This list, made up of fourteen contrasting phrases. The fourteen is intended to convey the idea of the divine perfection of the list. It is the perfect seven twofold. It is noteworthy that the first two in the list stress the idea of death, both the death of man and the death of plants. The Speaker is very much aware of the reality of death. But against it he sets the reality of new life. That too he is aware of. We again have illustrated the continual repetition of birth and death. Things are born and they die, and new life replaces them. And all in their time. The time line goes on, with all these activities continually repeating themselves.

But then he goes on to cover the broader aspects of life. So the next five contrast what is the dark side with what is the light side. Killing, breaking down, weeping, mourning and casting stones on to a field to render it useless, are contrasted with healing, building up, laughing, dancing and clearing the field of stones to make it fruitful. He sees both sides of life, the dark and the light. That is what life is like as it goes on its way, a life of contrasting and repetitive experiences, each in its time. Sometimes negative, sometimes positive. But all transient.

Then he deals with the more homely aspects of life - embracing, seeking something lost, keeping things, and accidentally tearing things, in contrast with refraining from embracing, losing something, throwing something away, and repairing something that is torn.

And finally we have three examples which relate to men’s relationships with each other, keeping silence compared with speaking, loving compared with hating, and war compared with peace. The time-line continues on as these experiences occur again and again at different points in time, but all passing.

As can be seen this magnificent overall view, covering many aspects of life, is expressed in contrasts. The point is that everything has its time, in a long string of times, and the opposite also has its time. There is a time when one thing happens, there is a time when the opposite happens. Something may be right at one time, when at another time it might be wrong. Each thing has its time. So goes on the continual process of life, constantly repeating itself, which is his main point.

It is not necessary however to see here a predetermination of these activities. The time in question is the right time (or the wrong time) in each case, not the predetermined time. It is fixed because it is right for that time. Indeed a man can die before his time (7.17, compare also 9.11 where time is related to chance) which is contrary to predetermination. What does come out is that we need to ensure that we do things at the right time, and be careful that we do not do them at the wrong time.

Musings On Man’s Work.

3.9 ‘What profit has the workman in that in which he labours?

We return here to the question of purposelessness. The workman who labours gains nothing from his labours apart from his wages. Nothing of what he labours on will benefit him. It is thus to him a pointless and empty exercise. And yet he has to work hard and long to achieve it. Such is the pointlessness of his life. All that is permanent that he gains by his labours is for others.

3.10 ‘I have seen the hard exertions which God has given to the sons of men to be exercised with.’

This too depresses him. He saw the hard exertions required of man as given to him by God, but why should they be so hard? Why should man have to struggle so? It was all so pointless. Nevertheless he sees work, which he had observed others doing, as a God given task (consider Genesis 3.17-19) But even in that we gain the impression that he wonders why God should have made life so hard for some, when it was all so meaningless.

God has Given Man a Conception of Everlastingness.

3.11 ‘He has made everything beautiful in its time. Also he has set everlastingness in their heart, yet in such a way that man cannot find out the work that God has done from the beginning, even to the end.’

The thought of time has turned his thoughts to the beauty of the world. He acknowledges that everything is beautiful in its time. God had created beauty. Each thing has its time, and it is a time of beauty. It may wither, it may decay, but it has had its time of beauty. But again that is the point, its beauty fades in the end. The ceaseless repetition continues. Of what purpose the beauty if it finally fades?

In contrast He has set within man’s heart the awareness of everlastingness. Now here is something. Man is aware that God is the everlasting God, that although history repeats itself again and again in the same way, it does so on a time-line that continues on everlastingly. Thus he grasps the concept of everlastingness. At last he has found something that is not transient.

But he immediately stresses that this does not mean that man is able to find out God’s ways, or what He has done from the beginning, or will do, even to the end. That is outside man’s cognisance. He cannot fathom God. All he can do is be aware of that everlastingness, and that those who know God are connected to that everlastingness, although each is but a short span along that unceasing time-line. Thus that too is purposeless, (unless man can in some way partake in that everlastingness).

3.12-13 ‘I know that there is nothing better for them than to be happy and to do good so long as they live. And also that every man should eat and drink and enjoy good in all his labour. It is the gift of God.’

So as men cannot search out God’s ways in spite of their sense of everlastingness, the best thing for them to do is to be happy and to do good as long as they live, while being aware of the everlastingness. He is moving towards following the path of the godly, although still not quite appreciating what they have which is so important. He has failed as yet to recognise that there is an everlasting quality and a special relationship with God in all that they do. That they are part of everlastingness, in the sense that they are caught up in an undefinable something which is positively everlasting, and not just everlasting continuance. (What elsewhere is called an eternal covenant.)

But he sees such a man’s happiness as obtained by living a contented life with God, achieved by eating and drinking in the normal course of life, and by enjoying good in all his labour, accepting it as God’s given task for him, and throwing himself into it. For this is God’s gift to him. (His positive understanding is still lacking).

3.14 ‘I know that whatever God does it will be for ever. Nothing can be added to it, nor anything taken from it. And God has done it that men should fear before him. That which is has been already, and that which is to be has already been. And God seeks that which is pursued.’

He is now getting closer to the significance of his concept of everlastingness. God is everlasting, and what He does it will be for ever. There at least is something that is perfect. Nothing can be added to it. Nothing can be taken from it.

‘And God has done it that men should fear before him.’ What has God done? He has done things that are clearly everlasting. Nothing can be added to them. Nothing can be taken from them. Here is meaning and permanence indeed. And the purpose of this is that men might fear before Him, might be in awe of Him, and worship Him. The consequence of this, if only he could see it, was that God was drawing His own into something that was everlasting. (In the end the everlasting covenant. But he never directly puts it in those terms for he is ‘a wise man’, he is thinking of the whole of mankind).

At least he now draws God into the seemingly meaningless process. That which is has been already, and that which shall be (is to be) has already been. That is the process that he has already despaired of, the continual recurring of things through time. But now there is a new factor. God steps in to the process. God positively seeks what has been pursued or driven away. He positively acts on the process. It is no longer meaningless. It is another step in the solution of his problem.

But he does not try to analyse what those everlasting things are that God does. He recognises that they are beyond his understanding. What matters is that they are there, and that man has some awareness of them.

‘And God seeks that which is pursued.’ The meaning of this phrase is difficult, but that does not prevent us from recognising the fact that it is a clear declaration of God acting within the seeming meaninglessness of things. Perhaps it indicates that as His own put in effort to pursue what has already been or will be, God steps in to have His part in it with them.

Alternatively it has been suggested that we could translate, ‘God claims it (or seeks it) as it passes on’. God takes what seems to be the meaningless process of time and gives it meaning by introducing Himself into the situation.

Whatever way we see it, it indicates that God has become active in the situation, which introduces the meaningful.

Injustice Is A Blot on God’s Creation.

3.16 ‘And moreover I saw under the sun, in the place of judgment, that wickedness was there. And in the place of righteousness that wickedness was there.’

The Hebrew is graphic. ‘In the place of judgment, wickedness there!’ Where justice and righteousness should have been prevalent, wickedness had entered. The courts were corrupt. The authorities governing dishonestly and unfairly. So now there is not only meaninglessness, there is wickedness. A moral dimension has been introduced. This can only lead on to the thought of judgment.

3.17 ‘I said in my heart, “God will judge the righteous and the wicked. For there is a time there for every purpose and for every work.” ’

As his thoughts were progressing this terrible fact that he had become aware of shook him out of his complacent reasoning. The scheme of things was disturbed. Wickedness in the place of judgment! Wickedness in the place where right should prevail! God must surely do something about it. And so he is sure that at some stage God must step in and judge both the righteous and the wicked. For there is a time for every purpose and for every work so that there must be a time for this.

Note that the righteous are to be judged as well as the wicked. The judgments of the courts have proved false. So the Speaker is confident that God must, as it were, hear their appeal, He must re-judge the righteous as well as judging the wicked, for he is arguing that He must surely have some way of bringing about final justice. (Compare Ezekiel 18.20-22). This again signifies that he sees God as stepping into the advancement of time. (The logical consequence of this must be a judgment beyond the grave for those who died unjustly. But he does not reach that conclusion yet).

Later he will declare that for some who cannot find justice it would be better to be dead, or not even to be born at all (4.1-3). This may suggest that he does, even at this stage, have an inner sense that for things to be righted justice must in some way be dispensed after death. But he does not discuss the matter. It is not yet fully formulated in his mind. But what he is certain of is that God must judge, and right the wrong.

So the Speaker is now no longer quite so smooth in his philosophy. He has to recognise that God continues to insist on breaking into things. First he has the recognition of the strange contentment of the godly (2.24), then the recognition of a sense of everlastingness in man (3.11), then the recognition of God’s doing everlasting things (3.14), then the recognition of God’s stepping into the process of time to act (3.15), and now the sense of morality and necessity for His judgment, that was of such importance to God that it necessitated God Himself stepping in to act in this way. All was now no longer quite so meaningless.

Death Is The Great Leveller.

3.18-19 ‘I said in my heart, “Because of the sons of men, that God may put them to the test, and that they may see that they themselves are but as beasts, for that which befalls the sons of men, befalls beasts, even one thing befalls them. As the one dies so does the other die. Yes they all have one breath, and man has no preeminence over the beasts. For all is vanity.” ’

The question here arises as to what is the subject of ‘because of the sons of men’. Some see it as referring back to verse 16. But the idea of wickedness in the place of justice would not impress on man that he was like the beasts. It might indeed rather emphasise man’s difference from the beasts. What impresses on him that he is like the beasts in context is that he dies like they do. Furthermore what is the point of putting them to the test in judgment if they then all simply die? Thus we are probably to look forward and see the subject as being ‘even one thing befalls them’.

This would then mean that he sees dying like the beasts as being a kind of test to men. In the face of it what will be their reaction to God? What are they going to do in the face of this?

If we are to connect it to verses 17-18, and not as a totally new thought, it must be because he automatically assumes that death will be the consequence of the wicked being brought into judgment. To a despotic king, even a good one, the death sentence was a constant consequence of justice. Thus the fact that men are judged and executed demonstrates that they are but like the beasts. But this is not consistent with verse 17 where the righteous are also in mind.

‘For that which befalls the sons of men, befalls beasts. Even one thing befalls them. As the one dies so does the other die. Yes, they all have one breath, and man has no preeminence over the beasts, for all is vanity.’ He has now come back to his pessimism. All die in the same way, both man and beast. They have similar ‘breath’ (of life - Genesis 2.7; 7.22) and they lose it in a similar way. So man is no different from the beasts. He experiences the same inevitable end. Thus all is meaningless. This fact is then emphasised.

Some see this likening to the beasts as including (or should we say excluding) the moral dimension. Man behaves like the beasts as well as dying like them. But it is questionable whether this is what The Speaker means. Not all behave like beasts, only the powerful. His concentration is rather on the fact that both die in the same way and become dust.

3.20 ‘All go to one place, all are of the dust, and all turn to dust again.’

The grave is the destiny of both man and beast. Dust they are and to dust they will return. So again he emphasises that there is no difference between them. Their dead bodies are dealt with in the same way.

3.21 ‘Who knows the spirit of man, whether it goes upward, and the spirit of the beast, whether it goes downwards into the earth?’

But again the Speaker has a moment of questioning. Again something challenges him to think. It is only a question, but it reveals the uncertainty in his thinking. Who knows what happens to the ‘spirit’? Whether the breath of life and the spirit are to be seen as the same thing does not matter. What matters here is the possibility that there is something in man, his essential life, which perhaps goes upwards towards God (compare 12.7), in contrast to that of the beast. If that were the case the death of the man and the beast may not be the same after all. However, for the present he dismisses the idea. (It is only later that he finally accepts it (12.7). The idea that man will in some undefinable way partake of everlastingness).

3.22 ‘So I saw that there is nothing better than that a man should rejoice in his works. For that is his portion. For who will bring him to see what shall be after him?’

So he concludes that the best thing for man is to rejoice in what he does, to enjoy his life and his work, for it has been allotted to him by God, and not be concerned about the distant future. The word is not used, but the idea is that he should live his life by trust in God.

‘What shall be after him.’ It is pointless for a man to worry about what will be after him. This is in contrast with 2.18-19. But there the reference was to someone who had spent his life building up his possessions unnecessarily, whereas here he is speaking of one who has lived his life before God without building up excessive possessions and therefore need not worry about the future in this way. Compare 6.12; 10.14.

From our position we might see here that The Speaker has not come to the logical conclusion. He has accepted the everlastingness of God, and His intervention in what goes on on earth, he has recognised that there should be justice for all, even for those who die before they can receive justice, he has recognised the quality of life enjoyed by God’s true people. But he fails to accept the logical consequence of it all. Instead he sinks back into pessimism. He cannot at this stage grasp the possibility of resurrection. So he fails to follow through on what he has discovered.

Chapter 4 The Dreadfulness of Oppression. Guidance on Living.

This chapter begins with considering the dreadfulness of oppression and then continues with thoughts on living, giving both good and bad examples. At this point the fact that he is ‘a wise man’ comes out. It finishes with a parable or illustration about wisdom and folly.

The Dreadfulness of Oppression (4.1-3).

4.1 ‘Then I returned and saw all the oppressions that are done under the sun, and behold, the tears of such as were oppressed, and they had no comforter, and on the side of their oppressors there was power, but they had no comforter.’

The next thing that he considers, which increases his pessimism, is the oppression of men by those in authority or who have power (compare 3.16-17; Job 35.9; Amos 3.9). He sees a world full of such oppression, and the tears of the oppressed, and the fact that they are without someone to assist them. This latter fact so moves him that he repeats it twice, firstly as a sad fact, and then in contrast with the oppressors. The oppressors have authority and power, the oppressed have no comforter.

But in contrast to 3.16-17, where such behaviour led to judgment for the oppressors and justice for the oppressed, here he is concerned only with the earthly situation of the oppressed. Indeed it is clear that he does not feel that the oppressed are going to obtain justice in this life. The dead are better off then they. So this directly contrasts with 3.17 if we see that as referring to this life. This might serve to confirm that 12.14 sees judgment as taking place after death. Otherwise this does not make sense.

4.2-3 ‘Wherefore I congratulated the dead, who are already dead, more than the living. Yes better than both, is him who has not yet been, who has not seen the evil work that is done under the sun.’

What he saw so upset him that he congratulated those who had already died and so escaped the oppression. It was better for such to be dead rather than alive. But then he takes it a step further. It was even better for the one who has not been born and therefore has not had to experience the oppression at all, and has not had to observe it. Perhaps he was also thinking temporarily that it would in fact have been better for him not to have been born at all.

Sundry Observations On Life (4.4-12).

The first three verses in this section contrast differing lifestyles. The first results either in envy or overwork, the second in total laziness, and the third in contentment. This is followed by the folly of one who overworks himself without even having anyone to leave it to, and in contrast the advantages in having someone to work alongside as friend and helpmeet. So his pessimism lead him to at least try to solve some of the problems of this life. He is not just a theoretical philosopher.

4.4 ‘Then I saw all exertions and every pleasing work, that for this a man is envied by his neighbour. This also is vanity and a striving after wind.’

Something that saddened The Speaker was the jealousy he found among those who achieved nothing, jealousy against the achievers. Someone who by great effort and skill produces something pleasing and admired is likely to discover that his neighbours, instead of appreciating it, will simply be filled with envy and react accordingly. A man is without honour among his neighbours. Thus there would seem little point in the effort. This too emphasised the meaninglessness of things, for the man’s efforts were a searching after something unattainable, an achievement which would be appreciated, but this appreciation which would not be forthcoming.

Alternately some see this as indicating response to competition, and translate, ‘I saw that all toil and all skill in work come from a man’s envy of his neighbour.’ The result being that the man possibly works himself too hard and at least partially wrecks his life. This even more brings out the meaninglessness of it all, being spurred on by competition to the vain effort to achieve the impossible.

4.5 ‘The fool folds his hands together and eats his own flesh.’

In contrast with the man who exerts himself and produces skilful work is the fool who simply folds his hands and does nothing because he is lazy. Instead of achieving something to be proud of he does the opposite. He lives off his relatives (‘eats his own flesh’) and impoverishes them, or impoverishes himself until he looks like a skeleton. He becomes a down and out.

‘Eats his own flesh’ could signify living off relatives, or the bringing about of his own undoing. It may signify that he so impoverishes himself that he leaves himself with nothing to eat but his own flesh, or has so little to eat that he becomes a skeleton. In extremity it signifies death (Ezekiel 39.18; Micah 3.3; Isaiah 49.26).

4.6 ‘Better is a handful with quietness, than two handfuls with hard exertion and striving after wind.’

This is the middle way, being satisfied with a handful and achieving quiet content, rather than striving over-hard, and striving after the impossible, in order to have a large amount, or doing nothing and having nothing. This is the wise man coming out.

It must be recognised that the writer is dealing with extremes, not discouraging hard work. The standards of level of work in those days was far higher than today. What we see as especial hard work they saw as an everyday exertion.

4.7-8 ‘Then I returned and saw folly (what is vain) under the sun. There is one who is alone and does not have a relative (literally ‘a second’). Yes, he has neither son nor brother. Yet there is no end of all his labour, nor are his eye satisfied with riches. “For whom then do I labour” says he, “and deprive myself of good?” This also is folly (i.e. what is vain), yes it is a sore overexertion.’

This example is of a man who has no relative to leave his possessions to, yet he kills himself with work amassing more and more possessions, with no real end in view. This is clearly folly, but although he considers it, and recognises the fact, he still carries on. he is a workaholic.

4.9-12 ‘Two are better than one because they have a good reward for their labour. For if they fall the one will lift up his fellow. But woe to him who is alone when he falls, and has no other to lift him up. Again if two lie together then they have warmth. But how can one who is alone keep warm? And if a man prevail against one who is alone, two will withstand him, and a threefold cord is not quickly broken.’

Here The Speaker praises the idea of working together. Then men are more sure of their reward. If one is ill or collapses the other can assist him and help with his work, whereas the person working alone has no one to help him if he collapses. If they have to sleep outside on a cold night then the two can give each other warmth, sharing each other’s body heat, while one by himself has no one to assist him to keep warm. If they are attacked by thieves who would be too much for one, two can assist each other and drive them off. Three is even better, for quantity adds strength. The threefold interwoven cord has more strength than a single cord.

The Young Men And The Foolish King.

4.13-15 ‘Better is a poor and wise youth than an old and foolish king, who does not know how to receive admonition any more. For out of prison he came forth to be king. Yes, even in his kingdom he was born poor. I saw all the living who walk under the sun, that they were with the youth, the second, who stood up in his stead. There was no end of the all the people, even all those over whom he was. Yet those who come after him will not enthuse about him. Surely this also is vanity and a striving after wind.’

The description is a little complicated. Probably only two people are in mind, the poor and wise youth and the king. ‘The second’ probably means the second in the sense that the young man followed the first king to the throne as the second king. ‘Who stood up in his stead’ probably means that the young man stood up in the stead of the old king. However, some see it as referring to a line of kings. Whichever way we see it, the significance is the same. They are all soon forgotten.

The first lesson is that although the young man was poor, and an ex-prisoner, and had been born poor, he would make a better king because he was wise and was willing to learn. Whereas the old king, unwilling to take advice or be quietly rebuked, would be a tyrant. And indeed this was recognised, for the young man had full support from the people. All the living who walked under the sun supported him. They were so many that there was no end of them. And he was over them all. He was a huge success.

But the second and main lesson is that he was soon forgotten. For all his success, once he was replaced nobody enthused about him any more. Thus his whole success was in the long run simply meaningless. His aim to be remembered as a huge success came to nothing. It was a striving after the unobtainable. It was not lasting. (This is even more evidenced by the fact that today we have no idea who he was, or whether he was just a parabolic figure).

We must remind ourselves again that The Speaker is not thinking in terms of present usefulness and benefit, but of ultimate meaning. In the long run the reign of this successful young man was irrelevant, as everything before has been irrelevant.

Chapter 5 True Religion and Worship. The Problem of Riches. The Good Life.

The Importance of True Worship (5.1-7).

The chapter begins with one of those periods in The Speaker’s musings when he seems for a short period to break through the veil of meaninglessness. Here he considers man approaching God, true seeking, true worship, contact with the heavenly, that men might learn to fear God more (verse 7). It is contact with everlastingness.

It is the first time that he has considered temple worship. But the way it is naturally introduced demonstrates that we are to see it as a part of the background to all he says. And he speaks wisely. Man should approach God thoughtfully, ready to hear and learn. God is the teacher. Man is the suppliant. He obviously here considers that a man can know God. For a while his pessimism is in abeyance.

5.1-2 ‘Guard your steps (literally ‘your foot’) when you go to the house of God, for it is better to draw near to hear than to give the sacrifice of fools. For they know not that they do evil. Do not be rash with your mouth, and do not let your heart be hasty to utter anything before God, for God is in heaven and you are on the earth, therefore let your words be few.’

For the first time The Speaker considers man’s worship. In it man is approaching heaven, he is approaching everlastingness. But he has already said that God’s ways are unknowable. Thus man should approach God with care and reverence. He should guard his steps, he should draw near to hear what God would say to him. He should stay with what God has revealed about Himself to His prophets (Abraham, Moses and so on). He should draw near ready to obey (see 1 Samuel 15.22). This is far better than simply approaching God with thoughtless ritual.

Many offer the sacrifice of fools. They do not consider themselves sinful and yet they offer a sin offering. They are not offering themselves to God and yet they offer a whole burnt offering. They are not grateful to God and yet they offer a thankoffering. They do it because it is the thing to do. But it will not impress God. In contrast with those who guard their steps, these simply ‘trample His courts’ (Isaiah 1.11-12). The fool in practise does not know God (Psalm 14.1).

‘They know not that they do evil.’ This may mean that they come carelessly, unaware of their sinfulness. Or it may mean that their very casual approach is in itself seen as evil. Both are in fact true.

But if a man comes rightly to God with a hearing ear, will he not learn something meaningful? It would seem so. There is no suggestion of all this being vanity here. But he must come wisely. He must not indulge himself in a multitude of words, he must not speak without careful thought, what he speaks should have been carefully weighed up. For he is approaching the One Who is in the heavenly realm, the One Whose ways cannot be ferreted out, The One Who is everlasting, who is in direct contrast with those who are on the earth. Therefore his words should be few. He is there to learn and to hear. He should say little.

Thus for a brief period The Speaker appears to acknowledge that there are meaningful things to learn, even though man cannot fully find out God. He is gradually approaching his moment of enlightenment.

How wise The Speaker was. These are word to which we should all take heed. The church is full of those who know God’s mind better than He knows it Himself, in ways that He has not clearly revealed. We would often do better to be silent and admit how little we really know of God than to speak boldly and mislead. It would have saved much suffering.

He goes on to expand his meaning.

5.3 ‘For a dream comes with a multitude of business, and a fool’s voice with a multitude of words.’

Men who are too busy with a multitude of activity, including ritual activity, without stopping to hear, simply come up with dreams, something that comes from their own thoughts and minds. It is not from God. It is a fantasy, although they label it as from God. Those who would know God’s will must wait quietly before God. Furthermore a fool’s voice is known by its multitude of words, something to which we should all take heed. Those who have most to say about God often know the least. When we speak about God it should be thoughtful and measured and in accord with what has been revealed in His word, His revelation of Himself.

5.4-5 ‘When you vow a vow to God, do not delay in paying it. For he has no pleasure in fools. Pay what you vowed. It is better that you should not vow, than that you should vow and not pay.’

How easily a promise is made to God. He will not come in person to require it of us. But beware, says The Speaker. When you have made a vow do not delay fulfilling it. It is the fool, the man whose belief and commitment is nominal, who makes rash vows, and in them God has no pleasure. Thus we must fulfil our promises to God promptly. It would have been better if we had not made our dedication, than to make it and then back down on it (see Deuteronomy 23.21-23).

So he does not consider this meaningless either. He considers it a serious matter. For a time he has lost his pessimism. He is aware that he is dealing with everlastingness.

5.6-7 ‘Do not allow your mouth to cause your flesh to sin, nor say before the messenger (or Angel) that it was an error. Why should God be angry at what you say (‘your voice), and destroy the work of your hands. For this is what happens through the multitude of dreams and meaningless promises and many words. But as for you, fear God.’

The Speaker warns us that we must watch our words before God, for if we do not we will commit ourselves in a way that then causes us to sin. And once we have made our vow (unless it was very foolish and not what God would require) we must be careful to perform it. We must not step back and say it was a mistake. We should not have made such a mistake. God is not to be mocked or treated lightly.

For if we are not obedient and honest with regard to our vows, God will be angry, and we will somehow suffer loss. Then he points out that situations like this often arise through too many self-induced dreams, too many meaningless promises, too much talking in prayer and not enough listening.

And at length he comes to his final conclusion. It is important to be in awe of God, to be submissive to His authority in godly fear. Later he will point out that to fear God and keep His covenant requirements is man’s whole responsibility and duty (12.13). He is back to his thought that man must trust in God and walk before Him. In all this the Speaker is explicit about the good man’s personal relationship with God.

But who is the messenger (angel) who has been mentioned? In Malachi 2.5-7 we are told that it is the true priest, the one who receives God’s word, who is ‘the messenger of Yahweh of hosts’, he who truly teaches the Law of Truth. Thus it is a godly priest who may be in the writer’s mind here. Alternately he may be referring to the Angel of Yahweh, that mysterious figure Who so often represented God and was God.

It is important to note that there is no question of ‘vanity’ here. Here the ‘vanities’ are on the part of those who do not obey God (verse 7). For a brief while The Speaker is in his God-aware mood. Many a man, as he searches for the truth about God, has experienced such moments when all seemed to be settled, until the questionings started again.

Thoughts About The Burdens and Problems of Wealth (5.8-17).

Here we find a total contrast to the first seven verses. There the thought was of attitude towards God. Now we move on to the attitude towards life. The accumulation of wealth, often by unjust means, may seem to add significance to life, but in the end it is meaningless and simply adds to the problems of life. (The view of one who is wealthy). He will conclude with the fact that seeking God is better.

5.8 ‘If you see the oppression of the poor, and the violent taking away of justice and right in a province, do not marvel at the matter. Because one who is higher than the high regards, and there are higher ones than they.’

There is nothing sadder than a province where there is no justice, and right is overturned, especially when it is accompanied by violence (Isaiah 5.8; Amos 8.4-6). Yet The Speaker advises patience. There is One Who is Higher than the high, and He can bring into play some who are even higher than the local oppressors, those who are princes and kings over the whole (this would be a carrying out of the justice demanded in 3.16-17). Thus matters can be righted. Those who have accumulated wealth by oppression will suffer for it. For the expression ‘one higher than the high’ compare ‘the one mightier than he’ (6.10).

All of this is but a part of the overall procession of time.

Alternately we may see this verse as simply listing grades of officials, the high, the higher and the highest, with the thought that with such a multiplicity of officials it is not surprising that there is injustice. Everyone wants to have their share in what is available. So fields are taken away and the poor set to work as bondservants. This would fit in better with the meaninglessness of wealth (verse 10), but not with expectations of justice (3.16-17).

5.9 ‘Moreover the profit of the land is for all. The king himself is served by the field.’

This may be seen as a comfort for the oppressed. While they may suffer some oppression and loss nevertheless they can remember that the profit of the land is, in the end, for all. All benefit from it in one way or another, either as owners or workers. This was especially so in Israel where land rights were seen as having been allocated by God and always, at least in theory, finally reverted to their owners. Why, he adds, even the king profits from his land in the countryside (or it may mean profits by way of taxation).

Alternately it may be seeing it from the eyes of the oppressing officials, ‘the profit of the land is for all (of us)’, just as the king himself profits from taxation of the land. Then the prospect for the righteous is more gloomy.

However some translate ‘a king is an advantage to a land with cultivated fields’. The idea being that his control of the reins and the stability that results enables the people to cultivate the land properly. His kingship is thus good for all.

Overall is either the thought that God watches over the oppression of the poor and the doings of the unjust, and will remedy it (as in 3.16-17), while those who make themselves wealthy will be brought to account, or the thought of the meaninglessness of such wealth to those who by one means or another obtain it. The latter is made clear in the next verse.

5.10 ‘He who loves silver will not be satisfied with silver, nor he who loves plenty with increase. This also is vanity.’

The truth is that those who seek to accumulate wealth will never be satisfied. The one who seeks silver will finally desire gold. For the one who seeks to build up wealth the amount of increase is never sufficient. He always wants more. Thus all is meaningless and empty.

5.11 ‘When goods increase those who eat them are also increased, and what advantage is there to the owner except looking at them with his eyes?’

The achieving of wealth in fact simply results in larger households of family and servants to consume them, so that in the end they are no better off. And anyway, in the end such a man has so much that all the benefit he really obtains is that he can survey his wealth in order to gain satisfaction from it. There comes a point where he cannot really improve the quality of his life. He has much more than he can spend. So he is simply building up wealth for no good reason. And, as the next verse reveals, there is a downturn. He may find that he suffers from the rich food he eats.

5.12 ‘The sleep of a labouring man is sweet, whether he eat little or much. But the fullness of the rich will not allow him to sleep.’

The working man sleeps well. He is exhausted and the food he eats, whether little or much, does not disturb his sleep. But the food of the wealthy causes problems that prevent sleep. This may also include the thought that the pressures of being wealthy also interfere with his sleep.

5.13-15 ‘There is a grievous evil which I have seen under the sun, namely riches kept by an owner to his hurt, and those riches perish by an evil adventure, and if he has begotten a son there is nothing in his hand. As he came forth out of his mother’s womb, he will go again, naked as he came, and will take nothing for his labour which he can carry away in his hand.’

Here the writer has in mind those who seek to build up wealth for their sons. It may well be that when the son comes to inherit there will be nothing left. He is thinking here of wealth lost through poor investment, speculation, foolish behaviour or as a result of the activities of others such as theft and banditry. Wealth quickly, or dishonestly and unfairly, gained, and yet at great cost, can equally quickly be lost, and possibly even result in physical disadvantage or death, especially in violent times. His son is left with nothing, and he himself (or possibly his son) goes to the grave just as he came, also with nothing. he can take none of the fruits of his labour with him. Furthermore wealth can bring other evils such as the need to be always on the alert lest any seek to get hold of his wealth. The wealthy are the focus of attention for the greedy and dishonest. So wealth may actually hurt us.

5.16a ‘And this also is a grievous evil, that in all points as he came, so will he go.’

The thought of the man leaving as he came, makes The Speaker aware also of another significance of what he has said. When the wealthy die they can take nothing with them, even if they are still rich. For all go as they came, naked and with nothing. Thus in the end he gains nothing, and may indeed have lost what he could have gained by righteous living.

5.16b ‘And what profit has he who labours for the wind?’

So the accumulation of riches is in the final analysis of no benefit. It just brings with it its own problems. And those who seek wealth, often hopelessly, hoping to find in it some extra meaning to life, simply find that they have laboured for the unattainable.

5.17 ‘All his days also he eats in darkness, and he is sore vexed and has sickness and wrath.’

‘He eats in darkness.’ Compare 2.13. He is not a wise man because his life is concentrated in the wrong direction. The man who would be rich will stint himself, and overwork himself, and ruin his own health through stress, and thus be miserable, ill and bad tempered. It may also have in mind that the one who gains wealth and loses it spends the rest of his life regretting it, and suffering from the fact.

So wealth is not necessarily the road to contentment and wellbeing. It can bring as many problems as it solves. And yet all crave wealth to their hurt.

Better Than Seeking Riches Is To Seek To Enjoy Walking With God (5.18-20).

We should note that what is in mind here is life within the covenant. It is the man who receives from God, acknowledges God, loves God and walks in His perceived will who is in mind. Even his food, drink and labour, which are central to his life and that of his family, are gifts from God.

It should be noted in this respect that in 5.1-2 worship of God was not being recommended, it was assumed, and the recommendation was as to how to approach it for it to be meaningful and beneficial. So all references to the life of the godly therefore assume this rightful worship of God. The writer is speaking of the full-orbed life of the godly.

5.18-20 ‘Behold, what I have seen to be good and beneficial (literally ‘beautiful’) is for one to eat and to drink and to enjoy good in all his labour in which he exerts himself under the sun, all the days of his life which God has given him. For this is his allotment. Every man also to whom God has given riches and wealth, and has given him the power to eat of them, and to take his allotment, and to rejoice in his exertions, this is the gift of God. For he will not call to mind the days of his life a great deal, because God answers him in the joy of his heart.’

Once more The Speaker comes back to God as his solution. The sensible view of life is to walk with God on the daily journey. To recognise what God has allotted and to be satisfied. We must remember that these would not be seen as platitudes. In those days to the ordinary man God was of great relevance. Thus they would interpret literally and meaningfully what the writer is saying.

What is good and beautiful for a man is to live a simple, ordinary life, to eat and drink without excess, to enjoy his work, and to look to God, accepting both at His hands. If he has been given wealth by God he should accept it joyfully as a gift, and he also should enjoy his food and drink and the work that he does, and look to God.

He is not here distinguishing between poverty and wealth. The idealistic view in Israel, if not always the reality, was of every man having his own vine and his own fig tree, and his own plot of land (1 Kings 4.25). It was seen as so much a part of essential Israel that it was even the vision presented by the Assyrians when they sought to encourage Jerusalem to surrender (2 Kings 18.31). Thus there would be levels of wealth, which were seen by each as his allotment from God, and with which each would be content.

But each would look to God, worshipping truly (5.1-2), waiting on God and absorbing His everlastingness (3.11), and receiving the joy which God gives to His own in response to the fact that they are His (verse 20). It was a life of trust, and obedience to the covenant that God had made with Israel, with each man acknowledging and loving God with all his heart (Deuteronomy 6.4-6). This assumption lay behind the kind of life The Speaker is describing. For each man’s allotment in Israel came from the covenant with God.

‘All the days of his life which God has given him. For this is his allotment --- this is the gift of God.’ This very much has in mind man’s covenant relationship with God which lay at the root of Israel’s beliefs. The godly man looks to God, is faithful to God and receives with thanksgiving what God has given him. He trusts, obeys and enjoys, recognising that even his life has been given to him by God.

‘For he will not call to mind the days of his life a great deal, because God answers him in the joy of his heart.’ As a result he is not always looking back with regret, he is not worried about the future, he is not searching for what is meaningful. He will always have the joy of his continual walk with God, with the sense of everlastingness (ever undefined) in his heart.

Chapter 6 The Rich May Not Have All the Advantages. Life Is Not That Meaningful. And Why Should Man Think That He Is Special?

Life Is Not Enjoyable To Even Some of the Rich (6.1-7).

6.1 ‘There is an evil which I have seen under the sun, and it lies heavily on men. A man to whom God gives riches, wealth and honour so that he lacks nothing for himself of all that he could desire, yet God does not give him the privilege (power) of enjoying them, but a stranger eats of it. This is vanity and a sore affliction.’

But life is not always consistent. There may be many reasons why a wealthy man may not be able to enjoy his wealth. He may have food incompatibility which prevents his enjoyment of food, he may find wine makes him sick, he may overindulge in the wrong foods or in drink, he may have health problems that prevent the enjoyment of life. Then he has the pain of watching strangers who enjoy the hospitality of his home eating and enjoying what he himself cannot enjoy. (Contrast Isaiah 3.10).

On the other hand he may have it taken away from him by invasion, or through brigands, or through those who dispense justice unfairly and use their position to grasp what is not theirs. Then a stranger again enjoys what was really his. His possession of wealth has been in vain.

‘This is vanity, and is a sore affliction.’ The grief that the man suffers will be great, but it also brings out again the ultimate meaninglessness of life if this is all that there is to it.

6.3-5 ‘If a man beget a hundred children, and live many years so that the days of his years are many, but he is not himself filled with good, and moreover he has no burial. I say that an untimely birth is better than he. For it comes in meaninglessness and departs in darkness, and its name is covered with darkness. Moreover it has not seen the sun, nor known it. This has rest rather than the other. Yes, even though he live a thousand years twice told, and yet enjoys no good. Do not all go to one place? ’

The begetting of children was seen as a great blessing (Psalm 127.3-5). Here the man has ‘a great many children, more than the norm’ (the significance of ‘a hundred’). A long life was also seen as a blessing (Deuteronomy 11.21). But if his days are not enjoyable and he lacks essential provision or he is bowed down with illness (he ‘is not filled with good’), or in some other way his life is not good because for example of family feuds, (and then he adds to make matters worse - ‘and has no burial’), then the baby who dies at birth is better off than he. And this is true for the man, if during that time he actually receives no ‘good’, even if he lives for a thousand years and more.

‘And moreover he has no burial.’ Not to be buried properly was looked on as something deeply humiliating and to be avoided at all costs (2 Kings 9.30-37; Isaiah 14.19; Jeremiah 22.19), and especially for a man with many children, whose responsibility it was to bury him. Perhaps here the thought is that his hundred children were alienated from him and wanted nothing to do with him in the day of his death, adding to his other problems. So being rich is not always the answer.

‘An untimely birth is better than he. For it comes in meaninglessness and departs in darkness, and its name is covered with darkness. Moreover it has not seen the sun, nor known it. This has rest rather than the other.’ Such a life is even worse than that of a stillborn child. That is bad enough. The child comes in meaninglessness, and dies in the darkness of the womb, never having seen light, or the sun, and its name is never mentioned. But it has more rest than this poor rich man. And in the end they go to the same place, to the place of the dead. Both are the same in the end, it is simply that the stillborn child has escaped the misery.

The lesson is that both these men described had not in the end been given the blessings of God’s allotment, even though outwardly it had seemed so, emphasising again how important to the enjoyment of life was the walk with God. The writer no doubt shared the popular viewpoint that not to be blessed was a sign of not being in right relationship with God.

6.7 ‘All the labour of the man is for his mouth, and yet he himself is not satisfied.’

This refers back to the man we have been considering. The whole purpose of his labour was to feed himself, for he gained no other benefit from it. And this he achieved. But he could not achieve satisfaction for himself.

Even The Wise Do Not In The Last Analysis Have Any Advantage Over The Unthinking. So We Should Hold On To What God Gives Us Rather Than Dreaming Of More.

6.8 ‘For what advantage has the wise more than the fool? Or what advantage does the poor man have who knows how to walk before the living (or ‘who has understanding, in walking before the living)? Better is the sight of the eyes, than the wandering of the desire. This also is vanity and a striving after wind.’

In the face of these vicissitudes of life, and especially in the face of death (compare verse 6 and 2.14-16), what advantage does the wise man have over the fool? In the face of such circumstances neither can do anything about it. So both are in the same position. Nor could the poor man do anything in that situation, whatever understanding he may have about walking before the living. Illness and death are the great equalisers. Thus it is best to accept what we are given.

‘Better is the sight of the eyes, than the wandering of the desire.’ It is better to have something which is real and can be seen, than a desire and dream which may never be fulfilled, caused by wandering longings. This expresses a general thought following the descriptions of the two men whose lives were sadly lacking. Its point is simply to stress the fact that if we have something good we should hold on to it, and not look for more, for if we are too ambitious we may lose what we have.

So his final word of counsel is to be content with what we have (compare. Hebrews 13.5). This is the last of nine times that the phrase "striving after wind" occurs (see 1.14, 17; 2.11, 17, 26; 4.4, 6, 16). It opens and closes the section of the book dealing with the futility of human achievement (1.12-6.9), and stresses that that is what much of life can be if we do not walk with God, a striving after what cannot be obtained.

Man Should Not See Himself As Anything Special (6.10-12).

6.10-12 ‘Whatever has been, its name has already been called. And it is known that it is (the same for) Man. Nor can he contend with him who is mightier than he. Seeing that there are many words that increase vanity (futility, meaninglessness), what is ‘Man’ the better? For who knows what is good for Man in his life, all the days of his vain life which he spends as a shadow? For who can tell a man what shall be after him under the sun?’

The reference here is back to the creation accounts in Genesis, when all was ‘named’, and man was named Man (1.26, 27; 2.7). Everything that exists originally came into being and was ‘called’ by a name (see Genesis 1). That revealed God’s sovereignty over it. And it is something that has already happened. So all is thus under His control and sovereignty. The same is true of the one who was called ‘Man’. He also was called by a name from the beginning. His name too has already been called. He too is under God’s control and sovereignty. Thus he is unable to strive with the One Who is mightier than he, the One Who named him. In this Man is no different from any other part of creation.

Furthermore there are many ‘words’ that were used of things that were named that he has shown are a part of the meaninglessness of life, ‘the sun’ (the ‘light’ of Genesis 1.14) in 1.5 and often; the rivers (Genesis 2.10-14) in 1.6; the trees of all kinds of fruit (Genesis 1.11) in 2.5; the herds and flocks (Genesis 2.20) in 2.7; man’s labour (Genesis 2.15) regularly in Ecclesiastes. Even the ‘breath’ of life (Genesis 7.22) in 3.19. So what is ‘Man’ the better? For none can really declare what is good for man in all the days of his vain and meaningless life which ‘makes like a shadow’, that is as something that is not permanent, as being on the edge of death (1 Chronicles 29.15; Job 8.9; Psalm 144.4). Nor can anyone tell what shall be after him. He is merely living a short span, a meaningless part of the time-line, the time-line that goes on everlastingly.

So The Speaker closes off the first section of his book on a pessimistic note. But he is talking paradoxically. Outwardly what he says is correct, but he himself has already spoken of what is good for man (2.24; 5.18). Thus there is the struggle within him between the outward meaninglessness of life and the inner meaning that he discerns for the godly man, for the man who lives before God. As a philosopher and thinker he is pessimistic, although as a believer, at least to some extent, he is optimistic. But there is still the problem of death to be taken into account.

Chapter 7 It Is Good To Be Aware of Death, To Listen To Rebuke, To Behave Wisely, Even Though Life Is Unfair. But The World Is Full of Wickedness.

The emphasis of the book from now on includes the thought of living wisely and of man considering his ways and being wise. It is as though having convinced himself of the purposelessness and transience of things (which he will still on the whole maintains) he wants to make men behave with wisdom. The thought of the vanity of life should not be allowed to result in folly. His position as a wisdom teacher comes to the fore.

The chapter commences with a return to full pessimism. Life is so meaningless that death is to be welcomed. Meanwhile man should be wise and recognise that he can learn more from mourning than from jollity. It is the fool who makes merry all the time, for life is sombre, and needs to be considered seriously, keeping in mind the brevity of life.

This seems to contrast 5.19-20 where the godly find joy in their labour because God responds to them by giving them joy. But it is not a contradiction. He is not suggesting that men should be mourning all the time. He just wants them to remember that they should live their lives keeping in mind its brevity. Then indeed they will be better placed to joy in God.

He then continues to deal with the things that can make a man foolish and advocates practical wisdom. Man should hold on to wisdom so that he is not led astray, and indeed so that he should not die prematurely. And above all he must not think that he can fathom God or alter His ways. He must accept what comes from the hand of God.

As We Live Life It Is Good To Remember Its Brevity (7.1-4).

7.1

For ‘name’ as meaning reputation see Proverbs 22.1; Zephaniah 3.19. He is probably being very sombre here. The context is of dying, and what he probably means is that it is better for a man to die covered with a good reputation (shem) rather than covered with ointment (shemen). Note the play on words. (In each of the following verses two verses both parallels follow the same theme. Thus a general comment on reputation is out of place here).

In view of the uselessness and meaninglessness of life death is to be preferred. The day of one’s death is better than the day of one’s birth.

7.2-4

The stress on death continues. Attending funerals is good for a man, for it reminds him of his frailty. There is, of course, feasting at a funeral, but the contrast is with partying at other celebration (both would in fact last seven days - Genesis 50.10; 29.27; Judges 14.12). Partying may have its place but it is at a wake that important lessons are remembered. For all need to be reminded that they will die, and thus live life wisely in the light of it.

In the same way sorrow (because of someone’s death) is better than laughter, for it results in man’s heart becoming better. It has a salutary effect on people. It makes him consider his life more carefully. So the wise remember that a man must die, that is where their heart is, while the foolish give themselves to non-stop enjoyment. And that is where their heart is.

He is not suggesting that we should spend all our time attending funerals, or that we should never enjoy ourselves. He is pointing out which in fact will be most beneficial to us in the long run.

It Is Important To Be Thoughtful. If A Man Is Not Careful There Are Things That Can Make Him Behave Foolishly (7.5-10).

The wise man is ever ready to listen to admonishment (verse 5). There are always those who will seek to influence him, either through oppression or bribery (verse 7). And impatience and pride (verse 8), anger (verse 9), and dissatisfaction (verse 10) might also lure him from the submissive attitude that is part of the way of wisdom.

7.5-6

This also is vanity.’

A quiet listening to the wise, and learning from their rebuke (Proverbs 13.1), is better than continually joining in with mindless and raucous singing, and hearing just frivolity (Amos 6.4-6). For the laughter of the foolish is like the sound of cooking a pot on thorns. It makes a lot of noise but does not achieve any purpose. It is as meaningless as cooking on thorns, for thorns crackle but do not make good firewood.

‘This also is vanity.’ He is referring to the behaviour of the foolish and those who cling to them. Spending life only in seeking enjoyment is to live a meaningless and empty life.

7.7-10

Oppression makes a wise man praise. This may be because he knows that through it he will learn valuable lessons, or alternatively because he deems it wise to treat the oppressors carefully. He is sensible. He gives them the praise they seek so as to prevent trouble and so as to avoid worse oppression. But he bides his time (compare 3.16-17; 5.8-9). His praise is not to be taken at face value.

The ‘gift that destroys the understanding’ refers to a bribe. Once someone receives a bribe the way he looks at things and deals with things is affected.

So both oppression and bribes make people behave differently from their norm, but in neither case are such people to be trusted once the pressure is off. Oppression and bribes do not produce reliable allies. They are a part of the meaninglessness of life (some would attach ‘this also is vanity’ to this verse, but the phrase usually comes at the end of a section (compare 2.1, 15, 21, 26; 4.16; 8.14).

‘Better is the end of a thing (or ‘a word’) than its beginning. The patient in spirit is better than the proud in spirit.’ The thought here is that patience is better than pride when dealing with things, and produces better results in the end. Thus at the beginning of something there may be conflicting emotions, and careless words, as pride rules, but it is better when patience has prevailed in the end, so that, through patience, the right end has been achieved. Indeed patience is always to be recommended. It is the attitude of the wise. For someone quickly vexed can behave like a fool, especially if he allows the vexation to simmer on.

And finally it is not wise to look back and think that things were better in the old days. It is unwise, for it is rarely true and produces wrong attitudes of heart. It is a negative way of thinking, and produces negative results.

The Importance of Practical Wisdom (7.11-22).

7.11-12 ‘Wisdom is as good as an inheritance, yes, more excellent is it for those who see the sun. For wisdom is a defence, even as money is a defence. But the excellency of knowledge is that wisdom preserves the life of him who has it.’

Those who ‘see the sun’ are those who survive childbirth (compare 6.5). For those an inheritance is good, and welcome, but they should recognise that it is not as valuable as wisdom. Both may be helpful in defending one’s position and status, but wisdom also aids survival when things are difficult. Whereas an antagonist may be willing to kill a man for his money.

‘For wisdom is a defence, even as money is a defence.’ The Hebrew is terse. ‘In the shadow of wisdom. In the shadow of money.’

But Wisdom Includes A Recognition That We Cannot Interfere With God’s Doings.

7.13 ‘Consider the work of God. For who can make that straight which he has made crooked?’

In 3.13 the work of God is that which has been done from the beginning even to the end, which man cannot fathom. Compare 8.17 where we are assured that no man can find it out, whether wise or not. And in 1.15, where we are informed that the crooked cannot be made straight, we were faced with the fact that it meant that we cannot change what God has created and make it different. Thus the aim here in considering the work of God is not in order to understand it, or in order to change it, but in order to recognise that God controls all, and that what He is doing cannot be altered or fathomed by man. None can change what God has been pleased to do.

‘For who can make that straight which he has made crooked?’ This basically indicates that if God has made the world in a certain way, no one can thus change it apart from Him (compare 1.15). It is not actually saying that the world was made crooked. It is simply taking two opposites as an example, and saying that whatever choice God makes cannot be affected by man, that to alter whatever God chose as the basis of the world is impossible. So if for example He had chosen to make all crooked, then it would be impossible to straighten it. We cannot alter anything that God has chosen to do.

Some suggest that the idea is that it is no good our trying to set the world to rights, for it has been made crooked and we cannot make the crookedness straight, or that the problem of sin is such that man cannot of himself put it right. But this is probably to read in more than the writer intended, for in fact God did not make the world ‘crooked’ in that way. It was man who introduced sin into the world.

7.14 ‘In the day of prosperity be joyful, and in the day of adversity consider. God has even made the one, side by side with the other, to the end that man should not find out anything that will be after him.’

Here he tells us that we must take from God what comes. When prosperity comes we should enjoy it, when adversity comes it should make us consider our ways. For God has caused both to this end. And His final aim was to make things so changeable that it ensured that man could not fathom the future.

So in the end we are to leave everything in the hands of God. It is not for us to fathom out His ways, but to live rightly before Him within the covenant, accepting what comes from His hand.

‘What will be after him.’ In 3.22; 6.12 this indicates the future, signifying after he has died.

7.15-17 ‘All this have I seen in my meaningless and transient life (‘the days of my vanity’). There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs life in his evil doing. Do not be righteous overmuch, nor make yourself over wise. Why should you destroy yourself? Do not be wicked overmuch, nor be foolish. Why should you die before your time? It is good that you should take hold of this. Yes, also, do not withdraw your hand from that. For he who fears God will come forth of them all.’

The Speaker is still conscious of the meaninglessness and emptiness of his life. But it makes him call to mind what he has seen during that life. He has seen men who were righteous perishing in their righteousness. He has seen wicked men living on and not dying in spite of their evildoing. This was contrary to the idea that the righteous are rewarded and the wicked perish. It puzzled him, facing him with a dilemma (contrast 3.17).

But he had a partial solution. Often such righteous people perish because they are ostentatious and cultivate hostility. And such wicked people protect themselves well by use of their ill-gotten gains.

He also warns against being over-wise, of condescendingly revealing superior knowledge, of always seeking to put others right regardless of their feelings and customs, of dispensing wisdom with the air of always being right. Such people draw attention to themselves and are the first target when there is an attack on the godly. For they have earned dislike by making people feel inferior, and paradoxically have given the impression that they are the most worthy, the most religious of men, and therefore the most important targets.

But he equally warns against being over-wicked, of being foolish. (Note that he does not say over-foolish. Foolishness is to be totally avoided). This had mainly in mind offences that incurred the death penalty of which there were many. If men become too wicked, even the wicked will desert them. Such men will die before their time.

He is not actually saying that we should not be too good or too bad, but a bit of both. That we should be in the middle. He is warning against extremes which he sees as both bad. His practical observations are not always necessarily to be seen as approval but as fact.

‘It is good that you should take hold of this. Yes, also, do not withdraw your hand from that. For he who fears God will come forth of them all.’ Here he is stressing that men should take hold of and grasp these principles, and that men should always take notice of both sides of a problem. The one who truly fears God will not be caught up in such problems, for he will avoid all extremes, and all sin. Thus he does not see the ‘righteous overmuch’ as true God-fearers.

‘Come forth’ would later certainly gain the meaning of ‘fulfil an obligation’ (compare ‘come up to scratch’). It may be that that usage was already prevalent in the writer’s time. In that case he may be noting that the one who is truly godly will fulfil his obligations to all.

7.19 ‘Wisdom is a strength to the wise man more than ten rulers who are in a city.’

Ten is regularly used to mean ‘a number of’. It does not have a particular type of governance in mind, simply a collective leadership which is looked up to by the people. Thus the thought may be that to a wise man his wisdom is better than the advice of a number of city rulers, who would all, from the writer’s experience, probably disagree anyway. Wisdom is not necessarily with the majority. But the wise man’s wisdom is solid, and reveals to him all sides of a question, enabling him to make wise decisions.

Or it may be instancing the fact that while it is good to have the backing the city elders, it is even better to have wisdom.

7.20 ‘Surely there is not a righteous man on earth who does good and does not sin.’

Such wisdom is necessary for even a number of rulers can get things wrong. Yet, although the wise man may seek to be righteous, sadly he often fails, as do all men. For there is no one who always does what is good. All sin in one way or another. Thus all need more wisdom. (It was only later that One would come Who was the great exception and fully without sin - 1 Peter 2.22; 2 Corinthians 5.21; Hebrews 4.15. But He was the exception that demonstrated the rule).

7.21-22 ‘Also do not take to heart (‘give your heart to’) all things that are spoken, in case you hear your servant curse you, for often also your own heart knows that you have in similar fashion cursed others.’

One thing the wise man will avoid doing is to take to heart careless words uttered by someone in an unguarded moment. This follows on the thought of verse 20. No one is totally righteous and therefore allowances must be made. When judging others we must ever remember our own faults, for we all make such mistakes. And there is a need for compassion. A man might hear his servant curse him, but if he takes this lesson to heart he will not lose a good servant because of a moment of folly. He will show mercy. Men even curse their best friends or their wives, thus we must expect from even a good servant an occasional curse. It is again a question of not being over-righteous.

7.23-24 ‘All this I have tested out in wisdom. I said, “I will be wise”, but it was far from me. That which is far off and extremely deep, who can find it out?’

But there are limits to wisdom. For he has tried to test out all he has been talking about using wisdom, but has to admit that he has not fully found the truth. Final wisdom, the wisdom which is of God, the wisdom which might bring meaning to things, is beyond him, as it is beyond all men (compare 3.11; 7.14; 8.17). It is as though it was beyond the far horizon, as though it was in the deepest depths of the sea. It is not discoverable.

7.25-26 ‘I turned about and my heart was set to know, and to search out, and to seek wisdom and the reason of things, and to know that wickedness is folly, and that foolishness is madness. And I find a thing more bitter than death, even the woman whose heart is snares and nets, and her hands like bonds. The one who pleases God will escape from her, but the sinner will be taken by her.’

His search was a thorough one. He set his heart to know. He searched things out. He sought. And what he sought was wisdom and the reason of things. And the one thing that he did discover was that wickedness was folly and that foolishness was madness, that is in the long term.

He has already indicated in verses 23-24 that there were limits on what he had discovered, and could discover, for the reason of things was at present beyond him. But he points out that at least he did learn about wickedness and folly, about downright evil and careless, unthinking behaviour, and that such was folly and madness (both because of its positive consequences and because it prevented a man from enjoying the lot of the godly (5.19)).

One example of this, which he came across and which horrified his very soul, (and no doubt the soul of all his concubines), was the example of the scheming woman, which included the prostitute. He has the worst examples in mind. Possibly he had in mind Delilah (Judges 16.4-22), and, depending on his era, Jezebel (1 Kings 16.31; 18.13; 19.1-2; 21.6-16), or possibly vivid examples he had seen in his own experience. Such a woman is described as having a heart which ensnares and nets, and hands which are bonds (the latter would fit Delilah admirably). That is, she plans her strategy to capture the unthinking male, and then binds him to her with her wiles and attractions (Proverbs 5.3-6; 7.5-27). While he would certainly have included prostitutes in this description, his vision was probably wider as we have suggested. He was thinking of all women who led men astray. He had no doubt seen in court what such women could do through their scheming. (We must remember in fairness that in those days any woman who wanted to achieve anything - although there were notable but rare exceptions - had to do it through a man and therefore had to scheme).

‘The one who pleases God will escape from her, but the sinner will be taken by her.’ The writer never ceases to express his admiration for the truly godly. Indeed in the end he seems to give the indication that he finally became one of them. The one who pleases God is the one who has a living relationship with God, and is committed to the covenant. He will escape because his mind is set to do good and will not have any truck with such women’s scheming. His obedience to God’s commandments will prevent him from being led astray. But the sinner, who is more casual with God’s commandments, will fall into her web.

7.27-28 “Behold, this have I found,” says the preacher, “putting one thing to another to find out the reason of things, which in myself I am still trying to understand, but have not found, I have found one man among a thousand, but I have not found a woman among all those.”

He concludes this section by admitting that he has still not found the reason behind things, something which he is still striving for. But one thing he has discovered in his striving is the rarity of a good man. Such a man is ‘one among a thousand’. But all the women he had come across, he adds, could not be included as such. This was in fact not really surprising. He met his harem, who were all scheming against each other, and striving to be his favourite. He met the wives of courtiers, who were all doing the same with their men, and scheming for their advancement. He saw the prostitutes on the streets. But when the godly woman went out she would avoid drawing attention to herself, and would usually be safely at home out of men’s gaze . The last thing that such women would want was contact with the court. So he was judging only on the basis of those women that he had come across, which had given him a bad opinion of women. It did not refer to all women.

7.29 “Behold this only have I found, that God made man upright, but they have sought out many inventions.”

This is his final comment. We have already seen earlier his awareness of the creation narratives (6.10-12; 2.5; 3.11, 19). Thus his observations and reading have brought him to the conclusion that man was made upright but that men have since gone in all directions morally (the passage is emphasising morality), inventing different ways to enhance themselves and to secure their own situations, which has resulted in their present sinfulness.

So we can see that his knowledge of God’s ways is growing apace. God made man upright. He has given men a sense of everlastingness (3.11). He will bring to account those who do evil (3.17; 5.8). He watches over the godly who look to Him, worshipping truly (5.1-2), waiting on Him and absorbing His everlastingness (3.11). Those who live sober lives before Him (3.12; 5.18), receiving the wisdom and joy which He gives to His own in response to the fact that they are His (2.26; 5.18-20).

These in their turn fear Him, living lives of trust, and obedience to the covenant that God has made with Israel, with each man acknowledging and loving God with all his heart (Deuteronomy 6.4-6). While not being mentioned the covenant is assumed, for each man’s allotment and portion, which the godly enjoy (5.18-19), actually came from the covenant with God. The Speaker has spoken of the ‘one in a thousand’ (verse 27), and he has these people in mind. Thus he is very much aware of the everlasting God at work, both in creation, in judgment, in revealing His everlastingness, and in His own, those within Israel who are the true Israel, and men everywhere who will truly seek the living God.

Chapter 8 Advice With Regard To Serving The King. The Problem of the Death of the Wicked.

His survey now digresses to consider a wise man’s responsibility when serving the king, followed by a number of expressions of wisdom as befitted the words of a wise man.

Advice With Regard to a Wise Man’s Responsibility in Serving the King (8.1-9).

We must not interpret these verses without regard to what we know about this king. His instruction will surely accord with his own views on authority, and its responsibilities. So our interpretation will depend on our view of who and what the writer is. Some see these instructions as being general advice, given simply in the light of the fact that most kings were despots. Others see them as the instructions of an enlightened king. In fact both interpretations are possible from the wording. It is a question of approach. But it seems to us that the latter is the reasonable position to take.

8.1 ‘Who is as the wise man? And who knows the interpretation of a thing? A man’s wisdom makes his face shine and the severity (‘strength’) of his face is changed.’

No one can compare with a wise man. No one else can solve problems like he can. His very wisdom makes his face glow, and his face is peaceful and content, demonstrating the genuineness of his wisdom. It does not carry the signs of discontent and worry like the faces of others. Thus he has great responsibility.

8.2 ‘I say to you, keep the king’s command and that in regard of your sacred oath (‘the oath of God’). Do not be hasty to leave his presence. Do not persist in an evil thing. For he does whatever pleases him. For the king’s word is powerful (‘has power’), and who may say to him, “What are you doing?”. Whoever does what he is commanded will know no evil thing, and a wise man’s heart discerns time and judgment.’

First the wise man must recognise that if he serves the king he is under authority, so he must prove that he is wise. He must have regard to his sacred oath and not be too hasty about leaving his presence, that is, in order to avoid giving unpleasant advice. The thought is that he should not be in a hurry to avoid unpleasant problems by suggesting he has no knowledge on the matter, or that he is not the best person to ask. Thus basically tactfully refusing his assistance. He must stand firm and give his wise advice.

Or it may refer to planned disloyalty. In which case the ‘evil thing’ would be whatever was being planned against the king.

‘Do not persist in an evil thing.’ That is in continuing to advise, or approve of, something that he feels is wrong, (or alternately something that would displease the king. But it is not likely that this writer would expect his wise men to be so subservient). He must give the king honest advice, and if necessary advise a different course. (We must remember that the writer is against oppression).

‘For he does whatever pleases him. For the king’s word is powerful (‘has power’), and who may say to him, “What are you doing?” ’ This might mean that to refuse to assist the king, or to do something that will displease him, will only put him in trouble, because the king’s word is powerful and he can do whatever he wants. But it is more likely that it is pointing out that the wise man should consider that because the king is all powerful, to give him bad advice will be harmful, in view of the fact that he has absolute authority to carry it through (compare the false advice of Hushai the Archite which resulted in the defeat of Absalom (1 Kings 16.31)). Thus he must ensure that he gives only the best of advice.

‘Whoever does what he is commanded will know no evil thing, and a wise man’s heart discerns time and judgment.’ If the wise man is obedient to what he is commanded he need have no fear of the consequences. For the reason that he has been chosen as a wise man is because he knows what is the right time to do things, and what is the best way to go about it. So he must speak his mind and give good advice in the light of what is known.

Others see it as meaning that he is to understand that obedience is the wise course, because he will then avoid unpleasantness or worse, but this would not be the advice of a benevolent king, and this writer is portrayed as a benevolent king.

8.6-7 ‘For to every proposal (purpose) there is a time and judgment, for the misery of man is great upon him. For he does not know what will be, for who can tell him how it will be?’

The wise man’s advice is needed because every proposal needs to be put into effect at the right time and in the right way, in view of the fact of the heavy burden of misery under which most people live. They do not know what is going to happen next, and have no one to give them guidance. It would not be good to add to their misery by giving bad advice.

8.8 ‘There is no man who has power over the breath to retain the breath, nor has he power over the day of death. And there is no discharge in that war. Nor will wickedness deliver him who is given to it.’

None of the people can prevent themselves from dying, for they do not have control over the breath of life. Nor do they know when the day of their death will be. And none can ask to be discharged from the war of life and death. It is not in their hands. Nor can a wicked man finally avoid it by wicked methods (contrast 7.15). He may avoid it for a time, but in the end death will catch up with him. So death is unavoidable for all.

8.9 ‘All this I have seen, and applied my heart to every work that is done under the sun. There is a time in which one man has power over another to his hurt.’

The writer had paid great attention to all that was being done on the earth. And one thing he had recognised was that there are times when one person’s action can cause great harm to another. He sees the wise man’s behaviour as an example of this. If he does not give honest advice in some circumstances others may well suffer grievously. Thus he must give his advice honestly. And indeed all who are put in a position where their decisions may affect others, should behave honestly.

This is a reminder to us all that our actions can affect other people. We too must therefore be honest and thoughtful in all we do, considering its effect on others.

The Problem of The Wicked Who Die Unpunished (8.10-16).

8.10 ‘And so I saw the wicked buried, and they came, and from the holy place they went, and they were forgotten (some suggest a rare form meaning ‘were praised’) in the city where they had so behaved (or ‘where they had done right’). This also is vanity.’

This probably means that they were buried, after a funeral service in a holy place which was holy to the gods that they worshipped, for to an Israelite a dead body was unclean and would not be allowed in a holy place. However kings were later rebuked by Ezekiel because they had themselves buried too close to the temple. So it could be that men in Israel did seek to be buried in places seen as holy, thinking as men foolishly do that somehow it would benefit them, and that this was actually allowed even though they were wicked.

And then, in spite of what their behaviour had been, they were soon forgotten. Humanly speaking they had got away with it. They were both buried in a holy place, and their evil lives were not remembered. What folly!

But it just may mean that they were praised at their funeral and their ‘righteous’ lives were spoken about before they were buried. If so they were little different from modern funerals. Either way the writer is back to his pessimistic mood and declares it is all empty and meaningless. Nothing has been done about their sin.

8.11 ‘Because sentence against a crime (‘evil work’) is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’

Wickedness is encouraged by slow or careless justice. Crime must be punished, and be seen to be punished quickly, otherwise others will be encouraged to similar crimes. He probably saw those just mentioned as wicked, partly because they had been allowed to get away with it. And it is probably also to be seen as preparing for the next verse, the sinner who does evil a hundred times because he escaped quick punishment.

8.13 ‘Though a sinner do evil a hundred times, and prolong his life, yet surely I know that it will be well with those who fear God, who fear before him, but it will not be well with the wicked, nor will he prolong his days like a shadow, because he does not fear before God.’

But though one of these sons of men do evil a hundred times because of the slowness of justice, and the life of this multiple sinner seems still to be prolonged, yet the principle of retribution will eventually apply. It will be well with those who fear God and worship Him, and it will not be well with the wicked man nor will his days be prolonged like a shadow. Long shadows come in the evening when the sun is setting, getting longer and longer. So it may be that he is saying that in the evening of his life, because he does not fear God, his days will not be prolonged. In one way or another judgment will come.

Alternately it may be that this hundredfold sinner is seen as the exception, and yet that he maintains that the general principle can still be seen as applying. (Note the use of ‘a hundred’ as meaning simply a large number of times).

8.14 ‘There is a vanity which is done on earth, that there are righteous men to whom it happens in accordance with the work of the wicked. Again there are wicked men to whom it happens in accordance with the work of the righteous. I said that this also is vanity.’

The Speak