Ecclesiastes 3
EBEcclesiastes 3:1-22
SECOND SECTION
The Quest Of The Chief Good In Devotion To The Affairs Of Business
Ecclesiastes 3:1 - Ecclesiastes 5:20
I. IF the true Good is not to be found in the School where Wisdom utters her voice, nor in the Garden in which Pleasure spreads her lures: may it not be found in the Market, in devotion to Business and Public Affairs? The Preacher will try this experiment also. He gives himself to study and consider it. But at the very outset he discovers that he is in the iron grip of immutable Divine ordinances, by which “seasons” are appointed for every undertaking under heaven (Ecclesiastes 3:1), ordinances which derange man’s best-laid schemes, and “shape his ends, rough hew them how he will,” that no one can do anything to purpose “apart from God,” except by conforming to the ordinances, or laws, in which He has expressed His will. (comp. Ecclesiastes 2:24-26)
Ecclesiastes 3:11
But above all, in the immortal Cravings which He has quickened in the Soul.
Nay, going to the very root of the matter and expounding its whole philosophy, the Preacher teaches us that wealth, however great and greatly used, cannot satisfy men, since God has “put eternity into their hearts” as well as time: and how should all the kingdoms of a world that must soon pass content those who are to live forever? This saying, “God has put eternity into their hearts,” is one of the most profound in the whole book, and one of the most beautiful and suggestive. What it means is that, even if a man would confine his aims and desires within “the bounds and coasts of Time,” he cannot do it. The very structure of his nature forbids it. For time, with all that it inherits, sweeps by him like a torrent, so that, if he would secure any lasting good, he must lay hold of that which is eternal. We may well call this world, for all so solid as it looks, “a perishing world”; for, like our own bodies, it is in a perpetual flux, perishing every moment that it may live a little longer, and must soon come to an end.
But we, in our true selves, we who dwell inside the body and use its members as the workman uses his tools, how can we find a satisfying good whether in the body or in the world which is akin to it? We want a good as lasting as ourselves. Nothing short of that can be our chief good, or inspire us with a true content.
“Like as the waves make towards the pebbled shore,
So do our minutes hasten to their end:
Each changing place with that which goes before,
In sequent toil all forwards do contend”
And we might as well think to build a stable habitation on the waves which break upon the pebbled shore as to find an enduring good in the sequent minutes which carry us down the stream of time. It is only because we do not understand this “work of God” in putting eternity into our hearts and therefore making it impossible for us to be content with anything less than an eternal good; it is because, plunged in the flesh and its cares and delights, we forget the grandeur of our nature, and are tempted to sell our immortal birthright for a mess of pottage which, however much we enjoy it today, will leave us hungry tomorrow: it is only, I say, because we fail to understand this work of God “from beginning to end,” that we ever delude ourselves with the hope of finding in aught the earth yields a good in which we can rest.
Ecclesiastes 3:16-22
In the Wrongs which He permits Men to inflict upon us;
Ecclesiastes 3:16-22; Ecclesiastes 4:1-3
Because we will not be obsequious to the ordinances of His wisdom, He permits us to meet a new check in the caprice and injustice of man-making even these to praise Him by subserving our good. If we do not suffer the violent oppressions which drew tears from the Preacher’s fellow captives, we nevertheless stand very much at the mercy of our neighbours in so far as our outward haps are concerned. Unwise human laws or an unjust administration of them, or the selfish rapacity of individual men-brokers who rig the market; bankers whose long prayers are a pretence under cloak of which they rob widows and orphans, and sometimes make them; bankrupts for whose wounds the Gazette has a singular power of healing, since they come out of it “sounder” men than they went in: these are only some of the instruments by which the labours of the diligent are shorn of their due reward. And we are to take these checks as correctives, to find in the losses which men inflict the gifts of a gracious God. He permits us to suffer these and the like disasters lest our hearts should be overmuch set on getting gain. He graciously permits us to suffer them that, seeing how often the wicked thrive (in a way and for a time) on the decay of the upright, we may learn that there is something better than wealth, more enduring, more satisfying, and may seek that higher good.
Ecclesiastes 3:18-21
To produce a Materialistic Scepticism;
(c) The “speculation” in the eye of business men is not commonly of a philosophic cast, and therefore we do not look to find them arguing themselves into the materialism which infected the Hebrew Preacher as he contemplated them and their blind devotion to their idol. They are far, perhaps very far, from thinking that in the body and spirit, in origin and end, man is no better than the beast, a creature of the same accident and subject to “the same chance.” But though they do not reason out a conclusion so sombre and depressing, do they not practically acquiesce in it? If it is far from their thoughts, do they not live in its close neighbourhood? Their mind, like the dyer’s hand, is subdued to that it works in. Accustomed to think mainly of material interests, their character is materialised. They are disposed to weigh all things-truth, righteousness, the motives and aims of nobler men-in the scales of the market, and can very hardly believe that they should attach any grave value to aught which will not lend itself to their coarse handling.
In their judgment, mental culture, or the graces of moral character, or single-hearted devotion to lofty ends, are not worthy to be compared with a full purse or large possessions. They regard as little better than a fool, of whom it is very kind of them to take a little care, the man who has thrown away what they call “his chances,” in order that he may learn wisdom or do good. Giving, perhaps, a cheerful and unforced accord to the current moral maxims and popular creed, they permit neither to rule their conduct. If they do not say, “Man is no better than a beast,” they carry themselves as if he were no better, as though he had no instincts or interests above those of the thrifty ant, or the cunning beaver, or the military locust, or the insatiable leech-although they are both surprised and affronted when one is at the pains to translate their deeds into words. Judged by their deeds, they are sceptics and materialists, since they have no vital faith in that which is spiritual and unseen. They have found “the life of their hands,” and they are content with it.
Give them whatever furnishes the senses, whatever in them holds by sense, and they will cheerfully let all else go. But such a materialism as this is far more injurious, far more likely to be fatal, than that which reflects, and argues, and utters itself in words, and refutes itself by the very powers which it employs. With them the malady has struck inward, and is beyond the reach of cure save by the most searching and drastic remedies.