Book Reviews: Currid on Ecclesiastes; Poh on The Fundamentals of Our Faith

I just posted my two short book reviews which appear in the new issue of Puritan Reformed Journal, Vol. 10, No. 1 (January 2018). I also recorded an audio version of each review and posted them to sermonaudio.com. Here is the info:

Book Review of John D. Currid, Ecclesiastes: A Quest for Meaning. Find the pdf here on my academia.edu site or here on sermonaudio.com. Listen to the review here.

Book Review of Boon Sing Poh, Fundamentals of Our Faith: Studies in the 1689 Baptist Confession of Faith. Find the pdf here on my academia.edu site or here on sermonaudio.com. Listen to the review here.

I read Currid's book while preaching through Ecclesiastes last year and found it to be helpful.

I also read Poh's boook last year and have found it useful during my current Sunday pm series through the 1689 Baptist Confession.

JTR

The Vision (5.19.17): The words of the wise are as goads, and as nails

Note: Devotion taken from last Sunday's sermon on Ecclesiastes 12:8-14.

Ecclesiastes 12:11 The word of the wise are as goads, and as nails, fastened by the masters of assembly, which are given from one shepherd. 12 And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness to the flesh.

In v. 11 Solomon describes the words of the wise as being like goads. The term refers to an object used to prod animals (Currid, Ecclesiastes, p. 153). It is that which nudges and moves one in the right direction.

Bridges:

And who of us does not need the goad? Slumbering as we are in cold formality—hearing the word as if we heard it not—what a mercy it is to feel the piercing point of the goad…. Is it not fearful to be under the power of the word and yet to continue insensible? As if the goad just touched the skin and did not penetrate the heart? (Ecclesiastes p. 306).

Then Solomon says they are also like nails. Nails are what holds a structure together. For the nomad they were stakes driven into the ground to hold fast a tent. For the ancients who lacked modern closets, the nail driven into the wall provided a place to hold or store things of value, that could be easily reached and drawn upon as needed.

They are nails drive by the masters of assemblies. Finally, he says these goads or nails are given by one shepherd. In Israel, the king was often described as being like a shepherd. So too the Lord was like a shepherd (cf. Psalm 23). Jesus said, “I am the good Shepherd” (John 10:11). Peter called Christ the Chief Shepherd (1 Peter 5:4).

On one hand, we might say that the Bible has many authors, but on the other it is right to say that it has but one author. We can say of any passage in God’s word, not only, The Bible says, but also, God says.

He adds, in v. 12, “And further, by these, my son, be admonished….” These are the instructions of a father to a well-beloved son. Solomon addresses us here as Paul did Timothy and Titus (1 Tim 1:2: “unto Timothy, my own son in the faith”; 2 Tim 1:2: “to Timothy, my dearly beloved son”; Titus 1;4: “to Titus, mine own son after the common faith”, as Peter did Mark (1 Peter 5:13; “so doth Marcus my son”).

Some of us had Christian fathers (imperfect though they might have been). Others did not. But all of us have father Solomon, and father Moses, and father John, and father Paul. These goads and all of Scriptural wisdom are as a surrogate father to the child of God.

The second half of v. 12 is the scholar’s verse or the student’s verse. There is no end of book-making. And this was written before the digital age! I think the point here is to contrast this with the inscripturated word. Yes, there are more and more books being made, always. But then there is the one book, that cannot be added to or taken away from.

Bridges cites Reynolds: “Other writings are useful in their order. These only are the rule of faith and life” (p. 308).

In the blurr of the many books, don’t forget the one book. It has been said of some Christians that they were walking Bibles. The missionary Hudson Taylor rose before daylight each morning to read the Bible, working his way through its pages scores of times throughout his life. The nutritionists used to say, You are what you eat. Solomon might say, You are what you read, or, You are what you allow your mind and your heart to be most saturated in and absorbed by. Are you being more shaped by popular entertainment, by sports, by politics, or by the nails fastened by the one Shepherd?

Bridges calls the Bible “a portable book,” noting that it contains all that is necessary to make a man wise unto salvation (2 Tim 3:15) “in so small compass” (p. 308). It is not exhaustive of all knowledge but selective of that which is essential (see John 20:30-31; 21:25). The Bible is large enough, expansive enough to challenge a man and give him life-long food for his journey. But it is also small enough that one can within a lifetime live in its pages and under its hearing so that it gets within his bones and shapes his living. It is a written John the Baptist meant to point us toward Christ.

Grace and peace, Pastor Jeff Riddle

The Vision (5.12.17): Remember Now Thy Creator

Image: Rhododendron, North Garden, Virginia, May 2017.

Note: Devotion taken from last Sunday's sermon on Ecclesiastes 12:1-7.

Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draws nigh, when thou shalt say, I have not pleasure in them (Ecclesiastes 12:1).

Solomon begins, “Remember now thy Creator in the days of thy youth….”

The OT scholar John Currid points out that the verb “remember” here does not simply mean “to recall something or to bring something to memory,” but “it actually bears the idea of commitment that results in action” (Ecclesiastes, pp. 149-150). So, it might be rendered, “Serve now thy Creator,” or “Commit yourself now to thy Creator.”

Some men are always thinking about how they might one day trust the Lord or how they might one day serve the Lord, but they never get around to doing it. This is a call for urgency. Don’t wait any longer!

There is something else that stands out here about the language. The noun “Creator” comes from the Hebrew verb to create (see Gen 1:1: “In the beginning God created the heaven and the earth”). Though it is translated in the singular here, it is actually a plural noun, so it might be literally rendered, “Remember now thy Creators in the days of thy youth.” In this way, the language recalls Genesis 1:26: “And God said, Let us make man in our image, after our likeness….” The liberal scholars said this means the ancient Jews were not pure monotheists. They were, at best, henotheists. But Christians said, No. This is the triune God of the Bible. This is the one God in three persons.

The Bible can affirm with no contradiction that creation is an act of all three persons of the Godhead. The Father is the creator (Gen 1:1). The Son is the creator (John 1:3; Col 1:16; Heb 1:1). The Spirit is the creator (Gen 1:2; Job 26:13; Psalm 104:30). Creation is the work of a glorious triune God. Creator is one of his most magnificent titles.

It is not just that God made the first man from the dust of the earth and breathed the breath of life into him, so that he became a living soul (Gen 2:7) or that he made the first woman from man’s rib (Gen 2:22), but that he also creates every man and every woman who has ever lived: “I will praise thee; for I am fearfully and wonderfully made: marvelous are thy works; and that my soul knoweth right well” (Psalm 139:14).

Will you remember your Creator while you are in the strength of your youth, in the prime of your life? Some are always putting off such a commitment. Some think: Youth is for sowing wild oats; religion is for old folks. Bridges cites an “ungodly adage” heard in his day: “Youth for pleasure—age for business—old age for religion,” which he interprets as, “Let the devil have the prime, and God the dregs” (Ecclesiastes, p. 285). Some simply procrastinate, putting off to tomorrow what should be done today.

Bridges, however, observes: “Every day is lost that is not spent for him. Let not the deceiver cheat us out of all time, by cheating us of the present time” (p. 287).

Will we remember now our Creator while we have the strength and vigor to do so?

Grace and peace, Pastor Jeff Riddle

The Vision (5.5.17): The Vanity of Youth

Image: Rose, North Garden, Virginia, May 2017

Note: Devotion taken from last Sunday's sermon on Ecclesiastes 11:7-10.

Ecclesiastes 11: 9 Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgement. 10 Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.

Solomon begins, “Rejoice, O young man, in thy youth….” (v. 9a). How are we rightly to divide or understand this? Some have suggested that Solomon was being sarcastic here: You want to act like a young fool, lacking seriousness, following the ways of your heart and the sight of your eyes? Go ahead and see what ruin you come to!

Others, however, have argued that Solomon is not being sarcastic here but genuinely sincere. John Currid observes:

I don’t agree with that [sarcastic] interpretation. It appears that Solomon realizes that the days of youth are high-spirited and active. Days of youth are ones of great liveliness, adventure, and discovery. This is good, and as it should be (Ecclesiastes, p. 144).

One of the great blessing of being a parent is being able to be around your children in their youth, seeing their energy, watching their learning, observing their development. Young people should rejoice in their youth.

That being said, Solomon adds: “but know thou, that for all these things God will bring thee into judgment.”

Enjoy the liveliness and the thrills and the excitement of youth, but remember that there is a God in heaven and one day he will be your Judge (see Rom 14:10; 2 Cor 5:10; Heb 9:27). This is not meant to frighten the hearer, but it is meant to put within him a healthy and respectful fear of God.

We all have a sinful tendency to be men-pleasers. That is a particular snare for the young, who want to be accepted and approved by their peers, and so risk becoming “a companion of fools” (Prov 13:20). We should fear God, however, rather than men.

Solomon proceeds to deliver two particular admonitions in v. 10:

First: “Therefore, remove sorrow from your heart.” I think this is an admonition or warning to the Christian youth to avoid those things in your life that will bring regret. Listen to mature Christians. Learn from their testimonies.

Second: “and put away evil from thy flesh.” A godly young person is to be a good steward of his spiritual life and a good steward of his body. Here is a verse that every Christian youth might well consider:

2 Timothy 2:22 Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

And here is another that I heard taught when I was a college student, that has always stuck with me:

Psalm 119:9 Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word (KJV)

Psalm 119:9 How can a young man keep his way pure?
By keeping it according to Your word (NASB)

Imagine your life as like a river. If that river stays within its boundaries, and is channeled and directed in its proper course, it brings much good. But if it becomes swollen and overflows its bounds it can bring much harm and grief.

There are few things more attractive and winsome to see than a young person who loves Christ with all his heart, who, by God’s grace, exercises godly self-control, and who follows after righteousness, faith, charity, and peace. Do you want to stand out? Do you want to be different from the crowd? Do you want to avoid being just another cookie-cutter young person? Then live for Christ. It will make all the difference in the world.

Solomon ends the passage with this sober statement: “For childhood and youth are vanity” (cf. the ending in v. 8). Indeed, apart from Christ all the wonderful and exciting and joyful and hopeful things about being in the springtime of your life are meaningless.

Grace and peace, Pastor Jeff Riddle

The Vision (4.28.17): Cast thy bread upon the waters

Image Golden euonymus, North Garden, Virginia, April 2017

Devotion taken from last Sunday's sermon on Ecclesiastes 11:1-6.

Ecclesiastes 11:1 Cast thy bread upon the waters; for thou shalt find it after many days.

The verse begins with what to modern ears is an enigmatic command: “Cast thy bread upon the waters….” It seems nonsensical. Throw bread on water! What does it mean?

This is a farming or an agricultural image, having to do with the sowing of seed (cf. vv. 4, 6). Casting bread on the waters means sow your seed—the seed that will produce grain or bread—on the waters.

Reformed theologian John Currid explains:

What is this picture? From ancient Egypt, we know of an agricultural practice in which farmers would scatter seed on top of the Nile River when it was in its latest stage of inundation. When the water receded, the seed would then be deeply deposited in the rich soil on the banks of the river. In due time, it would germinate and produce a rich harvest (Ecclesiastes, p. 135).

Part of the point is to say: Sow your seed even if the natural conditions might not seem right or favorable for so-doing. There is one thing for certain: If you never sow the seed, you will never see the fruit.

The second part of v. 1 is a promise from God: “for thou shalt find it after many days.” The one who labors faithfully for Christ should expect that there will be a return or a reward or fruit that comes from the Lord. But this comes only “after many days.” We live in an ‘immediate gratification” culture. We want to see results yesterday. But that is often NOT the way the Lord most often works with his people.  We must strive for faithfulness, whatever the immediate outcome, and take the long view on all our labors.

John Currid is again helpful here:

Much of our toil for the Lord may seem in vain, but we are to continue with it whether or not we see any immediate return. It will have consequences; however, it may be that your work may not have any result even until years after your death. But it will have results. We don’t know how it will return –that is in the hands of God—but we do know that it will return, and that is the mystery of providence (Ecclesiastes, p. 136).

This reminded me of the description of Abraham and Sarah in Hebrews 11. They were promised that from Abraham’s seed there would come a great nation, which would be a blessing to all the nations (Gen 12:1-3).  They saw, through hardships, the birth of Isaac, but, in their lifetimes, they did not see the ultimate fulfillment of that promise. Compare:

Hebrews 11:13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

Yet, they did not give up. The cast their bread upon the water. We should do the same.

Grace and peace, Pastor Jeff Riddle

The Vision (4.14.17): By much slothfulness the building decayeth

Note: Devotion taken from last Sunday's sermon on Ecclesiastes 10:16-20.

By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through (Ecclesiastes 10:18).

Here Solomon warns the godly and wise man against slothfulness. The warning comes by analogy to the maintenance of a home.  Every home owner knows that to keep that house in good order, he must exercise regular maintenance. Air and water filters have to be cleaned, the lawn has to be mowed, rooms have to be painted, sinks have to be scrubbed, carpets have to be cleaned. If some regular maintenance and cleaning is not done, the building will fall into disrepair and the roof will collapse.

I can have a reminder of this any day by just looking out my back door to the neighboring lot where at one time there stood what was, no doubt, a well-maintained house and out-building. But years ago it was abandoned and has now gone into disarray.

The second law of thermodynamics or the law of entropy says that the inevitable and natural tendency of all things is to go from order to disorder.

Solomon warns that if a man gives in to slothfulness and he is not ever vigilant, then that which has been given to his stewardship will be destroyed.

This is a constant theme in the Proverbs:

Proverbs 23:  21 For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.

Proverbs 24:30 I went by the field of the slothful, and by the vineyard of the man void of understanding; 31  And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. 32  Then I saw, and considered it well: I looked upon it, and received instruction. 33 Yet a little sleep, a little slumber, a little folding of the hands to sleep: 34 So shall thy poverty come as one that travelleth; and thy want as an armed man.

In context, the first application of this is to rulers, those given the stewardship of government in some sphere (see 10:16-17). If you are not diligent and if you succumb to laziness, you will fail in your stewardship and destroy what has been given to you.

The application, however, is wider. Currid observes: “This is true of all aspects of our lives: our families, our businesses, our appearance, our spiritual lives, and so forth” (Ecclesiastes, p. 133).

Charles Bridges makes similar application:

Want of family discipline issues in the same result. When evils, apparently trifling, are allowed, the tendency to decay become more and more visible.

Public institutions and laws—however permanent they seem to be—need continual and active review in order to their amendment.

There is also intellectual slothtfulness much to be resisted, unless one would allow palsy of every faculty (Ecclesiastes, p. 255).

He cites one old author who called idleness “the nursery of sins” and adds:

            Idleness of hands is often connected with worldliness of heart (p. 256).

And:

            Never expect spiritual wealth, while indulging carnal sloth (p. 257).

Let us be diligent in the stewardship of our lives to the glory of God and the blessing of man.

Grace and peace, Pastor Jeff Riddle

The Vision (4.7.17) The Contrast Between the Wise and Foolish Man

Image: Cherry blossoms, University of Washington

Note: Devotion taken from March 19 sermon on Ecclesiastes 10:1-5.

Ecclesiastes 10:2 A wise man’s heart is at his right hand; but a fool’s heart at his left. 3 Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.

Solomon begins: “A wise man’s heart is at his right hand; but a fool’s heart at his left” (v. 2). This is not an anatomy lesson but a figure of speech. Sorry to all the left-handed people, but from ancient times the right has been associated with what is true, just, and right, and the left with what is false, unjust, and corrupt. The English word “sinister” comes from the Latin for “left-handed.”

In the Bible, the heart is the seat of one’s affections. What do you love? What excites your interest and passions? Is it the things of God or the things of man?

Paul wrote:

Philippians 4:8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

Where is your heart? On the right or the left?

Added in v. 3 is the description of the fool. As he walks by the way, his wisdom fails him, and he declares, “that he is a fool.” Here is John Currid’s explanation:

The idea here is that he really does not know where he is going. In addition, at every turn on the road he proclaims his own folly and exposes himself as godless. He cannot conceal it, and he is not ashamed of it. This is the one who tries to find meaning and significance apart from God, and thus he wallows in his own folly (Ecclesiastes, p. 128).

Solomon urges his hearers to reject foolishness and to be godly men whose hearts are set on Biblical wisdom. Will we be wise or foolish?

Grace and peace, Pastor Jeff Riddle

The Vision (3.24.17): The Fly in the Ointment

Note: Devotion taken from last Sunday's sermon on Ecclesiastes 10:1-15.

Dead flies cause the ointment of the apothecary to send forth a stinking savour; so doth a little folly him that is in reputation for wisdom and honour (Ecclesiastes 10:1).

The opening line here is among the best known in this book in that it is the source for a popular idiom: “the fly in the ointment.”

The verse’s main point: A little folly sullies even the man who is wise and godly.

That reliable source Wikipedia says “the fly in the ointment” is “an idiomatic expression,” drawn from the KJV, “for a drawback, especially one that is not immediately apparent.” It adds that it refers to “a small defect that spoils something valuable or is a source of annoyance.”

The image is of a container of sweet smelling ointment, mixed by the druggist or apothecary. But the top is left open and some flies discover it, get stuck in the sticky ointment, die and begin to decay. And the ointment sends forth “a stinking savour.”

The image is of something small ruining the effect of the whole.

Think of a white suit with one ink stain, a sports car with one dent or scratch, a beautiful face with one scar.

Think of how the sight of a single fly landing on a mouth-watering dish on the table can spoil your appetite.

What is the spiritual point? There is a warning here to the godly man that he must be ever vigilant. If he wants to live a godly life today, he cannot rest on the laurels of the godly life he lived yesterday. He must be every striving to do what is right in God’s sight.

But perhaps there is also in this a reminder that he cannot really ever attain a spotless life, a fly-less ointment. Even the best of men are men at best. Consider the question posed in Psalm 130:3: “If thou, LORD, shouldst mark iniquities, O Lord, who should stand?” He must look to the grace of God in Christ.

Grace and peace, Pastor Jeff Riddle

The Vision (3.17.17): One sinner destroyeth much good

Image: Jeff Wall, The Destroyed Room (1978), Transparency in lightbox, National Gallery of Canada, Ottawa

Note: Devotion taken from last Sunday's sermon on Ecclesiastes 9:13-18.

Wisdom is better than weapons of war: but one sinner destroyeth much good (Ecclesiastes 9:18).

In v. 18a, Solomon offers another summation (like that in v. 16a): “Wisdom is better than weapons of war.” This is a sentiment we have seen before in this book (cf. 7:12: “For wisdom is a defence…” and 7:19: “Wisdom strengtheth the wise…”). Godly wisdom is a better weapon to protect your life and your family than having a fire arm. It is a better weapon for a nation than nuclear arms.

David wrote:

Psalm 20:7 Some trust in chariots, and some in horses: but we will remember the name of the Lord our God.

The passage ends with a challenging and contrasting statement. The pursuit of wisdom is a blessing to a man, but sin is corrosive. One sin will ruin a man. And one sinner can do much damage. That is expressed in v. 18b: “but one sinner destroyeth much good.”

We can think of this on the cosmic scale: Look at what the sin of Adam did to humanity. Compare:

Romans 5:12: Wherefore, as by one one sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

1 Corinthians 15:21a: For since by man came death....

1 Corinthians 15:22a: For as in Adam all die....

And we can think of this on the lower, more ordinary scale.

One sinner can do damage to his fellow man. That migtht be the drunk driver who takes innocent life. The thief who steals. The murderer who kills. The liar who bears false witness.

In a family one sinner can destroy much good. A husband or wife can abandon covenant responsibilities in the name of personal "happiness" and innocent lives can be scarred and broken.

In a church one sinner can destroy much good. Sadly, I have seen one malcontent sometime be able to stir up dissent and disagreement where none existed. Consider:

Proverbs 16:28 A froward man soweth strife: and a whisperer separateth chief friends.

This can happen not only through gossip and talebearing but also in the spreading of doctrinal heresy. Compare:

Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.

Acts 20:28 Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29  For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

Look at what the sin of Achan did to Israel of old (Joshua 7).

Look at the trouble which Diotrophes, who loved to have the “preeminence,” caused among the brethren to whom John wrote (3 John 1:9).

Truly one sinner can destroy much good.

Think of a room that has been fixed up. The walls painted. New carpet put down. Pictures hung. New furniture set in place. And allow one person bent on destruction to have five minutes in that space, and he can tear apart what others took hours to accomplish.

Solomon is exhorting here: Be a man who holds the weapon of wisdom and do not be a sinner bent on destroying much good.

Grace and peace, Pastor Jeff Riddle

The Vision (3.10.17): Living the Good Life

Note: Devotion based on last Sunday's sermon on Ecclesiastes 9:7-12.

Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works (Ecclesiastes (9:7).

The theme of this passage is living the good life. What does it mean to “live the good life”? I shudder to think of all the answers one might find from the world to that question, from people hawking diets, to get rich schemes, to religions promising to tell you how you can have your best life now.

The Biblical question should be: What does it mean to live a life that is pleasing to God and satisfying to man? Compare catechism question one: What is the chief end of man? Answer: The chief end of man is to glorify God and enjoy him forever.

The call to pursue and to enjoy the good life begins with a threefold exhortation (v. 7a). The three commands:

First: Go thy way: Go about the living of your life. Don’t overthink it, over-scrutinize it.

Second: Eat thy bread with joy: Go about doing the basic things necessary to sustain your life. That is represented by bread, but it is more than just food. Do what you need to live.  And, do it with joy. We should note the difference between happiness (a worldly concept) and joy (a Biblical concept). Joy is deep satisfaction in God regardless of the outward circumstances.

Third: And drink thy wine with a merry heart: Pursue the things in life not only that will guarantee basic existence but also the things that will bring godly pleasure.

 Compare:

Psalm 104:15 And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart.

Of course, this does not sanction drunkenness (cf. Eph 5:18: “And be not drunk with wine, wherein is excess….”).

Biblical faith is not a “world-denying” faith in the sense that it does not deny the goodness of this world (despite the impact of sin) and the goodness of life in this world. Your life is to be lived with the good enjoyment of lawful pleasures!

The last statement in v. 7b might cause one’s brow to wrinkle: “for God now accepteth thy works.” What does this mean? Is he talking about works righteousness? Does this contradict justification by faith? To make that assumption is to misread this verse. The point, rather, in keeping with what has come before in Ecclesiastes (see 9:4-6), is that this is man’s one opportunity to live his earthly life (to present his works) before God. This is the Hebrew version of Carpe Diem, “Seize the day!” Again, we might cite the adage: “Only one life, ‘twill soon be past; only what’s done for Christ will last.”

May God grant us the wisdom to live the good life to God’s glory and to man’s blessing.

Grace and peace, Pastor Jeff Riddle

The Vision (2.24.17): It shall be well with them that fear God

Image: Gathering for worship at CRBC (2.19.17)

Note: Devotion taken from sermon on Ecclesiastes 8:12-17.

Ecclesiastes 8:12 Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: 13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.

In Ecclesiastes 8:12-17 Solomon offers comfort and consolation to believers.

He begins by saying there is comfort in considering the distinction between the destiny or end of those who fear God and the destiny or end of the wicked (vv. 12-13).

One’s first thought in interpreting v. 12 might be that the sinner who does evil a hundred times (v. 12a) is identical with one who fears God (v. 12b).

But rightly to divide this verse we must look at its context. The previous verses had been speaking about how sinners boldly persist in their rebellion against God. Sinners mistake God’s patience and longsuffering for indifference (or even non-existence). Since there is often no immediate punishment for sin in this temporal life, they think God must not care, and it emboldens them in their godlessness (see Ecc 8:11). Verse 12 is a continuation of that thought.

“Though a sinner do evil an hundred times….” This is hyperbolic language. The point is not that God will punish him on the one hundred and first occasion of sin! Rather: Though a sinner lack conformity unto or flagrantly transgresses the law of God a hundred times, scores of times, thousands of times….

“and his days be prolonged.” This is another reference to the fact that sometimes wicked men live to be old men and die peacefully in their sleep never receiving temporal punishment for their sins (cf. Ecc 7:15).

In the light of these most obvious injustices that even the dullest observer of this sinful world can easily record, Solomon reminds believers that they are not to be unsettled or disturbed by such things.

Instead, he declares: “yet surely I know that it shall be well with them that fear God, which fear before him” (v. 12b).

I am struck first by the certainty of Solomon’s statement.  It is not, “I am fairly confident…”, or “I am almost completely persuaded…”,  or “I am pretty sure….” He speaks with confidence: “yet surely I know….” This is not weak kneed wavering! Bridges: “This is no bare conjecture or probability…. The firm conviction is wrought in the heart by the Spirit of God enabling us to rest confidently on the word” (Ecclesiastes, p. 203).

Of what does he have this certainty? That God will act with goodness (benevolence) toward those who fear him.

A contrast is made in v. 13: “But it shall not be well with the wicked…..” Do not think that just because wicked men might enjoy worldly success and temporal blessings in this life that the Lord is indifferent to their wickedness.

There is coming for all men a day of judgment, a day of evaluation, which is spoken of in Scripture (cf. Acts 17:31; Rom 14:11; 2 Cor 5:10; 1 Peter 4:4). This is not a day of dread for Christians. Our lives have been “hid with Christ in God” (Col 3:3). We have been given his righteous life.  But it will be a day of dread for unbelievers.

Solomon continues, “neither shall he prolong his days, which are as a shadow.” His temporal existence will not go on forever. One day he will go the way of all flesh and there will be nothing he can do to avoid it.  This present life is like a shadow. It is not the ultimate reality but merely portends that which is to come.

And why is this man placed in the category of the wicked? Solomon tells us: “because he feareth not before God.” He has no awe, no reverence for God (cf. Psalm 36:1; Rom 3:17).

These opening two verses teach us a Biblical truth which the world finds unpleasant and would rather not hear.  It is the truth that not everyone goes to heaven. We are not saved by virtue of existence. It is a rejection of universalism.

No, it tells us that, in the end, there are only two categories of men: there are those who fear God and there are the wicked (those who do not fear God). And there are two different destinies or ends: there are those with whom it will be well with God and those with whom it will not be well (cf. John 3:36; Matt 10:32-33).

Solomon is saying: Don’t be fooled by the mirage of this world’s circumstances. Think of what will be ultimately important.

In the previous passage we talked about men exercising discernment (cf. 8:5b). But in this passage, we are being told that God himself is discerning.  He will not forget to give good to his saints, even if they lack what seems to be good in this life. Nor, will he forget to administer justice to the wicked, even if it seems in this life that he is overlooking it.

Grace and peace, Pastor Jeff Riddle