Poetry Books of the Bible Course

Books of Wisdom and Poetry

Introduction to the Poetry Books of the Bible

We need to follow instructions, and follow them very careful.

Poetry covers from Job to the Song of Solomon. (Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon)

Before the end of this course you are encouraged to write your own Psalm, from scratch.

Definition of wisdom

Wisdom is living according to God’s order in creation (The Baker Commentary on Ecclesiastes, p. 336)

Wisdom is applying knowledge to life. Just having knowledge is not enough (Proverbs 26:7, 9).

It is like emotional intelligence. Fear pg. 10 begins a good introduction to this.

Longman in fear gives 3 levels of wisdom:

  1. Practical
  2. Ethical (good)

In 1:3 it talks about the wise person receiving "righteousness, justice, and virtue."

Throughout the book of Proverbs, righteousness and wisdom are interchangable terms. One cannot be wise without being righteous. In the same way, folly and wickedness are inextricably intertwined. Foolish behavior is evil.—fear pg. 14

  1. Spiritual

The fear of the Lord is the beginning of knowledge—1:7

The rejection of wisdom begins with the rejection of God (Psalm 14:1) (Fear pg. 16).

The first paragraph of Kidner’s commentary deals with the nuances of the type of wisdom covered in Proverbs.

Instruction, correction, and other related words. What do they mean?

And wisdom sayings are notorious for the use of apparently absolute assertions in order to make a general, “proverbial” point. Moo, D. J. (2000). The letter of James (p. 84). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

Job

Job

Introduction to Job

Job

Introduction

Job is thought by some to have lived around the time of Abraham. Job was wealthy and righteous. He was tried and survived. The book is often reduced to a simple overview such as "A Godly man tried by fire who maintained his integrity" or "a man who lost it all but was given twice as much because he held to God." But a closer look will reveal that Job addresses issues much beyond these.

Job is one of the only Old Testament books to mention Satan, it explores the relationship between God and Satan, God and man, and man and Satan as well as the relationship of good and evil. It draws boundaries on what can and cannot happen to a godly person. It makes us consider the depth of the character of God and even question his goodness and sovereignty. In the end it brings the reader to a sobering view of themselves, and while Job is rescued from his trial the reader is left left wrestling in his mind. The book of Job is a difficult book to understand, but it rewards the careful reader with hours of godly reflection sending us back to the scriptures to find the answers.

Obstacles to understanding the book

The Book of Job has a few obstacles that will keep us from understanding its deepest messages. We must start by naming some of them so we do not get off track as we study.

  1. The Book is not about wealth. The wealth that Job has at the beginning and the end are seasons of grace and God was not required to give either. They display God’s affection for Job but they must take a back seat in our study. If the whole subject of wealth were removed the central theme would remain intact. Remember Job himself never once cried over the cattle.
  2. Job is not a place we go to study didactic text in search of doctrine. The narrative is an honest representation of the dialog of Job and his friends. To dig for doctrine in the oratory will lead us down the wrong road. We should rather step back and identity the overall movements that are taking place.
  3. Don’t give up. The people talk a long time and say many things, and it is easy to lose focus if we forget the main purpose of the book.
  4. God does not change. The account causes such strong feelings of injustice at times that we begin to make excuses for Gods actions or allow God’s attributes to shift to make events easier to swallow.

The opening narrative (chapter 1)

No time is wasted here. Job’s character is described, his substance quantified, and then all is lost.

Satan

The name Satan really means "adversary," but in all the Old Testament he is only mentioned a few times. Even more startling is that he appears before God along with the angels. It is not until the end of Revelation that he is cast out of the presence of God for good. How else could he be the accuser of the brethren unless he has an audience with God. His presence reminds us that the adversary of the Old Testament patriarchs and Israel is almost always a natural force such as drought, famine, or a hostile nation. Here we have a quick reminder that the real battle is for the human race and their souls. As Christians we assume this has always been understood because Jesus exposed the devil in such a way the we are always aware of this fight, but the lack of text about Satan should remind us that this passage allowed the reader at that time, a special look into things not yet understood.

Who’s in charge here?

Read verse 15. The Sabeans took Jobs cattle. If you did not know the story of what happened in heaven (which Job did not), we would assume that the Sabeans of their of free-will saw an opportunity and stole them. However, we do have the plot and we know that Satan made them do it but Satan could only do what God would allow so God took Jobs cattle. The Sabeans were cattle thieves from the start and Satan only had to present them the opportunity. Satan was a liar from the beginning and the advisory of all mankind. He only needed permission to act, but God granted the authority for the action. This destroys the idea of dualism. If Satan must ask God for permission then Good and Evil or God and the Devil are not equal opposing forces as dualism suggest. Dualism is a view that robs God of his sovereign control of the universe.

Is God the author of evil?

The next question is not so easy. Is God the author of evil? We know that He created calamity for the day of calamity and that He could stop any act at any moment, but He allows trouble and suffering to continue. We know that He knows the end from the beginning so that nothing surprises Him, so if He knows what is going to happen and can stop it but does not, we can reason that He ordained it. But we need to make a distinction here. Ill will toward someone is the evil present in Satan and the Sabeans. The will to allow trouble to happen to Job is with God, but it is not born out of ill will toward Job. Our mistake is that we see them as the same thing. God allowing trouble is not the same as Satan’s intent to hurt someone with that same trouble. So who is responsible? God, Satan, and the Sabeans are responsible, but all for different reasons. Do not allow your mind to reduce God’s character in order to solve this problem. Josephs brother meant it for evil but God meant it for good.

As the chapter comes to a close we see Job strong in his will to continue to serve and honor God. Verse 21 is one of his great statements of strength and dedication. Job coins some memorable phrases for us to look to in times of trouble and use in times of exhortation. Finally, notice the succinct way the chapter closes, almost as if the book is ending and Job has escaped with his life and integrity, like a storm that a ship seems to have outrun, surly this is enough for one man to endure.

The trial continues (chapter 2)

As if the current losses are not enough, Satan asks for one more torture to place on Job in hopes of making him crack. At this point, it hurts to hear Satan ask for this and it hurts for God to allow it. Our reaction reveals that we usually have a man-centered view of life rather than a God centered view. If God is good, then how can He allow these things to happen to Job? If we stand on the biblical truth that God is good, then we must believe that there is a greater purpose for His actions when they appear hurtful. The problem is we try to find a greater purpose for His actions that benefit Job, and in our own trials we look for a greater purpose that ultimately suits us. All this thinking is man centered. It is possible that we must suffer for God to receive sufficient glory and honor? Is it possible that the best overall outcome includes our suffering? This is taught clearly in the Bible (Philippians 1:29). Job forces us to realize that the word “good” used as an attribute of God must mean something different then what is convenient or pleasing to us as men. God-centered thinking places man low enough to be used by God at His will and for His glory to produce the best possible outcome. Practically speaking, the God-centered Christian life is the pursuit of God in such a way that we desire be changed by Him for his purpose and glory. The man-centered Christian life is that by works and prayer we change the will of God so that we benefit from his goodness in the way that is most pleasing to us. The latter is also the goal of all pagan religions and is why idolatry is the primary sin of the whole Bible. We do not like God so we change Him.

Chapter 2 concludes with seven days of silence. Jobs body is covered in boils, he has resisted bad advice from his wife, and three of his friends have come to comfort and morn with him. Seven days with no words! The following chapters will prove that in those seven days Job and his friends did plenty of thinking. Each have their own questions and answers.

The debate (chapters 3–37)

There is no way to cover the conversations chapter by chapter without losing interest due to repetition. At the same time there is no way to cover them in one section of notes. So this next section is my attempt to bring out the main themes of the conversation between Job and his friends. The dialogue is lengthy and wordy at times. This may be due to their place in history, but may also shed some light on the disposition of the speakers. Let’s try to point out some common threads that are woven throughout this section.

The big question: "Why?"

The question, "Why?" is not stated plainly in any of the discussion. Job does not have the luxury of knowing that this is a competition of sorts between higher powers. He and his friends never ask the question directly, but every one of their speeches contains an effort to answer the question, "why is this happening to Job?" Their reasoning is centered on an idea that seems agreed upon by all parties: "God blesses righteousness and punishes sin." This assumption leads his friends to the conclusion that Job has sinned. Because of this, Job is drawn into a debate where he defends his own righteousness. This prompts his friends to say that Job is elevating himself above God and they go on and on about the righteousness of God. Job agrees, but he realizes that they are only trying to defend their first position, and therefore he again defends his position. If there is any fault in Job, it is that he is self-righteous, however do not forget that he was drawn into this position by a false assumption, three critical friends, and the worst tragedy recorded in the Bible. The original assumption was, "God blesses righteousness and punishes sin." We all know this to be true on the surface and the Bible supports it, but there is not a one-to-one correlation. Jesus heals the lame man and says, "go and sin no more lest a worst thing come upon you," (John 5:14) and then in another case he is asked who sinned that this man was made blind and he answers, "no man but that the glory of God may be manifest" (John 9:3). What Job and his friends are not allowing for is that there is another level, which only God Himself can see and in that place man may suffer without doing wrong. So in an attempt to answer why, and armed with an incomplete doctrine of the goodness of God, Job becomes more and more frustrated and confused as the discussion goes on. This condition leads us to our next point.

The mediator

Because Job cannot convince his friends that he is innocent, he begins to call upon the Lord for an answer. The point is made that there is not a man to stand between him and God (9:32-33). We cannot read this without recognizing the solution to the problem is Christ. We now have a mediator who is God and has been a man so that perfect mediation can be made for us. Job did not have this. The absence of a mediator caused him to ask for an answer directly from God (3:1-9). This is a request he will be granted but will not enjoy.

Integrity

Though he made mistakes and was drawn into boasting and became bold enough to ask for a meeting with God, he did not sin or curse God. They did not try to misplace Job’s condition as some random act of chance as we would today. We would blame the fall, the world, sinners and so on to account for the suffering, but Job does not degrade God’s character by allowing this event to become something God did not see coming or could not stop. The event lies in the hands of God and Job is angry but does not curse Him. He is frustrated, but he does not sin. In our day, there is a lack of regard for keeping the commandments, but in the day of confusion and trouble the commandments are an anchor. They can be kept when we feel no love toward God, and in the simple act of keeping them we show that we truly love Him no matter how we feel. Jesus said, "If you love me, keep my commandments."

Wealth

Surprisingly, Job never once mentioned loosing anything. Today, we would only care about the value of the cattle and houses. We would cry over the death of our loved ones, but Job is from the east, and his main focus is the loss of respect and honor in the community. This may be because of time or location or both, but it still applies in our day. Maybe that’s because he worked so hard to gain honor, and maybe we don’t think much about it because we’ve never earned it in the first place.

The conclusion (chapters 38-42)

We are ready for a rescue. We are tired of words that change nothing, we are tired of Job’s condition, and we are tired of wondering how God is going to keep His goodness intact while He explains to Job His perfect will for him. Then we read on and words hit us like a wrecking ball because none of our expectations are met. 

In 38:2, God asks, "Who is this?" It’s Job, your faithful servant, surely you know who he is. The question is not, "who are you?" It is, "who do you think you are?" And in 38:3, God said, "I will demand of thee, and answer thou me." It was like He was saying, "Since you seem to know so much, let me ask you some questions."

In two statements God has reduced Job to rubble. It’s not what we expect, but by claiming righteousness and wisdom, Job has encroached on Gods glory. He has trespassed into His place. Before we can peruse true righteousness and wisdom, we must first be taught humility. This may be the most painful place in the whole book.

Why the questions?

They initially come across as a statement of qualification. If you can answer any of these questions, then I will answer yours. It is a response to Job’s request for an audience with God. The Lord is saying, "If you would like to speak to me as if we are on equal terms, then prove you are equal." The central theme is "Job is not worthy of an answer from God." All knowledge of God is a gift, and all answers and revelations are gifts of grace. We feel so entitled to an explanation, and we can suffer quietly as long as we know how long, how bad, and for what purpose we are suffering. He did not reveal it to Job, and He will not likely reveal it to us. If we knew the purpose we would change our behavior and the purpose would be lost.

What are the questions?

They began with creation and moved on to the natural world. They speak of weather and animals and are filled with questions that Job has not asked or even thought of. Most importantly, he cannot answer one of them. The central theme is "If Job cannot answer these questions, he would not be able to understand why even if God told him." Also, the use of questions from creation seems to say to Job, "only if you had been here from the beginning could you understand the purpose." Likewise, we cannot know the full reason for our trials. It is foolish to think we are worthy of an answer, and foolish to think we could understand even if we were told. Job is a God-exalting, man-humbling book.

Final point

When we struggle in life we wrestle with all the questions that come out in this book. When we read the Bible we often do the same. We can trace it all back to that one tree in the garden that was not like any other tree. If God knew what Adam and Eve would do, why did He put the tree there in the first place? Firstly, it was the opportunity to serve Him in a special way. More importantly, the world was created so that God could redeem from it a bride for His Son. For that bride to be perfect, she must be redeemed. In order to be redeemed, she must first fall. The purposes of God are too big for us to understand, let us rejoice that we have been given a part, and never forget that his own Son suffered according to this mater plan. "Not my will but thine be done."

Notes to incorporate

Job: The author is unknown, probably written by Moses; it is the earliest known written book, probably. People seem to flock to the book of Psalms more than any other book, both Christians and sinners alike. Proverbs is about wisdom, but Psalms seems to have a great amount of comfort. The book of Job was probably written from Abraham to the Exile; The place it was written from the Land of Oz. The main subject: Problems of Jobs afflictions and why do good people suffer The summery of the book: the issues of suffering and how we are supposed to understand it. There must be an absolute understanding that the truth that you will receive here is information/wisdom of the Word that you will not receive other places; and the devil will come after you even harder. Until experience is applied to the knowledge you gain than it is just head knowledge. The trial of our faith being much more precious than gold… God can use anybody that He wants to bless us. The story revolves around suffering and losing it all. The key: rejoicing in suffering Stuff can be replaced but people cannot be replaced. In the times of suffering you need to square your shoulders and become a solider of the cross. It is bad enough to be suffering by losing all, than losing his family, than his very own body being afflicted and his own wife not with him. What suffering; The devil will use anything that he can to keep you away from church. If you are looking for any excuse not to come to church, the devil will surely supply you with one. An excuse is a skin of a reason stuffed with a lie. Be faithful with the small things, and than the Lord will exalt you with the greater things. If you cannot be faithful with the small things, than you aren’t worth anything; Don’t you know who Jesus Christ really is? Than why do your actions not show it? We must have that mindset that I will trust Him and trust his Word through everything. Engulf yourself with the Word of God. – Get it down into your heart, cemented; it will keep you. The Key Verses: Job 13:15; 19:25, 26; Natural reason cannot comprehend spiritual truth; it is spiritually discerned. The Spirit and the Word agree; Why such? Because knowing this will help keep you from false doctrine; Grandpa lays a great example for us; He is a man dedicated to the Word of God. If you are rowing the boat than you will have no time to rock it; Thou he slay me, yet will I trust him… Job Prestige (1:1-5) His fortune we find in verse 3; He had faith, He had a fortune, and He had a family; Run the bases correctly; (God-Family-Job-Heaven) But sometimes we are looking to get a job and than fit God in there. Sometimes we are looking for a family and than God we will fit in. – Ohh, the trouble Get everything you can from God in Bible School; Get God first and establish your faith;

Job’s Pain (1:6-22 – 2:8…) 1:13-19 {the first wave of pain; 1:6-12 – 2:1-6 {the reason for the trial; the devil will help you to lead you into temptation; The mind is like a computer and what you put in, is stored forever unless a miracle of God is performed. There was no one more highly stricken like Jesus Christ; It is not in big numbers or high offerings, The reason for the trials is because there was confrontation between God and Satan; and there will be no temptation that you cannot bear, because what you bear the Lord knows and has equipped you

Job’s Pity

10-20-05 Philippians 4:11-13 As ministers of the Gospel there will be times of blessings and times of cursing, times of joys and times of tears, but through every situation we must learn to be content. Remember that with everything that comes our way is allowed through Jesus Christ, and He knows what we are able to bear.

Nothing will happen to you unless it is first approved by the Lord. Hebrews 11:32-40; James 1:2-3; I Peter 1:7; 4:12 A great testimony is that when you go through a hard, hard trial you go through it. Going into the ministry is a wonderful thing, but you will never receive more trials, heartache, and pain. You need to be prayed up, filled up, and your faith strong.

A lot of people don’t want to know more truth; they just want to stay where they are. People who are in the way and have been in the way for 50 years and are going to stay in the way.

Memorize I Corinthians 10:12, 13

When you deal with leadership; everything will rise and fall with leadership. Rising and falling like a mountain. You may be falling but falling forward and not backwards. We need pillars in the church and people who will push the vision. You cannot do it by yourself; but you need people who can help you, help each other. You will come into the world with nothing and leave this world with nothing. God has called us to be servants and not to serve. We are called to be a Shepard; We need to pour ourself into these people; and not feathering our own nests. To many people are trying to make a name for themselves, but remember what you sow you shall reap. In this church age it is about networking; Through every trial, Job never blamed God in the trial.

In my situation, I pushed, pushed, pushed; the church, I didn’t get hardly any sleep, didn’t eat much, I forsook my family, And I got so wrapped up in ministry that I lost my call for God. It is God’s church and not your church, do it God’s way. Learn to trust the Lord; LISTEN to the Holy Ghost. If you get out of the Will of God, than you will pay; Solomon didn’t want riches and fame but he just wanted wisdom to lead his people. Lost my laptop, my instruments, my home, my family, my cloths, and than they for 7 days they just sit there and stare at him. These were his friends. Until you have walk in someone’s footsteps than you have to be very careful how you deal with them. Jesus said to the woman go and sin no more; He said there was no accusers, neither Him; He dealt with the issue straight on, he dealt with the issue yet with compassion. Holiness in living is more than just looking the part. It is more than just something you do it is something that you are. If the fruit is not on the tree, it is worthless and needs to be cut down; But also remember that it is not your job to cut down the tree. If we are going to be a family we need to work together.

11-3-05 God sees past, present and future all at the same time. You belong to him. I don’t think there is anything more devastating than losing your children and Job lost all his children on one day. Just because trials and tribulations and hard times come does not mean you have done something wrong necessarily. Gold is a type of deity. We get too comfortable in this world. This is not our home. Instead of pointing a finger at someone else, remember there are three more pointing back at you. When you go through hard times, remember to put a smile on your face. And not just a superficial smile; Job’s Despair 3:1-26 You can make it where God has called you. You will face oppositions in ministry; you are trying to do what you can to obey God, and people will come against you and try to stop you. How you react to oppositions will have a determining factor how you will succeed. Bible School is not the end but just the beginning. If we are not careful we can read the book of Job with an attitude. Faith Movement: Blab it and grab it, name it and frame it Many times we don’t consider what our brother is going through; Philippians 4:7 Galatians 6:1-3 Put the things that Job went through and apply them through your life. Condemnations 4:1-5 The most painful blows are the blows from your friends. It hurts more when it comes from someone that you love. A lot of times certain people just love to stir up trouble. Now his friends considered just because he was going through troubles is the result of some sin in his life. Beware of the people that will prophesy over you and say this and that concerning you. God told me thus and thus. God will not reveal things that are not truthful to that individual. Spirituality is not determined by how great we can sing, how good we worship and even how load we preach. Spirituality is based on our walk with God and our lives producing fruit. What are we leaving behind, footprints (someone’s blessing or something – dipped his foot in oil – in the Bible) Oil a type of the joy of the Holy Spirit Wherever you walk you will leave a footprint, but what kind of footprint? Oil or just mud Matthew 7:

11-10-05 Spirituality is based on our walk with God and the fruit we are bearing. Maybe we are not called to judge but we are called to be fruit inspectors. And if a tree is not bearing good fruit, we must remember that we are not called to lay the axe to it either. Fruits and works are not the same thing. …by their works we shall know them… Proverbs 1:31; Proverbs 11:30; Isaiah 3:10; Hebrews 13:15; Romans 7:4, 5; Galatians 5:22, 23; James 3:17, 18; Ephesians 5:9; Galatians 5:20 Fruit is this: Faith is… Temperance is… We need to be fruit inspectors, but we need to make sure that our fruit is right. We need to have push – pull ministries. (pull your brothers up, and push them that are above us) Flesh is flesh no matter whose bones it is on. We need to build one another up in the Lord. The things that you face here is on a small scale. And in the ministry, you are dealing with people, and when you are dealing with people, you will deal with conflict. Temperance: self-control I Corinthians 12: Right after he deals with the gifts, I Corinthians 13:, He deals with love – without love gifts are sounding brass and tinkling cymbals To edify means to build up; Anyone can come in and tear it down, but we are called to build up We need to know His voice – my sheep know His voice (not be called to spiritual giants, but to touch lives and to make a difference: Our mission and goal is to win souls for Christ) Chapter 4:18-21 Chapter 5: Prosperity is not a taboo thing, it is not a bad thing; but just because your rich or poor doesn’t make you more spiritual. Job argues that the greatness of sorrows gives him the right to complain. Chapter 6: I wish that God would kill me. Have you ever been to the place, that you just want your next breath to be your last breath. Philippians 4:7, 8 The devil condemns, and the spirit of God convicts. We must be bringing forth fruit,

11-17-05 Memorize Job 19:25, 26 Job as blameless and upright man Job falls to the ground and worships God in the midst of finding out that he has lost everything. A lot of preachers face hard times, and give it all up. When the hard times come, worship God. A secure person, when they are going through hard times, does not give up, but trusts God. Going into the ministry is not going to be rosy, but it will be difficult. If you are going through weeks and months of no problems than there is something wrong. Three cycles of debate;

Leadership Lessons in the book of Job: Mature leaders maintain perspective especially when going through hard times

Good leaders remain teachable and choose their leaders wisely You don’t want “yes men” on your board, they will not let you know, when you are in trouble. They will cuddle you in your sin. Be careful who you go to counsel, and gather wisdom from.

Integrity and character are the foundations of leadership Be the same person that you are here that you are in home

Never pretend to know all the answers We can live without knowing all the answers.

Effective leaders make adjustments when things go wrong. Leadership qualities don’t come from the world, but come from God.

David had lids, and Saul had lids; We all have stuff in our lives and we can hide behind the stuff. We need to get out from amongst the stuff. The one that God chooses is the If you keep looking at yourself in the natural, you will never see yourself as capable. Who God calls, He equips. One became a great leader, the other did not. David submitted and Saul did not submit. Saul ruled out of his position, and did not have real effect. You can not lead out of your position; you lead of integrity and character. God exalts and God positions. You must remain humble to the Lord in every position. He takes the simple things of the world to confound the wise. It is not a matter of position; it is a matter of helping people and leading people to Christ. It is not a matter of being right and winning an argument but rather persuading them and leading them to Christ.

The law of connection: Leaders touch the heart before they ask for a hand. To lead yourself you use your head / To lead others you use your heart. Move them with emotion and not false emotion – Leaders connect with people It is difficult to connect people, when you are looking for a position. Use these tools and use these gifts. Be faithful in the small things, and He will use you in the great things.

You will never accomplish anything in your own. You must be in the place that He can use you.

A most urgent requirement for being a leader: What am I doing for others? You are not called to be served; you are called to “be a servant”. Bring a person up to a position with Christ. Too many people have left the call of God and got into the business of the church. “If doesn’t come from the outside, it must come from the inside” – Sis. Gibson Don’t go looking for positions: You are called to preach: God will place you where he desires.

“To make an impact on people be a river and not a reservoir”

A sponge can only hold so much; and if it is not rung out and soaked back in than you will begin to stick. Moses had to learn to lead sheep before he could lead the Israelites. Sometimes we feel like we are shoveling sand against the tide. Encourage one another and serve one another.

12-1-05 Don’t ever think that leadership is everything. But the driving force is the spirit of life inspiring your words to meet the soul of men. Wait on God; get a message from God, to bring to the people. You must be river and not a reservoir. Waiting on God, People are looking at you as the future leaders of the church. People wait around for people to open doors it won’t happen. You have to wait on God, to open the doors for you, and for you to walk through them. Be a river, get it out there, and don’t allow it to be stagnant in your life. There is earthly wisdom and than there is heavenly wisdom. Now is the time that you dig your toes in the sand, and get dedicated, and get ready for ministry. Be prepared, and be ready now! Opportunity will not wait, even while you pray. Get connected to that heavenly connection. We need that wisdom from above, and it does not come from natural sources. Thou he slay you, trust him. – You will have to die, for him to use you. If God calls you to do something, then he will equip you to do that task. Big dreams, big visions – we all have, but we usually fall flat on our face, though we say we will do it better than anyone else. Have you given up you life up for the cause; Galatians 2:20 …I am crucified with Christ… Don’t get in the mindset of the business aspect of the church. Wherever God calls you; you go…if you have to live in a shack, than do the will of God. The ministry is not a business; it is calling to share the Gospel. Sacrifice for God, really sacrifice for God… If your not called, If your sold out to God, If your not hearing his voice…Than you will not make it. God cannot be on the outside of your ministry, is He constantly abiding. We live a feathered life, but is that real, true sacrifice. Is the Word of God established in your life? Be oh so careful about reading any old book, many authors, many ideas and many false ideas. Unless you have the mind of God, than you will deal correctly; You cannot judge correctly unless you living correctly. We need a heart connection with our audience. A good communicator seeks to understand, before they are understood. Respect: James Reynolds, we saw a man dedicated and committed to him. We should be in so in tune with God, that when He speaks everything stops and you listen and obey. Learn submissiveness to authority, lift up our leaders, work under them and see this work go forward.

12-15-05 Leaders think differently than followers. A renewed perspective; He was able to let go of his past. When the devil reminds you of your past, remind him of his future. James 3:11-18

“Whatever you win them with, you must keep them with.”

Praying and praying through is so important. You will hardly hear it anymore. Though circumstances fail, and troubles come your way, you must remain consistent. Not everybody will enjoy your talent and ability. Usually that will get you in the door. But unless you have the anointing and power it will not last. Self-understanding that I am nothing without Christ; Remember that there is always someone better then you.

They don’t know how to pray and pray through and they run on talent and ability and fail.

Without a vision the people parish; Instead of pretending to be in control, model a life being under control. We must fall under the authority that God has set us under. Be a help and not a hindrance.

Don’t let your ego get in the way. People start exalting you, and they want to separate and start their own church with you – dear God. Be vary, vary, vary careful. People will try to wine and dine you to get some kind of control of the reigns. David never took the throne from David, because he recognized Saul’s authority. Under authority God will bless you.

→ We are workers together It is not how big it is, it is obeying the Lord. Be thankful to be under the reigns for now. Should you be in authority that is so much responsibility.

Sheep are dumb understand they have limitations. Leaders must model life; living from character and not from life.

In a marriage, sometimes, no matter what you do it is wrong. Don’t allow your emotions to get the best of you. Don’t throw out the baby with the bathwater. A Key: Keep going; keep working, never let up for a moment Push with them; Pull with them – Work together and not against them Colossians 1:27 Fills you to completion – You need the Holy Ghost Job 39:1-7 A danger every spiritual leader faces: Don’t pretend to know everything Eschatology: Dealing with the end times events / People use big words to talk to you. You don’t need to project self confidence. But know who you are in Christ. Don’t ever get too big to be too small to say you are sorry. And don’t sweep it under the rug, because it will show itself. Good leaders feel secure enough to repent when they are wrong. Like all great leaders he refuses to give vengeance and hold grudges.

The Low road: takes revenge; plays the same game as others play, step on anybody to get on top; guided by feeling; reactive, no better than anybody else The High road: makes action of unconditional love and forgiveness; refuses to play games and lives on principles; guided by character and values; proactive, lives above human standards, more than God has equipped you.

If you look at your limitations, than you will always feel limited and be limited.

Lay up for yourselves treasures in heaven. The most looked up dictionary word on the internet was integrity.

[Homework: What truths spoke to you, what spoke to you to help you and others?]

The Revelations of Job

Job 42:1-7 Job spoke of the things that were right. Job 40:4-5 I. Job saw the need for a mediator (savior) Job 9:32-35 (Daysman means mediator) Mediator- middle- between 1 Timothy 2:5-6 For there is one God, and one mediator between God and men, the man Christ Jesus; (6) Who gave himself a ransom for all, to be testified in due time.

John 14:7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

Hebrews 7:24-25

Romans 8:34

1 John 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

II. Job had a revelation of a redeemer and resurrection Job 19:25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: Job had an eternal perspective. With a vision of resurrection we can endure hardship. I Thessalonians 4:13-18 1 Corinthians 15:52

III. Job saw his hardship as a test and not a final judgment Job 23:10 But he knoweth the way that I take: when he hath tried me, I shall come forth as gold.

Psalms 11:5 The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.

Psalm 34:9

II Timothy 3:11-12

Ecclesiastes

Ecclesiastes

Introduction to Ecclesiastes

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The name of the book

In the Hebrew Bible this book is classified as one of the "Writings" and titled "Koheleth."

The name is probably a personification of wisdom. Wisdom is not presented in an abstract form such as doctrine or teaching, but it is presented as a person. A definition of personification is: “the representation of an abstract quality in human form.”. Consider Proverbs 8:

1 Corinthians 1:24 —

1 Corinthians 1:30 — But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

Colossians 2:2-3 —

James 1:5 — If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

It isn't completely clear what the exact translation of "ecclesiastes" should be, but it is rendered in English as "preacher" or "one who addresses an assembly."

The Hebrew word qōhelet is the Qal feminine singular participle of the verb qāhal, meaning “to call,” “to assemble.” Thus the nickname may allude to one who gathers an assembly to address it or to one who gathers words for instruction. The feminine participle is used elsewhere in the OT to refer to particular offices or occupations (Ezra 2:55; Neh. 7:57, 59).
The English title derives from the Septuagint (ekklēsiastēs) via the Latin Vulgate (Liber Ecclesiastes). The Septuagint translator(s) inter- preted qōhelet to refer to a citizen of the assembly or ekklēsia. English translations have traditionally translated qōhelet as “Preacher” (KJV, RSV), which goes back to Luther’s translation of qōhelet as “der Prediger.”[3] This translation is somewhat anachronistic, with its overtones of the NT concept of the ekklēsia as the church. Qohelet’s “office” is clearly identified in the epilogue (12:8–14) as that of a wise man, but “preacher” is helpful in that it alerts us to the fact that Qohelet was wise and taught the people knowledge (12:10).
Baker Commentary, p. 20

What is the message? Why is this negative book in the canon?

Abraham asserts that “to have a canon of Scripture is to have a sophisticated means of grace which is related to formation in holy living in a host of ways. On this . . . reading, Scripture functions to bring one to faith, to make one wise unto salvation, to force one to wrestle with awkward questions about violence and the poor, to com- fort those in sorrow, and to nourish hope for the redemption of the world.”[18] This is helpful to remember in terms of the canonicity of Ecclesiastes. Thiselton notes, “Such texts as Job, Ecclesiastes, and the parables do not function primarily as raw-material for Christian doctrine. . . . Their primary function is to invite or to provoke the reader to wrestle actively with the issues, in ways that may involve adopting a series of comparative angles of vision.”[19] Ecclesiastes is one of those books that force us to wrestle with very difficult ques- tions that are pursued relentlessly. In the process it leads us back to the starting point of faith, but this time to know it more fully. Faith, we might remind ourselves, is a gift, but Ecclesiastes reminds us that it is not cheap.
Baker, p. 23

Rashbam locates the essence of the argument of Ecclesiastes in 1:2–11. Ecclesiastes here contrasts the transience of human life with the permanence of nature, thus showing the latter’s advantage. None of the experiments in Eccle- siastes is successful in dispelling this melancholy; the only adequate response is to live in conformity to traditional values, to enjoy life calmly while resigned to providence. Present mysteries will be recti- fied in the future life.
Baker, p. 27

Nathan Rosenthal in his work on Ecclesiastes (1858) still main- tains Solomonic author­ship.[45] In his view, Solomon wrote the book to demonstrate that wisdom is only useful when combined with the fear of God and the keeping of his commands. Baker, p. 28

Contra Jerome, Luther, Melanchthon, and Brenz insist that Ecclesiastes is fundamentally positive about civic life even as it wrestles with the difficulties of poor leadership, a prob- lem with which the Reformers were only too familiar. Luther read Ecclesiastes as a book about politics and the family, about human existence in the context of creation order. He envisaged Solomon not as a solitary but as a political figure deeply concerned about social life. In contrast to Jerome’s allegorical and christological exegesis of 4:4–12, Luther read this text as a strong affirmation of communal and civic life. Baker, p. 38

Qoheleth demonstrates the futility of trying to find meaning in a fallen world apart from remembering one’s creator and starting with the fear of the LORD, but he also affirms life, and this tension is resolved at the conclusion of his journey precisely through his exhortation to remember one’s creator. Thus the futility Ecclesiastes exposes is that of trying to find meaning while embracing human autonomy in a world which depends at every point upon its creator. Bartholomew, C. G. (2014). The Intertextuality of Ecclesiastes and the New Testament. In C. V. Camp, A. Mein, W. Kynes, & K. Dell (Eds.), Reading Ecclesiastes Intertextually (Vol. 587, p. 232). London; New Delhi; New York; Sydney: Bloomsbury.

Remembering his creator is the solid ground to which Qoheleth finally returns and which enables him to affirm life—thereby granting the carpe diem passages the final say—without detracting from the brokenness of life as evident in the threefold “before” in 12:1–7. Bartholomew, C. G. (2014). The Intertextuality of Ecclesiastes and the New Testament. In C. V. Camp, A. Mein, W. Kynes, & K. Dell (Eds.), Reading Ecclesiastes Intertextually (Vol. 587, p. 233). London; New Delhi; New York; Sydney: Bloomsbury.

In my reading of Ecclesiastes, resolution comes through remembering your creator before … before … before … The decentering of the ego evoked by such remembrance puts one in a position of creature before the Creator and thus in a position to receive instruction and to obey, rather than relying on reason, experience and observation as the royal route to truth. Bartholomew, C. G. (2014). The Intertextuality of Ecclesiastes and the New Testament. In C. V. Camp, A. Mein, W. Kynes, & K. Dell (Eds.), Reading Ecclesiastes Intertextually (Vol. 587, p. 235). London; New Delhi; New York; Sydney: Bloomsbury.

The carpe diem passages in Ecclesiastes affirm feasting but within the context of a hallowing of the ordinary. They are not, in my view, a representation of despairing hedonism but a typically Israelite affirmation of created life, an affirmation of the ordinary we might say, evoking Charles Taylor’s use of the term in his Sources of the Self Bartholomew, C. G. (2014). The Intertextuality of Ecclesiastes and the New Testament. In C. V. Camp, A. Mein, W. Kynes, & K. Dell (Eds.), Reading Ecclesiastes Intertextually (Vol. 587, p. 236). London; New Delhi; New York; Sydney: Bloomsbury.

Ecclesiastes, I have argued, provides an important witness to the richness of ordinary, created life.
Bartholomew, C. G. (2014). The Intertextuality of Ecclesiastes and the New Testament. In C. V. Camp, A. Mein, W. Kynes, & K. Dell (Eds.), Reading Ecclesiastes Intertextually (Vol. 587, p. 236). London; New Delhi; New York; Sydney: Bloomsbury.

Authorship

Possibly Solomon?

Authorship of Ecclesiastes is often ascribed to Solomon.

Ecclesiastes 1:1 — The words of the Preacher, the son of David, king in Jerusalem.

Jewish and early Christian tradition attribute the book to Solomon. The author identifies himself as "the son of David, king in Jerusalem" (1:1). He also refers to himself as "the Preacher" (1:1,2,12; 7:27; 12:8,9,10). Many of the experiences spoken of in Ecclesiastes correspond quite well with what we know about Solomon's life. Internal evidences point to Solomon. Note the references to:

According to rabbinic tradition, Ecclesiastes was written by Solomon in his old age and possibly edited under Hezekiah. If Solomon is indeed the author, then the date the book was written would be around 945 B.C.

Doubtfully Solomon?

Critical scholars have long rejected the idea of Solomon having written this book before the Babylonian exile. Part of the argument is that the presence of Persian "loan-words" and Aramaic figures of speech, point to a date sometime after the exile.

Some question whether certain conditions described in the book (3:16; 4:13-16; 5:8) existed during the reign of Solomon. But these conditions could have been noted by Solomon in neighboring countries, or in lower-level positions of his administration.

Frame narrator

A breakthrough for literal interpretation came with Rashbam (1085–1155). He interprets according to the principle that the text has only one meaning. Rashbam displays great sensitivity to the literary nature of Ecclesiastes and was the first to realize that Qohelet was set within a framework; 1:1–2 and the last seven verses were written by those who edited the book. Baker, p. 27

Key Verse

Ecclesiastes 12:13 — Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

Key Words

Occurring more than 25 times:

Life lived without good results, no matter how lived, is a waste and vain. "All is vanity" (1:2). This theme is repeated by the Preacher time and again:

Indeed, the key word in this book is "vanity." It occurs 35 times in 29 verses. It means "futility, uselessness, nothingness." But a key phrase to be noted is "under the sun." It is found 29 times in 27 verses. It suggests that this message of vanity is true when one looks at life purely from an earthly perspective. Leave God and eternity out of the equation, and life is truly vanity!

Contents

The 12 Chapters of this book contains the reflections and experiences of someone whose mind is in conflict over the problems of life. What value or purpose is there for living?

After speaking of his disillusionments, he presents a materialistic view of life where there is nothing better than the carnal enjoyment of the pleasures of life.

Throughout the book the writer is struggling with this as though he would utter profound truths, he would often return to the materialistic theme. Koheleth is in conflict in his own mind throughout the book that thought he speaks great truths at time, he'll revisit the value of materialism and pleasure. He is struggling and confused himself until the final conclusion in 12:13. We live in an age of confusion. We must have our answer ready.

The book concludes with the author apparently emerging from his doubts and reaching the noble conclusion in 12:13. Therefore another message in this book is the importance of serving God throughout life. This is the message the Preacher would leave with the young (11:9-12:1), and is stated in his final words:

Epicureanism and other philosophies in Ecclesiastes

Ecclesiastes prods us to consider our presentation of the Gospel. It is common for the upright to become flabbergasted by the logical gymnastics and deceptions used to justify sin, denial of God and explain life. The contrast of light and darkness is great and our thoughts may be "that's just stupid", but our Gospel presentation must be more evangelistic than that.

Paul probably was dumbfounded internally by what he found at Athens, but his chosen action was a clear presentation of the Gospel.

Acts 17:23 — For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.

The author of Ecclesiastes does this well as he suggests to the reader, "Ok, let us consider to the end what you have concluded about life." Does life have a point? If so, what is the point? How can we make sense of being here?

Ecclesiastes does not teach epicureanism or any of the several other philosophies suggested in it. Ecclesiastes is a mirror held up to humanity. This book is a self-look and inspection of the human condition and some common conclusions. Koheleth helps us consider who we are and why we are under the sun by walking down the different avenues common to man.

One example of the philosophies considered in Ecclesiastes is epicureanism:

"Epicureanism is an ancient school of philosophy founded in Athens by Epicurus. It rejects determinism and advocated hedonism (pleasure as the highest good), but of a restrained kind: mental pleasure was regarded more highly than physical, and the ultimate pleasure was held to be freedom from anxiety and mental pain, especially that arising from needless fear of death and of the gods."

Ecclesiastes 2:24 — There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.

Ecclesiastes 3:12,13 — I know that there is no good in them, but for a man to rejoice, and to do good in his life. 13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.

The conclusion to epicureanism or any of the other human philosophies void of the one true God, is that these "streets" are "dead end streets." Knowing this from the beginning, we must be more prepared to reach out to the lost and better explain the gospel than just resorting to "bullying" and "manipulative" tactics.

How ready is our answer for those caught in the snare of the enemy? Some absurdities when humanity looks for fulfillment and meaning while shutting God out concern:

Quotable Book

Ecclesiastes is one of the more quotable books of the Bible. But, should we? How should we interpret and use this book? Like the book of Job, the best counsel can be found at the end of the book. The advice in-between must be taken with caution.

Throughout the book, we will find what Koholeth later describes as "goads" and "nails."

Ecclesiastes 12:11 — The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.

These are wise sayings that will "prod" our thinking, and exhortations that will provide stability and direction for living. Ecclesiastes is certainly a book worthy of careful study!

The organization of our study

Ecclesiastes

Ecclesiastes 1 and 2

Ecclesiastes

Under the sun (chapters 1–2)

In these two chapters, we have an introduction, the search for meaning in life, and some conclusions made from the search.

Introduction by narrator (1:1–2)

Examples of futility (1:4–11)

These are reflections on the monotonous routines of life. Life under the sun is meaningless, and the writer gives some examples of futility.

Passing of generations (1:4)

Is man born only so he can later cease to exist?

Cycles of nature (1:5–7)

Nature is always repeating itself. There is no real, lasting change.

Curiosity of man (1:8)

With the curiosity of man and all his efforts, the more he learns the more questions he raises.

Absence of newness (1:9–11)

What a desire to find something new!

Philosophies of futility

Man has created philosophies of life to help him live/cope with this conclusion. The answer is not "there is no answer."

Those spiritully minded do not settle for "life is vain" but they search for meaning beyond this life. If the answer is not found beneath the sun, then it is found above the sun, beyond ourselves.

For every need of man there is a corresponding satisfaction (hunger—food, etc.). If we find a desire for which nothing in this world can satisfy, it is logical to assume we are made for another world.

The Christian says, 'Creatures are not born with desires unless satisfaction for those desires exists. A baby feels hunger: well, there is such a thing as food. A duckling wants to swim: well, there is such a thing as water. Men feel sexual desire: well, there is such a thing as sex. If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world. If none of my earthly pleasures satisfy it, that does not prove that the universe is a fraud. Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing.
—C. S. Lewis

The search for meaning (1:12–2:23)

Acquiring wisdom and knowledge (1:12–18)

The search of the natural man for satisfaction and happiness. Qoholeth explains how he reached the conclusions stated in 1:12–13. Qoholeth also expresses what he had learned in his searching:

  1. All lifestyles are meaningless (1:14)
  2. Nothing can be changed (1:15)
  3. Knowledge is useless (1:16–17)

What proftit is there in the mere accumulation of knowledge?

  1. Desire for knowledge brings much pain (1:18)

The current generation is a prime example of the vanity of just "more knowledge." People say, "I've got all this knowledge and now I feel worse." Why? You can't know what you need to know in order to produce peace, contentment, joy, etc. People say, "Let's build high, let's fly to the moon, to Mars, etc." What have we discovered? More information on the parts and not explanation of the whole. Qoholeth is not anti-knowledge, but he is concluding rigthly that human knowledge without reference to God is never satisfying.

Worldly pleasure (2:1–3)

Art or agriculture (2:4–6)

Ecclesiastes 2:4-6 — I made me great works; I builded me houses; I planted me vineyards: 5 I made me gardens and orchards, and I planted trees in them of all kind of fruits: 6 I made me pools of water, to water therewith the wood that bringeth forth trees:

Great possessions (2:7–11)

Ecclesiastes 2:7-11 — I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: 8 I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. 9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.10 And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. 11 Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.

Conclusions

A wise man is superior to the fool (2:12–21)

Ecclesiastes 2:12-21 — And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done. 13 Then I saw that wisdom excelleth folly, as far as light excelleth darkness. 14 The wise man’s eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all. 15 Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity. 16 For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool. 17 Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. 18 Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me. 19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity. 20 Therefore I went about to cause my heart to despair of all the labour which I took under the sun. 21 For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.

"nothing better than to eat and drink and enjoy life" (2:24–26)

Ecclesiastes 2:22-26 — For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? 23 For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity. 24 There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. 25 For who can eat, or who else can hasten hereunto, more than I? 26 For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.

The main thought is that some answers will not be found here on earth. They answers are found "beyond the sun" and are spiritual in nature. Under the sun, you will not find the answer why you are under the sun. The answer is beyond the sun.

Ecclesiastes

Ecclesiastes 3

The vanity of life from the naturalist's perspective (chapter 3)

Introduction

This chapter is the natural man's view of the weary round of life. Naturalism is the "idea or belief that only natural (as opposed to supernatural or spiritual) laws and forces operate in the world."

There is a time for everything (v. 1–8)

The natural man says, "It is just life. Things happen to us. There is no purpose or design in it. It is all chance."

But we know from other Scriptures that God is in control, and that He has a plan (Jer.29:11; Dan. 2:21; Amos 3:6; Job 1:10; Rom. 8:28; Matt. 5:45–48).

Man's God-given task (v. 9–15)

God has created humanity and the world. He has given us work to do. We are to do that work, rejoice, do good, eat, drink, and enjoy the results of our labor.

The conclusion of the materialist (v. 16–22)

Qoholeth is discouraged because everywhere he looks he sees wickedness. But he knows that there is a season for everything, and though the wicked may have a season of prosperity, there will come a season of judgment.

Ecclesiastes

Ecclesiastes 4

The problems of social evils (chapter 4)

Oppression (v. 1–3)

Qohelet notices that those that are in power use that power to oppress others. These verses are used by some to show that Qohelet is likely not Solomon, because Solomon had power to stop oppression, but here Qohelet cannot.

As Christians, we know that power and authority does not always have to result in oppression (2 Cor. 1:24; 4:5; 1 Peter 5:3).

Envy as motivation for work (v. 4–6)

We see here the observation that people will work hard because of envy. We see what other people have, and we want those things, too. We know that we can only have them if we work for them.

In verse 5, we see similarities with how the fool is described in Proverbs (Prov. 6:10; 24:33).

Loneliness (v. 7–12)

Loneliness is not something that God wants for man (Gen. 2:18), and He promised Israel that He would not leave them alone (Is. 41:10).

Government problems (v. 13–16)

Kings may be willing to listen when they are young, but when they are old, they no longer seek advice.

Ecclesiastes

Ecclesiastes 5

Chapter 5: Worship and Wealth

When You Go to God’s House, vs. 1-8

1. Be Careful

1 Keep thy foot when thou goest to the house of God,

with care .... Watch your step … Be aware Traps to fall in mechanics and formalism … prepare before going “prudent” .. ready to hear

keep God actively involved in our lives … Go to the house if God … Are we actively submitted to God? Going to church is a part of this submission

2. Be Ready to Hear

and be more ready to hear,

3. Do Not Sacrifice like Fools

than to give the sacrifice of fools: for they consider not that they do evil.

Qohelet warns about making the "sacrifice of fools." "The sacrifice of the fools should be thought of not as a denial of the value of sacrifice per se but as a critique of superficial religion that goes through the rituals with many words but no awareness of God."[1] There are other warnings in the Old Testament about offering vain sacrifices to God, such as 1 Samuel 15:22–23, Psalm 40:6, and Isaiah 1:11. These verses combined show us that God is not pleased with sacrifices if the heart of the giver was unclean.

4. Do Not be Hasty with Your Words

2 Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few. 3 For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words.

In verse 1, there is instruction that those that go to the temple should be ready to listen. The idea is continued through verse 7. It is instruction to listen more than we talk, and specifically to listen more to God than we talk to Him. The principles of listening to instruction and controlling how much we talk are found often in the book of Proverbs (Prov. 2:2; 4:20; 5:1; 15:31; 18:15; 21:13; 22:17; 23:12; 25:12; 28:9). There is considerable similarities with Ecclesiastes 5:3b, which says, "a fool’s voice is known by multitude of words" and Proverbs 17:28, which says, "Even a fool, when he holdeth his peace, is counted wise." Jesus also warned against praying with "vain repetitions" and thinking that your prayer will be heard because you use many words (Matt. 6:7).

5. Do not be Hasty with Your Vows

4 When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. 5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

6. Do not be Dishonest with Your Vows

6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? 7a For in the multitude of dreams and many words there are also divers vanities: …

Galatians 6:7 — Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

Qohelet continues the idea of being careful with our words by giving advice on making vows to God. He said that it is better to not make a vow than to make a vow and break it. Jesus went farther with this teaching, and He said that we shouldn't make any vows at all (Matt. 5:33–37).

7. Fear God Above All

7b … but fear thou God. 8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.

Romans 3:18 — There is no fear of God before their eyes.

The Vanity of Riches, v. 9-17

1. Love Silver = Not Satisfied with Silver

9 Moreover the profit of the earth is for all: the king himself is served by the field. 10 He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.

MHC “The king needs the common things of life, and the poor share them; they relish their morsel better than he does his luxuries.”“

2. What Good is Beholding?

11 When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?

3. Sweet Sleep

12 The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

4. Where is the Profit? (naked shall he return, you can’t take it with you.)

13 There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. 14 But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. 15 As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. 16 And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind? 17 All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.

The Conclusion to Increase, vs. 18-20

18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. 19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. 20 For he shall not much remember the days of his life; because God answereth him in the joy of his heart.

Wealth may not satisfy, but God does give blessings to every person. They can eat, drink and enjoy life. This is similar to statements in 2:24–26 and 9:7–10.

Rewards of the Faithful Believer

What is Our Portion?

Ecclesiastes 2:21 For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.

Ecclesiastes 3:22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

Ecclesiastes 5:18 Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.

Ecclesiastes 5:19 Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.

The Unfaithful

Revelation 22:12 — And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

BLESSING

Happy; enjoying spiritual happiness and the favor of God; enjoying heavenly felicity; Spiritually Prosperous, Having God’s Favor; consecrating by prayer; a wish of happiness pronounced; a prayer imploring happiness upon another. The divine favor is the greatest blessing.

Psalms 2:12 — Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

Psalms 84:4 Blessed are they that dwell in thy house: they will be still praising thee. Selah. Psalms 106:3 Blessed are they that keep judgment, and he that doeth righteousness at all times. Psalms 119:1 Blessed are the undefiled in the way, who walk in the law of the LORD. Psalms 119:2 Blessed are they that keep his testimonies, and that seek him with the whole heart.

  1. Heaven, Comfort, Authority, Satisfaction, Mercy, See God, Be the Children of God, What is Christ’s is Ours, Honor (Matthew 5:1-12)

When we pray for blessing for each other we are saying Biblically:

“Let them be poor in spirit, mourning, meek, hungering and thirsting for righteousness, merciful, pure, peacemakers and persecuted.”

Numbers 18:20 — And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.

  1. Revealed Truth

Matthew 13:16 But blessed are your eyes, for they see: and your ears, for they hear. Luke 10:23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:

  1. The Best is Yet to Come

Luke 6:21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.

  1. Serving God is its Own Reward

Luke 11:28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.

  1. Fed and Served by the Master

Luke 12:37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

Revelation 19:9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

  1. Forgiven

Romans 4:7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

Revelation 14:13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

  1. Eternal Life

Revelation 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

Some More Blessings

One morning R. C. Chapman, a devout Christian, was asked how he was feeling. “I’m burdened this morning!” was his reply. But his happy countenance contradicted his words. So the questioner exclaimed in surprise, “Are you really burdened, Mr. Chapman?” “Yes, but it’s a wonderful burden; it’s an overabundance of blessings for which I cannot find enough time or words to express my gratitude!” Seeing the puzzled look on the face of his friend, Chapman added with a smile, “I am referring to Psalm 68:19, which fully describes my condition. In that verse the Father in heaven reminds us that He daily loads us with benefits.’“

Psalm 68:19 — Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.

F. E. Marsh has enumerated some of these blessings:

  1. An acceptance that can never be questioned. (Eph. 1:6).
  2. An inheritance that can never be lost (I Peter 1:3-5).
  3. A deliverance that can never be excelled (2 Cor. 1:10).
  4. A grace that can never be limited (2 Cor. 12:9).
  5. A hope that can never be disappointed. (Heb. 6:18, 19).
  6. A bounty that can never be withdrawn. (1 Col. 3:21-23).
  7. A joy that need never be diminished (John 15:11).
  8. A nearness to God that can never be reversed (Eph. 2:13).
  9. A peace that can never be disturbed (John 14:27).
  10. A righteousness that can never be tarnished (2 Cor. 5:21).
  11. A salvation that can never be canceled (Heb. 5:9).

Ecclesiastes

Ecclesiastes 6

The vanity of long life (chapter 6)

Some cannot enjoy their profit (v. 1–2)

Qohelet now continues his observations on wealth. He talks about an "evil" thing, that is, that man works hard and gets wealth, but he cannot enjoy it. We do not know what the circumstances are that prevent him from enjoying his wealth, but we know that for some reason it is given to another to enjoy.

Long life does not guarentee hapiness (v. 3–6)

Long life (Prov. 3:2) and many children (Psalm 127:4) were considered great blessings in ancient Israel, but Qohelet says that even these cannot bring rest to a weary life. He says that the stillborn baby who has never known life is better than the person who has long life. he says this because the stillborn does not have to face the troubles of life.

Appetite is never satisfied (v. 7)

We work hard for food, and then we eat it. Afterward we are hungry again.

Wisdom is better than foolishness (v. 8–9)

Conclusion to the search for meaning (v. 10–12)

Thses verse conclude Qohelet's search for meaning. "Here leaves his explicit search for meaning and in the second half of the book focuses on advice and commentary about the future."[1] Verse 10 says "that which hath been is named already," and it is repeating the idea that there is nothing new under the sun (3:15).


Ecclesiastes

Ecclesiastes 7

Better and balanced living (chapter 7)

Introduction to Chapter 7

In the remaining six chapters are a mixture of proverbs and narration designed to make the most of life "under the sun." In other words, while life under the sun is "vanity," how then should we live? Human Wisdom is limited in providing answers. Notice how skewed and limited wisdom is when God is not included in the equation.

Proverbs on better living (v. 1–13)

"These proverbs are full of irony, and Qohelet often starts off sounding very much like Proverbs but then gives the proverb an ironic twist."[1] An example would be verse 1, which starts off by saying, "A good name is better than precious ointment." This is very similar to Proverbs 22:1, which says, "A good name is rather to be chosen than great riches." But the next line in Ecclesiastes 7:1 is very different from anything in Proverbs. It says, "and the day of death than the day of one’s birth." Why does Qohelet say this? "Even if parallels to this proverb might be found in the broader wisdom literature, the appearance of it here, in light of Qohelet’s general teaching about death (3:18–21 and 12:1–7), supports an interpretation that this proverb indicates Qohelet’s world-weariness."[2] "Qohelet attempts to answer the question as to the nature of the good life by looking again at traditional wisdom. Not surprisingly, therefore, the dominant form is that of the proverb. He starts with traditional wisdom and then problematizes this each time, so that we are left with no clear answer as to what constitutes the good life. The sort of wisdom that Proverbs offers would appear to be deeply problematic and to offer no secure place to stand."[3] Two themes that are prominent in this section are death (v. 1b, 2, 4, and perhaps 8) and wisdom and folly (v. 4, 5, 6, 7, 9, 10, 11, 12).[4]

He concludes this section in verse 13 by saying that the world is bent and broken, but he cannot see any further than that. "It is as though his world is confined to that ushered in by Gen. 3, the fall. It is true, as Qohelet finds again and again, that an empirical approach to our present fallen world makes life appear utterly enigmatic. But the larger context of Gen. 3, of creation and redemption through the line of Abraham, alerts us that God is at work making straight what has been bent and broken."[5]

Counsel for balanced living (v. 14–29)

The second half of the chapter offers "counsel for balanced living." These are challenging and difficult statements which should be understood in their context, and in the context of the Bible as a whole. It appears Qohelet is mainly warning against extremism and against the presumption that one can find the answer to every question in life.

Moderation in wisdom and folly (v. 14–22)

In these verses Qohelet comes to the conclusion that it is not good to be too wise or too righteous. He says this because he sees the righteous, the wicked, the wise, and the fool all meeting the same end. "The two case studies present us with a paradox, and Qohelet surely wanted his listener/reader to be shocked by what he said. He saw the righteous perishing and the wicked living long. This is the polar opposite of what some strands of biblical teaching indicate. For instance, certain legal portions of the Bible teach that observation of the law prolongs life (Exod. 20:12; Deut. 4:40), and the wisdom teachers instructed that righteousness led to life (Prov. 3:1–2), while the wicked suffered and died early (Ps. 1)."[6] "What could it possibly mean to be moderately righteous and moderately wicked?"[7] There are two ways of interpreting this:

  1. Qohelet warns against seeking righteousness and wisdom with too much fervor
  2. he guards against false pretense in righteousness and wisdom.[8]

Qohelet’s Reflection on His Journey and the Inaccessibility of Wisdom (v. 23–29)


Ecclesiastes

Ecclesiastes 8

Civil duties, certainty of just judgment, and the inability of wisdom (chapter 8)

Civil duties (v. 1–9)

Verse one asks, "Who is like a wise man?" Qoholet searched for a wise man, who knew the interpretation of a thing. Qoholet knew that wisdom makes a man happier. "The shining face generally speaks of favour. Here it speaks of the wise man who is visibly gracious in his demeanour, and (as the next phrase says) whose gentleness is obvious in his facial expression."[1] Compare to Numbers 6:25.

In verse two, Qohelet advises to obey the command of the king. In Romans 13, Paul gives similar command to obey the government. Primarily, we honor government authority as part of our obedience to God. "It appears that the Jewish princes and chiefs took an oath of fidelity to their kings. This appears to have been done to David, 2 Samuel 5:1–3; to Joash, 2 Kings 11:17; and to Solomon, 1 Chronicles 29:24."[2] We can agree with Qoholet's advice here, from both an Old Testament and New Testament perspective. Yet one must say that it sounds self-serving if Qoholet was Solomon, who was a king himself.

We also recognize that we are always to obey God rather than man if the two contradict (Acts 4:19). "Many passages in the Old Testament witness to the limits which loyalty to God must set on courtly tact and submissiveness."[3]

If the lack of wisdom discouraged Qoholet in Ecclesiastes 8:6–7, he found the powerlessness of man in the face of death to be yet more despairing. Under the sun, he saw that death allows no winners, and there is no release from that war. He knew that part of man's misery on this earth was to be ruled by others oppressively.

The certainty of just judgment (v. 10–13)

Qoholet saw that the wicked die, and their evil is soon forgotten. With his under the sun thinking, Qoholet despaired that the wicked are not punished after death.

In verse 12–13 Qohelet says that it will be well with the righteous and not well with the wicked.

The inability of wisdom (v. 14–17)


Ecclesiastes

Ecclesiastes 9

Death, life, and evil times (chapter 9)

The despair of death (v. 1-6)

The righteous, and the wise, and their works, are in the hand of God. Qohelet observes that all people die, no matter who they are or what they have done. "To all appearances, God is just not interested. The things that are supposed to matter most to Him turn out to make no difference—or none that anyone can see—to the way we are disposed of in the end. Moral or immoral, religious or profane, we are all mown down alike."[1]

The hope of life (v. 7-10)

He then says that we may all die, but we should still enjoy life while we have it. He also says that we should work hard. "Man was not created to be idle, he was not elected to be idle, he was not redeemed to be idle, he was not quickened to be idle, and he is not sanctified by God's grace to be idle."[2]

The mystery of time and chance (v. 11-18)

Taken in an evil time (v. 11-12)

No amount of wisdom or skill appears to prevent the evil time. Bad things happen as a result of humanity’s choices; as a result of sin and forsaking God. But none of them happen “accidentally” or apart from God’s will.

Wisdom is better, but it is often wasted (v. 13-18)

Qohelet tells the story of a wise man that saved his city, but was soon forgotten. He says that wisdom is better than many things, but it is not always beneficial because it is not heard.


Ecclesiastes

Ecclesiastes 10

Folly and wisdom (chapter 10)

Folly disgraces (v. 1–7)

Folly disgraces a wise man's honor (v. 1)

This is an obvious statement: dead flies spoils the perfume. Compare it with 9:18, which says "...one sinner destroyeth much good." So does a little folly to one respected for wisdom and honor.

Folly disgraces the fool by revealing itself (v. 2–3)

The right hand was regarded as the side of strength, skill, good and favor and the left hand was regarded as weak and bad. "To have one's heart at his left side is to have the 'springs of life' (Proverbs 4:23) located in the realm of practical and spiritual incompetence."[1] He shows everyone that he is a fool.

Folly disgraces in high places (v. 4–7)

Folly is set in great dignity. Some lowly men are unwisely exalted (servants on horses). Foolish men are promoted or accepted to positions of great leadership, while some noblemen are humbled (princes walk on the ground like servants).

Evidence of folly and wisdom (v. 8–20)

Foolishness in action (v. 8–10)

The fool doesn't wisely consider the future, but wise use of one's time in the present can make for a much better future.

The babbling talk of the foolish (v. 11–14)

The fool is known by his many words, and by his presumption about the future when no man knows what is to be. Previously Qohelet had confidently stated that there is nothing beyond this life, and that this life should be lived with an under the sun premise. He now casts more doubt upon that premise.

The fool at work (v. 15)

Fools have no desire to work, or when they do work they quickly become wearied. They can't see that it is wise to work now in order to prepare for the future. The fool works hard to get out of work.

They do not even know how to go to the city! The fool has no sense of direction or goal. They live their life as if it were meaningless, directionless. "In a fine note of sarcasm, this proverb says that a person may be so involved in arguing about the universe that he misses what the ordinary person is concerned about, namely, finding the way home."[2]

How foolishness corrupts a nation (v. 16–20)

Qohelet understood that a land was blessed by good, faithful leaders, but cursed under wicked and incompetent leaders. If Ecclesiastes 10:18 symbolizes the fall of a nation, then the following reasons give the reason for the fall: leaders who are foolish, selfish, and concerned only for their own pleasure and good. "They do nothing in order; turn night into day, and day into night; sleep when they should wake, and wake when they should sleep; attending more to chamberings and banquetings, than to the concerns of the state."[3]


Ecclesiastes

Ecclesiastes 11

Prudence (chapter 11)

Prudence is the skill and good judgment in the use of resources.

The prudent person invests (v. 1, 2, 6)

The counsel is "do not hoard what you have, but sow so that you can get more." It is about careful investment. See also Matthew 13:24.

The prudent person wisely uses opportunity (v. 3)

The prudent person sees opposition correctly (v. 4)

The prudent person recognizes the sovereignty of God (v. 5)

The prudent person prepares for his old age (v. 7–10)

Ecclesiastes

Ecclesiastes 12

Description of old age and the conclusion (chapter 12)

Description of old age (v. 1-7)

Conclusion of the whole matter (v. 8-14)

Ecclesiastes

Addendum

Sources