Watchtower: What Did the Wise Man Mean - 1970s

8/20/2019 Watchtower: What Did the Wise Man Mean - 1970s

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What Did the Wise Man Mean?

IN THE Bible book of Ecclesiastes, wise King Solomon pointed to some of the endless cycles that areassociated with the earth. One generation is replaced by another generation. The sun rises and sets. Windskeep on blowing from various directions. Rivers and torrents empty into the sea but never fill it. —Eccl. 1:4-7.

Thereafter the wise man observed: ―All things are wearisome; no one is able to speak of it. The eye is notsatisfied at seeing, neither is the ear filled from hearing. That which has come to be, that is what will come tobe; and that which has been done, that is what will be done; and so there is nothing new under the sun. Does

anything exist of which one may say: ‗See this; it is new‘? It has already had existence for time indefinite; whathas come into existence is from time prior to us. There is no remembrance of people of former times, nor wilthere be of those also who will come to be later. There will prove to be no remembrance even of them amongthose who will come to be still later on.‖—Eccl. 1:8-11.

Evidently it was the endless repetition of things that King Solomon had in mind when he stated theforegoing. So many repetitive cycles existed that a person would become weary in trying to describe them allHe would be ‗at a loss for words.‘

The repetition of cycles can affect man in such a way that his senses of seeing and hearing are notsatisfied but desire something new or novel. And yet there really is nothing new in the natural cycles nor in theevents of common day-to-day living. Generations long prior to ours witnessed the same natural cycles. And inhuman affairs the same things have been observed throughout the centuries. There have been advancement,

regression, disappointment, oppression, corruption and revolution, followed by still more oppression andcorruption. People have had the same hopes, desires and ambitions. Then, when they died, they wereforgotten by later generations. Even persons who made a notable name for themselves faded from thememory of the living and were eclipsed by those alive who enjoy prominence.

Of what benefit is this information? It can protect us from attaching undue importance to the pursuit ofmaterialistic goals that leave the Creator out of consideration. All earthly attainments are but temporary.Therefore, instead of making such the chief goal in life, it is far better to enjoy the fruitage of one‘s labor andmake a good name with God, who can restore us to life, setting before us an eternal, happy future. —Eccl3:22.

KING Solomon was one of the wisest men that ever lived. Speaking truthfully, he could say: “I myself havegreatly increased in wisdom more than anyone that happened to be before me in Jerusalem, and my own hear

saw a great deal of wisdom and knowledge.” (Eccl. 1:16) In saying that his ―own heart saw a great deal ofwisdom and knowledge,‖ Solomon evidently meant that he had more than just a brain filled with muchinformation. Wisdom and knowledge had affected his heart, becoming a part of him. He appreciated their valueand was motivated to use his knowledge and wisdom.

Solomon left no avenue unexplored in getting to know wisdom. He comments: “I set my heart to seek andexplore wisdom in relation to everything that has been done under the heavens. . . . I proceeded to give myheart to knowing wisdom and to knowing madness, and I have come to know folly.” (Eccl. 1:13, 17) Solomonwas stirred to be diligent, wholehearted, in his efforts to become intimately acquainted with wisdom. He did notlimit himself to investigating the commands and dictates of wisdom but also explored madness and folly. Heobserved carefully how other men followed a course of madness and foolishness. Based on what he saw,Solomon drew sound conclusions as to how to avoid problems.

What did he learn from his thorough investigation of all aspects of mundane knowledge and wisdom? “Thistoo is a striving after wind. For in the abundance of wisdom there is an abundance of vexation, so that he thaincreases knowledge increases pain.” —Eccl. 1:17, 18.

As Solomon pointed out, a basic reason for this is: “That which is made crooked cannot be made straightand that which is wanting cannot possibly be counted.” (Eccl. 1:15) The person who increases in worldlyknowledge becomes painfully aware of the fact that many ―crooked‖ things in this imperfect system cannot bestraightened out. Neither time nor circumstances allow it to be corrected. In fact, so many things in humanaffairs are defective that they cannot even be numbered. The greater a person‘s knowledge and wisdomtherefore, the keener his awareness of how limited his opportunities are to change things for the better. A short


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life-span and unfavorable conditions in an imperfect human society work against him. This gives rise tovexation and frustration.

Godly wisdom, however, does not produce such negative effects, but builds hope, faith and confidenceSuch wisdom is described in the Scriptures as follows: ―The wisdom from above is first of all chaste, thenpeaceable, reasonable, ready to obey, full of mercy and good fruits, not making partial distinctions, nothypocritical.‖ (Jas. 3:17) To which kind of wisdom are you giving the greatest attention— to the kind that bringsfrustration or to godly wisdom, the kind that can help you to get the best from life even now?

Pursuing Pleasure and Culture Brings Limited Rewards

King Solomon found that the acquisition of worldly wisdom and knowledge was not a satisfying goal. Fothis reason he explored other areas of life, including pleasure and culture.

Did Solomon find real satisfaction in pleasure, rejoicing and laughter? He wrote: “I said, even I, in my heart„Do come now, let me try you out with rejoicing. Also, see good.‟ And, look! that too was vanity. I said tolaughter: „Insanity!‟ and to rejoicing: „What is this doing?‟” —Eccl. 2:1, 2.

It was in vain that Solomon looked to merriment and laughter for something worth while. In itself the pursuitof pleasure brings no real and lasting happiness. Laughter and rejoicing may temporarily contribute to one‘sforgetting one‘s problems. But the problems will not go away and, after the merriment is over, they may, bycontrast, loom up to an even greater degree. Rightly Solomon could speak of laughter as ―insanity,‖ forthoughtless laughter beclouds sound judgment. It may cause a person to take very serious matters lightly and

thereby offend or irritate others. Merriment or the kind of rejoicing associated with the words and actions of acourt jester does not really amount to anything. It cannot be pointed to as producing something tangible andmeaningful.

Not pleased with the results of pleasure, merriment and laughter, Solomon tested out the effect of wine. Hecontinues: “I explored with my heart by cheering my flesh even with wine, while I was leading my heart withwisdom, even to lay hold on folly until I could see what good there was to the sons of mankind in what they didunder the heavens for the number of the days of their life.” (Eccl. 2:3) In his use of wine, Solomon was guidedby wisdom, good sense. He did not become a drunkard but maintained self-control. His ‗laying hold on folly,therefore, did not mean that he cast moderation to the wind. Rather, in his investigation of the lighter side of lifehe controlled himself and so did not become a dissipated pleasure-seeker. Because Solomon retained fulpossession of his senses, he could properly evaluate his findings.

Describing his further activities, he states: ―I engaged in greater works. I built houses for myself; I plantedvineyards for myself. I made gardens and parks for myself, and I planted in them fruit trees of all sorts. I madepools of water for myself, to irrigate with them the forest, springing up with trees. I acquired menservants andmaidservants, and I came to have sons of the household. Also, livestock, cattle and flocks in great quantity Icame to have, more so than all those who happened to be before me in Jerusalem. I accumulated also silverand gold for myself, and property peculiar to kings and the jurisdictional districts. I made male singers andfemale singers for myself and the exquisite delights of the sons of mankind, a lady, even ladies. And I becamegreater and increased more than anyone that happened to be before me in Jerusalem. Moreover, my ownwisdom remained mine. And anything that my eyes asked for I did not keep away from them. I did not holdback my heart from any sort of rejoicing, for my heart was joyful because of all my hard work, and this came tobe my portion from all my hard work.‖—Eccl. 2:4-10.

In the position of king, Solomon had within his reach the assets that enabled him to do anything that he

wanted. Yet he did not abandon wisdom in the pursuit of proper works and culture—architecture, gardeninglandscaping and music. Hence, Solomon did not deplete his financial resources but kept on accumulating moregold and silver. His ‗wisdom remained his,‘ guiding his numerous activities. He also found a certain pleasure inwhat he was able to accomplish. But did Solomon really discover in these varied pursuits what was of lastingvalue in life? His answer: “I, even I, turned toward all the works of mine that my hands had done and towardthe hard work that I had worked hard to accomplish, and, look! everything was vanity and a striving after windand there was nothing of advantage under the sun.” (Eccl. 2:11) Yes, even in what may be consideredworthwhile pursuits, Solomon sensed a feeling of emptiness, vanity. He realized that death would overtake himand there was no way of knowing what would become of all his hard work. —Eccl. 2:17-19.


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Truly the pursuit of pleasure and culture does not in itself secure one a happy, contented life. Actually, theone whose life centers around this may eventually come to realize that his life is very empty and that he is inneed of spiritual food.

They Are in God’s Hands

Wise as he was, King Solomon could not fathom the full scope of God‘s work—the things that the MosHigh not only does but also tolerates in the outworking of his grand purpose. Still there was a vital truth thatSolomon ‗took to heart‘ after making a careful investigation of human affairs. What was it? ―The righteous onesand the wise ones and their works are in the hand of the true God.‖—Eccl. 9:1.

Yes, both as to their persons and their actions, the righteous and the wise are in the hands or in the powerof the Most High. While he may permit calamity to befall them, they positively will not lose their reward.Jehovah God ―knows those who belong to him‖ and will make all his works turn out ‗for the good of those wholove him.‘ (Rom. 8:28; 2 Tim. 2:19) This can be a source of comfort and encouragement when we seerighteous persons suffering while the wicked are prospering.—Eccl. 8:14.

Bible scholars of recent centuries have been puzzled as to just what Solomon meant by his next statementat Ecclesiastes 9:1: ―Mankind are not aware of either the love or the hate that were all prior to them.‖ It maywell be that these words were purposely written in such a way that a number of practical concepts can bedrawn from them. For example, this may be understood as meaning that, because death brings an end topeople‘s love and hate, the living have no idea of how much love and hate existed before they were born, thatis, in the lives of people who lived before their own time.

Or, it may be that Solomon‘s words should be viewed in the previously expressed context of God‘s havingpower over the righteous and the wise as well as their works. The love and the hate that they as well as all therest of mankind experience are a result of God‘s permission or toleration. Also, the Most High foreknew longbefore their birth that humans would experience both love and hate. He permitted a sinful human race, with itslove and hate, to come into existence. After the rebellion of Adam and Eve, Jehovah God declared: ―I shall putenmity between you [the original serpent, Satan the Devil] and the woman [not Eve, but God‘s ―woman‖ (Gal4:26-31)] and between your seed and her seed.‖ (Gen. 3:15) So, though God was not ‗unaware of either thelove or the hate‘ that would result among mank ind, this was something that man himself would come to knowonly through hard experience.

Then, again, the wise man‘s statement at Ecclesiastes 9:1 might be explained as follows: Among imperfecthumans the emotions of love and hate are often expressed without rhyme or reason. So humans lack an

awareness, an understanding or comprehension of the motivation of all the love and the hate expressed priorto them. Thus understood, Solomon‘s words would tie in with his following discussion of life‘s uncertainties andthe unpredictability with which death can bring an end to everything. Love and hate can be just as blind andincomprehensible.

By reason of being in an imperfect, sinful world, humans, whether righteous or wicked, may experienceboth good and bad, love and hate. Jehovah God allows both the righteous and the wicked to enjoy food anddrink as well as his other generous provisions for sustaining life. (Matt. 5:45; Acts 14:16, 17) Furthermorewhen it comes to dying, there is no distinction. Solomon continued: ―All are the same in what all have. Oneeventuality there is to the righteous one and the wicked one, the good one and the clean one and the uncleanone, and the one sacrificing and the one that is not sacrificing. The good one is the same as the sinner; theone swearing [lightly or thoughtlessly] is the same as whoever has been afraid of a sworn oath.‖—Eccl. 9:2.

Since there may seem to be no outward difference between what befalls the righteous and the wickedduring their lifetime, and especially since all end up in death, it might appear that there is no real advantage inleading an upright, God-fearing life. Solomon pointed to this as a reason for persistent wrongdoing amongmankind, saying: ―This is what is calamitous in all that has been done under the sun, that, because there is oneeventuality to all, the heart of the sons of men is also full of bad.‖—Eccl. 9:3.

But does their giving in to lawlessness benefit them? No, for the wise man states: ―There is madness intheir heart during their lifetime, and after it—to the dead ones!‖ (Eccl. 9:3) While alive, they act as if besidethemselves, following their wrong desires and inclinations without any restraint. Finally, their life of revelry andlust ends abruptly in death. What, then, is the truly wise course?


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Enjoy Your Life in a Wholesome Way

A person should appreciate life and use it well. Solomon wrote: ―As respects whoever is joined to all theliving there exists confidence, because a live dog is better off than a dead lion. For the living are conscious thatthey will die [a sobering thought that should move them to use their life in a wholesome way]; but as for thedead, they are conscious of nothing at all, neither do they anymore have wages, because the remembrance ofthem has been forgotten. Also, their love and their hate and their jealousy have already perished and theyhave no portion anymore to time indefinite in anything that has to be done under the sun.‖—Eccl. 9:4-6.

Only when a person is alive can there be any confidence, any hope. Then is the time to build up a good

name with the Creator. While there is life, hope remains that there might be a change for the better, even in thecase of the one carrying on in a lawless way. When death comes it is too late. Hence, the living dog, thoughdespised, is better off than a dead lion, the regal beast. The living can still do things, but the dead have noshare in any activity or in the emotions of love, hate and jealousy that are so much a part of man‘s earthlyexistence.

We should, therefore, enjoy the works of our hands as God- fearing persons. Solomon admonishes: ―Goeat your food with rejoicing and drink your wine with a good heart, because already the true God has foundpleasure in your works. On every occasion let your garments prove to be white [bright and clean, reflecting, nomourning or gloom, but joy], and let oil [likewise representative of joy, oil being cooling and refreshing] not belacking upon your head. See life with the wife whom you love all the days of your vain life that He has givenyou under the sun, all the days of your vanity, for that is your portion in life and in your hard work with which

you are working hard under the sun. All that your hand finds to do, do with your very power, for there is nowork nor devising nor knowledge nor wisdom in Sheol, the place to which you are going.‖—Eccl. 9:7-10.

Wholesome enjoyment of life, including food and drink, is right, proper. It is God‘s gift and, therefore, hashis approval. Evidently this is what Solomon meant when he followed up the encouragement to find delight infood and drink with the words, ―because already the true God has found pleasure in your works.‖ Yes, the MostHigh does not want us to lead an austere life, depriving ourselves of all joy. Being a happy God, he wantspeople to be happy in daily living, including their married life. (Acts 14:17) This, of course, is not advocating alife of self-indulgence and mere pleasure seeking. Solomon encouraged work, taking advantage ofopportunities to exert the hands in doing good before a person is totally incapacitated by death and ends up inSheol, gravedom.

In this world, then, the wisest course is to enjoy life while one can, doing so within the bounds of God‘smoral laws. Very quickly death can bring everything to nothingness, because all too often the unexpectedhappens. The fastest runner may stumble and lose the race. A mighty army may go down in defeat beforeinferior forces. A wise man may be unable to get a good job and so may suffer hunger. People with excellentunderstanding of business management may, because of circumstances, be unable to put their understandingto work and thus find themselves in poverty. Knowledgeable persons may incur the wrath of those in authorityand come to be in disfavor. This is something King Solomon noted in passing, but, after reconsidering it morecarefully, he wrote: ―I returned to see under the sun that the swift do not have the race, nor the mighty ones thebattle, nor do the wise also have the food, nor do the understanding ones also have the riches, nor do eventhose having knowledge have the favor; because time and unforeseen occurrence befall them all. For manalso does not know his time [for death can come unexpectedly]. Just like fishes that are being taken in an evilnet, and like birds that are being taken in a trap, so the sons of men themselves are being ensnared at acalamitous time, when it falls upon them suddenly.‖—Eccl. 9:11, 12.

So, just as fish may be caught unexpectedly in a net and birds in a trap, death can overtake humanssuddenly, without warning. What a powerful lesson Solomon gave about getting wholesome, rewardingenjoyment from life and its true benefits and opportunities while one can!

Wisdom Is Not Always Appreciated

In this world, things often turn out quite differently from what a person might expect. As King Solomonnoticed: ‗The wise may be without food and those having knowledge may be in disfavor.‘ (Eccl. 9:11) A basicreason for this is that humans often judge by outward appearance instead of by the actual state of affairs.


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Wise King Solomon provided a notable illustration of this, one that was ―great‖ to him. We read: ―Also this Isaw as respects wisdom under the sun—and it was great to me [―made a deep impression on me,‖ NewBerkeley Version]: There was a little city [a very insignificant place], and the men in it were few [hence, withlittle manpower available to defend it]; and there came to it a great king, and he surrounded it and built againstit great strongholds. And there was found in it a man, needy but wise, and that one provided escape for the cityby his wisdom. But no man remembered that needy man.‖ (Eccl. 9:13-15) Had it not been for that needy wiseman, the city would have fallen into the hands of the ―great king.‖ As it was, that poor man‘s wisdom proved tobe superior to the king‘s siegeworks and fighting men. Nevertheless, the people, instead of feeling indebted tothe needy man, forgot all about him after the danger had passed.

Solomon drew the following conclusion from this: ―Wisdom is better than mightiness; yet the wisdom of theneedy one is despised, and his words are not listened to.‖ (Eccl. 9:16) Yes, when a man does not have anelevated position or prominence, his words are all too often ignored. Little weight is attached to themSometimes, perhaps as a last resort, the wise words of a needy person are acted upon, but once the crisis ispast he is granted no honor.—Compare 1 Corinthians 1:26, 27; 2:8-11.

Still, wisdom is of great value and certainly is not always disregarded simply because of its having anunpretentious source. Solomon continued: ―The words of the wise ones in quietness are more to be heard thanthe cry of one ruling among stupid people. Wisdom is better than implements for fighting, and merely onesinner can destroy much good.‖—Eccl. 9:17, 18.

As the wise man here pointed out, it is far better and more logical to listen to the calm, dignified

expressions of wise persons, however lowly, than to the shouts of a ruler who draws his popular support fromsubjects who demonstrate, in their ways and actions, a stupid outlook on life. As illustrated in the case of theneedy wise man, far greater benefit can be gained with wisdom than with fighting equipment. However, justone sinner or foolish man can cause untold trouble. By his wrong reasoning, perhaps loudly expressed, or byhis bad acts, he may frustrate the best of plans, ruin the reputation of a community or squander energies andresources. (Compare 3 John 9-11.) Truly, wisdom is to be preferred even when men fail to appreciate thosewho have it.

Even a Little Foolishness Can Be Damaging

Just one foolish act may be enough to tarnish a man‘s reputation. Wise King Solomon wrote: ―Dead fliesare what cause the oil of the ointment maker to stink, to bubble forth. So a little foolishness does to one who isprecious for wisdom and glory.‖ (Eccl. 10:1) A good name or reputation is comparable to a sweet-smelling oithat can easily be ruined by something as insignificant as dead flies. The putrefaction of these insects wilcause the oil to stink and to ferment, ―to bubble forth.‖ Likewise, a man may lose a good reputation as a wiseand honorable person through some indiscretion, ―a little foolishness.‖

This is because people expect far more of one who is noted for his wisdom. He must, therefore, be verycareful about his speech and actions. His fine reputation can be sullied by such things as one violent outburstof anger, one serious slip by the immoderate use of alcoholic beverages or one unchaste act with the oppositesex.

Where the Heart Should Be

To avoid succumbing to folly, a person needs a r ightly motivated heart. The wise man noted: ―The heart ofthe wise is at his right hand, but the heart of the stupid at his left hand. And also in whatever way the foolishone is walking, his own heart is lacking, and he certainly says to everybody that he is foolish.‖—Eccl. 10:2, 3.

In Biblical usage, the ―right hand‖ often stands for a position of favor. (Compare Matthew 25:33.) The wiseperson‘s heart being at his right hand would, therefore, indicate that it inclines him toward a good, favorablecourse. The stupid one, however, is motivated toward a wrong path, his heart being at the ―left hand.‖ He ismuch like a right-handed person who, if he could not use his right hand, might be clumsy with his left handunable to do well what must be done. Lacking good motive, ―heart‖ at his right hand, the fool is easilyrecognized for what he is. It is as if he were ‗saying to everybody that he is foolish.‘ Because of not wantingcorrection and counsel, such a person is also quick to speak of those trying to help him as ‗fools.‘


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A Serious Mistake

When a ruler makes a serious mistake in choosing men for high office, much damage is done. Wise KingSolomon referred to such a mistake as a calamity. He wrote: ―There exists something calamitous that I haveseen under the sun, as when there is a mistake going forth on account of the one in power: Foolishness hasbeen put in many high positions, but the rich ones [―noble,‖ New Berkeley Version] themselves keep dwellingmerely in a low condition. I have seen servants on horses but princes walking on the earth just like servants.‖—Eccl. 10:5-7.

Solomon speaks of those who qualify for the high position as the ―rich.‖ We should not understand this to

mean that he favored a plutocracy, exclusive rulership by the wealthy. Solomon evidently had in mind personswho use good judgment and manage their affairs well. Such men certainly give indication of having greatergoverning ability than those who have squandered or mismanaged their resources.

Because of poor judgment on the part of the one in authority, princely or noble men may not be granted thedignity they deserve and may be treated as slaves. Far less qualified men, mere servants, however, may endup riding on horses like the nobility. This situation makes matters hard for the subjects who are forced tosubmit to officials who are not really qualified. Truly Solomon‘s words drive home the importance of choosingqualified persons to care for vital work.

Incapable Persons Who Gain Position Not to Be Envied

Incompetence may at first not be recognized. Certain men have the ability to impress others with what

appears to be keen insight. They may be selected to handle responsibilities, whereas men of real wisdom areoverlooked. When unqualified persons are in a position of trust, others may be inclined to envy them. Butreally, incompetent people are not to be envied. They are in constant danger of losing what they may haveattained. Lacking the needed wisdom, they may in time be shown up for what they are and experience aterrible crash, to their hurt and disgrace.

Evidently Solomon was illustrating that incompetence is inherently dangerous when pointing to other thingsthat are fraught with danger. He wrote: ―He that is digging a pit will himself fall right into it [because an open p ipresents an ever-present danger]; and he that is breaking through a stone wall, a serpent [which makes itshome in old walls] will bite him. He that is quarrying out stones will hurt himself with them. He that is splittinglogs will have to be careful with them.‖ (Eccl. 10:8, 9) Both quarrying and chopping operations can endangerlife and limb and, therefore, should be carried out with due caution.

Surely, the person who is competent is in a far better situation than one who may have ability but lacks thewisdom to use it properly. Illustrating this point, Solomon states: ―If an iron tool has become blunt and someonehas not whetted its edge, then he will exert his own vital energies.‖ It would be foolish to use a dull ax forchopping, needlessly exerting oneself and still not being able to do a good job. ―So,‖ King Solomon continues―the using of wisdom to success means advantage.‖ (Eccl. 10:10) Yes, applied wisdom is what counts. Aperson may have knowledge. But of what value would that knowledge be if he did not know how to use it?Solomon puts it this way: ―If the serpent bites when no charming results, then there is no advantage to the oneindulging in the tongue.‖ (Eccl. 10:11) Ability to charm a serpent is useless when the one having such ability isbitten before the charming takes effect. The Septuagint Version reads: ―If a serpent biteth at an interval ofcharming, there is no advantage in him who charmeth.‖ So a person must speak with effect.

Hence, instead of being envious of incompetent people who gain places of authority, a person shouldappreciate the precarious position the others are in and, in his own case, strive to make wise use of his

knowledge and abilities. In the long run, the wise person, even when his good judgment is at first notrecognized, is still better off than the exalted but incapable one.

The Sad Plight of the Fool

Contrasting the effect of the wise one‘s words with those of a fool, Solomon wrote: ―The words of the mouthof the wise one mean favor, but the lips of the stupid one swallow him up.‖ (Eccl. 10:12) From the mouth ofwise persons come forth words that impart what is good and favorable to the listener. (Compare Ephesians4:29.) Their sayings also are more likely to receive a favorable response. But the speech of the stupid oneexposes him to reproach and thus ruins him or ‗swallows him up.‘


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The ―stupid one‖ utters foolishness from start to finish, often arguing from a wrong premise and winding upwith false conclusions. Solomon describes this as follows: ―The start of the words of his mouth is foolishnessand the end afterward of his mouth is calamitous madness. And the foolish one speaks many words. Man doesnot know what will come to be; and that which will come to be after him, who can tell him?‖ (Eccl. 10:13, 14)The fool thinks that he can do this.

Such a person makes life hard for himself also in other ways. Solomon continues: ―The hard work of thestupid ones makes them weary, because not one has come to know how to go to the city.‖ (Eccl. 10:15)Persons who fail to use good judgment may toil endlessly, tiring themselves out, and yet accomplish virtually

nothing truly worth while. They stubbornly ignore what common sense should teach them. They miss evenwhat is obvious, things comparable to the easily recognizable public thoroughfare leading to a city.

When Foolishness Exists Among the Ruling Class

Foolishness is bad enough when exhibited by the ordinary citizen. But when rulers fail to use good senseand sound judgment, this is to the ruination of the government and the hurt of its subjects. ―How will it be withyou, O land,‖ asks Solomon, ―when your king is a boy and your own princes keep eating even in the morning?‖(Eccl. 10:16) It is indeed a sad situation when a ruler has the characteristics of an inexperienced youth and issurrounded by princes or counselors who have no interest in the affairs of state. If they spend their time eatingin the morning when they should be attending to their duties, the kingdom will fall apart.

Contrasting the effect of good governmental administration, Solomon continues: ―Happy are you, O landwhen your king is the son of noble ones [hence, himself a wise and noble ruler] and your own princes eat at

the proper time for mightiness [to gain strength for their work], not for mere drinking [not giving themselves upto self-indulgence].‖ (Eccl. 10:17) Yes, wise rulers can contribute much toward the happiness of their subjects.

The proverbial saying that Solomon thereafter introduces illustrates that ruin and decay result whenevervital work is left undone. We read: ―Through great laziness the beamwork sinks in, and through the lettingdown of the hands the house leaks.‖ (Eccl. 10:18) A house that is not kept in good repair will fall into adilapidated condition. The roof will sag and leak. Likewise, ruination follows when the affairs of state are notcared for properly.

At this point Solomon presents another proverbial saying: ―Bread is for the laughter of the workers, andwine itself makes life rejoice; but money is what meets a response in all things.‖ (Eccl. 10:19) Eating, alongwith pleasant conversation, can be most enjoyable. But bread cannot be obtained without money, and there islimited rejoicing from drinking wine when a person has very little for life‘s necessities. In this present system

money is the means by which all material things can be obtained and, therefore, it ―meets a response in allthings.‖ The thought behind Solomon‘s statement may be that through industriousness a man can get themoney he needs for bread and wine, for the comforts that add to the enjoyment of life.

Next Solomon admonishes: ―Even in your bedroom do not call down evil upon the king himself, and in theinterior rooms where you lie down do not call down evil upon anyone rich; for a flying creature of the heavenswill convey the sound and something owning wings will tell the matter.‖ (Eccl. 10:20) Should the affairs of statebe neglected by the ruling class, the wise person still does not take needless risks. If it is not within his powerto correct a situation, of what benefit would it be to grumble and complain in the remotest part of the house? Aperson may think that no one can hear him. But at times things come to light in the most unusual andunexpected ways. So why endanger one‘s peace and security by making injudicious remarks about persons inauthority? (Compare Matthew 12:36, 37; Romans 13:1; Titus 3:1, 2; 1 Peter 2:13-17.) How practical isSolomon‘s counsel!

Seize the Opportunity

At times excellent opportunities present themselves for doing good or for getting something useful. Due tothe uncertainties of life in this present system, however, a degree of faith may be involved when taking properadvantage of certain situations. And yet, if we have misgivings in such a case, we could lose out on somethingtruly worth while. We may well fail to be a source of encouragement to others.

Wise King Solomon provided very practical advice on this matter. He wrote: ―Send out your bread upon thesurface of the waters, for in the course of many days you will find it again. Give a portion to seven, or even toeight, for you do not know what calamity will occur on the earth.‖ (Eccl. 11:1, 2) These words have commonlybeen viewed as an exhortation to generosity.


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A person never knows what might result from his acts of generosity. It may seem to him that he iscommitting something to a body of ―waters,‖ without immediate returns in sight. Nevertheless, his generousacts may endear him to the hearts of others, causing them to respond generously should he come into reaneed. Not that the truly generous person should be calculating and counting on being repaid. Rather, he takesdelight in giving to others and is confident that he will always have what he needs. So, he does not restrict hisgiving to a select few, just two or three, but he is generous in a wholehearted way, giving to ―seven, or even toeight.‖ Some cautious persons may think that this is most unwise, fearing that one could come into a needysituation should calamity strike. The generous person, however, is far more likely to receive help should he befaced with disaster. A similar thought was expressed by Jesus Christ when he said: ―Practice giving, and

people will give to you. They will pour into your laps a fine measure, pressed down, shaken together andoverflowing.‖—Luke 6:38.

One‘s acts of generosity might even be compared to planting rice in soil covered with water. After ―manydays‖ what was thus planted comes to maturity and yields a rich return.

Next, Solomon draws on certain fixed laws in showing that irresoluteness in matters of life is not the bestcourse. He notes: ―If the clouds are filled with water, they empty out a sheer downpour upon the earth; and if atree falls to the south or if to the north, in the place where the tree falls there it will prove to be.‖ (Eccl. 11:3These things simply happen; they cannot be humanly controlled. So why be indecisive and hence hesitantabout being generous or doing what needs to be done? If it is going to rain, it is going to rain. If a tree is goingto fall a certain way, that is where it is going to fall. That is true of many other things in life. Inaction alone wilnot guarantee their not happening.

If a person sought to regulate his life by trying to determine first exactly what may or may not happen, hewould not get anything done. As Solomon noted: ―He that is watching the wind will not sow seed [fearing thatthe seed will be blown away]; and he that is looking at the clouds will not reap [fearing that if he cuts the grain itwill get wet before he can put it into his storage place].‖—Eccl. 11:4.

We, therefore, have to go ahead with what needs to be done, appreciating that there are bound to beuncertainties. There is no way to fathom the work of God, that is, to discover some rule by which to determineprecisely what he may do or tolerate in the outworking of his purpose and then conduct our affairs according tosuch rule. Solomon pointed out that God‘s work is just as much a mystery to man as is the development of ababy in the womb. He wrote: ―Just as you are not aware of what is the way of the spirit in the bones in the bellyof her that is pregnant, in like manner you do not know the work of the true God, who does all things.‖—Eccl11:5.

In view of life‘s uncertainties and human inability to change certain fixed laws, Solomon gives this advice―In the morning sow your seed and until the evening do not let your hand rest; for you are not knowing wherethis will have success, either here or there, or whether both of them will alike be good.‖ (Eccl. 11:6) Hence, thebest course is to go ahead diligently with our labors, not permitting uncertainties to worry us to the point ofstifling our activity, whether spiritual pursuits, secular labor or acts of generosity.

This can contribute to a person‘s having a cheerful outlook on life. Solomon wrote: ―The light is also sweet,and it is good for the eyes to see the sun; for if a man should live even many years, in all of them let himrejoice.‖ (Eccl. 11:7, 8) Since only the living can appreciate the light and the sun, Solomon is here pointing outthat it is good to be alive and that one should find enjoyment in living. However, he adds a sobering thought:―Let him remember the days of darkness, though they could be many; every day that has come in is vanity.‖(Eccl. 11:8) A person should not lose sight of the fact that he may lose his strength and vigor when the ―days of

darkness‖ or old age set in. Reduced to a decrepit state, he may find that, as life drags on for years, every dayis vanity, seemingly empty and meaningless. So while he can, he should strive to get wholesome enjoymentfrom life, using good judgment and seeking God‘s guidance in all that he does.

Make Wise Use of the Strength of Youth

When one has the strength and vigor of youth, life can be delightful. Wise King Solomon wrote: ―Rejoiceyoung man, in your youth, and let your heart do you good in the days of your young manhood, and walk in theways of your heart and in the things seen by your eyes. But know that on account of all these the true God willbring you into judgment. So remove vexation from your heart, and ward off calamity from your flesh; for youthand the prime of life are vanity.‖—Eccl. 11:9, 10.


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The Creator wants youths to enjoy life and does not take a rigidly negative view of youthful interests andwhat appeals to the desires of young hearts and eyes. However, the young person needs to remember that heis still accountable to God for his actions. Though allowing youths freedom of choice, the Most High will notshield them from the bitter consequences of pursuing a wrong course. By avoiding a reckless, debauched wayof life, youths can guard themselves against all kinds of frustrations and injury.

Solomon, by inspiration, writes that ―youth and the prime of life are vanity.‖ Why so? For one thing, aperson obviously does not remain young forever. Likewise, the joys and advantages of youthful strength andvigor are of uncertain duration. Even young people get sick and die. The youth who ignores this may fail to

make wise use of what he has, dissipating his physical energies and capabilities in a way of life that can makehis later adult years more difficult.

Most appropriately, therefore, King Solomon calls attention to the one whom youths should make the focapoint of their lives. He states: ―Remember, now, your Grand Creator in the days of your young manhoodbefore the calamitous days proceed to come, or the years have arrived when you will say: ‗I have no delight inthem‘; before the sun and the light and the moon and the stars grow dark, and the clouds have returnedafterward the downpour.‖—Eccl. 12:1, 2.

There is no better time to think seriously about the Creator than when a person is in his prime, when he canreally give the very best in the service of the Most High. That ability wanes during the ―calamitous days‖ of oldage when the body is weak and ailing. Especially the person who has wasted his youth will ―have no delight‖ inthe declining years of his life. Solomon likens the time of youth to the Palestinian summer when sun, moon and

stars shed their light from a cloudless sky. In old age that time is gone and the days are like the cold, rainyseason of winter, with one downpour of trouble followed by another.

Describing the effects of old age on the human body, which he compares to a house, Solomon continues:―In the day when the keepers of the house [the hands and arms which take care of the body and supply itsneeds] tremble, and the men of vital energy [the legs] have bent themselves, and the grinding women [theteeth] have quit working because they have become few, and the ladies seeing at the windows [the eyes] havefound it dark; and the doors [of the mouth, the lips] onto the street have been closed [for public expression israrely made], when the sound of the grinding mill becomes low [as chewing with toothless gums becomes lowand indistinct], and one gets up at the sound of a bird [because sleep is very light], and all the daughters ofsong sound low [since hearing is defective; furthermore, the voice is weak, making any singing of songsfeeble].‖—Eccl. 12:3, 4.

―Also, they have become afraid merely at what is high [recognizing the danger of a possible fall], and thereare terrors in the way [public thoroughfares are now filled with dangers on account of poor eyesight andhearing as well as slowed reflexes]. And the almond tree carries blossoms [the hair turns white and falls outlike the white petals of almond blossoms that drop to the ground], and the grasshopper [an old person, stiff andbent, with elbows thrust backward, might resemble a grasshopper] drags itself along, and the caper berrybursts [for it fails to stimulate desire for food in an old person whose appetite has weakened], because man iswalking to his long-lasting house [the grave] and the wailers have marched around in the street; before thesilver cord [the spinal cord] is removed, and the golden bowl [the bowllike cranium with its brain content] getscrushed, and the jar [the heart] at the spring is broken, and the water wheel for the cistern [the circulatorysystem] has been crushed. Then the dust returns to the earth just as it happened to be and the spirit [the lifeforce] itself returns to the true God who gave it.‖ (Eccl. 12:5-7) This return of the spirit or life force to Godsignifies that control over the spirit now rests with the Most High. God alone can restore the dead person to life.

Truly wise is the youth who uses his time and energies well in serving the Creator. He will have no regretsabout this in adult life and will be in a far better position to cope with loss of physical strength. Besides, byliving in harmony with the Creator‘s commands, he is safeguarded against losing his health and vigorprematurely.

What Can Yo u Do Compared to a King?

King Solomon made a careful investigation of human affairs. He had the time, assets and insight to bethorough in his search. That is why a person can get immeasurable benefit by reviewing Solomon‘s findings asrecorded in the book of Ecclesiastes.


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Calling attention to the uselessness of other s‘ attempting to undertake a similar study, the wise man writes―I, even I, turned to see wisdom and madness and folly; for what can the earthling man do who comes in afterthe king? The thing that people have already done.‖ (Eccl. 2:12) Yes, with far few er advantages and resourcesthan those of a king, just what can the ordinary man do? For him to try what Solomon did would only becovering some of the same ground, doing what people have already done. Nothing new would be learned as towhat makes life truly satisfying.

What, then, did Solomon establish? He continues: ―I saw, even I, that there exists more advantage forwisdom than for folly, just as there is more advantage for light than for darkness.‖ (Eccl. 2:13) The person who

has wisdom is certainly better off than the one who lacks it. Wisdom enables the individual to cope with theproblems of life and to use his energies and abilities more purposefully than if he had very limited insight. Farmore can be accomplished in the light than in total darkness.

―As regards anyone wise,‖ wrote Solomon, ―his eyes are in his head; but the stupid one is walking on insheer darkness.‖ (Eccl. 2:14) The wise person keeps his eyes open. They are in his ―head‖ in the sense ofserving his intellectual powers. So he is able to see a matter through and does not flounder about in futileattempts to reach a certain goal. The stupid one, however, is in darkness; his eyes are closed and of no valuein discerning the right course to take.

Nevertheless, the advantage of wisdom over foolishness does not mean that human wisdom can bringgenuine happiness and lasting satisfaction. This is what Solomon next acknowledged: ―I have come to know, too, that there is one eventuality that eventuates to them all. And I myself said in my heart: ‗An eventuality like

that upon the stupid one will eventuate to me, yes, me.‘ Why, then, had I become wise, I overmuch so at thattime? And I spoke in my heart: ‗This too is vanity.‘ For there is no more remembrance of the wise one than thestupid one to time indefinite. In the days that are already coming in, everyone is certainly forgotten; and howwill the wise one die? Along with the stup id one.‖ (Eccl. 2:14-16) So as regards death, there is no apparentbenefit in having worldly wisdom. All one‘s works and activities are brought to nothingness. Eventually thedead person, regardless of how wise he may have been, is forgotten by the living.

But is there not an advantage in a person‘s being able to leave behind an inheritance for his offspring as aresult of his wise use of resources? This, too, is something no one can be sure about. Solomon comments: ―Ihated life, because the work that has been done under the sun was calamitous from my standpoint, foreverything was vanity and a striving after wind. And I, even I, hated all my hard work at which I was workinghard under the sun, that I would leave behind for the man who would come to be after me. And who is thereknowing whether he will prove to be wise or foolish? Yet he will take control over all my hard work at which I

worked hard and at which I showed wisdom under the sun. This too is vanity. And I myself turned aroundtoward making my heart despair over all the hard work at which I had worked hard under the sun. For thereexists the man whose hard work has been with wisdom and with knowledge and with proficiency, but to a manthat has not worked hard at such a thing will be given the portion of that one. This too is vanity and a bigcalamity.‖—Eccl. 2:17-21.

There really is no way to know just what will happen to the inheritance a person may leave behind. Thosereceiving the inheritance, because of not having worked hard for it, may not appreciate its value and may soonsquander everything. Of what benefit, then, would be all the hard work that went into acquiring possessions?Still worse is the situation if the hard worker experienced much pain and vexation and was unable to get evena good night‘s rest because of all his worries and anxieties. Solomon put it this way: ―For what does a mancome to have for all his hard work and for the striving of his heart with which he is working hard under the sun?For all his days his occupation means pains and vexation, also during the night his heart just does not liedown. This too is mere vanity.‖—Eccl. 2:22, 23.

In view of this situation, what can you do? Solomon answers: ―With a man there is nothing better than thathe should eat and indeed drink and cause his soul to see good because of his hard work. This too I have seeneven I, that this is from the hand of the true God. For who eats and who drinks better than I do?‖ (Eccl. 2:24,25) A person should enjoy the fruits of his work during his lifetime. Of course, it is only natural for parents alsoto think about their children. The Christian apostle Paul wrote: ―The children ought not to lay up for theirparents, but the parents for their children.‖ (2 Cor. 12:14) However, this does not mean that parents should layup material possessions for their children to the extent of depriving themselves of life‘s necessities or makingtheir life needlessly austere. Parents need to keep in mind that, regardless of how good or how wise theirchildren may be, material possessions can still be lost, stolen, misused or destroyed. So it is truly best to enjoy


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good things in a wholesome way while one can, instead of going to extremes in piling up possessions forchildren without getting any real benefit from these possessions during one‘s own lifetime.

God Gives to the Righteous One and the Wicked One

Regarding what God gives to the righteous and the wicked, Ecclesiastes 2:26 says: ―To the man that isgood before him he has given wisdom and knowledge and rejoicing, but to the sinner he has given theoccupation of gathering and bringing together merely to give to the one that is good before the true God.‖

The good man, because of applying the guidelines provided by the Creator, becomes wise and

knowledgeable. He is enabled to use his assets and abilities in harmony with wisdom and knowledge, and thiscontributes to his happiness. Were it not for his relationship with God, he would not have this genuine wisdomknowledge and joy. So it can indeed be said that Jehovah God has given him ―wisdom and knowledge andrejoicing.‖

On the other hand, the wicked man or sinner ignores the counsel of God. Therefore, the Most High allowshim to go ahead with his selfish schemes and to suffer the consequences. The sinner toils and struggles, tryingto amass possessions. But he never gains contentment or satisfaction, lacking the wisdom and knowledge toderive joy from all his work. He misses out on the happiness that comes from using possessions to aid those inneed. (Acts 20:35) Furthermore, he may attain his ends through lawless means and, in time, be caught in hisown devices. Eventually all that the sinner has acquired may pass into the hands of the good man. Thus it waswith the Canaanites. Though a morally depraved people, they prospered for many years. But, then, asJehovah God had decreed, their vineyards, olive groves, houses and other possessions became the

inheritance of the Israelites.—Deut. 6:10, 11.

‘An Appointed Time for Everything’

King Solomon noted that on the earthly scene things are ever subject to cycles and change. Just as thetime comes for a pregnant mother to give birth to a baby, so the time eventually comes when old age orsickness brings the end of life. As with birth and death, so, too, there is ‗a time for planting and uprooting, fokilling and healing, for breaking down and building, for weeping and laughing, for keeping quiet and speaking,for love and hate, and for war and peace.‘—Eccl. 3:1-8.

Often the time for such things comes about through circumstances that are beyond human control. That iswhy, right after discussing these things, Solomon went on to raise the question: ―What advantage is there forthe doer in what he is working hard at?‖ (Eccl. 3:9) Yes, in view of the fact that major things take place i n lifeover which a person has no control, how wise would it be to try to secure happiness from hard work alone?Because of life‘s uncertainties, all one‘s labor and struggling for some material goal may quickly come tonothing.—Matt. 6:27.

Solomon continues: ―I have seen the occupation that God has given to the sons of mankind in which to beoccupied.‖ (Eccl. 3:10) He could speak of himself as ‗seeing‘ this because of having personally made athorough examination of human labor. Based on his keen observation, what conclusion did Solomon reachabout the framework in which man must carry out his activities? We read: ―Everything he [God] has madepretty in its time.‖—Eccl. 3:11.

In agreement with this, at Ecclesiastes 7:29, Solomon wrote: ―See! This only I have found, that the trueGod made mankind upright.‖ This occurred at an appropriate time in God‘s program of creation, when hecreated the first human creature perfect. To this man, Adam, God gave a wife, Eve, who was the perfection offeminine prettiness, far prettier than the three celebrated daughters of Job. (Job 42:15) With the marriage of

Adam and Eve amid Edenic beauty, God‘s sixth creative day ended, at which time ―God saw everything he hadmade and, look! it was very good.‖—Gen. 1:31.

In the paradise of Eden God set before mankind‘s earthly parents the prospect of happy living in perfection―to time indefinite.‖ He set before them an eternal future on the condition that they would continue in flawlessobedience to him. Thus he ‗put time indefinite in the heart of mankind.‘ (Eccl. 3:11; Gen. 2:16–3:3) When, athe instance of Satan the Devil, this first human pair began to seek out many plans of their own indisobedience to their Creator, then, at a most crucial time, God did a ―pretty‖ thing, for he ma de his promise ofproducing a seed that would bruise the head of the Great Serpent for God‘s vindication and the blessing of almankind. (Gen. 3:15) The producing of this precious seed was set in the indefinite future. So, thereafter, menand women who exercised faith in God‘s promise looked forward expectantly to the future for the coming of the


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promised seed and to benefits for themselves from that seed. Thus God set a bright future before themsomething for which to live, no matter how far in the future it might be.

After preserving Noah and his family through the global flood, God set a righteous future before mankindbeautifying his peace-inspiring covenant with a pretty rainbow. Timing his purposeful acts thereafter, Godmade his loving covenant with Abraham for the blessing of all families and nations of the earth through hisseed. This confirmed the Edenic promise of the seed of God‘s ―woman.‖

At the due time in the line of descent from Abraham onward to the promised seed, there arose David, kingof Israel at Jerusalem. Further narrowing down the line of descent to the promised Seed, God did a ―pretty‖

thing in making with faithful David a covenant for an everlasting kingdom in his family line. By God‘s speciachoice, David‘s young son Solomon became his immediate successor and built Jehovah‘s temple atJerusalem. During his peaceful reign, ―Judah and Israel continued to dwell in security, everyone under his ownvine and under his own fig tree, from Dan to Beer-sheba.‖ (1 Ki. 4:25) With good reason Solomon could write―Look! The best thing that I myself have seen, which is pretty, is that one should eat and drink and see good forall his hard work with which he works hard under the sun for the number of the days of his life that the true Godhas given him, for that is his portion.‖—Eccl. 5:18.

On considering the ―pretty‖ things that God has made at the fitting time for them, we can appreciate howtrue are the additional words of Solomon regarding Jehovah God: ―Even time indefinite he has put in their [thesons of mankind‘s] heart, that mankind may never find out the work that the true God has made from the startto the finish.‖ (Eccl. 3:11) In due time God sent forth the Greater Solomon, the Principal One of the promised

Seed, Jesus Christ. God also used this Messiah to put into the heart of the sons of mankind ―even timeindefinite.‖ This Son of God proclaimed the Messianic kingdom that is to be more glorious than that ofSolomon, under which the obedient sons of mankind could gain life to time indefinite, yes, everlasting life. Thiskingdom will be one of the prettiest of the works of God. Eternal life will not become a bore, for this lifesavingkingdom will open the way into endless ages of time during which redeemed mankind will find out the furtherworks that God will make without their ever getting to the finish of them. But we can be sure that each one ofthese as yet unrevealed works will be ―pretty in its time.‖ So what a grand future portion is reserved formankind!

Rejoice in What God Provides

What, then, is the advisable course that one should pursue? Solomon recommends getting wholesomeenjoyment out of life, seeing good from hard work, instead of vainly trying to alter what God has provided. Weread his further words: ―I have come to know that there is nothing better for them than to rejoice and to do goodduring one‘s life; and also that every man should eat and indeed drink and see good for all his hard work. It isthe gift of God. I have come to know that everything that the true God makes, it will prove to be to timeindefinite. To it there is nothing to add and from it there is nothing to subtract; but the true God himself hasmade it, that people may be afraid on account of him.‖—Eccl. 3:12-14; 5:18.

Human affairs, including birth and death, take place within a humanly unchangeable framework. For aslong as it serves God‘s purpose this will continue. So it is evidently with reference to there being ―a time forevery affair under the heavens‖ that Solomon said: ―I have come to know that everything that the true Godmakes, it will prove to be to time indefinite.‖ (Eccl. 3:14) Man simply cannot do anything about the state ofaffairs that exists on earth either due to God‘s allowance or direction. Mighty King Nebuchadnezzar, forexample, was f orced to acknowledge: ―All the inhabitants of the earth are being considered as merely nothingand he is doing according to his own will among the army of the heavens and the inhabitants of the earth. And

there exists no one that can check his hand or that can say to him, ‗What have you been doing?‘‖ (Dan. 4:35)No efforts at addition or subtraction will succeed, as the general pattern of life on earth continues due to God‘spermission and purpose. The fact that the whole scope of God‘s work in this area cannot be humanlycomprehended should fill mankind with fear or reverential awe.

At the same time, human history shows that in the events on earth there are repetitious cycles of birth anddeath, war and peace, laughter and weeping, and so forth. These repetitious cycles link the past, present andfuture. Hence, Solomon could say: ―What has happened to be, it had already been, and what is to come to behas already proved to be.‖ His next words, however, are not so readily understood. Solomon stated: ―The tru eGod himself keeps seeking that which is pursued.‖ (Eccl. 3:15) This may refer to the fact that righteouspersons are often pursued by the wicked. God ‗seeks‘ the good of his servants and, since he has full control of


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past, present and future, he can cause the wrongs of the wicked pursuers to catch up with them and canexecute justice for the righteous. Or, it may mean that, even though repetitive cycles continue and there seemsto be nothing really new, we can be sure that God is, nevertheless, working out his good purpose. So whileman may be powerless to control certain circumstances, the Most High can always work out matters in thebest interests of his obedient servants.

This is comforting, for in this imperfect world, a person should not expect that men will render justice ineach case. Solomon well described the situation: ―I have further seen under the sun the place of justice wherethere was wickedness and the place of righteousness where wickedness was.‖ (Eccl. 3:16) A person rightly

expects justice from a court of law. But bribery and partiality may prevail, making it impossible for manypersons to receive their just due. How can all these injustices be rectified? Solomon answers: ―The true Godwill judge both the righteous one and the wicked one, for there is a time for every affair and concerning everywork there.‖ (Eccl. 3:17) So instead of getting disturbed about what happens in the world, the wise personpatiently waits on God, who will act at His appointed time and for the lasting good of His faithful people.—1 Sam. 26:7-10; Ps. 37:12, 13.

‘That They May See that They Are Beasts’

Men may pride themselves in their abilities and knowledge. Yet as regards the way life comes to its endmen are no better off than unreasoning beasts. Wise King Solomon called attention to this, saying: ―I, even Ihave said in my heart with regard to the sons of mankind that the true God is going to select them, that theymay see that they themselves are beasts. For there is an eventuality as respects the sons of mankind and an

eventuality as respects the beast, and they have the same eventuality. As the one dies, so the other dies; andthey all have but one spirit, so that there is no superiority of the man over the beast, for everything is vanity. Alare going to one place. They have all come to be from the dust, and they are all returning to the dust.‖— Eccl3:18-20.

Just before introducing this thought, Solomon wrote: ―The true God will judge both the righteous one andthe wicked one, for there is a time for every affair and concerning every work there.‖ (Eccl. 3:17) So, in verse18, Solomon‘s speaking of God‘s ‗selecting‘ or ‗sifting‘ humans may mean that what he affords them in the wayof opportunities, as well as the things he allows them to experience, including problems and uncertainties, wilin time reveal whether they are righteous or wicked. The fact that life is filled with difficulties and uncertaintiesand finally terminates in death should bring home to men that, as far as their own power goes, in the end theyare like beasts. The same spirit or life force, sustained by breathing, animates both man and beast. After dyingboth man and beast return to the lifeless dust.—Eccl. 9:4-6.

Based solely on human observation, no one can answer the question next raised by Solomon: ―Who isthere knowing the spirit of the sons of mankind, whether it is ascending upward; and the spirit of the beastwhether it is descending downward to the earth?‖—Eccl. 3:21.

Since death ends all of a human‘s activities just as in the case of a mere beast, Solomon concludes: ―Ihave seen that there is nothing better than that the man should rejoice in his works, for that is his portionbecause who will bring him in to look on what is going to be after him?‖ (Eccl. 3:22) Wisdom dicta tes gettingwholesome enjoyment from one‘s hard work. After a person is dead, he ceases to have any further share inhuman activities. As a lifeless corpse, he cannot even look upon what is taking place among humankind.—Eccl. 9:5, 10.

Our remembering that death can reduce a person to nothingness just like an unreasoning beast shouldhave a sobering effect upon us. It should make us mindful of the importance of using our life for good despiteuncertainties and problems. We should also be moved to turn to God, recognizing that any future life prospectsafter death rest with him.

Be Balanced in Work

A person‘s being willing to work hard, doing so with skill, is certainly commendable. But hard work andproficiency do not necessarily bring satisfaction. Wise King Solomon wrote: ―I myself have seen all the hardwork and all the proficiency in work, that it means the rivalry of one toward another; this also is vanity and astriving after the wind.‖—Eccl. 4:4.

A person may work hard and skillfully, not merely to accomplish something worth while, but to surpassothers in proficiency and productivity. When people working side by side are spurred on by a desire to prove


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themselves better than their fellow workers, competition and rivalry replace friendly cooperation. Feelings of ilwill and envy may develop. Improper judgments may be made that totally ignore others‘ limitations. Thus alworking with a view to outshining others is a ‗striving after wind,‘ after emptiness. The end result is mostundesirable. The wise person avoids this.

Yet another extreme to be shunned is outright laziness. ―The stupid one,‖ said Solomon, ―is folding hishands and is eating his own flesh.‖ (Eccl. 4:5) Instead of making use of his hands in productive work, the lazyperson folds his hands, doing as little as possible. He is stupid in that his inactivity brings him into want.Deprived of proper food and other necessities due to his indolence, he endangers his health and may,

therefore, die prematurely. In thus injuring himself he ‗feeds on his own flesh.‘ Since both competitive toiling and laziness are undesirable, what is the balanced view of work? Solomon

stated: ―Better is a handful of rest than a double handful of hard work and striving after the wind.‖—Eccl. 4:6.

The wise course is to avoid getting so wrapped up in toil that there is no time for enjoying the fruit of one‘slabor. This means being content with what one has. The person who is never satisfied simply has no rest. Hislife is filled with cares and anxieties about his material attainments and how he might get still more.

Far better off is the person who is content with less. He is not afraid to make use of his resources inenjoying food and drink as well as wholesome recreation. He is also concerned about others and is glad tohelp those in real need. This is in harmony with the Scriptural counsel: ―Let him do hard work, doing with hishands what is good work, that he may have something to distribute to someone in need.‖ (Eph. 4:28) Are youamong those who are enjoying ―a handful of rest‖ as a result of this balanced view of work?

Man’s Inhumanity to Man

The human family has long experienced terrible oppression and injustice. Based on his observations madenearly 3,000 years ago, King Solomon wrote: ―I myself returned that I might see all the acts of oppression thatare being done under the sun, and, look! the tears of those being oppressed, but they had no comforter; andon the side of their oppressors there was power, so that they had no comforter. And I congratulated the deadwho had already died rather than the living who were still alive. So better than both of them is the one who hasnot yet come to be, who has not seen the calamitous work that is being done under the sun.‖— Eccl. 4:1-3.

Evidently Solomon had, at first, given on ly passing notice to man‘s inhumanity to man. However, ‗uponreturning,‘ that is, reconsidering the matter, he was appalled at how great the oppression really was. Becausethe oppressors had the power or authority, the oppressed were forced to bear their sorrowful plight withoutanyone‘s offering sympathy or comfort. So distressing was the situation that Solomon concluded that the deadwere better off, as they no longer had to undergo the hurtful effects of injustice. Viewed from this standpoint,the one who has not been born is still better off in that he does not have to see or experience this terriblecalamity at all.

How forcefully this illustrates man‘s inability to eradicate injustice and tyranny! Even King Solomon, with alhis wisdom and authority, could not straighten out the misery stemming from human imperfection. OnlyJehovah God, through Jesus Christ, can do this. It is good news indeed that he has promised to bring aboutliberation from distress at the most appropriate time for all concerned.—Rev. 21:3, 4.

The Value of a Friend

The ―loner‖ who works hard in piling up riches certainly has an empty life. Wise King Solomon wrote:―There exists one, but not a second one [that is, a lone man without a friend or companion]; also no son or

brother does he have, but there is no end to all his hard work. Also, his eyes themselves are not satisfied withriches: ‗And for whom am I working hard and causing my soul to lack in good things?‘ This too is vanity, and itis a calamitous occupation.‖ (Eccl. 4:8) How meaningless is the life of a miser who has no friend, son orbrother and does not even reap the benefits from his hard work! He just keeps piling up riches, not wanting tospend any money on things that could make his life more comfortable and enjoyable. At death, however, he isforced to leave everything behind. What futility!

Far better off is the person who labors with a good friend. The wise man continues: ―Two are better thanone, because they have a good reward for their hard work.‖ (Eccl. 4:9) Their working together brings benefits―a good reward,‖ in the form of assistance, comfort and protection. King Solomon states: ―If one of them shouldfall, the other one can raise his partner up. [This is because it is not likely that both will fall at the same time.]


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But how will it be with just the one who falls when there is not another to raise him up? Moreover, if two liedown together [as when having to stay overnight in the cold during a trip], they also will certainly get warm; buthow can just one keep warm? And if somebody could overpower one alone [who might be traveling over adangerous road], two together could make a stand against him. And a threefold cord [which is stronger thanone consisting of one or two strands] cannot quickly be torn in two.‖—Eccl. 4:10-12.

Are you living in harmony with the spirit of these words? There definitely is much value in havingdependable friends.

Even the Topmost Position Is Vanity

Among humans popularity is often fleeting. The famous person is quickly forgotten when someone elsecaptures the heart of the people. Even those who attain the topmost position are no exception.

Wise King Solomon realistically described what can happen to rulers. We read: ―Better is a needy but wisechild than an old but stupid king, who has not come to know enough to be warned any longer. For he [evidentlythe child] has gone forth from the prison house itself to become king, although in the kingship of this one hehad been born as one of little means.‖—Eccl. 4:13, 14.

A man might feel that his having the topmost position, kingship, backed up by his age and experienceshould assure him public respect or support. But, despite his position and age, a king will not be grantedheartfelt honor if he acts unwisely, refusing to heed the sound counsel of others. Position and age, inthemselves, do not guarantee respect. That is why a needy but wise child is better off than a king who once

ruled wisely but who in old age becomes set in his ways and pays no attention to good counsel. Throughmismanagement the old king may plunge the whole kingdom into hopeless debt, alienate his subjects and mayeven be deposed and die in disgrace. The youth who continues to act wisely, on the other hand, may earn thevery respect that is not accorded an old but stupid king.

As Solomon noted, such a wise youth might even be elevated from the prison house to the kingship. This iswhat happened to Joseph. So impressed was Egypt‘s Pharaoh that he said to him: ―There is no one asdiscreet and wise as you are. You will personally be over my house, and all my people will obey you implicitly.Only as to the throne shall I be greater than you.‖ (Gen. 41:39, 40) Thus Joseph was exalted to second ruler ofEgypt.

Next, focusing attention on the people‘s capricious reaction to a change of rulers, Solomon writes: ―I haveseen all those alive who are walking about under the sun, how it goes with the child, who is second, thatstands up in the other one‘s place. There is no end to all the people, to all those before whom he happened tobe; neither will people afterward rejoice in him, for this too is vanity and a striving after the wind.‖— Eccl. 4:1516.

What did Solomon mean by the expression ―the child, who is second‖? Evidently he was referring to theking‘s successor. ―Those alive‖ are all excited about having a new ruler. ―There is no end to all the people‖before whom he stands as king. This means that they are all behind him, supporting his rulership. But hispopularity does not continue indefinitely. The time soon comes when the one whom the people highlyacclaimed no longer suits their fancy. Disenchanted now, they cease to rejoice in him.

Similarly, in modern times, one set of politicians is replaced by another. There may be initial enthusiasm fora certain governor, prime minister or president. But it does not take long for people to become displeased withthe individual and his policies. Soon they begin looking for someone else to take hold of the reins ofgovernment.

Truly, then, even the topmost position proves to be but a bauble, ―vanity.‖ How forcefully this emphasizesthat in this world the most satisfying possession is, not position, but a good relationship with the eternal God,Jehovah!

BEING the Creator of heaven and earth, the Most High merits our reverential fear and awe. In a forcefuway, King Solomon emphasized this when he wrote: “Guard your feet whenever you go to the house of thetrue God; and let there be a drawing near to hear, rather than to give a sacrifice as the stupid ones do, for theyare not aware of doing what is bad. Do not hurry yourself as regards your mouth; and as for your heart, let inot be hasty to bring forth a word before the true God. For the true God is in the heavens but you are on theearth. That is why your words should prove to be few.” —Eccl. 5:1, 2.


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When it comes to a place of worship, a person should rightly keep in mind where he is going, watching hisstep. The ―house of the true God‖ surely is no place for morally defiled people or for those having no regard f osacred things. (Ps. 15:1-5) It is a place for ―hearing,‖ that is, paying attention to or obeying divine precepts.

A person should not be like a fool who fails to use his reasoning faculties and chooses a course contrary toGod‘s commands. The fool may offer a sacrifice as a religious duty or as an outward manifestation of piety. Yethe refuses to recognize that this makes his sacrifice valueless, in fact, detestable to God. Proverbs 21:27makes this clear: ―The sacrifice of the wicked ones is something d etestable. How much more so when onebrings it along with loose conduct [―vileness at heart,‖ New English Bible].‖

On account of God‘s greatness—for he resides in the highest heavens—a person should also give carefuthought to his prayers. The heart, as the organ that motivates, should not be allowed to prompt impulsive,thoughtless words. One should approach God with a full awareness of his majesty and dignity and notcarelessly ramble on when praying. It is more appropriate to express oneself in few but heartfelt, reverentiawords.

Fortifying his point with a proverbial saying, Solomon continues: “For a dream certainly comes in becauseof abundance of occupation, and the voice of a stupid one because of the abundance of words.” (Eccl. 5:3When a person is needlessly preoccupied with materialistic or ambitious matters that leave the Creator out ofthe picture, selfish personal dreams result. Such ―abundance of occupation‖ may prompt vain daydreamingand may also occupy the individual‘s mind at night, putt ing him in a dreamy state and depriving him of peacefusleep. As undue materialistic concerns can give rise to empty dreaming, so endless chattering also brings

problems. It does not take long before the chatterer‘s voice is shown up to be that of a fool. Very foolishunbecoming things are almost bound to be said. Hence, there is a need to guard against thoughtless speakingand, as shown earlier, this is especially so in offering prayer.

The caution about thoughtless speaking would certainly apply in making vows. Solomon stated: “Wheneveryou vow a vow to God, do not hesitate to pay it, for there is no delight in the stupid ones. What you vow, payBetter is it that you vow not than that you vow and do not pay. Do not allow your mouth to cause your flesh tosin, neither say before the angel that it was a mistake. Why should the true God become indignant on accounof your voice and have to wreck the work of your hands?” —Eccl. 5:4-6.

No one is under any obligation to make a vow to God; it is a spontaneous act. That is why there is a needto be very careful not to speak rashly when making a solemn promise to God. Were a person to hesitate tofulfill his vow, he would be acting as a stupid one, that is, one who is morally defective, untrustworthy in word.Careless speaking with the mouth can put the body of flesh under obligation to do something that may be verydifficult, leading to a failure to fulfill the vow and thus causing the flesh to sin. Careful forethought to one‘smaking a vow will prevent rash speaking. There will then be no desire for release from a vow, maintaining thatit was a mistake.

Failure to fulfill a vow may have very serious consequences. Jehovah God may become ―indignant,‖withdrawing his favor and blessing, at least partially. As a resul t, what the individual may have built up is ‗torndown.‘ The psalmist summed up the matter nicely: ―Unless Jehovah himself builds the house, it is to no avaithat its builders have worked hard on it. Unless Jehovah himself guards the city, it is to no avail that the guardhas kept awake.‖—Ps. 127:1.

Highlighting what will prevent one‘s making such rash vows, Solomon says: ―Fear the true God himself.‖This means to have an awesome regard for the Creator, not acting in any way to displease him. When suchfear is missing, the following statement of King Solomon applies: “For because of abundance of occupationthere are dreams, and there are vanities and words in abundance.” (Eccl. 5:7) Yes, undue involvement withnonspiritual things brings about restless dreams of self-interest, disappointment and frustration, ―vanities,‖ andthoughtless speaking before God that may lead to one‘s making a rash vow and then failing to fulfill it. So weare wise indeed whenever we do all things out of a proper fear or awe of Jehovah God.

Why Not to Be Amazed About Oppression

Throughout human history, many rulers and high officials have sought their own advantage and ignored theinterests of the people. This can make life especially hard for the common man. Wise King Solomon stated: “Iyou see any oppression of the one of little means and the violent taking away of judgment and orighteousness in a jurisdictional district, do not be amazed over the affair, for one that is higher than the high


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one is watching, and there are those who are high above them.” (Eccl. 5:8) Yes, corruption and injustices oflesser officials are often but a reflection of what is done by those occupying a still higher position. When this isso, ordinary citizens who, in effect, are at the bottom suffer the crushing weight of oppression that all thiscombined corruption brings.

After making this comment about injustices, Solomon wrote: ―Also, the profit of the earth is among them allfor a field the king himself has been ser ved.‖ (Eccl. 5:9) Interestingly, Young‟s Literal Translation of the HolyBible reads, on this verse: ―And the abundance of a land is for all. A king for a field is served.‖ Also, thetranslation of the verse by the ancient Greek Septuagint Version deserves noting: ―And the profit of land is for

everyone,—a king is appendant to the cultivated field.‖ (Charles Thomson) ―Also the abundance of the earth isfor every one: the king is dependent on the tilled field.‖—Samuel Bagster and Sons Limited.

What, then, does the verse mean? This: The abundance, the product, the profit, of the land or of the earthis for all its inhabitants; they are dependent upon what the land brings forth. Even the king of a land is noexception to this. But the land needs to be worked, cultivated, tilled, if it is to produce according to one‘s needsor preferences. Hence, ―for a field,‖ not in exchange for a field, but for the product or abundant yield of a field,―the king himself has been served,‖ by having his field cultivated, tilled, worked. He has to send out hisservants to work or cultivate the field for an abundant yield. (2 Chron. 26:1, 10) Unless the king has hisservants sow and cultivate the land, there is no reaping of a harvest for him and his royal family. Production onthe part of the earth cannot be taken for granted, even for a king. In agreement with this is the reading ofEcclesiastes 5:9 in the ancient Syriac translation: ―Moreover the riches of the earth are for all; the king, himself,is served by cultivating his own field.‖—George M. Lamsa.

The Vanity of Pursuing Riches

Wise King Solomon noted that the piling up of material possessions brings no real satisfaction. He wrote:―A mere lover of silver will not be satisfied with silver, neither any lover of wealth with income. This too isvanity. When good things become many, those eating them certainly become many. And what advantage isthere to the grand owner of them, except looking at them with his eyes?‖—Eccl. 5:10, 11.

The person who has much is not satisfied but wants still more. As his ―good things‖ or riches increasemore hired men and servants are needed to care for everything, and these receive compensation for theirservices. Because his wealth is great, the owner, however, cannot benefit from all his wealth personally. Foexample, he can wear only one outfit of clothing at a time and enjoy only a certain amount of food and drinkSo, in the final analysis, the reward the owner has is to look upon his amassed wealth and boast that it is his. Ifhe is a greedy person, he may even feel displeasure at having to part with some of his riches in providing forservants and hirelings.

Furthermore, the rich person may become very anxious about what he owns. Unlike the ordinary workmanwho has no extensive holdings to worry about, the rich man‘s concern about his possessions may prevent himfrom lying down for a peaceful night‘s rest. Solomon observed: ―Sweet is the sleep of the one serving,regardless of whether it is little or much that he eats; but the plenty belonging to the rich one is not permittinghim to sleep.‖—Eccl. 5:12.

Because of life‘s uncertainties, the person who continues to amass riches may experience the shock ofplunging into poverty at a time when he is least likely to be able to cope with it. Solomon pointed to this whenhe wrote: ―There exists a grave calamity that I have seen under the sun: riches being kept for their grandowner to his calamity. And those riches have perished because of a calamitous occupation, and he hasbecome father to a son when there is nothing at all in his hand.‖—Eccl. 5:13, 14.

Just think about the great tragedy here described. A man works hard and becomes wealthy. But, instead ofgetting some enjoyment from his labor, he just hoards his riches. This he does to his hurt, for he depriveshimself of normal comforts that he could afford. Additionally, he worries and frets about maintaining andincreasing his fortune. Then, through some adversity, a ―calamitous occupation,‖ perhaps a disastrousbusiness venture, all is lost. So, while he had his wealth, he had no enjoyment from it and, then, when hefinally becomes father to an heir, there is not even an inheritance for his son to enjoy.

Next Solomon calls attention to yet another aspect that makes the accumulating of great wealth vain,empty. We read: ―Just as one has come forth from his mother‘s belly, naked will one go away again, just asone came; and nothing at all can one carry away for his hard work, which he can take along with his hand. And


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this too is a grave calamity: exactly as one has come, so one will go away; and what profit is there to the onewho keeps working hard for the wind?‖ (Eccl. 5:15, 16) Yes, at death all the toil involved in piling up riches willmean absolutely nothing. When on his deathbed, the hoarder of riches does not even have the satisfaction ofknowing that he has contributed toward others‘ happiness.

What a price the miserly person pays for his insatiable greed for money! Solomon continues: ―All his dayshe eats in darkness itself, with a great deal of vexation, with sickness on his part and cause for indignation.‖(Eccl. 5:17) Such a man has no happiness. All his days are gloomy. He acts as if he begrudges the fact that hehas to eat and thereby put a small dent into his wealth. His mental outlook is sick, and this may contribute to a

loss of physical health. When he is ill, he is anxious over the fact that he has to rest and cannot devote himselfto his labors. He is worried and disturbed about anything that might interfere with his becoming still wealthier.

Truly, such a materialistic way of life is unrewarding and empty. That is why Solomon recommends gettingenjoyment from one‘s labor, saying: ―Look! The best thing that I myself have seen, which is pretty, is that oneshould eat and drink and see good for all his hard work with whi

Watchtower: What Did the Wise Man Mean - 1970s

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