This Book of Ecclesiastes is rather meant to enforce the truth of the weariness and emptiness of a godless life, than of the blessedness of a godly one. It is the record of the struggles of a soul—'the confessions of an inquiring spirit'—feeling and fighting its way through many errors, and many partial and unsatisfactory solutions of the great problem of life, till he reaches the one in which he can rest. When he has touched that goal his work is done. And so the devious way is told in the book at full length, while a sentence sets forth the conclusion to which he was working, even when he was most bewildered. 'The conclusion of the whole matter' is 'Fear God and keep His commandments.' That is all that a man needs. It is 'the whole of man.' 'All is' not 'vanity and vexation of spirit' then—but 'all things work together for good to them that love God.'
The Preacher in his day learned that it was possible to satisfy the hunger for eternity, which had once seemed to him a questionable blessing. He learned that it was a loving Providence which had made man's home so little fit for him, that he might seek the 'city which hath foundations.' He learned that all the pain of passing beauty, and the fading flowers of man's goodliness, were capable of being turned into a solemn joy. Standing at the centre, he saw order instead of chaos, and when he had come back, after all his search, to the old simple faith of peasants and children in Judah, to fear God and keep His commandments, he understood why God had set eternity in man's heart, and then flung him out, as if in mockery, amidst the stormy waves of the changeful ocean of time.
And we, who have a further word from God, may have a fuller and yet more blessed conviction, built upon our own happy experience, if we choose, that it is possible for us to have that deep thirst slaked, that longing appeased. We have Christ to trust to and to love. He has given Himself for us that all our many sins against the eternal love and our guilty squandering of our hearts upon transitory treasures may be forgiven. He has come amongst us, the Word in human flesh, that our poor eyes may see the Eternal walking amidst the things of time and sense, and may discern a beauty in Him beyond 'whatsoever things are lovely.' He has come that we through Him may lay hold on God, even as in Him God lays hold on us. As in mysterious and transcendent union the divine takes into itself the human in that person of Jesus, and Eternity is blended with Time; we, trusting Him and yielding our hearts to Him, receive into our poor lives an incorruptible seed, and for us the soul-satisfying realities that abide for ever mingle with and are reached through the shadows that pass away.
Brethren, yield yourselves to Him! In conscious unworthiness, in lowly penitence, let us cast ourselves on Jesus Christ, our Sacrifice, for pardon and peace! Trust Him and love Him! Live by Him and for Him! And then, the loftiest thoughts of our hearts, as they seek after absolute perfection and changeless love, shall be more than fulfilled in Him who is more than all that man ever dreamed, because He is the perfection of man, and the Son of God.
Love Christ and live in Him, taking Him for the motive, the spring, and the very atmosphere of your lives, and then no capacities will languish for lack of either stimulus or field, and no weariness will come over you, as if you were a stranger from your home. For if Christ be near us, all things go well with us. If we live for Him, the power of that motive will make all our nature blossom like the vernal woods, and dry branches break into leafage. If we dwell in Him, we shall be at home wherever we are, like the patriarch who pitched his tent in many lands, but always had the same tent wherever he went. So we shall have the one abode, though its place in the desert may vary—and we shall not need to care whether the encampment be beneath the palm-trees and beside the wells of Elim, or amidst the drought of Marah, so long as the same covering protects us, and the same pillar of fire burns above us.
Love Christ, and then the eternity in the heart will not be a great aching void, but will be filled with the everlasting life which Christ gives, and is. The vicissitude will really become the source of freshness and progress which God meant it to be. Everything which, when made our all-sufficient portion, becomes stale and unprofitable, even in its time, will be apparelled in celestial light. It shall all be lovely and pleasant while it lasts, and its beauty will not be saddened by the certainty of its decay, nor its empty place a pain when it has passed away.
Take Christ for Saviour and Friend, your Guide and Support through time, and Himself, your Eternity and Joy, then all discords are reconciled—and 'all things are yours—whether the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is God's.'
LESSONS FOR WORSHIP AND FOR WORK
'Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth; therefore let thy words be few. 3. For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. 4. When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools: pay that which thou hast vowed. 5. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. 6. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? 7. For in the multitude of dreams and many words there are also divers vanities: but fear thou God. 8. If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they. 9. Moreover, the profit of the earth is for all: the king himself is served by the field. 10. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase. This is also vanity. 11. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? 12. The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.'—ECCLES. v. 1-12.
This passage is composed of two or perhaps three apparently disconnected sections. The faults in worship referred to in verses 1-7 have nothing to do with the legalised robbery of verse 8, nor has the demonstration of the folly of covetousness in verses 10-12 any connection with either of the preceding subjects. But they are brought into unity, if they are taken as applications in different directions of the bitter truth which the writer sets himself to prove runs through all life. 'All is vanity.' That principle may even be exemplified in worship, and the obscure verse 7 which closes the section about the faults of worship seems to be equivalent to the more familiar close which rings the knell of so many of men's pursuits in this book, 'This also is vanity.' It stands in the usual form in verse 10.