Whether it's at school, at work, on the field, or anywhere else, no one enjoys being criticized. Yet few would disagree that certain types of criticism can often be valuable. No matter how difficult it may be to hear, good, constructive criticism from the right source can often help someone become the very best that he or she can be. Unfortunately, those who refuse to accept any type of criticism may find it difficult to grow, mature, and improve. While it may be easier to listen to those who tell us what we want to hear, "easier" does not always mean "better."

For example, the Teacher provides us with vivid word picture in the passage quoted above when he says, "The laughter of a fool is like the crackling of thorns burning under a pot. Even this is pointless" (GW). If you've ever had the opportunity to start a campfire outdoors, then you may know that a thorn bush makes for a very poor fuel source. While the thorns may ignite quickly and produce lots of noise as they snap and pop, they actually create very little heat and are extinguished very quickly.

In a similar manner, the praise and laughter offered by a foolish person can be compared to a campfire fueled by a thorn bushes- there seems to be something initially but eventually you find that there's very little substance. In the words of one commentary, "...the “laughter of a fool” can be taken in both ways: (1) In comparison to the sober reflection of the wise, the laughter of fools is morally useless: the burning of thorns, like the laughter of fools, makes a lot of noise but accomplishes nothing; (2) the laughter of fools is fleeting due to the brevity of life and certainty of death" ₍₁₎

Another foolish characteristic is mentioned next...

The "bribe" mentioned above refers to the inducement that's offered to prompt someone to say or do something that's favorable to another. In many instances, this can mean substituting the truth for something else. So while it's been said that "money talks," the language spoken by a bribe is often just a lie.

(1) Quotations designated (NET) are from the NET Bible® copyright ©1996-2006 by Biblical Studies Press, L.L.C. http://bible.org All rights reserved. http://net.bible.org/#!bible/Ecclesiastes+7:2

It's possible to look at these verses and find the stereotypical image of a sour, joyless person; a caricature of the church-going individual who doesn't know how to have fun and is both depressed and depressing to be around. However. a closer look at these verses indicates something very different- they remind us that sorrow has an advantage that laughter does not provide.

You see, people handle the futility of life under the sun in a variety of different ways. Some deal with the difficulties and pressures of life by turning to alcohol abuse or drug usage. In fact, Solomon documented his own personal experimentation in this area when he said, "After much thought, I decided to cheer myself with wine... In this way, I tried to experience the only happiness most people find during their brief life in this world" (Ecclesiastes 2:3). For Solomon, life became a non stop party but eventually he found that this “...also proved to be meaningless” (NIV).

Other people immerse themselves in work or a business that helps provide a feeling of meaning, purpose, and achievement in life. Solomon also tried this approach as well: "I also tried to find meaning by building huge homes for myself and by planting beautiful vineyards" (Ecclesiastes 2:4). But in the end, Solomon the Teacher was forced to this conclusion: "So what do people get in this life for all their hard work and anxiety? Their days of labor are filled with pain and grief; even at night their minds cannot rest. It is all meaningless" (Ecclesiastes 2:22-23).

Then there are those who attempt to cope with the pain and difficulty of life with jokes, wisecracks, or by making fun of all that transpires in life. For such people, life is a farce; a daily parody that is ripe with opportunity for satire, ridicule, and mockery. But Solomon attempted this and found it just as meaningless: "So I said, 'Laughter is silly. What good does it do to seek pleasure?'” (Ecclesiastes 2:2).

In this context, each example detailed above has something in common: they each represent an attempt to mask the reality of life's futility. Instead of trying to camouflage that reality, Solomon instead chose to face the issue head on and that led him to the conclusion that we see in the passage quoted above: "Sorrow is better than laughter; it may sadden your face, but it sharpens your understanding" (GNB)

Unless you've been attending a social gathering that has gotten seriously out of hand, most parties don't provide the kind of atmosphere that encourages people to think about the reality of death and the brevity of life under the sun. On the other hand, a funeral, a memorial service, or a burial procession does far more to focus someone's attention on his or her own mortality. In the words of one commentator, every funeral anticipates our own ₍₁₎ and serves to illustrate the fate that awaits everyone who draws breath under the sun.

Of course, many people consider death to be something that's exceedingly remote, assuming they think about death at all. Yet how many of us actually stop and consider an important question: how much time do we really have? The reality is that life can pass very quickly and while we might have the expectation of long life, there are no guarantees....

This reality is also touched on in the New Testament book of James where we read...

While it's easy to mask the fragility of life in a variety of ways, the Teacher felt that it was better that "...the living should always remind themselves that death is waiting for us all" (GW). The person who takes that counsel seriously is someone who is most likely to make good decisions regarding the direction of his or her life. Those who put their faith in Christ have this promise from the Savior as well...

(1) Eaton, Ecclesiastes, quoted in Barrrick http://www.drbarrick.org/Website%20Files/Ecclesiastes%2007A%20PBC.pdf

There are probably few people who don't appreciate a birthday party with family or friends. But hidden away behind the idea of a birthday celebration is an important but often unseen principle- a party to celebrate the day of one's entrance into the world helps provide us with a sense of worth and validation as individuals. It says that the day of our birth was important and worthy of recognition, even if it's only among a few friends.

Because of this, it may be difficult to understand why the Teacher would make a statement like the one we see quoted above: "The day of death is better than the day of birth." (NCV). One key to understanding this reference might be found in looking at what the author is attempting to accomplish in making this statement. In this instance, the Teacher has contrasted two important dates in the life of every human being -the date of birth and the date of death- in order to examine their differences and provoke thought among his readers.

Based on what we've seen throughout the book of Ecclesiastes, we could say that the Teacher holds this belief for one simple reason: the date of birth signifies the beginning of a futile life under the sun while the day of death signals an end to that meaningless existence. Of course, a Christian might also say that the day of one's death is better than the day of one's birth as well but for very different reasons...

"Our bodies are like tents that we live in here on earth. But when these tents are destroyed, we know that God will give each of us a place to live. These homes will not be buildings that someone has made, but they are in heaven and will last forever" (2 Corinthians 5:8 CEV).

"We are without fear, desiring to be free from the body, and to be with the Lord" (2 Corinthians 5:8 BBE).

"If I live, it will be for Christ, and if I die, I will gain even more" (Philippians 1:21 CEV).

While these New Testament perspectives were difficult to comprehend in the B.C. world of Ecclesiastes, the Teacher did have a few other good reasons to support his premise- and we'll start to look some of those reasons next.

Money is capable of providing many things, but one thing that money can’t buy is a good reputation among others. While its possible to hire a public relations consultant to improve our image or use whatever financial leverage we possess to influence the things that people say or do concerning us, money can't change the private thoughts and opinions of others. To paraphrase the Teacher, the most expensive cologne or costliest perfume can do nothing to cover the stench of a bad reputation.

However, this idea of "a good name" goes beyond what others may think of us. You see, our society and culture often places a great amount of value on the talents or other things we may possess. For example, a person of great athletic ability, physical attractiveness, or financial wealth often maintains a good name and reputation among others. But for all we know, the athlete may have achieved his or her success through the use of performance enhancing substances. The physically attractive may be self-centered and egotistical. And the financially wealthy may have achieved his or her wealth in an unethical fashion despite the good reputation that he or she may possess.

This is important because in God's economy, our true reputation is not on based what we may possess, but on who we really are as individuals. The New Testament book of 1 Peter explains it like this...

Over the past six chapters, we've seen the Teacher use many different literary devices in his attempt to document his struggle to find meaning in life. But the next section of Ecclesiastes will find our author narrowing his focus to one particular literary form- a form that fast paced, 21st century readers are sure to appreciate. That literary form is known as a proverb.

We've already noted that one of Solomon favorite teaching methods involved the use of proverbial statements. This method entails the use of short, memorable statements that are designed to communicate a spiritual truth, important observation, or moral lesson from everyday life. A proverb often makes use of tools like observation, comparison, personification (or the technique of giving human qualities to a place or thing), and other literary devices to help drive home an important truth. Some familiar non-Biblical examples of proverbial statements would include sayings such as "haste makes waste," "out of sight, out of mind" and, "actions speak louder than words."

Although those non-Biblical proverbs (and others like them) can often represent good advice, only the Proverbs found within the pages of the Scriptures are fully authorized by the ultimate Authority.

This also means that we'll find no long winded sermons or deep theological discussions over the next few chapters of Ecclesiastes. Instead, we'll discover a collection of timeless bits of practical advice and general statements concerning the way things usually turn out depending on our choices. These statements arrive like bullet points and they force the reader to consider their application quickly before the next one arrives. For the modern day reader in today's lightning fast age of information, this means that the next few chapters of Ecclesiastes will arrive in a form that is both familiar and highly practical.

As we enter the second half of Ecclesiastes, we'll find our author moving back towards an acknowledgment of God as the only real source of meaning and purpose in life. One subtle example of this shift in perspective is found by looking at the questions contained within the verse quoted above: "...who knows how our days can best be spent?" and "...who can tell what will happen on this earth after we are gone?" While there may be no shortage of people who are willing to provide their opinion in answering those questions, there is only One who is truly qualified to speak on those subjects.

You see, we often think we know how to decide what's best for us in life, but concepts like "best" or "good" are only as reliable as the information that those decisions are based on. The problem is that people rarely have all the information they need to make good decisions.

Because of this, we are often forced to make decisions based on whatever information is known to us at the time. If more information becomes available later on, the wisdom or foolishness of a particular decision might easily be seen. This is why people are often heard to say things like, "If I only knew then what I know now…" after making a bad decision. Experience (or inexperience), personal bias, peer pressure, and the advice and opinions of others may also serve to influence the decision making process for better or worse

This is why the questions of Ecclesiastes 6:12 help shift our focus from an "under the sun" perspective to a viewpoint that acknowledges God and His plan for our lives. By asking "...who knows how our days can best be spent?" and "...who can tell what will happen on this earth after we are gone?" Solomon has left the answer unstated but unavoidable: "No one, except God"

Proverbs 3:5-6 tells us, "Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight" (NIV). While we may not have the ability to understand everything that occurs during our short existence here under the sun, God is worthy of our trust in providing wisdom and direction for our lives.

A number of years ago, a prominent athlete for a well known sports team was criticized for some comments made following a particularly difficult loss. This athlete was well known as an outspoken Christian and someone who openly discussed his faith in Christ. However, this player was also known as a person who liked to talk at length and he was often quoted in the newspapers of that time.

In the locker room following the team's defeat, this athlete was asked to summarize the reason for his team's loss. The player proceeded to describe the team's failure in a manner that was later criticized as thoughtless and insensitive towards one particular group. In the face of that criticism, the athlete later apologized for his careless choice of words.

In the days following that episode, two fans were discussing the player's remarks. One fan had difficulty understanding why the player had chosen to say what he did. "I thought he was religious" the fan said. "Why would he say something like that?" The second fan replied by saying, "He is religious but when you talk as much as that guy does, it's only a matter of time before you say something stupid."

This real life parable helps to provide a good illustration for the verse quoted above. While the primary meaning of this passage involves a statement about the futility of life under the sun, there is a secondary application for those who are willing to look a little deeper. In saying, "The more words there are, the more pointless they become. What advantage do mortals gain from this?" (GW), the answer is assumed to be nothing. So this helps to remind us to choose our words carefully lest they multiply and devolve into something pointless.

Although the Teacher has already covered this theme within the book of Ecclesiastes, this basic idea is also found in other Scriptural passages as well...

"When words are many, sin is not absent, but he who holds his tongue is wise" (Proverbs 10:19 NIV).

"Do you see a man who speaks in haste? There is more hope for a fool than for him" (Proverbs 29:20 NIV).

"My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry" (James 1:19 NIV).

In Matthew 12:36 Jesus said, "I can guarantee that on judgment day people will have to give an account of every careless word they say" (GW). That by itself should provide enough encouragement to think carefully before we speak.

"Anything I wanted, I would take. I denied myself no pleasure. I even found great pleasure in hard work, a reward for all my labors. But as I looked at everything I had worked so hard to accomplish, it was all so meaningless—like chasing the wind. There was nothing really worthwhile anywhere" (Ecclesiastes 2:9-10).

So if everything is meaningless, then what's the point of life? This question led the Teacher back to a familiar (but fatalistic) response...

"Everything has already been decided. It was known long ago what each person would be. So there’s no use arguing with God about your destiny" (Ecclesiastes 6:10).

Having tried (and failed) to find meaning in life apart from his Creator, Solomon had little choice but to return to acknowledging God as the Source of meaning in life. The problem was that his "under the sun" view of God's relationship to humanity was more robotic than human. Solomon's point was that any attempt to argue or complain about God's predetermined direction would only lead to frustration and disappointment. This is something that the Teacher has struggled with before- and it's something that people often struggle with today.

One way to address this concept is to return to something we established earlier. The fact that God knows our choices in advance does not necessarily mean that we are no longer free to make those choices. Instead, we could say that God directs human history by incorporating our free choice into His ultimate plan. In other words, God controls the world by what He knows people will freely do- and knowing what people will do with their freedom is not the same as ordaining what they must do against their freedom. In this way, God works "...so that people are reverent before him" (Ecclesiastes 3:14b CEB).

But there's another aspect to Solomon's argument. You see, people sometimes seek to contend with God regarding the circumstances and events of their lives. Some may even anticipate the opportunity to "put God on trial" in the afterlife and stand in judgment over His choices for their lives. But as we pointed out earlier, some things in life may initially seem bad but actually turn out to be good- and some things that originally seem to be good actually turn out to be bad. Only God knows the end from the beginning and He is the one who ultimately "...works all things together for the good of those who love God, who are called according to his purpose" (Romans 8:28 ISV).

Have you ever had the experience of walking near a kitchen, restaurant, or other location where food was being prepared and enjoyed the aroma of a delicious meal as it was being created? The ability to take pleasure in a good meal is a blessing from God that should never be taken for granted. Yet even the most satisfying and enjoyable cuisine imaginable will still leave someone hungry after just a short while. No matter how much effort we put into satisfying our appetite, we still must work to eat on a daily basis.

This fundamental truth exists for everyone, regardless of race, culture, social, or economic status- everyone must work to eat. This cold, hard reality presented the Teacher with a difficult question:"What advantage does a wise person have over a fool? What advantage does a poor person have in knowing how to face life?" (Ecclesiastes 6:8 GW).

As a teacher, author, and communicator, Solomon had a rich supply of literary devices available to effectively convey his message. In this instance, the Teacher chose to employ a rhetorical question, a figure of speech where a question is asked for emphasis or effect. This question was not designed to obtain any information because the answer was clearly implied; a wise person has little or no advantage over a fool or someone with limited resources because they both share the same ultimate fate: death. It's not that wisdom fails to offer any short term advantages but that wisdom fails to offer any ultimate advantage over those who are foolish.

"Enjoy what you have rather than desiring what you don’t have. Just dreaming about nice things is meaningless—like chasing the wind" (Ecclesiastes 6:9).

Another Biblical translation renders the first part of this verse in a somewhat more poetic form: "Better is the sight of the eyes than the wandering of the desire" (RV). The idea is that it's better to have relatively little and really enjoy what you possess instead of living in an unrealistic dream world that's filled with everything you might like to have someday. As the Teacher said earlier, "Talk is cheap, like daydreams and other useless activities. Fear God instead" (Ecclesiastes 5:7). To do otherwise, "makes no more sense than chasing the wind" (CEV).

William Shakespeare's play Hamlet contains one of the most well known quotations in all literature: "To be, or not to be, that is the question." However, the verses quoted above tell us that the Teacher of Ecclesiastes pondered a similar question thousands of years earlier. For Solomon, the question was this: was it better for someone to die at birth rather than live out a worthless existence under the sun?

From the Teacher's perspective, there seemed to be very little point in living if everything in life is meaningless. Even if someone were to attain all the external characteristics of success in life, how would that person ultimately be better off than a child who died at birth? This is ground that Solomon has already covered in the book of Ecclesiastes and for him, the idea of a meaningless world was so painful and depressing that death or a state of non-existence seemed to be the best option of all. One commentator summed up this thought process when he said, "Better to miscarry at birth than to miscarry throughout life." ₍₁₎

Solomon based this reasoning on two observations about life under the sun, or a life lived without the acknowledgment of God. First, a child who dies at birth will never experience the ultimate futility of an empty and unfulfilling life, even if that life is filled with things that are supposed to bring happiness and satisfaction. Secondly, a stillborn child will never have to live with the realization that his or her life will soon be forgotten after death. In the words of another commentator, "If life is nothing more than a meaningless journey to death, then a stillborn (child) is better off, for that child reaches the end of the worthless journey with less pain." ₍₂₎

These verses point the way to a depressing reality for the person who lives his or her life without regard for God or an afterlife: if this life is all there is to our short, painful, unfulfilling existence, then death may seem to be the best option of all.

(1) Eaton, Ecclesiastes : an introduction and commentary quoted in Guzik, Commentary on Ecclesiastes http://enduringword.com/commentaries/2106.htm

(2) Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson study Bible : New King James Version. Includes index. (Ec 6:3). Nashville: T. Nelson Publishers.

In addition to a large number of children and a long lifespan, the Teacher mentions one additional item that marked the conclusion of a seemingly fulfilling Old Testament life: "...an honorable burial" (GW).

For instance, when Sarah, the wife of the great patriarch Abraham passed away, Abraham purchased an expensive burial site for use as her final resting place. Later on, Abraham, his son Isaac and daughter in law Rebekah, and grandson Jacob along with Jacob's wife Leah were laid to rest there as well (see Genesis 49:29-32).

However, the best example of this mindset may have been displayed by Jacob's son Joseph. Even though God had placed Joseph in a position of honor and prominence within the Egyptian government, the importance of securing a final resting place in the land that God had promised to give to his ancestors was at the forefront of his mind at his time of death...

"Then Joseph said to his brothers, 'I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob.' And Joseph made the sons of Israel swear an oath and said, 'God will surely come to your aid, and then you must carry my bones up from this place.

So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt" (Genesis 50:24-26).

While this passage clearly focuses on Joseph's faith in God to fulfill the promises He had given to his forefathers, his desire for a final resting place in the Promised Land -the land of his birth- seems clear as well. And even though Joseph’s coffin remained in Egypt for the next four centuries, God made certain to grant his request:

“When the people of Israel left Egypt, they brought the bones of Joseph along with them. They took the bones to the town of Shechem and buried them in the field that Jacob had bought for one hundred pieces of silver from Hamor, the founder of Shechem. The town and the field both became part of the land belonging to the descendants of Joseph” (Joshua 24:32 CEV).

In the days of the Old Testament, a large and growing family was viewed as a valuable asset and sign of God's divine favor. Children were essential to maintaining the lineage of each family in a society where the record of someone's genealogy was more than just an interesting hobby- it represented as an important legal and historical account (see Genesis 10 and Luke 3:23-38). Children also served as shepherds, shepherdesses, and farmers and helped the family maintain a local economy that was largely focused on ranching and agriculture.

So the idea of a man with one hundred children served to represent a person who had been blessed almost beyond belief. But then again, Solomon had seven hundred wives and three hundred secondary wives (or concubines- see 1 Kings 11:3) so perhaps this illustration isn't as far-fetched as it may appear.

If the overwhelming abundance of children wasn't enough for this hypothetical illustration, the Teacher also went on to add the additional benefit of a long life. Later on in verse six he will build on this idea by saying, "He might live a thousand years twice over but still not find contentment." A two thousand year lifetime was more than twice as long as the oldest recorded lifespan in the Scriptures (see Genesis 5:26-27) so the idea of a greatly extended lifetime served to reinforce the concept of a person who had been blessed well beyond any reasonable expectation.

These illustrations help to paint the word picture of someone who "had it all" in life. A person who enjoyed the pleasure of a hundred descendants, each one carrying his own personal genetic distinctiveness forward for centuries to come. A person who enjoyed the good health necessary to support a two thousand year lifespan. A person who clearly enjoyed "the good life" with all the outward signs of a prosperous and satisfying life.

Unfortunately, it's been said that all good things must come to an end and the Teacher will go on to take that idea into account as part of his illustration as well. In the world of Solomon's day, the way someone died was almost as important as the way that he or she lived, and we'll see how the importance of an “honorable burial” (GW) will factor into the Teacher's illustration next.

On the surface, it might seem grossly unfair for God to allow someone to possess something but keep that person from enjoying what He has given them. But before we jump to conclusions concerning God's motive in this area, let's first stop to consider what He might be trying to accomplish.

For instance, Jesus once offered the following counsel in the New Testament gospel of Luke: “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15 NIV). He then followed this advice with a short story (or "parable") that was designed to illustrate an important spiritual truth:

“The ground of a certain rich man yielded an abundant harvest. He thought to himself, ‘What shall I do? I have no place to store my crops.’ Then he said, ‘This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain. And I’ll say to myself, “‘You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.”’

But God said to him, ‘You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?’ This is how it will be with whoever stores up things for themselves but is not rich toward God” (Luke 12:16b-21 NIV)

Like the rich man who was denied the opportunity to enjoy the riches he possessed, God may sometimes choose to keep someone from enjoying his or her blessings in order to focus that person's attention on the Giver, instead of the gift. Others may fail to find enjoyment in their possessions by using those things in a way that doesn't honor God...

"What causes fights and quarrels among you? Don't they come from your desires that battle within you? You want something but don't get it. You kill and covet, but you cannot have what you want. You quarrel and fight. You do not have, because you do not ask God. When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures" (James 4:1-3 NIV).

These examples help remind us to keep an important recommendation from Romans 15:4 in mind: "...everything that was written in the past was written to teach us..." (NIV).

Solomon displayed a great number of God-given talents, skills, and abilities during his reign as king of Israel. For example, the Old Testament book of 1st Kings describes Solomon as a wise judge (1 Kings 3:16-28), a skilled executive (1 Kings 4:1-20), a prolific poet and writer (1 Kings 4:32), and a prominent botanist (1 Kings 4:33). Yet hidden among these capabilities is another of Solomon's talents that may be easy to overlook: his keen sense of observation and analysis.

Most people recognize the value of experience in making good judgments. The problem is that experience often comes from making bad judgments. Although Solomon definitely made some bad judgments in life (see 1st Kings 1:1-11), he was able to address this problem by using his ability to observe, analyze, and learn from the experiences of others.

In this instance, Solomon observed a common experience that he identified as evil (KJV), unfair (CEV), and a serious injustice (GNB): "God gives great wealth, riches, and honor to some people; they have everything they want. But God does not let them enjoy such things..." (Ecclesiastes 6:2 NCV).

From a strictly horizontal perspective (or "under the sun" to use Solomon's wording), it would certainly seem very unfair for God to allow someone to possess something without the capacity to enjoy it. But what if we were to employ some observational skills of our own to ask why God would allow something like that to occur?

Well, a few possible answers might be found within the Old Testament book of Proverbs:

"Ill-gotten gain brings no lasting happiness; right living does" (Proverbs 10:2 TLB).

"The blessing of the Lord brings wealth, and he adds no trouble to it" (Proverbs 10:22 NIV).

"The house of the righteous contains great treasure, but the income of the wicked brings them trouble" (Proverbs 15:6 NIV).

If the blessings we have received are causing us trouble, then it may be time to adjust our vertical perspective to determine if we are using those blessings in the way that God intended. We'll take a look at a few New Testament responses to this question next.

How can someone find the most enjoyment "...in all the toil with which one toils under the sun" (NRSV) ? Well, one method would involve an honest self-assessment of the skills that God has provided. In other words, take some time to prayerfully survey your talents and abilities. 

For instance, what do you “see” that other people don't see? What do you notice that isn't being done? What burdens you? What pains you? What drives you? What is it that animates you, energizes you, and makes you feel like you've accomplished something after you've completed it? What would you continue to do even if no one else noticed or cared? The answers to these questions can often help you find the work that God has called you to do.

The Apostle Paul said in 1 Corinthians 9:16, "…just preaching the Gospel isn't any special credit to me-- I couldn't keep from preaching it if I wanted to. I would be utterly miserable. Woe unto me if I don't." (TLB). Communicating the gospel was God's calling on Paul's life- it was something that God internally motivated him to do. While Paul did hold a regular job (at least for a while), that responsibility was simply a part of what God had called him to do. Any other career path would have left him miserable. like Paul, the person who finds God's calling and acts on it receives a true gift from Him along with the satisfaction of being involved with the fulfillment of God's plan. 

But there's something else to consider...

"God keeps such people so busy enjoying life that they take no time to brood over the past" (Ecclesiastes 5:20).

Mistakes. Bad choices. Missed opportunities. These regrets exist for everyone and for some, the mistakes of the past may negatively affect the future that he or she might have otherwise enjoyed. But the person who places his or her faith in Christ has this promise from the Scriptures...

"Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (2 Corinthians 5:17 NKJ).

A Christian who is actively fulfilling God's call on his or her life shouldn't have to look back with remorse on the mistakes of the past for that person has little time for regret over a past that has passed away.

Well, here is what he found...

"Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot" (Ecclesiastes 5:18 ESV).

If we could change our perspective towards life and work from a limited, temporal viewpoint (or "under the sun" to use Solomon's terminology) to an outlook that acknowledged God and His plan for our lives, how might that impact our attitude towards life? Well, we can find one example by looking at the record of Paul the Apostle's life in the Scriptures. 

In his second message to the church in Corinth, Paul had this to say...

"We will not boast about things done outside our area of authority. We will boast only about what has happened within the boundaries of the work God has given us, which includes our working with you" (2 Corinthians 10:13 NLT).

In speaking of "...the boundaries of the work God has given us”, Paul infers that he had a clear understanding regarding his God-given responsibilities. In fact, this calling was so clear that Paul could identify the limits of the work that God had given him to do. Regardless of how difficult, tedious, or menial this work may have been on a day-to-day basis, this knowledge enabled Paul to find meaning and fulfillment in his work for three reasons:

• He saw his work as a responsibility given to him by God
• He understood what his responsibilities entailed
• He knew what lay outside those responsibilities

In light of this, here's a question- do you know what Paul did to earn a living? Well, Acts 18:3 tells us that Paul was a tentmaker by trade. During his travels, Paul would help to support himself by making tents for people to live in. He would measure and cut and stitch to make a living and then engage in his ministry responsibilities. One assignment provided Paul with a paycheck and the other provided little financial support (at least not regularly), but each was a responsibility that he had received from the Lord.

From Solomon's perspective, the best way to make the most of a bad situation under the sun was to look for the common pleasures of everyday life and find enjoyment in those things. If this sounds familiar, then it may be due to the fact that he made a similar point earlier in the book of Ecclesiastes when he said, "The best thing we can do is eat and drink and enjoy what we have earned. And yet, I realized that even this comes from God" (Ecclesiastes 2:24 GNB).

The problem with this idea is that the concept of accepting "our lot in life" is usually associated with something undesirable like a dead-end job or the drudgery of a life filled with unfulfilled dreams and aspirations. It often generates the image of a person who finds very little enjoyment in his or her life situation but is resigned to accepting it as their fate.

But before accepting an attitude of resignation regarding "our lot in life," we should first stop to consider an important point: the truth is that very few people ever get to do the things they'd really like to do- and even fewer have the opportunity to make a living at it.

You see, everyone has dreams of what they'd really like to do if they given the opportunity. Unfortunately, very few people ever realize those dreams because everyone has limitations. There are physical limitations, financial limitations, time limitations, and other restraints that prevent us from doing what we'd really like to do. Another problem (if we really want to be honest about it), is that most people probably lack the talent, skill, or ability to do the things they'd really like to do if they could.

This means that the lives and occupations of untold numbers of people are largely influenced by what they can do to make a living rather than what they'd really like to do. So the person with a life that is largely defined by his or her work under the sun may have to contend with the dissatisfaction that is often associated with the idea of accepting our lot in life.

But what if we were to look at our lives and occupations as an assignment rather than a sentence? We'll look at a Biblical example that illustrates this idea next.

From his "under the sun" perspective, Solomon the Teacher saw very little benefit to be gained from our life and work here on earth. But a look at Jesus' teachings from the New Testament helps provide us with a very different perspective...

"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also" (Matthew 6:19-21 NIV).

"Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also" (Luke 12:33-34 NIV).

A person who invests only in material things must leave those things behind when he or she passes away. But Jesus taught that we can gain real, eternal value by making our investments in people instead. A generous, God-honoring lifestyle that assists others, cares for those in trouble, and helps to provide for those in need will eventually produce real eternal rewards. A lifestyle that is motivated by God's love and duplicates His care and concern for people will help produce imperishable benefits for us long after we leave this planet. 

The other alternative is illustrated by one of Jesus' parables...

"The ground of a certain rich man produced a good crop. He thought to himself, 'What shall I do? I have no place to store my crops.' "Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. And I'll say to myself, "You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry." '

"But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?' "This is how it will be with anyone who stores up things for himself but is not rich toward God" (Luke 12:16-21 NIV).

An honest, hard-working person may not have everything in life but he or she can usually sleep pretty well at night. Such a person often has little need to lay awake with concern over the best way to support, manage, and protect his or her wealth or possessions. 

These sleepless nights may represent one potential consequence associated with the accumulation of money or possessions. But there are a few other things to be concerned about as well...

"There is another serious problem I have seen under the sun. Hoarding riches harms the saver. Money is put into risky investments that turn sour, and everything is lost. In the end, there is nothing left to pass on to one’s children" (Ecclesiastes 5:13-14).

The person who understands the temporary nature of wealth might be be tempted to hoard it. But as we've already seen, the act of building up a lot of money or possessions without regard for the God who is the ultimate Provider of those things is foolish. A better idea would involve alternatives like saving, investing, or other aspects of wise financial management. In fact, Jesus once used the example of three investors (two wise and one foolish) as an important teaching element in one of His parables.

The problem is that such investments often carry an element of risk. There is always the possibility that an investment could be lost through "some misfortune" (NIV), "evil circumstance" (Darby), or "a bad business deal" (CEV). For the person whose life is built upon the accumulation of money, possessions, and little else, that loss of financial wealth leaves little or nothing to pass along to those who follow. However, a God-honoring person (wealthy or poor) still maintains a rich spiritual heritage to bestow upon the next generation. 

This inability to find real satisfaction through material possessions may contribute to the sense of hopelessness and frustration that people sometimes experience below the surface of their lives under the sun...

"We all come to the end of our lives as naked and empty-handed as on the day we were born. We can’t take our riches with us. And this, too, is a very serious problem. People leave this world no better off than when they came. All their hard work is for nothing—like working for the wind. Throughout their lives, they live under a cloud—frustrated, discouraged, and angry" (Ecclesiastes 5:15-17). 

In Luke 12:15, Jesus was quoted as saying, “Beware! Guard against every kind of greed. Life is not measured by how much you own” (NLT). One problem with the idea of using material possessions as the true measurement of our worth is found in Ecclesiastes 5:10-11:"He who loves money shall never have enough. The foolishness of thinking that wealth brings happiness! The more you have, the more you spend, right up to the limits of your income..." (TLB).

This passage identifies something that we might refer to as a "materialistic paradox." Remember that a person who needs an abundance of money or possessions is bound to become discontented at some point. That's because something newer or better than what he or she already possesses is sure to eventually appear. Once those newer or better things emerge, more money will be needed to purchase them. That can only lead to a cycle of disappointment and dissatisfaction- and it means that the person who needs a lot of "stuff" in order to be content is surely headed towards eventual discontentment.

But there's another problem as well: "The more wealth people have, the more "friends" they have to help spend it. So the rich really gain nothing. They can only look at their wealth" (Ecclesiastes 5:11 ERV). This is just another way of stating a basic economic reality: the more you own, the more your expenses increase. More money often means more accountants, more lawyers, more property managers, and more financial consultants- and each of those people receive a paycheck as well.

Then there are others who are eager to identify people with financial resources in order to gain access to those resources and help spend them. This is really nothing new for as a commentator from an earlier generation once remarked,“Servants, friends, flatterers, trencher-men, pensioners, and other hangbys that will flock to a rich man, as crows do to a dead carcase, not to defend, but to devour it.” ₍₁₎

There is also the resentment that others often hold against those who are rich. As the Teacher pointed out earlier, some people are motivated by their envy of what others possess- and since wealthy people generally tend to possess more, they become natural targets for the jealousy and resentment of others.

So while it may be easy to assume that more money will solve more problems, it's also possible for money to create as many problems as it solves. Sometimes all you really gain is the knowledge that you are rich (GNB).

(1) John Trapp quoted in Commentary on Ecclesiastes Davd Guzik

For many people, the most important thing in life is money. Although they may be reluctant to admit it, the truth is that making money -along with the status and possessions that go along with it- is the top priority among many people today. But does wealth really represent the ticket to happiness? The New Testament book of 1 Timothy says this...

"But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that" (1 Timothy 6:6-8 NIV).

It seems that some people are always buying, trading, or upgrading just to have the latest model or version of something. In fact, there are those who just don't seem to be happy unless they have the newest or latest item to impress their friends. On the other hand, there are others who are perfectly happy with the things they possess- until they meet someone who has something better. That's when the struggles with discontentment and jealousy often begin.

You see, it's possible to have a lot of money yet still not be truly rich. It's also possible to have many possessions yet still not be truly wealthy. In spite of what many people believe, having a lot of "stuff" doesn't necessarily make someone a happier person. That's why the person who lives a God-honoring lifestyle that accepts what God provides with an attitude of thankfulness has a tremendous advantage over the person who needs a lot of money or things to be happy.

Of course, another problem associated with accumulating a lot of money and possessions is that we can't bring any of it with us when we die. This is illustrated by the wise old saying that tells us that we'll never see a funeral car pulling a trailer on the way to the cemetery. That's a clever way of restating what the Scriptures have already told us in the verses quoted above- you can't take it with you when you go. Remember that we didn't bring anything into this world when we came into it and we won't be able to take any of the "stuff" we've accumulated here when we leave this planet.

The Teacher will go on to spend most of the remaining verses of this chapter reminding us of two things: 1.) Great wealth will eventually prove to be worthless and 2.) A life of materialism ultimately proves to be unrewarding. But before we get to that, Solomon first has a few words to say about the oppression of government bureaucracies under the sun.

Governmental forms such as monarchies, dictatorships, and democracies represent just a few of the different systems of civil authority that have been established over the years. While some of these models have clearly been better than others, it's also true that each has been far from perfect. This idea was cleverly illustratrated by the former British Prime Minister Winston Churchill who is once reported to have said, "Democracy is the worst form of government -- except for all the others."

In looking at the relationship of a government to it's citizens, Solomon was brutally realistic regarding the issues that affect human politics and policies. He said, "Don't be surprised when you see that the government oppresses the poor and denies them justice and their rights" (Ecclesiastes 5:8 GNB). Whether that oppression filters down through layers of government bureaucracies or layers of government corruption, those at the bottom of the societal chain (such as the poor) are often made to suffer the most.

The Teacher also held no illusion regarding the possibility that an ideal political system or utopian society might somehow be achievable under the sun. Instead, he faced the cold, hard reality of human government: "One officer is cheated by a higher officer who in turn is cheated by even higher officers. The wealth of the country is divided up among them all" (NCV).

In Solomon's time, a typical government was led by a king, just as we see mentioned in verse nine above. Unfortunately, this verse has proven to be an extremely difficult one to translate. The general idea seems to be that everyone -even the king- is still dependent on the produce that God supplies to the farmer who tills the field of a kingdom. But even while layers of bureaucratic corruption may exist throughout government, "the good earth doesn't cheat anyone—even a bad king is honestly served by a field" (MSG).

Big dreams can sometimes turn into useless or pointless activities if those dreams are not tempered by a desire to accomplish God's will in our lives. You see, it's possible for someone to be a dreamer but not necessarily a doer. The New Testament book of James touches on this general idea when it says, "Do not merely listen to the word, and so deceive yourselves. Do what it says" (James 1:22). This reminds us that a knowledge of God and the Scriptures carries a responsibility to live according to that knowledge. 

The following verses in James then go on to say this...

"Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it-- he will be blessed in what he does" (James 1:23-25 NIV).

So as an alternative to this idea of "dreaming rather than doing," the Teacher counsels us to "Fear God instead." In our modern vocabulary, this word “fear” is often used to refer to a general sense of apprehension or state of being afraid. But listen to something that Jesus once said regarding this responsibility to fear God...

"And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him! (Luke 12:4-5 NKJV).

Did you notice how Jesus separated the words “afraid” and “fear” in the verses quoted above? He said, "...do not be afraid of those who kill the body..." but "...Fear Him who, after He has killed, has power to cast into hell..." (emphasis added).

When the word “fear” is used in this kind of Biblical context, it refers to the idea of reverence, honor, or respect. So when we read about this responsibility to “fear God,” it means that we should honor and respect Him above everything else. Remember, it's been said that a person who fears (or respects) God need not fear (or be afraid of) anything else.

The type of promise spoken of in this passage is more commonly referred to as a "vow." This word identifies "...a gift or offering promised to be given to the Lord. It usually was a sacrifice or free-will offering... that was often promised during times of pressure." ₍₁₎ One verse from the Old Testament book of Deuteronomy tells us this is something that God takes very seriously...

"When you make a vow to the LORD your God, do not put off doing what you promised; the LORD will hold you to your vow, and it is a sin not to keep it. (Deuteronomy 23:21 GNB).

While it may seem as if "vows" are mostly limited to things like marriage ceremonies today, the reality is that people are often tempted to bargain with God by making vows when seeking His help with a difficult situation. For example, it's not unusual to hear someone say, "God, if you get me out of this situation, then I'll promise to..." when faced with a serious problem. But an attitude like that tends to turn our relationship with God into little more than a business arrangement. It implies that if God is willing to do something for us then we'll do something for Him.

Instead of relating to God in this manner, it would be much better to follow Jesus' advice on this subject...

"Again, you have heard that it was said to the people long ago, 'Do not break your oath, but keep the oaths you have made to the Lord.' But I tell you, Do not swear at all: either by heaven, for it is God's throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one" (Matthew 5:33-37 NIV).

That's a recommendation that the Teacher would definitely agree with...

"It is better to say nothing than to make a promise and not keep it. Don’t let your mouth make you sin. And don’t defend yourself by telling the Temple messenger that the promise you made was a mistake. That would make God angry, and he might wipe out everything you have achieved" (Ecclesiastes 5:5-6).

(1) NET Bible Notes Ecclesiastes 5:4 http://net.bible.org/#!bible/Ecclesiastes+5

The right way to approach God in prayer is with an attitude of humility, recognizing that He is worthy of respect, honor, and worship along with the knowledge that He is the One who can handle every need we may have. Now does this mean that we shouldn't pray long prayers or pray for the same thing more than once? Well, if you have the same need today as you did yesterday, then it's OK to bring that need before God again and ask for His wisdom. In fact, Jesus addressed this very subject in a parable that He shared with His disciples...

"One day Jesus told his disciples a story to illustrate their need for constant prayer and to show them that they must keep praying until the answer comes. 'There was a city judge,' he said, 'a very godless man who had great contempt for everyone. A widow of that city came to him frequently to appeal for justice against a man who had harmed her. The judge ignored her for a while, but eventually she got on his nerves.

I fear neither God nor man,' he said to himself, `but this woman bothers me. I'm going to see that she gets justice, for she is wearing me out with her constant coming!' Then the Lord said, 'If even an evil judge can be worn down like that, don't you think that God will surely give justice to his people who plead with him day and night? Yes! He will answer them quickly! But the question is: When I, the Messiah, return, how many will I find who have faith [and are praying]?'" (Luke 18:1-8 TLB).

Matthew 7:7 tells us, "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you" (NIV). That word "knock" refers to the act of "knocking" or "rapping" on a door. Now people don't usually knock once at a door, especially if they know someone is home. People generally knock multiple times and usually continue until someone answers the door. In a similar way, Jesus promises to open His door to you in prayer if you will knock upon it in genuine way.

So if you have an ongoing need, keep on knocking in prayer until you receive an answer- and don't forget to thank God for that answer when it arrives.

It's been said that if you want to know the right way to communicate with God, there are two important things to remember. First, you should stop to remember who God is. Next, you should stop to remember who you are. 

A person who acknowledges God as the almighty, all powerful Creator of the universe and accepts the fact that he or she would have nothing (and be nothing) without Him is likely to be someone who has the right attitude towards communicating with God in prayer. This verse also brings to mind one of Jesus' teachings on the subject of prayer...

"But when you pray, do not use not vain repetitions, as the heathen do: for they think that they will be heard for their many words. Therefore do not be like them: for your Father knows what things you have need of, before you ask him" (Mark 6:7-8 NIV).

So what exactly is a "vain repetition"? Well, a vain repetition is a habitual prayer spoken without much thought. It's a shallow prayer made without any real emotional, spiritual, or intellectual involvement. You see, in Jesus day it was common for those who worshiped many gods to pray according to some set rule or formula. Those seeking help from the "gods" would mechanically recite the supposed greatness of their deity while continually reminding their god of their devotion and the good things that he or she had done.

It was thought that long prayers with many words would help make someone more deserving in the eyes of his or her god. It was then hoped that this god would be moved to listen and act on those prayers. Of course, such prayers weren't very genuine- they simply served as a vehicle to get what the "pray-er" wanted from his or her god.

However, Jesus taught that things should be very different among those who follow the one true God. Rather than mindlessly repeating some routine words, we should approach God in sincerity, bringing our needs before Him in a real and personal way. This means that there is no need to try and flatter God or give Him mindless compliments in prayer. That's insincere-  and God knows it. Instead, we should be honest and upfront with God as we bring our needs to Him in a respectful and reverent way.

Many people believe that it's possible to establish a right relationship with God by doing (or not doing) certain things. For instance, some believe that it's necessary to follow a religious ritual or observance in order to be made right with God. Some believe that their charitable giving and good works will make them acceptable to God. Then there are others who are not particularly religious. Such people often believe that the "good" things they've done in life will outweigh the "bad" things they've done and will be enough for them to gain entrance into heaven.

The problem is that if people begin to do things for God without the knowledge of what is acceptable to Him, then those actions may simply amount to nothing more than a foolish sacrifice. Such people may feel as if they are doing something good and acceptable for God but in the words of the Teacher, they are "...too ignorant to know that they are doing evil" (AMP). The Scriptures illustrate the issue like this...

"Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God's righteousness" (Romans 10:3 NIV).

So the question is, "What is this 'righteousness of God' and how are we supposed to submit to it?" In other words, what's the right way to approach God and know that we'll be accepted? Well, the New Testament book of 1 Timothy provides us with the answer...

"For there is one God and one mediator between God and men, the man Christ Jesus..." (1 Timothy 2:5 NIV).

If we desire to be accepted by God, then its essential to know how we should approach Him. The Scriptures tell us that the only right way to approach God is through the Mediator that He has appointed- and that Mediator is Jesus. Now, a "mediator" is someone who arbitrates, reconciles, and works out the differences between two parties. Jesus is our mediator because He paid God's death penalty on our behalf and opened up the way through which we can approach God and have a relationship with Him. As Jesus Himself said, "I am the way and the truth and the life. No one comes to the Father except through me" (John 14:6).

Its interesting (but not surprising) to note that this passage begins by telling us tells us that we should watch our step when going to the house of God. This implies that we should think carefully about the way that we conduct our lives before God before we ever get to church

You see, it’s hard to believe that someone’s spiritual beliefs really mean anything if those beliefs are restricted to the four walls of a church building. After all, how much is someone's “Christianity” really worth if that person stops being a Christian at home, on the job, at school, or on the field? In fact, we have a word that describes people who are “religious” inside church but avoid being that way outside church- we call such people hypocrites.

Instead, we should make certain to "watch our step" before God outside of church and not just when we get there. A person who does this is someone who is more likely to listen and learn from God's Word instead of simply airing his or her thoughts and opinions, just as the above Scripture implies. This is important because "to listen" "is an important and common Hebrew term... It means 'to hear so as to do.' It focuses on actions, not just information." ₍₁₎ The person who refuses to do this is in danger of offering what Solomon identifies as "the sacrifice of fools."

You see, a foolish person may insist on saying, "I have my own way of following God" instead of listening to His Word and adjusting his or her behavior accordingly. The problem with this is that no one has "their own way" of following God.

We don't approach God on our terms; we approach God on His terms- and His terms are given to us in 1 Timothy 2:5: "...there is one God and one Mediator between God and men, the Man Christ Jesus..." If we wish to be accepted by God, we must approach Him through the Mediator that He has established- Jesus Christ. Any attempt to approach God in another manner is to offer "the sacrifice of fools."

(1) Bob Utley, Commentary on Ecclesiastes pg.53

• Listen carefully
• Think before you speak
• Don't make promises you can't keep
• Let your words be few

To give us an idea of how these principles might be applied in our daily lives, the Teacher will start by using the example of our relationship with God...

"As you enter the house of God, keep your ears open and your mouth shut. It is evil to make mindless offerings to God. Don’t make rash promises, and don’t be hasty in bringing matters before God. After all, God is in heaven, and you are here on earth. So let your words be few" (Ecclesiastes 5:1-2).

We said earlier that Solomon was someone who took the time to watch and learn from the activities that were taking place around him- and that led him to direct his attention to the area of spiritual observance. The Teacher's observation in this area clearly helped to lead him to the conclusions that we see in the passage quoted above.

Some other translations render the opening verse of chapter five as, "Guard your feet..." (LITV) or, "Walk prudently..." (NKJV). In common, everyday language, we might understand the idea of this passage as "Watch your step..." Of course, this represents good advice whenever we exit a train, plane, escalator or other vehicle, but its important to remember that there is a valuable spiritual application behind this expression as well.

Just as our physical steps help lead us to a particular destination, our internal choices direct us towards certain destinations as well. For example, Solomon advises us to, "Be very careful when you go to worship God. It is better to listen to God than to give sacrifices like fools" (ESV). The implication is that a person who doesn't listen or is careless in his or her relationship with God will eventually arrive at one or more foolish decisions. Solomon refers to one such decision as "...the sacrifice of fools" (ASV) and we'll identify the idea behind that term next.

Now the Magi may have assumed that the political and religious leadership of Jerusalem would be aware of and happy about the birth of their Messiah- but we'll find out shortly that this was not the case at all. But before we get to that part, we're first told that a political leader named Herod was disturbed when he got the news about Jesus' birth from the Magi (see Matthew 2:3). This unusual reaction is easier to understand once you get to know a little about Herod and the type of person that he was. 

You see, the "Herod" mentioned here is historically known as Herod the Great. The first thing that he did upon accepting his position as king was to exterminate his leading opponent and 45 of his supporters. To make absolutely sure that he could continue to rule, Herod also arranged to have every possible legal heir to his throne put to death as well. 

Herod had at least nine or ten wives and eventually became suspicious that his favorite wife was plotting against him. So he put to death too. Then he killed her mother. Later on, he had both of his sons by her executed as well. This man killed so many people who were close to him that it was half-jokingly remarked that it would be safer to be Herod's pig than to be Herod's son. 

So it was Herod's general practice to try and take out anyone who might be considered as a potential threat to him. This may account for the fact that all Jerusalem was troubled by the arrival of the Magi. Perhaps the people of Jerusalem were genuinely afraid of what might happen once Herod learned that the real "King Of The Jews" had been born.

"When he had called together all the people's chief priests and teachers of the law, he asked them where the Christ was to be born. 'In Bethlehem in Judea,' they replied, 'for this is what the prophet has written: "'But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel'" (Matthew 2:4-6 NIV).

So Herod got the background information about the Messiah from the religious leadership. It's interesting to note that the priests and the teachers had the right information about the Messiah- they even quoted directly from the Old Testament prophecy about Him found in Micah 5:2. But even though these men had the right information, they didn't seem very interested in finding out about the Savior for themselves. 

"Then Herod called the Magi secretly and found out from them the exact time the star had appeared. He sent them to Bethlehem and said, 'Go and make a careful search for the child. As soon as you find him, report to me, so that I too may go and worship him'" (Matthew 2:7-8 NIV).

Herod predictably tried to use the Magi to find this new born king- not to worship him as he falsely said, but to try and kill him. We'll find out later in Matthew's gospel that Herod eventually issued a command to kill every boy aged two or younger in that area in an attempt to make sure that Jesus was eliminated (see Matthew 2:16).

"After they had heard the king, they went on their way, and the star they had seen in the east went ahead of them until it stopped over the place where the child was. When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh" (Matthew 2:9-11 NIV).

So the Magi finally met the King they had been seeking. But if we look closely at the gifts of the Magi mentioned above, we'll find that each gift carried it's own special meaning. For instance, we're told that gold was the first gift presented to Jesus by the Magi. Since gold has always been associated with royalty, it makes a very suitable gift to offer to "The King Of The Jews." 

The next gift was incense or more specifically, Frankincense. This gift was something that was also used as an ingredient in the Old Testament sacrificial offerings. It was specifically designated by God to be used in preparing the anointing oil that was applied to the priests and no one else. So we might say that this gift represented Jesus' role as Priest, or the Person who represents us before God (see Hebrews chapters 2-9). 

Finally, we have the gift of myrrh. Myrrh was widely used as a perfume but John 19:39 tells us that it was also one of the ingredients that was used to prepare Jesus' body for burial following His crucifixion. So we can say that myrrh was a gift that was associated with Jesus' eventual death on our behalf. 

The myrrh and frankincense were easy to carry and all three were worth quite a lot of money. It's possible that these gifts may have been used to provide for Mary, Joseph, and Jesus later on when they were forced to escape into Egypt for a time (see Matthew 2:13-15). But while the gifts that the Magi presented were important, what was even more important was the fact that they worshiped Jesus first before they did anything else (Matthew 2:11a).

So these verses identify three different responses to Jesus, all of which serve to represent the different ways that people also respond to Him today. First we have Herod, a man who displayed open hatred and hostility towards Jesus. Next we have the representatives of the religious leadership, the ones who told Herod where the Messiah was to be born. These men showed great indifference towards Jesus- they heard about Him but didn't care enough to see about Him for themselves. Finally we have the Magi. They were the ones who looked for Jesus, spent time with Him, and worshiped Him.

So now that we've reached the end of our look at the Christmas story, let's wrap things up* with this: It's been said that giving gifts at Christmas is not something that humanity invented- it was God who initiated the gift giving when He gave us the gift of His Son. Christmas is not about the gifts that we receive from others- it's really about the gift that God has given to us.

* Ha ha- get it? That's a little Christmas gift humor

"After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem and asked, 'Where is the one who has been born king of the Jews? We saw his star in the east and have come to worship him'" (Matthew 2:1-2 NIV).

Who exactly were these "Magi"? Well, these men have been traditionally referred to as "kings" or "wise men." ₍₁₎  However, it may come as a surprise to find that it is probably more accurate to refer to these men as "astrologers." 

You see, the term "magi" was used as a name for the priests and wise men among the ancient civilizations of the Medes, Persians, and Babylonians. These men were thought to be highly skilled in things like divination, astrology, and the interpretation of signs. 

In light of this, here's a question that often comes up when people learn about the real identity of the Magi. That question is this:"Why would God announce Jesus' birth to a group of astrologers when the Bible says that astrology is something that's wrong?"  You see, astrology is the belief that the movement and arrangement of the stars and planets can have an impact on human events. The idea is that a person with the ability to interpret the alignment of the stars and/or planets will also have the ability to foretell the future. 

Perhaps the clearest Biblical warning against this type of activity can be found in Deuteronomy 18:10-12 where we read this...

"Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead. Anyone who does these things is detestable to the LORD…" (NIV).

So how can we explain the appearance of the star that announced Jesus' birth to such men? Well, here's how one scholar-type person handles this question... 

"The star used in the Biblical account was to announce the birth of Christ, not to foretell this event. God gave the star to the Magi to proclaim to them that the child had already been born. We know that the Child had already been born because in Matthew 2:16, Herod gives a command to kill all the boys in Bethlehem and vicinity that are two years old or younger in accordance with the 'time which he had ascertained from the Magi' (NASB)… The star guiding the Magi was not used to predict, but to proclaim the birth of Christ." ₍₂₎

So these astrologers suddenly came upon a real sign as they went about their observations of the stars- the sign of the true God. This is not necessarily an unbiblical idea because God once said through the prophet Isaiah, "I revealed myself to those who did not ask for me; I was found by those who did not seek me. To a nation that did not call on my name, I said, 'Here am I, here am I" (Isaiah 65:1). God met the Magi on their own field so to speak, and guided the astrologers by a star. 

But how exactly did these men come to associate this star with Jesus' birth? Well, even though the Bible tells us that the Magi saw the star of the King of the Jews, we don't have enough detail to say with certainty how or why they connected it with Jesus' birth. However, there is one interesting possibility that we can consider. 

Remember that the term "Magi" was used for the priests and wise men among the Medes, Persians, and the Babylonians.  Of all the people of God that are spoken of in the Bible, there is one person who is more associated with these groups than anyone else. That person would be the prophet Daniel who lived in the 6th century B.C. 

In thinking over this question about the Magi, it's interesting to note that the Old Testament book of Daniel tells us that the Babylonian king Nebuchadnezzar placed Daniel in charge over all the wise men of Babylon (see Daniel 2:46-48). And later on in Daniel 6:28, we read that Daniel prospered during the reigns of two leaders named Darius (who was a Mede) and Cyrus the Persian. 

So while we don't have any direct Biblical evidence to explain how the Magi connected the Star of Bethlehem to Jesus' birth, it's been speculated that God may have given the prophet Daniel some advance information regarding this event. If that's the case, then it's also possible that Daniel gave this information to the Magi of his day since they all reported to him. 

From there, the Magi went on to pass along this information from generation to generation until the time of it's fulfillment many years later. Again, while there is no direct information in the Bible to support this theory, it would serve to explain how the Magi knew about Jesus' birth from the star that they saw.

Another question about the Magi is this: How many Magi came to visit Jesus? Well, tradition tells us that there were three Magi and that their names were Melchior, Caspar and Balthasar. But even though it's customary to think of "The Three Wise Men" who came to see Jesus, the chances are actually pretty good that there were a lot more than three. Here's why...

"...Magi from the east came to Jerusalem and asked, 'Where is the one who has been born king of the Jews? We saw his star in the east and have come to worship him.' When King Herod heard this he was disturbed, and all Jerusalem with him" (Matthew 2:1b-3 NIV).

Jerusalem was large, important town. If the entire city was troubled over the appearance of these men, then it's likely that they showed up with a pretty large group that gathered lots of attention. There's another possible explanation that involves Herod himself, but we'll get to that part next. 

Anyway, we should also notice that the Bible does not specifically say that the Magi came on the night of Jesus' birth- in fact, it's possible that their visit occurred much later, perhaps even up to two years later.

(1) The Revised Standard Version, American Standard Version, King James Version, and New King James Version are all examples of Biblical translations that identify the Magi as "wise men"

(2) Geisler, N. L., & Howe, T. A. (1992). When Critics Ask : A Popular Handbook On Bible Difficulties  Victor Books

One the best known portions of the Christmas story involves an angel's announcement of Jesus' birth to a group of shepherds who were in the fields looking after their flocks one night. For these shepherds, their night's work may have started out like any other night's work- but this night was no ordinary night on the job...

"And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified" (Luke 2:8-9 NIV).

As a group, shepherds generally had a bad reputation and were pretty much considered to be social outcasts in their day. Their work wasn't very glamorous and they basically spent all day (and sometimes, all night) outside with their stinky, smelly sheep. A shepherd's life could also become very isolated, especially since they were not allowed to participate in the various Temple ceremonies. 

This had a heavy impact on a shepherd because first century Jewish social life revolved around the Temple (or synagogue) to a large degree. Anyone who was not allowed to participate in these activities (like a shepherd, for example) was basically cut out of the social network of their community. And if that wasn't enough, shepherds were also considered to be very unreliable people; in fact, they weren't even trusted enough to be allowed to give testimony in court. 

So here we have a group of outsiders; a collection of people who didn't fit into one of the accepted social categories of their day. They were untrusted and looked down on by others. Yet these were the very same people that God chose first to receive the announcement of Jesus' birth. 

This part of the Christmas story reminds us that God doesn't exclude people from a relationship with Him based on their social standing (or lack of it) the way that others often do. It also brings to mind something else that God inspired Luke to write as well: "...I see very clearly that God shows no favoritism. In every nation he accepts those who fear him and do what is right" (Acts 10:34-35 NLT).

"But the angel said to them, 'Do not be afraid. I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord. This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger'" (Luke 2:10-12 NIV).

Notice that the Scripture passage quoted above specifically tells us this angel brought good news of great joy that would be for all the people. In other words, this good news would be for everyone, everywhere. It wasn't only meant for one group of people or another group of people- it was good news for everyone. And following this single angel's announcement, an army of angels suddenly joined together to honor God…

"Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, 'Glory to God in the highest, and on earth peace to men on whom his favor rests.' 

When the angels had left them and gone into heaven, the shepherds said to one another, 'Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about.' So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger" (Luke 2:13-16 NIV).

So the shepherds made the decision to run off to Bethlehem to see the child that had just been announced to them. Bethlehem was not a very large town so the shepherds probably had little problem in checking from place to place until they finally found the location with the baby in it, the same one that matched the description that was given to them by the angel while they were out in their fields. 

While the Scriptures don't tell us how Mary and Joseph responded to this visit from the shepherds, it's likely that their arrival probably came as quite a surprise to them. You can just imagine the astonishment of Mary and Joseph as a group of breathless shepherds suddenly burst in upon them to see the child that had just been born to them and to tell them about all that they had just seen and heard concerning Him. 

But this part of the Christmas story shouldn't end before we take a moment to put ourselves in the position of these shepherds. For instance, what could be more impossible to believe than an announcement that Christ the Lord was a newborn baby and that He could be found lying in a feedbox inside a shelter for animals? 

While many people might find that announcement difficult to believe, these men certainly didn't seem doubtful, skeptical, or unimpressed by it- or by what they found in that manger when they followed up on God's announcement to them. On the contrary, the next few verses tell us this...

"When they had seen him, they spread the word concerning what had been told them about this child, and all who heard it were amazed at what the shepherds said to them. But Mary treasured up all these things and pondered them in her heart. The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told" (Luke 2:17-20 NIV).

To Mary's credit, she didn't let the memory of these incredible events just pass by. She collected them, thought about them, and kept them close to her heart. Perhaps it was the great joy that Mary associated with these memories that helped to sustain her throughout the difficult times that were later to follow.

* Angels We Have Heard On High Traditional

Well, it may come as a surprise to many people to find out that December 25th was originally chosen as the date of Jesus' birth to in order to set up a "Christian holiday" as an alternative to an ancient Roman festival known as the festival of Saturnalia which was also held at this time of year.

The Saturnalia festival or "festival of the sun" was held each year around the time of the winter solstice. For those of you who may not be into the study of this kind of stuff, the "winter solstice" is a term that identifies the shortest day of the year (there is also a "summer solstice" that occurs in the month of June that marks the longest day of the year).

One feast that was held during this time was the Sol Invictus or the feast of the "invincible sun" and it celebrated the fact that shortest day of the year had passed and the days were about to grow longer once again. The whole Saturnalia festival was also said to be a non-stop blowout of drunkenness and feasting that often featured practical jokes, drinking, gambling and lots of immorality. Of course, many people celebrate Christmas in much the same way today so perhaps things haven't changed as much as we might like to think.

Anyway, the celebration of Jesus' birth on December 25th first started to became popular during the fourth century and while this date seems somewhat unlikely as a candidate for the exact date of Jesus' birth, it's still not totally impossible. You see, it's difficult to work out the exact time of year that Jesus was born from the information that's given to us in the Bible. In fact, even the year of Jesus' birth is uncertain, although scholar-types generally believe that it occurred around 4 B.C. or  four years "Before Christ." This, of course, puts us in the somewhat awkward position of saying that Christ was born "before Christ" but that's the way it is.

So with these things in mind, let's ask this question: is it wrong to celebrate Jesus' birth on December 25th? Well, the New Testament book of Romans tells us this: "One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind" (Romans 14:5). We could apply this verse to our question by saying that if someone wants to celebrate Jesus' birth on December 25th, then they should go ahead and do so because people are free to dedicate certain days to God as long as they remain convinced that they are doing the right thing. 

Of course, someone who wants to celebrate Jesus' birth on some other day of the year is also free to do so as well. Remember, "...some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable" (NLT).

Since we're on the subject of holiday traditions, let's take a moment to look at another well-known holiday tradition: Christmas trees. Have you ever wondered how a decorated tree inside a house got started as a Christmas tradition? Well believe it or not, the Christmas tree traces it's origins to the ancient non-Christian peoples of Europe. 

You see, the winter seasons were often very severe in northern Europe. Because of this, the ancient people of that area often blamed evil spirits for the arrival of winter when most of the existing plant life appeared to die. However, there were a few trees and other plants that seemed to be unaffected by the brutal winter weather and somehow stayed "alive" while everything else "died" during that time of year. Those trees were the evergreen trees, along with other evergreens such as holly and mistletoe. 

These trees and plants were thought to offer protection for people against the life-threatening evil of the cold winter darkness and over time, people eventually came to believe that wherever these evergreens were, evil spirits could not go. So people began to bring these trees and plants into their homes and decorate them as a sign of worship.

For example, garlands made of evergreens were hung around people's homes and this is where the tradition to "Deck the halls with boughs of holly" got started. In Scandinavian countries, evergreens were "sacrificed" to encourage the return of the sun. This is where the modern-day tradition of burning the "Yule Log" comes from. The ancient people of what is now known as Germany were probably the first people to place lights on their trees in the form of candles.

So it seems that there is no real historical evidence to connect things like Christmas trees with Jesus' birth. But does that mean that it's wrong for Christians to put up a Christmas tree or hang evergreen wreathes and garland during the holidays? 

Well, you might think of it like this: when an artist like a musician or a painter becomes a Christian, he or she will often take those same creative talents, skills, and abilities that were once used for ungodly purposes and rededicate them for use in a way that honors God. 

In a sense, we can also look at many of the symbolic elements of Christmas (like a Christmas tree, for example) in much the same way. In other words, Christians can take those symbols that were once used for ungodly purposes and now use them in a way that shows respect for God and honors Him. 

For example, here are a few traditional Christmas symbols along with the new symbolic meanings of those elements for Christians throughout the world...

• Evergreen tree: An evergreen tree symbolizes everlasting life through Jesus (John 10:27-28) 
• Lights:  Lights indicate that that Jesus is the light of the world (John 18:12) 
• Gifts: Giving gifts at Christmas time reminds us that "…the gift of God is eternal life in Christ Jesus our Lord" (Romans 6:23) 
• Star at the top of a Christmas tree: This represents the star of Bethlehem (Matthew 2:2) 
• Angels: These are representative of the angel who announced Jesus' birth (Luke 2:10-11)
• Ornaments/Decorations: These help symbolize the joyous celebration of the Savior's birth 

So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child" (Luke 2:1-5 NIV).

Caesar Augustus is also known to history as Octavian and he ruled the Roman Empire from about 30 BC to 14 AD. A "census" was a type of survey that counted people for tax purposes and they were commonly held from time to time in ancient Rome. In fact, Luke calls this "the first census" to separate it from another well-known census (which he also mentions in Acts 5:37) that occurred in the year 6 A.D. 

Now on the surface, it would seem that Caesar was the one responsible for ordering this census, but today we know from the Scriptures that God was the One who orchestrated these events behind the scenes to fulfill His promises. How do we know that? Well, the Old Testament book of Micah contains a prophecy that directly ties into this event... 

"But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting" (Micah 5:2 NKJ).

The "town" that people would go to register for the census was the place where they owned property, so this meant that Joseph probably held a title to some land in that area. This trip from Nazareth to Bethlehem was about 80 miles (129 km) and at an average walking speed of 2 mph (3 kph), this was not an easy distance to cover in those days. 

Even though Roman law didn't require someone like Mary to register for the census, Luke 4:5 tells us that Mary and Joseph both went together anyway. Knowing this, we might be tempted to ask, "Why would a very pregnant woman make such a difficult, unnecessary, 80 mile journey like this?"

Some possible answers to that question should quickly come to mind if you know a little bit about the culture and the background to this story. You see, Mary did not have to go with Joseph but it was probably a good idea for her to do so, especially considering that she was in the last stages of a controversial pregnancy. It's also possible that things had become so unpleasant for Mary and Joseph back home that the long trip to Bethlehem seemed better than leaving her alone to fend for herself while he was away. Or perhaps Joseph simply didn't want to leave Mary by herself to face the possibility of her coming to term alone while he was gone.

In any event, the stage had now been set and the curtain was about to rise on the greatest event in human history...

"While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn" (Luke 2:6-7 NIV).

One of the most incredible things about the Christmas story is the difference between the astounding greatness of the event and how simply the story is told. In this day and age where a small plastic nativity scene on the front lawn at Christmas time often gets buried behind Santa Claus, Frosty The Snowman, and Christmas light decorations, it's sometimes hard to appreciate how tremendous this event really is. 

So just in case you missed it the first time, here it is again...

"…she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn."

There weren't many good places to stay when traveling in those days because the "inns" mentioned in the Bible were not like the "Holiday Inn" type of hotels or motels that we know today. In fact, the word translated "inn" probably refers to a "private home" or "guest room." 

The cloths or "swaddling clothes" mentioned were long cloth strips that were used to keep a baby's arms and legs straight so they could grow properly. In Mary's day, midwives usually helped out when a woman was giving birth but notice that Mary apparently had no one to help her (except perhaps, Joseph) because the Scriptures tell us that she wrapped up the baby on her own.

This passage then goes on to say that Mary placed the infant Jesus in a manger. Now when you think of the word "manger," what sort of image comes to mind? Well, if you're like many people, it's probably the image of a barn-like structure or some other building that was used for the care and shelter of animals. But during that time, animals were not usually kept in barns as we often do today. In those days, animals were usually kept in hollowed out rock areas or caves. A "manger" was actually a feeding trough for animals; sometimes they were even built into the floor. All of this means that Jesus was probably not born in a barn or a stable as we know it, but in a cave behind someone's house.

So Joseph and Mary couldn't find a place to stay and they didn't even have a cradle to place the newborn Jesus in. This means that the greatest human being of all time probably spent His first hours on earth inside a cave while sleeping in a feedbox that animals ate out of. It's hardly the kind of entrance that you might expect for God in human form, is it?

This, however brought up a natural question for Mary...

"'How will this be,' Mary asked the angel, 'since I am a virgin?' The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God" (Luke 1:34-35 NIV)

Gabriel told Mary that this miraculous event would be accomplished through the power of the Highest in the Person of the Holy Spirit. Now in the original language, the word "overshadow" used here carries the idea of "covering with a cloud," not unlike the cloud of God's glory that also appeared from time to time in the Scriptures. 

For example, when the people of Israel walked around for 40 years in the wilderness before reaching the land that God promised to give them, we're told that God directed them through a pillar of cloud during the day (see Exodus 13:21). Later on, we can see this expressed in the New Testament by the cloud that appeared when Jesus was transfigured on the mountain while He was with His disciples (see Matthew 17:5).

This was the visible revelation of the power and presence of God and it meant that the same power of God that was revealed in the Old Testament was also going to be present in Mary's life too. Because of this, Mary's child would be The Holy One, different from all others, and be called the Son of God.

"Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. For nothing is impossible with God" (Luke 1:36-37 NIV).

These verses make a reference to a relative of Mary named Elizabeth who was also going to have a baby. This was the same baby who would later come to be known as John The Baptist (see Luke 1:5-25).  So Gabriel brought Mary a promise and some evidence to back it up too. That evidence was this: Mary's relative Elizabeth had become pregnant in her old age and if God could accomplish something like that, then He could certainly make good on His promise to Mary as well. Furthermore, we're told that God was able to do such great things because nothing is impossible with Him- He will absolutely do what He has said.

Now check out Mary's simple but powerful response in the next verse...

 "'I am the Lord's servant,' Mary answered. 'May it be to me as you have said.' Then the angel left her" (Luke 1:38 NIV).

Think about the kind of faith that Mary demonstrated here in her response. She didn't argue, she didn't debate, and she didn't try to talk her way out of God's plan for her- she simply said, "let it be to me according to your word."  In saying this, Mary's example provides us with a good model to follow today because her response took a lot more trust in God than you might think. 

First, keep in mind that Mary had just agreed to become a unwed mother in a society that had the death penalty for people who had sex before marriage. 

Next, we can also think about Mary's faith from a human viewpoint as well. For example, you've probably noticed how people often talk about others when they're not around and how cruel, hateful, and abusive those comments can sometimes be. It's likely that Mary also had to endure the whispers, gossip, and suspicious looks that were sure to follow her wherever she went. 

Not only that, it's thought that Mary was just 14-16 years old when these events occurred- maybe even younger. While it's sometimes easy to think that people must be older and well advanced before they can do great things for God, Mary's response to this angelic message proves that this is not always necessarily true (see also 1 Timothy 4:12).

So Mary was on board with God's plan but there was one more family member to consider...

"Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly. But after he had considered this, an angel of the Lord appeared to him in a dream and said, 'Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit.  

She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins.' All this took place to fulfill what the Lord had said through the prophet: 'The virgin will be with child and will give birth to a son, and they will call him Immanuel'-which means, 'God with us.' 

When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. But he had no union with her until she gave birth to a son. And he gave him the name Jesus"  (Matthew 1:19-25 NIV).

It may be easy to overlook Joseph's role in the Christmas story but let's think about his response for a moment. For example, how would you respond if you were in Joseph's position and your fiancée came to you and told you that she was going to have a baby and that the baby's Father was God? Would you believe that? Probably not. So we shouldn't be surprised to read that Joseph wanted to break off his engagement with Mary when she was found to be pregnant before their wedding ceremony. 

But Joseph (who, like Mary, was almost certainly about 14-16 years old) was a person of character and integrity. He was determined to act honorably towards Mary even if seemed as if she had not acted honorably towards him before their wedding. However, we see that Joseph also moved forward on God's plan in faith once it was revealed to him, just as Mary had done. These features of the real Christmas story are all important but sometimes easy to miss while we're trying to avoid the holiday crush at the mall.

Well, it's Christmas time once again. You know, Christmas- the holiday that many people associate with gifts, decorations, and "walking in a winter wonderland" which, of course, must seem pretty strange for people who live in places where it doesn't snow.

Anyway, Christmas is a time that many people also associate with things like crowded malls, crazy shoppers, and ridiculous commercialism. That part of the Christmas "experience" was once illustrated by a holiday song from another generation...

I just go nuts at Christmas
On that jolly holiday
I'll go in the red like a knucklehead
'Cause I squander all my pay*

If we're willing to admit it, there's actually a lot of truth behind those lyrics and this is something that should really make us stop and think. For example, do you ever get the feeling that people have missed the real meaning of Christmas? And what exactly is the real meaning of Christmas anyway? Maybe now is a good time to re-familiarize ourselves with the real Christmas story so we can avoid going nuts at Christmas. 

To do this, we can start by looking at the Biblical book known as Luke, beginning in chapter one, verse twenty six (1:26)...

"In the sixth month, God sent the angel Gabriel to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary" (Luke 1:26-27 NIV).

To understand what's really going on here, it helps to know a little about what weddings were like back in the days of the Bible. You see, it was a common practice for parents to arrange marriages for their children back then. These marriages usually took place around the early to mid teenage years, with 13 being the minimum age for boys and 12 for girls. 

Once the right person was agreed on by each set of parents, a payment was negotiated with the future bride's father. This payment could be in the form of money or services provided to the bride's father to help "pay him back" in a sense for the loss of his daughter as a valued worker. After this deal was completed, the couple would then enter a period of "betrothal."

The betrothal was a little like the modern-day "engagement" that we see between couples today but it was a lot more formal. First, a marriage contract binding the future bride and groom together was agreed to in the presence of witnesses. These were real legal agreements and they were taken very seriously. There were very few "broken engagements" in those days because the only way that you could get out of a betrothal would be to go through an actual process of divorce. This betrothal period could last for up to a year and while the couple were known as husband and wife during this time, they were not yet allowed to be together physically.

The groom would usually spent this period working to prepare the couple's future home, often by building an addition onto his father's house. When everything was finished, the groom and his friends would go to meet the bride and her "bridesmaids." The bride and groom would then get together for a reading of the marriage contract and then the groom would bring the bride back to the home that he had set up for them. This was then followed by a party that could go on for a week or more!

So it was during this period of betrothal that the angel Gabriel was sent to a young woman named Mary in the town of Nazareth. Nazareth was located about seventy miles (113 km) northeast of Jerusalem and had a reputation as a place where the residents weren't very Godly. This makes Mary's response to this angelic visit very interesting... 

"The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you." Mary was greatly troubled at his words and wondered what kind of greeting this might be" (Luke 1:28-29 NIV). 

Mary's response gives us a little insight into her character because the fact that she was troubled by what Gabriel has to say about her shows how humble she really was. She seemed surprised to hear these things said about her- but there was a lot more to follow...

"But the angel said to her, 'Do not be afraid, Mary, you have found favor with God. You will be with child and give birth to a son, and you are to give him the name Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end" (Luke 1:30-33 NIV).

It's important to notice that this focus was not so much on Mary but on the Son that was to be born to her. First, her Son was to be named "Jesus," a name that was common in that day. He was also unmistakably identified as the Savior predicted in the Old Testament because Gabriel specifically pointed out that He would be given the throne of his father David in fulfillment of a promise that God made to King David in 2 Samuel 7:12-13. In that passage of Scripture, God spoke to David through a prophet named Nathan and said this: 

"When your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever" (NIV).

So it was clear that from the angel's message that God was preparing to do something really, really big. And even though the Scriptures predicted what God was about to do, it was still something so incredible that Mary still couldn't completely comprehend it.

* I Just Go Nuts At Christmas Yogi Yorgesson, 1949

In sports, entertainment, and politics, fame and recognition is often temporary, at best. Athletes become too old to play, celebrities fade into obscurity and established political leaders are replaced with new faces with fresh policy ideas. In fact, this reality is so completely ingrained within human culture that we've developed clichéd expressions to help describe it.

For example, how often have you heard statements like, "easy come, easy go," "here today, gone tomorrow," or "come and gone" to describe the short-lived nature of things like money, celebrity, or success? In Solomon's example seen above, he used the temporary nature of political power as a vehicle to illustrate this reality.

While its not certain if the Teacher is providing us with an allegory or a real life example in this passage, the story of a poor young man who rose from prison to become head of state serves to illustrate an important point. For a while, everyone was captivated by this "rags to riches" story. But then another young man (who no doubt had an equally compelling story) emerged and the first youth was soon forgotten.

The idea is that while it may be possible to achieve popularity for a while, it's virtually impossible to maintain it. Because of this, it's useless (GNB), senseless (ERV), and pointless (GW), for someone to center his or her life around the approval and acceptance of others.

For instance, take the example of a Christian whose number one priority is to be popular and well-liked by others within his or her social circle. While being popular and well-liked are good things, we should recognize that it will never be entirely possible to be Godly and popular in a world where most people would really prefer not to think about God at all. 

A God-honoring person must sometimes be willing to break from the crowd (and possibly sacrifice some popularity) in order to speak the truth or do what's right. And since long-term popularity isn't achievable anyway, the choice should be easy: "We ought to obey God rather than men" (Acts 5:29 NKJV).

In athletics, a coach or manager will often compliment a young player by describing that player as "coachable." This term describes an athlete who is willing to receive instruction and then translate it into improved results on the field, court, or ice. The opposite of a coachable athlete would be the kind of player who refuses to receive any guidance or instruction.

While we don't know much about Solomon's involvement in sports, we do know that he had some knowledge of the political version of a non-coachable athlete because he refers here to a "foolish old king who won't listen to advice" (CEV). The necessity of receiving good counsel was something that Solomon clearly recognized for he once said this in the book of Proverbs...

"My child, hold on to wisdom and good sense. Don't let them out of your sight. They will give you life and beauty like a necklace around your neck. Then you will go your way in safety, and you will not get hurt. When you lie down, you won't be afraid; when you lie down, you will sleep in peace. You won't be afraid of sudden trouble; you won't fear the ruin that comes to the wicked,because the Lord will keep you safe. He will keep you from being trapped. (Proverbs 3:21-26 NCV).

The book of Proverbs also tells us where to find the source of all good counsel and instruction: "How does a man become wise? The first step is to trust and reverence the Lord! Only fools refuse to be taught" (Proverbs 1:7 TLB). You see, it's possible to be smart but not very wise. Even though Solomon was the most brilliant person who ever lived (see 1st Kings 3:11-12) he still recognized that true wisdom comes only from God. 

Solomon also wrote quite a bit about the importance of choosing our friends, acquaintances, and advisors carefully...

• "Be with wise men and become wise. Be with evil men and become evil" (Proverbs 13:20 TLB). 
• "The righteous should choose his friends carefully, for the way of the wicked leads them astray" (Proverbs 12:26 NKJV). 
• "Keep away from angry, short-tempered men, lest you learn to be like them and endanger your soul" (Proverbs 22:24 TLB).

This may be why the Teacher felt that a "poor youngster with some wisdom is better off than an old but foolish king who doesn't know which end is up" (Ecclesiastes 4:13 MSG).

For instance, he first reminded us that "Two are better than one, because they have a good reward for their labor" (Ecclesiastes 4:9 ASV). In other words, two people working together can often be more productive than two solitary people working alone. Two people together can also provide help for one another in time of need: "If one falls, the other can help his friend get up. But how tragic it is for the one who is all alone when he falls. There is no one to help him get up" (Ecclesiastes 4:10 GW).

Next, Solomon reminded us that a friend can help provide comfort when the world is cold: "Also if two lie together, then they have warmth; but for one, how is he warm?" (Ecclesiastes 4:11 GW). Finally, two or more people can find security together in a group: "An enemy might be able to defeat one person, but two people can stand back-to-back to defend each other. And three people are even stronger. They are like a rope that has three parts wrapped together--it is very hard to break" (Ecclesiastes 4:12 GW).

So having looked at human relationships in connection with labor and possessions, the Teacher will now turn his attention to a subject that he knew all too well: the temporary nature of political power...

"It is better to be a poor but wise youth than an old and foolish king who refuses all advice. Such a youth could rise from poverty and succeed. He might even become king, though he has been in prison" (Ecclesiastes 4:13).

This was a subject that Solomon could speak on from personal experience. You see, one source provides us with the following information regarding the later years of Solomon's reign as king...

"Years before Solomon's death, his heavy taxation of the people brought unrest and rebellion. Surrounding nations began to marshal their forces to free themselves of Israel's tyranny, but the most serious uprising came from within the nation itself. Jeroboam, a young leader who had the support of Egypt, led ten of the twelve tribes out of Israel to the north. 

When Solomon's son Rehoboam ascended the throne after his father, Jeroboam returned to lead a successful civil war against him. The result was a division of Solomon's United Kingdom into two separate nations-the southern kingdom of Judah and the northern kingdom of Israel." (1)

(1) "Solomon" Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

If you've ever spent much time alone, then you know how valuable it can be to have someone to assist you when you need help. One good example is the fact that two people working together can often accomplish more than twice as much as a single person working alone. But there are other, less obvious examples as well. For instance, a single person might not dress, cook, or clean for their own benefit, but a good marriage partner might inspire that person to excel in those areas and improve the quality or his or her life.

The Teacher also has a few other examples too...

"If one person falls, the other can reach out and help. But someone who falls alone is in real trouble" (Ecclesiastes 4:10).

Travel was often dangerous in Solomon's day. Roads could be hazardous and travelers of that time often had to be alert for the threat of thieves or wild animals along the way. Therefore, it made good sense for people to journey together in groups or at least in pairs. That provided mutual protection and safety for travelers when moving from place to place.

"Likewise, two people lying close together can keep each other warm. But how can one be warm alone?" (Ecclesiastes 4:11).

It wasn't always easy to provide warmth on a cold night in the Old Testament period. Severe cold can easily kill a human being and in the ancient world, people were much more exposed to the elements than they often are today. In a poorly constructed home, a shelter, a tent, or out in the open, the ability to stay warm in severe weather could often be a matter of life and death. During these times, people would often deal with the cold by sleeping in their clothes while huddled together for warmth. So this idea of a cold, solitary person was something that an ancient reader could immediately identify and agree with.

"A person standing alone can be attacked and defeated, but two cans stand back-to-back and conquer. Three are even better, for a triple-braided cord is not easily broken" (Ecclesiastes 4:12).

While the idea of a triple braided cord is often used to symbolize the marriage commitment of a husband and wife to each other and to God, Jesus provided us with another good application of this idea in Matthew 18:20 when He said, “For where two or three have gathered together in My name, I am there in their midst.”

Solomon's reign as king of Israel lasted from about 971 B.C. to about 931 B.C. Yet even though Solomon lived almost 3000 years ago, his observations about life and work under the sun still remain true today.

You see, there are many Godly men and women who work long hours to provide for their families today. While these hours may sometimes be difficult and tiring, such people honor God by trusting Him to provide for their needs and by giving Him the priority in their lives. But there are others who labor equally long and hard with a completely different perspective.

For instance, let's take the example of a person who is determined to become wealthy and make it to the top of the business world. When someone makes the decision to place this kind of success at the forefront of his or her life priorities, other things like family, friendships, and a relationship with Christ can often become secondary or non-existent.

Another problem is that a climb up the corporate ladder often never ends. For example, there is always a better office, a more prestigious position, or a greater opportunity available for the person who is willing to sacrifice a little more. As a result, its easy to become more isolated, more focused on "success," and more preoccupied with a career goal to the exclusion of everything else.

In fact, it's possible to become so preoccupied with "success" that we often fail to ask one simple question: "For whom am I toiling and depriving myself of pleasure?" In looking at this verse, one commentator from the 17th century observed, "Frequently, the more men have, the more they would have; and on this they are so intent, that they get no enjoyment from what they have." ₍₁₎ 

The person who achieves business or financial success at the expense of family, friends, or relationships loses the satisfaction and pleasure that he or she might have gained from these things- and in the words of the Teacher, "This also is vanity and a grave misfortune" (NKJV).

Of course, the Teacher understood that there would be some who might choose to disagree with this conclusion, so he made certain to prepare himself with a defense in the following verses. We'll take a look at that defense next.

(1) Matthew Henry Matthew Henry's Concise Commentary on the Whole Bible

If you've been following along in our look at this portion of Ecclesiastes, then you may have noticed a progression in the Teacher's thought process within this chapter. First, he looked the pain and suffering of those who had been treated unjustly. From there, he moved on to the example of a person who is driven by an attitude of envy and jealousy with no rest from the work of keeping up with others. Now, he will turn his attention to another individual who has no rest- the solitary person whose main goal in life is to gain as much financial wealth as possible.

To do this, Solomon introduces us to a character who probably represents someone that he observed through his business relationships: the recluse, loner, or unsocial person who has no interest in relationships or anything other than making money. He says, "For example, some people don't have friends or family. But they are never satisfied with what they own, and they never stop working to get more. They should ask themselves, 'Why am I always working to have more? Who will get what I leave behind?' What a senseless and miserable life!" (CEV).

Perhaps the most obvious literary example of this personality type can be found in the character of Ebenezer Scrooge from Charles Dickens' classic work, A Christmas Carol. In it, Scrooge is described as follows...

"Oh! But he was a tight-fisted hand at the grind- stone, Scrooge! A squeezing, wrenching, grasping, scraping, clutching, covetous, old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self-contained, and solitary as an oyster."

While we may no longer use this kind of archaic language to describe such people, this doesn't necessarily mean that such people no longer exist. You see, Solomon clearly knew of similar personalities during his lifetime and Charles Dickens must have drawn upon his knowledge of actual Scrooge-like people in developing his characterization of Ebenezer Scrooge. The reality is that such people still exist in our 21st century world- and we'll look at one such example next.

After spending the previous verse talking about the fact that people are often pushed to achieve success by the envy of what others possess, Solomon now turns his attention to another extreme: "The fool won't work and almost starves but feels that it is better to be lazy and barely get by, than to work hard, when in the long run it is all so futile" (TLB).

While the person in our first example was consumed by his jealousy and envy over someone else's success, the lazy person in our second example faces self-destruction through his refusal to work and provide for his needs. Solomon uses the imagery of a pair of folded hands to effectively communicate this thought, a word picture that brings to mind the idea of a person who is inattentive or uninterested.

So is there a balance between these two extremes? Well, this is where the Teacher will start to do a little teaching of his own: "Better is a hand filled with rest than two fists with travail and vexation of spirit" (MKJV).

One of Solomon's favorite teaching methods involved the use of something called a "proverb." A proverb is a short statement that communicates a spiritual truth, important observation, or moral lesson from everyday life. A proverb will often make use of things like comparison, personification, or other, similar literary devices to make its point. One good example of this can be found here in Ecclesiastes 4:6 where "One handful..." is used to represent a small amount while "Two handfuls..." is meant to communicate the idea of taking as much as possible.

The idea behind this illustration is that it's possible to have more with less. The "more" part refers to things like peace and contentment, while the "less" portion refers to the trouble and difficulties that often accompany the envious desire to attain more. Or to put it another way, "...it is better to have only a little, with peace of mind, than be busy all the time with both hands, trying to catch the wind" (ERV).

Of course, the best way to set the right priorities in this area is to follow Jesus' recommendation...

"So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well" (Matthew 6:31-33 NIV).

Is your desire to achieve success marked by respect for others- even your competitors? Are you humble in success? Are you quick to acknowledge God's blessings, knowing that without them, you could never achieve anything? Is your success motivated by an internal desire to honor God with your abilities or are you pleased to see others fail as a result of your success?

The answers to these questions are important because God not only looks at our actions, He also examines the motives behind our actions as well. For example, our external actions may sometimes mask a hidden agenda. When this happens in a relationship, we may say that people "are playing games with each other." In other areas of life, we may suspect that another person has an "ulterior motive" behind his or her external words or conduct.

While some people may be highly sophisticated in hiding their true motivations, nothing is hidden from God. That's because the New Testament book of Hebrews tells us, "Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account" (Hebrews 4:13 NIV). Knowing this, its good to ask ourselves if we are really driven by a sincere desire to honor God with our talents, skills, and abilities or are there other, not-so-good motivations?

In his classic book The Screwtape Letters, author C.S. Lewis relates a fictional series of letters from a senior devil to his young apprentice. As part of his advice on how to best tempt a human being that has been assigned to him, the senior devil character provides us with some insight into the attitude that God (whom he refers to as "the Enemy") wants us to have in this area...

"The Enemy wants to bring the man to a state of mind in which he could design the best cathedral in the world, and know it to be the best, and rejoice in the fact, without being any more (or less) or otherwise glad at having done it than he would be if it had been done by another. The Enemy wants him, in the end, to be so free from any bias in his own favour that he can rejoice in his own talents as frankly and gratefully as in his neighbour's talents."

What drives a person to become the best that he or she can be? What motivates someone to become a person of excellence in life? What inspires you to be successful?

While the answers to these questions may be different for everyone, there are some general motivations that seem to be common for most people. For instance, some are motivated by an internal desire to do the very best they can. Some are motivated by the need to earn the approval of a coach, teacher, or other authority figure. Some are motivated by the thought of what might happen if they don't succeed. Others are motivated by the best reason of all- a love for God and a desire to honor Him with their lives.

However, the Teacher of Ecclesiastes identified another reason to explain why some people are driven to achieve success in life:"I have also learned why people work so hard to succeed: it is because they envy the things their neighbors have" (GNB). From the elementary school pupil who is driven to obtain a better grade than the student who sits at a nearby desk to the corporate executive who is motivated to outdo the accomplishments of a competitor, people are often pushed to achieve by their envy of what others possess.

This motivation to succeed often seems to be generated by an internal desire to obtain superiority over others in different areas of life. You see, the clothes we wear, the cars we drive, and the friends we choose can all be influenced by this driving force of envy and jealousy over what others possess or what they have achieved. This kind of attitude was summed up by a former owner of the San Diego Chargers football team who once said of some fellow owners,"I never objected to those people (who tried to win at all costs); the people I didn't care for were those people who tried to win by spending double and triple all costs." ₍₁₎

For instance, there's nothing wrong with a strong desire to win an athletic competition. But there are some athletes who are not content to simply win- their idea of success is to see other athletes lose. This is just one way to illustrate how the determination to succeed can grow into something inappropriate and unhealthy. 

We'll talk some more about this idea of "success driven by envy" next.

(1) Gene Klein First Down And A Billion pg. 91

Paul's deeply personal revelation in 2 Corinthians 1:8-9 provides us with an insight into challenges we sometimes face in living a life that honors God. So what should we do when the pressures of life start to close in on us? How should we respond in those times when we just feel like giving up? Well, Paul goes on to provide us with the answer in the continuation of this passage from 2 Corinthians...

"...But this happened that we might not rely on ourselves but on God, who raises the dead. He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us, as you help us by your prayers. Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many" (2 Corinthians 1:9b-11 NIV).

When God allows us to experience troubles and hardships in life, it helps to remember that He always has good reasons for doing so. For example, God may allow difficult times to enter our lives to strengthen us (2 Corinthians 12:10) and to increase our trust in Him (Psalm 50:14-15). Sometimes God uses difficulties to help us develop patience (Romans 5:3-5) and endurance (Hebrews 10:35-38) or to serve as an example to others to show them the right way to handle trials and problems (2 Thessalonians 1:4). Sometimes God may even allow difficulties in our lives for the purpose of helping others who will one day go through similar trials (2 Corinthians 1:3).

This "above the sun" perspective helped Paul overcome the difficulties of life under the sun and led him to conclude with this...

"That is why we never give up. Though our bodies are dying, our inner strength in the Lord is growing every day. These troubles and sufferings of ours are, after all, quite small and won't last very long. Yet this short time of distress will result in God's richest blessing upon us forever and ever! So we do not look at what we can see right now, the troubles all around us, but we look forward to the joys in heaven which we have not yet seen. The troubles will soon be over, but the joys to come will last forever" (2 Corinthians 4:16-18 TLB).

"So I concluded that the dead are better off than the living. But most fortunate of all are those who are not yet born. For they have not seen all the evil that is done under the sun" (Ecclesiastes 4:2-3).

For Solomon, the idea of a meaningless world where oppressors had the ability to victimize the powerless was so painful and depressing that death or a state of non-existence seemed to be the best option of all. But the painful experiences and hardships of life under the sun wasn't something that was limited to Solomon alone. This reality is something we all experience- and there are times when the problems, trials, and difficulties of life seem so overwhelming that its easy to wonder if it wouldn't have been better to have never been born.

While it's true that people can often avoid a lot of pain and suffering simply by reading God's Word and applying it in their lives, the reality is that a relationship with God doesn't always provide an automatic immunity from things like unfairness, difficulties, or problems. To see an example of this, you don't have to look any further than something that the Apostle Paul wrote to the church that met in the town of Corinth, a letter that we know today as the Biblical book of 2nd Corinthians...

"We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. Indeed, in our hearts we felt the sentence of death..." (2 Corinthians 1:8-9a NIV).

So Paul tells us that there was a time when the circumstances and situations of life had become so difficult that he "...despaired even of life." In other words, there was a time in Paul's life when he felt like he wanted to die. And if Solomon could have seen Paul's experience from his perspective under the sun, he certainly would have agreed that Paul may have been better off dead.

But there was a big difference between Solomon and Paul. You see, Paul had God's perspective from "above the sun" and we'll see how that perspective made a difference for Paul next.

It's one thing to say that "...there is nothing better for people than to be happy in their work" as Solomon did in Ecclesiastes 3:22. But what happens when this becomes impossible due to the actions of an oppressive person or group? After all, it still may be possible to find happiness and satisfaction in a "job well done" even though a life lived without God will ultimately prove meaningless. But the abusive tyranny of a powerful person or group can make life feel like it's worth not living.

The oppressors mentioned here refer to those who exploit, defraud, or extort others who cannot fight back. ₍₁₎ Since these oppressors fail to recognize the basic dignity that accompanies every human being made in God's image, such people feel free to act deceitfully against others if given the opportunity do so. From the cruelty of a schoolyard bully to the social injustices of a repressive government, these "oppressions that are done under the sun..." serve to rob others of hope. With no one to help them, these "tears of the oppressed..."  go on to become the visible sign of that internal pain.

Now this may seem like a hopeless situation- and for the person whose viewpoint is limited to life here under the sun, it probably is. But a Christian's viewpoint isn't subject to such limitations- and this provides access to an "above the sun" view from God's perspective. For example, here's a little of what the Scriptures have to say about God's attitude towards those who use their ability to exploit the powerless or less fortunate...

"What sorrow awaits you who lie awake at night, thinking up evil plans. You rise at dawn and hurry to carry them out, simply because you have the power to do so. When you want a piece of land,you find a way to seize it. When you want someone’s house,you take it by fraud and violence. You cheat a man of his property, stealing his family’s inheritance. 

But this is what the Lord says: 'I will reward your evil with evil; you won’t be able to pull your neck out of the noose. You will no longer walk around proudly,for it will be a terrible time'” (Micah 2:1-3 NLT).

Remember that our influence and authority over others carries great responsibility- and those who misuse that influence or authority will have to answer to God for it.

(1) OT:6231 `ashaq — to press upon, to oppress, to violate, to defraud, to do violence, to get deceitfully, to wrong, to extort (from The Online Bible Thayer's Greek Lexicon and Brown Driver & Briggs Hebrew Lexicon, Copyright © 1993, Woodside Bible Fellowship, Ontario, Canada. Licensed from the Institute for Creation Research.)

In today's fast paced age of technology, it's easy to become overwhelmed by the tremendous volume of available information. To deal with this problem, people often develop strategies to allow them to quickly identify what they need to know. 

For instance, a busy student may skim over a long reading assignment to rapidly identify potential test questions. An overworked executive may survey a long list of e-mails in order to separate the important items from the unimportant items. A fast moving traveler will often scan a news item for a bullet point that will provide him or her with a quick summary of important information.

While these strategies may be useful for business or travel in our 21st century age of information, they aren't very good for identifying important Biblical truths- and a person who skims over the opening words of Ecclesiastes chapter four may be missing out on an important insight. For instance, how did Solomon come to the conclusions of this passage? Well, the first three words of this passage provide us with the answer: Again, I observed..." (NLT). Other Biblical translations phrase the opening words of chapter four in this way: "I looked again..." (CEV), "Again I saw..." (ESV), and, "I returned and considered..." (NKJV).

In other words, Solomon took the time to watch and observe what was going on. He wasn't oblivious to his surroundings. He wasn't only concerned with the things that interested him. He wasn't exclusively interested in his friends, his needs, or what was going on in his life. Instead, he took the time to watch what was happening around him and learn from it.

Solomon's example reminds us that people often fail to see because they don't take the time to look- and in the words of baseball great (and sometimes philosopher) Yogi Berra, "You can see a lot just by looking." 

So Solomon stepped out of the confines of his personal life to see what was going on in the world around him- and what he found wasn't pretty: "I saw that many people are treated badly. I saw their tears, and I saw that there was no one to comfort them. I saw that cruel people had all the power, and I saw that there was no one to comfort the people they hurt" (Ecclesiastes 4:1 ERV).

We'll look at Solomon's response to this unfortunate truth next.

However, the book of Ecclesiastes is one Biblical book that just about anyone can identify with. For instance, the book of Ecclesiastes doesn't require someone to be a scholar, an academic, or a theologian to understand it's message. You see, this book provides an open door to spiritual truth that just about anyone can walk through. That's because anyone -even those with very little life experience- can easily identify with the truths behind the Teacher's words as recorded for us here. 

The reason for this is simple- everyone can identify with what its like to live a life "under the sun." Remember that the phrase "under the sun" (along with the similar term "under heaven") appears often throughout the book of Ecclesiastes. Theses terms are important because they tell us that our author's viewpoint is limited to our time here on Earth and the circumstances and experiences of our lives. They also serve as a metaphor ₍₁₎ for a life lived without regard to God or the afterlife. 

The term "under the sun" will go on to appear four times in chapter four as our author looks at four important areas:

• Oppression and mistreatment 
• The motivational forces of jealousy and envy
• The problem of loneliness
• The temporary nature of popularity

These issues are things that anyone who has spent time living "under the sun" will quickly recognize...

"Again, I observed all the oppression that takes place under the sun. I saw the tears of the oppressed, with no one to comfort them. The oppressors have great power, and their victims are helpless" (Ecclesiastes 4:1).

It may be easy to move past the opening words or verses of a chapter (as in the passage we read above) in order to get right to the "important" things that follow. But a person who "skims" a Biblical passage in search of Biblical truths may be missing out on some important insights- and we'll look at one example of this from Ecclesiastes chapter four next.

(1) a figure of speech in which a term or phrase is applied to something to which it is not literally applicable in order to suggest a resemblance, as in “A mighty fortress is our God.” ("metaphor." Dictionary.com Unabridged. Random House, Inc. 07 Nov. 2011. <Dictionary.com  http://dictionary.reference.com/browse/metaphor>).

While human beings may hope for a better eternal destiny than a common animal, who can really say? As far as we can tell from our earthly viewpoint, the eternal destiny of a human being is no different from that of a chicken, an iguana, or a cockroach. Of course, this subject brings up a common question for many people:"How can anyone really know what happens after we die?"  Well, one good way to answer that question is to think about a person who is a planning a trip to an unfamiliar destination

You see, when someone wants to travel to a place where he or she has never been before, that person will often try to find someone who has already visited their planned destination. Then he or she can ask about the best route to take, problems to watch out for, and where to stay after their arrival. 

In a similar way, a person who knows Jesus has the same kind of advantage as the traveler in this illustration because Jesus has already been to the other side of death and come back to tell us about it (see 1 Corinthians 15:3-8 and Revelation 1:18). 

For instance, Jesus provided us with the route to take when He said, "'I am the way and the truth and the life; no one comes to the Father but through Me'" (John 14:6 RSV). He has also warned us about some problems that we might face along the way by saying, "'...Don't let anyone mislead you. For many will come announcing themselves to be the Messiah, and saying, 'The time has come.' But don't believe them!'" (Luke 21:8 TLB). 

Jesus also let us know about what we can expect when we arrive at our final destination when He said, "There are many homes up there where my Father lives, and I am going to prepare them for your coming. When everything is ready, I will come and get you, so that you can always be with me where I am. If this weren't so, I would tell you plainly" (John 14:1-3 TLB).

So Jesus' death and resurrection provides hope both now and in the future for those who place their faith and trust in Him. But for those with an "under the sun" worldview, "...the best thing people can do is to enjoy their work, because that is all they have" (Ecclesiastes 3:22 NCV).

If God does not exist and our lives are restricted to all that takes place "under the sun" then its natural to assume that human beings are really nothing more than highly evolved animals. And even though human beings have been responsible for some great accomplishments, in the end, a human being and an animal "both breathe the same air and both ultimately die" (TLB). This is why death has sometimes been referred to as "the great equalizer." In death, a great human and the lowliest animal both suffer the same fate.

Now most people probably don't spend a lot of time thinking, "If this life is all there is to our existence then I'm really no better off than an animal." Nevertheless, a person who doesn’t believe in the existence of God or an afterlife has to deal with the impact of those beliefs every day. That's because our true beliefs are expressed through the choices that we make and the way that we feel about life even if we're not always conscious of it.

You see, people act on what they really believe even if they don't immediately realize the reasoning behind their actions. For example, if someone believes deep down that life is ultimately pointless, then that belief is sure to lead to actions and feelings that reflect that conviction. And if human beings are really nothing more than highly developed animals, then there’s really no reason why we shouldn't act like them.

Now someone might respond to this idea by saying,"Well, if you want to believe that 'god' exists because that belief gives you a sense of meaning and purpose in life, then that's OK for you." But that response misses something important: if God really doesn't exist, then any human desire for His existence won't make Him real. On the other hand, if God does exist, then any human desire for His "non-existence" won't make Him disappear. Either God is real or He isn't. Either our lives are limited to our existence "under the sun" or they're not. Our thoughts and feelings and desires don't do anything to affect God's existence or non-existence.

If there is one thing that virtually everyone can agree on, it's the fact that injustice exists in our world today. Because of this, it's easy to ask, "If God is good and just, then why is there so much injustice in our world today?"

Well, the short answer to that question is that just because God hasn't executed justice doesn't necessarily mean that He won't execute justice. Remember that Solomon has already told us that, "For everything there is a season, a time for every activity under heaven" (Ecclesiastes 3:1). If this is true, then it means that a just God will establish a time to execute justice as well- or to use the words of Ecclesiastes 3:17, "God will judge the righteous and the wicked, for there is a time for every matter and for every work" (ESV).

Sometimes this justice is partially executed within the course of human history, such as when a criminal is justly punished for a crime. But this justice may sometimes be administered later as well. The New Testament book of 1st Timothy touches on this idea when it says, "The sins of some people are obvious, going ahead of them to judgment. The sins of others follow them there" (1st Timothy 5:24 ISV). While it may sometimes seem as if people will never have to answer for the wrong they have done, no one gets away with injustice forever. The consequences always come; it's just a question of when, for as we're told in Romans 2:6, God "will give to each person according to what he has done."

"I also thought about the human condition—how God proves to people that they are like animals. For people and animals share the same fate—both breathe and both must die. So people have no real advantage over the animals. How meaningless! Both go to the same place—they came from dust and they return to dust (Ecclesiastes 3:18-20).

From a strictly horizontal viewpoint, what real advantage does a human being ultimately have over a cow who eats grass in a field? Well, if your perspective is limited to all that takes place "under the sun" then you may see no real advantage- and we'll talk more about the effects of that mindset next.

The Axiological argument for God's existence says that there are certain moral absolutes that transcend (or go beyond) every human culture and that these moral absolutes originate with a transcendent moral source. This transcendent moral source is generally identified as "God." Those moral absolutes are then expressed as "prescribed behaviors" that tell us “what ought to be” and “what ought not to be” for every society and culture. 

The famous author C.S. Lewis once used his own personal experience to help illustrate this idea...

"My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line..." (C. S. Lewis, Mere Christianity).

The "straight line" that Mr. Lewis talks about represents those moral absolutes that prescribe right and wrong behavior- what we should and shouldn't do. Like a straight edge, these moral absolutes help us determine when the actions of an individual or society have become "crooked." So what are some examples of these moral absolutes? Well one example would be this: "It is wrong to kill someone without reason."

One moral absolute that transcends every culture is the universal belief that it is wrong to intentionally end the life of another human being without any reason. While cultures may differ in their definition of "good reason," every society and culture recognizes that it is wrong to kill someone without any reason. This universal moral law is sometimes expressed when a government or individual stands accused of "crimes against humanity" in facilitating the unlawful deaths of others. The idea is that the act of killing someone without good reason is an absolute moral wrong that is understood and accepted by every society and culture.

Here's another example: "It is wrong to be unjust." Now "justice" is defined as, "the quality of being just; righteousness, equitableness, or moral rightness." ₍₁₎ Again, we may differ on what actually constitutes "injustice" but the principle remains the same. If injustice exists, then there must be a separate absolute standard that tells us when certain actions become unjust. 

Remember C. S. Lewis' earlier quote: "...how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line..." If there is no objective moral law to tell us that its wrong to be unjust, then the concept of injustice no longer exists and every action -no matter how cruel or unfair- becomes "right."  ₍₂₎

(1) Dictionary.com, 

(2) Some of the information provided concerning th Axiological argument for God's existence was adapted from the excellent study materials provided by pleaseconvinceme.com

The Axiological argument for God's existence uses the presence of values or morality to prove the existence of God. In this context, a "value" is a reference to the worth or importance of something while the term "morality" identifies a standard that describes what someone should or shouldn't do. We can state the Axiological argument for God's existence in three easy points:

1. There are objective or absolute moral laws that exist for all humanity ("objective" means existing independently of perception or an individual's conception).
2. Every law must originate from somewhere (sometimes stated as “every law must have a law giver”). 
3. Therefore, there must be an objective or absolute source from which these absolute moral laws derive.

The idea behind the Axiological argument for God's existence is this: there are certain moral absolutes that transcend (or go beyond) every human culture. But in order to transcend every human culture, these moral absolutes must originate from a source that transcends every human culture as well. This transcendent moral source is generally recognized as "God."

To put it another way, we could say that the existence of an absolute moral law implies the existence of a Being who established that law and tells us what kind of behavior is just, right, and fair. In order to do this, we first have to show that there are certain moral absolutes that exist for everyone at all times and in all places. This brings us to the idea of "described" and "prescribed" behavior.

The idea of described behavior is easy because it's something that we experience every day. Described behavior means that we simply look at an ethical or moral choice and talk about what we see. Described behavior doesn't try to identify whether a choice is right or wrong- it simply reports on what someone chose (or chose not) to do.

The idea of prescribed behavior is pretty easy as well. Prescribed behavior doesn't just identify someone's choice- it goes beyond the described choice to determine what that person should or shouldn't do. For instance, if you've ever said, "You were wrong to do that," then you are already familiar with the idea of prescribed behavior. That's because prescribed behavior tells us what we should and shouldn't do.

Prescribed and described behaviors don't only exist for individuals- they also exist for societies and cultures as well. We'll talk about how this ties into the Axiological argument for God's existence next.

Although the events of life seemed to repeat in an unending cycles, Solomon noticed that there was one area where there seemed to be very little order: the area of law and justice. As the Teacher observed the world around him, he said, "I have also noticed that in this world you find wickedness where justice and right ought to be" (Ecclesiastes 3:16 GNB).

Of course, any discussion on a topic like this has to begin with certain presumptions. For instance, terms like "justice," and "right," and "wickedness" imply that certain standards of right and wrong exist. In other words, something "good" or "just" corresponds to a standard that is right and correct and something "bad" or "unjust" doesn't. 

Pretty simple, right? But how about this: how do we even know that concepts like "right" and "wrong" really exist? Well to answer that question, let's consider this statement...

"Concepts like 'right' and 'wrong' do not exist."

Now here's the question: is that statement is right? 

Do you see where we're going with this? We can prove that the concepts of "right" and "wrong" exist simply by answering this question. You see, if that statement (or any statement) can be right or wrong, then we at least know that those concepts definitely exist. ₍₁₎ So now the question becomes,"What standard should we use to determine right from wrong?" This question is more important than it may appear because it has implications that go far beyond a simple question.

For example, if human beings represent the ultimate moral authority in the universe, then ideas like justice, rights, and lawfulness become concepts that are defined by the group or individual. In other words, once a group or individual decides that certain actions are correct, just, right, or fair, then they are. On the other hand, if the God of the Scriptures exists, then He represents the ultimate moral authority and precepts like justice and fairness are derived from Him.

This idea helps forms the basis of an argument for the existence of God known as the “Axiological” argument for God's existence. The prefix “Axio” refers to the “study of values” and the Axiological argument uses the existence of values or morality to prove the existence of God. The Axiological argument for God's existence can be stated in three points and we'll look at those points next.

(1) Of course, someone could reply to this question by saying, "I don't know." But the next question would then become, "Is it right to say that you don't know?"

If everything God does lasts forever (CEV), then isn't it true that our lives consist of nothing more than carrying out a pre-programmed assignment from God? Well, here's how one commentator answers that question...

"God’s determination and human freedom are not necessarily an either/or situation; they can be a both/and situation... (we) may contend that God controls the world by what he knows men will freely do. Knowing what men will do with their freedom is not the same as ordaining what they must do against their freedom" ₍₁₎

The fact that God knows our choices in advance does not necessarily mean that we are no longer free to make those choices. Instead, we could say that God has directed human history by incorporating our free choice into His ultimate plan. In other words, God controls the world by what He knows people will freely do- and knowing what people will do with their freedom is not the same as ordaining what they must do against their freedom. In this way, God works "...so that people are reverent before him" (Ecclesiastes 3:14b CEB).

"What is happening now has happened before, and what will happen in the future has happened before, because God makes the same things happen over and over again" (Ecclesiastes 3:15).

This verse presents an important challenge for translators and different versions of Ecclesiastes 3:15 have handled this challenge in a number of different ways...

• "God requires an account of what is past. (NKJV). 
• "God seeks what has been driven away" (ESV). 
• "God will call the past to account" (NIV). 
• "God repeats what has passed" (HCSB). 
• "God seeks that which has passed by [so that history repeats itself]" (AMP).

One thing is clear: as the Teacher began to place his focus on God, he quickly came to the realization that the events and choices of the past were not as meaningless as he once thought them to be. Solomon saw how the great events of human history and commonplace occurrences of everyday life seemed to repeat in unending cycles- but he also viewed God as the unseen conductor orchestrating the choices of our lives to serve His purposes. 

Those choices -large and small, routine and extraordinary- have ultimate consequences for everyday life. You see, if there is a God who serves as the ultimate judge of our choices and decisions, then everything we've ever said or done carries real meaning and importance- and "God will call the past to account."

(1) Geisler, N. L. (1976). Christian Apologetics. Includes index. (231). Grand Rapids: Baker Book House.

"So I concluded there is nothing better than to be happy and enjoy ourselves as long as we can. And people should eat and drink and enjoy the fruits of their labor, for these are gifts from God" (Ecclesiastes 3:12-13).

While finite human beings may never be able to fully grasp everything concernng an infinite God, there are some things that we can definitely comprehend. A few of those things are mentioned in the passage quoted above. While these verses serve to forecast the ultimate conclusion of the book of Ecclesiastes, they also help to remind us of some important truths regarding life and work.

You see, these verses tell us that the ability to find enjoyment in life is really a gift from God. While it may be easy to focus on the negative aspects of life here under the sun, its important to take time to recognize the blessings God that has given to us and thank Him for them. For instance, the ability to enjoy a good meal and find a sense of purpose in our work are gifts from God that we should receive with appreciation. This is especially important in light of what comes next...

"And I know that whatever God does is final. Nothing can be added to it or taken from it. God’s purpose is that people should fear him" (Ecclesiastes 3:14).

One good way to understand the idea behind this passage is to think in terms of something under construction. While human beings may sometimes produce work that is cheap, mediocre, or temporary, God's purposes are substantial, thorough, and permanent. In fact, anything God does is so perfect that it can never be improved upon by adding or subtracting from it. God's work demonstrates His character and this is something that should generate respect for Him just as the quality and expertise of a skilled craftsman generates respect for him or her.

However, its also possible to look at this verse with a sense of resignation. After all, if "...everything God does will last forever. There is nothing to add to it, and nothing to take from it" (NLV), doesn't that imply that human beings are really just living out a pre-programmed existence? If nothing God does can ever be changed, then why bother to choose anything? We'll consider that question and look at the answer next.

In Genesis 1:26 we find God's first recorded statement regarding humanity:"Let Us make man in Our image, according to Our likeness..." (NKJV). This tells us that the human race first began with a concept in the mind of God. This basic truth is so important that someone's decision to accept or reject it will have a great effect on the direction of his or her life.

You see, there are many who feel an overwhelming sense of futility. "Futility" is defined as, "useless and without purpose" ₍₁₎ and that's how some people view life. Such people see the world as a place without reason, without purpose, and without hope for the future. You see, if a Creator doesn't really exist and our own existence is just a product of chance, then it means that human beings are really nothing more than cosmic accidents. It also implies that everyone came from "nothing" and returns to "nothing" when he or she dies.

Now anyone who seriously thinks about the meaning of these beliefs must eventually come to terms with an important question: "If I came from nothing and then return to nothing when I die, then what does everything I do in-between add up to?" This is the question that Solomon wrestles with throughout the book of Ecclesiastes.

But the problem is even deeper than that. No other living creature struggles with the need for meaning in life as humanity does. No other living creature has a similar concept of ideas like "eternity" or "forever." Unlike other living creatures, human beings have the ability to contemplate the possibility that our actions will have consequences that extend beyond our physical lives.

The reason for this is found within the two Scriptures quoted earlier: God has created humanity in His image and has placed eternity within our hearts. In other words, human beings resemble, model, and represent the eternal God who created us- that's why we can grasp the idea of eternity. But that knowledge by itself doesn't necessarily provide life with meaning. That's because finite human beings can't fully grasp the plans of an infinite God during our lives here under the sun (see Isaiah 55:8-9). As one version of the Scriptures puts it, "He has given us a desire to know the future, but never gives us the satisfaction of fully understanding what he does" (Ecclesiastes 3:11 GNB).

(1) The American Heritage Dictionary of the English Language, Fourth Edition Copyright © 2006 by Houghton Mifflin Company

"What do people really get for all their hard work?" (Ecclesiastes 3:9).

If this question sounds familiar, then it's probably because it is a restatement of a question that's been already asked in chapter one, verse three (1:3): "What do people get for all their hard work under the sun?" In other words, "Is there any lasting value to be gained from all our efforts here on earth?" This is more of a rhetorical question but it does serve one important purpose: it helps our author shift his viewpoint in a significant way...

"I have seen the burden God has placed on us all. Yet God has made everything beautiful for its own time" (Ecclesiastes 3:11a).

The monotonous responsibilities of life seem unfold in a way that no one can change or escape- periods of life and work that quickly become burdensome, difficult (CEV), and hard (CEB). Yet despite these things, Ecclesiastes 3:11 tells us that God is engineering a plan that will ultimately make everything beautiful in its own time.

Now this may be a difficult statement to accept in today's age of landfills, junkyards, and toxic waste sites. But remember that this verse tells us that "God has made everything beautiful for its own time." The local municipal garbage dump wasn't always a municipal garbage dump- and it won't be in the future. God has made "everything beautiful in its time" (NIV) and the time is coming when that will be true of every polluted, contaminated, or deteriorated area once again.

"He has planted eternity in the human heart, but even so, people cannot see the whole scope of God’s work from beginning to end" (Ecclesiastes 3:11b).

Unlike those who believe that this life is all there is to human existence, Solomon clearly accepted the concept of an afterlife when he said, "(God) has put a sense of eternity in people's minds" (Ecclesiastes 3:11 GW). The difficulty for Solomon (or others who deny the existence of God) is that it is impossible to find any real meaning to our existence "under the sun" without this eternal perspective. As one commentator puts it, "We cannot grasp fully all of God's plans. Consequently because we cannot see the full consequences of our works beyond the grave our labor, lacks ultimate gratification." ₍₁₎

(1) Dr. Constable's Notes on Ecclesiastes p. 16 <http://biblestudyfiles.com/01%20-%20Old%20Testament/21%20-%20Ecclesiastes/21%20-%20Ecclesiastes.pdf>

Ecclesiastes 3:8 can be a difficult verse to assess. For instance, if God is a God love (1 John 4:8), then how can the Scriptures tell us that there is a time to hate? Well, let's see if we can answer this question by looking at one of Jesus' teachings on this subject...

"If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters-- yes, even his own life-- he cannot be my disciple" (Luke 14:26 NIV).

This is a situation where a little knowledge regarding the languages that were originally used to author the Bible can really be helpful. In this instance, the original word for "hate" in this verse can have different meanings depending on the context. For example, this word can mean...

• To detest. ₍₁₎ 
• To love less (as in, "I hate turnips more than broccoli"). ₍₁₎
• A feeling of strong antagonism and dislike. ₍₂₎

Since the Ten Commandments tell us that we are supposed to honor our parents (Exodus 20:12), the first definition ("to detest") can't apply. The third definition ("A feeling of strong antagonism and dislike") also doesn't apply here. That leaves us with the second definition ("to love less") which definitely fits the context. So this verse tells us that Jesus' followers must put Him first in all things. Everything else -even someone's own life and family- must take second place to following Him.

The Scriptures also tell us that there is something else that we should hate...

"Let those who love the LORD hate evil" (Psalm 97:10 GW).

 "Hate evil, love good; maintain justice in the courts" (Amos 5:15 NIV).

 "Be sincere in your love for others. Hate everything that is evil and hold tight to everything that is good" (Romans 12:9 CEV).

One dictionary defines evil in part as,"the quality of being morally bad or wrong; that which causes harm, misfortune, or destruction, (or) something that is a cause or source of suffering, injury, or destruction." ₍₃₎ To these definitions, we might add one more: "Evil is the absence of something good that should exist." In other words, when something good should exist but doesn't, then what's left is evil.

So while the Scriptures instruct us to love others (even our enemies- see Matthew 5:44), Ecclesiastes provides us with a reminder that there are certain things (like evil) that we should hate as well.

(1) NT:3404 miseo Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003, 2006 Biblesoft, Inc. and International Bible Translators, Inc. 

(3) American Heritage Dictionary Of The English Language, Third Edition

It's sometimes difficult to know when to speak out and when to remain silent but the Scriptures provide us with some information that can help us make good decisions in this area. For example, one good time to remain silent occurs whenever the opportunity to spread gossip takes place. You see, the best way to eliminate gossip is to refuse to participate in it. Intsead, Jesus provided us with a better rule to follow...

"If your brother or sister in God's family does something wrong, go and tell them what they did wrong. Do this when you are alone with them. If they listen to you, then you have helped them to be your brother or sister again" (Matthew 18:15 ERV).

When dealing with a situation that could lead to gossip, the right move is to keep silent and speak to others privately. Jesus also provided us with another good incentive to remain silent and refuse to take part in gossip...

"I promise you that on the day of judgment, everyone will have to account for every careless word they have spoken" (Matthew 12:36 CEV).

The word used for "careless" in this passage means worthless or lazy. In the verse following Matthew 12:36, Jesus goes on to say, "Your words now reflect your fate then: either you will be justified by them or you will be condemned" (Matthew 12:37 TLB). So Jesus tells us that we will have to give an explanation for every idle, careless word we've ever spoken- and that by itself should provide enough incentive to know when to keep silent.

On the other hand, Ecclesiastes 3:7 reminds that there is an appropriate time to speak up. For example, the right time to speak out may occur when instances of... 

1. Injustice (the violation of what is truthful, right, or lawful)
2. Defamation (the act of injuring or destroying someone's reputation)
3. Prejudice (to favor or dislike something without good reason)
4. Unrighteousness (the act of breaking of God's law[s] or dealing fraudulently with others) ₍₁₎ occur.

Another example when it may be appropriate to speak out takes place when a government's laws begin to conflict with the laws of God. For instance, if a government engages in practices that are clearly unbiblical or refuses to allow it's people the freedom to acknowledge and follow God, then a Christian's responsibility to obey God must take priority. If a government's laws begin to conflict with clear Biblical teachings, then a Christian's ultimate responsibility lies with the highest authority. That authority is God Himself- and in such instances, it may be "...time to speak out" (Ecclesiastes 3:7 GW).

(1) NT:94 Thayer's Greek Lexicon, Electronic Database. Copyright © 2000, 2003, 2006 by Biblesoft, Inc. All rights reserved.

A wise person knows that there is an appropriate time for an embrace and a time when an embrace would not be appreciated. One way to help tell the difference can found in the New Testament book of Romans where we're told to, "...give preference to one another in honor" (Romans 12:10 NASB). A person who gives preference to the emotional and social needs of others is someone who is most likely to know when there is "a time to embrace, and a time to refrain from embracing" (ESV).

"A time to search and a time to quit searching. A time to keep and a time to throw away" (Ecclesiastes 3:6).

While there is a time to search for something lost, its also possible to become so preoccupied with something lost in the past that it begins to affect the future that someone may have enjoyed. In situations like this, the Teacher reminds us that there is "a time to keep, and a time to cast away" (ESV). This may refer to physical possessions, but it also may refer to the regrets we often hold over something we have lost. Remember that God's grace can allow us to move forward and cast away anything with a time that's passed.

"A time to tear and a time to mend" (Ecclesiastes 3:7a).

The act of tearing one's garment was recognized in those days as a culturally appropriate expression of deep personal distress or emotional pain. This response was often seen during a period of mourning and the process of repairing a garment that had been torn in this manner was a sign of closure indicating that the mourning period had been completed.

"A time to be quiet and a time to speak" (Ecclesiastes 3:7b).

A person who says the wrong thing at the wrong time can cause all sorts of damage but Solomon's counsel actually goes far beyond the words we say.

Remember that the words we speak are just another form of communication- and its possible to say a lot without ever speaking a word. For instance, have you ever written a letter to someone in anger and later regretted it? Have you ever felt sorry that you pushed the "send" button on a post, status, or email? In today's age of social media, it especially helps to remember the Teacher's counsel: "There is a time to be silent ..." (ESV).

When you think about it, this idea of "tearing down" and "building up" is something that takes many different forms throughout our lives. For some, it may mean the demise of a building or a place that holds many memories. It could mean the end of a relationship that has grown unhealthy. It might even mean moving from a life that has been established in one place to begin again in a new place. While these changes may often be difficult, Solomon is quick to remind us that the act of tearing down is countered by the opportunity to build up as well.

"A time to cry and a time to laugh. A time to grieve and a time to dance" (Ecclesiastes 3:4).

Anyone who has ever laughed at an inappropriate time will recognize the truth behind this verse. And while there are times when laughter and dancing are appropriate, its equally true that things like weeping and sorrow have their place in our lives as well. While there is no "right way" to handle the grieving process, this passage tells us that there are times when it is appropriate for us to demostrate grief in a way that is genuine and appropriate for the situation.

"A time to scatter stones and a time to gather stones" (Ecclesiastes 3:5a).

Back in the days of the Old Testament, a field had to be cleared of large stones and other debris before it could be planted. Once those stones were collected from a field, they could then be used to help construct walls, pathways, or even someone's home. This meant that an Old Testament landowner didn't always plant and didn't always build- there was a time that was appropriate for each type of activity.

Now it seems that the Teacher understood that the constant replication of "a time for this" and "a time for that" would quickly become boring and repetitive for his audience. So like a good author, he worked to maintain his reader's interest by reversing these negative and positive attributes for us once again...

"A time to embrace and a time to turn away" (Ecclesiastes 3:5b).

In some cultures, an embrace is part of the social fabric of everyday life while in other cultures, the act of hugging another person is highly inappropriate. A wise person knows that there is a time for physical affection and a time to be sensitive to the needs and concerns of those who might not appreciate an embrace. We'll look at one way to help make that determination next.

If you’re like most people, then you probably have an instinctive understanding that a "right time" and a "wrong time" exists for many things. For instance, a farmer doesn't plant his or her crops in the middle of winter and then attempt to harvest those crops in the summer. That's because the farmer understands that the seasons dictate "...a time to plant, and a time to pull up what is planted" (Ecclesiastes 3:2 MKJV). The problem is that people sometimes fail to realize that this idea also extends to other, not-so-obvious areas like work, relationships, and everyday decisions in life.

If you look at the structure of Ecclesiastes 3:1-8, you'll find that each of these verses follow a certain format. In other words, the twenty-eight "times" mentioned within these verses follow a structure inside the framework of this passage. For instance, the chapter begins with the thesis (or proposition) quoted above in verse one: "Everything on earth has its own time and its own season" (CEV). Verse two continues by setting the parameters for human life under the sun: "There is a time to be born and a time to die" (ERV). It then continues with a positive or constructive element followed by a negative or destructive element: "A time to plant and a time to harvest."

The next few verses continue with a list of positive, favorable, or constructive activities followed by negative, unfavorable, or destructive counterparts. But this time, those positive and negative attributes are listed in reverse order: "A time to kill and a time to heal. A time to tear down and a time to build up. A time to cry and a time to laugh. A time to grieve and a time to dance. A time to scatter stones and a time to gather stones" (Ecclesiastes 3:3-5a).

In this context, the word "time" carries the idea of a particular circumstance, situation, or event in life. Like the passing seasons, these periods leave and return throughout the lives of all humanity. For instance, verse two tells us that there is a "time to put to death..."(BBE). This verse carries the idea of a death that occurs through the execution of a convicted criminal or the prosecution of a just war, while "...a time to heal" recurs often in the lives of doctors, nurses, and countless other medical professionals.

We'll look at a few more examples to illustrate this idea next.

Now for most people, this situation might sound like a dream come true. After all, there are probably few people who haven't considered the possibility that more friends, more money, or more possessions would mean more real happiness. But even with all these advantages, Solomon was finally forced to ask a difficult question:"So what do people get in this life for all their hard work and anxiety? Their days of labor are filled with pain and grief; even at night their minds cannot rest. It is all meaningless" (Ecclesiastes 2:22-23). 

So having come to these dead-end conclusions, the Teacher decided to turn his attention to something else- the problem of a calendar that seemed to follow the same repetitive series of events under the sun...

"For everything there is a season, a time for every activity under heaven. A time to be born and a time to die. A time to plant and a time to harvest. A time to kill and a time to heal. A time to tear down and a time to build up. A time to cry and a time to laugh. A time to grieve and a time to dance. A time to scatter stones and a time to gather stones. A time to embrace and a time to turn away. A time to search and a time to quit searching. A time to keep and a time to throw away. A time to tear and a time to mend. A time to be quiet and a time to speak. A time to love and a time to hate. A time for war and a time for peace" (Ecclesiastes 3:1-8).

If passage sounds familiar, then it may be due to the fact that these verses formed the basis for a famous American folk-rock song from another generation. And while its nice to know that God's Word once helped to produce a hit record, there are a few more important things hidden away within these eight verses- and we'll start our look at those things next.

It’s been said that the “best things in life are free” and there is a lot of truth to that old saying. For instance, the Scripture quoted above tells us, "The best thing we can do is eat and drink and enjoy what we have earned. And yet, I realized that even this comes from God" (Ecclesiastes 2:24 GNB). You see, the ability to enjoy any good thing in life comes from God. Having nice things without the ability to enjoy them is worthless and without God, everything in life is ultimately pointless and futile. Building up a lot of money or possessions without regard to the God who is the ultimate provider of those things is foolishness.

What Solomon found was that the desire to achieve and attain more and more ultimately results in dissatisfaction and the desire for still more. It's only when our possessions are viewed in the light of the eternal, can we really derive the ultimate pleasure from them. Perhaps this is why the Apostle Paul gave the following advice to a young leader named Timothy in the Biblical book of 1st Timothy…

"Tell those who are rich in this world not to be proud and not to trust in their money. Money cannot be trusted. They should put their trust in God. He gives us all we need for our happiness. Tell them to do good and be rich in good works. They should give much to those in need and be ready to share. Then they will be gathering together riches for themselves. These good things are what they will build on for the future. Then they will have the only true life!" (1 Timothy 6:17-19 NLV).

One commentator was quoted as saying, "The natural man who has never taken God seriously falls into the delusion that this world is all that there is." ₍₁₎ Unfortunately, our author was someone who also fell into this delusion- but we can avoid this same trap by listening to and learning from his experience.

(1) Gleason L. Archer, Encyclopedia of Bible Difficulties

Now if everything we've read up to this point wasn't already bad enough, our author comes to one final realization concerning earthly wealth- the more possessions you have, the more time you must spend maintaining them. One Biblical version of Ecclesiastes 2:23 puts it this way: “Then at night our thoughts are troubled. It just doesn't make sense" (CEV). For instance, have you spent the night awake with concern over something you possesed? Well, that seems to be what Solomon had in mind when he said, “even in the night his heart takes no rest” (NKJV).

To illustrate this, let's take the example of a person who is continually driven to obtain the newest, latest, or best example of some product or service. While this person may be satisfied with their purchase for a while, he or she is bound to be disappointed at some point. You see, there will always be something newer or better than whatever it is that person already has- and upgrading usually doesn’t come easily or inexpensively. Solomon came to this same realization centuries ago when he discovered that having a lot of "stuff" will often result in a lot of sleepless nights spent thinking about how to manage it.

So now that we've almost reached the end of Ecclesiastes chapter two, perhaps it might be a good time to step back for a moment to ask a question: “How do you feel after reading these things?” Well, if you're like most people, you'd probably have to say that it's been pretty depressing journey so far. The truth is that it can be a bleak, disheartening, and discouraging task to read the things we've talked about so far. 

And you know what- it's supposed to be that way! The point is that a life lived strictly on a horizontal level without regard to the Creator will eventually lead any rational person to the depressing conclusions we've just read.

You see, Solomon has spent almost two entire chapters discussing things like labor, money, possessions, wisdom, foolishness, and building projects- but he has done it all from his limited human perspective. Only now, as we approach the end of chapter two, will he begin to consider God and His perspective. We'll see how this addition of the Creator changes Solomon's perspective next.

Earlier in chapter two, Solomon spoke extensively about the possessions that he had accumulated. Now it's time to answer this question: "Who gets all this stuff when I'm gone?"

First, he considered the fact that his descendants may not manage their inheritance wisely. He said, "I came to hate everything for which I had worked so hard under the sun, because I will have to leave it to the person who replaces me. Who knows whether that person will be wise or foolish? He will still have control over everything under the sun for which I worked so hard and used my wisdom. Even this is pointless" (Ecclesiastes 2:18-19 GW)

In the end, Solomon's fears turned out to be justified. As it turned out, Solomon's son did not deal wisely with his subjects during his tenure as king. If you're interested in reading the details of that story, you can find it in the Old Testament book of 1 Kings, chapter 12.

Next, Solomon stopped to consider a very difficult reality. That reality had to do with the fact that those who received his inheritance expended no effort to obtain it... 

"Some people work wisely with knowledge and skill, then must leave the fruit of their efforts to someone who hasn’t worked for it. This, too, is meaningless, a great tragedy. So what do people get in this life for all their hard work and anxiety? Their days of labor are filled with pain and grief; even at night their minds cannot rest. It is all meaningless" (Ecclesiastes (2:21-23).

Jesus' parable of the prodigal son provides us with a good illustration of the underlying truth behind these verses. If you're not familiar with the story, then you can read about it in Luke 15:11-32. Perhaps the prodigal son would not have wasted his time living a reckless lifestyle if he had worked to secure the inheritance that he received.

The word "foolishness" or "folly" as seen above is defined as something, "resulting from or showing a lack of sense; ill-considered; unwise." ₍₁₎ So why would Solomon spent time evaluating such a concept? Well, the teacher was clearly willing to consider any possible answer in his search to discover meaning in life and "foolishness" like pleasure, building projects, alcohol, and wealth was given full consideration.

But while the subject changed, the answer didn't...

"I discovered that wisdom is better than foolishness, just as light is better than darkness. Wisdom is like having two good eyes; foolishness leaves you in the dark. But wise or foolish, we all end up the same" (Ecclesiastes 2:13-14 CEV).

So wisdom (in the short term at least) was found to have more value than foolishness, a truth that most people instinctively realize. For instance, if you are a wise person who chooses to eat a healthy diet, that choice will probably cause you to live a longer and healthier life than you would if your diet consisted entirely of Ring-Dings and Pepsi-Cola. Nevertheless, Solomon concluded that wisdom has only limited or temporal value- and here's why... 

"I thought to myself, 'If the destiny that waits for the fool waits for me as well, then what is the advantage in being wise?' So I thought that even this is pointless. Neither the wise person nor the fool will be remembered for long, since both will be forgotten in the days to come. Both the wise person and the fool will die" (Ecclesiastes 2:15-16 GW).

The problem is that a wise man and a fool both share at least one thing in common: each will eventually die. While a wise person may delay death, he or she can never prevent death. But if that depressing reality wasn't bad enough, there was another problem:"There is no eternal memory of the wise any more than the foolish, because everyone is forgotten before long..." (Ecclesiastes 2:16 CEB). 

While there may be some short term benefits to living a wise life, wisdom cannot guarantee that a wise person's life will be remembered after he or she has died. As far as our author is concerned, all of our human accomplishments simply go with us to the grave. And of course, this same fate befalls both the foolish and the wise, much to Solomon's disgust as we'll see next.

(1) "foolishness." Dictionary.com Unabridged. Random House, Inc. 05 Oct. 2011. <Dictionary.com http://dictionary.reference.com/browse/foolishness>.

King Solomon was surely the wealthiest man on earth in his day, yet he found no lasting satisfaction from the wealth and possessions he had worked to accumulate. And while many things have changed since the days of Solomon, there is at least one thing that remains the same- money doesn't buy true happiness. 

Perhaps you may be familiar with the famous quote that was attributed to John D. Rockefeller, a man who was among the wealthiest people of his time. Mr. Rockefeller was alledgedly once asked, "Sir, how much money is enough money?" Rockefeller is said to have replied, "Just a little bit more."

Solomon would undoubtedly agree with that answer, for later in the book of Ecclesiastes he will make this observation regarding wealth...

"He who loves money shall never have enough. The foolishness of thinking that wealth brings happiness! The more you have, the more you spend, right up to the limits of your income. So what is the advantage of wealth-- except perhaps to watch it as it runs through your fingers!" (Ecclesiastes 5:9-10 TLB).

So having tried and dismissed a lifestyle centered around things like drinking, partying, public works, and the accumulation of wealth as the keys to happiness under the sun, Solomon next stopped to consider the relative worth of wisdom and foolishness... 

"So I decided to compare wisdom with foolishness and madness (for who can do this better than I, the king?). I thought, 'Wisdom is better than foolishness, just as light is better than darkness. For the wise can see where they are going, but fools walk in the dark.' Yet I saw that the wise and the foolish share the same fate. Both will die. 

So I said to myself, 'Since I will end up the same as the fool, what’s the value of all my wisdom? This is all so meaningless!' For the wise and the foolish both die. The wise will not be remembered any longer than the fool. In the days to come, both will be forgotten" (Ecclesiastes 2:12-16).

Now at this point, Solomon may well have said to himself, "Look, I've tried everything else, I might as well consider what it's like to live like a fool."  We'll see the results of that experiment next.

Believe it or not, there are three chapters of the Bible (the Old Testament book of 1st Kings, chapters five, six, and seven) that describe the extent of King Solomon's building projects. For instance, Solomon spent seven years constructing the temple of God in Jerusalem. This magnificent building was 100 feet (30.5 m) long and was constructed of stone overlaid with wood and precious metals. He also spent thirteen years constructing his own personal residence, a palace that was one hundred fifty feet (46m) long, seventy-five feet (23 m) wide, and forty-five feet (14 m) high. 

In addition, it's thought that Solomon may have been responsible for building reservoirs near the city of Bethlehem where three pools (or cisterns) still bear his name today. ₍₁₎ These reservoirs would help to irrigate the groves and vineyards he planted and supply the city of Jerusalem with water as well. But despite these impressive accomplishments, the Teacher still found no lasting value in these works for he was forced to continue his search...

"I bought slaves, both men and women, and others were born into my household. I also owned large herds and flocks, more than any of the kings who had lived in Jerusalem before me. I collected great sums of silver and gold, the treasure of many kings and provinces. I hired wonderful singers, both men and women, and had many beautiful concubines. I had everything a man could desire!" (Ecclesiastes 2:7-9).

So Solomon not only accumulated a variety of things but he also acquired a variety of people as well. These people were not part of a life-simulation computer game where virtual humans interact in a make believe world- these were living human beings that Solomon actually owned. He also turned to the accumulation of wealth in his quest to find the key to lasting happiness for he said, "I also piled up silver and gold from the royal treasuries of the lands I ruled" (GNB). 

Of course, making money -along with the status and privilege that goes with it- is a top priority among many people today. But does the accumulation of wealth really provide the ticket to happiness? Well, we'll get that verdict next.

(1) Barnes Notes Ecclesiastes 2:6, A Commentary on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown Ecclesiastes 2:6

After much thought, I decided to cheer myself with wine. And while still seeking wisdom, I clutched at foolishness. In this way, I tried to experience the only happiness most people find during their brief life in this world" (Ecclesiastes 2:1-3).

For Solomon, the search for meaning in life wasn't just an attempt to indulge himself in everything that life had to offer under the sun. Instead, he undertook a methodical, businesslike approach to the search for meaning in life by separating himself from his "experiments" in order to consider the evidence and render an appropriate judgment. 

So what were the results? Well, Solomon first evaluated a life consisting exclusively of pleasure, enjoyment, and laughter. In other words, Solomon just partied all the time just as many people do today. But ultimately he found that this “...also proved to be meaningless” (NIV).

Next Solomon considered the value of a life centered around the consumption of alcohol. In Ecclesiastes chapter two, verse three (2:3) he said, "I wanted to find out what was best for us during the short time we have on this earth. So I decided to make myself happy with wine and find out what it means to be foolish, without really being foolish myself" (CEV). Of course, things have not changed very much in this respect have they? Most people probably know someone (or at least have known of someone) for whom the consumption of alcohol was a major part of life. Today there are bars, pubs, taverns, clubs, and restaurants that are filled with people who are attempting to cheer themselves with wine (to use Solomon's terminology). And it's still not working.

So having tried the drinking and partying lifestyle, Solomon next turned towards something else: building projects and public works... 

"I also tried to find meaning by building huge homes for myself and by planting beautiful vineyards. I made gardens and parks, filling them with all kinds of fruit trees. I built reservoirs to collect the water to irrigate my many flourishing groves" (Ecclesiastes 2:4-6).

It may be easy to think that Solomon's "building projects" consisted of a few houses and some nice landscaping- but that would be far from reality. We'll see just how extensive Solomon's building program actually was next. 

I said to myself, 'Look, I am wiser than any of the kings who ruled in Jerusalem before me. I have greater wisdom and knowledge than any of them.' So I set out to learn everything from wisdom to madness and folly. But I learned firsthand that pursuing all this is like chasing the wind.

The greater my wisdom, the greater my grief. To increase knowledge only increases sorrow" (Ecclesiastes 1:12-18).

This passage finds Solomon taking another approach in his attempt to find meaning in life. To do this, our author will use what we might refer to as the tools of analysis and evaluation. In other words, Solomon will begin to engage in things like research, appraisal, reason, and critical assessment in his attempt to discover life's meaning- and he will apply those tools in a number of different ways...

• He starts by telling us exactly what he plans to do: “I set my heart to seek and search out by wisdom concerning all that is done under heaven” (NKJV). 
• His tools will include the instruments of observation and examination: ”I have seen all things that are done under the sun..." (NKJV).  
• Finally, his search will be powered by the engine of his intellect:“My heart has understood great wisdom and knowledge” (NKJV).

Although Solomon possessed an outstanding mind and a strong desire to know the truth, one thing he discovered is that knowledge by itself failed to infuse life with real meaning. In fact, it could be said that Solomon actually discovered that the opposite was true, for he found that, "The more you know, the more you hurt; the more you understand, the more you suffer" (Ecclesiastes 1:18 CEV).

So it seems as if he's hit a dead end- but The Teacher is determined to press on. And even though he has considered and dismissed things like labor and academic achievement in his attempt to find true happiness, there are still other avenues left to be explored- and we'll travel those avenues with Solomon next in chapter two.

In the scale of human experience, there is very little that is truly "new" in the sense of something that has never existed before. The reality is that a lot of what we call "new" is really just something old that's been packaged in a different box. One reason for this is that fact that people often don't know or remember what happened to others in previous generations- or to use the words of Ecclesiastes 1:11, "There is no remembrance of men of old, and even those who are yet to come will not be remembered by those who follow" (NKJV).

To illustrate the truth of this Scripture, take a moment to think about your family members who have preceded you. Some may know very little (if anything) about their family, while others may be able to provide many details about parents, grandparents, or other family members. 

But what about your great-grandparents; the mother and father of your grandparents? Do you know anything about them? How about the parents of your great-grandparents; do you even know their names? Well, unless you've done some genealogical investigation, the chances are probably good that most of us know very little about the family members who preceded us less than a hundred years ago. 

This essentially means that all of the day-to-day details of our ancestor's lives- their hopes, dreams, aspirations, and everything that made them who they were- passed away with them. They only live on in the memories of those who knew them and perhaps a few old letters or photographs. 

But this sad reality doesn't only apply to people of other generations because what is true for them will be true of us as well. While today's age of social media may allow us to document our lives at great length, eventually there will be no one left who ever knew our generation personally. There will be no one left to speak of the countless hours invested in our lives and dreams under the sun- or as Solomon says, “There is no remembrance of men of old.”

This depressing reality will help lead our author to try a different approach- and we'll look at that approach next.

The person who lives in the "here and now" without regard for the idea of God or an afterlife will find it difficult to argue with the conclusion that anything we accomplish in life will ultimately prove to be worthless. 

For example, have you ever considered what (if any) lasting impact your work today will have? Have you ever really thought about what the average person does in a typical day and how much of those efforts will continue after he or she is gone? For instance... 

• You wake up, you go to work and produce the product, provide the service, or make the sale. Then you go home.
• You wake up, you feed the children, run the house, pay the bills, cook the meals, and put the children to bed when the day is over.  
• You wake up, you go to school, you go home, do your homework, go to practice, and go back home.
• Then you get up the next day and do the same thing all over again. 

These things are typical of life and work "under the sun." While its possible to find some value in the tasks of our day to day lives (as Solomon will later demonstrate), "Generations come and generations go, but the world stays just the same" (Ecclesistes 1:3 GNB). And just in case you've missed the point, Solomon will go on to restate this idea in a more poetic form...

"The sun rises and the sun sets, then hurries around to rise again. The wind blows south, and then turns north. Around and around it goes, blowing in circles. Rivers run into the sea, but the sea is never full. Then the water returns again to the rivers and flows out again to the sea. 

Everything is wearisome beyond description. No matter how much we see, we are never satisfied. No matter how much we hear, we are not content" (Ecclesiastes 1:5-8).

So even nature seems to follow the commonplace routine of our day to day lives. The sun rises and sets, the wind blows in circles, and the rivers run into the seas- but the rivers never seem to run out and the seas never seem to fill up. This tiresome, monotonous activity is something that leads to Solomon to observe that, "Everything is boring, so boring that you don't even want to talk about it" (Ecclesiastes 1:8 NCV).

"These are the words of the Teacher, King David’s son, who ruled in Jerusalem. 'Everything is meaningless,' says the Teacher, 'completely meaningless!' What do people get for all their hard work under the sun? Generations come and generations go, but the earth never changes" (Ecclesiastes 1:1-4 NLT and following).

Did you notice that immediately after he identified himself, the very next thing our author writes is...

• “Vanity of vanities, all is vanity” (NKJV)
• “It is of no use! All is for nothing.” (NLV)
• "Completely useless! Everything is useless." (NCV)
• "Absolute futility. Everything is futile." (HCSB)
• “Absolutely pointless! Everything is pointless.” (MSG)

How did a man who had as much as Solomon come to such a conclusion? Well, this is a theme that he will continue to restate throughout this book: "All is vanity." Now a trip to the dictionary defines the word "vanity" as lack of real value; hollowness; worthlessness and something worthless, trivial, or pointless." ₍₁₎  Some synonyms for the word vanity in this context would include words like, futility, uselessness, or ineffectiveness. 

So what occurred in Solomon's life to give him such a cynical, fatalistic viewpoint? Well, he tells us that his opinion was developed (at least in part) by one simple question: "What do people get for all their hard work under the sun?" (Ecclesiastes 1:3). This is the first appearance of the phrase, “under the sun,” an expression that will be used repeatedly throughout the book of Ecclesiastes. In fact, this phrase (along with the similar term "under heaven") appears not just once or twice, but thirty-two times throughout the twelve chapters of this book. 

From a literary point of view, this terminology is important because it tells us that the author's viewpoint is limited to our lives here on Earth and everything that occurs "under the sun." This idea will help Solomon lay the groundwork in developing the main point of this book: a life lived without regard to God and the afterlife (or "under the sun" to use Solomon's terminology) is ultimately pointless, useless, and fruitless.

(1) "vanity." Dictionary.com Unabridged. Random House, Inc. 29 Sep. 2011. <Dictionary.com http://dictionary.reference.com/browse/vanity>

Any concern regarding Solomon's authorship of Eccelesiastes may become less of a problem if we assume that the author's intent was to write for the benefit of a future audience. For example, the statement, "I... was king of Israel..." would help future readers verify his authority to speak following his death. His advice on how to relate to the king in chapter eight would also help instruct future generations on the right way to interact with governmental leaders. For these reasons, this study will support the traditional view that the book of Ecclesiastes was authored by King Solomon.

If you read through the Old Testament accounts of Solomon's life, you'll find that his reign was very prosperous and peaceful. We're also told in 1 Kings chapter 3 that God provided Solomon with great wisdom to rule over His people. This not only included great intelligence and technical skill, but also the ability to make the right choices at the right time. In fact, Solomon's wisdom was said to be so great that representatives from all the kings of the earth came to hear what he had to say (see 1 Kings 4:34).

Unfortunately, Solomon did not continue in the wisdom that God provided him and eventually turned away from God as he grew older. Because of this, the later years of Solomon's life proved to be very difficult. You see, Solomon had chosen to become involved in relationships with women who did not share his faith (1 Kings 11:1-2). These relationships helped turn him away from the one true God and as a result, he began to worship the false gods of the surrounding nations (1 Kings 11:4-8). The fact that Solomon chose to reject a relationship with the one true God in exchange for these counterfeits may help to explain some of what he will write about later in this book. 

As a work of literature, the book of Ecclesiastes is written in a style known as "first person narrative," a method that allows the author to directly share his thoughts, opinions, and personal experiences. Ecclesiastes also belongs to a category of Biblical books known as "wisdom literature." This category includes other Old Testament works such as Proverbs and Job, two books that also feature a number of spiritual insights gained through personal experience.

One more thing: be sure to watch for two important phrases that are repeated throughout the book of Ecclesiastes. Those two phrases are "Under the sun," and "Under heaven." These seemingly unimportant terms will have a great impact on much of what The Teacher will tell us throughout this book.

In the original language used to write the book of Ecclesiastes, the author is identified simply as Qoheleth, a word that is difficult to translate but carries the idea of someone who leads or speaks to a congregation of others. Some possible translations of this word include, "The Teacher," "The Preacher," or perhaps even "The Leader." In fact, the title "Ecclesiastes" is taken from the Greek form of Qoheleth that refers to one who speaks publicly in an assembly.

While its possible that Qoheleth served as a personal name, its more likely that this word was used as a sort of executive title, much as we might use a designation such as "Your Honor," or "Your Excellency" today. Although the author of Ecclesiastes never refers to himself by name throughout the book, there is one piece of identifying evidence in the opening sentence of chapter one: "These are the words of the Teacher, King David’s son, who ruled in Jerusalem" (Ecclesiastes 1:1 NLT). This would establish the author's identity as Solomon, the son of King David who reigned as king of Israel from 971 B.C. to 931 B.C.

While many scholars believe that Solomon personally authored the book of Ecclesiastes, there have been some objections to the idea that he was the one who was actually responsible for producing this work. Those who object to the idea of Solomon's authorship generally believe that the style and grammar of Ecclesiastes point to a later author who wrote as if he were King Solomon. One example to support this is found in the Ecclesiastes 1:12 where we're told, "I, the Teacher, was king of Israel, and I lived in Jerusalem" (NLT). Since Solomon served as king of Israel until he died (1 Kings 11:42-43), it would seem to be incorrect for him to say, "I... was king of Israel..."

Another objection can be found later on when we're told, "Obey the king since you vowed to God that you would. ... the king can do whatever he wants. His command is backed by great power. No one can resist or question it." (Ecclesiastes 8:2-4 NLT). The concern here is the assumption that Solomon (as king) would not refer to himself as a third person in this manner.

We'll look at one possible response to these objections next.