“The LORD reigns, He is clothed with majesty” Psalm 93:1a
We have a great and majestic God. The Psalm from today’s reading is short and straight to the point: God reigns forever. He reigns over the world and our lives. Chaos may seem to have a tight hold on the world today, but ultimately God still reigns and His plan for the future Kingdom will unfold. What is the attitude that we have as we await the kingdom?
Do you recognize the work of God in your own life? It’s easy to fall into a mundane routine of our lives, living each day the same and simply going with the flow of life. In these moments of routine, we are likely to miss God’s mighty hand working within our lives. When life is peaceful and easy, we tend to forget to lift our eyes to God in praise and thanksgiving.
A family favorite film in my household growing up was the movie Miracle. This movie tells the true story of the U.S. hockey team that participated in the 1980 winter Olympics. It was a ragtag team of college students who didn’t always get along with one another and some of them weren’t the most talented hockey players that the coach could have chosen for his team. The movie recounts the events of Team USA being demolished by the Russia hockey team, who were known as the best hockey team in the world, before the Olympic games even began. The Russia team was confident in their own individual skill and didn’t see Team USA as a threat. However, with training and dedication, this team of college students was able to miraculously have victory over the Russia team during the Olympic games because they relied not on their own skills but on the skills of the team and the guidance of the coach. When we have a lot of success in our life or our life is simply going peacefully, we tend to become confident in our own abilities like Team Russia. We think that by sheer skill we can conquer anything on our own. This is not the case. Our success in life is from God and the peace we feel in good times is a precious gift not to be wasted by relaxing into the good times. King Solomon was seeing a lot of success as king. In the Old Testament passage from today, he had finally completed the temple and instead of praising his own ability and focusing on his own skill like Team Russia, he praised God. He recognized the building of the temple was not something done by himself alone. It was accomplished through the work of man following the instructions and will of God much like Team USA following the instructions of their coach.
“He said, “O LORD, the God of Israel, there is no god like You in heaven or on earth, keeping covenant and showing lovingkindness to Your servants who walk before You with all their heart; who has kept with Your servant David, my father, that which You have promised him; indeed You have spoken with Your mouth and have fulfilled it with Your hand, as it is this day.’” – 2 Chronicles 6:14-15
King Solomon recognized the goodness and provision of God in the work of the temple. Take a moment to note the different descriptive terms Solomon uses to describe God and what He has done for the people. How have you seen these things in your own life?
-Makenna Landry
Reflection Questions
What is the attitude that we have as we await the kingdom?
Do you recognize the work of God in your own life?
Take a moment to note the different descriptive terms Solomon uses to describe God and what He has done for the people. How have you seen these things in your own life?
Key Verses: “You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia.” – 1 Thessalonians 1:6-7
In 1 Thessalonians 1, we see Paul praising the church of Thessalonica due to their receptiveness of the gospel message and their life changes that came from following the Word of God. Instead of living in sin, they turned their lives around to honor God and their example was seen by other believers. Those in Thessalonica were not the only ones who had a pivotal life change due to their faith. Take the author of this letter, Paul, as an example. He had been a devout Jew who persecuted the Christians and attempted to put a stop to the spread of the gospel message. After being confronted by Christ on the road to Damascus, Paul had a pivotal life change that would impact people for generations. To this day, Paul and his inspired writings shape the lives of people around the world.
This pivotal life change that the people in Thessalonica experienced and that Paul had experienced due to their faith in God and His son Jesus, wasn’t uncommon. God has been working in the lives of His people since the beginning of the world. In the reading of 2 Chronicles today, we see a life change God grants to King Solomon. Even the King of another nation recognized the gifts and talents God himself had given Solomon. The gifts of wisdom and knowledge shaped King Solomon’s reign and allowed the kingdom of Israel to prosper. What an impressive life change for King Solomon.
God continues to grant gifts to His believers and change the lives of those who follow Him. Galatians 5:22-25 says, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit.” When we repent from our sins and commit our lives to Christ, there is a pivotal life change that happens. We are granted the holy spirit as a gift that produces good fruit and spiritual gifts in order to be imitators of Christ. It is a slow work in progress to hone your skills and to produce the positive fruit of the spirit, but it will be worth it! Each person has been called to be an imitator of Christ and to dedicate their life to God. The way we spend our time, the things we say, and how we treat other people will serve as an example of our faith. Those in Thessalonica lived as imitators of Christ producing good fruit that was seen by those around them. King Solomon was recognized by the gifts God had granted him because of his faith. How are you impacting those around you? Can you be seen as one imitating Christ, standing in your faith, and working with your spiritual gifts granted by God? Reflect on these things as you go about your day today.
-Makenna Landry
Reflection Questions
How have you been changed by your faith?
What does it look like to imitate Christ? If others started imitating you – what would they start doing? What would they stop doing? Are there any more changes you want to work on in your own life, with the help of the holy spirit, to be imitating Christ Jesus better?
Just like Makenna asked: How are you impacting those around you? Can you be seen as one imitating Christ, standing in your faith, and working with your spiritual gifts granted by God?
Scripture: “David assembled all the leaders of Israel and all the leaders of the tribes and the commanders of the divisions that served the king and the commanders of the thousands and the commanders of the hundreds and the officials in charge of all the property and livestock of the king and his sons, together with the officials and the mighty men, and all the seasoned warriors, at Jerusalem.” — 1 Chronicles 28:1 (LEB) “So teach us to number our days that we may gain a heart of wisdom.” — Psalm 90:12 (LEB) “Devote yourselves to prayer, being watchful in it with thanksgiving.” — Colossians 4:2 (LEB)
In 1 Chronicles 27, we see David’s meticulous organization of the military and administrative divisions of Israel. This structure ensured that the kingdom functioned smoothly and effectively. David’s leadership shows the importance of planning and preparation in carrying out God’s work.
Chapters 28 and 29 highlight David’s preparations for the construction of the temple. Although David was not permitted to build the temple himself, he gathered materials, made plans, and charged Solomon and the people to carry out the task. David’s forward-thinking mindset underscores the value of preparing for the future and investing in God’s work, even when we may not see the final outcome.
Psalm 90:12 calls us to live with an awareness of the brevity of life: “So teach us to number our days that we may gain a heart of wisdom.” David’s actions in these chapters reflect this wisdom, as he uses his final days to ensure that Israel is prepared for the future and that God’s temple will be built.
Colossians 4:2-18 emphasizes the importance of prayer and watchfulness. Paul encourages the Colossians to be devoted to prayer and to be thankful. This devotion to prayer is essential for effective leadership and preparation, as seen in David’s reliance on God throughout his life.
David’s detailed organization of Israel’s military and administrative divisions highlights the importance of structure and planning in achieving God’s purposes. David’s preparation for the temple, even though he would not build it, teaches us the value of investing in God’s work for future generations.Psalm 90’s call to number our days encourages us to live wisely and make the most of our time, as David did in his final acts. Colossians 4:2 reminds us to be devoted to prayer, a crucial aspect of effective leadership and preparation.
Like David, we do not always see the results of our work. Our Lord teaches us, though, to number our days and live with wisdom, making the most of our time for His purposes. Serve the Lord with a heart of wisdom and a spirit of prayer, investing in His work for future generations.
-Jeff Ransom
Reflection Questions:
How can you apply the principles of organization and planning in your own life and service to God?
In what ways can you prepare for the future and invest in God’s work, even if you may not see the final outcome?
How can Psalm 90’s call to number our days inspire you to live more wisely and purposefully?
What steps can you take to deepen your devotion to prayer, as encouraged in Colossians 4:2?
Scripture: “David and the chiefs of the service also set apart for the service the sons of Asaph, Heman, and Jeduthun, who prophesied with lyres, with harps, and with cymbals.” — 1 Chronicles 25:1 (LEB)
“Whatever you do, work at it with your whole being, for the Lord and not for people, because you know that from the Lord you will receive the reward of the inheritance. Serve the Lord Christ.” — Colossians 3:23-24 (LEB)
“Blessed be the Lord, the God of Israel, from everlasting to everlasting! Amen and Amen.” — Psalm 90:2 (LEB)
In 1 Chronicles 25, David and the leaders set apart the sons of Asaph, Heman, and Jeduthun to prophesy with musical instruments. Their dedication to worship through music is a powerful example of using one’s talents for the glory of God. This act of worship was not just about playing instruments; it was about prophesying and communicating God’s messages through music. Through music, they made Him known!
1 Chronicles 26 outlines the responsibilities of the gatekeepers. Their role was crucial for maintaining the sanctity and order of the temple. These gatekeepers demonstrate that every role in God’s house, whether seen or unseen, is significant and valuable. These chapters highlight the importance of worship and service in the life of God’s people. They remind us that every task, whether musical, administrative, or protective, no matter how menial or mundane, is an act of worship when done for the Lord.
Colossians 3:23-24 continues this message as it encourages us to work heartily for the Lord, not for human masters. This perspective transforms our daily tasks into acts of worship. Whether we are serving in the church, at home, or in our workplaces, doing our work for the Lord gives it eternal significance.
Psalm 90 reminds us of God’s eternal nature: “Blessed be the Lord, the God of Israel, from everlasting to everlasting! Amen and Amen.” In our worship and service, we acknowledge the everlasting nature of God and our place in His eternal plan.
The organization of musicians and gatekeepers in 1 Chronicles shows that both worship and practical service are vital in God’s kingdom. Every role, whether public or behind the scenes, is important. Colossians 3:23-24 reminds us to do everything wholeheartedly for the Lord. This attitude turns everyday tasks into meaningful acts of worship. Psalm 90’s focus on God’s eternal nature encourages us to see our service and worship in light of eternity. Our actions have lasting value when done for God.
These are great examples of dedication and service to God. Through them, perhaps, we will all be more inclined to use our talents for His glory and to see every task as an act of worship, to live with an eternal perspective, acknowledging His everlasting nature.
-Jeff Ransom
Reflection Questions:
How can you use your talents and skills to worship and serve God in your daily life?
In what ways can you adopt an eternal perspective in your work and service?
How does understanding that you are working for the Lord, not just for human recognition, change your attitude toward your daily tasks?
In the final portion of the book, Solomon turns to remind his readers to think often of their Creator early in life before all the “evil days” come. His point is not to just think of God when you are young, but the need to establish the foundation of one’s life in their youth. The phrase “evil days” probably refers to old age (and eventually death). As life goes on, there is more opportunity for trouble and adversity. Old age has its host of difficulties and struggles. One’s youth is often thought of as the best of times, and during that period of life it is good to develop the habit of remembering the Creator before the days of “evil” come. That doesn’t mean that older individuals cannot “remember” the Creator. Solomon is simply asserting that this practice is best formulated and built into the foundation of life at an early age before life’s complications arise and produce much turmoil and frustration.
Verses 1-7 is a whole poem that focuses on the remembrance of one’s youth and the pleasures of life that a young person is able to enjoy in contrast to the gradual decline of physical abilities and the dulling of the senses with age, a relentless progression ultimately toward death. To be “afraid of heights” and the “terrors…in the road” refer to the weakening of the body and the feebleness that accompanies aging to where a person cannot defend themselves. The “almond tree will blossom” is likely a figurative reference to the graying of one’s hair with age, like the white blossoms of the almond tree when it is in season.
The complicated saying that the “grasshopper will be a burden” likely represents small activities and simple tasks; when you are old even the smallest endeavors can seem difficult. Furthermore, when one’s “desire will fail” perhaps refers to sexual desire, but if that is true, by metonymy it refers to the failing of the physical body in general. And the “age-long home” is the place, after the failing of the body, when a person goes to the grave.
Verse 8 is a large inclusion (i.e., bookends) restating the thesis that Solomon presented at the outset of the book in 1:2, ““Utterly pointless,” says the Sage. “Everything is pointless!”
The change in voice to the 3rd person (i.e., “the Sage”) perhaps indicates that a narrator is giving an epilogue to the foregoing discourse (chs. 1:1-12:7). This epilogue functions to frame the previous discourse and Solomon’s investigation.
The summary of what Solomon discovered is that to submit to and obey God is what it means to truly live as a human being. It might be difficult to understand why Solomon asserts the “pointlessness” of life so heavily and exposes it in so many facets of life under the sun. His approach can appear to lean toward doubting everything or concluding that nothing ultimately matters (i.e., nihilism). But the pointlessness of everything he saw has driven him in the end to a deep piety and dependence on God. To understand that everything that happens under the sun has no ultimate significance or meaning only draws out the fact that meaning must reside outside of life under the sun and the work that humans do. In the face of all the oppression, injustice, uncertainty, and death in life, the Sage finds the only true meaning in life is humbling oneself before the Almighty Creator and remembering that he is God, and we are not. Our role as creatures is to worship and obey the one who makes everything and to not try and control or manipulate life, because everything we can try and do on our own is ultimately pointless. The only ultimate meaning is found in relation to the Ultimate Being whose breath fills the world and whose hand spans the universe. It is to him that we are accountable and will be judged for everything we do, whether good or evil.
So, let’s live for Yahweh and trust in him and not in our own understanding. We are weak and finite creatures, and our meaning and purpose in life can only be discovered through an obedient and faithful relationship with our God and Creator. This is the wisdom of the book of Ecclesiastes.
-Jerry Wierwille
Reflection Questions
If you were to write a book of wisdom – what would your conclusion be? Where did you learn this “wisdom” from? Do you think God would agree with your conclusion?
Regardless of your age, what changes have you seen in yourself as you have grown older? How does growing older affect your wisdom? What changes in your relationship with God would you like to see as you keep growing older? What can you do to bring this about?
What challenges do you find in Ecclesiastes 12? Will you rise to these challenges?
Life is uncertain. That seems to be the theme that Solomon focuses on in this chapter. His first statement seems quite enigmatic, “Cast your bread on the waters; for you may find it after many days.” “Casting one’s bread on the waters” may be a metaphor for maritime trade, and what one might “find after many days” could refer to the revenue that comes back to the person after the goods are sold. The numerical proverb in verse 2 could suggest the wisdom in diversification of cargo on different ships, so that if something happened to one ship, the entire shipment won’t be lost. The reasoning for this is that a person cannot know “what evil may happen on the earth,” referring to unforeseen disasters and circumstances in the future.
Another imagery that is used is that of clouds that are full of rain (v. 3). The imagery is meant to depict the randomness of life and the unpredictability of events. The implicit idea that the imagery represents is the uncertainty of disasters or bad things that will negatively impact one’s life. We have no control over where a cloud will drop its rain. We know that clouds bring moisture, but the definitiveness of when and where that will take place is outside the ability of a person to know. We are simply subject to the randomness of weather patterns. Now, ultimately we know that weather is not truly random, but it is impossible for us to know all the factors that play into the weather and the behavior of clouds.
A modern expression that captures this same idea is: “That’s the way the cookie crumbles.” No one can predict how it is going to happen. But when it does, then that is how it happens.
Next an agricultural illustration is used describing farmers and how the inevitable randomness can cause one to be paralyzed by the inability to know the future. If a farmer tries to predict when the wind will be favorable for planting, they will never sow their seed because the wind might change at any moment. In addition, the farmer who stares at the clouds in order to predict when it will be dry to harvest will never gather the crops because it might rain before the harvest can be completed.
As one scholar summarizes the point of v. 4, “…one cannot use the possibility of misfortune as an excuse for inactivity. Someone who is forever afraid of storms will never get around to working his field. The Teacher in effect says, ‘Just face the fact that things may go wrong, but get out there and do your work anyway.’” (Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, [Vol. 14, The New American Commentary], 338)
We humans are vastly ignorant about the inner workings of life and of God. In this verse, Solomon is stressing that fact but using the developing fetus in a womb as a clear example of something we know nothing about. One of the great mysteries of human existence is how life comes together in a fetus as it forms in the womb. We have no idea how “spirit” (i.e., life) enters the bones of a baby.
This example of human ignorance is being used to make the point that even though we don’t understand how many things in life really work, we should not let a lack of knowledge paralyze us into inactivity.
Thus, while trying to figure out what is going to come in the future is not profitable, we should still act wisely and take reasonable chances in life, unlike the skeptic and fearful who will not move forward in life even if the opportunity is there.
This illustration is compared then to the “work of God” in the world. Solomon describes God as the one who “makes everything.” The reference is to the operations of creation (e.g., gestation). God causes the sun to rise and the rain to fall, just as he gives life to the fetus and causes it to grow in the womb. And so, in the same way that we don’t understand how certain things happen, like a pregnant woman who is trusting God that the baby will develop as God designed, so also all future plans must likewise be put in the hands of God. We ultimately cannot control success or failure. We must simply do our best and trust God with the rest (i.e., the outcome).
In light of the general ignorance about life and the work of God, Solomon encourages the reader to work hard in the face of uncertainty, even if we don’t understand what is going to happen. He instructs farmers to “sow your seed,” meaning go out and plant the crops, and “do not withhold your hand,” meaning don’t refrain from working. Finish the job!
We have no idea whether something will turn out good or bad. We have to wait and see. Maybe one thing will work, and another will fail, or perhaps both will work, or both will fail. But one thing we can be sure of, if we don’t do anything, then nothing will ever happen.
“Light is sweet” appears as a mismatched metaphor. How can “light” be tasted. Here “light” is likely a metonymy of association referring to the perception of light by the senses of one who is alive. Thus, it refers figuratively to “life” and represents a living person (cf. Job 3:20; 33:30; Ps 56:14). This is the opposite of “darkness” which represents “death.” And “sweet” is a metaphor of taste referring to a pleasurable experience, not actual tasting with one’s mouth. This figuratively represents something that is good and delightful. Furthermore, “to see the sun” refers to being alive and able to work and do something “under the sun.” The idea is that being alive is “good” and something to be enjoyed.
Verse 8 provides the reader with encouragement to rejoice in life no matter what age a person might be. But that rejoicing is to be accompanied by an awareness that life is filled with “darkness” and that everything that happens cannot be explained or give ultimate meaning to life. Sometimes bad things happen, and no explanation can be offered to explain them. Thus, attempting to know the reason why everything happens is not possible, and therefore, it is “pointless.”
Solomon is advancing the premise that joy should accompany a person throughout their life, but life is not solely one of bliss and ease, it is also filled with hardship, pain, and various evils. And this is why he returns to the idea of “joy,” and now in more forceful terms, he flat out instructs the reader to “Rejoice!” The instruction is not meant exclusively to be directed or applied exclusively to young people. What is meant by the expression is for “joy” to become a set pattern early on in one’s life.
The phrase “let your heart cheer you…walk in the ways of your heart…in the sight of your eyes” uses the terms “heart” and “eyes” as organs of desire, and they refer to one’s inner yearnings and inclinations. The exhortation is not to follow whatever impulses one has regardless if they are immoral or reckless. Rather, one is to pursue desires and the joy they bring into life with the awareness of God’s impending judgment over everything you do.
Lastly, with God’s judgment in mind, a person should not allow the frustrations of life to incumber their pursuit of joy. We must not let the enigma of life and the unexplainable and uncontrollable realities weigh down our rejoicing in life. On the other hand, a person must not let their desires draw them into evil either. Pursuing one’s desires often can lead to wickedness and sin. Thus, one must be diligent about avoiding temptations that arise from the desires in our flesh. So, despite the human condition, we are to overcome the troubles that the “pointlessness” in life brings and focus on the joy that we can experience in the midst of it.
-Jerry Wierwille
Reflection Questions
Have you ever used the possibility of misfortune as an excuse for your inactivity? If so, what might Solomon say to you?
“Pursuing one’s desires often can lead to wickedness and sin.” How have you seen this in your own life? What desires? What wickedness and sin? How can you protect against this? Should some desires be changed? How? Should you go about pursuing some desires in different ways?
Even with the unknowns and the difficulties in life, how can you still pursue and show joy?
Solomon begins by asking “Who is like the wise man?” in a rhetorical fashion to get the reader to consider if they are like the wise man in the verses that follow where Solomon will set forth several scenarios involving a king (who represents any authority figure) and how certain responses are appropriate or not. The phrase “makes his face shine…hardness of his face is changed” refers to how using wisdom can change the way someone is presenting themselves to their superiors. One’s demeanor and conduct, if done with wisdom, can sway the other person’s opinion of them and earn them their favor.
Verse 3 is probably better as expressing the wisdom in leaving the king’s presence and carrying out his command rather than the instruction to remain since the following phrase instructs the reader to not “persist in an evil thing” by objecting to the king’s command and remaining in his presence to argue and oppose him.
An “evil thing” is likely a reference to a “bad idea” or a proposal that is not favorably received by the king. On the basis of the king’s authority as absolute, anything that interferes with or opposes his will automatically becomes “evil.” However, this is not moral evil, it is just Solomon’s way of describing something that causes trouble (the Hebrew word for “evil” also can mean “trouble”).
Wisdom would say for a person to respect those in authority and not push their agenda or object rudely to their directions. Why is that? Well, Solomon says that “the king’s word is authoritative.” Now, Solomon has in mind a monarchical government where the ruler (i.e., the king) is a totalitarian. This was the common form of government in the ancient world. But in our world, we could think of someone who has a superior rank (e.g., our teachers, boss, or civil leader).
“Whoever keeps the commandment” refers to the person who listens and obeys the king. This person will be safe, and no harm will come to them. Punishment does not fall on the one who does what they are told. Rather, the consequences are reserved for the one who rebels and disobeys.
But if there is a disagreement with the king, Solomon notes that there is “a proper time and procedure,” meaning that there is an appropriate way to provide feedback and one’s opinion for the king’s consideration. The wording here is extremely close to the wording we saw in 3:1—“For everything there is a season, and a time for every matter under heaven.”
Verse 10 begins a new section in Solomon’s discourse in the chapter. The issue that Solomon raises is about justice and retribution. He sets forth a scenario where he sees wicked people live and then die, and he watches them get buried. He even describes them as previously participating in the temple worship of Yahweh, and they received the praise of people in the city where they carried out their wicked schemes.
Here in this section, the pointlessness that Solomon is interested in expressing is about the delay judgment of these wicked people. He asserts that they were never judged while they were alive, and so it seems as though they never were punished, and the victims never received justice for their crimes.
vv. 12-13—this is the first assertion that Solomon makes that departs from his methodology of observation. It is outside the scope of inquiry to know that it will be “better” for the person who fears Yahweh and is reverent before him, since all of his observations point toward an experiential indifference between the righteous and the wicked. In fact, he even notes an inversion that he sees in the world where the wicked live long and the righteous die young.
Solomon is expressing a distinction between what he “knows” and what he “observes.” What he “sees” happening is vastly different from what he internally “knows.” And so, we begin to see the dilemma that Solomon is facing in his quest. But he doesn’t resolve the tension here. He merely presents it.
Solomon expressed a similar idea in 3:16-17, where he said, “16And moreover I saw this under the sun: in the place of justice, that wickedness was there, and in the place of righteousness, that wickedness was there. 17I said in my heart, “God will judge the righteous person and the wicked person, for there is a time of judgment for every purpose and for every deed.”
The judgment of God was not something that Solomon observed. In fact, what he saw was a complete absence of justice “under the sun.” And thus, the issue of delayed justice is brought back up again in verse 14: the righteous are punished and the wicked go free.
Since the judgment of the wicked is not happening in the present world, but Solomon “knows” that it will occur, his advice is to not focus on it, but to enjoy life despite the brokenness and the injustice happening all around. The “joy” that Solomon says is to accompany one’s work and the eating and drinking the fruit of that work has been a theme already mentioned twice before in 2:24 and 5:18.
In certain circumstances in life, we often make a deductive choice on what would be at least a good way to respond. For Solomon, his deduction is at least, “enjoy life,” by eating, drinking, and being merry. This is at least a good response for humankind with the work that God has given them to do.
The exhaustive effort that Solomon has applied to his search has caused him to lose sleep. The lack of any satisfying answer has left him disturbed and unable to find rest. All day and all night, his mind is busy, preoccupied with the question that he feels he must answer. But because he cannot solve it and discover the ultimate meaning of life, he resorted to a simplified suggestion as a baseline of what he knows—it is good to enjoy life as one labors all the days that God has given to them.
Solomon offers verse 17 as a summary of his effort and makes a grand claim that he has observed it all—all the work of God—and his conclusion is that no one can find it out. No matter how thorough Solomon has been or could be in his investigation, his methods fail; he cannot discover the answer to the ultimate meaning of life. And if a wise person thinks that he can figure it out, he’s wrong, Solomon says—He can’t, because no one can.
-Jerry Wierwille
Reflection Questions
Can you give some examples of when what you “see” is different than what you “know”?
What is your approach to people in authority? Is there anything you can learn from Solomon in this chapter regarding your interactions with people in authority?
What are the benefits to being a wise person? What are the limitations to human wisdom?
In the first half of chapter 7, Solomon moves to consider some enigmas of life by listing several proverbial sayings for the reader to ponder that take the form of “better-than” statements.
A “good name” is better than “good perfume” (v. 1)
The day of a person’s “death” is better than the day of their “birth” (v. 1)
The “house of mourning” is better than the “house of feasting” (v. 2)
“Sorrow” is better than “laughter” (v. 3)
The “rebuke of a wise person” is better than the “song of fools” (v. 5)
The “end of a matter” is better than the “beginning” (v. 8)
A “patient spirit” is better than a “proud spirit” (v. 8)
A “good name” is more valuable than “good perfume” (which was costly) because the price for a good reputation was invaluable in the biblical world. The “perfume” could allude to the fragrant oil used in funeral preparations or a figurative reference to wealth and luxury, but given the parallelism with the second line, it more likely is suggesting the act of being anointed and given honor and praise because of something you did. Being anointed lasts for a moment but then is gone, while a good “name” endures even long after a person dies.
The “day of one’s death is better than the day of one’s birth” means that the day someone is born is the beginning of a long journey of life, in which depending upon one’s choices, it may not result in good reputation (i.e., “name”) in the end. Whereas on the day of one’s death, their reputation is secure, and they can find rest from the frustration and pointlessness of life which has preoccupied them for all these years. Someone might have a good name, but before they die, anything could happen, and they might ruin their reputation and mar their good name.
The main point seems to be that it is better to leave behind a good reputation as the legacy of your life than to be honored and praised with expensive ointment.
“Better to go to the house of mourning” refers to a house that is conducting a funeral, meaning to go to visit and comfort the family of the dead person and to ponder the reality and significance of death as it relates to how we should live. “Going” to the “house of mourning” doesn’t mean that is where you live or spend all of your time. It is depressing and emotionally distressing to constantly think about death and be around such grief and sorrow all the time. But, if given the two choices of either going to a house of mourning or going to a house where there is a feast and party, the Sage (Solomon) says that it is “better” to go to the house of mourning because death is the end of all people and we cannot lose our understanding of that and live as if we take life for granted and will live to be old and gray.
“Sorrow is better than laughter” is true because the “sorrow” of death brings life into perspective and provides a reason for contemplation of weightier matters, whereas “laughter” does not promote serious reflection.
The “house of mourning” is preferred to the house of “merrymaking” because some people don’t give much thought about tomorrow or their own mortality. They just want to have a good time and enjoy life in the here and now. The problem is not that it is wrong to enjoy the present moment and celebrate when it is time to celebrate (remember there is a time for everything, including joy and laughter), but that cannot be where our attention predominantly resides. We must keep our eye on the future and the reality of how brief life truly is, and therefore, we must take care how we live in light of the universal future destiny of humankind—death. And thus, a funeral puts life into perspective vastly more so than a party or celebration.
The “rebuke of a wise person” is better than the “song of fools” is preferred because listening to the “rebuke” from one wise person is superior to the “song” that is sung by many fools since the “rebuke” is helpful for understanding one’s error and therefore how to correct and improve their situation while the “songs” of fools only inflates one’s ego and makes them feel good about themselves but does nothing for rending growth or advancement in how to best live life. Thus, the rebuke and instruction of one wise person outweighs the accolades and compliments that could be sung by a hundred fools.
Lastly, the “end of a matter” is better than the “beginning” since it is only at the end that a person can have gained perspective and wisdom for experience has taught him what he could not know beforehand. No perspective can be formed at the outset of a matter but only after it has transpired can one then see clearly. And a “patient spirit” is better than a “proud spirit” because the patient person does not succumb to the consequences of rash and impetuous behavior. The patient person acts cautiously and with wisdom thereby avoiding many dangers and pitfalls in life, unlike the proud and arrogant person who acts precipitously.
In chapter six, Solomon reiterates some of his former sentiments but in a reverse fashion. In 5:18-19, Solomon said, “18Here is what I have seen to be good: it is appropriate for one to eat and to drink and to see good in all his labor in which he labors under the sun, all the days of his life that God has given him for this is his portion. 19Every man also to whom God has given wealth and riches, and has given him power to enjoy them and to accept his portion and to take pleasure in his labor—this is the gift of God.”
Solomon’s frustration has reached nearly a fever pitch by what he sees happening around him with people not being able to enjoy the wealth and honor that God has given them. He offers an anecdote to explain the “evil” that he sees happening “under the sun” and the heavy weight that is upon all humankind: God gives to a person “wealth, riches, and honor” to the degree that they have no lack of anything, and they have all that ever desired. But that is all that they get! God does not give them the accompanying ability to enjoy the bounty and pleasant life that having everything you want is supposed to offer.
Solomon cannot understand why this is the case for some people. His logic is that if someone works hard and God gives them “wealth, riches, and honor,” but then they don’t get to enjoy those things, but rather someone else does, this is wrong and unexplainable in his eyes. To “eat” something was often a metaphor for fully experiencing and enjoying it. It is as if Solomon is thinking, “Why shouldn’t someone get to enjoy the fruit of another person’s labor?” And so, he is repulsed by this observation and finds it entirely enigmatic and confusing.
We are not told why God would withhold giving a person the ability to enjoy the benefits of their hard work and the revenue and recognition that it has produced. But the answer to “why’ really isn’t the focus of his story. Instead, Solomon is bewildered that it even happens at all, and that in his view, such a reality is mysterious and frustrating. He even goes so far as to say that this is an “evil” and a “severe affliction.”
In vv. 3-6, Solomon considers that as enjoyable as having a large family with many children would be, it can’t be the answer to his question about the meaning of life because Solomon says that even if a person had a hundred children, if their “soul is not satisfied with good things,” then it is all pointless. So apparently, children are not the answer for true satisfaction in life.
It is the absence of enjoying the “good things” that brings discontentment. But what are those “good things” if not one’s family? The “good” that Solomon has mentioned already in the book of Ecclesiastes is eating, drinking, and rejoicing in one’s work (5:18). Essentially, Solomon is saying that no matter how good the circumstances are or what you possess or what you can do, if you don’t simply enjoy life, then everything else is pointless.
Furthermore, in his vexation over this issue, Solomon turns to offer a dark comparison by suggesting that a stillborn child is better off than a person who remains unsatisfied in life. This is a grisly move that is emotionally charged, for Solomon thinks that the baby who never had the chance to draw breath is better off than a person who lives an unsatisfied life. Now, Solomon is not defying the Creator and saying that life is worthless and not even worth living. Remember, what Solomon says he says with a certain perspective in mind. Here, he sees the stillborn baby as not having to suffer and endure the frustration and pointlessness of all that goes on under the sun. They don’t have to be subject to a life deprived of enjoyment and filled with futile desires that can never be met.
Solomon appears to move on from this thought (vv. 1-6) to address yet another issue: wisdom and foolishness.
In broad terms in verse 7, Solomon attributes the reason for all human work as being aimed at satisfying his sensual desires, but those desires are never fulfilled. A person is never completely content and satiated—the desires just keep returning. And so, the search for satisfaction is never ending; it is a vicious cycle that keeps spinning. Thus, the inability to find satisfaction is a deep frustration to Solomon.
Solomon perceives that perhaps there is an answer in the teaching of wisdom as wisdom was viewed in the biblical culture as the normative way to acquire material wealth. If a person was wise, then they would be blessed and would prosper and accrue riches. But the wise are not immune to the desire for wealth and material goods which ultimately does not lead to satisfaction.
Furthermore, Solomon does not find wisdom to provide an advantage for the poor person. His point is not that wisdom is unable to help the poor person in their material needs, but that wisdom doesn’t give the poor person an advantage in finding satisfaction in life. Even if the poor person were to gain wealth through employing wisdom in their dealings, they are no closer to satisfying their true desires than the person who was wise to begin with. Wisdom can help a person obtain money, but not meaning in life.
Verse 9 provides the proverbial statement, “Better is the sight of the eyes than the wandering of the desire.” The general idea of the proverb is that what is present in one’s hand that they can use and enjoy is much better than what one desires but does not yet have (and may never have).
Beyond these issues, many questions can plague a person about their life, but which of them can provide the answer to the meaning of life. Solomon exasperates himself to no end trying to understand this answer. Ultimately, he seems to think that no one can know what is “good” for a person in life since life is so brief, and no one can know what will happen in the future after they are gone. Endless questions about if what we do now will have any lasting effect for those who come after us. But we are all left not knowing if there is a “profit” in what we do because we are limited to only knowing the here and now. “For who can tell a person what will be after him under the sun?” (v. 12b).
-Jerry Wierwille
Reflection Questions
Where do you agree with Solomon? Anything you disagree with in Ecclesiastes 6? (Remember, he has not yet come to his final conclusions.)
Can you give some examples of where you have found truth from the proverb in Ecclesiastes 6:9?
How content are you right now with your life? Why or why not? What might Solomon say to you? What might God say to you?
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
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?
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?
How can you be a comforter to those experiencing the harsh realities/evils of this broken world today?
