb]” must be considered in everything we do, because it takes discernment to know the right procedure for the right time. The impulsive person who overreacts and storms out of the room (v. 3) is probably only making the problem worse. Wisdom helps us understand people and situations and to figure out the right thing to do at the right time. “The wise heart will know the proper time and procedure” (v. 5b, niv).

This is illustrated beautifully in the lives of several Old Testament believers. Joseph didn’t impulsively reveal to his brothers who he was, because he wanted to be sure their hearts were right with their father and their God. Once he heard them confess their sins, Joseph knew it was the right time to identify himself. His handling of this delicate matter was a masterpiece of wisdom (see Gen. 43-45).

Nehemiah was burdened to rebuild the walls of Jerusalem, but he was not sure the king would release him for the task (Neh. 1-2). He waited and watched and prayed, knowing that God would one day open the way for him. When the opportune hour came, Nehemiah was ready and the king granted him his request. Nehemiah knew how to discern “time and procedure.”

A prisoner of war in a Gentile land, Daniel refused to eat the unclean food set before him, but he didn’t make a big scene about it. Instead, he exercised gentleness and wisdom by suggesting that the guards permit the Jews to experiment with a different diet. The plan worked and Daniel and his friends not only kept themselves ceremonially clean, but they were promoted in the king’s court (see Dan. 1).

The apostles exercised spiritual discernment when they were arrested and persecuted (Acts 4-5). They showed respect toward those in authority even though the religious leaders were prejudiced and acted illegally. The apostles were even willing to suffer for their faith and the Lord honored them.

We have the options of disobeying, running away, defying orders, and even fighting back. But before we act, we must first exercise wisdom and seek to discern the right “time and procedure.” It’s not easy to be a consistent Christian in this complicated evil world, but we can ask for the wisdom of God and receive it by faith (James 1:5; 3:17-18).

2. Inequity (ECCL. 8:10-14)

Solomon summarized his concern in verse 14: “righteous men who get what the wicked deserve, and wicked men who get what the righteous deserve” (niv). In spite of good laws and fine people who seek to enforce them, there is more injustice in this world than we care to admit. A Spanish proverb says, “Laws, like the spider’s web, catch the fly and let the hawks go free.” According to famous trial lawyer F. Lee Bailey, “In America, an acquittal doesn’t mean you’re innocent; it means you beat the rap.” His definition is a bit cynical, but poet Robert Frost defined a jury as “twelve persons chosen to decide who has the better lawyer.”

In verse 10, Solomon reported on a funeral he had attended. The deceased was a man who had frequented the temple (“the place of the holy”) and had received much praise from the people, but he had not lived a godly life. Yet he was given a magnificent funeral, with an eloquent eulogy, while the truly godly people of the city were ignored and forgotten.

As he reflected on the matter, Solomon realized that the deceased man had continued in his sin because he thought he was getting away with it (v. 11). God is indeed longsuffering toward sinners and doesn’t always judge sin immediately (2 Peter 3:1-12). However, God’s mercy must not be used as an excuse for man’s rebellion.

The Preacher concluded that the wicked will eventually be judged and the righteous will be rewarded (vv. 12-13), so it is better to fear the Lord and live a godly life. The evil man may live longer than the godly man. He may appear to get away with sin after sin, but the day of judgment will come and the wicked man will not escape. It is wisdom that points the way; for “the fear of the Lord is the beginning of wisdom” (Prov. 9:10).

No matter how long or full the wicked man’s life may seem to be, it is only prolonged like a shadow and has no substance (v. 13). In fact, the shadows get longer as the sun is setting. Solomon may be suggesting that the long life of the wicked man is but a prelude to eternal darkness. What good is a long life if it is only a shadow going into the blackness of darkness forever (Jude 13)?

How should the wise person respond to the inequities and injustices in this world? Certainly we should do all we can to encourage the passing of good laws and the enforcement of them by capable people, but even this will not completely solve the problem. Until Jesus Christ sets up His righteous kingdom, there will always be injustices in our world. It is one of the “vanities” of life, and we must accept it without becoming pessimistic or cynical.

3. Mystery (ECCL. 8:15-17)

The person who has to know everything, or who thinks he knows everything, is destined for disappointment in this world. Through many difficult days and sleepless nights, the Preacher applied himself diligently to the mysteries of life. He came to the conclusion that “man cannot find out the work that is done under the sun” (v. 17; see 3:11; 7:14, 24, 27-28). Perhaps we can solve a puzzle here and there, but no man or woman can comprehend the totality of things or explain all that God is doing.

Historian Will Durant surveyed human history in his multivolume Story of Civilization and came to the conclusion that “our knowledge is a receding mirage in an expanding desert of ignorance.” Of course, this fact must not be used as an excuse for stupidity. “The secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law” (Deut. 29:29). God doesn’t expect us to know the unknowable, but He does expect us to learn all that we can and obey what He teaches us. In fact, the more we obey, the more He will teach us (John 7:17).

A confession of ignorance is the first step toward true knowledge. “And if anyone thinks that he knows anything, he knows nothing yet as he ought to know” (1 Cor. 8:2, nkjv). The person who wants to learn God’s truth must possess honesty and humility. Harvard philosopher Alfred North Whitehead said, “Not ignorance, but ignorance of ignorance, is the death of knowledge.”

The French philosopher Blaise Pascal wrote in his famous Pensees (#446): “If there were no obscurity, man would not feel his corruption; if there were no light, man could not hope for a cure. Thus it is not only right but useful for us that God should be partly concealed and partly revealed, since it is equally dangerous for man to know God without knowing his own wretchedness as to know his wretchedness without knowing God.”

For the fourth time, Solomon told his congregation to enjoy life and delight in the fruit of their labors (v. 15; see 2:24; 3:12-15; and 5:18-20). Remember, this admonition is not the foolish “eat, drink, and be merry” philosophy of the unbelieving hedonist. Rather, it is the positive “faith outlook” of God’s children who accept life as God’s special gift and know that He gives us “all things richly to enjoy” (1 Tim. 6:17). Instead of complaining about what we don’t have, we give thanks for what we do have and enjoy it.

This ends Solomon’s re-examination of “the vanity of wisdom” (1:12-18). Instead of rejecting wisdom, the king concluded that wisdom is important to the person who wants to get the most out of life. While wisdom can’t explain every mystery or solve every problem, it can help us exercise discernment in our decisions. “Yes, there is a time and a way for everything” (8:6, tlb), and the wise person knows what to do at just the right time.