Ecclesiastes 5

Ecclesiastes 5:1-7

D. GUIDELINES FOR THE WORK OF WORSHIP Ecclesiastes 5:1-9

1. Watch your step in God’s house. Ecclesiastes 5:1 a

TEXT 5:1a

Ecclesiastes 5:1 a Guard your steps as you go to the house of God,

THOUGHT QUESTIONS 5:1a

Since vanity is still under consideration, where are we now to guard against it?

What would the house of God be in Solomon’s day?

Why should one guard his steps when going to the temple?

PARAPHRASE 5:1a

Watch your step when you come to the temple. Remember it is God’s house.

COMMENT 5:1a

For the first time the Preacher resorts to admonition. It is direct and extended. He is concerned about the possible corruption of the heart as it reaches toward God in worship. He is observing the citizenry making their way to the temple, turning their feet toward the proper places, and moving through the correct procedures. However, he is also aware that their approach is more formalistic than genuine, more ritualistic than contrite. Since God is the object of worship and therefore has ultimate worth, to worship Him in word only would be ultimate folly. The house of God is undoubtedly the temple as the synagogue has not been established, and there was not a plurality of houses where God was worshiped.

Guard your steps is to be taken figuratively for examining your heart. Make sure your motives are pure and in line with your external orthodoxy. The Preacher is not implying that one should not approach God in the temple or that external acts are unimportant. He is suggesting that it is possible to give the appearance of worshiping God correctly when actually nothing is happening between you and God. The vanity of hypocritical worship is but another illustration of the vanity of all things. It is likely that his insertion of vain worship at this particular place has a very definite purpose. It is because men are out of step with God that they are out of step with one another. An improper approach to worship leads to the inequitable situation discussed in Chapter s one through four and also the illustrations which follow. God may be supplanted by numerous other loves. The Preacher is extremely pointed in this application (cf. Ecclesiastes 5:8-10). We are drawn to the evil activities of men which undoubtedly result from an improper attitude in God’s house. Men oppress the poor, deny justice and righteousness, and have an unhealthy love for money and abundance. One way to escape the futility of the things of this world is to be in harmony, in act and spirit, with the will of God.

Much is made of this passage by those who hold to a late date and non-Solomonic authorship. It is argued that the short-lived joy and dedication of the people to the things of God after the Exile was but a flush of enthusiastic faith. The people soon developed a hardening of heart. One could see the outward signs of worship were in harmony with the rules, but the spirit of the act was far from what God desired. They cite such passages as Nehemiah 13:10-20 and Malachi 1:8 as evidence. One could not argue successfully against the lack of spiritual sincerity on the part of Israel, for it is manifestly denounced in the Minor Prophets. However, to conclude that such hypocrisy was limited to that particular generation, and that the rebuke and admonition of the Preacher would not be just as applicable in Solomon’s day, is also indefensible. As a matter of fact, men in every generation have been guilty of meaningless sacrifices in worship. From the time of Cain and Abel to the present day the history of man has been the same in respect to worship. Every age needs a clear voice calling men back to outward form and inward feeling; to truth and spirit; but not only to sacrifice, but a detailed adherence to the will of the One to whom the sacrifice is offered. Read 1 Samuel 15:22; Isaiah 1:10-17; Jeremiah 7:33; Proverbs 21:3; Mark 12:40. Surely in the day of Solomon, with the corruption of justice and the erection of altars of false gods on the very soil of Israel, there was a need to admonish men to greater consistency in their performance in the house of God. Similar instruction is found in Proverbs 1:15-16 where Solomon indicates that the direction of one’s steps betrays the intent of the heart.

FACT QUESTIONS 5:1a

What is it that now concerns the preacher as he observes the citizenry?

Identify the house of God. Why would it not be the synagogue?

How should one understand the admonition to guard your steps?

What is likely the reason for the insertion here concerning the need to worship God correctly?

List the sins listed or suggested in Ecclesiastes 5:8-10. What proper attitude would eliminate this evil?

How would you meet the argument that this type of hypocrisy had to be during the time of Malachi?

Give evidence that men have always had a tendency to go through acts of worship, but in doing so failed to do all that God commanded.

What does Solomon suggest may be learned concerning one’s intentions by simply watching the direction of the feet?

2. Refrain from making a sacrifice of fools through hasty words. 5:1-7 TEXT 5:1b-7

1b

and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil.

2

Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few.

3

For the dream comes through much effort, and the voice of a fool through many words.

4

When you make a vow to God, do not be late in paying it, for He takes no delight in fools. Pay what you vow!

5

It is better that you should not vow than that you should vow and not pay.

6

Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands?

7

For in many dreams and in many words there is emptiness. Rather fear God.

THOUGHT QUESTIONS 5:1b-7

Give evidence that the sacrifice of fools is evil.

How can one commit evil and not know it? Discuss.

What reason is given why one should not be hasty or impulsive?

What is likened unto a dream?

What is likened unto much effort?

List numerous vows taken by Christians today. Are some of these the sacrifice of fools? Discuss.

What is it that God does not delight in?

When is it better not to vow?

In what way can your speech cause you to sin?

Since the temple is the house of God, who is the messenger?

What is the opposite of speaking many words?

PARAPHRASE 5:1b-7

Approach the house of God with a spirit that prepares your heart to be slow to speak but swift to hear. A man is a fool who offers God empty words. Such a man offers the sacrifice of fools, and he is not even sensitive concerning his evil deeds. It is improper for you to stand before God and speak without seriously weighing your words. Think! It will benefit your sacrifice if you remember the differences between God and you. He is in heaven, and you are upon the earth! Very likely you will be a man of few words if you keep that truth in mind. When one engages in many different activities during the day and is occupied with busy work, he will toss and turn upon his bed, and his head will be filled with dreams. Also, a fool is known by his much talk. A fool is also known by making meaningless vows before God. If you do make a vow, don-’t be late in paying it! God doesn-’t delight in fools. Pay what you vow to pay. Consider this; it is actually better that you do not vow than vow and do not pay. It is the problem of your tongue again. Your speech can cause you to sin. Think about that. And consider, too, that it won-’t help to run to the priest of God and say that it was all a big mistake. The priest will be there to collect what is now rightfully God’S, and you will find no escape. Why should God be made angry by your many words and you find the work of your hands destroyed? Let it be a warning to youdreams and meaningless promises are feasting on the wind and empty. Simply show respect to God!

COMMENT 5:1b-7

The purpose of this section is to prevent one from acting the part of a fool in the most important of all activities of men. One is personally responsible for his own behavior when he comes before God. Evidently one can rise above the circumstances around him and behave in such a way that will number him among the wise. It is to the wise, or the potentially wise, that the Preacher addresses himself as he suggests that one should not be shocked at what he sees in the perversion of worship or justice (Ecclesiastes 5:8)just be certain that you guard your steps as you go to the house of God.

The activities of the fool as described in this section are not to be emulated. The reader has been introduced to such fools before (cf. Ecclesiastes 4:5; Ecclesiastes 4:13). It is a term which suggests stupidity and ignorance rather than evil or brutishness. It does not carry the idea of one who is perverted or wicked, but rather one who is lacking in common sense and the ability to do things correctly. Note the following characteristics of the fool that the wise man will avoid: The fool fails to listen to God; he offers an unacceptable sacrifice; he is ignorant of his own evil activities and is hasty and impulsive in his speech; he fails to remember that he is the created one and God is the Creator; he expends pointless energy in meaningless activities; he is either late in paying or fails to pay the vow he made to God; more than this, he made the vow even though he realized that he would not be able to pay it; he attempts to go back on his word, making God angry with him and thus having his work destroyed; he discovers that both his dreams and promises are empty; and, in addition to all of this, he fails to fear God which is the ultimate duty of man (Ecclesiastes 12:13).

Ecclesiastes 5:1 One does not see a picture of a hardened, rebellious, heretic who sets himself against God and is in opposition to all that is holy. The individual observed as a fool attends worship. He is not a fool because he comes to stand before God, but because he does not come to listen, but to talk. And in the talking he yields to the temptation to promise much more than he is capable of delivering. James undoubtedly had these words in mind when he wrote, But let every one be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God (James 1:19-20). The leaders of Israel had a solemn responsibility to read the Law to the people. In like manner, the people had a solemn responsibility to listen to the Law. One of the last acts of Moses was to command the people to observe all the words of the Law. The reading, hearing, and observing of the Law, preceded the ability to fear the Lord. Moses said, Assemble the people, the men and the women, and the children and the alien who is in your town, in order that they may hear and learn and fear the Lord your God, and be careful to observe all the words of this law. And their children, who have not known will hear and learn to fear the Lord your God, as long as you live on the land where you are about to cross over the Jordan to possess it (Deuteronomy 31:12-13).

To draw near to listen would be tantamount to bringing their behavior into harmony with the expressed will of God. This would mean that the many grievous sins being committed throughout the land would cease. To hear God has the same force as obeying God. (Cf. 1 Samuel 15:22; Jeremiah 7:33; Hosea 6:6.) The foolishness depicted is heightened because the one who offers the sacrifice of fools has not stopped long enough to listen to find out what he should be doing, and he is thus ignorant of the fact that he is doing evil.

The sacrifice of fools is not a sacrifice of blood or physical substance. It is rather the words hastily and impulsively offered to God. It would include promises which cannot be kept or meaningless chatter that slips so easily from the lips but never finds its way through the heart. Evidently words have always been considered sacrifices to God. When one comes to God through Jesus Christ, he should be aware that he continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to his name (Hebrews 13:15).

Ecclesiastes 5:2 The goal here is to keep your words few and mean what you say. The motivation for making your word sacrifice a thoughtful one is the fact that you are standing in the presence of God. It is the Creator that you have come to worship. You have been instructed where to go and what to do when you arrive. Now, don-’t play the part of a fool and negate your worship act. To bring up a matter suggests that what is about to be discussed originates from the imagination of the worshiper rather than from the command of God. Since God has not commanded the vow, perhaps it would be better if you did not make it.

Sacrifices of fools are not limited to hasty promises. Vain repetitions, which of course are repeated without feeling and become just so many empty words, are also considered unacceptable sacrifices before God (Matthew 6:7).

There isn-’t any doubt in the mind of the Preacher that God and man are not equal. The strong assertion of this verse that God is in heaven and you are on the earth, clearly manifests the distinction between God and men. The temple was built for God, not man. The worship is before God, not man. The fool is man, not God. The entire context indicates an awareness that the author is cognizant of God’s preeminence. The fact that he speaks of man being of the earth implies that he was created from dust and therefore should not forget his rightful place. It is on the basis of this distinction between God and man that he makes his appeal. When man comes before God his words should be few. This same idea is under consideration in Ecclesiastes 6:10. Here Solomon argues that man (Adam) knows that he came from the ground (adamah). He states it clearly when he says it is known what man is. It is in the light of this argument that his appeal is to the common sense of the one who has been created. Such a one should keep his guard up when he comes before the Creator and protect himself against the temptation to offer the sacrifice of fools.

A classic example in contrast between the fool who cries loud and long for his god to hear and the one who comes before God in correct fashion is given in 1 Kings 18:25-40. Here the prophets of Baal cried from morning until noon and again they raved until the time of the offering of the evening sacrifice. Yet the account states, there was no voice, no one answered, and no one paid attention. In what took less than twenty seconds for Elijah to speak before God, he offered a meaningful prayer that resulted in fire falling from the Lord which consumed his sacrifice, along with the wood and the stones and the dust and licked up the water that was in the trench.

Ecclesiastes 5:3 It is because of the multitude of business or the task in which the individual is embroiled that he dreams. The dream, which is an experience that is shared by most, is declared in this instance to be the result of much activity. In like manner, a man is discovered to be a fool because of his many words. Dreams are not necessarily the mark of a fool but stand in this instance only as a comparison to illustrate his point. Once more he is insisting that our words should be few.

Ecclesiastes 5:4-6 He now turns from the subject of prayer to that of vows. One is considered a fool if he is either late in paying his vow to God or fails to pay it. In either situation, God does not find pleasure in such activity, or lack of it! As noted above, the vow stems from the mind of the worshiper and not from God. Vows were not a part of God’s commands and the laws governing them so indicate. When you make a vow to the Lord your God, you shall not delay to pay it, for it would be sin in you, and the Lord your God shall surely require it of you. However, if you refrain from vowing, it would not be sin in you. You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the Lord your God, what you have promised (Deuteronomy 23:21-23).

There is a time when it is better not to vow. Such a time obviously, is when you vow but do not fulfill it. A promise is binding among men of integrity. How much more so a promise before God! Yet, if God does not command the promise, how foolish is one who makes promises that he neither intends to keep nor has the ability to keep. Vows have come into vogue among many churches today. There are faith-promise rallies, faith-care rallies, and numerous methods of either raising financial commitments or time and/or talent commitments through the use of special days and programs. Whereas there is nothing wrong with such activities, and in many churches much good results from them, a proper text in preparing the people to come before God with their promise would certainly be the passage under consideration here. Sometimes zeal in promoting for new records and higher goals exceeds wisdom exercised in the practical application of attaining them. The Preacher has a wise word for the church today: It is better that you should not vow than that you should vow and not pay.

The idea of your speech in verse six could just as easily be mouth, or tongue. Yet, Jesus taught that it is indeed the heart that causes one to sin (Mark 7:21). The heart in this instance finds expression through the mouth and more specifically in the form of a hasty vow. Now, new words must be formed as you come before the messenger of God (the priest) and confess that it was indeed a mistake! However, both the irresponsible vow and the appeal to the priest are to be avoided. The priest acts only as a representative between you and God. This is why God is angry at your appeal and not the priest. Your vow was made to God and now the covenant has been established. God expects payment. To utter such a vow or make such an appeal places one in the position that his words cause God to become angry with him. God’s anger is now directed toward the individual (fool), and nothing he does will succeed. God destroys the work of his hand. The one in Solomon’s day could expect some act of judgment from the Lord. Not all evil was immediately recompensed, however, and thus the ones who were guilty of offering the sacrifices of fools continued in such activity for a time (Ecclesiastes 8:11).

Verse seven is a summary. It captures both the idea of empty prayers and empty vows and admonishes toward a more positive, fruitful activity: fear God. It is not to be assumed that the Preacher considers everyone who reads his message as guilty before God. He is suggesting that there are those who will follow the foolish ways and that one should avoid that pathway. In Wisdom Literature, the concept of fearing God has a marked prominence in the priorities of men and also a distinct meaning. It is both the doing of good and the departing from evil. David wrote, Come, you children, listen to me; I will teach you the fear of the Lord. Who is the man who desires life, and loves length of days that he may see good? Keep your tongue from evil, and your lips from speaking deceit. Depart from evil and do good; seek peace and pursue it (Psalms 34:11-14).

Solomon has now completed his discourse on formalistic worship and the futility of such. He ends the discussion with a positive emphasis. He declares that the better way is to fear God. He has given sufficient cause why one is indeed a fool should he follow the way of thoughtless, insincere prayers or vows. Strong religious terminology such as God, temple, priest, sin, vows, and sacrifice, offer a marked and inescapable relationship to religious behavior. Perhaps his appeal is more direct and carries the feeling of admonition because of the seriousness of the matter. Nothing is of graver consequence than man’s relationship to God. Perhaps he could not refrain from preaching in the light of this truth.

FACT QUESTIONS 5:1b-7

What is the most important of all activities of men?

One should not be shocked at perversion in what two areas?

What does the term fool imply in this context?

List the ten characteristics of fools as described in this section.

What temptation does the fool yield to as he stands before God?

According to James 1:19-20, the fool should have followed what advice?

What objective did Moses have in mind when he commanded the people to always have God’s law read publicly?

To hear God is equal to what?

What is the sacrifice of fools?

How could one negate his worship act?

Give evidence that Solomon does not think of man as equal with God.

How long did Elijah speak before God?

How long did the prophets of Baal cry to their god?

Are dreams the mark of a fool? Discuss.

In the making of vows, when would one be considered a fool?

Does the vow originate in the mind of the worshiper, or is it a command of God? Discuss in the light of Deu 23:21-23.

When is it better not to vow?

Jesus taught that evil issues from what area?

Why, then, does Solomon say that your speech causes you to sin?

Who is the messenger of God?

Define the fear of the Lord. (Cf. Psalms 34:11-14.)

Why does Solomon turn to preaching in this section?

Ecclesiastes 5:8-9

3. Recognize God as the Ruler over all. Ecclesiastes 5:8-9

TEXT 5:8-9

8

If you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight, for one official watches over another official, and there are higher officials over them.

9

After all, a king who cultivates the field is an advantage to the land.

THOUGHT QUESTIONS 5:8-9

One should not be shocked at what two areas of inequity?

Is there a line of authority in the land? Explain.

What kind of a king is an advantage to the land?

PARAPHRASE 5:8-9

Do you not see the way the poor are being oppressed, and the denial of righteousness and justice that is found throughout the land? This should not shock you. At least don-’t allow it to have this effect. It will help to remember that every official in the land has a higher official watching over himeven the king. There is an advantage in having a king over the whole cultivated land, for by his authority he approves the endeavors of men and defends his subjects against wrong, unnecessary burdens, and violence,poor government is better than no government at all!

COMMENT 5:8-9

Disharmony among men is the inevitable result of hypocritical worship. One should not be shocked at whatever he sees throughout the land when men fail so miserably in their response to God. Once Judas had betrayed Jesus, it was a short step to press into the forbidden inner section of the temple to desecrate it by casting the price of blood upon the floor. In like manner, when men make a mockery of public worship, going through the outward forms but denying the true spirit of worship, corruption runs rampant throughout the land. It is only when men are right before God that they are tapable of living together in peace and harmony.

Oppression, corruption, unrighteousness and denial of justice are common sights in any land where God is truly shut out of the heart. The poor are especially susceptible to oppression for they have neither the means nor the authority to champion their own cause (note the comments on Ecclesiastes 4:1). The rich men, wielding some authority, failed to justly deal with the decisions which involved the poor. If the authorities were in a proper relationship with God, none of the evils mentioned would be tolerated in the land. Note the words of Mic 6:8: He has told you, O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God?

Why should one not be shocked at such behaviour? These two verses have been variously interpreted. It is clear that certain evils are common throughout the land. It is not clear, however, what is meant by one official watches over another or what is meant by a king who cultivates the field. Whatever the interpretation, it must be the reason why one should not be shocked at the prevalent evil in the land. There is an implied line of authority in control, Perhaps Solomon is suggesting that each person who is above another is taking advantage of him and practicing similar graft and corruption. Since this practice is so open and permeates the entire society from the lowest to the highest level, then one should not marvel at the matter. The purpose, however, is to comfort the poor who seem to be at the very bottom, and are not, themselves, taking advantage of another. He speaks to them in verse nine with the comforting thought that the king (and in this instance many believe it to be a reference to God) is over the entire cultivated landthat is, the land where all the activities are taking place. This truth, that God will bring about ultimate justice and that all evil deeds are recorded and will one day be destroyed, is in harmony with the major theme of the book. It is not comforting to one who is imprisoned or denied daily bread, to realize that some day even the officials will come into judgment before the true King, but it is all the comfort they have. There is an advantage to having such a King. Solomon is not building a case for the farmer by suggesting that a land who has a king who is interested in and participates in agriculture is a blessing to the land. Although some translations lend themselves to this interpretation, it should be noted that the purpose of the Preacher in this section is to bring comfort to the poor and explain why they should not be shocked at the prevalent evil in the land. If the king is a man and not God, as seems most reasonable, then in the whole land there is an advantage to realize that a final authority exists and that although he will, on occasion, close his eyes to improprieties and even be guilty himself of similar charges, he will be called into judgment before God. On this verse, Martin Luther has written the following observations which prove to be good advice for Christians today:

The book consequently teachers thee to let thine heart have rest and peace, and not to trouble and worry thyself over much when things go wrongly, but to accustom thyself to be able to say, when the devil brings malice, injustice, violence, and burdens on the poor, -Such is the way of the world, but God will judge and avenge it.-’ And again, when thou seest things going well, learn to say, -God be praised, who, after all, so rules, that we do not merely suffer evil and injustice, but receive also much good.-’ Moreover, let every man, according to his rank, and God’s command, do his work with the best industry: other things let him commend to God; let him be patient and wait for Him who is able to find out and judge the ungodly and unjust. He that cannot lift a great stone, let him leave it lying and lift what he can. Wherefore, when thou seest that kings, princes and lords misuse their power, that judges and advocates take bribes and allow causes to sink or swim as they can, being wise and sensible thou wilt think within thyself,-God will sometime bring about a better state.-'

Futility is still the theme. How fleeting is life, and all too often how very fleeting the pleasures of life. One great lesson gained from reading Ecclesiastes is the awareness that men have always been troubled with the fact that any truly enjoyable experience on earth is very transitory, and in some cases never experienced by those who sojourn here. The Preacher’s message brings us to a deeper appreciation of Jesus and the revelation He brings us. Those who have experienced the grace offered through Christ have found the secret of finding joy in the midst of the temporary. He also has discovered an explanation of the corruption, denial of justice, and oppression of the poor. It does not mean that the Christian either approves or tolerates such when it is within his power to rectify wrong, but it does mean that such evil does not destroy him and he is able to triumph in victory even when he is the recipient of the injustice.

FACT QUESTIONS 5:8-9

What is the inevitable result of hypocritical worship?

Why are the poor usually the ones who suffer the most?

What is meant by one official watches over another?

Do the officials practice evil? Explain.

In what way is discovering the purpose of Solomon a key in interpreting the verses?

Is Solomon praising the farmer? Discuss.

What possible meanings are given to verse nine?

What theme is Solomon still illustrating?

What advantage does the Christian have over the person in Solomon’s day? (Discuss in the light that he lives in a similar world where corruption is so prevalent?)

Ecclesiastes 5:10-12

E. ADMONITIONS CONCERNING THE FUTILITY OF RICHES 5:106:12

1. Riches by themselves are vain. Ecclesiastes 5:10-20

a. They do not satisfy. Ecclesiastes 5:10-12

TEXT 5:10-12

10

He who loves money will not be satisfied with money, nor he who loves abundance with its income. This too is vanity.

11

When good things increase, those who consume them increase. So what is the advantage to their owners except to look on?

12

The sleep of the working man is pleasant, whether he eats little or much. But the full stomach of the rich man does not allow him to sleep.

THOUGHT QUESTIONS 5:10-12

What attitude toward money will keep one from being satisfied with it?

What is identified as vanity?

What else must be increased when one increases his possessions?

What advantage does the poor man have over the rich man?

PARAPHRASE 5:10-12

If the love for money becomes one’s objective in life, money will never satisfy. He will never have enough to cause him to say, I am content. His profits will always be looked upon as insufficient regardless of how great they are. This is but another illustration of vanity. What profit is there in accumulating riches? The more you collect and gather, the more people are required to care for them. You then have the added responsibility of providing for all these people. Your necessities of life are provided by only a fraction of what you possess, and all you can do with the excess is look upon it with your eyes. Observe a single example: One who labors and eats little or much finds that he is not incumbered with worry. His rest is profitable and his sleep is sweet. But the price one pays for being satiated is sleepless, restless nights.

COMMENT 5:10-12

Note the absence of such statements as I turned to consider, and I looked again. The reason is that Solomon is not turning to a new subject or even a different illustration of the same subject. He is returning to the vanity of all things as it is demonstrated through love for money and possessions. He has discussed this before in Ecclesiastes 2:10-11 and Ecclesiastes 4:7-8.

This discourse on the futility of riches runs through Ecclesiastes 6:12. It is lengthy because it is common to all men and it is highly deceptive and dangerous. It also has many sides which need exposed so the reader will not fall prey to any of its insidious nuances. Similarly much is said in the New Testament concerning the principle of Christian stewardship. Jesus offered numerous discourses on the danger of loving the world. His disciples kept the theme alive in their Epistles and instruction to the church. One need not apologize for extended discussion on such an important theme. Jesus said to his disciples on one occasion, How hard it will be for those who are wealthy to enter the kingdom of God! (Mark 10:24) It was a certain rich man in contrast with a beggar who found himself upon his death to be in torment. (Read Luke 16:14-31.) Jesus told the story of the rich man and Lazarus after it is recorded that the Pharisees who had encountered Him were lovers of money (Ecclesiastes 5:14).

Ecclesiastes 5:10 It is the love for money and not money itself that Solomon is careful to note. He is talking about the man who loves money and the man who loves abundance. He shall discover that satisfaction escapes him in reference to both. Even when one continually receives a profit or income from the fortune he has amassed, it will not satisfy him. Many rich people touched the life of Jesus and were members of the church and were both successful and content. Such men as Joseph of Arimathea, Barnabas, and Zacchaeus are usually considered wealthy men. Yet, their love was not for their wealth but rather the good their wealth could accomplish. This is the difference.

Solomon identifies this love for money and possessions as vanity. It is not the money itself. To this very point Jesus spoke when he illustrated this type of empty, transitory greed in Luke 12:20-21. He said concerning the certain rich man who had such an insatiable desire for riches, But God said to him, -You fool! This very night your soul is required of you; and now who will own what you have prepared?-’ So the man who lays up treasure for himself, and is not rich toward God.

Ecclesiastes 5:11-12 The reader is here confronted with two disadvantages of riches which are kept to the owners hurt. One is the fact that the more you gather, the more people you must have to look after your possessions, and thus you simply become a provider of the necessities of life for others who have not so labored to enjoy your wealth. The other is the fact that restful sleep, which is so vital to the renewal of strength and a proper spirit to both enjoy and care for what one possesses, is taken from you.

A single insight to one facet of Solomon’s many endeavors is given for us in 1 Kings 5:13-16. Solomon became responsible to care for 30,000 forced laborers, 70,000 transporters or burden bearers, 80,000 hewers of stone in the mountains, and 3,300 chief deputies to rule over the people who were doing the work. Although this cooperative work with Hiram and the Gebalites was in reference to the work on the temple, it nevertheless indicates the principle he is now setting forth. His own personal endeavors, which exceeded the work on the temple in both time and riches, necessitated similar involvement of those who must be cared for from his abundance.

What is meant by to look on? Perhaps it is the riches which are left over after the expenses of caring for all that it takes to support his wealth that he finally fixes his eyes upon and asks, What profit is this? Some believe to look on means that he gazes upon all the activity that is the direct result of his own wealth and speaks more to the workers and the fruit of their labor than the actual wealth itself. It is a sad commentary on Solomon’s activities and lifelong endeavors to come to the conclusion that the humblest man in his employ enjoys a night’s rest more than he. The king is envious of him. The full stomach means that the rich man has eaten all that he can possibly hold. Perhaps it was the most delicate and palatable of the finest or rarest prepared foods. Yet, he is unable to sleep. The point is that one man discovered that he is able to find satisfaction in the most meager circumstances while the other discovers that contentment is not the result of excessive riches. It is not so much the full stomach that causes the restless, sleepless nights, but the avaricious spirit of the rich man that causes him to toss and turn throughout the night as he thinks back over the activities of the day and schemes and plans for a more profitable tomorrow. His many activities and responsibilities invade his mind and rob him of sweet peace.

FACT QUESTIONS 5:10-12

What subject is again under consideration?

Give three reasons why the discussion on the futility of riches is particularly long.

What did Jesus say concerning the wealthy entering the kingdom?

Why were some rich men in the New Testament both successful and contented?

What is it that Solomon calls vanity?

Name the two disadvantages of riches. (Cf. Ecclesiastes 5:11-12)

What was the total number of men under Solomon’s control in quarrying stone for the temple?

Give two interpretations of what could be meant by to look on.

What is the point of verse twelve?

What really robs the rich man of a restful night?

Ecclesiastes 5:13-17

b. They may be harmful. Ecclesiastes 5:13-17

TEXT 5:13-17

13

There is a grievous evil which I have seen under the sun: riches being hoarded by their owner to their hurt.

14

When those riches were lost through a bad investment and he had fathered a son, then there was nothing to support him.

15

As he had come naked from his mother’s womb, so will he return as he came. He will take nothing from the fruit of his labor that he can carry in his hand.

16

And this also is a grievous evilexactly as a man is born, thus will he die. So, what is the advantage to him who toils for the wind?

17

Throughout his life he also eats in darkness with great vexation, sickness and anger.

THOUGHT QUESTIONS 5:13-17

Identify the two activities of life Solomon considers as a grievous evil.

How were the riches lost? (Cf. Ecclesiastes 5:14)

Why was it important that the man not lose his wealth?

What fruit of his labor will the rich man take with him when he dies?

List the four things which are descriptive of the rich man’s life. (Cf. Ecclesiastes 5:17)

PARAPHRASE 5:13-17

I looked closely upon another situation under the sun, and I saw what was a painful misfortune for the rich man. He accumulated his riches and hoarded them, but this resulted in great damage to himself. In his attempt to increase his profits and accumulate more money, he made an unwise investment. Rather than compounding his money as he predicted, he lost his entire fortune! In the meantime he had fathered a son, and now nothing was left to be given the son for an inheritance. This is life’s lesson: one is born naked and empty handed, and when one dies he returns to the dust naked and empty handed. Men cannot carry any of the fruit of their labor in their hands when they return to the earth. And this also is a painful misfortunesince man goes exactly as he comes, what profit is there in gathering and collecting? Such a one actually labors for the wind! I have clearly seen these things in my own mind. What does such a rich man gain? He eats his food in the midst of gloom, and lives out his life with frustration, sickness and anger.

COMMENT 5:13-17

In this section there are two additional descriptions of the futility of riches which lead the Preacher to the same conclusion. He states that both are a grievous evil. The reader should keep in mind that it is not riches that are evil but the improper attitude toward riches. In this instance, the man hoarded them to his own hurt. This simply means that rather than using them for good, he accumulated riches for the sake of riches.

Ecclesiastes 5:13 He once more qualifies the activity by the phrase under the sun. This time, however, he discovers that not only do the riches fail to satisfy and keep one from sweet sleep, they actually harm the owner. The owner once believed the added wealth was good and would be the answer to everything. He is to discover that they not only fail to produce peace of mind; they become the very source of sorrow and pain.

Ecclesiastes 5:14 It was suggested in Ecclesiastes 5:10 that money is generally invested for greater gain. But now some bad business investment has resulted in not only a failure to gain a profit, but the loss of the fortune as well. This of itself would be of grave consequence to one who had such a love for money. It is of a more serious nature, however, because the man who has lost the fortune has gained a son. He would naturally wish to instill in his son’s mind the same desire and love for what is so important to him. He would demonstrate first-hand to the young man how to care for and increase the fortune and together they would share in promoting for even more gain. But it is not to be. Money is transitory just like other things that are attached to this world. The father has lost all he possessed and stands empty handed. He is unable to give his son a penny. The text offers that he had nothing in his hand. Is it the father or the son? It could be taken either way, and would be true in either instance.

Ecclesiastes 5:15 This verse speaks if death and contrasts it with birth. He is born with nothing and shall leave this life with nothing. The elusive riches one toils for in this life are actually called wind by Solomon. From the beginning of his message, he has underscored the truth that one may labor through knowledge, wisdom, and skill only to leave what he has to another. The tragedy of this situation is that the one to whom he wanted to give his fortune did not receive it; neither does the man who accumulated it take it with him. It is a universal truth to which Paul speaks when he says, For we have brought nothing into the world, so we cannot take anything out of it either (1 Timothy 6:7).

Death terminates all wealth. This lesson is difficult for many to learn. Yet, it is close to the heart of Christianity. James admonishes when speaking of our new relationship in Christ: But let the brother of humble circumstances glory in his high position; and let the rich man glory in his humiliation, because like flowering grass he will pass away (James 1:10-11). The Preacher stands as it were, on the edge of the grave of the rich man looking at the freshly shaped mound of earth and asks, So, what is the advantage of him who toils for the wind?

Ecclesiastes 5:17 Darkness is a metaphor for gloominess and suggests that he lives his life in sorrow, dejection and heaviness of heart. Perhaps this is why James had written let the rich man glory. In other words, what riches cannot do, Christ can. But the man who eats in darkness, in this case at least, has had the privilege of riches. He is sorrowful the more because he has the memory of the temporary satisfaction they brought. He thinks back over his poor investment or the ones now who are enjoying what he had labored so hard to accumulate, and this adds to his darkness. His mind turns to view the son who should have inherited the fortune, but now has nothing in his hand. Such thoughts result in vexation, sickness and anger. These are mental maladies which could easily produce physical illness too. However, it is a troubled spirit that broods over what could have been. He placed his trust in material gain and when he lost it, he lost his joy and his life.

FACT QUESTIONS 5:13-17

In what way do hoarded riches harm the one who hoards them?

What adds to the rich man’s sorrows since he lost his riches?

Who stands empty handed? Discuss.

Solomon equates wind with what?

Darkness is a metaphor which stands for what?

Name the past experiences of the rich man, which when remembered by him, adds to his sorrow.

Ecclesiastes 5:18-20

c. Exhortation to enjoy the riches God permits Ecclesiastes 5:18-20

TEXT 5:18-20

18

Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one’s labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward.

19

Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God.

20

For he will not often consider the years of his life, because God keeps him occupied with the gladness of his heart.

THOUGHT QUESTIONS 5:18-20

List the four things which God does for, or gives to, men.

What is it that Solomon here calls good?

What is man’s reward?

Who gives every man riches and wealth?

Can every man rejoice in his labor and his riches? Discuss.

What does man forget when God keeps him occupied with the gladness of his heart?

PARAPHRASE 5:18-20

What does any man gain? I have asked myself this question before. Now, I arrive at a similar conclusion. That which is satisfying and appropriate is to eat, and to drink, and to enjoy oneself in all the events of life under the sun. Let the labor of your hands bring you pleasure. That is really all one gets out of life. In addition, if your excessive wealth is indeed a gift from Godthat is, you can actually enjoy it and it makes you happy because God permits it, consider yourself fortunate. You have just received a bonus from God. Another blessing which will come to you is the fact that you will not be vexed over the past experiences of your life. You will have your mind occupied with happy thoughts and thus you will not sit and ponder the transitory nature of life.

COMMENT 5:18-20

Solomon is still pursuing the profit that is available to one who labors under the sun and during the few years of his life. He speaks of such profit in these three verses as a reward or gift from the hand of God. He also instructs his reader to rejoice and discover the gladness of the heart that comes from his labor. This theme is an oft-repeated one that culminates in Ecclesiastes 9:7 with the imperative form which states: Go then, eat your bread in happiness, and drink your wine with a cheerful heart; for God has already approved your works. Note also Ecclesiastes 2:24; Ecclesiastes 3:12-13; Ecclesiastes 3:22; Ecclesiastes 8:15. There is a sense in which man can find pleasure and some advantage in his labor. The qualifying mark appears to be that God must approve.

Ecclesiastes 5:18 To find personal satisfaction in one’s labor and the joys of living is the reward available to men. Yet, on the one hand there are very few who seem to find it. Much of what the Preacher has observed and experienced, has been the opposite of this. There has been the inescapable futility that has marked all his labors. Now, however, there is a shaft of light that reveals some cause for rejoicing and joy that can be shared. He calls it good and fitting. Actually the rendering is good and beautiful which implies personal satisfaction. What does one have to do to receive such a reward? Evidently avoid the attitudes which have been illustrated with such detail by Solomon in the preceding materials. (1) Eliminate the love for money and abundance. Use your wealth as a means to an end, and not an end in itself. (2) Do not offer hasty words before God. When you make a vow to God, do not be late in paying it. (3) Do not put your trust in the acclaims of men. Realize that men are fickle and drawn by success rather than integrity. (4) Avoid selfishness which results in loneliness. Choose friends over insatiable desires for wealth. (5) Admit to the anomalies of life. Sorrow over the oppression of the poor, but do not despair. (6) Do not fail to see the hand of God in control of His world. The prosperity of the wicked and the suffering of the righteous are not indicators of God’s justice, but rather His patience. God has made everything appropriate in its time. Thus, from Solomon’s own observations we draw the conclusion that there is a way to find a reward in the short years one has upon the earth.

Ecclesiastes 5:19 As noted, riches and wealth are not evil of themselves. God gives them. When they are looked upon with a proper attitude and used in harmony with God’s ordained will, they bring joy. This is what is meant by the fact that God has empowered him to eat from them and to receive his reward. Such behavior is also called a gift of God. It is surely available to every man, but some men choose the unrestrained, selfish pathway of avarice and greed. They miss the gift, the reward and the joy. The Preacher’s admonition is to the better way of life. Do not be carried away with excess. Rather, accept your life each day and live it to the fullest.

Ecclesiastes 5:20 There is a bonus for those who seek such a life before God. Not only do they discover that they have a reward in finding joy in their labor and living, but they soon forget the undesirable experiences of the past which causes greater joy for the present. Since it is God who now controls his daily attitudes, it is also God who causes him to forget the sorrows of his past years. This verse does not speak to eternal life or the anticipated joys of some future state. This would be out of character for Ecclesiastes. However, it does suggest that one’s present life can be rewarding and filled with joy. One way to accomplish this is to be busy doing what God desires. The memory that haunts the rich, lonely miser and brings him to a prison house of gloom and vexation has no part with the one who discovers God’s gift for living.

All men have past experiences that are better buried and forgotten. Some come as a result of external circumstances and pressures that are beyond the control of the individual but nevertheless erode his peace of mind when recalled. Other experiences are direct results of volitional folly or sin. These have a more damaging influence on the joy of the present. It is a much-desired blessing to be able to close the door to the past and find joy in the present. This is the promise the Preacher now offers to those who make an effort to be wise.

Since such a positive note is sounded regarding the possible rewards that one may find even under the sun, it might be expected that Solomon will turn to a new theme. This is not true, however. This rather refreshing observation that speaks of rewards and joy is to be looked upon as a temporary terminal in his reasoning. He dedicates the entire next section (Chapter Six) to the theme of the futility of riches. Let us close out this section with two observations. One comes from Jesus who speaks to this point with the words, Therefore do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own (Matthew 6:34). Also, the following quote from the Bereleburger Bible is very much to the point: To the pure all things are pure (Titus 1:15), and so a pure man may undoubtedly use riches with purity; and it will, therefore, chiefly depend on each one’s own heart, on how it stands before God. But if any person is unable to remain just as contented and calm, when house and home are burnt down, or when some other damage is done to his property, he proves himself to be not yet truly composed and satisfied: that is the test thereof.

FACT QUESTIONS 5:18-20

When and where does Solomon seek for a profit?

What does he call this profit?

What is the qualifying mark that makes man’s labor profitable?

To labor according to God’s will is said to be good and fitting. What is an alternative rendering for fitting?

List the six reasons given why men can discover a profit from their labors.

How can riches and wealth bring joy? (Cf. Ecclesiastes 5:19)

Why do some men miss the gift, reward and joy of life?

Explain the bonus mentioned in verse twenty.

Past, undesirable experiences come from what two sources?

What general theme is discussed in chapter six?

What did Jesus teach about anxiety over tomorrow?

What does the Bereleburger Bible say is the true test of riches?