“Do not rush with your mouth and may your heart not be hasty to utter a word before God. For God is in heaven and you are on earth; thus let your words be few. For a dream enters as a great undertaking but a fool’s voice has great words.”

(Ecclesiastes 5:1-2 {5:2-3 in English Bibles})

There are two notions here that Solomon brings together, both of which are taught repeatedly across the scriptures. The first is to be careful how you use your mouth — tame your tongue. James writes that we are to be quick to hear and slow to speak (James 1:19 and Paul writes that we are to speak evil of no one (Titus 3:2), and if we left the admonition there, I expect that all of us would be humbled and driven to repent. 

Yet, the Scriptures also speak of how we utter our oaths before the Lord. We are not to use the Lord’s name carelessly nor are we to use it for vain purposes (Exodus 20:7). We are also called upon to fulfill the vows that we make in the Lord’s name (Numbers 30:2; Psalm 22:25). And once again, if we look at the vows we have made to our spouses, to our churches, and to our communities — all in the name of the Lord — we all most likely would once again be driven to repentance…and this is good.

Solomon brings both together, though, and makes sure that we clearly understand that we must not be hasty with our words before God or men. And so, he concludes that we should let our words be few. Oh, how challenging that is for most of us…if not all of us. Especially for those of us who use words for our vocation. The principle here is simple. It is not necessarily the number of words we speak so much as it is that every word be measured and counted so as that it will build up and not tear down (1 Corinthians 14:26; James 3:1-12).

Solomon closes with a contrast in verse 3. With the pursuit of a dream there is much work and labor — it is a great undertaking. Such is the way of a wise man. Yet the fool talks about his dreams but never pursues them. He dreams the impossible dream, as it were, but the dream is impossible to him because he will not labor toward the goal. Yet, the industrious will achieve those things that the fool only talks about. One thing that I learned in my five years as a High School teacher is that IQ is highly overrated. I would rather have a motivated student with average IQ than an unmotivated student with extremely high IQ. It is to the motivated that the world will go.

“Keep your footing as you go to the House of God; come near to listen instead of giving the fool’s sacrifice. For they have no idea the evil they are doing.”

(Ecclesiastes 4:17 {5:1 in English Bibles})

Solomon shifts from his bit of introspection and begins looking at one’s vertical relationship with God and how that is lived out. Verse 17 (or 1) provides us with a bit of a transition, and recognizing that Solomon fell into idolatry with his many wives, sacrificing to their gods as well as to his own, it is easy to see how he is yet tapping into his own experience. 

So, what is this “fool’s sacrifice” of which Solomon speaks? Certainly, we know from Solomon’s father, David, that the fool is the one who says there is no God (Psalm 14:1). David will continue to observe that because the fool does not believe in God, he does many wicked things (there is no restraint when you fear neither God nor man). Yet, if you do not believe in God, why sacrifice? One sacrifices because that is what was expected of him in the ancient Hebrew culture.

Let’s bring this forward a few millennia and apply this notion today. I think that it is fair to say that nearly every church in the land has both genuine believers and unbelievers filling the pews. The believers come for the obvious reasons — they want to worship God by drawing near to him through his word. Unbelievers, though, come for a variety of other reasons: that’s how they were raised, they are friends with the people, they think of church membership as a kind of “insurance” against the fires of Hell, or perhaps they like the business contacts or community visibility that comes from being part of a church body.

Now, don’t get me wrong, it is good to have such people coming to church on Sunday. They sit under the preaching of the word and who knows, God may use that to shine light into their souls. Even apart from that, and if for no other reason, those who attend church will be taught morality and truth that will shape the earthly life of all who will put it into practice. The danger only comes to the church when such unbelievers are raised up into leadership.

Back to Solomon. So, what is he saying to us? What he is saying is that when you are on the way to the Temple to make your sacrifice — or, while you are going to church to lift a sacrifice of praise — take care that you take seriously what you are doing. Come prayerfully. Come having examined your heart. Do not just come casually because you will stumble along the way. Take care dear friends, take care and examine the state of your soul first.

God says in Deuteronomy 29:19-20 that God will not forgive the sin of those who sin casually, thinking that God will forgive them anyway. No, God expects that your repentance is a sincere and heartfelt turning from sin — you thought one way about such things, but now you think differently and pour hate and not love on those things that displease God. How often it is that people come to church, partake of the sacraments, pray, and do good works in the context of the church, all without thinking of why or of the Savior they serve. To such as these should echo the words — keep your footing and do not offer the fool’s sacrifice. You have no idea the evil you are doing.

“I saw all life that walks about under the sun along with the succeeding youth who stands instead of him; there is no end to all the people, all of whom were before him. Also, in the future, no one will rejoice in him. This also is vanity and exasperates the spirit.”

(Ecclesiastes 4:15-16)

Have you ever grown weary of responsibility? Have you ever grown tired of people challenging your authority? Have you ever come to that point where you just wanted to throw up your hands and say, “I’m done trying to lead these people; let them tear themselves apart!”? If so, know that you are in good company. Every faithful pastor has likely said that at one point in time regarding his congregation. Moses certainly experienced the same — as a pastor, I find the book of Numbers very encouraging and a reminder that if Moses had whiners and complainers to deal with, I shouldn’t complain if I face the same.

As we begin to round out this chapter, Solomon is looking with a more introspective eye and reflecting on himself. Because of Solomon’s wisdom, the scriptures tell us that people came from every direction to seek his counsel and advice. That is nice for a while, but I can only imagine that it could wear on you after a while. And then there is the whole next generation that is always vying for power. The phrase  הַיֶּלֶד הַשֵּׁוִי (hayeled hasheniy) is a bit of an unusual phrase, which has led commentators to vary on how they expound this verse, but I will follow those in the school of Rabbi David Altschuler and the Metzudat David and suggest that Solomon is speaking of those who would supplant the rightful king, usurping his power for their own gain. Think again of Solomon as a young leader and of all those who must have either sought his throne or who sought to use their acquaintance with Solomon to their own gain. There is no end to such as these. 

And as Solomon surveys the world around him and all of those who are calling upon him and he indeed says, this too exasperates the spirit. And, indeed it does. The lesson that children learn early — “Let’s pester mom and dad until they finally give in and we get our way” — is a lesson that is not soon forgotten when those children reach adulthood. And how often we find it amongst employees and from people in the life of the church. 

So, what is the solution for this exasperation? When Solomon concludes the book, he will set his conclusion before our eyes. But for now, let me simply suggest that there are two parts to the solution. The first part is to rely on God for your strength — really, rest in him. Don’t try and go it on your own strength, you just cannot do it. The second part is to remember that God has called you for this task. Resting in God’s sovereign call is a reminder that it is not your wit or skill that brought you into the position that you are in. Thus, God has his purposes in doing so. Trust that and always keep your eyes open to see those purposes. 

Remember too: in the end, it is not about you or me, it is about Christ. Further, Christ calls us to take up our crosses — an implement of gory death. God’s call on your life will kill you, but do not fear that reality; this world is not your home.

“From the house of bondage he went to reign; even in his own kingdom, he was born poor.”

(Ecclesiastes 4:14)

The vast majority of English translations render the phrase, מִבֵּית הָסוּרִטם (mibeth hasurim), “prison,” but for our purposes here, I have chosen to render it more literally as “house of bondage,” or “house of imprisonment,” or “house of obligation.” In every sense, much the same notion is communicated, though with an important distinction. For if we are to understand these verses as speaking of Solomon himself (as we noted above), then we must recognize that the prison that Solomon was speaking of was not made up of block walls and chains, but instead was a “gilded cage” of privilege and responsibility. 

Do not forget the court intrigue that took place as King David’s death became immanent. Adonijah sought to establish himself as king and rallied people to his side. Were it not for some quick-thinking and action on the part of Bathsheba, Solomon’s mother, Solomon might not have ascended to his father’s throne (at least not right away). One can only imagine the guard that was set over young Solomon to protect him from an assassination plot or a kidnapping. And it is in this context that Solomon was supposed to grow up as a child. 

While we do not know the exact age of Solomon when he began his reign, he describes himself as being quite young (1 Kings 3:7). Whether this is an exaggeration reflecting his own sense of humility or whether it is quite literal, the implication here is that Solomon began his reign when he was a young man and by his own admission, he was ill-equipped to take over the role apart from God’s blessing of discernment. And so, if we think of his house as a place of enforced obligations and protective custody, it is easy to see how one could describe this as a prison. And if we recognize his lack of preparation for the throne, one can make a compelling argument that he was born poor.

Do recognize that while today we are often taught to look at “poverty” only in the context of one’s material wealth, it is quite possible to be financially well-to-do and still be poor in the eyes of God and man. From the Bible’s perspective, poverty is measured most basically in the context of one’s eternal soul. What good will material wealth do you in eternity and when you must stand in judgment before your maker? What good will material wealth do you when going through times of trial and loss in this life? Of course, in the ultimate sense, who but Christ is the richest of all, yet for our sakes he became poor so that we might become rich in him (2 Corinthians 8:9).

“It is more preferable to be a youth who is poor and wise than an old king who is a fool and who cannot heed warnings any longer.”

(Ecclesiastes 4:13)

There are various ways in which commentators have interpreted this verse and the ones immediately following it. It seems to me, though, that the plain reading is preferable, particularly in light of Solomon’s own history. As a young man he started out in his role as king in exactly the right way. He may have been poor in understanding, but his request of God for wisdom and discernment to govern the people of God showed not only insight, but a humble spirit that was willing to learn and to grow. And, in doing so, he gained the attention of the known world.

Yet, as Solomon grew older and his kingdom became established, he fell into the traps of the world, not only taking numerous wives and concubines to himself, but allowing them to continue their pagan worship within the kingdom. Truly his counselors must have spoken repeatedly to him on this matter. Indeed, if one goes back to Solomon’s earlier words, he truly knew better. Yet Solomon refused to listen to counsel and engaged in pagan sacrifice along with his many wives. And oh, how spiritually poor he became.

And thus, we have Solomon looking back on his life realizing that in almost every way, he was better off as the younger, more idealistic, and humble youth-king that leaned on God for everything he did. And the plain reading provides a principle that is no less true today than it was in Solomon’s time. It is a great advantage to be humble and teachable. Further, when you get to the point where you are no longer able or willing to learn from those around you, you will cease to be useful to society. The good news is that there is a solution to this stubborn pride: repentance. And in many ways, Ecclesiastes is Solomon’s repentance for the foolishness of his worldly pursuits.

“Also, if two lie down together, they will be warm, but how can one be warm?”

(Ecclesiastes 4:11)

As I previously mentioned, Christians very often understand this passage in the context of marriage, and there is indeed truth to the idea of a husband and wife keeping the bed warm together. Some of the Rabbi’s took this in a more spiritual sense, suggesting that if one person slumbers in their faith and grows cold in their heart, the other’s role is to warm the faith of the one who has grown cold. And while there is some truth to this interpretation, in my experience as a pastor, it more often tends to run in the opposite direction where the cold one draws the warm one into his or her spiritual slumber.

In context, though, there is another reading that we ought to give a fair hearing. In the context of the previous verse, Solomon is also reflecting on the benefit of having a partner during times of challenge (when one falls). Likewise, in times of survival, to have a companion is a good and valuable thing. Indeed, on the most basic and literal level, when one is in danger of hypothermia, another person to embrace and share his body heat can mean the difference between life and death. Further, were one to break a leg or be injured, to have another person there as a first responder can mean the difference between life and death. 

And with that in mind, there too, can be extrapolated a spiritual application. Just as there are physical dangers in this world, there are spiritual ones as well. And, during times such as these, to have another believer or a group of believers near you to walk alongside of you is priceless. The most fundamental application of this is a believing family and the second is like unto the first, and that is a solid, Bible-believing church. And if the church is living and practicing faithful preaching of the Word, the sacraments, and spiritual discipline, perhaps those old Rabbi’s have a point in the ability of believers being able to draw those growing cold in their faith back to a robust faith in which they can live.

“I returned and I saw vanity under the sun. There is one and there is not a second; there is also not a son or a brother for him. There is no end to all his anxieties. Also, his eyes are not satisfied with wealth. ‘For whom am I anxious?’ and ‘for whom am I depriving my soul of goodness?’ This is vanity also and it is an evil business.”

(Ecclesiastes 4:7-8)

It never ceases to impress me as to the relevance of the scriptures. Times change; countries rise and fall; technology advances exponentially from generation to generation; yet the human condition is much the same. In the preceding verses we saw Solomon address the problem of laziness; here he moves to what we would call the “work-a-holic.” Here is the person who has become so consumed with his career and success that nothing satisfies him. He is not satisfied with the wealth he has earned because he has no one to share it with. So, he labors, struggles through anxious times that go along with our work and toil and deprives himself of worldly goodness…all for what? He has no brother nor a son to share his success with. In fact, Solomon sees that there is no second — no help-mate walking alongside of him.

In creation, God pronounced that it was not good that man be alone (Genesis 2:18). In the most basic sense, man was not alone — he lived in perfect relationship with God. Yet, this fellowship is not of what God was speaking. No, Adam needed a helpmate: one who could share life with him, who could learn from him and alongside of him, and one who could suffer alongside of him in their struggles with and against sin. There is great blessing that comes from this very unique relationship. That does not mean that marriage is always an easy thing, as one writer puts it, it is one of God’s tools to sanctify us. Yet, many deprive themselves of the benefit of this relationship due to an obsessive commitment with work or with personal achievements.

As a pastor, one of my concerns in our culture is the breakdown and redefinition of what marriage is and the number of divorces that take place. My large concern is that people go into marriage with almost an entirely wrong mindset…they think that they are “in love” and they tingle all over in the presence of their boyfriend or girlfriend, but “in love” is far different from loving another. The first is a feeling and feelings come and go. The second is a choice that we make — a choice to enter into a life-long, binding covenant where you cease to exist as an individual but are made one flesh with your spouse. And so, if your arm gets injured or diseased, one tries to heal it long before amputation is considered an option; in a marriage, if there is division or problems due to sin, one seeks to heal the problem through repentance and a reminder of the covenantal promise, “until death do us part.”

One may apply this in other ways…for example, the Rabbi’s speak of the relationship between a teacher and his disciples or the relationship between a businessman and his partner. Yet, the most basic institution upon which society is built is that of the family…or even more basic than that, upon the marriage of one man to one woman. It is not good for man to be alone.

“The fool closes his hands and eats his own flesh — better is full hand of rest than two full hands of anxiety and exasperating the spirit.”

(Ecclesiastes 4:5-6)

The contrast to working and competing to grow in competence is to be lazy and complacent, perhaps only ever doing the most basic minimum to sustain oneself. It is the belief that the world entitles you to a living and to pleasure, so let them work while you relax and be entertained at their expense. Not only is such a mindset ungodly (see Ephesians 4:28; 2 Thessalonians 3:10) but it is self-destructive. You end up consuming your own flesh. And while, in most cases, this does not degrade into literal cannibalism (though such has taken place in history), how often do such folks end up consuming all that their family has and all of their worldly goods, living like a leech off of those around them.

This is not to suggest that there are not times when one must rely on friends, family, church, or even social programs to get by. Indeed, hard times will befall us all and it is humbling being on the receiving end of such Christian charity. At the same time, such things are designed to be temporary and not perpetual states of being. Then, when one gets back on his or her feet, the idea is to turn around and assist others as you have been assisted. Such is a mark of Christian character.

There is a little discussion about the figure of speech that Solomon employs around the idea of the closed hand and then the single hand-full of rest or the double hand-full of anxiety. Commentators seem in more or less agreement that the folding of the hands or the closing of the hands is a reference to sloth — wishing to not “put one’s hand to the plow.” The discussion comes with respect as to how one handles the single and double hands full. Some commentators suggest that Solomon is saying that some rest (one handful) is better than lots of anxiety (double-hands full). 

As I read this, though, given Solomon’s repeated use of the word עָמָל (amal) to refer to hard work in this book, I would suggest that verse 6 contains the words of the sluggard who is closing his hands. Basically he is saying, look folks, I know that I could have both hands at work, but there is a chance that all I will receive is toil and hardship under the sun, so I will be content with only a handful of rest. In the end, the final message is much the same: it is honorable to work and dishonorable to be slothful.

The sad thing, as I observe society around us, is that sloth calls loudly to those in the streets. People are promoting socialism in the American society and the government seems to be creating more and more social programs to satisfy the people’s outcry. People say that education should be free, food should be free, medicine should be free, and the list goes on and on. Solomon would say that those who champion this cause are fools. And indeed, whatever label one gives them, they are poor students of history as socialism has created some of the greatest human tragedies in all of history. One only need spend time in eastern Europe and the impoverished state of many of the former eastern bloc countries. Woe to us if we repeat their failures.

Yet, I do not wish to stop there as the move toward social welfare is largely being driven by a young and poorly educated segment of our society. There is also an older segment of our society that has embraced the notion that at the age of retirement, they can stop working and contributing to society altogether. Instead, many just simply resign themselves to watching television almost all day long. This too is unhealthy and self-destructive. The notion of a retirement age where one stops working altogether is not a notion with Christian roots. For the Christian, retirement from a given vocation is nothing more than an open door to work in the community, the church, and the family. Paul speaks exactly this way when he calls on older men and women to mentor those coming behind them (Titus 2:2-9). 

Perhaps think about it this way. Think about how beneficial it would be to our congregations if every retired person in our flock would spend just 10 hours a week working either at the church (doing maintenance and repair) or in the community (visiting our shut ins!) or both. Think about how beneficial it would be if retired members in our congregation took to studying seminary-level classes to be better teachers in Sunday School or other kinds of teaching ministries of the church. Think about how beneficial it would be if a church had the foresight to retain a retired minister on their payroll to be a trainer and theological teacher of younger men seeking the ministry as well as to assist the church’s pastor in his daily activities. God has made mankind to work (Genesis 2:15) and he has made Christians to do good works (Ephesians 2:10). Why would we seek to rest and slumber all the day long?

“Also, I saw that every exertion and that every skill in work is because of the jealousy of a man’s companion. This also is vanity and exasperates the spirit.”

(Ecclesiastes 4:4)

In every endeavor of life there are those whose skill and expertise outdoes those that are around them. In today’s culture, these are sometimes referred to as “outliers”… people who distinguish themselves from all those around them. And while it is true the some people have gifts and leanings in a particular area of life, at the heart of these outliers is work and practice, work and more practice, and then even more practice at their craft, no matter what that craft happens to be. The American Inventor is quoted as saying, “Genius is one percent inspiration and ninety-nine percent perspiration.”

Solomon, it seems, recognizes this dynamic but goes on to ask the question, “What drives these outliers?” His conclusion is that we are driven to perfect our craft out of jealousy — we look at other craftsmen around us and we desire to be better than they are and to distinguish ourselves from those around us. And I must confess, as I look back at some of the jobs I have worked and crafts that I have plied, there is great truth in this. And, this is not a bad thing.

Healthy competition tends to stretch you and to push you further than you would go without it. In the seminary I attended, competing for grades was frowned upon (we were all in it together). At the same time, when I was taking Hebrew, the classmate who sat beside me had a different way of thinking. He would look over my shoulder at my grades to compare and it was not long before a healthy competition ensued, which propelled both of us toward the top of the class. 

When I was in High School, I competed on the Varsity Swim Team. While I was never exceptional, those who were and who broke school records had their names put on a big board in the pool area, which prodded everyone to do better. When I worked for Domino’s Pizza, we used to compete in what was called a “Two-Tray” competition — how quickly could two trays of dough be slapped out to size, placed on the screen, and sauced. Again, this drove us to improve our speed greatly. At the time, I worked under the man who had the second-fastest time in the country and under his tutelage, I too, got very fast, which was important in the high-volume store in which we worked. In college, I ran blue-prints for a company to help pay bills. Here, I broke the company record for how many blue prints could be run through the machine in an hour. My direct boss held the record prior to me, which created healthy competition between us — something that only served to improve the service the store offered to its customers. Similarly, during the decade and change that I worked as a carpet installer, I sought to distinguish myself, though here, not with speed, but with precision and skill, particularly in custom work. 

I imagine we can all think of times when healthy competition drove us to improve. I grant, too, that sometimes healthy competition can go over the top and create resentment and unhealthy rivalries, but I would still say these tend to be the exceptions and not the rules so long as the competition is instigated by the competitors and not by those outside the competition. As Solomon, I can say that “I have seen” instances where parents push their child in a sport way too hard and often that harms the child rather than helping him or her. 

Why then does Solomon say that this kind of competition exasperates the spirit? In the end, records and achievements are not lasting. There will always be someone else who will be better than you or who will work faster than you. There will always be someone to dislodge your record. And, in the end, what does the record get you anyway? A little notoriety for a little while? It won’t last. So, if what drives you is just that you wish to be better than everyone else, you will find your spirit exasperated at the end of the day and at the end of your life. Yet, if you wish to be better than everyone else because you wish to be the best you can be to the glory of Christ, that is entirely a different matter. Distinguish yourself not for your own gain and glory but for God’s.

“And I returned to see all of the oppression which is done under the sun. And behold, the tears of the oppressed and there is none to comfort them. In the hand of their oppressors there is power but there is none to comfort them. And I praised the dead who are already dead over the living who are yet alive, and better than either are those who had not yet been born, who have not seen the work of evil which is done under the sun.”

(Ecclesiastes 4:1-3)

For a king who was quick to employ forced labor (1 Kings 5:13; 9:15), this may seem to be an odd matter to muse upon. Yet, it doesn’t seem that this is the kind of oppression on which Solomon is dwelling. Instead of that which was done under his authority as king, it seems that he is looking back toward 3:16 and the language of justice and wickedness — those people who pervert justice and who use their own power for their own gain, oppressing the people under their power to achieve their ends. This is the true oppression of the wicked.

At face value, though, Solomon’s response to this oppression may seem a little bit odd — rejoicing in those who are dead and no longer facing oppression and saying that those not yet born are in an even better place than those who are living. Is this indeed Solomon’s sad conclusion? Could we be wrong about Solomon’s book and is perhaps he throwing in the towel to some sort of nihilism? Certainly, we should know better than that by now.

As we have already noted, Solomon is looking around the world at some of the tragedies that take place in the world around him, while at the same time recognizing God’s sovereignty over these events as well. So, for the moment (as he says in the previous passage), because you do not know what is going after you, work and labor and leave a legacy of integrity and faithfulness to God behind you.

First of all, though it is a horrid and sad thing to suffer under the hands of men, there is yet dignity in human suffering. Did not our Lord enter into this world as a suffering servant? While his suffering climaxed on the cross, was not his life marked by suffering as a sinless man amongst sinful men? How often indeed, is God the Father said to be grieved by the works of men as we read through our scriptures? Oppression even by the most vile and wicked in history is a tool that God uses to refine his church. But is it just through our suffering under oppression that the church is refined? No. The church is also refined when she takes a stand for what is right and just and is persecuted for Jesus’ namesake. I think of the Barmen Declaration and those brave Christians who resisted Adolf Hitler in Nazi Germany. I think of those Christians who suffer to protect the oppressed in many of the nations where Christianity is illegal. I think of the countless times through history where Christians have stood up to powers and principalities in this world because they were simply being faithful to God’s call that they do justice, love mercy, and walk humbly with their God (Micah 6:8).

Thus, the key to understanding this passage seems to be Solomon’s repetition of the idea that none to comfort the people. In other words, how sad and sorrowful it is when God’s people do not rise up and stand against the wicked and protect the widow and the orphan from their oppressors. Indeed, when there is no one to stand up for the oppressed, indeed, in observing matters from the perspective of being “under the sun,” it may indeed be better had they never been born. 

“All go to one place. All is from the dust and all will return to the dust. Who knows if the spirit of the sons of man goes upward and the spirit of the beast goes down beneath the earth? I saw that there is nothing good but for man to rejoice in his work and in his portion because who can bring him to see what will come after him?”

(Ecclesiastes 3:20-22)

In death, the bodies of both humans and animals go to the ground. Decay sets in and unless extraordinary measures are taken, the bodies of both man and beast decay into the dust. And, as Solomon surveys the world around him, he observes that he cannot tell whether the spirits of man go up (toward the heavens) or whether the spirits of beasts reside beneath the earth. 

As a pastor, I conduct more funerals than I would like to admit…we live in a fallen world and death is a real part of that reality. And while I often have the pleasure of conducting services for a believer whose fruit were readily apparent, there are also times when I conduct services for those whose spiritual fruit is rather unclear. And in cases like these, while the fate of the body is readily apparent, we cannot know for certain the fate of the soul. And so, just as I cannot “preach someone into heaven,” I also do not presume to place myself in God’s seat of eternal judgment. So at that point, I honor the good that the person has done in the family or community and preach Christ for the living. 

But it is this uncertainty that I think that Solomon is observing as he looks at the death around him. If someone is a born-again believer in Jesus Christ, we can be assured that glory is the destination that lies ahead. If someone is not, hell calls. Yet, there are also people who profess to be Christians but show little or no evidence or regeneration…and with Solomon, we say, “Who knows?” The answer to that question, of course, is that God knows and he will bring every deed into judgment (Ecclesiastes 12:14), for he is indeed the eternal judge over mankind.

And so, what is the conclusion? Rejoice in your work. Do your work to the glory of God. And even if you are an unbeliever or a person whose faith is unclear in the eyes of men, rejoice in laboring in ways to serve your family and community, for in that you will be remembered fondly. 

“For there is a fate for the sons of man and a fate for the beasts; the fate of one is amongst them. As death comes to this one, so too death comes to that one. The Spirit is one with regard to all. There is no advantage that man has over beast because everything is a vapor.”

(Ecclesiastes 3:19)

Here I depart somewhat with conventional translations of this verse. The most significant is seeing the reference to the Spirit here as the third member of the Trinity rather than the spirit of man and animal. While I do not wish to read Thomas Aquinas’ different kinds of spirits for different kinds of things (plant, animal, man), there are certain Biblical references to the spirit in man that cannot be attributed to a spirit in animals…for example, understanding (Job 32:8). Further, the spirit in man is the focus of God’s judgment (Proverbs 16:2; 20:27). Thus, it does not seem right to say that man and beast both have the same spirit and Solomon would have known that as he is the author of Proverbs as well as Ecclesiastes. Thus, I appeal to what Arnold & Choi would call a “preposition of manner” reflecting on how an action is taken as to the object. Thus, the Spirit of God acts similarly in bringing both man and beast to death in His timing and for His purposes. 

The second area wherein I depart from conventional interpretation is in translating הָבֶל (hevel) at the end of the verse as “vapor” rather than as “vanity,” which is the more commonplace rendering of the term in this book. Yet, in context, Solomon is reflecting on the brevity of life and on the permanence of death, so it seemed more appropriate to apply the term in this way for this use.

In the end, though, the interpretation is much the same. Both man and beast go to the grave — in this, man has no advantage over the beast (though he has advantages in many other ways). And in light of this reality, we must come to terms with what that means for us…this, as we might expect, Solomon will do in the verses that follow…

“I spoke to my heart with respect to the sons of man that God is purging them, yet to see that they themselves are as beasts to themselves.”

(Ecclesiastes 3:18)

While often, Solomon’s phrase, “I spoke to my heart” or “I said to my heart” indicates the beginning of a new section, these words seem to form a bridge between verses 17 and 19. In verse 17, Solomon speaks of a place of judgment where both the righteous and the wicked will be judged — the sheep separated from the goats, to borrow Jesus’ language in Matthew 25:32. Here, in verse 18, the same idea is captured in the idea of God purging men. The Hebrew word that I translate here as “purge” is the word ברר (barar), which refers to cleansing something by purging, testing, or sifting things out. Surely this takes place in the absolute sense at time of final judgment where mankind will be purged and cleansed. The elect will be glorified, having their sin and dross once and for all time removed. Those chosen for destruction will also be removed from the race of man and condemned into the pits of hell for all eternity. Thus, both individuals and the race will be cleansed in this judgment.

There is some debate as to how one translates this final verse. Some translators imply that this is simply a reference to man as a beast (particularly in the context of the verses that follow). Yet, I lean toward Luther’s translation along with that of the 10th century Rabbi, Sa’asiah ben Yosef Gaon, who saw this as a reference to the way the wicked of mankind behaved like beasts toward the righteous. As the Rabbi commented that the difference between the righteous and the wicked is as great a distance as is the distance between man and beast. The final word, לָהֶם (lahem — “to them”) seems to support this reading and not simply be seen as a reflexive pronoun.

Reading the text in this manner causes one to interpret not only the final judgment of God, but also the many earthly judgments that God brings into our lives as a tool to refine mankind — to make the elect godly and to distinguish the wicked more and more from those of faith. And, indeed, is that not what often happens in this life during times of crisis. The wicked become hardened and often, like animals, seek simply to save themselves. At the same time, the Godly grow in faith and often go to great lengths to care for others.

The sad thing is that in our culture, for more than a generation, children have been taught that they are no different than animals, just perhaps with a more developed brain. The law of the jungle teaches the survival of the fittest and we have a generation today that seems to be living it out in our schools, our communities, and sadly, sometimes even in our churches. Yet, the scriptures teach that mankind bears God’s image and thus has dignity that is altogether different than that of the animals. And our behavior toward one another ought to reflect that distinction. All too often, even in the context of the church, it does not…

“And again, I observed that which was under the sun. In the place of judgment there is wickedness and in the place of righteousness there is wickedness. So, I spoke to my heart that the righteous and the wicked will be judged by God; there is a time for every matter and a time for every work — it is there.”

(Ecclesiastes 3:16-17)

Having teased us slightly with the answer to his question (namely, the sovereignty of God), Solomon again looks to the world “under the sun” and begins reflecting on the injustice and wickedness of man in places where justice is supposed to be done. Yet, there is corruption amongst those who hold the power of judgment over others. 

Isaiah writes:

“How the faithful city has turned to whoredom; a full measure of righteous judgment lodged with her but now she is murdering. Your silver is dross; your wine is weakened with water. Your princes are rebels and your companions are thieves. All of you love a bribe and you run after rewards, but the fatherless have no justice and the dispute of the widow is not brought to them.”

(Isaiah 1:21-23)

Paul the Apostle did not shy away from quoting pagan writers to show that some observations are plain even to those apart from divine revelation, and so in one instance he says to the Corinthians, “bad company ruins good morals” (1 Corinthians 15:33 — a quote from the Greek dramatist, Menander). When the city that is designed to stand for God’s righteousness tolerates selfish gain, bribery, and corruption, then she will fall into wickedness and injustice. And there is no greater illustration of this than when the leadership of the Jews elected to put Jesus to death — committing the greatest injustice of all time (though it is a blessed injustice for those of us who are redeemed by the Lamb’s blood). And this injustice in Jerusalem did not begin with Herod and Pilate. Isaiah writes of it; Solomon writes of it; and frankly we see God’s condemnation of the people throughout the Scriptures. 

The sad thing is that we see this same kind of injustice take place in many churches. When church leaders use their influence to coerce church members, when pastors seek to use their position for personal gain, when the widows and orphans are ignored by the deacons whose job it is to take care of them, when church discipline and instruction takes a back seat in the lives of the elders who are called to this task in the life of the church, when ideas are embraced because they are pragmatic or because other churches are doing them, not because the Bible instructs us to do them, when we permit any or all of these things, then we are guilty of permitting wickedness to take the place of righteousness in God’s house. We are no better than the Pharisees, Sadducees, and chief priests who executed our Lord. 

Solomon indeed is wise to say that there is nothing new under the sun. The sad thing is that we who are redeemed and who have Solomon’s words before us often fall into the same traps and sins as the wicked of generations past rather than learning from their errors and walking in righteousness.

“I know that everything that God does is eternal and there is nothing that can be added and nothing taken from it. God has done it that those before him should fear. That which is has already existed and that which is to be has already existed. God continually seeks that which is pursued.”

(Ecclesiastes 3:14-15)

In contrast to man and his labors which fade, God’s labors and plans are eternal. We have mentioned Isaiah 40:8 already…that the grass withers and the flower fades, but the word of our God lasts forever…so do his works. What we do and plan is only ever for a season; God’s design is eternal and infinitely more worthy of praise. And thus, we would say of the completed word of God…nothing can be added or taken away from it. 

Verse 15 provides a little more of a challenge to translate as it is a little more poetically phrased. What is being spoken of here? There are really two ways in which we might put these words together. The first, and perhaps simpler way, is that these are a reflection of Solomon’s earlier words that there is nothing new under the sun (Ecclesiastes 1:9). This can then stand as a reminder to us that yes, events come and go but they have been done before by others.

Yet, the heart of this passage is on the sovereignty of God. What has come to pass has taken place because God has so ordained it to happen — the end from the beginning (Ephesians 1:4,11; Isaiah 46:10). Thus, it can be said that those things that exist today have always existed in a sense — that sense being in the mind of God as part of his ordained plan. And even those things that are yet to happen have their surety in the fact that this too is ordained by an almighty God. That which is already existed. That which is to be, this too has already existed in the mind of God.

Does that make us robots and automatons, fated to a given end without any choices? No, we do make choices, yet the choices we freely make are consistent with God’s eternal design and plan and so, in freely choosing, God’s will comes to pass. Does this give us the right to just sin all the more — could we not just say that this is the sin that God has ordained for me? Perhaps the unbeliever might say this, yet they are nevertheless choosing a path of rebellion against God. But, for the believer, we must never say such things because we have been born again to newness of life. And thus, with a new nature, our affections toward our old sins ought necessarily to have changed and our choices ought to reflect the new nature and not the old.  And still, God’s plan still comes to pass.

Sometimes people struggle with this notion. Since the so-called “Enlightenment” especially, people have become accustomed to speak in terms of autonomous human “free-will.” Yet, if a human’s will is free in the absolute sense, God is not sovereign in that same sense. Further, if the human will is utterly free, then we can have no assurances of the promises of God. No, there is great comfort in the Biblical doctrine of divine sovereignty. Every promise that is offered and assured in Christ can be spoken of as real and sure in our lives and though we do not yet have a full experience of such things, we can be assured of their reality in the promise of an unchanging and absolutely sovereign God. 

“I understood that there is nothing good for him but to be rejoice and to do good in his life and also, all men should eat and drink and find goodness in all of his undertakings; it is God’s gift to him.”

(Ecclesiastes 3:12-13)

“Do not be anxious, but in everything, with prayer and supplication with thanksgiving, let your requests be known to God. And the peace of God, which exceeds all comprehension, will guard your hearts and your minds in Christ Jesus. The last thing, brothers, is that whatever is true, whatever is noble, whatever is upright, whatever is holy, whatever is lovely, whatever is praiseworthy, if there is virtue and if there is praise, think on these things. Those things that you have learned and taken and heard and seen in me, engage in these things. And the God of Peace will be with you.”

(Philippians 4:6-9)

Be clear in your mind, what Solomon is not saying is that you should “eat, drink, and be merry for tomorrow you die.” He is also not taking the approach that the stoics would later take and suggesting that there is no point in pleasure. Solomon is also not celebrating moderation at this point in his discussion (but know that we will come back to the notion of moderation a little later). Instead, Solomon is saying that it is good to rejoice in God and that it is good to do good works (works that glorify God) and that it is good to eat and drink and enjoy the fruit of your labors here on earth, for this is God’s gift to you. Yet, to understand this properly, you must understand that it is a gift from God and thus to be enjoyed to his glory. 

This, too, is the heart of what the Apostle Paul sets before the church in Philippi. Set your minds on the things of beauty and the things that honor God for they come from God. Enjoy these things, find pleasure and wonder in them. Be drawn to God as you look at God’s creation. 

“I have seen the undertaking which God has given to the sons of man to undertake; he has made everything beautiful in its time. Also, he has set eternity in their hearts, which the man cannot find out what God has worked from the beginning to the end.”

(Ecclesiastes 3:10-11)

Paul writes in Romans 1:20 that the invisible attributes of God have been clearly seen since the beginning of time…in other words, when mankind looks at the world around them (and when a person looks at oneself), he or she cannot help but recognize the hand of an eternal God. Solomon is saying much the same thing when he says that God has put eternity in man’s heart. Deep down there is a sense that there are eternal things and that this is ordered by an eternal God — it is part of our innate understanding that God exists. We cannot fully comprehend the scope of things, looking from the beginning to the end, but we understand that God has so ordered such things. 

And this, folks, is the beginning of the answer. If one toils and labors and struggles through life simply for earthly gain…it is vanity — it will pass away. Yet, if one finds their meaning in a pursuit of the eternal — of God himself through Jesus Christ the Son — then one will find that their life has substance and meaning. Such will be the conclusion of Solomon as we continue through this book.

Another thing to note is this very familiar phrase that God has made all things beautiful in their time. It is an expression of God’s absolute sovereignty over his creation. Nothing surprises God, there is no “Plan B” with God, and there is nothing that is done that he has not first both foreseen and foreordained. He has indeed predestinated all things so that all things may indeed become beautiful in their time — in the ultimate sense for humanity, the believer being glorified and the unbeliever being condemned to eternal torment for their sin and rebellion — a reflection of God’s almighty and eternal power. Man loves to cling to the fantasy that he is master of his own fate and captain of his soul, but it is God who ordains all things that comes to pass — including those things for which we pridefully take credit.

“What profit does a worker have in his burden?”

(Ecclesiastes 3:9)

If you are laboring after earthly rewards, Solomon is teaching us, then of what value will that be in the scope of eternity? The works of man are but a flower in the field while the Word of God will last forever (Psalm 103:15-16; Isaiah 40:6-8; James 1:9-11; 1 Peter 1:24-25). This is not a matter of fatalism but perspective. How often we labor for things that are used and consumed in a moment. In the west, we have embraced what some call a “Throwaway Society.” In other words, most things are not made to last or to be repaired when broken. They are made to last a few days and when broken, be thrown into the garbage dump. And while this mindset creates great problems in some areas, it does illustrate Solomon’s point: if you spend your days laboring just for things that will last a year and then be thrown out, have you really gained anything?

Jewish tradition, found in the Midrash, would suggest that this passage also reminds us of our study of God’s Word. Indeed, we labor day in and day out but often forget what it is that we have studied or, when studying one thing, discover three other things that we need to spend time studying. I remember sitting down with one of my professors while a senior in seminary and telling him that at the end of my seminary training, I felt like I knew less about the Bible than I did when I first arrived at seminary. Of course, that is not because I lost knowledge, but my perception of what there was left to learn only grew while in seminary. And thus, while I learned a vast amount as a student, I also became aware of the vastness that there was yet to learn. 

The point behind this is not to say that the study of the Bible is futile. It most certainly is not. The study of the Bible reveals God and his character and that ought to draw you more deeply in relationship with Him. At the same time, the infinite depth of God’s Word and the countless nuances and things to learn is meant as an assurance to us that we will never get bored with such a study and we will never — even in eternity — fully plumb the depths. Instead, we will always be pursuing more.

Yet, the same thing cannot be said about the endeavors of man on this earth. They are shallow puddles compared to the oceans of depth found in Scripture. And so, if your end is little more than the toils of your labor, you will find it frustrating and wanting — it is vanity if left to itself. Do you want to know what Paul means when he says that we are to do everything in the name of Christ (Colossians 3:17)? It means that we find meaning to our labors (whatever our trade may be) in Christ and not in the labor itself. 

Before entering full-time ministry, I spent 11 years as a tradesman installing carpet. In many ways, home improvement work can be satisfying because you can witness the transformation of a room or a home through the work you do. But the true satisfaction came not because I was putting down a new surface for people to walk on, stain, and wear out. The true satisfaction came with the recognition that I was using skills that God had gifted me with to bless and minister to others. In addition, it gave me the opportunity to spend time in a lot of people’s homes, to pray for them and often to talk to them about eternal matters. In those eleven years, I was easily in several thousand people’s homes; who knows how many seeds God gave me the privilege of planting during those years. That, beloved, is how you find meaning and not vanity in your toils.

“There is a time to rend and a time to sew back together; a time to be silent and a time to speak.”

(Ecclesiastes 3:7)

A mark of deep sorrow in many cultures is that of rending one’s garments. And so indeed, we find Solomon setting out another set of human experiences that mark time. Now, it should be pointed out that Solomon has already spoken of life and death, and while he could be repeating himself with different illustrations, in the context of the couplet, it seems to be that he has another kind of sorrow in mind.

Jesus said: 

“Blessed are those who mourn, for they shall be consoled.”

(Matthew 5:4)

In the context of the beatitudes, Jesus is not talking about those who grieve the death of loved ones, but he is speaking of those who grieve their sins. And this seems to be what Solomon is addressing here. Take a survey sometime of all of the times the people rent their garments and sat in ashes and sackcloth in the Biblical times. One thing that you will discover is that while such actions were often done at the death of a loved one (e.g. Genesis 37:34), you will often find that it is done in times of great grief regarding sin (e.g. Numbers 14:6, 1 Kings 21:27).

Thus, if we understand Solomon’s words in the context of grief and godly sorrow over sin, then there is a time to rend our clothes in confession of sin and repentance and then there is a time to sew those clothes back together, receiving the promise of forgiveness in the completed work of Christ (see 1 John 1:9). 

Then, when one parallels this idea with the words that follow it in the couplet, we discover that there is a time for silence and a time for speaking — a time for awed and humble silence before the Lord of the universe (the proper response of the sinner before God on high — see Job 40:3-5) and a time to speak — to lift our petitions before a glorious heaven, not just in confession and repentance but in praise of the God who sent his glorious Son to pay the debt that we believers owe for our transgression of his Law. 

“There is a time to seek out and a time to give up as lost; a time to protect and a time to throw away.”

(Ecclesiastes 3:6)

Once again Rashi interprets this verse in conjunction with the people of Israel and I would call your attention to the Messianic significance of this language. In Luke 15, Jesus tells a series of three parables about lost things…a lost sheep, a lost coin, and a lost son. It could be argued that as you move into Luke 16, there is a fourth parable in this series — that of a lost steward, but that is a conversation for another day.

The point of these parables is the extent that the owner will go to when it comes to preserving that which is entrusted to him or to her. What is interesting about the parables is that when it comes to the parables of the lost sheep and the lost coin, in both cases, the owner goes to great lengths to seek those things out and to intentionally bring them back with the rest of the items. Yet, when it comes to the lost son (and the lost steward), the father (rich man) does not go out actively seeking to bring the persons back, but refrains, instead waiting for the person to come to their senses and return to him. In other words, there is a time to seek out that which has been lost and a time to refrain from seeking — in many cases, to trust the hand of God to return your loved one to you.

Likewise, then, there is a time to guard things and protect them while there is also a time to discard things. In a world of hoarders, there is obvious application to this, but remember that there is a conceptual parallelism between these two couplets. Thus, if the first deals with redemption, so should the second. And indeed, when one looks at the scope of Biblical history, this is exactly how we see God working in the lives of his people. When they are obedient, he draws them close; when they are disobedient (usually pursuing idols), he scatters them from his presence. One need only peruse the book of Judges or the periods of exile to see this reality worked out in ancient Israel and to read the letters to the seven churches in Asia Minor to see the same worked out in the Christian churches of John’s day.

The challenge for us, in daily application, is to understand what to hold onto and what to let go…and not so much with “stuff,” but with relationships, jobs, activities, etc… All of these things are part of the human experience, but not all things or friends are for all seasons of our lives. As I think back across my life, I am grateful for the friends and mentors that God brought into my sphere of experience. Many of these people not only walked through very difficult or challenging times with me but many also kept me out of trouble during my rebellious years. And again, for them and for their actions, I am eternally grateful. Yet, while the gratefulness is eternal, many of these friendships were for a season and we have both moved on in different directions — not because of any break in the friendship, but simply because in God’s timing, the season had come to an end. And who knows, if God chooses to alter trajectories in life, perhaps those friendships will be rekindled. There are a few of those relationships, though, that have proven to transcend seasons and be more permanent. These are the ones you must especially guard, protect, and treasure. Discerning between these two categories is always a challenge, but indeed is an important task in life.

“A time to throw stones and a time to gather stones; a time to embrace and a time to distance from embracing;”

(Ecclesiastes 3:5)

This passage is one that is interpreted in a number of different ways, depending on how one reads it. Recognizing that the couplets are designed to communicate extremes in the experience of mankind, probably the most natural reading of the text is to see this in the context of punishment and forgiveness. As capital punishment was often carried out by the throwing of stones, the idea conveyed is that there is a time for the casting of stones (execution of punishment) and a time for their gathering (in a time of peace). Assuming that is a correct translation of the first part of the verse, then the latter portion of the verse can be understood in the context of forgiveness — there is a time to embrace in forgiveness but also a time to step back and allow the consequences of the law to be laid out in full.

Yet, the Rabbi’s tend to lean toward a more spiritual interpretation of this phrase. Midrash Lekach Tov argues this verse to be prophetic and to anticipate the fall of the temple, where the stones were scattered all over Jerusalem and then the later rebuilding of the temple as recorded in Ezra. The renown medieval Rabbi, Shlomo Yitzchaki, better known as Rashi, referencing Zechariah 9:16, connected the stones with the people of God who were scattered into exile and then returned — presuming this is a correct interpretation of the first half of the verse, then the second half can be understood as the embracing of reunion when families and communities are reunited.

Presuming that Rashi is correct, then one cannot fail to see the connection between this passage to that of Christ building the church. Christ, of course, is the precious cornerstone laid in Zion to which believers, as living stones in a spiritual house (a new Temple), are aligned and laid (1 Peter 2:4-8). And thus, as the Gospel goes out, the stones are gathered together. If this, then, is our reading of the text, Solomon is focusing not simply on seasons experienced in the lives of individuals, but in terms of seasons experienced in the lives of a people…in particularly, God’s people. This too is how we often mark time and times.

“There is a time to weep and a time to laugh; a time to mourn and a time to dance;”

(Ecclesiastes 3:4)

Once again we see Solomon setting forth parallel ideas for us that mark the passage of time in extreme boundaries. On one hand there is the weeping and mourning that would be attached to the depths of our sorrows in life and then on the other hand, there are times of easy laughter and dancing that speaks of a spirit and a time where everything is good.

We need these balances in our lives. The first is there to remind us that we are not yet in heaven and that we should long for that time; the second is to remind us that we are not in hell and such an existence should be feared. So, to balance out the tragedies and sorrows of deaths, losing jobs, conflicts, and personal struggles with sin there are baptisms and weddings and milestones that are reached. And, in the end, God is to be glorified.

Why we need to hear these words of Solomon is important. When we are going through a time of doubt and trial, sometimes it feels as if the dark valley through which we walk is all that exists in the world around us. In the same way, when we are planning a celebration, we can sometimes fall into the thinking that nothing could go wrong. Further, we can also fall into the trap of thinking that our world is the only one that is in existence or that our world is the only one that matters. Solomon, looking back on the ups and downs of his life, reminds us that there are seasons of sorrow and seasons of joy that we all will walk through…and the recognition of the season helps give us perspective. There is an end to the dark valley of trial and there will also be something that brings us “back to reality” after our times of joy. This is not to take away from the growth and the lessons that take place in each season. Yet, there are seasons and seasons come to a close.

“a time to slay and a time to heal; a time to make a breach and a time to build;”

(Ecclesiastes 3:3)

The second couplet of Solomon once again presents extremes. While the first pair dealt with animal and plant life, this seems to shift more into civil activities. The word הרג (harag), which we translate as “kill” or “slay” is often used in the Old Testament to refer to a judicial act (see Leviticus 20:16) or to an act of war (see 1 Kings 9:16). Similarly, the language of פרץ (parats) commonly refers to making a breach in a wall or fortifications. 

Thus, while he will later get to the language of war and peace, it seems that there is a time too, to put one’s enemies to death and a time to heal from the crimes they have done; there is a time to tear down walls and fortifications and a time to rebuild ones that have been thrown down. Again, a balance, and like that of being born and dying, events that are instigated not by anything in the natural world, but which rest wholly in the experience of man.

There is an inference here that ought to be noted. While the execution of justice (the extreme version being capital punishment) is needed to bring healing to a family or to a community; when justice is withheld or there is a miscarriage of justice, healing does not take place. While we clearly ought not punish the innocent for crimes they did not commit, when the punishment is too soft (or short) or is too long deferred due to a bogged-down appeals process, the wounds that the criminal committed against the community remain open and susceptible to infection. And though the execution of a man for his crimes is not something that most of us would relish, for such capital crimes that break down the community or family, they initiate a time where healing can take place.