Eclesiastes 6

Warren Wiersbe · Citado em PreceptAustin

Eclesiastes 6

Wiersbe - Eat, Drink, and Be Thankful Be Satisfied (Ecclesiastes)- Page 46 Read Ecclesiastes 2:24–26 A man can do nothing better than to eat and drink and find satisfaction in his work. Ecclesiastes 2:24 Solomon was not advocating “Eat, drink, and be merry, for tomorrow we die!” That is the philosophy of fatalism, not faith. Rather, he was saying, “Thank God for what you do have, and enjoy it to the glory of God.” Paul gave his approval to this attitude when he exhorted us to trust in God, “who richly provides us with everything for our enjoyment” (1 Tim. 6:17). Solomon made it clear that not only were the blessings from God, but even the enjoyment of the blessings was God’s gift to us (Eccl. 2:24). He considered it evil if a person had all the blessings of life from God but could not enjoy them (Ec 6:1–5). It is easy to see why the Jewish people read Ecclesiastes at the Feast of Tabernacles, for Tabernacles is their great time of thanksgiving and rejoicing for God’s abundant provision of their needs. The farmer who prayed at the table, “Thanks for good food and for good digestion,” knew what Solomon was writing about. The important thing is that we seek to please the Lord (2:26) and trust Him to meet our every need. Something to Ponder - What are your Top Ten blessings from God? Ecclesiastes 6:1-6 The Difference God Makes [Do not] trust in uncertain riches but in the living God, who gives us richly all things to enjoy. --1 Timothy 6:17 One evening a news program devoted its entire broadcast to the problems of many young athletes who suddenly become multimillionaire sports celebrities. They start out buying expensive cars, living luxuriously, and partying. Then they get into immoral conduct and illicit drugs. Soon their careers are in shambles. The writer of Ecclesiastes could have empathized with these young athletes. In chapter 6, he illustrated the emptiness of a life that has wealth and riches but does not include God. Two men are portrayed. The first is either a workaholic or a playboy. He is a quick success but is unhappy and dies with no heirs (Ec 6:1-2). The second lives longer and has many children but is also unfulfilled and dies unloved (Ec 6:3-6). The writer concluded that it is better not to have lived at all than to be rich and famous but miserable! You may have much gold and grandeur, Yet by God be reckoned poor; He alone has riches truly Who has Christ, though nothing more. —Anon. To be rich in God is better than to be rich in good Ecclesiastes 6:2 a man to whom God has given riches and wealth and honor so that his soul lacks nothing of all that he desires; yet God has not empowered him to eat from them, for a foreigner enjoys them. This is vanity and a severe affliction. KJV Ecclesiastes 6:2 A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease. NKJ Ecclesiastes 6:2 A man to whom God has given riches and wealth and honor, so that he lacks nothing for himself of all he desires; yet God does not give him power to eat of it, but a foreigner consumes it. This is vanity, and it is an evil affliction. BGT Ecclesiastes 6:2 ἀνήρ ᾧ δώσει αὐτῷ ὁ θεὸς πλοῦτον καὶ ὑπάρχοντα καὶ δόξαν καὶ οὐκ ἔστιν ὑστερῶν τῇ ψυχῇ αὐτοῦ ἀπὸ πάντων ὧν ἐπιθυμήσει καὶ οὐκ ἐξουσιάσει αὐτῷ ὁ θεὸς τοῦ φαγεῖν ἀπ᾽ αὐτοῦ ὅτι ἀνὴρ ξένος φάγεται αὐτόν τοῦτο ματαιότης καὶ ἀρρωστία πονηρά ἐστιν LXE Ecclesiastes 6:2 a man to whom God shall give wealth, and substance, and honour, and he wants nothing for his soul of all things that he shall desire, yet God shall not give him power to eat of it, for a stranger shall devour it: this is vanity, and an evil infirmity. NET Ecclesiastes 6:2 God gives a man riches, property, and wealth so that he lacks nothing that his heart desires, yet God does not enable him to enjoy the fruit of his labor– instead, someone else enjoys it! This is fruitless and a grave misfortune. CSB Ecclesiastes 6:2 God gives a man riches, wealth, and honor so that he lacks nothing of all he desires for himself, but God does not allow him to enjoy them. Instead, a stranger will enjoy them. This is futile and a sickening tragedy. ESV Ecclesiastes 6:2 a man to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil. NIV Ecclesiastes 6:2 God gives a man wealth, possessions and honor, so that he lacks nothing his heart desires, but God does not enable him to enjoy them, and a stranger enjoys them instead. This is meaningless, a grievous evil. NLT Ecclesiastes 6:2 God gives some people great wealth and honor and everything they could ever want, but then he doesn't give them the chance to enjoy these things. They die, and someone else, even a stranger, ends up enjoying their wealth! This is meaningless-- a sickening tragedy. YLT Ecclesiastes 6:2 A man to whom God giveth wealth, and riches, and honour, and there is no lack to his soul of all that he desireth, and God giveth him not power to eat of it, but a stranger eateth it; this is vanity, and it is an evil disease. a man: Ec 5:19 1Ki 3:13 1Ch 29:25,28 2Ch 1:11 Da 5:18 so: Ec 2:4-10 De 8:7-10 Jud 18:10 Job 21:9-15 Ps 17:14 73:7 Lu 12:19,20 yet: De 28:33,43 Ps 39:6 La 5:2 Ho 7:9 vanity: Ec 4:4,8 5:16 POSSESSING ALL BUT ENJOYING NONE Solomon describes the "evil" of Ec 6:1... A man to whom God has given riches and wealth and honor (kabod; Lxx - doxa - glory) so that (term of purpose/result) his soul (nephesh; Lxx - psuche) lacks nothing of all that he desires; yet (term of contrast) God has not empowered him to eat from them - NET = "God gives a man riches, property, and wealth so that he lacks nothing that his heart desires, yet God does not enable him to enjoy the fruit of his labor– instead, someone else enjoys it!" This verse presents a tragic paradox of a man who has been given everything externally (riches, wealth, honor, and even fulfilled desires), but is unable to enjoy any of it. To look at this man with all of these external blessings, that speak of status, abundance, and societal favor, one would presume this man has everything. God has not empowered him to eat from them is the shocking statement. He has it all, but God has withheld the ability to enjoy it. He has possession without participation! To eat from them is literally, “to eat of them,” meaning to personally benefit from or enjoy the possessions. ‘Because he has not the will to serve God with it, God denies him the power to serve himself with it.’ -- Matthew Henry Charles Bridges - Our real happiness, therefore, is the thankful improvement of God’s own gifts—acknowledging his prerogative to give the power of enjoyment, no less than the blessing to be enjoyed. Charles Swindoll - The phrase “riches and wealth and honor” in verse 2 is found elsewhere in the Old Testament only in 2 Chronicles 1:11–12, where God spoke to Solomon with the same terminology. In Solomon’s specific case, many of the things for which he labored in life were given after his death to a “foreigner”: Jeroboam the Ephraimite. How could such a godly king be stripped of the enjoyment of his power and possessions— especially such a king as Solomon, to whom God gave not only great wisdom but also abundant riches and honor (1 Kings 3:5–14)? When he began his forty-year reign, Solomon “loved the LORD, walking in the statutes of his father David” (1 Kings 3:3). But as Solomon’s reign progressed, he drifted away from the close relationship he had with God. (See Living on the Ragged Edge Workbook) For (term of explanation) a foreigner (nokriy; Lxx - xenos - stranger) enjoys them - Exactly what this indicates is difficult to state, but clearly the point is that someone else ends up benefiting from what he has accumulated. Foreigner is a stranger or outsider. This could point to death, war, injustice, or sudden loss, where the fruit of his labor goes to another. TSK - A man may possess much earthly goods, and yet have neither the heart nor power to enjoy them. Possession and fruition are not necessarily joined together; and this is also among the vanities of life, and was and still is a very "common evil among men." It belongs to God as much to give the power to enjoy, as it does to give earthly blessings. This is vanity (hebel; Lxx - mataiotes - emptiness, nothingness, purposelessness) and a severe affliction (choli - sickness; Lxx - arrosteo - to be unwell) - The phrase severe affliction (literally "evil disease" or "sickening evil") underlines how deeply painful and absurd this reality is. Have you ever loss a tidy sum in stock market? Then you know that "sickening evil" feeling Solomon is describing! Ecclesiastes 6:2 shows us that having is not the same as enjoying. You can have houses, titles, health, even family—and still feel empty inside. Why? Because joy doesn’t come from possessions—it comes from God. This is the danger of thinking success equals satisfaction. It doesn’t. Only the Lord can enable the soul to taste the goodness in what He provides. As 1 Timothy 6:17+ reminds us “God… richly supplies us with all things to enjoy.” Only God can give you the gift of gladness. Don't just seek riches—seek the God who gives riches with rejoicing. Vanity (futility, idols, breath, delusion, worthless, emptiness)(01892) hebel means breath, vapor, vanity, emptiness, meaninglessness; idols. Hebel commonly has the figurative use of that which is evanescent and unstable. The first OT use refers to idols (Dt 32:21, cf 1 Ki 16:13, 26, Jer 8:19; Jeremiah 10:8, 15; Jer 14:22 Jer 51:18; Jonah 2:9; Ps 31:6), a fitting word picture for the worthlessness of idols! Hebel refers to breath because of its transitory fleeting character, as in Job's figurative use "my days are but a breath." (Job 7:16, cf similar idea Ps 39:5, 6, 11; Ps 62:9; Ps 78:33 where hebel parallels behālâ from root bāhal "to hasten": Ps 94:11; Ps 144:4) Hebel "generally appears in contexts where it is used as a simile emphasizing the transitory state of an object, never as descriptive of the biological function. A prime example would be "Humanity is like a breath (Ps. 144:4). Not only is breath ethereal and of short duration, but all things which breathe will die." (Gilbrant) Michael Eaton adds Hebel means (i) brevity and unsubstantiality, emptiness (NEB), spelt out in Job 7 where the ‘vanity’ (Job 7:16, Heb.) of man’s life is a ‘breath’ (Job 7:7), an evaporating cloud (Job 7:9), soon to be ended (Job 7:8) and return no more (Job 7:9f.); (ii) unreliability, frailty, found also in Psalm 62 where God, a ‘Rock’ and a ‘high tower’ (Ps 62:6), is compared with man who is ‘vanity’ (Ps 62:9), a ‘leaning wall’ and a ‘tottering fence’ (Ps 62:3); (iii) futility, as in Job 9:29 (Heb.), where ‘in vanity’ means ‘to no effect’; (iv) deceit (cf. Jer. 16:19; Zech. 10:2). Ecclesiastes includes each of these emphases. All is untrustworthy, unsubstantial; no endeavour will in itself bring permanent satisfaction; the greatest joys are fleeting. Between Eccl 1:2 and Eccl 12:8 the Preacher will echo this key statement about thirty times, showing that his book is in fact its exposition. Vanity characterizes all human activity (Eccl 1:14; 2:11): joy (Eccl 2:1) and frustration (Eccl 4:4, 7–8; 5:10) alike, life (Eccl 2:17; 6:12; 9:9), youth (Eccl 11:10) and death (Eccl 3:19; 11:8), the destinies of wise and foolish (Eccl 2:15, 19), diligent and idle (Eccl 2:21, 23, 26). (Borrow Ecclesiastes : an introduction and commentary page 56) Vine's summary of hebel - First, the word represents human "breath" as a transitory thing: "I loathe it; I would not live always: let me alone; for my days are vanity [literally, but a breath] (Job 7:16). Second, hebel means something meaningless and purposeless: "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity" (Eccl. 1:2). Third, this word signifies an "idol," which is unsubstantial, worthless, and vain: "They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities …" (Dt. 32:21, the first occurrence). See SPIRIT usage notes. Warren Baker adds that hebel "refers to the vanity and ultimate emptiness and meaninglessness of all things in this life, whether they seem good or bad (Eccl. 1:2, 14; 2:11, 15, 3:19; 4:4, 7, 8; 5:7; 6:2, 4, 9; 7:6, 15; 8:10; 9:9; 11:8). Combined with itself in the plural, it means absolute meaninglessness (Eccl. 1:2). Idols and the vain religious customs associated with them are all delusions (Jer. 10:3, 15). It denotes an empty, vain life (Eccl. 6:12). Used with the verb hāb̠al, it means to carry out vain talk or action or what is empty (Job 27:12). As an adverb, it means to talk in vain, emptily (Job 35:16). To walk after heb̠el means to go after or follow vanity (2 Ki. 17:15; Jer. 2:5). Anything obtained through evil is vain, such as wealth (Prov. 13:11)." (Borrow Complete Word Study Dictionary– Old Testament) Victor Hamilton (See TWOT) on "the cluster of references (of hebel) found in Ecclesiastes (thirty-six). These may be grouped into several subdivisions. First are those passages in which the author states his inability to find fulfillment in work, both in his failure to be creative and in his lack of control over the privilege of free disposition of his possessions; this is "vanity": Eccl 2:11, 19, 21, 23; Eccles. 4:4, 8; Eccles. 6:2. Second are those verses in which the author struggles with the idea that the connection between sin and judgment, righteousness and final deliverance is not always direct or obvious. This is an anomaly about life and it is vanity": Eccles. 2:15; Eccles. 6:7-9; Eccles. 8:10-14. The meaning of hebel here would be "senseless." Thirdly are those verses in which the author laments the shortness of life; this is vanity": Eccles. 3:19; Eccles. 6:12; Eccles. 11:8, 10. Life, in its quality, is "empty" or "vacuous" (and thus unsubstantial), and in its quantity is "transitory." Rather than the above observations being final conclusions about life by the author of Ecclesiastes, perhaps they reveal something of his method and his concealed premise. He may be attempting to demonstrate man's inability to find meaning to life unaided by divine revelation and interruption. This solo quest will always end in futility. HEBEL - 67X/64V - breath(5), delusion(2), emptily(1), emptiness(2), fleeting(2), fraud(1), futile(1), futility(13), idols(7), mere breath(2), nothing(1), useless(1), vain(3), vainly(1), vanity(19), vanity of vanities(3), vapor(1), worthless(2). Deut. 32:21; 1 Ki. 16:13; 1 Ki. 16:26; 2 Ki. 17:15; Job 7:16; Job 9:29; Job 21:34; Job 27:12; Job 35:16; Ps. 31:6; Ps. 39:5; Ps. 39:6; Ps. 39:11; Ps. 62:9; Ps. 78:33; Ps. 94:11; Ps. 144:4; Prov. 13:11; Prov. 21:6; Prov. 31:30; Eccl. 1:2; Eccl. 1:14; Eccl. 2:1; Eccl. 2:11; Eccl. 2:15; Eccl. 2:17; Eccl. 2:19; Eccl. 2:21; Eccl. 2:23; Eccl. 2:26; Eccl. 3:19; Eccl. 4:4; Eccl. 4:7; Eccl. 4:8; Eccl. 4:16; Eccl. 5:7; Eccl. 5:10; Eccl. 6:2; Eccl. 6:4; Eccl. 6:9; Eccl. 6:11; Eccl. 6:12; Eccl. 7:6; Eccl. 7:15; Eccl. 8:10; Eccl. 8:14; Eccl. 9:9; Eccl. 11:8; Eccl. 11:10; Eccl. 12:8; Isa. 30:7; Isa. 49:4; Isa. 57:13; Jer. 2:5; Jer. 8:19; Jer. 10:3; Jer. 10:8; Jer. 10:15; Jer. 14:22; Jer. 16:19; Jer. 51:18; Lam. 4:17; Jon. 2:8; Zech. 10:2 Deuteronomy 32:21+ ‘They have made Me jealous with what is not God; They have provoked Me to anger with their IDOLS (no god = ESV, so-called gods = CSB, false gods = NET)(hebel; Lxx - eidolon). So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation, Affliction (02483) choli (from chalah = to be weak or sick) means sickness. It denotes some kind of illness (1 Ki. 17:17; 2 Ki. 1:2, a serious illness). It is modified to indicate an illness that is strong or hangs on (Deut. 28:59). It is used of suffering brought on by the loss of one's wealth (Eccl. 6:2), "an evil disease." It is used figuratively of the ever-present evil of Jerusalem (Isa. 1:5; Jer. 6:7) that could not be healed by seeking out foreign powers for healing (Hos. 5:13). Idolatry was an especially heinous sickness of Israel before the exile (Jer. 10:19). Carl Weber (Online Theological Wordbook of the Old Testament.) - This noun follows the verb in meaning "sickness" whether from physical causes (the fall of Ahaziah, 2 Kings 1:2), or from disease (in Asa's feet, 2 Chron. 16:12; in the bowels of Jehoram, 2 Chron. 21:15). It may be applied figuratively to a nation (Hosea 5:13). It is used to describe a given situation as a calamity (Eccles. 6:2, RSV, "affliction"). The word is translated "grief" in Isaiah 53:3-4, although it may be better translated "sickness" (margin of ASV and RSV), whether physical or spiritual. The parallel is makʾôb, meaning "pain," but translated "sorrow." Jeremiah (Jeremiah 6-7) uses the term to describe the spiritual depravity of Jerusalem (KJV, "grief"). The KJV also translates "grief" in Jeremiah 10:19 (RSV, affliction), but the use in context is similar to Eccles. 6:2 (above), perhaps to be translated "calamity." CHOLI - 22V - affliction(1), disease(2), grief(1), griefs(1), illness(3), sick(1), sickness(14), sicknesses(1). Deut. 7:15; Deut. 28:59; Deut. 28:61; 1 Ki. 17:17; 2 Ki. 1:2; 2 Ki. 8:8; 2 Ki. 8:9; 2 Ki. 13:14; 2 Chr. 16:12; 2 Chr. 21:15; 2 Chr. 21:18; 2 Chr. 21:19; Ps. 41:3; Eccl. 5:17; Eccl. 6:2; Isa. 1:5; Isa. 38:9; Isa. 53:3; Isa. 53:4; Jer. 6:7; Jer. 10:19; Hos. 5:13 She Won’t Live in It Think of the man who strives and labors and tries extra hard to satisfy his family with an enormous, beautiful mansion—and his wife doesn’t even want to live there. So he winds up with a big pile of wood and stone, cabinets and carpet, elegant rooms lavishly furnished, but his wife won’t even live there. Such was the case of Glen Erie in Colorado Springs, Colorado, headquarters of The Navigators. That beautiful English-style mansion was built by a man who had hoped to please his wife. But after being there only a few days, she sighed, “Who needs this?” (What was she going to do with thirty-five rooms anyway?) It was eventually sold to The Navigators. They bought it and filled it! The irony of it all is that those who are right with God ultimately derive benefit from everyone’s labor. PACIFIC ISLAND SELLS SOUL - Craig Larson 1001 Illustrations Topics: Choices; Consequences; Cost; Foolishness; Mistakes; Past; Regret; Responsibility; Shame; Stewardship References: Ecclesiastes 6:2; Luke 12:15; 1 Timothy 6:10; Hebrews 13:5 Around the year 1900, two scientists from the Pacific Islands Company studied a piece of rock picked up on Nauru, a tiny Pacific Island east of New Guinea and twelve hundred miles from any sizable landmass. Instead of a fossilized rock, it was rich phosphate so valuable that it plunged Nauru violently into the industrial era. During the years that followed, the country was colonized by a succession of European and Asian nations, who turned the island into a strip mine. Nauru achieved independence in 1968, but the Nauruan government continued the mining practices that had, by then, brutalized the island. By the early 1980s, Nauru boasted the world’s highest per capita income, but it didn’t last. Midway through the 1990s, Nauru’s wealth had been embezzled by corrupt financial managers, gambled away on risky investments, and squandered on extravagant luxuries. More than 70 percent of the island is a mined-out ruin, unable to offer the infrastructure or natural resources needed to support anyone. Nauru must now look for a new piece of land on which to relocate its population. “When you’re on Nauru, there’s a palpable sense of shame at what was done,” said reporter Jack Hitt. “The Nauruans literally sold off their homeland for a pot of wealth that is now lost.” —This American Life, “The Middle of Nowhere,” Public Radio International, episode 253 (December 5, Peter Kennedy - Wealth and Life are Fleeting Topics: ENJOYMENT, POSSESSIONS, TIME, WEALTH Bible Verses: Ecclesiastes 5:19; Ecclesiastes 6:2 Just before the holidays in 1926, John and Mable Ringling moved into their new mansion in Sarasota, Florida. They called it C d’Zan—which means “House of John” in Venetian dialect—and it took more than two years to build at a cost of approximately $1.5 million. John was one of the “Ringling Brothers” who made his fortune with his traveling circus. The new home was the winter home for the couple and they spared no expense. The house is 200 feet long with 32 rooms and 15 baths. The exterior was covered with a flamboyant mix of glazed tiles, mosaics, stained-glass windows and cast stone. Another $400,000 was spent to pack its interior with imposing furnishings and decorative objects from the 17th, 18th and 19th centuries. The grounds were lush with tropical plants, statuary and a rose garden. Mable was excited about the new home and in the first year she entertained at the home with many lavish parties. But Mable contracted diabetes and Addison’s disease and died in June 1929, less than 2 and a half years after she had moved into the home. John was devastated by his wife’s passing and he died within seven years after suffering several strokes and other debilitating diseases. The couple did not have any children and the home was deeded to the State of Florida as a museum. Our time on earth is short when compared to eternity. Ecclesiastes 6:3 If a man fathers a hundred children and lives many years, however many they be, but his soul is not satisfied with good things and he does not even have a proper burial, then I say, "Better the miscarriage than he, good, and also that he have no burial; I say, that an untimely birth is better than he. NKJ Ecclesiastes 6:3 If a man begets a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with goodness, or indeed he has no burial, I say that a stillborn child is better than he-- BGT Ecclesiastes 6:3 ἐὰν γεννήσῃ ἀνὴρ ἑκατὸν καὶ ἔτη πολλὰ ζήσεται καὶ πλῆθος ὅ τι ἔσονται ἡμέραι ἐτῶν αὐτοῦ καὶ ψυχὴ αὐτοῦ οὐκ ἐμπλησθήσεται ἀπὸ τῆς ἀγαθωσύνης καί γε ταφὴ οὐκ ἐγένετο αὐτῷ εἶπα ἀγαθὸν ὑπὲρ αὐτὸν τὸ ἔκτρωμα LXE Ecclesiastes 6:3 If a man beget a hundred children, and live many years, yea, however abundant the days of his years shall be, yet if his soul shall not be satisfied with good, and also he have no burial; I said, An untimely birth is better than he. NET Ecclesiastes 6:3 Even if a man fathers a hundred children and lives many years– even if he lives a long, long time, but cannot enjoy his prosperity– even if he were to live forever– I would say, "A stillborn child is better off than he is!" CSB Ecclesiastes 6:3 A man may father a hundred children and live many years. No matter how long he lives, if he is not satisfied by good things and does not even have a proper burial, I say that a stillborn child is better off than he. ESV Ecclesiastes 6:3 If a man fathers a hundred children and lives many years, so that the days of his years are many, but his soul is not satisfied with life's good things, and he also has no burial, I say that a stillborn child is better off than he. NIV Ecclesiastes 6:3 A man may have a hundred children and live many years; yet no matter how long he lives, if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he. NLT Ecclesiastes 6:3 A man might have a hundred children and live to be very old. But if he finds no satisfaction in life and doesn't even get a decent burial, it would have been better for him to be born dead. YLT Ecclesiastes 6:3 If a man doth beget a hundred, and live many years, and is great, because they are the days of his years, and his soul is not satisfied from the goodness, and also he hath not had a grave, I have said, 'Better than he is the untimely birth.' NJB Ecclesiastes 6:3 Or take someone who has had a hundred children and lived for many years, and, having reached old age, has never enjoyed the good things of life and has not even got a tomb; it seems to me, a still-born child is happier. NRS Ecclesiastes 6:3 A man may beget a hundred children, and live many years; but however many are the days of his years, if he does not enjoy life's good things, or has no burial, I say that a stillborn child is better off than he. NAB Ecclesiastes 6:3 Should a man have a hundred children and live many years, no matter to what great age, still if he has not the full benefit of his goods, or if he is deprived of burial, of this man I proclaim that the child born dead is more fortunate than he. GWN Ecclesiastes 6:3 Suppose a rich person wasn't satisfied with good things while he was alive and didn't even get an honorable burial after he died. Suppose he had a hundred children and lived for many years. No matter how long he would have lived, it still would have been better for him to have been born dead. a man: Ge 33:5 1Sa 2:20,21 2Ki 10:1 1Ch 28:5 2Ch 11:21 Es 5:11 Ps 127:4,5 Pr 17:6 so: Ec 5:17-19 Ge 47:9 and also: 2Ki 9:35 Es 7:10 9:14,15 Isa 14:19,20 Jer 22:19 36:30 that an: Ec 4:3 Job 3:16 Ps 58:8 Mt 26:24 Related Passages: Ecclesiastes 4:3 But better off than both of them is the one who has never existed, who has never seen the evil activity that is done under the sun. Job 3:16 “Or like a miscarriage which is discarded, I would not be, As infants that never saw light. Psalm 58:8 Let them be as a snail which melts away as it goes along, Like the miscarriages of a woman which never see the sun. THE UNSATISFIED SOUL: BETTER NEVER BORN If a man fathers a hundred children and lives many years, however many they be - Solomon uses hyperbole and shock language to make a profound point that a life full of external blessings but devoid of satisfaction is worse than a life that never began. A hundred children speaks to the fact that in ancient Israel, many children were a sign of honor, legacy, and blessing (cf. Ps 127:3–5), so having a hundred children exaggerates this idea of great earthly success. Lives many years speaks of course of longevity which in Israel was also considered a divine blessing. But (term of contrast - a striking contrast of excessive external fruitfulness BUT...) his soul (nephesh; Lxx - psuche) is not satisfied (saba; Lxx - empiplemi) with good things and he does not even have a proper burial - Despite all the external trappings of success, this man’s inner life was empty, for his soul was unfulfilled. Even worse he does not even have a proper burial for in Jewish culture an improper burial speaks of a dishonorable, even shameful end, and was a sign of disgrace and/or divine judgment. Michael Eaton - “To die unburied was the mark of a despised and unmourned end. Better to miscarry at birth than to miscarry throughout life.” (Borrow Ecclesiastes page 105) Then I say, "Better the miscarriage than he - Solomon makes a staggering statement that a miscarriage or a stillborn child, though it never saw life, is better off than a man who lives long, produces much, but dies without fulfillment of his soul! Solomon proclaims that even a man who seems prosperous is no better than a miscarriage if he does not discover the true path to satisfaction in life. Solomon is not advocating despair—but rather driving us to the only place where soul satisfaction is found and that is in Christ. Jesus echoes Solomon's words in Mark 8:36+ asking “For what does it profit a man to gain the whole world, and forfeit his soul?” Quantity of life means nothing without quality of soul. Charles Bridges - The Preacher decides without hesitation upon this case. Better not to have been born at all—or if born, to have died at the birth—to have gone at once from the womb to the grave. ‘Better is the fruit that drops from the tree before it is ripe, than that which is left to hang on till it is rotten. Job in his passion thinks the condition of an untimely birth better than his when he was in adversity. (Job, 3:1–16.) But Solomon here pronounces it better than the condition of the worldling in his greatest prosperity, when the world smiles upon him.’1 William Barrick - Case History #2: A Full Quiver (Eccl 6:3–5) Another apparent inequity occurs in life: someone who has “a hundred children and lives many years” (Eccl 6:3) may live an unsatisfying life (enjoying neither children nor wealth) and not even receive a proper burial. Scripture depicts numerous offspring as a significant blessing (Ps 127:3–5). Obviously, Solomon might match this particular description of many children, given his many wives and concubines (cp. Gideon’s 70 sons, Judg 8:30; Ahab’s 70 sons, 2 Kgs 10:1). Rehoboam, Solomon’s son, sired 28 sons and 60 daughters (2 Chron 11:21). Ironically, Solomon declares that a miscarriage (stillbirth or unborn fetus) is better off than this man with a hundred children (Eccl 6:3). A reference to a “miscarriage” occurs also in Job 3:16 where Job opines that he would have been better off as a miscarried infant rather than to have suffered the loss of all of his children and all of his possessions, as well as his health. In Psalm 58:8 David uses the condition of a miscarriage to describe how wicked and violent men should be removed from life. Such comparisons to a miscarriage focus on the quality of life rather than the duration of life. No one lives a shorter time than a miscarriage. Solomon characterizes the state of the miscarried infant as “futility” and “obscurity” (Eccl 6:4). Indeed, the last portion of verse 4 indicates that there is no memory of the miscarriage either because no one gave it a name or because no one recognizes the name since the individual never entered the sphere of their existence. Still, the unborn infant enjoys a better circumstance (Eccl 6:5) than someone who has brought one hundred children into the world, yet cannot enjoy his life or find satisfaction and rest. The miscarriage “knows” nothing of the frustrations, disappointments, and enigmas of life under the sun. “It is better off than he” should be translated more literally, “more rest has this one than that one.” Interestingly, the proximity of this mention of “rest” to referring to someone living twice one thousand years (Eccl 6:6) and to names (Eccl 6:4, 10) both bring to mind Genesis 5:28–29 with the naming of Noah (derived from the root for “rest”) in a time when longevity could be just under one thousand years. Earlier, Solomon referred to “rest” in Eccl 4:6. The comparison between the miscarriage and the man who had a hundred children and lived many years reminds the reader of Solomon’s words in Eccl 4:2. Old Testament writers consider burial (Eccl 6:3) to be a significant responsibility that the living must fulfill for the dead (cp. 1 Sam 31:11–13). Improper treatment of the corpse (such as exposure to the elements) comprises dishonor and is emblematic of being cursed (cp. 1 Kgs 14:10–11; 2 Kgs 9:33–37; Isa 14:19–20; Jer 16:4; 22:18–19). The familiar spiritual, “This World Is Not My Home,” addresses the reason for a lack of satisfying rest “under the sun”: This world is not my home, I’m just a passing through; My treasures are laid up somewhere beyond the blue. The angels beckon me from Heaven’s open door, And I can’t feel at home, in this world anymore.( Jessie R. Baxter, Jr. Stamps-Baxter Music and Printing Co., 1946. The second line of the second stanza asks, “If Heaven’s not my home, then Lord what will I do?”) The individual who seeks to make this world his or her focus tends to lay up treasures here and to place too much emphasis upon what one possesses and experiences in this life. Their fallen nature fails to include God in their worldview. A miscarriage might not experience any life under the sun, pass into obscurity, and remain unknown, but it will experience the grace of God and will be at rest with Him. (Ecclesiastes 6 Commentary) Ray Pritchard - Something New Under the Sun STILLBORN MISERY Ecclesiastes 6:3-6 Solomon's tale of woe continues. He speaks now of a man with a hundred children (meaning that he had economic security and that his name is certain to live on after he is gone), and he himself lives many years. Suppose the man lives two thousand years, Solomon argues. Surely that man should count himself happy and blessed. Not so fast. What if that man cannot enjoy his prosperity and what if he doesn't have a decent burial? Well, then, it would have been better if he had never been born. What's going on here? This man is rich, blessed with children, and he lives to a ripe old age. Yet he doesn't enjoy what he has and he dies either in misery or in shame or is somehow completely forgotten. Even his children don't care enough to give him a decent burial. Solomon means to drive home the point that satisfaction is a gift from God. Contentment is a precious gift that not everyone receives. A person can have it all—and still be miserable and unfulfilled. Jesus told a parable to drive home this very point (Luke 12:13-21). He spoke of a rich man who decided to expand his barns because he had so much grain that he couldn't store it all. Then he uttered these famous words: "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'" (v. 19). Little did he know that he would die that very night and someone else would own all his wealth. I believe if Jesus spoke to a group of Christians struggling against today's materialism, this is what He would say: "If you want to invest your money, find the investment that will give you the most security and the best rate of return over the longest period of time. There is such an investment open to you. But it's not on earth. It's in heaven." (Review Matthew 6:19-24.) To "store up treasure in heaven" (6:19) means to live so that when you finally get to heaven, you won't be disappointed with what you see. Those who have invested only in this world will be paupers in the next. Don't let it happen to you. What are you sending ahead to heaven? What will you find when you pass through the Jordan River on your way to the Celestial City? O Lord, may I learn to value things in relation to eternity and to count as greater worth the prosperity of m y soul than m y prosperity in this world. Amen. SHINING THE LIGHT What occupies your mind the majority of the time? How would you spend $83,000 if you suddenly had that much "extra" money? What investments are you making today that will make a difference in eternity? MORE LIGHT FROM GOD'S WORD Read Job 3:11-26; Matthew 6:19-24; and Luke 12:13-21. Ecclesiastes 6:4 for it comes in futility and goes into obscurity; and its name is covered in obscurity. KJV Ecclesiastes 6:4 For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. NKJ Ecclesiastes 6:4 for it comes in vanity and departs in darkness, and its name is covered with darkness. BGT Ecclesiastes 6:4 ὅτι ἐν ματαιότητι ἦλθεν καὶ ἐν σκότει πορεύεται καὶ ἐν σκότει ὄνομα αὐτοῦ καλυφθήσεται LXE Ecclesiastes 6:4 For he came in vanity, and departs in darkness, and his name shall be covered in darkness. NET Ecclesiastes 6:4 Though the stillborn child came into the world for no reason and departed into darkness, though its name is shrouded in darkness, CSB Ecclesiastes 6:4 For he comes in futility and he goes in darkness, and his name is shrouded in darkness. ESV Ecclesiastes 6:4 For it comes in vanity and goes in darkness, and in darkness its name is covered. NIV Ecclesiastes 6:4 It comes without meaning, it departs in darkness, and in darkness its name is shrouded. NLT Ecclesiastes 6:4 His birth would have been meaningless, and he would have ended in darkness. He wouldn't even have had a name, YLT Ecclesiastes 6:4 For in vanity he came in, and in darkness he goeth, and in darkness his name is covered, NJB Ecclesiastes 6:4 In futility it came, into darkness it departs, and in darkness will its name be buried. NRS Ecclesiastes 6:4 For it comes into vanity and goes into darkness, and in darkness its name is covered; NAB Ecclesiastes 6:4 Though it came in vain and goes into darkness and its name is enveloped in darkness; GWN Ecclesiastes 6:4 A stillborn baby arrives in a pointless birth and goes out into the darkness. The darkness then hides its name. BBE Ecclesiastes 6:4 In wind it came and to the dark it will go, and with the dark will its name be covered. RSV Ecclesiastes 6:4 For it comes into vanity and goes into darkness, and in darkness its name is covered; name: Ps 109:13 BORN IN OBSCURITY BETTER THAN MISERY For (term of explanation) Solomon is explaining why "better the miscarriage" from Ec 6:3. It (referring to the stillborn child or miscarriage) comes in futility (hebel; Lxx - mataiotes - emptiness, nothingness, purposelessness) - Certainly from a human perspective, the lost pregnancy appears tragically meaningless for it was a life with no experience, contribution, or consciousness. And goes into obscurity (choshek; Lxx - skotos - darkness) and its name is covered (kasah; Lxx - kalupto) in obscurity (choshek; Lxx - skotos - darkness) - The miscarriage departs unnoticed, unseen by society and so in effect is hidden, unremembered, but is not exposed to the world’s pain or pleasures. Its name is covered in obscurity alludes to the fact that to lack a name in Hebrew culture was to lack identity, legacy, and honor. The stillborn child is anonymous, buried in forgetfulness. What is Solomon's "takeaway"? He is saying that even the relatively hidden, nameless, and brief existence of the miscarriage is better than a long life devoid of satisfaction. In other words, even a life that seems empty and obscure (like a miscarriage or stillbirth) can be preferable to a long, full, and famous life devoid of joy and meaning. Covered in obscurity is literally "covered in darkness." In Hebrew culture, a name represents identity, reputation, and remembrance so to have one’s name “covered in darkness” means to be forgotten or never known. Charles Bridges - He cometh in with vanity,’ seeming to have been born to no purpose. He departeth in darkness—leaving no trace or remembrance behind—his name—if indeed he can be said to have a name—is covered with darkness—he is immediately forgotten. He hath not seen the sun, nor known anything. His pleasures are momentary; yet unalloyed. He neither sees nor knows anything to connect him with a world of sorrow. It is a negation of enjoyment—a peaceful shadow of existence without guilt, disgrace, pain, or punishment. He had rest in the womb, and now in the grave 🙏 THOUGHT - Better Obscurity Than Emptiness - The point is not to devalue life or mock tragedy, but to shock us into re-evaluating what makes a life worth living. Solomon says that even a life that never breathes air is better than a long life lived without soul satisfaction and without lasting impact. The world idolizes legacy, longevity, and fame. But Solomon dismantles this illusion. The truth is that if you don’t know true joy found only in a living relationship with Christ, your life lacks peace and contentment, even your great accomplishments and your lengthy obituary mean little. What am I living for—recognition or rest? Do I pursue a name that will be remembered, or a heart that is satisfied in Christ? Ecclesiastes 6:5 "It never sees the sun and it never knows anything; it is better off than he. KJV Ecclesiastes 6:5 Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other. NKJ Ecclesiastes 6:5 Though it has not seen the sun or known anything, this has more rest than that man, BGT Ecclesiastes 6:5 καί γε ἥλιον οὐκ εἶδεν καὶ οὐκ ἔγνω ἀνάπαυσις τούτῳ ὑπὲρ τοῦτον LXE Ecclesiastes 6:5 Moreover he has not seen the sun, nor known rest: there is no more rest to this one than another. NET Ecclesiastes 6:5 though it never saw the light of day nor knew anything, yet it has more rest than that man– CSB Ecclesiastes 6:5 Though a stillborn child does not see the sun and is not conscious, it has more rest than he. ESV Ecclesiastes 6:5 Moreover, it has not seen the sun or known anything, yet it finds rest rather than he. NIV Ecclesiastes 6:5 Though it never saw the sun or knew anything, it has more rest than does that man-- NLT Ecclesiastes 6:5 and he would never have seen the sun or known of its existence. Yet he would have had more peace than in growing up to be an unhappy man. YLT Ecclesiastes 6:5 Even the sun he hath not seen nor known, more rest hath this than that. NJB Ecclesiastes 6:5 It has never so much as seen or known the sun; all the same, it will rest more easily than that person, NRS Ecclesiastes 6:5 moreover it has not seen the sun or known anything; yet it finds rest rather than he. this: Job 3:10-13 14:1 Ps 58:8 90:7-9 THE STILLBORN'S IGNORANCE IS MERCY It (the miscarriage/stillbirth) never sees the sun and it (the miscarriage/stillbirth) never knows (yada; Lxx - ginosko - know by experience) anything; it (the miscarriage/stillbirth) is better off than he - Better off than the man with riches, wealth and honor in Ec 6:2) Never sees the sun describes the stillborn who never experiences life in the physical world. In Hebrew thought, to “see the sun” symbolized living life on earth, experiencing both joy and sorrow. Never knows anything describes the fact that the child has no awareness, consciousness, or experiences but enters and leaves existence without knowing the pain, trials, or vanity of this life which is why it is better off than the man who lived a long, full, seemingly blessed life but never knew soul-satisfaction or received dignity in death. Non-existence is preferable to miserable existence. -- Solomon Ecclesiastes 6:6 "Even if the other man lives a thousand years twice and does not enjoy good things--do not all go to one place?" KJV Ecclesiastes 6:6 Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place? NKJ Ecclesiastes 6:6 even if he lives a thousand years twice-- but has not seen goodness. Do not all go to one place? BGT Ecclesiastes 6:6 καὶ εἰ ἔζησεν χιλίων ἐτῶν καθόδους καὶ ἀγαθωσύνην οὐκ εἶδεν μὴ οὐκ εἰς τόπον ἕνα τὰ πάντα πορεύεται LXE Ecclesiastes 6:6 Though he has lived to the return of a thousand years, yet he has seen no good: do not all go to one place? NET Ecclesiastes 6:6 if he should live a thousand years twice, yet does not enjoy his prosperity. For both of them die! CSB Ecclesiastes 6:6 And if he lives a thousand years twice, but does not experience happiness, do not both go to the same place? ESV Ecclesiastes 6:6 Even though he should live a thousand years twice over, yet enjoy no good-- do not all go to the one place? NIV Ecclesiastes 6:6 even if he lives a thousand years twice over but fails to enjoy his prosperity. Do not all go to the same place? NLT Ecclesiastes 6:6 He might live a thousand years twice over but still not find contentment. And since he must die like everyone else-- well, what's the use? YLT Ecclesiastes 6:6 And though he had lived a thousand years twice over, yet good he hath not seen; to the same place doth not every one go? NJB Ecclesiastes 6:6 who would never have known the good things of life, even by living a thousand years twice over. Do we not all go to the same place in the end? NRS Ecclesiastes 6:6 Even though he should live a thousand years twice over, yet enjoy no good-- do not all go to one place? NAB Ecclesiastes 6:6 Should he live twice a thousand years and not enjoy his goods, do not both go to the same place? GWN Ecclesiastes 6:6 Even if the rich person lives two thousand years without experiencing anything good-don't we all go to the same place? even: Ge 5:5,23,24 Isa 65:22 yet: Ec 6:3 Job 7:7 Ps 4:6,7 34:12 Isa 65:20 Jer 17:6 do: Ec 3:20 12:7 Job 1:21 30:23 Heb 9:27 TWICE A THOUSAND STILL EMPTY IN THE END! Solomon's argument from Ec 6:3-5 continues, comparing the life of an unfulfilled man—rich, long-lived, and socially honored—with that of a stillborn child. Even if the other man lives a thousand years twice - This is clearly hyperbole (2,000 years!) used to underscore the idea of the maximum human lifespan—far beyond normal expectations (cf. Methuselah in Ge 5:27 lived 969 years). Solomon is stressing the futility of time without joy. And does not enjoy good things (tobah; Lxx - agathosune) - Literally “he does not see good.” He never experiences or perceives good, despite long life. Even if such an unusually long life were experienced, Solomon says it is still empty if that person doesn’t enjoy or experience lasting satisfaction. The Hebrew word for "enjoy" implies receiving good with delight. Do not all go to one place? - Solomon ends with a rhetorical question with a sobering conclusion that death is the great equalizer. The rich and poor, long-lived and short-lived, wise and foolish all end in the grave. Without joy, even a long life is meaningless, meaningless! All die and go to Sheol (the grave). This echoes Ecclesiastes 3:20: “All go to the same place. All came from the dust and all return to the dust.” 🙏 THOUGHT - Solomon dismantles one of the great myths of modern life, that living longer means living better. Solomon, inspired by the Spirit, says in effect that no amount of added time can make up for a life devoid of joy. And joy doesn’t come from possessions, accomplishments, or calendar years. It comes from knowing and walking with Christ our Creator. This echoes what Moses prayed in Psalm 90:12+: “Teach us to number our days, that we may present to You a heart of wisdom.” And Paul in 1 Timothy 6:6+: “Godliness with contentment is great gain.” Am I living long… or living well? Is my life measured in years or marked by meaning? God’s desire is not for mere longevity, but for abundant life (John 10:10+)—rooted in Christ Jesus our Lord. William Barrick - Case History #3: A Full Life Span (Eccl 6:6) Literally, Eccl 6:6 reads, “Even if he lives a thousand years twice and does not see good.” Two thousand years doubles the lifespan of Methuselah, who lived 969 years (Ge 5:26–27). Adam himself lived 930 years (Gen 5:5). According to the Ten Commandments, a long life comes as a divine blessing to those who honor their parents (cf. Ex 20:12; Ps 91:16; Pr 3:16). Thus, the miscarriage (Ec 6:3), that lives such a short time, still has greater enjoyment than someone who lives twice as long as Methuselah. Having in his possession all that some people count as blessings, a person “can still depart unnoticed, unlamented and unfulfilled.” (4 Derek Kidner, Borrow A Time to Mourn, and a Time to Dance: Ecclesiastes & the Way of the World, The Bible Speaks Today, 59.) (Ecclesiastes 6 Commentary) Good things (02899) tobah (from tob = good) is An adjective meaning good, well-pleasing, fruitful, morally correct, proper, convenient. This word is frequently encountered in the Old Testament and is roughly equivalent to the English word good in terms of its function and scope of meaning. It describes that which is appealing and pleasant to the senses (Num. 14:7; Esth. 1:11; Ps. 52:9[11]); is useful and profitable (Gen. 2:18; Zech. 11:12); is abundant and plentiful (Gen. 41:22; Judg. 8:32); is kind and benevolent (1 Sam. 24:18[19]; 2 Chr. 5:13; Nah. 1:7); is good in a moral sense as opposed to evil (Gen. 2:17; Lev. 27:14; Ps. 37:27); is proper and becoming (Deut. 1:14; 1 Sam. 1:23; Ps. 92:1[2]); bears a general state of well-being or happiness (Deut. 6:24; Eccl. 2:24); is the better of two alternatives (Gen. 29:19; Ex. 14:12; Jon. 4:3). The creation narrative of Genesis 1 best embodies all these various elements of meaning when the Lord declares each aspect of His handiwork to be "good." (The Complete Word Study Dictionary: Old Testament) Good (02896) tob "This root refers to good" or "goodness" in its broadest senses. Five general areas of meaning can be noted: 1) practical, economic, or material good, 2) abstract goodness such as desirability, pleasantness, and beauty, 3) quality or expense, 4) moral goodness, and 5) technical philosophical good. This article is organized as follows: 1) the verb ṭôb, 2) the adjective ṭôb together with its substantival uses, 3) the noun tûb. It is frequently difficult to distinguish between verbal and adjectival derivatives from ṭôb. This difficulty is insignificant for present purposes since both usages deal with the same range of meanings." The verb frequently occurs with an impersonal subject, "It is good . . . " This idiom may describe a state of happiness or well-being as in describing the illusory well-being of the Hebrews in Egypt (Numbers 11:18), the well-being of a slave with a good master (Deut. 15:16), and Saul's restful contentment resulting from David's music (1 Samuel 16:16). To be good to someone or in their eyes indicates that person's desire or will. It was good in God's eyes (i.e. God's will) to bless Israel (Numbers 24:1). Job asks God if it was God's will to oppress (Job 10:3). Balaam saw the tents of Israel as good, meaning, beautiful or fair (Numbers 24:5). Pleasantness or desirability is meant when the woman's love is "better" than wine (Song 4:10). Wine being "good" indicates the joy produced by drinking (Esther 1:10). The Hiphil means to actively engage in good, in contrast to the stative meaning of the Qal. It can refer to doing practical good to someone else, as the Hebrews promised to Hobab (Numbers 10:29, 32) or it can refer to doing the right thing. Both Jehu (2 Kings 10:30) and David (1 Kings 8:18) are thus praised. (Some alleged Hiphils of this verb are better classified under yāṭab q.v.). ṭôb. Good, pleasant, beautiful, delightful, glad, joyful, precious, correct, righteous. (The nouns ṭôb and ṭôbâ are treated as substantival usages of the adjective, since there is no distinction in meaning between them.) Hebrew idiom often uses ṭôb where English idiom would prefer a more specific term such as "beautiful" or "expensive." "Good" is well attested referring to practical or economic benefit. Good fruit (Genesis 2:9) and the grain of Pharaoh's dream (Genesis 41:5, 36) were good for eating. The "good" of Joseph's enslavement (Genesis 50:20) included such practical benefits as food and national survival. Practical administrative disadvantages were involved in Moses' judging which was "not good" (Exodus 18:17). Other practical goods denoted by this term are: the promise of victory denied to Ahab (2 Chron. 18:7); hospitality and friendship (Genesis 26:29); beneficial counsel (2 Samuel 17:7, 14); general economic prosperity (1 Kings 10:7); agricultural prosperity (Hosea 10:1, ASV); and God's intentions (Amos 9:4). The violent life (Proverbs 16:29) and deeds which undermined the morale of the nation (Neh. 5:9) are called "not good." The "good" of labor may refer to the practical gain from work (Eccles. 3:13; but cf. RSV "pleasure"). "Good" is used in respect to a wide variety of abstract perspectives. A good name is better than descendants in respect to fame and reputation (Isaiah 56:5). David's loyalty to Achish, his feudal lord, is described as "good" (1 Samuel 29:9, RSV "blameless"). Elihu challenged his companions to determine what was good in respect to truth or validity (Job 34:4). For the wise men, slowness of anger was more desirable than the violent strength of the warrior ideal (Proverbs 16:32). Likewise, the poor wise child was better" than the stubborn king (Eccles. 4:13). Esthetic or sensual goodness may be denoted. It describes the beauty, or desirability, of the "daughters of men" to the "sons of God" (Genesis 6:2), Rebekah's beauty (Genesis 24:16), and Bathsheba's beauty (2 Samuel 11:2). English idiom prefers handsome" when this term describes men (1 Samuel 16:12). Sensory delight is at issue in describing the sweetness" of cane (Jeremiah 6:20), and in Namaan's judgment that the waters of. Damascus were "better" than the muddy waters of the Jordan (2 Kings 5:12). Sensual desirability is included in describing one vintage as better than another (Judges 8:2). "Good" frequently means "happy." It describes the happy occasion of a royal wedding (Psalm 45:1 [H 2]). A happy feast can be described as a "good day" (Esther 8:17; RSV "holiday"; cf. 1 Samuel 25:8). The "good heart" describes happiness (2 Chron. 7:10; Proverbs 15:15). Happiness may be induced by alcohol (Eccles. 9:7). A related idiom is the usage of "good in [one's] eyes" to express preference or will. Examples are the escaped slave's preference for a domicile (Deut. 23:16; RSV where it pleases him") and Zelophehad's daughters' preferences for husbands (Numbers 36:6). God's will may be thus expressed (1 Samuel 3:18). It describes perverted, sinful desires (Genesis 19:8; Judges 19:24). In such cases, the idiom is without moral significance. ṭôb may include ideas of superior quality or relative worth. As such it describes the pure" gold of Havilah (Genesis 2:12) and high quality perfumed oils (Song 1:3; RSV anointing oils"). Quality craftsmanship is thus designated (Isaiah 41:7), as is quality or nobility in human character, as when Moses is described as goodly" (i.e. noble"; Exodus 2:2). An important usage of this term refers to moral goodness. The command, Depart from evil and do good" (Psalm 34:14 [H 15]) clearly contrasts good" with moral evil. The good way" which God will teach his reluctant people refers to moral life (1 Kings 8:36). "Good" and "right" yāshār, often occur as parallel terms for moral goodness (2 Chron. 14:1; 2 Chron. 31:20). Finally, Ecclesiastes uses ṭôb in the sense of the philosophical summum bonum. Eccles. 2 tells the reader that there is no higher good than the life of hedonistic pleasure (Eccles. 2:24) and, in this context, raises the question of what is the "Good" which man should seek. Other references could be interpreted similarly (Eccles. 3:22; Eccles. 8:15). Some usages blend two or more of the areas of meaning discussed above. The "good land" of the Old Covenant included practical, economic, and esthetic overtones (Deut. 1:25, Joshua 23:13). Likewise, the concept of God as "good" is rich with the overtones of all possible meanings of the term good" (1 Chron. 16:34; Psalm 145:9). In light of the above discussion, each individual usage must be clearly examined to see which of the above meanings are possible. A number of literary expressions need special treatment. Good and evil" serves as an idiom of universality (Numbers 24:13; 2 Samuel 13:22). Some have suggested that the tree of knowledge of good and evil involves no more than this idiom of universality (Genesis 2:9), but the total context of early Genesis is based upon a moral significance for the phrase. To acknowledge the word of another as "good" was to indicate assent or acceptance moral judgment is not the issue (2 Kings 20:19; cf 1 Samuel 20:7). The "good eye" indicates generosity (Proverbs 22:9; RSV "bountiful eye"). In Eccl, "to see Good" is translated as experiencing the good things or the joys of life (Eccles. 5:17; RSV "find enjoyment"; Eccles. 6:6; RSV enjoy no good"). (See Andrew Boling Theological Wordbook of the Old Testament online) W E Vine - "good; favorable; festive; pleasing; pleasant; well; better; right; best." This word appears in Akkadian, Aramaic, Arabic, Ugaritic, and Old South Arabic. Occurring in all periods of biblical Hebrew, it appears about 559 times. This adjective denotes "good" in every sense of that word. For example, ṭôb is used in the sense "pleasant" or "delightful": "And he saw that [a resting place] was good, and the land that it was pleasant; and bowed his shoulder to bear [burdens]…" (Gen. 49:15). An extension of this sense appears in Gen. 40:16, where ṭôb means "favorable" or "in one's favor": "When the chief baker saw that the interpretation was good, he said unto Joseph…." In 1 Sam. 25:8, the emphasis is on the nuance "delightful" or "festal": "…Let the young men find favor in thine eyes: for we come in a good day…." God is described as One who is "good," or One who gives "delight" and "pleasure": "But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works" (Psa. 73:28). In 1 Sam. 29:6, this word describes human activities: "…As the Lord liveth, thou hast been upright, and thy going out and thy coming in with me in the [army] is good in my sight…." Ṭôb can be applied to scenic beauty, as in 2 Kings 2:19: "Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren." 2 Chron. 12:12 employs a related nuance when it applies the word to the conditions in Judah under King Rehoboam, after he humbled himself before God: "… Things went well." Ṭôb often qualifies a common object or activity. When the word is used in this sense, no ethical overtones are intended. In 1 Sam. 19:4, ṭôb describes the way Jonathan spoke about David: "And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been [toward thee] very good." First Samuel Let 25:15 characterizes a people as "friendly" or "useful": "But the men were very good unto us, and we were not hurt, neither missed we any thing, as long as we were conversant with them, when we were in the fields…" Often this word bears an even stronger emphasis, as in 1 Kings 12:7, where the "good word" is not only friendly but eases the life of one's servants. God's "good word" promises life in the face of oppression and uncertainty: "… There hath not failed one word of all his good promise, which he promised by the hand of Moses his servant" (1 Kings 8:56). Ṭôb often characterizes a statement as an important assertion for salvation and prosperity (real or imagined): "Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness" (Exod. 14:12). God judged that man's circumstance without a wife or helpmeet was not "good" (Gen. 2:18). Elsewhere ṭôb is applied to an evaluation of one's well-being or of the well-being of a situation or thing: "And God saw the light, that it was good: and God divided the light from the darkness" (Gen. 1:4, the first occurrence). Ṭôb is used to describe land and agriculture: "And I am come down to deliver them out of the [power] of the Egyptians, and to bring them up out of that land unto a good [fertile] land and a large, unto a land flowing with milk and honey…" (Exod. 3:8). This suggests its potential of supporting life (Deut. 11:17). Thus the expression "the good land" is a comment about not only its existing, but its potential, productivity. In such contexts the land is viewed as one aspect of the blessings of salvation promised by God; thus the Lord did not permit Moses to cross the Jordan and enter the land which His people were to inherit (Deut. 3:26-28). This aspect of the "good land" includes overtones of its fruitfulness and "pleasantness": "And he will take your fields, and your vineyards, and your oliveyards, even the best of them…" (1 Sam. 8:14). Ṭôb is used to describe men or women. Sometimes it is used of an "elite corps" of people: "And he will take your menservants, and your maidservants, and your goodliest young men, and your asses…" (1 Sam. 8:16). In 2 Sam. 18:27, Ahimaaz is described as a "good" man because he comes with "good" military news. In 1 Sam. 15:28, the word has ethical overtones: "The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbor of thine, that is better than thou" (cf. 1 Kings 2:32). In other passages, ṭôb describes physical appearance: "And the damsel was very fair to look upon [literally, "good of appearance"]…" (Gen. 24:16). When applied to one's heart, the word describes "well-being" rather than ethical status. Therefore, the parallel idea is "joyous and happy": "… And they … went unto their tents joyful and glad of heart for all the goodness that the Lord had done for David…" (1 Kings 8:66). Dying "at a good old age" describes "advanced age," rather than moral accomplishment, but a time when due to divine blessings one is fulfilled and satisfied (Gen. 15:15). Ṭôb indicates that a given word, act, or circumstance contributes positively to the condition of a situation. Often this judgment does not mean that the thing is actually "good," only that it is so evaluated: "When the chief baker saw that the interpretation was good…" (Gen. 40:16). The judgment may be ethical: "It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen. . .?" (Neh. 5:9). The word may also represent "agreement" or "concurrence": "The thing proceedeth from the Lord: we cannot speak unto thee bad or good" (Gen. 24:50). Ṭôb is often used in conjunction with the Hebrew word raʿâ ("bad; evil"). Sometimes this is intended as a contrast; but in other contexts it may mean "everything from good [friendly] to bad [unfriendly]," which is a way of saying "nothing at all." In other contexts, more contrast is suggested: "And what the land is that they dwell in, whether it be good or bad…" (Num. 13:19). In this case, the evaluation would determine whether the land could support the people well or not. In Gen. 2:9, ṭôb contrasted with evil has moral overtones: "… the tree of life also in the midst of the garden, and the tree of knowledge of good and evil." The fruit of this tree, if consumed, would reveal the difference between moral evil and moral "good." This reference also suggests that, by eating this fruit, man attempted to determine for himself what "good" and evil are. (Vine's Expository Dictionary) Gilbrant - TOB - The idea of "goodness" in Hebrew is "what fulfills one's expectations." It refers to something that is appropriate, pleasing and beneficial. A good thing meets the need or the desire of the person. Usually, it exceeds the minimum expectations. Good is a quality of something, what makes it desirable, useful or advantageous, a condition or state of being. However, it is often based on the effects on people or the environment—what a thing or an action produces or what results from it. Good soil produces plants that are healthy and fruitful (Ezek. 17:8); a good eye is generous (Prov. 22:9); good news refreshes (Prov. 25:25); a good person leaves an inheritance to the next generations (Prov. 13:22); and it is good to sing praises to God (Ps. 147:1). Jethro told Moses that making all the decisions for God's people himself was "not good," because it would wear him out (Exo. 18:17). "Good" here refers to healthiness and effectiveness over the long term. The moral and spiritual sense is used when God's people are told to do "good" and seek "good" and not evil—moral right versus wrong (Ps. 34:14; Amos 5:14f). Goodness can pertain to every area of life: physical, mental, emotional, relational, moral and spiritual. It involves a value judgment which in the ultimate definition of goodness must be based on God's revelation. God is the only one who is truly good in every way (Pss. 100:5; 119:68; 14:1, 3). The nature of God—who He is—is called his goodness in Exo. 33:19. God defines what goodness is. Genesis 2 speaks of the knowledge of good and evil, referring to the full range of experience in life, from what is in harmony with God to everything that is opposed to his nature. The adjective occurs far more than the verb or the noun. It is also used in Hebrew for comparisons to say something is better than something else—the one thing will more fully meet the need or expectation than the other, or will produce greater benefits than the other. Thus, it is preferable to the other, e.g., "Thy lovingkindness is better than life" (Ps. 63:3). The verb is used of things going well or being pleasing, or someone doing good. The noun is used of products of something—"goods," or goodness in the sense of character or works, especially of God (Ps. 27:13). The adjective denotes other positive qualities as well. One who possesses a tôv lﬁv, literally "a good heart," is one who is happy (Ecc. 7:14). Positive results of an act can be conveyed by this adjective (Gen. 40:16). Something which is pleasing can be denoted as tôv (2 Sam. 19:27), including one who tries to be obedient to God (Ecc. 2:26). Objects which are visually pleasing, e.g., an infant (Exo. 2:2) are also tôv. Humans can be tôv in the sense of "friendly" (1 Sam. 25:15), as can God (2 Chr. 30:18). The first references to goodness are uses of the adjective in Gen. 1 and they show the basic idea of fulfilling expectations. God declares everything He creates to be good, and finally, very good (Gen. 1:31). This means that it did what He intended it to do. It functioned appropriately and was pleasing to Him. It accomplished his purpose. The sense of having a pleasant quality or pleasing effect is seen in Zech. 1:13 where God's words are comforting and "good" or "kind." The physical sense is seen in Gen. 41:5, where Joseph dreams of grain that was "good," meaning "healthy, full, the best one could want." "Fine" gold in 2 Chr. 3:5 is "good" in the Hebrew, and so is "precious" oil in Ps. 133:2. The latter is one of a small handful of references, which some scholars believe are to a specific scented product of that day. However, it seems more likely that tôv sometimes means "excellent," of the finest quality, meeting and surpassing the highest expectations. The opposite of goodness is evil, raʿ (HED #7737). This word, like the English word "bad," refers to everything painful, harmful and morally evil. It covers everything simply undesirable to everything opposed to God. The two opposites are presented as the great choice God gives in Deut. 30:15 and 19, where He says, "I have set before you today life and prosperity [tôv], and death and destruction [raʿ]" (NIV). All that the Lord wants for his people, all that He intended for his creation in health, wholeness, joy, pleasure, fulfillment, love, peace—in fellowship with Him, flowing out of His goodness—is summed up in this word. Thus, it overlaps with the word "blessing" (HED #1318). Finally, this sense of God's sovereign, ultimate, purpose for the greatest human benefit, is seen in Gen. 50:20 where Joseph, looking back over his life, says to his brothers that they have meant evil or harm against him, but he realized that God has meant it for "good" to save many lives. God is good and is working for the greatest, eternal, good in people's lives. As a result, He wants his people to let his goodness flow through them to others. (Complete Biblical Library) TOB - 364 VERSES - Gen. 1:4,10,12,18,21,25,31; 2:9,12,18; 3:6; 6:2; 15:15; 16:6; 18:7; 19:8; 20:15; 24:16,50; 25:8; 26:7; 27:9; 29:19; 30:20; 31:24,29; 40:16; 41:5,22,24,26,35; 49:15; Exod. 2:2; 3:8; 14:12; 18:17; Lev. 27:10,12,14,33; Num. 10:29; 13:19; 14:3,7; 36:6; Deut. 1:14,25,35; 3:25; 4:21-22; 6:10,18; 8:7,10,12; 9:6; 11:17; 12:28; 23:16; 28:12; Jos. 7:21; 9:25; 21:45; 23:13-16; Jdg. 8:2,32; 9:2,11; 10:15; 11:25; 15:2; 18:9,19; 19:24; Ruth 2:22; 3:13; 4:15; 1 Sam. 1:8,23; 2:24,26; 3:18; 8:14,16; 9:2,10; 11:10; 12:23; 14:36,40; 15:22,28; 16:12; 19:4; 20:7; 24:19; 25:3,8,15; 26:16; 27:1; 29:6,9; 2 Sam. 3:13; 10:12; 11:2; 13:22; 14:32; 15:3; 17:7,14; 18:3,27; 19:18,27,38; 24:22; 1 Ki. 1:6; 2:18,32,38,42; 8:36,56,66; 12:7; 14:13,15; 18:24; 19:4; 20:3; 21:2; 22:8,13,18; 2 Ki. 2:19; 3:19,25; 5:12; 10:3,5; 20:3,13,19; 1 Chr. 4:40; 16:34; 19:13; 21:23; 28:8; 29:28; 2 Chr. 3:5,8; 5:13; 6:27; 7:3,10; 10:7; 12:12; 14:2; 18:12,17; 19:3,11; 21:13; 30:18,22; 31:20; Ezr. 3:11; 7:9; 8:18,27; Neh. 2:8,18; 5:9; 9:13,20; Est. 1:11,19; 2:2-3,9; 3:11; 5:9; 7:9; 8:5,8,17; 9:19,22; Job 10:3; 13:9; 34:4; Ps. 25:8; 34:8; 36:4; 37:16; 45:1; 52:9; 54:6; 63:3; 69:16; 73:1,28; 84:10; 86:5; 92:1; 100:5; 106:1; 107:1; 109:21; 111:10; 112:5; 118:1,8-9,29; 119:39,68,72; 125:4; 133:1-2; 135:3; 136:1; 143:10; 145:9; 147:1; Prov. 2:9,20; 3:4,14; 4:2; 8:11,19; 12:2,9,25; 13:15,22; 14:14,19; 15:3,15-17,23,30; 16:8,16,19,29,32; 17:1,26; 18:5; 19:1-2,22; 20:23; 21:9,19; 22:1,9; 24:13,23; 25:7,24-25,27; 27:5,10; 28:6,21; 31:18; Eccl. 2:3,24,26; 3:12,22; 4:3,6,9,13; 5:5,18; 6:3,9,12; 7:1-3,5,8,10-11,18,26; 8:12-13,15; 9:2,4,7,16,18; 11:6-7; 12:14; Cant. 1:2-3; 4:10; 7:9; Isa. 5:9; 38:3; 39:2,8; 41:7; 56:5; 65:2; Jer. 6:16,20; 24:2-3,5; 26:14; 29:10; 33:11,14; 40:4; 44:17; Lam. 3:25-27,38; 4:1,9; Ezek. 17:8; 18:18; 20:25; 24:4; 31:16; 34:14,18; 36:31; Dan. 1:4,15; Hos. 2:7; 4:13; Amos 6:2; Jon. 4:3,8; Mic. 6:8; 7:4; Nah. 1:7; 3:4; Zech. 1:13; 8:19; 11:12; Mal. 2:17 Larry Richardson - Even if he lives a thousand years” Ecc. 6:1–12. One of the most grievous evils identified by the Teacher is that, however long a man lives, it is not long enough. Even a person with wealth, possessions, and honor soon dies, with his appetites still unsatisfied. In saying that “all man’s efforts are for his mouth,” the writer suggested that secular man is on a treadmill. He works to satisfy his physical needs and desires, yet however well-fed, he becomes hungry again, and however supplied with drink his thirst returns. In it all, his deepest need, the nameless desire for meaning, persists as an aching desire that no food or drink can quench. “Whatever exists has already been named.” Life on earth is an endless repetition, a treadmill on which each new generation walks or runs until their “few and meaningless days” are over. There is no meaning to be found in the life lived by secular man. (The 365 Day Devotional Commentary) Ecclesiastes 6:7 All a man's labor is for his mouth and yet the appetite is not satisfied. KJV Ecclesiastes 6:7 All the labour of man is for his mouth, and yet the appetite is not filled. NKJ Ecclesiastes 6:7 All the labor of man is for his mouth, And yet the soul is not satisfied. BGT Ecclesiastes 6:7 πᾶς μόχθος τοῦ ἀνθρώπου εἰς στόμα αὐτοῦ καί γε ἡ ψυχὴ οὐ πληρωθήσεται LXE Ecclesiastes 6:7 All the labour of a man is for his mouth, and yet the appetite shall not be satisfied. NET Ecclesiastes 6:7 All of man's labor is for nothing more than to fill his stomach– yet his appetite is never satisfied! CSB Ecclesiastes 6:7 All man's labor is for his stomach, yet the appetite is never satisfied. ESV Ecclesiastes 6:7 All the toil of man is for his mouth, yet his appetite is not satisfied. NIV Ecclesiastes 6:7 All man's efforts are for his mouth, yet his appetite is never satisfied. NLT Ecclesiastes 6:7 All people spend their lives scratching for food, but they never seem to have enough. YLT Ecclesiastes 6:7 All the labour of man is for his mouth, and yet the soul is not filled. NJB Ecclesiastes 6:7 All toil is for the mouth, yet the appetite is never satisfied. NRS Ecclesiastes 6:7 All human toil is for the mouth, yet the appetite is not satisfied. NAB Ecclesiastes 6:7 All man's toil is for his mouth, yet his desire is not fulfilled. GWN Ecclesiastes 6:7 Everything that people work so hard for goes into their mouths, but their appetite is never satisfied. the labor: Ge 3:17-19 Pr 16:26 Mt 6:25 Joh 6:27 1Ti 6:6-8 appetite: Heb. soul, Ec 6:3 5:10 Lu 12:19 Related Passages: Ecclesiastes 1:8+ All things are wearisome; Man is not able to tell it. The eye is not SATISFIED with seeing, Nor is the ear filled with hearing. Ecclesiastes 4:8+ There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed, his eyes were not SATISFIED with riches and he never asked, “And for whom am I laboring and depriving myself of pleasure?” This too is vanity and it is a grievous task. Ecclesiastes 5:10+ He who loves money will not be SATISFIED with money, nor he who loves abundance with its income. This too is vanity. Ecclesiastes 6:3 If a man fathers a hundred children and lives many years, however many they be, but his soul is not SATISFIED with good things and he does not even have a proper burial, then I say, “Better the miscarriage than he, TOILING FOR BREAD STARVING WITHIN All a man's labor (amal; Lxx - mochthos = hard, difficult labor involving suffering) is for his mouth and yet the appetite (nephesh; Lxx - psuche) is not (never) satisfied (male - to fill; Lxx - pleroo) - Labor is used in Ecclesiastes to describe wearisome human work that yields little lasting joy. Mouth symbolically refers to basic physical needs or consumption (especially food). Solomon describes the feeding of the body, and forgetting the soul. Appetite conveys a deeper meaning because the Hebrew noun is nephesh which is translated "soul" more than 200x in the OT. Therefore in this context appetite (nephesh) refers to the inner person, not just hunger but desire, craving, or life force and speaks of a deeper, spiritual dissatisfaction. Food, money, or comfort may sustain you temporarily, but they cannot fill the eternal longing of your heart. Not is probably better rendered never, (Greek has "ou" which signifies absolute negation) which speaks of a chronic emptiness, a desire that remains unfulfilled no matter how much is consumed. This verse vividly captures the experience of modern consumerism and ancient toil alike: we work hard, earn money, buy food, seek pleasure—and yet, our souls remain restless. Solomon is not saying labor is wrong, but labor by itself which ignores the soul’s need is misguided. True satisfaction is not found in the fruit of your labor but in the presence of the Christ Who gives rest to the weary and food to the soul (Mt 11:28-30+, Jn 4:34+, Jn 6:41, 48, 51+). You can fill your life with activity and still starve spiritually. Jesus addressed this soul need in John 6:27+ commanding those who were following Him “Do not work (present imperative with a negative) for the food which perishes, but (ED: IMPLIED "INSTEAD WORK") for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.” You can feed your body and still starve your soul. William Barrick - The Elusiveness of Satisfaction and Rest (Eccl 6:7–9) From Eccl 6:3–6 the reader comprehends that, “Despite family, longevity and fame, life may so miscarry as to incur lifelong dissatisfaction and an unmourned death.” (Borrow Walter C. Kaiser, Jr., Ecclesiastes: Total Life, Everyman’s Bible Commentary (Chicago: Moody Press, 1979); Borrow Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove, IL: Inter-Varsity Press, 1983), 105.) Solomon has already addressed lack of satisfaction in Eccl 1:8; 4:8; 5:10; and Eccl 6:3. This proverb in Eccl 6:7 merely repeats the truth within the context of the previous three case histories. Each of those three situations speak to a lack of satisfaction. The term translated “satisfied” is actually “filled” (cf. Eccl 1:8). The proverb teaches that a person living as a mere human being without God in his or her life can never find satisfaction in quantity of possessions, wealth, children, or years of life. (Ecclesiastes 6 Commentary) Labor (mischief, toil trouble, anguish) (05999) amal from verb amal = to labor especially the dark side of labor, the grievous and unfulfilling aspects of work) means trouble, labor, toil. In Ecclesiastes the Septuagint usually translates amal with the noun mochthos which describes hard and difficult labor involving suffering hardship, struggle, strenuous toil. Note that amal is not just describing physical toil but can also describe mental anguish as in the following passages -- anguish (Ps. 25:18), Joseph’s ‘anguish’ of mind (Ge 41:51), the ‘misery’ from which Israel was delivered (Nu 23:21NIV), Job’s ‘trouble’ (Job 3:10). Labor (amal) is used by Solomon in Ps 127:1+ explaining how man's labor is in vain without the LORD! = "Unless the LORD builds the house, They labor (amal) in vain who build it; Unless the LORD guards the city, The watchman keeps awake in vain." Gilbrant - This is the noun that describes the labor that Qoheleth, the Preacher of Ecclesiastes, considered vanity, because the laborer could never enjoy the fruit of the labor (Ecc. 1:3; 2:11). The term is used figuratively to describe the heaviness of certain painful thoughts, particularly the psalmist's concern over the prosperity of the wicked (Ps. 73:16). ʿāmāl can also refer to the fruit or produce of labor (Ps. 105:44; Ecc. 2:19) and the notion of trouble or vexation (general weariness or weariness of situations and circumstances). Joseph named his firstborn son Manasseh since God had made him forget all his toil (Gen. 41:51). The Lord heard the affliction and toil of his people in Egypt and sent Moses to deliver them (Deut. 26:7). Job's so-called friends are called "troublesome comforters" (Job 3:10; 16:2). The Suffering Servant, Jesus Christ, experienced for our sakes "the anguish of his soul" (Isa. 53:11). ʿāmāl may also be translated "wickedness" (cf. Num. 23:21; Isa. 10:1), which conveys the emotion of vexation and anguish associated with sinful behavior, especially by those who are the recipients of such evil acts. (Complete Biblical Library) AMAL USES IN ECCLESIASTES - Eccl. 1:3; Eccl. 2:10; Eccl. 2:11; Eccl. 2:18; Eccl. 2:19; Eccl. 2:20; Eccl. 2:22; Eccl. 2:24; Eccl. 3:13; Eccl. 4:4; Eccl. 4:6; Eccl. 4:8; Eccl. 4:9; Eccl. 5:15; Eccl. 5:18; Eccl. 5:19; Eccl. 6:7; Eccl. 8:15; Eccl. 9:9; Eccl. 10:15; Appetite (soul, life, person, creature)(05315) nephesh feminine noun meaning breath, the inner being with its thoughts and emotions. The original idea of nephesh in Hebrew, as suggested by evidence from parallels in the related ancient languages of Akkadian and Ugaritic, is "throat," "breath" and the "life" that they sustain. The idea seems to have been that the throat was associated with the basic needs of life (air, food and water) and the desires one feels for them. The nephesh, as personifying inner needs and desires, is therefore extended to refer to various feelings, emotions and thoughts. Gilbrant - The Hebrew word nephesh, which is widely attested in Semitic languages, has been traditionally translated "soul" in many passages going back to the Greek translators of the Septuagint around 200 b.c., who used the word psuchﬁ (GED #5425). While the soul as a spiritual being inside the human body is often intended, the whole person may also be referred to. The Bible does not teach the Greek idea of a good soul trapped in an evil body. From the beginning, in Gen. 2:7, people are described as formed by God from the material of the earth and given life by God's breath, thus becoming a living being (nephesh). There is no soul separate from God's breathing of life into physical flesh, according to the OT revelation. The word nephesh refers more to the person, regardless of whether including the body is meant. Ray Pritchard - Something New Under the Sun A WARNING TO WORKAHOLICS Ecclesiastes 6:7-8 His appetite is never satisfied." The Hebrew word translated "appetite" may also be translated as "soul." This is yet another reminder by Solomon that we were made for more than food. A man may get up, go to work, come home, go to bed, and then do the same thing for the next fifty years. After that he retires to Arizona, plays golf, and then he dies. So what? His soul has not been satisfied by anything he has done. He dies unfulfilled, even though his friends said nice things about him at his funeral. As noted in The Rare Jewel of Contentment (Chapter 36), the workaholic, absorbed in his work, never finds deep satisfaction. Remember who the workaholic is? He or she is addicted to the job. For a workaholic, work is life; and the more one works, the better one feels. Here are three telltale signs that suggest you are prone to workaholism: First, your total energy is given to your work so that you have nothing left to give at home. Second, you constantly think about your work, even when you are not at work. Third, you find it difficult to relax when you are away from your work. Workaholics generally are Type A personalities: Committed, aggressive, demanding, perfectionistic, goal-oriented, high achievers; impatient with weakness, easily frustrated, with enough stamina to work twelve hours a day, six (or seven) days a week. They love the long hours and the high-pressure job. One man said, "I don't know how I got rich. I only worked half-days: the first half or the second half." From God's point of view, workaholics make three fundamental mistakes. To be more specific, they believe three heretical ideas: 1. "It all depends upon me." 2. "If I don't do it, nobody else will." 3. "My worth depends upon my work." Like all heresies, there is a grain of truth in each statement. Work is good. It was created by God for the benefit of the human race (see Genesis 2:15). But to believe that your worth depends upon your work is to deny the truth of the grace of God. Workaholics are simply repeating the Galatian heresy—that we are saved by grace but kept by works (see Ephesians 2:8-9; Galatians 3:3). The truth is, it all depends upon God. Everyone comes to that conclusion sooner or later. Unfortunately, some people have to die to find it out. Happy are they who understand the difference between living to work and working to live. Lord God, when I am tempted to take matters into m y own hands, grant that I may remember that Your way is always best. Amen. SHINING THE LIGHT How important is your job to your self-image? Have you looked to your work to satisfy the needs of your soul? When you have success, who gets the credit? MORE LIGHT FROM GOD'S WORD Read Numbers 20:1-13; Job 40:1-14; and 1 Corinthians 10:1-12. The search for self-fulfillment is endless, and endlessly frustrating. —James Hitchcock, Leadership, Vol. 4, no. 1. Greg Laurie - THE NEVER-ENDING PURSUIT (Ecclesiastes 6:7) Years ago I was visiting the home of Billy and Ruth Graham when I noticed a strange dog that would chase his tail all day long. At one point, he came to a little embankment, still chasing his tail. I watched him, wanting to see how far this dog would go. He fell down the embankment, which was pretty steep. Then he scurried back up and started chasing his tail again. So I asked Mrs. Graham, “What’s wrong with your dog?” “He always does that,” she told me. I returned six months later and didn’t see the dog. So I asked Mrs. Graham about the dog that chases his tail. “He got it,” she said. “He’s dead.” A lot of people today are like that dog, chasing after things that will never satisfy. They go around in circles, never making any progress. James 4:2 says, “You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask.” Note the words, “cannot obtain.” If this verse tells us anything at all, it reminds us three times that the natural human heart is never content. This awful craving for the pleasures of life never stops. It just goes on and on and on. Trying to find satisfaction in the things of this life is like chasing after a mirage. It is always out of your reach. It always will elude you. James was essentially saying, “You lust. You kill. You fight. You are always reaching. You are always groping. But you are never going to quite have it.” It is a never-ending pursuit, like the dog chasing his tail. The Painless Life In the book Gaily the Troubadour, published in 1936, Arthur Guiterman wrote the following poem. Reading his observations, you wouldn’t guess it was written nearly fifty years ago. First dentistry was painless; Then bicycles were chainless And carriages were horseless And many laws, enforceless. Next, cookery was fireless, Telegraphy was wireless, Cigars were nicotineless And coffee, caffeinless. Soon oranges were seedless, The putting green was weedless, The college boy hatless, The proper diet, fatless. Now motor roads are dustless, The latest steel is rustless, Our tennis courts are sodless, Our new religions, godless. —Leadership, Vol. 5, no. 1. See: Ecclesiastes 6:7; Ecclesiastes 1:10 Warren Wiersbe - LIVING VERSUS EXISTING Wiersbe Bible Commentary 2 Vol Set - Page 18 Rich and poor alike labor to stay alive. We must either produce food or earn money to buy it. The rich man can let his money work for him, but the poor man has to use his muscles if he and his family are going to eat. But even after all this labor, the appetite of neither one is fully satisfied. Why does a person eat? So that he can add years to his life. But what good is it for me to add years to my life if I don't add life to my years? I'm like the birds that I watch in the backyard. They spend all their waking hours either looking for food or escaping from enemies. (We have cats in our neighborhood.) These birds are not really living; they are only existing. Yet they are fulfilling the purposes for which the Creator made them—and they even sing about it! Solomon is not suggesting that it's wrong either to work or to eat. Many people enjoy doing both. But if life consists only in working and eating, then we are being controlled by our appetites and that almost puts us on the same level as animals. As far as nature is concerned, self-preservation may be the first law of life, but we who are made in the image of God must live for something higher. Applying God's Truth: 1. Is your work a fulfilling activity for you? How might it become more fulfilling? 2. How much enjoyment do you get out of eating? Do you make the most out of your meals? 3. What things can you do to keep from letting routine activities (like working and eating) take control and prevent you from enjoying what is truly important in life? Freedom Gone Wrong Self-fulfillment soon grows into a quest for self-indulgence with a vocabulary of I, Me, Mine and self-indulgence, in turn, soon becomes unbridled. The self-indulgent pursuit of pleasure embraces tolerance of homosexuality, addiction to eroticism, addiction to drugs and alcohol, habitual divorce, vandalism and lawlessness. Thus liberty becomes libertinism. It is a dictatorship of permissiveness which enslaves its citizens, a dictatorship whose decrees are endlessly purveyed by the media. —Kitty Muggeridge in Gazing on Truth. Christianity Today, Vol. 34, no. 11. Full Stomachs and Jaded Palates Self-indulgence is the enemy of gratitude, and self-discipline usually its friend and generator. That is why gluttony is a deadly sin. The early desert fathers believed that a person's appetites are linked: full stomachs and jaded palates take the edge from our hunger and thirst for righteousness. They spoil the appetite for God. And they may therefore crowd out gratitude. —Cornelius Plantinga, Jr. in The Reformed Journal (November 1988). Christianity Today, Vol. 33, no. 2. Self-Love First? The reigning cliche of the day is that in order to love others one must first learn to love oneself. This formulation—love thyself, then thy neighbor—is a license for unremitting self-indulgence, because the quest for self-love is endless. By the time you have finally learned to love yourself, you'll find yourself playing golf at Leisure World. —Charles Krauthammer in Time (June 28, 1993). Christianity Today, Vol. 39, no. 3. Os Hillman - LABOR ALONE WILL NOT SATISFY All the labor of man is for his mouth, and yet the soul is not satisfied. ECCLESIASTES 6:7, NKJV How would you feel about yourself if your job were revoked tomorrow? Let's imagine that your income wouldn't change, just what you do everyday. One of the schemes that Satan uses in the life of Christian workers is to get them to base their value solely on the type of work they do and how well they do it. We call this performance-based acceptance. It says, “As long as I have a good job and as long as I do it well, I have self-esteem.” This is a slippery slope, and Satan can use these thoughts to keep our focus on our performance rather than on Christ. In reality, we are not meant to find our value in what we do. Instead, our value is based solely on who we are in Christ. The apostle Paul wrestled with this after he came to faith in Christ. He had grown to the top of his field as a Jewish leader, and it was probably difficult for him to surrender his stature to identity in Christ: If anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless. But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith (Philippians 3:4-9). You'll never really know the degree that your self-esteem is rooted in your work until your work is removed from the picture. Why not evaluate where you are in this area of your life? Affirm with God your desire to be known by your identity in Christ, not what you do to earn a living. Ecclesiastes 6:7-12 Are You Full? May the God of hope fill you with all joy and peace in believing. --Romans 15:13 As a boy, I laughed and cried as I read The Adventures Of Tom Sawyer and Huckleberry Finn. I gave little thought to the author of these books, though, until I saw a dramatized version of Mark Twain's life. Twain had his share of tragedy. He blamed himself for his younger brother's death in a steamboat accident at age 20, and for the death of his only son, who died from diphtheria at 19 months. He grieved bitterly over the deaths of two of his daughters—one from meningitis at age 23 and one from a heart attack at age 29. But instead of turning to God, Twain became bitter and pessimistic. When he died at 74, he was desperately lonely, unhappy, and hopeless. Mark Twain had an emptiness that could not be satisfied with money and fame. His success as a writer only increased his misery and sense of loss. His life illustrates the folly of living without God, which is described in Ecclesiastes 6:7-12. If only he had trusted Christ for salvation and looked to Him for comfort and fulfillment! Have life's hardships left you feeling empty and bitter, or have they strengthened your relationship with God and made you better? Turn in faith to Christ, and "the God of hope [will] fill you with all joy and peace" (Romans 15:13). —Herbert Vander Lugt The sun that hardens clay to brick Can soften wax to shape and mold; So too life's trials will harden some, While others purify as gold. —Sper Life's trials should make us better—not bitter Ecclesiastes 6:8 For what advantage does the wise man have over the fool? What advantage does the poor man have, knowing how to walk before the living? what: Ec 2:14-16 5:11 the poor: Ge 17:1 Ps 101:2 116:9 Pr 19:1 Lu 1:6 1Ti 6:17 THE LIMITS OF WISDOM & POVERTY For what advantage (yother; Lxx - perisseia) does the wise man have over the fool (kesil; Lxx - aphron)? - First of two rhetorical questions both calling for a negative response. On the surface, wisdom should be better than folly (as he says in Ecclesiastes 2:13–14), yet both the wise and the fool face the same end: death. In the grand scheme of life’s brevity and futility, wisdom doesn’t guarantee satisfaction or lasting legacy. There are only relative advantages for the wise person who does not know God. NET NOTE - The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life (Ec 7:1–22). However, wisdom cannot deliver one from death. What advantage does the poor man have, knowing how to walk before the living - Even a poor man who knows how to behave respectfully or wisely among others may still be stuck in hardship. His skill at navigating social norms doesn't deliver him from life’s troubles. Solomon is not romanticizing the value of the poor and simple life! Whether rich or poor, wise or foolish, no one can escape life’s futility apart from God, no one has found the key to in innermost secrets of life. For the rich, earthly advantages provide little ultimate gain in a world governed by death and vanity. Ecclesiastes 6:8 breaks the illusion that wisdom, success, or even social intelligence offer lasting meaning. Solomon observes that both the wise and the fool, the poor and the savvy, end up facing the same frustrations and end. This leads us to realize that without God, even wisdom is futile. What is missing is not intelligence, skill, or success, but an eternal perspective. Only in Christ do wisdom and poverty find redemptive meaning. William Barrick - Verse 8 employs a second proverb containing two rhetorical questions. Although translating and interpreting verse 8 has produced much scholarly wringing of hands, (Borrow Hubbard Ecclesiastes, 154) it is clear that both questions demand the same answer: “There is no advantage.” Neither the wise man nor the fool have an advantage when it comes to satisfaction. A wise man might gain a temporary advantage over a fool. A fool might have a temporary advantage with his street smarts. However, neither one can gain any advantage over death or over God (see Ecc 2:12–17). (Ecclesiastes 6 Commentary) Advantage (03148) yother (from yathar = to be left over) means superiority, advantage, excess, profit, gain. Frequently used in Ecclesiastes to ask, “What’s the gain?” a recurring question about the meaning of life apart from God. John Hartley - (TWOT Online) The wisdom school, especially Ecclesiastes, often employs this root in search of the real advantage or the true excellence in life. Proverbs emphasizes that abundance can be gained by toil and diligent effort (Proverbs 14:23; Proverbs 21:5). But abundance must not become the goal of life, for after necessities have been met that which is left then becomes the inheritance of one's family (Psalm 17:14). Kohelet (Ecclesiastes) uses this word family to get across many of his ideas. One is not to be too wise or too righteous; i.e. one cannot authenticate himself by putting his wisdom and righteousness on display so that they appear greater than they really are (Eccles. 7:16). Truly the best advantage belongs to one with wisdom (Eccles. 7:11). He uses yitrôn in the manner of "advantage," "gain" or "profit." There is advantage for an agricultural community to have a king, no doubt so that its production can be fully realized (Eccles. 5:9 [H 8]). He also finds advantage or benefit in wisdom over folly (Eccles. 2:13). Wisdom shows man how to overcome a difficult problem and knowledge allows wisdom to preserve the life of its owner (Eccles. 7:12; Eccles. 10:10). Proverbs points out there is advantage in toil over laziness (Proverbs 14:23). But Ecclesiastes probes deeper by continually asking what profit does one gain from his toil (Eccles. 1:3; Eccles. 3:9). The answer is nothing, especially if it is to accumulate goods which cannot be taken at death (Eccles. 2:11; Eccles. 5:15). Ecclesiastes here feels the full force of the curse on man's work which makes it toil and he clearly sees that ultimate value can not reside in man's labor or its results. Gilbrant - The sense of the root is particularly clear in 1 Sam. 15:15, which says that the Israelites spared the best of the sheep and oxen and destroyed "the rest." This term has economic overtones in the sense of "surplus," "profit" or "advantage." This sense of "advantage" is seen in the question, "What advantage does the wise man have over the fool?" (Ecc. 6:8 NASB; cf. v. 11). The statement that wisdom with an inheritance is "surplus" (Ecc. 7:11) is semantically equivalent to the English idiom of "icing on the cake." Yôthﬁr is also used adverbially and means "too much" or "excessively." This use is seen in the question, "Why then have I been extremely wise?" (Ecc. 2:15, NASB). The word is used similarly in the statement, "Do not be overly wise" (Ecc. 7:16, NASB). When followed by min (HED #4623), yôthﬁr means "more than" (Est. 6:6; Ecc. 12:12). One time it occurs with the relative particle shā (HED #8054). In this case, it can mean either "besides" or "it can be added that." (Complete Biblical Library) YOTHER - 8V - addition(1), advantage(3), beyond(1), extremely(1), more(1), overly(1). Est. 6:6; Eccl. 2:15; Eccl. 6:8; Eccl. 6:11; Eccl. 7:11; Eccl. 7:16; Eccl. 12:9; Eccl. 12:12 Fool (03684) kesil is a stupid fellow, a morally insensitive dullard, whether it be in spiritual, intellectual, or moral matters. These are stupid people who are totally confident in own wisdom, thinking they have it all figured out without God's assistance. Swanson adds that kesil refers to (1) foolishness, stupidity, insolence, i.e., the state of being in complete lack of understanding, implying rebellion (Pr 10:1); (2) fool, insolent person, i.e., one completely lacking understanding, implying to be a rebel against standard or person (Pr 10:18). Vine - The kesil is “insolent” in religion and “stupid or dull” in wise living (living out a religion he professes)....They have knowledge of God but do not properly evaluate or understand what they know...(In Proverbs the fool) rejects the claims and teachings of wisdom. However, in the Bible wisdom is the practical outworking of one’s religion. Therefore, even in these contexts there is a clear connotation of insolence in religion. (Vine's Expository Dictionary) KESIL - 69V - fool(35), fool's(2), foolish(6), foolish man's(1), fools(23), stupid(1), stupid man(1), stupid ones(1). Ps. 49:10; Ps. 92:6; Ps. 94:8; Prov. 1:22; Prov. 1:32; Prov. 3:35; Prov. 8:5; Prov. 10:1; Prov. 10:18; Prov. 10:23; Prov. 12:23; Prov. 13:16; Prov. 13:19; Prov. 13:20; Prov. 14:7; Prov. 14:8; Prov. 14:16; Prov. 14:24; Prov. 14:33; Prov. 15:2; Prov. 15:7; Prov. 15:14; Prov. 15:20; Prov. 17:10; Prov. 17:12; Prov. 17:16; Prov. 17:21; Prov. 17:24; Prov. 17:25; Prov. 18:2; Prov. 18:6; Prov. 18:7; Prov. 19:1; Prov. 19:10; Prov. 19:13; Prov. 19:29; Prov. 21:20; Prov. 23:9; Prov. 26:1; Prov. 26:3; Prov. 26:4; Prov. 26:5; Prov. 26:6; Prov. 26:7; Prov. 26:8; Prov. 26:9; Prov. 26:10; Prov. 26:11; Prov. 26:12; Prov. 28:26; Prov. 29:11; Prov. 29:20; Eccl. 2:14; Eccl. 2:15; Eccl. 2:16; Eccl. 4:5; Eccl. 4:13; Eccl. 5:1; Eccl. 5:3; Eccl. 5:4; Eccl. 6:8; Eccl. 7:4; Eccl. 7:5; Eccl. 7:6; Eccl. 7:9; Eccl. 9:17; Eccl. 10:2; Eccl. 10:12; Eccl. 10:15 Read through the uses of kesil in Proverbs for a more complete Biblical understanding of a fool - e.g., they are complacent, they will be destroyed, etc (Pr 1:32). Then read Torrey's description of Fools Ecclesiastes 6:9 What the eyes see is better than what the soul desires. This too is futility and a striving after wind. KJV Ecclesiastes 6:9 Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit. NKJ Ecclesiastes 6:9 Better is the sight of the eyes than the wandering of desire. This also is vanity and grasping for the wind. BGT Ecclesiastes 6:9 ἀγαθὸν ὅραμα ὀφθαλμῶν ὑπὲρ πορευόμενον ψυχῇ καί γε τοῦτο ματαιότης καὶ προαίρεσις πνεύματος LXE Ecclesiastes 6:9 The sight of the eyes is better than that which wanders in soul: this is also vanity, and waywardness of spirit. NET Ecclesiastes 6:9 It is better to be content with what the eyes can see than for one's heart always to crave more. This continual longing is futile– like chasing the wind. CSB Ecclesiastes 6:9 Better what the eyes see than wandering desire. This too is futile and a pursuit of the wind. ESV Ecclesiastes 6:9 Better is the sight of the eyes than the wandering of the appetite: this also is vanity and a striving after wind. NIV Ecclesiastes 6:9 Better what the eye sees than the roving of the appetite. This too is meaningless, a chasing after the wind. NLT Ecclesiastes 6:9 Enjoy what you have rather than desiring what you don't have. Just dreaming about nice things is meaningless-- like chasing the wind. YLT Ecclesiastes 6:9 Better is the sight of the eyes than the going of the soul. This also is vanity and vexation of spirit. Better: Ec 2:24 3:12,13 5:18 soul Job 31:7 Pr 30:15,16 Jer 2:20 this: Ec 6:2 1:2,14 2:11,22,23 4:4 THE CHASE THAT NEVER ENDS What the eyes see (visible, tangible) is better than what the soul desires (NIV - roving of the appetite) - NLT = "Enjoy what you have rather than desiring what you don't have" What the eyes see refers to what is present, real, and available, that is, what one already has or possesses. The soul refers to the inner person, including the will and emotions and suggests inner craving, longing for more, or even coveting. This phrase what the soul desires is more literally "the going of the soul" (Lxx "wanders in soul") which is a poetic way to describe the roaming or wandering of the inner life, i.e., unfulfilled desire, restless craving, etc. Sometimes our soul “wanders” because we believe the next thing will fix our hearts but Solomon says it won’t. Ultimately only Jesus satisfies the sin-sick soul.

Eclesiastes 6

Wiersbe - Wiersbe Bible Commentary 2 Vol Set - Page 18 Scripture: Read Ecclesiastes 6:10 "Better what the eye sees than the roving of the appetite. . . . Whatever exists has already been named, and what man is has been known" (Ecc. 6:9-10a). IT'S YOUR CHOICE Since what's going to be is going to be, why bother to make decisions? Isn't it all predestined anyway? Whatever exists has already been named, and what man is has been known (v. 10a). To the Jewish mind, giving a name to something is the same as fixing its character and stating what the thing really is. During the time of creation, God named the things that He made; and nobody changed those designations. Light is light and not darkness; day is day and not night. Our name is "man"—Adam, "from the earth" (Gen. 2:7). Nobody can change that: we came from the earth and we will return to the earth (3:19). Man by any other name would still be man, made from the dust and eventually returning to the dust. The fact that God has named everything does not mean that our world is a prison and we have no freedom to act. Certainly God can accomplish His divine purposes with or without our cooperation, but He invites us to work with Him. We cooperate with God as we accept the names He has given to things: sin is sin; obedience is obedience; truth is truth. If we alter these names, we move into a world of illusion and lose touch with reality. This is where many people are living today. We are free to decide and choose our world, but we are not free to change the consequences. If we choose a world of illusion, we start living on substitutes, and there can be no satisfaction in a world of substitutes. Applying God's Truth: 1. Does the fact that you serve an omniscient God make you feel that your life has less spontaneity and choice than it should have? Why? 2. What are some of the changes you would like to make in your life? 3. How do you think you might begin to cooperate with God to bring about some of the changes you have listed? David Jeremiah - ENJOY WHAT YOU HAVE -ECCLESIASTES 6:9 David Jeremiah Morning and Evening Devotions: Holy Moments ... In his book Racing to Win, NFL coach and race car owner Joe Gibbs recounts some of his financial failures. As a young coach seeking to make more money, he invested in three different ventures, all of which failed—the last taking nearly five years of frugal living to pay off. It was only after he started seeking God instead of wealth that he became successful. When Benjamin Franklin wrote that “a bird in the hand is worth two in the bush,” he might have been paraphrasing King Solomon, who wrote that “a living dog is better than a dead lion” (Ecclesiastes 9:4). In other words, God’s provision is far more secure than something that exists only in our dreams and fantasies. Solomon also said that “the hand of the diligent makes rich” (Proverbs 10:4). Get-rich-quick schemes are a dime a dozen, and they usually confirm the old saying, “If it sounds too good to be true, it usually is.” Focus today on your work and enjoying the fruits of your labor. Both are gifts from God. Truth is better than time, talent, and treasure. The truth of abundant life is about enjoying what we have been given, not lusting after what we have not. Martin Luther - ENJOYING WHAT YOU HAVE Ecclesiastes 6:9 Enjoying what you currently have is better than letting your heart wander. You should make use of what is in front of you instead of wandering around full of desires. This is what the dog in Aesop’s writings did when it chased after the reflection in the water and lost the meat it had in its mouth. You should use what God has placed before you and be satisfied with it. You shouldn’t try to satisfy your own desires, because they will never be satisfied. Instead, you should use whatever God has placed in front of you. All of it is very good (Genesis 1:31). Faithful people are pleased with what they currently have and consider it all to be a gift from God. Unbelievers, however, act differently. Everything they see in front of them is nothing but a nuisance. They don’t use these gifts or enjoy them. Rather, they allow their hearts to roam in discontent. If they have money, they don’t find pleasure in it or enjoy it. They always want something different. If they have a spouse, they want someone else. If they acquire a kingdom, they aren’t satisfied with just one. Alexander the Great, for example, wanted another world to conquer. We should keep our eyes on what we already have in front of us. We should delight in all of it. We should enjoy it and give thanks to God for it. God doesn’t want our hearts to wander to thoughts of other things. This passage points out that we should make use of what we currently have. Letting our hearts wander around filled with desires is meaningless. Outline • 1:1–6:9 Can’t change the past. • 6:10–11 Don’t know the future. • Therefore, enjoy life one day at a time. Joseph Stowell - MARVEL-WORLD Strength for the Journey: Day By Day With Jesus - Page 351 WHAT THE EYES SEE IS BETTER THAN WHAT THE SOUL DESIRES. THIS TOO IS FUTILITY AND A STRIVING AFTER WIND.—Ecclesiastes 6:9 NASB We live in a world that offers us new and intriguing toys that scintillate us at megabyte speed. High definition TV; wireless communications; videophones; e-mail; speedier Internet connectivity; online shopping; online education; online anything. Special effects stretch our imaginations beyond the bounds of reality, and virtual experiences of every kind are available at the touch of a finger. In-car voice-activated navigational systems enable men never to have to humble themselves to ask directions, and futurists speak glibly about the day we will be able to laser beam 3-D images of ourselves, or anything else for that matter, to wherever technology exists. Still, our hearts hunger. The fancier we get, the more alone we feel. Awe and wonder no longer exist. We have seen and experienced it all in marvel world. The dullness we feel reminds us that we have lost something of life. God and His satisfying power have been eclipsed by the fleeting glitz of technology. Peter Kreeft (See Everything You Ever Wanted to Know about Heaven: But Never) speaks to the loss when he writes, If we are typically modern . . . we are bored, jaded, cynical, flat, and burnt out. When the skies roll back like a scroll and the angelic trump sounds, many will simply yawn and say, “Pretty good special effects, but the plot’s too traditional.” If we were not so bored and empty, we would not have to stimulate ourselves with increasing dosages of sex and violence—or just constant busyness. Here we are in the most fantastic fun and games factory ever invented—modern technological society—and we are bored. . . . Medieval people by comparison were like peasants in toy-less hovels—and they were fascinated. Occasions for awe and wonder seemed to abound: birth and death and love and light and darkness and wind and sea and fire and sunrise and star and tree and bird and human mind—and God and Heaven. But all these things have not changed; we have. The universe has not become empty and we, full; it has remained full and we have become empty, insensitive to its fullness, cold hearted. Let your “soul . . . delight itself in the richest of abundance” (Isaiah 55:2 NKJV). Ecclesiastes 6:10 Whatever exists has already been named, and it is known what man is; for he cannot dispute with him who is stronger than he is. KJV Ecclesiastes 6:10 That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he. NKJ Ecclesiastes 6:10 Whatever one is, he has been named already, For it is known that he is man; And he cannot contend with Him who is mightier than he. BGT Ecclesiastes 6:10 εἴ τι ἐγένετο ἤδη κέκληται ὄνομα αὐτοῦ καὶ ἐγνώσθη ὅ ἐστιν ἄνθρωπος καὶ οὐ δυνήσεται τοῦ κριθῆναι μετὰ τοῦ ἰσχυροῦ ὑπὲρ αὐτόν LXE Ecclesiastes 6:10 If anything has been, its name has already been called: and it is known what man is; neither can he contend with him who is stronger than he. NET Ecclesiastes 6:10 Whatever has happened was foreordained, and what happens to a person was also foreknown. It is useless for him to argue with God about his fate because God is more powerful than he is. CSB Ecclesiastes 6:10 Whatever exists was given its name long ago, and it is known what man is. But he is not able to contend with the One stronger than he. ESV Ecclesiastes 6:10 Whatever has come to be has already been named, and it is known what man is, and that he is not able to dispute with one stronger than he. NIV Ecclesiastes 6:10 Whatever exists has already been named, and what man is has been known; no man can contend with one who is stronger than he. NLT Ecclesiastes 6:10 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. YLT Ecclesiastes 6:10 What is that which hath been? already is its name called, and it is known that it is man, and he is not able to contend with him who is stronger than he. NJB Ecclesiastes 6:10 What has been is already defined -- we know what people are: They cannot bring to justice one who is stronger than themselves. NRS Ecclesiastes 6:10 Whatever has come to be has already been named, and it is known what human beings are, and that they are not able to dispute with those who are stronger. NAB Ecclesiastes 6:10 Whatever is, was long ago given its name, and the nature of man is known, and that he cannot contend in judgment with one who is stronger than he. GWN Ecclesiastes 6:10 Whatever has happened in the past already has a name. Mortals are already known for what they are. Mortals cannot argue with the one who is stronger than they. which: Ec 1:9-11 3:15 and it: Ge 3:9,17-19 Job 14:1-4 Ps 39:6 82:6,7 103:15 neither: Job 9:3,4,32 33:13 40:2 Isa 45:9,10 Jer 49:19 Ro 9:19,20 THE FINAL WORD BELONGS TO GOD Whatever exists has already been named – NET = "Whatever has happened was foreordained" In Hebrew thought, to name something is to define it, to exercise authority over it or to assign its nature and purpose (cf. Ge 2:19–20). Solomon is saying that all things, including mankind and his fate, are already established, predetermined by God. This also speaks of His sovereignty over His creation. Everything—including human nature, limits, and destiny—is under God’s control. And it is known what man (adam) is - NET = "what happens to a person was also foreknown." NIV = "It was known long ago what each person would be." Humanity is limited, mortal, and unable to transcend his nature. This echoes the theme of man’s frailty and powerlessness seen throughout Ecclesiastes.

Eclesiastes 6

Wiersbe - Wiersbe Bible Commentary 2 Vol Set - Page 18 Scripture: Read Ecclesiastes 6:10b-12 "No man can contend with one who is stronger than he" (Ecc. 6:10b). QUESTIONING GOD Solomon seems to say, "It just doesn't pay to argue with God or to fight God. This is the way life is, so just accept it and let God have His way. You can't win, and even if you do think you win, you ultimately lose." But his is a negative view of the will of God. It gives the impression that God's will is a difficult and painful thing that should be avoided at all cost. Jesus said that God's will was the food that nourished and satisfied Him (John 4:32-34). It was meat, not medicine. The will of God comes from the heart of God and is an expression of the love of God. (See Ps. 33:11.) What God wills for us is best for us because He knows far more about us than we do. Why would anyone want to have his or her own way just for the privilege of exercising freedom? Insisting on having our own way isn't freedom at all; it's the worst kind of bondage. In fact, the most terrible judgment we could experience in this life would be to have God give us up and let us have our own way (Rom. 1:24, 26, 28). God is free to act as He sees best. He is not a prisoner of His attributes, His creation, or His eternal purposes. You and I may not understand how God exercises His freedom, but it isn't necessary for us to know all. Our greatest freedom comes when we are lovingly lost in the will of God. Our Father in heaven doesn't feel threatened when we question Him, debate with Him, or even wrestle with Him, so long as we love His will and want to please Him. Applying God's Truth: 1. What kind of emotions does the thought of God's will bring to your heart? 2. Do you think God is displeased when you question His will for you? Why? 3. Is it easy for you to trust that God knows best and leave things in His hands? Or do you want to understand everything that's going on as it is happening? C H