Old Testament: 1 Chronicles 7 & 8

Poetry: Ecclesiastes 4

New Testament: Philippians 4:6

In chapter 4 of Ecclesiastes, Solomon continues his observational reporting about the wickedness and evil that he sees “under the sun.” Some of his assessments about these events accurately describe them as truly “wicked” or “evil,” but at other times he uses that terminology simply to describe something that is frustrating and/or enigmatic (i.e., too complicated to comprehend).

The first problem that the Sage identifies is oppression, which is an extension of his critique on social injustice in the previous section (3:16-17). Oppression is a general term that can refer to a range of activities from: exploitation, robbery, fraud, abuse of power, disenfranchisement, assault and physical violence, confiscation of property, social prejudice, unfair dealings, etc. In its basic sense, oppression is the abuse of power that is perpetrated on those who are vulnerable and less powerful, particularly the poor, widows, orphans, and foreigners (e.g., Ezek 22:7, 29; Amos 4:1; Mic 2:1-2). It is a denial of personal rights and justice, often accompanied by violence and bloodshed (e.g., Jer 22:17; Ezek 22:6-7, 12, 29).

All oppression is a product of selfishness. It is seeking the benefit of yourself (or your interests) without regard to the needs, wellbeing, or rights of other people who are harmed in the process. Power, in whatever form it takes, whether economic, political, religious, or otherwise, is not to be used for selfish gain and advancement, because it ends up turning other people into objects whom you can treat as you please and squeeze until they give you what you want. In this oppressive regime, people are treated as less than human, and denied their intrinsic value and equality as being created by the same God who has created all humankind.

In verse 4, we can notice that Solomon is exaggerating here again. It is hard to imagine that what he is saying is that “rivalry” is truly the sole motivation behind every person on the planet who works hard. Nevertheless, we probably can say that it is a large motivating factor.

This section is linked to the previous in the sense that people often oppress others because they want to get ahead. They push others down so that they can climb higher. And in their pursuit of climbing the ladder of success, they don’t mind kicking the heads of those who are below them if it means progress and advancement toward their ambitions.

So, in Solomon’s view, if rivalry is what motivates all of this work that he sees, and it is a pointless endeavor, then perhaps it is better to not work, but rather just rest. This logical proposition leads Solomon to consider two proverbs (which he quotes in vv. 5-6) that offer perspective on this matter and reinforce his general conclusion.

The next problem Solomon identifies is that of isolation. In verse 7, he sets forth a rhetorical question from the exasperated view of the loner, “For whom then, do I labor, and deprive my soul of pleasure?” Clearly the answer is that the loner labors for himself and no other. But if all he does is work hard to amass wealth for himself as the end objective, then he is depriving himself of enjoying the pleasure that results from his labor. Essentially, Solomon has in mind the workaholic, the person whose ambition in life is to be successful at their career, to go as far as they can, and climb the ladder as high as possible. But such an outlook on life will never be satisfying, he concludes. His eyes will never be “satisfied with wealth.”

The final two problems are laid out in vv. 13-16: power and popularity. Solomon introduces these final two problems using a “better-than” comparison. The problem Solomon sees is twofold: 1) in vv. 13-14 the issue is being in charge but becoming closed off and obstinate, unwilling to listen to any instruction, and 2) in vv. 15-16 the issue is being in charge but being unpopular, where no one praises and rejoices in your leadership.

The sense of this section is that the old foolish king who would not listen to anyone was eventually replaced by the wise youth, who came from humble beginnings. Then another youth eventually replaced the wise youth who became king, and many people followed him and liked him. But his popularity was only temporary as he would lose favor in the eyes of the people, and they would no longer rejoice in his leadership.

So, what do all four of these problems have in common and what are they telling us about Solomon’s pursuit of the meaning of life? First, the problems that are mentioned help us identify what is truly meaningful in life. These problems identify the need for justice, cooperation, companionship, and humility. The problems also tell us what we should not put our time and effort in seeking to attain or being worried about changing. The world is the way it is, and it has always been that way. Nothing new is happening now that has not already happened and will happen again. These problems are endemic in a broken world, and that is why they cannot provide true meaning in life. True meaning is found in the age to come when the world will be restored, and these problems will be no more.

-Jerry Wierwille

Reflection Questions

1. What modern examples can you find of what Solomon saw in his day for each of these issues: oppression (selfishness), loneliness (and workaholism), power and popularity? In your own life where have you seen yourself struggle or tend toward one of these?
2. While realizing we live in a broken world with evil which won’t be changing until the age to come, of what value is justice, cooperation, companionship and humility in your own life? Which of these is most lacking in your life? How can you work toward each of these?
3. How can you be a comforter to those experiencing the harsh realities/evils of this broken world today?
4. What beauty and hope lies in the age to come?