ECCLESIASTES by F. D. Starr

Pacific Press Publishing Company · Mountain View, California · Oct 12, 1904

FromSigns of the Times, Vol. 30, No. 40.

ECCLESIASTES

By F. D. Starr

BY F. D. STARR.

THIS book is a book of experiences, the experiences of a man who had tried the ways of the world to find out what pleasure there was in them, and ascertained to his sorrow that, from a worldly point of view, “all is vanity and vexation of spirit.” This is a penitential book. There can be no doubt but that Solomon sincerely repented of his folly, and was fully and freely forgiven, and will be among the redeemed in the kingdom of God. After testing all the gratifications there were in worldly grandeur and riches, and sensual pleasure and mirth, he turns away with utter disappointment, for the world is full of sorrow, not only in the life experience of the poor, but of the rich and pleasure-loving also. So the sum of it all is expressed in the last two verses of the book: “Let us hear the conclusion of the whole matter: Fear God, and keep His commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it is good, or whether it be evil.” In this short book of only twelve chapters there is some instruction on numerous fundamental points of doctrine, as well as so much wholesome admonition in regard to practical godly living.

Take the quotation already noticed; the sublime scene of the judgment is brought to our attention, and the profound minuteness with which every detail of human life shall be there examined. The rule in the judgment is also stated, the immutable law of Jehovah, the commandments of God, spoken with His own voice from Mount Sinai. This law is perfect, and in it is contained the whole duty of man, or, as the German renders it, “This is the duty of all men.” The “all” is really applicable in both ways; it refers to all men, and to all the duty of all men. How apt the conclusion. At the judgment there will be a final conclusion of all earthly matters. Human history will then be concluded. “Finis” may then be written at the close of the volume of earthly existence in the mortal state. No one can get beyond the conclusion of this matter, but some vainly imagine they can. Such are wise above what is written. They come to the conclusion that it is not necessary to keep the commandments of God; but their conclusion is the result of sophistry. Nothing could be more unreasonable. Another statement against Antinomianism is found in ch. 8:5: “Whoso keepeth the commandments shall feel no evil thing.” As our Saviour teaches us, it is the safe way, and the only safe way, to keep the commandments, and teach them to others, also. Matt. 5: 17–19.

The condition of the dead is very clearly taught in this book: “For the living know that they shall die; but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun.” “That which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no pre-eminence above a beast; for all is vanity. All go unto one place; all are of the dust, and all turn to dust again.” Ch. 9: 5, 6; 3: 19, 20. The next verse contains a statement that is rendered in the Septuagint: “And who has seen the spirit of the sons of men whether it goeth upward? and the spirit of the beast, whether it goeth downward to the earth?” The rendering of the German and the French also agree with this. Solomon had just said that they all go unto one place, and he now calls for any proof to the contrary, to show that the heathen, or contrary, idea could not be established.

The sorrows that abound in this vale of tears are vividly brought to our notice in the pathetic language of ch. 4: 1: “So I returned and considered all the oppressions that are done under the sun; and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.” What a mighty Amazon of woe it would be, if all the tears that stream down the face of oppressed humanity should unite in one briny river!

The oppressed and the oppressor are here distinctly drawn up in two opposing lines. All are standing on one side or the other. On which side are we standing? “Envy thou not the oppressor, and choose none of his ways.” Prov. 3: 31. What are the ways of the oppressor? Let us find out, and shun them as we would the plague. On which side was our Lord?—“He was oppressed, and He was afflicted.” Are we willing to follow Him? How forlorn the expression “no comforter,” twice repeated in our text. This is earth’s wailing, distracted appeal for a Comforter, and, thank God, that Comforter has been sent. John 15: 26, 27.