THE BOOK OF ECCLESIASTES

There’s a Right Time for Everything

Ecclesiastes 3:2-8 There’s an opportune time to do things, a right time for everything on the earth:

A right time for birth and another for death,

A right time to plant and another to reap,

A right time to kill and another to heal,

A right time to destroy and another to construct,

A right time to cry and another to laugh,

A right time to lament and another to cheer,

A right time to make love and another to abstain,

A right time to embrace and another to part,

A right time to search and another to count your losses,

A right time to hold on and another to let go,

A right time to rip out and another to mend,

A right time to shut up and another to speak up,

A right time to love and another to hate,

A right time to wage war and another to make peace.

Ecclesiastes 3:2-11 These are the words of the Quester, David’s son and king in Jerusalem: Smoke, nothing but smoke. [That’s what the Quester says.] There’s nothing to anything—it’s all smoke. 

Ecclesiastes is generally credited to Solomon (about 971 to 931 b.c.), written in his old age. The rather pessimistic tone that pervades the book would be in keeping with Solomon’s spiritual state at the time (see 1 Kin. 11). Although not mentioned in 1 Kings, Solomon must have come to his senses before his death, repented, and turned back to God. Ecclesiastes 1:1, “The words of the Preacher, the son of David, king in Jerusalem,” seems to point to Solomon, as do descriptions found in 1:12 and 12:9. Scattered throughout the book are allusions to Solomon’s wisdom (1:16), wealth (2:8), servants (2:7), pleasures (2:3), and building activities (2:4–6).

Because of the problems posed by an unrighteous Solomon writing Holy Scripture and because some of the language in Ecclesiastes belongs to a period much later in Israel’s history, some scholars believe the book may have had its origin in the time of Ezra (about 450 b.c.).

Ecclesiastes 3:9-13 But in the end, does it really make a difference what anyone does? I’ve had a good look at what God has given us to do—busywork, mostly. True, God made everything beautiful in itself and in its time—but he’s left us in the dark, so we can never know what God is up to, whether he’s coming or going. I’ve decided that there’s nothing better to do than go ahead and have a good time and get the most we can out of life. That’s it—eat, drink, and make the most of your job. It’s God’s gift. ~MSG

The name Ecclesiastes is derived from Greek word ekklesia (“assembly”) and means “One Who Addresses an Assembly.” The Hebrew word so represented is qoheleth, which means “One Who Convenes an Assembly,” thus often being rendered “Teacher” or “Preacher” in English versions.

The book evinces a time when traditional solutions to life’s great questions, particularly the meaning of life, have lost their relevance for the author. Rather than respond to such questions with citations from Scripture, the Preacher introduces a methodology that is predicated on observation and induction. While never disputing the existence of God who has given meaning to His creation, the Preacher nevertheless determines to seek out that meaning through his own experience and observation so that he may personally verify it and pass it down to his disciples.

The Book of Ecclesiastes gives every evidence of being a carefully composed literary essay that must be grasped as a totality before it can be understood in part. The content of the book is defined by nearly identical verses (1:2; 12:8), which circumscribe the book by anticipating and by summarizing the conclusions of the author. The theme is set forth in 1:3: “What profit has a man from all his labor in which he toils under the sun [that is, in this life]?” Or, can true wisdom be found by a human being apart from revelation from God?

The Preacher’s quest is for some sort of fixed, unchanging value (“profit”) that can be found in this life (“under the sun”) that can serve as a basis for proper living. The Hebrew word translated “profit” is yitron (1:3), and may also be translated “gain, value.” “Vanity” is a key word in the book, translating the Hebrew hebel (literally, “breath”), thus indicating what is mortal, transitory, and of no permanence. As he tries each of the avenues proposed by humanity to achieve the value being sought, he finds them elusive (“grasping for the wind”) and fleeting, transitory (“vanity”).

The “wisdom” of 1:12–18 is found bankrupt of real value. Neither is the answer to be found in pleasure, in wealth, in great accomplishments (2:1–11), in a doctrine of retribution (2:12–17), or in materialism (2:18–26).

If neither accomplishments nor things are yitron, what then should be one’s attitude toward them, seeing they have no permanent value? The answer introduces the secondary theme of the book: one should enjoy both life and the things with which God has blessed him (3:11, 12; 5:18–20; 9:7–10), remembering that in the end God will judge him for the way this is done (11:7–10).

Even human life itself, in any secular, humanistic sense, cannot be the yitron the Preacher seeks. The interplay of death and life is also a subordinate theme for the book.

But returning to the Preacher’s grand quest: is it destined to conclude (12:8), as it began (1:2), on a note of despair? The Preacher’s constant probing of all existence for meaning shows him to be an optimist, not a pessimist, and his failure to discover any absolute, abiding value in this life (“under the sun”) does not mean his quest is a failure. Instead, he finds himself compelled (by his observation that God placed order in the universe at the time of its creation, 3:1–14) to seek the value he seeks in the world to come (not “under the sun” but “above the sun,” so to speak). Although he does not specifically state it as such, the logic that undergirds his entire quest compels him to find the only real yitron in the fear (reverence) and obedience of God (11:7—12:7). This is affirmed in the epilogue: reverence for God and keeping His commandments are the whole duty of mankind (12:13). This duty must be carried out in full knowledge that, while there is no real justice to be had in this life, God will eventually judge all that is and set it right (11:9; 12:14). On this profound note the book concludes.

Too often Christians in the modern church find themselves passive intellectually, accepting almost anything they are taught or simply challenging a doctrine on the basis of how it feels instead of looking to see whether it has a biblical foundation. The Preacher’s challenge finds a parallel in the apostle Paul’s words to the Ephesian Christians not to be “tossed to and fro and carried about with every wind of doctrine” (Eph. 4:14). With the privilege of interpreting the Scriptures for oneself, clearly established by Luther and the Reformers, comes the obligation to “search the Scriptures” (John 5:39) and see what they really say.

The determination of the Preacher to find what is of real value in this life should be a challenge for any true believer in Jesus Christ, “the way, the truth, and the life” (John 14:6). The Preacher’s failure to find real value in earthly things and comfortable life-styles challenges the Christian who lives in this age of greed and materialism to concentrate on the things that are above (Col. 3:1) and not to glorify greed and possessions.

Although the Book of Ecclesiastes contains no direct or typological prophecies of Jesus Christ, it anticipates a number of teachings of Him who was the fulfillment of the Law and the Prophets (Matt. 5:17). While Jesus said little about wisdom, Paul had much to say about the wisdom given by God (Rom. 11:33) contrasted to the wisdom of this world with its human limitations (1 Cor. 1:17; 3:19; 2 Cor. 1:12).

In Matthew 6:19–21 Jesus warned against seeking wealth in this life, urging instead that it be sought in the next, a perspective that echoes the Preacher’s indictment of ma-terialism in 2:1–11, 18–26; 4:4–6; 5:8–14. The stress Jesus laid on heaven likewise mirrors the Preacher’s despair of finding true value “under the sun” (in this life). The conclusion to which the Preacher is driven, that true value lies only in reverence and obedience to God (12:13), mirrors the teachings of Jesus that one’s values should be first determined by a proper attitude toward God (Matt. 22:37, quoting Deut. 6:5) and then a proper attitude toward one’s fellow human beings (Matt. 22:39, quoting Lev. 19:18).

All references to “spirit” in Ecclesiastes are to the life-force that animates the human or the animal (see 3:18–21). The book nevertheless anticipates some of the problems faced by the apostle Paul in the implementation of spiritual gifts in 1 Corinthians 12—14. People who believe that God speaks to them through the Holy Spirit in dreams and visions (Joel 2:28–32; Acts 2:17–21) would do well to heed the wise advice of the Preacher that not every dream is the voice of God (5:3). Paul seems to have a caution like this in mind for the revelatory gifts of tongues and prophecy in 1 Corinthians 14:29, when he advises an orderly manifestation followed by a judgment on the utterance by the assembly. Likewise, the Preacher’s stress on reverence and obedience to God parallels Paul’s concern for the edification of the church (1 Cor. 14:5). True spiritual gifts—genuine manifestations of miraculous utterance or deed—will be used in a spirit of reverence for the glory of God through Christ and for the edification of the believers. ~New Spirit-Filled Life Bible

THE EPISTLE OF PAUL | THE APOSTLE TO THE PHILIPPIANS

Acts 16:12–40 records the founding of the Philippian church. Paul established the church during his second missionary journey, about a.d. 51. From its inception, the church displayed a strong missionary zeal and was consistent in its support of Paul’s ministry (4:15, 16; see 2 Cor. 11:8, 9). Paul enjoyed a closer friendship with the Philippians than with any other church.

In many respects, this is the most beautiful of Paul’s letters, full of tenderness, warmth, and affection. His style is spontaneous, personal, and informal, presenting us with an intimate diary of Paul’s own spiritual experiences.

The dominant note throughout the letter is that of triumphant joy. Paul, though a prisoner, was exultantly happy, and called upon his readers to rejoice in Christ always. It is an ethical and practical letter in its emphasis and centers on Jesus Christ. To Paul, Christ was more than an example; He was the apostle’s very life.

The abiding message of Philippians concerns the nature and grounds of Christian joy. For Paul, true joy is not a surface emotion that depends on favorable circumstances of the moment. Christian joy is independent of outward conditions, and is possible even in the midst of adverse circumstances, such as suffering and persecution.

Joy ultimately arises from fellowship with the risen, glorified Christ. Throughout the letter, Paul speaks of joy in the Lord, emphasizing that through Christ alone is Christian joy realized, as are all other Christian graces. Essential to this joy is the confident conviction of the lordship of Christ, based on experience of the power of His resurrection. Because of this conviction, life for Paul attained meaning. Even death became a friend, because it would bring him into a fuller experience of the presence of Christ (1:21–23).

The joy presented in Philippians involves eager expectation of the near return of the Lord. That this expectation was dominant in Paul’s thinking is seen in his five references to Christ’s return. In the context of each reference is a note of joy (1:6, 10; 2:16; 3:20; 4:5).

Paul further describes a joy that springs from fellowship in the spreading of the gospel. He begins the letter by thanking the Philippians for their partnership in spreading the gospel through their monetary gifts. The gifts, however, are only an expression of their spirit of fellowship, or as he puts it in 4:17, “the fruit that abounds to your account.” So Christian joy is an outgrowth of being in the active fellowship of the body of Christ.

This letter reveals the timeless message that true joy is to be found only in a dynamic personal relationship with Jesus Christ and in the assurance that God is able to turn adverse circumstances to our good and His glory. Because he was united to Christ by a living faith, Paul could claim contentment in all circumstances. His unadorned testimony was “I rejoice. . .and will rejoice” (1:18), and his unqualified command was, “Rejoice. . .again I will say, rejoice!” (4:4).

For Paul, Christ is the sum and substance of life. To preach Christ was his consuming passion; to know Him was his highest aspiration; and to suffer for Him was a privilege. His chief desire for his readers was that they might have the mind of Christ. To support his exhortation for self-forgetting humility, the apostle describes the attitude of Christ that moved Him to renounce the glory of heaven and suffer and die for our salvation (2:5–11). In doing so, he presents the most concise statement in the New Testament concerning the preexistence, the incarnation, and the exaltation of Christ. Both the deity and the humanity of Christ are stressed.

The Spirit’s work in three areas is mentioned in the letter. First, Paul declares that the Spirit of Jesus Christ will direct the accomplishment of God’s purpose in his own experience (1:19). The Holy Spirit also promotes unity and fellowship in the body of Christ (2:1). Common participation in Him breeds singleness of purpose and maintains a community of love. Then, in contrast to the lifeless ritual observance of formalists, the Holy Spirit inspires and directs the worship of true believers (3:3). 

~ New Spirit-Filled Life Bible

THE EPISTLE OF PAUL | THE APOSTLE TO THE ROMANS

When Paul wrote Romans about a.d. 56, he had not yet been to Rome, but he had been preaching the gospel since his conversion in a.d. 35. During the previous ten years he had founded churches throughout the Mediterranean world. Now he was nearing the end of his third missionary journey. This epistle is therefore a mature statement of his understanding of the gospel. The church at Rome had been founded by other Christians (unknown to us, but see “visitors from Rome” in Acts 2:10); and Paul, through his travels, knew many of the believers there (16:3–15).

In view of his personal plans, Paul wrote to introduce himself to a church he had never visited. At the same time he set forth a full and orderly statement of the great principles of the gospel that he preached.

Romans is commonly considered the greatest exposition of Christian doctrine anywhere in Scripture. It contains an orderly, logical development of profound theological truths. It is filled with the great themes of redemption: the guilt of all mankind, our inability to earn favor with God, the redeeming death of Christ, and the free gift of salvation to be received by faith alone. Since Paul had not visited Rome, the epistle does not address specific local problems, but contains general teaching applicable to all Christians for all time. Throughout the history of the church, expositions of Romans have sparked many revivals as people have become aware of the magnificence of God and His grace toward us.

The whole epistle is the story of God’s plan of redemption in Christ: the need for it (1:18—3:20), the detailed description of Christ’s work and its implications for Christians (3:21—11:36), and the application of the gospel of Christ to everyday life (12:1—16:27).

The overall doctrinal theme that Paul seeks to demonstrate is that God is righteous. In spite of all that happens in this world—even though all men are sinful (1:18—3:20); even though God does not punish but forgives guilty sinners (3:21—5:21); even though believers may not fully live in a way consistent with God’s righteousness (6:1—8:17); even though believers suffer and final redemption is delayed (8:18–39); even though many Jews do not believe (9:1—11:36)—still God is perfectly righteous, and by His grace has forgiven us. Because of this great mercy from an all-righteous God, we should live a pattern of life consistent with God’s own righteousness (12:1—16:27).

Romans teaches us that we should not trust in ourselves for salvation, but in Christ (chs. 1—5); that we should imitate the faith of Abraham (ch. 4); be patient in times of trouble (5:1–11); rejoice in our representation by Christ (5:12–21); grow in daily death to sin (6:1—7:25); walk according to the Spirit each moment (8:1–17); hope in future glory and trust that God will bring good out of present sufferings (8:18–39); pray for and proclaim the gospel to the lost, especially the Jews (9:1—11:32); and praise God for His great wisdom in the plan of salvation (11:33–36). Especially in chapters 12—15 the letter gives many specific applications to life, showing how the gospel works out in practice both in the church and in the world. Finally, we can even learn to imitate Paul’s deeply personal care for many individual believers (ch. 16).

More specifically, Jesus Christ is our Savior, who obeyed God perfectly as our representative (5:18, 19), and who died as our substitute sacrifice (3:25; 5:6, 8). He is the One in whom we must have faith for salvation (1:16, 17; 3:22; 10:9, 10). Through Christ we have many blessings: reconciliation to God (5:11); righteousness and eternal life (5:18–21); identification with Him in His death, burial, and resurrection (6:3–5); being alive to God (6:11); freedom from condemnation (8:1); eternal inheritance (8:17); suffering with Him (8:17); being glorified with Him (8:17); being made like Him (8:29); and the fact that He even now prays for us (8:34). Indeed, all of the Christian life seems to be lived through Him: prayer (1:8), rejoicing (5:11), exhortation (15:30), glorifying God (16:27), and, in general, living to God and obeying Him (6:11; 13:14).

The Holy Spirit gives power in preaching the gospel and in working miracles (15:19), dwells in all who belong to Christ (8:9–11), and gives us life (8:11). He also makes us progressively more holy in daily life, empowering us to obey God and overcome sin (2:29; 7:6; 8:2, 13; 15:13, 16), giving us a pattern of holiness to follow (8:4), guiding us in it (8:14), and purifying our consciences to bear true witness (9:1). The Holy Spirit pours God’s love into our hearts (5:5; 15:30), along with joy, peace, and hope by His power (14:17; 15:13). He enables us to pray rightly (8:26) and to call God our Father, thereby giving inward spiritual assurance that we are God’s children (8:16). We are to set our minds on the things of the Spirit if we wish to be pleasing to God (8:5, 6). Though Paul discusses spiritual gifts briefly in Romans (12:3–8), he makes no explicit mention of the Holy Spirit in connection with these gifts, except to refer to them as “spiritual” (or “of the Spirit”) in 1:11. The present work of the Holy Spirit in us is only a foretaste of His future heavenly work in us (8:23).

Romans 8:22-25 All around us we observe a pregnant creation. The difficult times of pain throughout the world are simply birth pangs. But it’s not only around us; it’s within us. The Spirit of God is arousing us within. We’re also feeling the birth pangs. These sterile and barren bodies of ours are yearning for full deliverance. That is why waiting does not diminish us, any more than waiting diminishes a pregnant mother. We are enlarged in the waiting. We, of course, don’t see what is enlarging us. But the longer we wait, the larger we become, and the more joyful our expectancy. 

~New Spirit-Filled Life Bible