Ecclesiastes Chapter Eight, Hasty To Do Evil

Ecclesiastes 8:2 I say, “Keep the king’s commandment for the sake of your oath to God. [3] “Do not be hasty to go from his presence. Do not take your stand for an evil thing, for he does whatever pleases him.”

The word, “say,” in verse 2 is actually interpolated, and not a part of the original text. For instance, the HCSB removes “I say,” entirely. The LXX does likewise. All manuscripts do seem to agree that the word, “say” is not in the original text, however. Even without this addition, the text reads the same. 

Ecclesiastes Chapter Eight, Like The Wise

Ecclesiastes 8:1 Who is like a wise man? And who knows the interpretation of a thing? A man’s wisdom makes his face shine, and the sternness of his face is changed.

Verse 1 has a few diverse renderings, depending upon what you’re reading from. The LXX translates the verse, “Who knows the wise? And who knows the interpretation of a saying?” The Tanakh renders the verse, “Who is like the wise man, and who knows the meaning of the adage:” The NIV has, “Who knows the explanation of things?” Oxford defines, “like,” as, “having the same characteristics as something else.” Who is similar in form and function to a genuine wise man?

The Absurdity Of Theistic Evolution

Darwinian Evolution, or Neo Darwinian Evolution, can be simply defined as molecules to monkeys to men. Darwin’s theory, established in 1859 and permeating the educational systems shortly thereafter, teaches that man has evolved. To be more specific, man has evolved from lesser forms of life. Life on earth can be traced, says the theory, from molecules that somehow became a living thing, which over the course of time developed in complexity from amoebas to fish to amphibians to reptiles and so on. Now this is horridly simplified for the purpose of expediting laying out the premise. In short, evolution’s theory rests on the endless progressive cycle of improvement for given species, with death and new life being the catalyst for said improvement.

The Doctrine Of Eternal Security

What is eternal security? How does one define it, and where in the Bible can it be clearly and plainly explained? First, eternal security is the Christian belief that could be summarized as “once saved, always saved.” Detractors would also attribute the doctrine to a facet of “easy believism.” To be even more specific, eternal security is a doctrine that teaches that when we have believed the gospel of Jesus Christ we are saved. Now when I employ the word saved, I use it in its Biblical and fullest sense. The Biblical teaching of salvation is that Christ saves the sinner from sin’s penalty (justification), power (sanctification), and ultimately its presence (glorification). In short, when someone is saved through the gospel of Jesus Christ, they are saved eternally. That is why the Bible claims that when someone believes, they have eternal life, a phrase that is used in excess of 40 times in Scripture.

Ecclesiastes Chapter Seven, The Schemes Of Men

Ecclesiastes 7:27 “Here is what I have found,” says the Preacher, “Adding one thing to the other to find out the reason, [28] which my soul still seeks but I cannot find: one man among a thousand I have found, but a woman among all these I have not found. [29] Truly this only I have found: that God made man upright, but they have sought out many schemes.”

The preacher reveals what he has, thus far, discovered. He has found it by adding one thing to another. In short, he’s viewing all that he sees individually, and then drawing back for a panorama of sorts, seeing how each thing examined fits into the larger tapestry of life and its functions. His ultimate goal, of course, is to discover the purpose of what is done under heaven, or under the sun.

Ecclesiastes Chapter Seven, Seeking The Truth

Ecclesiastes 7:23 All this I have proved by wisdom. I said, “I will be wise”; but it was far from me. [24] As for that which is far off and exceedingly deep, who can find it out? [25] I applied my heart to know, to search and seek out wisdom and the reason of things, to know the wickedness of folly, even of foolishness and madness. [26] And I find more bitter than death the woman whose heart is snares and nets, whose hands are fetters. He who pleases God shall escape from her, but the sinner shall be trapped by her.

The preacher states that he proved or tested all of what he is conveying by wisdom. Of wisdom, he says that he would allow it to direct his life, but wisdom eluded him. Wisdom, like that which is exceedingly deep and far off, is beyond his apprehension. It may stand to reason that wisdom rests with the unknown truth that the preacher cannot, as of yet, attain. Paul, in Romans, says of humanity after rejecting the presence of God and therefore purpose, “Professing to be wise, they became fools,” Romans 1:22, NASB.

Ecclesiastes Chapter Seven, Being Cursed

Ecclesiastes 7:21 Also do not take to heart everything people say, lest you hear your servant cursing you. [22] For many times, also, your own heart has known that even you have cursed others.

This passage certainly hits close to home. People talk. People gossip. We all say cruel things about one another, embellishing what is true or outright lying for a multitude of perceived reasons. But the ultimate reason we do it is because we want to. Jesus our Lord once said, “Out of the abundance of the heart the mouth speaks,” Matthew 12:34. A person prone to belittle, degrade or insult others has a heart filled with petty malice.

Ecclesiastes Chapter Seven, Wisdom's Strength

Ecclesiastes 7:19 Wisdom strengthens the wise more than ten rulers of the city. [20] For there is not a just man on earth who does good and does not sin.

The DSS renders verse 19, “Wisdom helps the wise more than ten rulers who are in a city.” Solomon’s books are fixated on the concept of wisdom, and to no surprise. Solomon, when made king, prayed to Yahweh for the sagaciousness to govern the massive nation of Israel as David left it. God answered the king’s prayers and gave him godly wisdom, the likes of which no common man had ever or would ever receive again.

Ecclesiastes Chapter Seven, A Balanced Life

Ecclesiastes 7:15 I have seen everything in my days of vanity: There is a just man who perishes in his righteousness, and there is a wicked man who prolongs life in his wickedness. [16] Do not be overly righteous, nor be overly wise, why should you destroy yourself? [17] Do not be overly wicked, nor be foolish: why should you die before your time? [18] It is good that you grasp this, and also not to remove your hand from the other; for he who fears God will escape them all.

The preacher confesses that his own life is vain. He makes an umbrella statement, that in the duration of his vain life, that he has seen, “everything.” It reminds me of the cliche New York cabbie saying that he has seen everything in regards to city life. Of course this is a gross embellishment, referring to the wild diversity of metropolitan life and the many people one comes into contact with. The preacher is saying something of the like. He has, in his reign, observed and dealt with many differing types of people from various walks of life. As the king of the greatest national power of its time, this is to be expected.

Ecclesiastes Chapter Seven, Considering God's Work

Ecclesiastes 7:13 Consider the work of God; for who can make straight what He has made crooked? [14] In the day of prosperity be joyful, but in the day of adversity consider; surely God has appointed the one as well as the other, so that man can find out nothing that will come after him.

This passage addresses the Creator God as sovereign. All God does is beyond man’s comprehension. “For My thoughts are not your thoughts, nor or your ways My ways,” says the Lord,” Isaiah 55:8. “Now to Him who is able to do exceedingly abundantly above all that we ask or think,” Ephesians 3:20. What God has done, who can undo? God is, in a very real sense, an incomprehensible being.

Ecclesiastes Chapter Seven, Life Giving Wisdom

Ecclesiastes 7:11 Wisdom is good with an inheritance, and profitable to those who see the sun. [12] For wisdom is a defense as money is a defense, but the excellence of knowledge is that wisdom gives life to those who have it.

The focus on this passage is the acquisition of wisdom. The inheritor is blessed for his inheritance, but more so if he possesses the wisdom to use it discreetly and prudently. Such wisdom is profitable, the preacher relates, to those that see the sun. Referencing the sun, the preacher is referring to daily, common life wisdom. It is the prudence of someone self-controlled, who is patient and thoughtful, considering outcomes and weighing choice and consequence.

Ecclesiastes Chapter Seven, Longing For Yesterday

Ecclesiastes 7:10 Do not say, “Why were the former days better than these?” For you do not inquire wisely concerning this.

I know that I have fallen victim to this sort of ignorance. We pine for former days that were better than the ones we currently suffer through. Whether this is a case of reflecting through rose colored glasses on days of yore, prior to our own, or looking back at earlier times in our own lives when things were simpler or better (from our current line of thought), neither is according to wisdom.

Ecclesiastes Chapter Seven, Patience Is Its Own Reward

Ecclesiastes 7:8 The end of a thing is better than its beginning; the patient in spirit is better than the proud in spirit. [9] Do not hasten in your spirit to be angry, for anger rests in the bosom of fools.

At first verse 8 seems a little disconnected. At first glance the preacher is conjoining two different thoughts. But in fact it is just two different ways of looking at the same matter. The conclusion of something is better than its inception, says he. Why? Well, from personal experience as an author, while beginning a novel is exciting with boundless ideas whirling around one’s head, finishing the novel is infinitely better. You’ve brought your story and characters to the conclusion you envisioned for them; you’ve navigated your plot and character developments, and settled them into their happily ever after.

Ecclesiastes Chapter Seven, Subjugating Reason

Ecclesiastes 7:7 Surely oppression destroys a wise man’s reason, and a bribe debases the heart.

The LXX renders the verse, “For oppression makes a wise man mad, and destroys his noble heart.” The Dead Sea Scrolls translate it, “Extortion makes the wise foolish, and a bribe perverts the heart.” The Tanakh says, “For cheating [emendation yields “riches”] may rob the wise man of reason and destroy the prudence of the cautious.”

Ecclesiastes Chapter Seven, Rebuking Folly

Ecclesiastes 7:5 It is better to hear the rebuke of the wise than for a man to hear the song of fools. [6] For like the crackling of thorns under a pot, so is the laughter of the fool. This also is vanity.

Continuing to another contrast and comparison, the preacher evaluates the rebuke of the wise and the song of fools. Oxford defines rebuke as "criticize or reprimand someone sharply.” Why is rebuke better? The context suggests someone slipped into error, and someone else, wanting to address and correct the error, brought it to the fore.

Ecclesiastes Chapter Seven, Better For The Soul

Ecclesiastes 7:3 Sorrow is better than laughter, for by a sad countenance the heart is made better. [4] The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth.

The preacher is fond of employing the contrasting term of “better” in Ecclesiastes. Note once more, this does not mean genuinely good by any metric of measurement, simply better than what it is contrasted against. In this case, sorrow and laughter.

Ecclesiastes Chapter Seven, What's In A Name?

 Ecclesiastes 7:1 A good name is better than precious ointment, and the day of death than the day of one’s birth; [2] Better to go to the house of mourning than to go to the house of feasting, for that is the end of all men; and the living will take it to heart.

A good name in this instance would be a good reputation. Referring back to Ecclesiastes 6:4, the preacher, mentioning the stillborn baby, says that its name is covered in darkness. The Tanakh, in a footnote for Ecclesiastes, records that stillborn babies were cast into pits or hidden in the ground in unrecognizable graves. This takes the verse from Ecclesiastes chapter 6 to morbid new heights.

The Gospel Message: The Result Of Our Faith

In this final post we will consider the outcome of one’s faith in the life of a believer. This question is in fact a trifle misleading. The ultimate outcome of one’s faith is decided the moment one believes. “He who believes in the Son has everlasting life,” John 3:36. “Therefore if the Son makes you free, you shall be free indeed,” John 8:36. The grammar speaks to present, immediate possession when one believes the gospel. One is saved the moment one believes.

The Gospel Message: Sanctification And Good Works

In the first portion we determined that the Bible is clear in its message that salvation is by God’s grace through faith in the gospel of Jesus Christ. A person exercises faith in Jesus Christ, believing in the message that He died, was buried, and rose again, accepting why He did it. It is only in Jesus Christ that salvation may be found. And when one is saved, they are made a member of the church, which is His body, Acts 2:41. Mind you, I am not referring to a denomination; no, denominations have caused incalculable damage to the witness of the gospel and given rise to some odious and entirely erroneous sects or cults such as Roman Catholicism or Jehovah’s Witnesses.

The Gospel Message: Faith, Grace, And God's Gospel

The saints are supposed to contend for the faith once for all delivered to us, Jude 3. But what is this faith, and how does one appropriate it? And once appropriated, how does one retain it? Also, what is the outcome of this faith in the life of the believer? These questions will be pondered as we consider Jude’s admonition, and what is meant by that one little word, “faith.”

To put it very neatly, faith in Jude’s case is belief in the gospel. It is confident trust in the message given from the beginning, first by the Lord Jesus Christ, then His apostles, and then their successors, down through the ages unto us. The gospel, as defined by its chief proponent in his time, is related thus: “That Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures,” 1 Corinthians 15:3, 4. This is what Paul later refers to as the simplicity that is in Christ, 2 Corinthians 11:3. The gospel message is simple and sublime. It portrays our Savior, Jesus Christ. It relates what He has done, who He did it for, and why. Christ died (what He did), for our (who He did it for) sins, according to the Scriptures (why He did it). And if you believe this message, then you are born again, born from above, regenerated, adopted into the household of God.

Ecclesiastes Chapter Six, Uncertainty

Ecclesiastes 6:12 For who knows what is good for man in life, all the days of his vain life which he passes like a shadow? Who can tell a man what will happen after him under the sun?

The final verse of chapter six levels two questions, posed by the preacher as he continues to delve down a truly dark path. Let us recall that Ecclesiastes, among other things, is a thorough study of purpose and relevance of life under the sun, or life without God’s presence providing purpose and meaning both individually, and to the entire race of man. Here we have an encapsulated byproduct of Atheism in all of its lurid glory. 

Ecclesiastes Chapter Six, Naming

Ecclesiastes 6:10 Whatever one is, he has been named already, for it is known that he is man; and he cannot contend with Him who is mightier than he. [11] Since there are many things that increase vanity, how is man the better?

The preacher begins this portion of his letter with a recrimination. No matter what else we are called in life: husband, father, wife, mother, manager, owner, athlete, et al, one label binds the totality of the race and summarizes us neatly: human.

Ecclesiastes Chapter Six, The Burden Of Having

Ecclesiastes 6:7 All the labor of man is for his mouth, and yet his soul is not satisfied. [8] For what more has the wise man than the fool? What does the poor man have, who knows how to walk before the living? [9] Better is the sight of the eyes than the wandering of desire. This is also vanity and grasping for the wind.

The NASB renders the Hebrew word “soul” for “appetite” for clarity. The literal translation is soul, however, but both could be applicable here. The labor of man is to sate his appetite, whatever that appetite is. We work to achieve what we desire, but when we achieve it gratification is fleeting, and the soul, or one’s appetite, is stricken with fresh desire, or a new pursuit.

Sixteen years In Review

It occurred to me that on June 26th my blog turned 16 years old. Since I missed putting out a year in review right on the date, I figured that I would do so before June was finished. So without further ado, I present 16 years in review of What’s in a Name?

Ecclesiastes Chapter Six, Lacking Goodness

Ecclesiastes 6:3 If a man begets a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with goodness, or indeed he has no burial, I say that a stillborn child is better than he–[4] for it comes in vanity and departs in darkness, and its name is covered with darkness. [5] Though it has not seen the sun or known anything, this has more rest than that man, [6] even if he lives a thousand years twice–but has not seen goodness. Do not all go to one place?

The preacher has already made an argument concerning the difference between having something and enjoying it. Or possessing verses having power to utilize it. This disparity between wealth’s accumulation and prosperity despite having it is something that is a thorn in the preacher’s side, seeing as how he revisits it numerous times.

Ecclesiastes Chapter Six, Possession Verses Power

Ecclesiastes 6:1 There is an evil which I have seen under the sun, and it is common among men: [2] A man to whom God has given riches and wealth and honor, so that he lacks nothing for himself of all he desires; yet God does not give him power to eat of it, but a foreigner consumes it. This is vanity, and it is an evil affliction.

Reaching back to the conclusion of chapter 5, we recall that the preacher differentiates between the man God gives both wealth and the ability to enjoy it (Ecclesiastes 5:19, 20) with the present man who has wealth but not the power to utilize it. Rather, like the rich man who made a poor business venture in Ecclesiastes 5:13 and 14, this man amasses wealth so that another may eat of it.

Pantheism: The Worship Of Everything

Oxford defines the term “pantheism” as, “The belief that God is present in all things.” From some of its advocates, we receive these quotes.

Marcus Aurelius (121-180 AD) wrote, “I believe in the cosmos. All of us are linked to the cosmos. So nature is my god. To me, nature is sacred. Trees are my temples and forests are my cathedrals.”

Paul Harrison (born 1945) wrote, “When we say that the cosmos is divine, we mean it with just as much conviction and emotion as believers say that their god is God.” He further wrote, “Pantheism revels in the beauty of nature and the night sky, and is full of wonder at their mystery and power.”

Baruch Spinoza (1632-1677 AD) wrote, “Whatever is, is in God, and without God nothing can be, or be conceived. God is the indwelling, and not the transient cause of all things.”

Interestingly, Richard Dawkins (born 1941) wrote, “Pantheism is sexed up atheism.”

What then, can be said of Pantheism? It is the belief that God is in all things, or that all things are a part of God. The cosmos is a divine thing; nature itself is a divine thing. Carl Sagan was once quoted as writing, “If we must worship a power greater than ourselves, does it not make sense to revere the Sun and stars?” So then, an admission to reverencing the universe as something divine, tantamount to worshiping the personal God of Abraham, Isaac, and Jacob, is a tacit confession of Pantheism.

Prayer Request For Family Friends

Today I would like to lift up family friends and fellow believers that are in much need of our prayers. During a recent sudden medical visit, it was discovered that the daughter of the family, eleven years old, needed emergency surgery. She possessed cancerous tumors in her stomach. While the surgery was successful obviously the story doesn't end there. They are discussing with their doctor what the next step is with treatment, which may of course prove to be a long and thorny road. But the Lord will provide, as He always does. I ask for prayer for this family, whom my own family is close to, that her parents may be given wisdom and strength for this ordeal, while their daughter may be helped efficiently and speedily. I apologize for the absence of names, but for their privacy's sake I would like to preserve some anonymity. Please keep this family and their trial in your prayers, that God will do for them above and beyond all that we could ask or think. I thank you.

Ecclesiastes Chapter Five, Possessing Joy

Ecclesiastes 5:18 Here is what I have seen: It is good and fitting for one to eat and drink, and to enjoy the good of all his labor in which he toils under the sun all the days of his life which God gives him; for it is his heritage. [19] As for every man to whom God has given riches and wealth, and given him power to eat of it, to receive his heritage and rejoice in his labor–this is the gift of God. [20] For he will not dwell unduly on the days of his life, because God keeps him busy with the joy of his heart.

Twice we have seen iterations of this concept in Ecclesiastes. It first appeared in 2:24, and again in 3:13. Moreover, it is of note to add that when we first encounter this notion the NASB renders verse 2:24 as, “There is nothing better for a man than to eat and drink and tell himself that his labor is good.” In a footnote we find that the Hebrew actually says, “cause his soul to see good in his labor.” So to paraphrase, the verse would read, “There is nothing better for a man than to eat and drink and cause his soul to see good in his labor.” 

Ecclesiastes Chapter Five, Arrival & Departure

Ecclesiastes 5:13 There is a severe evil which I have seen under the sun: riches kept for their owner to his hurt. [14] But those riches perish through misfortune; when he begets a son, there is nothing in his hand. [15] As he came from his mother’s womb, naked shall he return, to go as he came, and he shall take nothing from his labor which he may carry away in his hand. [16] And this also is a severe evil–just exactly as he came, so shall he go. And what profit has he who has labored for the wind? [17] All his days he also eats in darkness, and he has much sorrow and sickness and anger.

The preacher begins to unfold a tale of some severe evil he bore witness to. As Christ our Lord would begin a parable this way, so too does the preacher begin with a certain rich man who hoarded his wealth.

Ecclesiastes Chapter Five, A Middle Ground

Ecclesiastes 5:12 The sleep of a laboring man is sweet, whether he eats little or much; but the abundance of the rich will not permit him to sleep.

This verse appears to be the final in a trifecta, or trinity of passages beginning with verse 10. It starts with the greedy man loving silver and abundance but never being satisfied with either. Then verse 11 moves on to the increase of goods and those who purchase them for no genuine benefit other than to possess them and admire them.

Ecclesiastes Chapter Five, When Greed Runs Rampant

Ecclesiastes 5:11 When goods increase, they increase who eat them; so what profit have the owners except to see them with their eyes?

The NIV renders this verse, “As goods increase, so do those who consume them. And what benefit are they to the owners except to feast their eyes on them?” The Tanakh reads, “As his substance increases, so do those who consume it; what, then, does the success of its owner amount to except feasting his eyes?”

Ecclesiastes Chapter Five, Oppression, Profit, & Abundance

Ecclesiastes 5:8 If you see the oppression of the poor, and the violent perversion of justice and righteousness in a province, do not marvel at the matter; for high official watches over high official, and higher officials are over them. [9] Moreover the profit of the land is for all; even the king is served from the field.

The preacher first approached this topic at the beginning of chapter 4, noting that the oppressed weep because they lack a comforter; whereas the oppressors have strength, or power, to oppress without opposition, Ecclesiastes 4:1.

Ecclesiastes Chapter Five, Many Words

Ecclesiastes 5:6 Do not let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. Why should God be angry at your excuse [lit. voice] and destroy the work of your hands? [7] For in the multitude of dreams and many words there is also vanity. But fear God.

This entire chapter continues to focus on drawing near to God in His house. Verse 1 elicits the advice that if you draw near, come close to hear rather than offer the sacrifice of fools. Continuing his assault on foolishness, the preacher exhorts his readership to avoid rashness in speech because God is in Heaven, identifying Him as Creator and King of the created order, whereas we are his creatures.

Ecclesiastes Chapter Five, The Perils Of Vowing

Ecclesiastes 5:4 When you make a vow to God, do not delay to pay it; for He has no pleasure in fools. Pay what you have vowed– [5] Better not to vow than to vow and not pay.

Vowing is an OT act in which a penitent voluntarily makes an oath to God, swearing to give or to perform whatever it was that they spoke. We read, “When you make a vow to the Lord your God, you shall not be slack to pay it; for the Lord your God will surely require it of you, and it would be sin in you. But if you refrain from vowing, it shall be no sin in you. You shall be careful to perform what has passed your lips, for you have voluntarily vowed to the Lord your God what you have promised with your mouth,” Deuteronomy 23:21-23, RSV.

Ecclesiastes Chapter Five, When Fools Speak

Ecclesiastes 5:2 Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth; therefore let your words be few.

We still find ourselves in God’s house with this passage. However, the preacher is quick to give God His due by pointing out that the temple, while hosting the Shekinah glory, is not God’s house. He simply writes, “God is in heaven.” Through the prophet God tells us, “Heaven is My throne, and earth is My footstool. Where is the house that you will build Me? And where is the place of My rest?” Isaiah 66:1. While revealing Himself to be greater than any temple could hold, Yahweh does explain that He notices, “him who is poor and of a contrite spirit, and who trembles at My word,” Isaiah 66:2.

Ecclesiastes Chapter Five, The Sacrifice Of Fools

Ecclesiastes 5:1 Walk prudently when you go to the house of God; and draw near to hear rather than to give the sacrifice of fools, for they do not know that they do evil.

The preacher commends prudence when going to God’s house. His house, in this instance, is the temple Solomon built in Jerusalem, the seat of Jewish worship. Here Yahweh appeared in the Shekinah glory behind the veil in the Holiest of All, over the mercy seat and the Ark of the Covenant. The KJV renders the verse, “keep thy foot.” In short, like the NKJV version, the idea is to walk circumspectly, to be aware of where and why we’re going where we’re going.

Wrestling With Doubt

Oxford defines the word “doubt,” as a “feeling of uncertainty,” or to, “disbelieve or mistrust someone.” For the Christian, doubt is a serious offense; it is a faith-based four letter word, tantamount to blasphemy for any who dare to express its reality in our lives…or is it?

Is doubt really as awful as all of that? Can a saint experience doubt, and is it wrong to do so? What does the Bible say about doubt, and how does it impact our faith? Can faith exist in the presence of doubt? There are really so many questions that can be asked about this topic. To pursue answers, we shall turn our attention to the gospels.

Ecclesiastes Chapter Four, Parables & Reality

Ecclesiastes 4:13 Better a poor and wise youth than an old and foolish king who will be admonished no more. [14] For he comes out of prison to be king, although he was born poor in his kingdom. [15] I saw all the living who walk under the sun; they were with the second youth who stands in his place. [16] There was no end of all the people over whom he was made king; yet those who come afterward will not rejoice in him. Surely this also is vanity and grasping for the wind.

It could be that the preacher is reflecting on himself in this passage as the old and foolish king that will no longer accept admonition, see 1 Kings 11:4-6, 10, 11. And indeed, God raised up not only enemies, but a successor in the form of Jeroboam who would lead away 10 of the tribes to northern Israel, which would later become Samaria.

Ecclesiastes Chapter Four, Solidarity

Ecclesiastes 4:11 Again, if two lie down together, they will keep warm; but how can one be warm alone?

“Again,” signifies that the preacher wishes to return to the same topic, but to approach it from a different perspective. This time, rather than partnership he refers to the most intimate companion one may find: a spouse.

Ecclesiastes Chapter Four, Falling Alone

Ecclesiastes 4:9 Two are better than one, because they have a good reward for their labor. [10] For if they fall, one will lift up his companion. But woe to him who is alone when he falls, for he has no one to help him up.

The Tanakh renders verse 9, “Two are better off than one, in that they have greater benefit from their earnings.” The NASB translates it, “they have a good return for their labor.” The HCSB reads, “They have a good reward for their efforts.” The idea here is one of professional companionship, or a business partner. A business partner must be like-minded, since their venture will make or break their prospects and fortune. We read in Amos, “Can two walk together, unless they are agreed?” Amos 3:3.

Ecclesiastes Chapter Four, Laboring For Nought

Ecclesiastes 4:7 Then I returned, and I saw vanity under the sun: [8] There is one alone, without companion: he has neither son nor brother, yet there is no end to all his labors, nor is his eye satisfied with riches. But he never asks, “For whom do I toil and deprive myself of good?” This also is vanity and a grave misfortune (lit. evil task).

As verse 6 began to touch upon the theme of the workaholic, the preacher focuses on this idea. He states that he returned and witnessed vanity or futility under the sun. Rather than an academic observation, we must assume that the preacher is bearing witness to a man whose lifestyle is summarized in this passage. Perhaps the preacher knows him well, or just in passing; but he knows of him well enough to define his life and pursuit.

Ecclesiastes Chapter 4, Work Ethic

Ecclesiastes 4:4 Again, I saw that for all toil and every skillful work a man is envied by his neighbor. This also is vanity and grasping for the wind. [5] The fool folds his hands and consumes his own flesh. [6] Better a handful with quietness than both hands full, together with toil and grasping for the wind.

There is a universal, horizontal theme to explore with this passage. Bereft of God’s presence providing purpose to human existence, man must find his own. Or in other words, since we cannot look vertically to the heavens, where the Creator defines objective reality and truth for us, we look horizontally to our fellow man, and inwardly to ourselves for meaning.

Ecclesiastes Chapter Four, No Comforter

Ecclesiastes 4:1 Then I returned and considered all the oppression that is done under the sun: And look! The tears of the oppressed, but they have no comforter–on the side of their oppressors there is power, but they have no comforter.

This is in part a call back to Ecclesiastes 3:16, referring to those in power judging wickedly on behalf of those that can recompense them. We learn that the oppressed weep, but they have no one to comfort them for the injustices they suffer. Meanwhile those that enact oppression have power. The Hebrew word for “power” in this verse is, “kowach,” and means, “to be firm, vigor, or literally to use force in a good or bad way.”

The Peculiar War On Gender

In light of Mother’s Day being observed yesterday, I would like to focus on the peculiar effort, especially in our country, to dismantle the objective reality of gender. Since the creation of mankind there have been two genders, male and female. Why? Because together they can sexually cohabit and procreate, producing the next generation of mankind. In fact, it was the initial command of God to Adam and Eve (a biological man and woman) to, “be fruitful and multiply,” Genesis 1:28.

Ecclesiastes Chapter Three, What Comes After

Ecclesiastes 3:21 Who knows the spirit of the sons of men, which goes upward, and the spirit of the animal, which goes down to the earth? [22] So I perceived that nothing is better than that a man should rejoice in his own works, for that is his heritage. For who can bring him to see what will happen after him?

The preacher is asking a poignant question here. The NASB renders verse 21 thus: “Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth?” It is an existential or philosophical question that has pricked the hearts of humanity since the dawn of our existence. Does man possess a soul? Does a person survive death? Do we, like the animals, simply fall asleep and return to the primordial dust?

Ecclesiastes Chapter Three, The Great Leveler

Ecclesiastes 3:18 I said in my heart, “Concerning the condition of the sons of men, God tests them, that they may see that they themselves are like animals.” [19] For what happens to the sons of men also happens to animals; one thing befalls them all: as one dies, so does the other. Surely, they all have one breath; man has no advantage over animals, for all is vanity. [20] All go to one place; all are from the dust, and all return to dust.

The word “tests,” in verse 18 is rendered “manifest” in the KJV. It is the Hebrew word “barar,” and it means “to clarify (i.e. to brighten), examine, or select.” It is used only 18 times in the Old Testament and is variously translated: choice, chosen, clean, clearly, manifest, bright, purge out, polished, purge, and purified.

Ecclesiastes Chapter Three, God Renders Judgment

Ecclesiastes 3:16 Moreover I saw under the sun: in the place of judgment, wickedness was there; and in the place of righteousness, iniquity was there. [17] I said in my heart, God shall judge the righteous and the wicked, for there is a time there for every purpose and for every work.

Escalating from verses 14 and 15, the preacher states that he observed an injustice under the sun. Instead of men in authority rendering judgment, there was wickedness, presumably due to the corruption of human judgment through covetousness. Sound judgment should walk hand in hand with righteousness, but rather than that, the preacher discovered iniquity, also meaning wickedness.

Ecclesiastes Chapter Three, Repetition Ad Infinitum

 Ecclesiastes 3:15 That which is has already been, and what is to be has already been; and God requires [lit. seeks] an account of what is past.

Verse 15 reverts to the superficial nihilism that Ecclesiastes is replete with. Life under the sun is a circular one, with new faces performing the seemingly eternal tasks mankind is labored with, while progressing not at all.