“If a man begets a hundred and he lives many years and the days of his years are great but his soul is not satisfied with the goodness and furthermore there is no-one to bury him, I say it would have been better for him to have been miscarried. Though in vanity it comes and in darkness it goes; though, in darkness its name is concealed. Even though it has not seen the sun and has not known it, to it is given more satisfaction than he.”

(Ecclesiastes 6:3-5)

At first glance, I must confess, this sounds hard. It is close to the old Tennyson quote, “Tis better to have loved and lost than never to have loved at all,” yet Solomon takes it to a higher level and is essentially saying, “Tis better to have never lived than to have lived but with no one to mourn your passing.” Knowing just how many people in our American culture die alone and are more our less outsiders to their family, these words should weigh heavily on our souls. 

The man that Solomon has in mind is not the one who died childless, but in this case, he had children or even many children (the hundred is meant to be hyperbole), but who has lived his life so poorly that for one reason or another, by the time of his death (even if it is at a ripe-old age), his children do not gather to bury his body. Here is the picture of the man who is a workaholic to such an extent that his children do not mourn his passing because they did not know their father in life. Here is the picture of a man who has abandoned his family for the lusts of his heart or who has lived so selfishly that he did not take responsibility for the children he ushered into this world. Here is the picture of a man whose demeanor and character is such that he alienated even those who were supposed to be closest to him. And this man — whichever category, or combination of categories in which he exists — is worse off than the miscarried child. For at least this child goes to his rest in peace and satisfaction.

This testimony is sad on two levels. First, it is sad because many people (especially men) do abandon their families for their careers, their personal goals, or for the lusts of their heart. And, in the end, these men often die very much alone. Second, it is sad that we as the church, often do a very poor job of reaching out to such folks and bringing them back into the community of those who will speak truth and wisdom into their lives and who will help them reconcile their broken family relationships. So, folks, the blame is not merely one-sided, but it is one we all share.

The reality is that getting involved in people’s lives can be inconvenient and messy. At the same time, has not God gotten involved in ours, messy as we are? Has not God engaged us through others who have pulled us out of bad situations? Have there not been people in our lives that have put up with our stubbornness and have been used by God to teach us wisdom? Ought we not show our gratitude to God by getting involved in the lives of others — even if that means being the one who will mourn a lonely man’s passing? 

“There is an evil which is seen under the sun and it is great upon man: A man whom God gives wealth and affluence and great distinction and who lacks nothing before him — even all that he desires — but whom God does not give the opportunity to eat from it because a foreign man eats it. This is vanity and it is a sickening evil.”

(Ecclesiastes 6:1-2)

We have already seen the situation of a man who has great wealth but had lost them in a poor business decision or who had gambled them away. Here we see the parallel notion being worked through by Solomon. Here is a man who had great wealth but who had no opportunity to enjoy that wealth himself because a “foreign man” would consume it. Several Rabbinical scholars would suggest that this speaks of a man who labors all of his life (we would call him a “work-a-holic”) but who dies without close heirs and then his wife’s second husband is the one who enjoys the fruits of his labors (hence a “foreign” man)

Yet, given Solomon’s use of language here, I would suggest that נָכְרִי (nakriy) is best understood in the more literal sense of someone who is an outsider not to the family, but to the people as a whole (this is the consistent use of the term in the Hebrew Old Testament. Thus, if we understood the term in this fashion and if we understand that the history of the Israelites is marked by being conquered by one invader after another (read the book of Judges, for example), then the evil of which Solomon speaks is that of the nation being overridden by foreign raiders or invaders. And, whether killed in the fighting or taken away into captivity, one will not be able to enjoy the fruit of his labor.

But we would be remiss if we ended there and did not pose the question as to why God permitted all of these invaders to override the land and to create such an evil consequence. And why did this happen? Time after time the people fall into idolatry — basically following the worship of the nations that surround them. God, we are told by God himself, is a jealous God (Exodus 20:5) and he will not share his worship or his glory with any other. And, while we in the west do not typically bow down to idols of gold, silver, stone, or wood, when we import into our worship and practice ideas that are from pagan traditions, then we are guilty of doing much the same as the Israelites did during the time of the Judges. And in turn, God’s judgment upon us as individuals and as a culture will be that we will not enjoy the fruit of our labor. And yes, while we do not have an invading army gobbling up the fruit of our work, between the high taxation imposed by the government and soaring prices for essential goods and services, we might as well be under siege from outside. This too, Solomon says, is vanity and an evil that sickens the stomach when contemplated.

“For there is not much that he will remember of the days of his life; for God keeps him busy with the joy of his heart.”

(Ecclesiastes 5:19 {5:20 in English Bibles})

There is some debate in terms of how to interpret the first line in this verse. Some commentators suggest that what the person is remembering is that the days of his life are limited and “not many” — thus he will enjoy them. Others suggest that of the days of his life, there will be not much that is remembered. In the end, the same counsel is received: enjoy the lot that God has given you during the time you have it. Further, in the scope of eternity, however many days we are given are short, plus we will not remember everything. One of the interesting things about the way that God has made us is that oftentimes, as time distances us from times of trauma, we remember the traumatic aspects less and less. I recall the pain an suffering my wife went through with the birth of our first child, but gratefully as time passed, her memory of that pain dulled which was certainly a blessing as we moved toward the birth of our second child.

Solomon also affirms a principle that God will keep us busy with the joy of our heart. This may seem a bit odd in the context of what Solomon has been reflecting upon unless you remember that for Solomon, the ultimate joy and good for us is found in spiritual and earthly things. The first lasts and the other passes away; the first is eternal and there are seasons that govern the other. The study of God’s word, the pursuit of God in prayer, and the living of a life marked by good works — there is a joy in these things that will indeed keep our heart occupied even in the most challenging and discouraging of times. God is gracious with these things and in this way, he draws his wayward children back into the way that honors Him. May we all indeed find our joy in the things of God. As the old gospel refrain goes:

“Turn your eyes upon Jesus, look full in his wonderful face,

and the things of earth will grow strangely dim,

In the light of His glory and grace.”

— Helen Lemmel

“Also, every man to whom God has given wealth and affluence and the opportunity to eat from them and to take his portion and to rejoice in his anxieties — this is his gift from God.”

(Ecclesiastes 5:18 {5:19 in English Bibles})

It seems to me that people today are talking a lot about what they call “income inequality.” What they mean by that statement varies from person to person, but in the broadest sense, it simply means that some people have more money than others. And, were this a simple observation, it would not get a lot of press or excitement. Where it gets press and excitement is that there are some who think that they can change the scales, as it were, and take money from some to give it to others as a way of leveling the playing field. Of course, when the government mandates this, that is a form of socialism and socialism, as a political and economic movement, has been one of the most oppressive and murderous movements in the history of mankind (and normally creates an even greater distance between the “haves” and the have-nots” as it eliminates the middle class). 

Yet, that goes beyond our purpose as we look at this verse. Here, if you wish to view Solomon’s perspective on Income Inequality, we find it right here. Some will be poor and work hard for the bread they eat and others will be successful. This, Solomon says, is God’s doing — it is our portion in life, so enjoy what God has provided and give him thanks for it. With both wealth and poverty come advantages and challenges; make the most of them and glorify God in them. Don’t try and use power to steal from those who have more — theft is a sin as is covetousness. 

So, while some in our society will always rail against the wealthy, as Christians, let us hear the wisdom of Solomon and not be tempted into sin and evil. And, one of the glorious things about the American society is that for those who are willing to work hard and to sacrifice, there are always opportunities to work your way up from one economic class to another. In addition, when the free-market system in America is working the way it is supposed to do, then those who are lazy, corrupt, or who seek to manipulate the system always have the opportunity to lose everything, falling from one economic class to a lower one. That too may be our lot. Use it to the glory of God.

“Behold, I saw that which is good and which is beautiful — it is to eat and to drink and to see the goodness of all his anxiety for which he works hard under the sun for the number of days of his life which God has given him — for it is his portion.”

(Ecclesiastes 5:17 {5:18 in English Bibles})

In the west, fewer and fewer professions demand genuine tradesmen. Manufacturing is highly automated or is done through repetitive activities on an assembly line. Much of the construction that is done consists of tract housing and even in my former trade of carpet installing, so much of that is basic covering a floor with the carpet being “flat and fuzzy side up” and not a lot of fancy borders or inset designs. Custom craftsmanship requires time and skill but sadly most people either cannot afford or do not wish to pay for skilled craftsmanship.

Currently our church is having its stained glass windows redone — they are 90 years old and the lead is breaking down — here is an instance where all the craftsmanship is done by hand as they must custom remake every piece of lead which mounts the colored glass in place — none of which are regular and none of which can be automated. It is taking a bit longer than we expected going into the project, but at the same time, we can see the pride in craftsmanship taken by those involved in the process. 

There is a sense of satisfaction that comes from a completed job that has been done well — when you have crafted something with your own hands which is distinct from all other things. And this is an experience that much of our society does not relate to…sadly, in many cases, jobs never seem to come to an end, but just continue on week after week, month after month, and year after year — and then we wonder why people are anxious to retire and don’t feel like there is a lot of meaning in their labors.

Solomon has addressed this before and will come back to this theme again, but his simple answer is that since we do not know how many days our God has given us in this world — take satisfaction in the things you accomplish and in the provision that you earn from those labors. In the end, that will bring joy to your life; it is your portion in life — make the most of it. 

“Also, all his days he eats in darkness; he is greatly vexed — he suffers and is frustrated.”

(Ecclesiastes 5:16 {5:17 in English Bibles})

In every case where Solomon uses the word חֹשֶךְ (choshek) in his writings, he uses it in the figurative and not in the literal sense. Those who forsake what is upright walk in darkness (Proverbs 2:13); the one who forsakes his parents will be put out into utter darkness (Proverbs 20:20); darkness is compared to foolishness (Ecclesiastes 2:13-14), to the ignorance of a stillborn babe (Ecclesiastes 6:4), and to seasons of trial and difficulty (Ecclesiastes 11:8). 

Thus, we ought not read this, as some do, that the man obsessed with wealth only eats at night, after dark. This, in and of itself, can be wearying to a person’s soul. Yet, what Solomon has in his sight is even more weighty. Those so obsessed will find themselves consuming frustration, foolishness, and the utter darkness of being alone. For, when you are so consumed with wealth and its accumulation, who can you really trust? Whom will you truly love? Will not your eyes darken and you find that you rob yourself of those events in life that are eternally important — friendships, celebrations, and spiritual rest? Such brings little more than suffering and frustration into a person’s life. Beware dear friends, beware!

“There is an evil that I have seen that makes me sick under the sun: wealth that is kept by its owner to his own evil. And the wealth was lost in an evil venture; he begat a son but had nothing in his hand. Just as he came from his mother’s womb, naked he will return — going as he came — not anything to take for his toil to go in his hand. This too is an evil that sickens. It all is like the way they came — thus they go. What gain does he have who exasperates the spirit?”

(Ecclesiastes 5:12-15 {5:13-16 in English Bibles})

“A good man leaves an inheritance for his son’s sons and hidden up for the righteous is the wealth of the sinner.”

(Proverbs 13:22)

Solomon shifts his tone from one of general observation to one of personal disgust as we move into these verses. He has lamented the dangers that come along with an obsession for money (one is never satisfied), now he speaks of those who have earned wealth, but who have wasted it away. Whether a man makes poor investments or decisions or whether he gambles away his earnings, the family he is called to support suffers and this very literally sickens Solomon. The term that he uses here is חלה (chalah), which means to make one sick to their stomach, ill, or otherwise nauseated and here is the only time in the book of Ecclesiastes where Solomon employs the term. Arguably it is a reminder that in this case, you not only harm yourself, but the family for whom you are to care as well.

My parents used to say to me, growing up, “Don’t bet anything you cannot afford to lose.” I cannot honestly say that I have always followed their counsel, but overall, it has been a good rule of thumb for me to follow. In particular, when I moved from being single to being married with a family, this charge took on new life. People over the last two decades have often heard me say, “I’ll wager you a nickel….” And indeed, that is all I will wager because that is all I can afford to throw away. 

One of the things that concerns me the most about gambling is not the higher end gambling that some do as entertainment so much as the gambling aimed at the poor and the elderly…things like state-run Lotto programs and lottery tickets. Folks that purchase these tend to be those who can least afford to throw away their money on such things…yet, the promise of great wealth seduces them to do so. While gambling is not condemned as a sin in scripture, Solomon is stating very clearly that when the righteous man throws away his wealth, it is indeed an evil thing. It is one thing for a man to be naked when he came into the world and return to the grave naked, but it is entirely a different matter for a man to enter into this world naked, work hard and earn his keep, but leave nothing for his children or for his children’s children because he foolishly threw it away on evil schemes. Therein it becomes sin.

“There is profit in the land in all things; he who is king serves the field.”

(Ecclesiastes 5:8 {5:9 in English Bibles})

I have a bumper-sticker that I keep on the back of my truck that reads: “No Farms — No Food.” And indeed, therein lies the interpretation of this verse. Everyone is indebted to the ones who work the land. Without the farm, we have very little we can put on our table and without food on the table, even the king will wither and die. In some of the Science-Fiction shows they depict man eating things that are little more than a processed tablet, but how appealing is that? Food is more than medicine for the body, but it is a tool that blesses fellowship as it brings people together around a table to partake of it.

So, here is the check and balance that we mentioned in the previous passage — there are overseers of the overseers, etc… yet, the king is indebted to the land (and to those who work the land) for his own survival. So here is meant to be one more motivation to ensure that justice is done to those who labor in the fields and on the farms. 

One of the often neglected parts of the American Dream is the idea that we can own our own land. When we own our land, not only do we have space to build a home, but we have something of real value on which we can also produce things to sustain our family and to trade with others. The family farms that dot the landscape of our nation is a testimony to this reality, but even those with smaller parcels of land can establish gardens or small family businesses on that land they own. Many people that I have known in the deep south have plots of land simply covered by evergreen trees, which they periodically log to sell the lumber. 

It is getting more and more difficult to make a sustainable living from the land in our culture today. When you join that with high taxes and regulation, the benefits of the American dream are diminishing and getting harder to attain. One day, they may sadly be out of reach even to the hardest working and most industrious citizen. Then, America as our forefathers knew it will cease to be. It will be a tragic day.

In our technical society, people often look down on the farmer. It is hard work and it is not glamorous work either. Yet, it is essential work. If you doubt that, the next time you sit down to a meal, ask yourself, “Where did this food come from?” In most every case, you will be forced to conclude that it came from a farm. Even the king is indebted to the land.

“If you see the oppression of the poor and theft of justice and righteousness in the province, do not be astonished about the situation; for a high one is over the high one who watches and higher ones yet over them.”

(Ecclesiastes 5:7 {5:8 in English Bibles})

I am reminded of Jesus’ words that we will always have the poor in our presence (Matthew 26:11); it seems that such is the condition of this fallen world in which we live. Solomon has already addressed this matter at least from a human perspective, now he points out that there is a hierarchy in place…the foreman answers to one higher up than he and that man answers to others that are even higher up. In Solomon’s day, this pattern followed its way all of the way up to the King. In Jesus’ day, this tended to go up to the Sanhedrin. Yet, in any event, the highest judge of all is God himself who holds both King and Council accountable for that which goes on under their watch.

And so, Solomon writes, do not be surprised at this. Sinners abuse their power and rob people of justice and righteous consequences for their work (the workman deserves his wages — 1 Timothy 5:18). In principle, God establishes checks and balances to guard against this, but once again, where the checks and balances fail, God will bring judgment and recompense (Deuteronomy 32:35).

There is one observation and one application that ought to be made here. The observation is simply that were humans “basically good” as so many people in our society seem to think, we would not need all of these layers of oversight. Yet, we are sinners and corrupt to the core (Romans 3:10ff). And thus, there must be judges and courts both in the civil arena of life as well as in the spiritual realm. The first is established in the magistrate and the second in the church. It is no irony that Elders in the church are also called ἐπισκόποι (episkopoi): “overseers.”

The application is directed more toward the church than toward the civil magistrate. While it would be nice were all the magistrates God-fearers, we should make no assumption that will be the case. We can, though, make the assumption that all leaders — in particular, Elders — in the Christian church are born-again believers in Jesus Christ who have a healthy fear of God and a reverence for His Word. Yet, this often does not happen. Understand something. A judge is not a law unto himself. The civil judge must submit to the authority of civil law and the Overseer in the church must submit to the Law of God. We may not call something right unless God’s word pronounces it so and we may not call something wrong unless God’s Word does the same. All things must be in submission to the Word of God. 

I grant, it is true that sometimes people “talk a good talk” and work their way into positions of oversight and have no fear before God or reverence for his Word. How great a judgment will befall such people as this. Indeed, as Solomon affirms, there is a God who is the great overseer of all and he will punish the wicked for their wicked actions. Again, we ought not be surprised at this — only recognize that we live in a fallen world and God will make an end of the wicked.

“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…