Pastor's Sermon Notes: Ecclesiastes (series), #14 - Joie de Vivre as the Gift of God (Ecclesiastes 5:18-20)

Series: Ecclesiastes

Sermon #14: Joie de Vivre as the Gift of God

Ecclesiastes 5:18-20

[Audio file from Internet Archive at https://archive.org/details/Ecclesiastes518-20.]

¹⁸ Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. ¹⁹ Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. ²⁰ For he shall not much remember the days of his life; because God answereth him in the joy of his heart.

Outline:

I. The Right Way of Living a Life (5:18)

II. The Divine Source of Good in Life (5:19)

III. The Beneficial Answer of God in Life (5:20)

Transition:  

The three ad interim conclusions[1] are 2:24-26; 5:18-20; and 8:15; followed by that of the fourth and final section which also serves as the conclusion or epilogue of the entire book, 12:8-14.[2]

The conclusions of the four major sections of Ecclesiastes are as follows:

2:24-26 — ²⁴ There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. ²⁵ For who can eat, or who else can hasten hereunto, more than I? ²⁶ For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.

5:18-20 — ¹⁸ Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion. ¹⁹ Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. ²⁰ For he shall not much remember the days of his life; because God answereth him in the joy of his heart.

8:15 — Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.

12:8-14 — ⁸ Vanity of vanities, saith the preacher; all is vanity. ⁹ And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. ¹⁰ The preacher sought to find out acceptable words: and that which was written was upright, even words of truth. ¹¹ The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd. ¹² And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. ¹³ Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. ¹⁴ For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.

I. The Right Way of Living a Life (5:18)

Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.

The significance of comely: 

fitting (NASB, ESV), appropriate (HCSB, NIV), beautiful (YLT)

“The same word translated in 3:11 “beautiful.””

— John MacArthur,  John MacArthur, MacArthur Study Bible, rev. ed. (Nashville: Thomas Nelson, 1997), pg. 932, note.

See NASB note, “Lit., beautiful.”

1 Tim. 6:17 (cp. 6-8) — Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

Existence is not an end in itself.

“if God has no relationship to our experience, if God is not in your experience, then experience is always an end in itself … a dead end.”

— Christian Wiman, My Bright Abyss (New York: Farrar, Straus, and Giroux, 2013), pg. 58; reprinted in SEEN (Christians in the Visual Arts) 13:2 (2013), pg. 8; cited by Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-Shire, Scotland: Christian Focus, 2015), pg. 97.

II. The Divine Source of Good in Life (5:19)

Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.

1 Chron. 1:11-12 — 11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

 Quentin Massys (AKA Messys, Metsys, and Matsys; 1456-1530),

“The Moneylender and his Wife” (1514)

This painting was referred to by Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-Shire, Scotland: Christian Focus, 2015), pp. 87-88, and 98-99.[3] Ryken comments, “…Massys saw how easily money can pull our souls away from the worship of God.”[4]

III. The Beneficial Answer of God in Life (5:20)

For he shall not much remember the days of his life; because God answereth him in the joy of his heart.

The significance of answereth:

God keeps him occupied (NASB, ESV, HCSB)

God keeps them occupied (NIV)

God keeps such people so busy enjoying life (NLT)

“I have met some very godly and truly contented people who were poor and some who were wealthy. I have met some who were neither contented nor truly godly in the biblical sense, some of whom were poor, as well as some of whom were wealthy. I have no doubt that the wealthy ones who were godly would have been just as contented if they had been poor. Likewise, I am sure the poor ones who were not contented would have been just as discontented if they had won the lottery.”

— John G. Reisinger, Studies in Ecclesiastes (Frederick, MD: New Covenant Media, 2008), pp. 224-225.

Conclusion:

When God at first made man, Having a glasse of blessings standing by; Let us (said he) poure on him all we can: Let the worlds riches, which dispersed lie,                Contract into a span.                So strength first made a way; Then beautie flow’d, then wisdome, honour, pleasure: When almost all was out, God made a stay, Perceiving that alone of all his treasure                Rest in the bottome lay.                For if I should (said he) Bestow this jewell also on my creature, He would adore my gifts in stead of me, And rest in Nature, not the God of Nature:                So both should losers be.                               Yet let him keep the rest, But keep them with repining restlesnesse: Let him be rich and wearie, that at least, If goodnesse leade him not, yet wearinesse                May tosse him to my breast.

George Herbert, “The Pulley,” from The Temple (1633); on Christian Classics Ethereal Library (CCEL) at http://www.ccel.org/h/herbert/temple/Pulley.html [accessed 16 JAN 2016]; cited by Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-Shire, Scotland: Christian Focus, 2015), pp. 97-98.

[Sermon preached 17 JAN 2016 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. The Right Way of Living a Life (5:18)

II. The Divine Source of Good in Life (5:19)

III. The Beneficial Answer of God in Life (5:20)

Select Sources on Ecclesiastes:

J. Sidlow Baxter, Explore The Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation, 6 vols. in 1 ed. (Grand Rapids: Zondervan, n.d., 1960 printing).

William D. Barrick, Ecclesiastes: The Philippians of the Old Testament, Focus on the Bible series (Fearn, Ross-Shire, Scotland: Christian Focus, 2012).

C. Hassell Bullock, An Introduction to the Old Testament Poetic Books: The Wisdom and Songs of Israel (Chicago: Moody Press, 1979)/

Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, Vol. 16, Tyndale Old Testament Commentaries (Downers Grove, IL: Inter-Varsity, 1983).

F. Delitzsch, Proverbs, Ecclesiastes, Song of Solomon, trans. M. G. Easton, Vol. VI in C. F. Kiel and F. Delitzsch, Commentary on the Old Testament in Ten Volumes, trans. James Martin (Grand Rapids: Eerdmans, n.d., 1975 reprint).

Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, Vol. 14, New American Commentary (Nashville: Broadman, 1993).

Donald R. Glenn, “Ecclesiastes,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. J. F. Walvoord, and R. B. Zuck (Wheaton, IL: Victor, 1985).

William Henry Green, “Scope and Plan of the Book of Ecclesiastes,” Biblical Reparatory and Princeton Review 29 (1857), pp. 419-40; on Gordon Faculty Online at http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/21-Ecclesiastes/Text/Articles/Green-ScopeofEccl-1857.pdf [accessed 7 NOV 2015].

Walter C. Kaiser, Jr., Ecclesiastes: Total Life, in Everyman’s Bible Commentary (Chicago: Moody Press, 1979).

Walter C. Kaiser, Jr., Coping With Change: Ecclesiastes (Fearn, Roth-shire, Scotland: Christian Focus, 2013).

H. C. Leupold, Exposition of Ecclesiastes (Grand Rapids: Baker, 1952).

Tremper Longman III, The Book of Ecclesiastes, New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1997).

John MacArthur, MacArthur Study Bible, rev. ed. (Nashville: Thomas Nelson, 1997).

Roland Edmund Murphy, Ecclesiastes, Vol. 23A, Word Biblical Commentary (Dallas: Word, 1992).

Philip Graham Ryken, Ecclesiastes: Why Everything Matters, in Preaching the Word, gen. ed. R. Kent Hughes (Wheaton: Crossway, 2010).

Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-shire, Scotland: Christian Focus Publications, Ltd., 2015).

J. Stafford Wright, “Ecclesiastes,” in Psalms-Song of Songs, Vol. 5, Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1991).

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Notes:

[1] As indicated in previous sermons it was J. Sidlow Baxter who referred to the first three as ad interim conclusions. See his Explore The Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation, 6 vols. in 1 ed. (Grand Rapids: Zondervan, n.d., 1960 printing), 3:148.

[2] “The most satisfactory division is, in our judgment, that into four parts, which was proposed by Vaihinger in the, “Studien und Kritiken,” for 1848, and has since been adopted by Keil and others. It is a modification of that of Ewald, (whom Heiligstedt follows,) which is itself an improvement upon that of J Koster, all of whom assume the same number of sections. "His scheme is the following, viz.

I. i. 2-ii. 26.

II. iii. 1-v. 20.

III. vi. 1-viii. 15.

IV. viii. 16-xii. 14.”

— William Henry Green, “Scope and Plan of the Book of Ecclesiastes,” Biblical Reparatory and Princeton Review 29 (1857), pp. 419-40; on Gordon Faculty Online at http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/21-Ecclesiastes/Text/Articles/Green-ScopeofEccl-1857.pdf [accessed 7 NOV 2015]. Walter C. Kaiser, Jr. inexplicably refers to this as an “unsigned article” on at least two occasions in his commentary despite the facts that: 1) William Henry Green is clearly indicated as the author under the title on the first page of the article (pg. 419), and 2) one of his own faculty members (Ted Hildebrandt) has posted the article on the school’s web site where Kaiser has served as both a faculty member and as President. See: Walter C. Kaiser, Jr., Ecclesiastes: Total Life, in Everyman’s Bible Commentary (Chicago: Moody Press, 1979); and Walter C. Kaiser, Jr., Coping With Change: Ecclesiastes (Fearn, Roth-shire, Scotland: Christian Focus, 2013).

[3] Ryken spells the artist’s surname as “Massys.” Ibid. See also Philip Graham Ryken, Ecclesiastes: Why Everything Matters, in Preaching the Word, gen. ed. R. Kent Hughes (Wheaton: Crossway, 2010), s.v. Ch. 12, “Satisfaction Sold Separately (Ecclesiastes 5:8-20).” For more on “The Moneylender and his Wife” see Louvre at http://www.louvre.fr/en/oeuvre-notices/moneylender-and-his-wife [accessed 16 JAN 2016]; and Web Gallery of Art at http://www.wga.hu/frames-e.html?/html/m/massys/quentin/2/moneylen.html [accessed 16 JAN 2016].

[4] On that point Ryken cites James Snyder, Larry Silver and Henry Luttikhuizen, Northern Renaissance Art, 2nd ed. (Upper Saddle River, NJ: Prentice Hall, 2005), pg. 42. Ryken, op. cit., pg. 88, note 1. In that same footnote Ryken adds, “Wheaton College art historian Matt Milliner says that this point is made even more obviously in Marinus van Reymerswaele’s 1539 version of Massy’s image.”

Pastor's Sermon Notes: Ecclesiastes (series), #13 - Birth And Death Related to the Life Between (Ecclesiastes 5:9-17)

Series: Ecclesiastes

Sermon #13: Birth And Death Related to the Life Between

Ecclesiastes 5:9-17

[Audio file from Internet Archive at https://archive.org/details/Ecclesiastes59-17.]

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. ¹³ There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. ¹⁴ But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. ¹⁵ As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. ¹⁶ And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind? ¹⁷ All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.

Introduction:

The nature of the middle sections of Ecclesiastes

Note: There are noticeable differences in paragraphing involving this section evident in various translations. Many modern translations seem to link verse 9 with verse 8, rather than seeing verse 9 as beginning a new paragraph.

Outline:

I. Who is it for? Profit and Service (5:9)

II. How is that working out for you? Part 1: Satisfied? (5:10-11)

III. How is that working out for you? Part 2: Sweet Dreams! (5:12)

IV. You’ll wonder where your riches went… Riches Perish! (5:13-14)

V. How did you come into this world? Naked and Empty-handed! (5:15-17)

Transition:  

Once again we must remind ourselves that these epigrams are connected, and that there is a flow to the  inspired content authored by Qoheleth. There are paired phrases throughout these verses, and emphases that must be observed to get the point of God’s Word in these verses.

I. Who is it for? Profit and Service (5:9)

Moreover the profit of the earth is for all: the king himself is served by the field.

Paired: The profit of the earth, and the service of the field

Mr. King, you can’t live without the crops anymore than anyone else can. You are just as dependent upon the fruit of the earth as everyone. What the earth produces, it produces for all. Your station on life does nothing to erase this common denominator. Regardless of what form of government or period of history is involved, it does not matter who you are, who you think you are, or when or where you were born, the principle expressed in this epigram will be true. The truth found here will be relevant. It will be relevant to all, even to those who see themselves are quite different from everyone else for one reason or another.

II. How is that working out for you? Part 1: Satisfied? (5:10-11)

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?

Paired: The love of silver, and the love of abundance

Paired: Increased goods, and increased consumers — This pairing picks up on the previous mention of “abundance with increase”

There is a question here in verse 11 about what good are the goods? And isn’t the only answer, “For looking at?” Is this like Lone Watie (played by Chief Dan George) about his rock candy in the movie The Outlaw Josey Wales? [1]

“Josey Wales:[2] You have any food here?

Lone Watie: All I have is a piece of hard rock candy. But it's not for eatin'. It's just for lookin' through.” [3]

Satisfied yet? How is that working out for you?

III. How is that working out for you? Part 2: Sweet Dreams! (5:12)

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.

Here is a chiastic structure with a missing element:

Sleep — laborer — sweet — little or much /vs./ abundance — rich — no sleep

A — B — C — D /vs./ D¹ — [C²] — B² — A²

The missing C² element by apposition in the chiasm would be expected to be “bitter,” the opposite of “sweet.” However, since the rich are not allowed to sleep by their abundance, the point is not only moot, but is emphasized by its absence. Therefore, it is not only sleep versus its lack that is involved in this epigram, but the very nature of the sleep of the laborer that is emphasized. The laborer does not just sleep while the rich man suffers insomnia, but the laborer has “sweet dreams” as he sleeps!

Another emphasis in this epigram is seen in the indirect proportion — one independent the size of his meal — the other directly affected in a negative manner by the very abundance of his possessions.

The issue of eating was introduced implicitly in verse 9, and explicitly in verse 11. It will come up again in the final verse in this section, verse 17.

The more the merrier???

How is that working out for you?

IV. You’ll wonder where your riches went… Riches Perish!

(5:13-14)

¹³ There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. ¹⁴ But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.

Paired: Riches kept, riches perish — “kept” and then not kept — possessed, and then lost

Easy come, easy go!

Boast not in your riches!

Paired: A sore evil, and evil travail — “evil” as a noun, and then as an adjective

Notice that phrase “in his hand.” You might see it again!

“…nothing in his hand.” (5:14)

“You’ll wonder where the yellow went when you brush your teeth with Pepsodent!” [4]

You’ll wonder where your riches went, when bad times come as they always have!

Who is in control of circumstances and events?

V. How did you come into this world? Naked and Empty-handed! (5:15-17)

¹⁵ As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. ¹⁶ And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind? ¹⁷ All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.

Two similes: “as he came forth of his mother’s womb…,” and “as he came…” (repeated twice, both in vv. 15 and 16)

The emphasis is on the nakedness of a new borne baby. This is emphasized by the three-fold repetition, and then spelled out in the middle of the repeated second simile by the insistence that it is “in all points.”

Not even the farmer’s “rags” will be taken with you at death!

“I came into this world naked, and if I leave it with a few rags on then I gained something!”

Note: I heard this statement repeated many times as a teenager while working for a local farmer, Dever Matteson, in Mount Upton, NY.

There is that “in his hand” again!

“…nothing….in his hand.” (5:15; cp. 5:14)

In between birth and death “What profit?” is the question!

What are you laboring for? What are you working for? Is your life a life spent “working for the wind”! Are we honestly willing to consider that as a summary of all of our lifelong efforts?

We close with the picture of every day of a life spent in darkness, sorrow, wrath, and sickness. However, this is couched in the same situation that was repeatedly found in the previous verses. The issue of eating was introduced implicitly in verse 9, and explicitly in verses 11 and 12.

Is it possible that the phrasing of this last verse is designed to present us with the picture of someone “eating his days”? Perhaps the following paraphrase is in order: “Also he eats all of his days in darkness and much sorrow and wrath with his sickness.” In other words, he consumes what time he has between birth and death as a diet. In that case this may be the very sickness that the verse closes with, and then what lies in between is what is spread on the table at meal time: darkness, sorrow, and wrath. His sickness is that he eats up all the days of his life seasoned only with darkness, sadness and anger. A sore evil indeed!

[Sermon preached 10 JAN 2016 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. Who is it for? Profit and Service (5:9)

II. How is that working out for you? Part 1: Satisfied? (5:10-11)

III. How is that working out for you? Part 2: Sweet Dreams! (5:12)

IV. You’ll wonder where your riches went… Riches Perish! (5:13-14)

V. How did you come into this world? Naked and Empty-handed! (5:15-17)

Select Sources on Ecclesiastes:

J. Sidlow Baxter, Explore The Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation, 6 vols. in 1 ed. (Grand Rapids: Zondervan, n.d., 1960 printing).

William D. Barrick, Ecclesiastes: The Philippians of the Old Testament, Focus on the Bible series (Fearn, Ross-Shire, Scotland: Christian Focus, 2012).

C. Hassell Bullock, An Introduction to the Old Testament Poetic Books: The Wisdom and Songs of Israel (Chicago: Moody Press, 1979)/

Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, Vol. 16, Tyndale Old Testament Commentaries (Downers Grove, IL: Inter-Varsity, 1983).

F. Delitzsch, Proverbs, Ecclesiastes, Song of Solomon, trans. M. G. Easton, Vol. VI in C. F. Kiel and F. Delitzsch, Commentary on the Old Testament in Ten Volumes, trans. James Martin (Grand Rapids: Eerdmans, n.d., 1975 reprint).

Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, Vol. 14, New American Commentary (Nashville: Broadman, 1993).

Donald R. Glenn, “Ecclesiastes,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. J. F. Walvoord, and R. B. Zuck (Wheaton, IL: Victor, 1985).

William Henry Green, “Scope and Plan of the Book of Ecclesiastes,” Biblical Reparatory and Princeton Review 29 (1857), pp. 419-40; on Gordon Faculty Online at http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/21-Ecclesiastes/Text/Articles/Green-ScopeofEccl-1857.pdf [accessed 7 NOV 2015].

Walter C. Kaiser, Jr., Ecclesiastes: Total Life, in Everyman’s Bible Commentary (Chicago: Moody Press, 1979).

Walter C. Kaiser, Jr., Coping With Change: Ecclesiastes (Fearn, Roth-shire, Scotland: Christian Focus, 2013).

H. C. Leupold, Exposition of Ecclesiastes (Grand Rapids: Baker, 1952).

Tremper Longman III, The Book of Ecclesiastes, New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1997).

John MacArthur, MacArthur Study Bible, rev. ed. (Nashville: Thomas Nelson, 1997).

Roland Edmund Murphy, Ecclesiastes, Vol. 23A, Word Biblical Commentary (Dallas: Word, 1992).

Philip Graham Ryken, Ecclesiastes: Why Everything Matters, in Preaching the Word, gen. ed. R. Kent Hughes (Wheaton: Crossway, 2010).

Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-shire, Scotland: Christian Focus Publications, Ltd., 2015).

J. Stafford Wright, “Ecclesiastes,” in Psalms-Song of Songs, Vol. 5, Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1991).

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Notes:

[1] Warner Brothers, 1976.

[2] Played by Clint Eastwood.

[3] IMDb at http://www.imdb.com/title/tt0075029/trivia?tab=qt&ref_=tt_trv_qu [accessed 9 JAN 2016].

[4] Toothpaste advertisement jingle that ran from 1948 to the 1960s. See on YouTube at https://www.youtube.com/watch?v=UP2h4LjBXu0 [accessed 9 JAN 2016]; Wikipedia at https://en.wikipedia.org/wiki/Pepsodent [accessed 9 JAN 2016]; and The Phrase Finder at http://www.phrases.org.uk/meanings/422100.html [accessed 9 JAN 2016].

Pastor's Sermon Notes: Ecclesiastes (series), #12 - Watch Your Step! (Ecclesiastes 5:1-8)

Series: Ecclesiastes

Sermon #12: Watch Your Step!

Ecclesiastes 5:1-8

[Audio file from Internet Archive at https://archive.org/details/Ecclesiastes51-8.]

¹ 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 any thing 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.

Introduction:

The nature of the middle sections of Ecclesiastes

Note: There are noticeable differences in paragraphing involving this section evident in various translations. Many modern translations seem to link verse 9 with verse 8, rather than seeing verse 9 as beginning a new paragraph.

Outline:

I. Few Words (5:1-3)

II. Paid Vows (5:4-5)

III. Fear God (5:6-7)

IV. Marvel Not (5:8)

I. Few Words (5:1-3)

¹ 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 any thing 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.

1. Watch your step! (5:1a)

Keep thy foot when thou goest to the house of God

2. Watch your mouth! (5:1b-3)

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 any thing 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.

God is in heaven, and you are upon earth! If that doesn’t put man in his place, I am certainly missing something here! Could this be at least one of the central thoughts or propositional pivots of this book of Ecclesiastes??? God is in heaven! You are on earth!

The Ministry Of A Closed Mouth

By Leslie Vernick

We live in a culture of talk and tweets. We’re encouraged to express our feelings, hold nothing back. We’ve all seen in national news how people’s unrestrained talk and tweets can get them into public hot water. Every day I see the relational fallout that comes from thoughtless, deceitful, and cruel words.  

Hear me. There are times we ought to keep our negative thoughts and emotions to ourselves and refuse to give them a voice. The Bible warns us that our tongue can be a mighty weapon, for good and for evil. (James 3:1-12). 

Proverbs warns us, “Reckless words pierce like a sword” (Proverbs 12:18). We can damage a person’s spirit, family, or reputation by blurting out negative thoughts and feelings without any thought or prayer. Yes, it might temporarily feel better to blurt them out when we’re mad or hurt, but I liken blurting to vomit. Vomit belongs in the toilet and not on another person.

But it’s not only good for the other person that we learn not to blurt our negative thoughts and feelings during moments of great intensity. It is also good for us. 

Proverbs 21:23 says, “He who guards his mouth and his tongue keeps himself from calamity.”   

Proverbs 13:3 says, “He who guards his lips guards his life, but he who speaks rashly will come to ruin.” 

1 Peter 3:10 says, “Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech.”  

Imagine how much better you would feel if you weren’t always complaining or critical of something wrong in your life? How would your relationships be improved if the people you loved didn’t feel angry with you by your reckless or deceitful words? How different would you feel about yourself if you weren’t so captured by your own negative feelings and thoughts?

Here are three things you can do to develop the ministry of the closed mouth*.   

1.  Decide: No matter how negatively you feel you make a conscious decision that you will not vomit your toxic emotions out on others. (Don’t get me wrong – you may have to speak some hard word at times, but hard words need not be harsh words). The psalmist determined, “I will watch my ways and keep my tongue from sin; I will put a muzzle on my mouth as long as the wicked are in my presence” (Psalm 39:1). 

2.  Acknowledge the struggle: In Psalm 39 despite his vow to keep silent, the psalmist found keeping quite pretty tough. Silence didn’t bring the psalmist satisfaction but more anguish (see verses 2 and 3). During this time of anguish and temptation write a no-send letter venting out your feelings or praying them out to God until you can get a better perspective and calm down.   

3.  Remember the big picture: It’s crucial that you understand that YOU are much more than your temporal thoughts and feelings. We all have negative thoughts and feelings but it’s important to not allow them to have us. Instead of getting stuck in your mood or negative thoughts, remind yourself that you are more than your feelings and you will have to give an account for how you handled adversity.

Remember your goals (I don’t want to vomit on people), your deeper desires (I want to be a godly person, or I don’t want to have regrets later) or your values (I want to treat people as I would like to be treated). This practice helps us develop the muscle of restraint and self-control so that we don’t become a slave to our emotions.

Dietrich Bonheoffer said, “Often we combat our evil thoughts most effectively if we absolutely refuse to allow them to be expressed in words…It must be a decisive rule of every Christian fellowship that each individual is prohibited from saying much that occurs to him.”

Let’s make 2016 a year that we use our tongue and our tweets to build up and encourage one another.

*I first read this phrase “Ministry of the Closed Mouth” in The Life You’ve Always wanted by John Ortberg

Source: Leslie Vernick, “The Ministry Of A Closed Mouth” (5 JAN 2016), via email; also on Leslie Vernick at https://un184.infusionsoft.com/app/hostedEmail/2350388/999ed915aedf9a84/ [accessed 29 JUL 2016].

II. Paid Vows (5:4-5)

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.

There is more going on in these verses than merely keeping your word.

And, while this may be appropriate to consider on the issue of “New Year’s Resolutions,” that is not what is under consideration here either!

1. What impresses God (5:4)

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.

2. Caution is in order (5:5)

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

III. Fear God (5:6-7)

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.

Reasons to fear God:

1. The anger of God - God as a God of anger - the angry God

wherefore should God be angry at thy voice

2. The destruction of God - God as a God of destruction - God the destroyer

and destroy the work of thine hands

IV. Marvel Not (5:8)

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.

1. Two possible occasions for amazement:

1) the oppression of the poor

2) violent perverting of judgment and justice

Kaiser’s note on the use of the Hebrew word for “province” here!

2. Two absolute bases not to marvel:

1) he that is higher than the highest regardeth

2)  there be higher than they

[Sermon preached 3 JAN 2016 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. Few Words (5:1-3)

1. Watch your step! (5:1a)

2. Watch your mouth! (5:1b-3)

II. Paid Vows (5:4-5)

1. What impresses God (5:4)

2. Caution is in order (5:5)

III. Fear God (5:6-7)

1. The anger of God - God as a God of anger - the angry God

2. The destruction of God - God as a God of destruction - God the destroyer

IV. Marvel Not (5:8)

1. Two possible occasions for amazement

2. Two absolute bases not to marvel

Select Sources on Ecclesiastes:

J. Sidlow Baxter, Explore The Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation, 6 vols. in 1 ed. (Grand Rapids: Zondervan, n.d., 1960 printing).

William D. Barrick, Ecclesiastes: The Philippians of the Old Testament, Focus on the Bible series (Fearn, Ross-Shire, Scotland: Christian Focus, 2012).

C. Hassell Bullock, An Introduction to the Old Testament Poetic Books: The Wisdom and Songs of Israel (Chicago: Moody Press, 1979)/

Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, Vol. 16, Tyndale Old Testament Commentaries (Downers Grove, IL: Inter-Varsity, 1983).

F. Delitzsch, Proverbs, Ecclesiastes, Song of Solomon, trans. M. G. Easton, Vol. VI in C. F. Kiel and F. Delitzsch, Commentary on the Old Testament in Ten Volumes, trans. James Martin (Grand Rapids: Eerdmans, n.d., 1975 reprint).

Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, Vol. 14, New American Commentary (Nashville: Broadman, 1993).

Donald R. Glenn, “Ecclesiastes,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. J. F. Walvoord, and R. B. Zuck (Wheaton, IL: Victor, 1985).

William Henry Green, “Scope and Plan of the Book of Ecclesiastes,” Biblical Reparatory and Princeton Review 29 (1857), pp. 419-40; on Gordon Faculty Online at http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/21-Ecclesiastes/Text/Articles/Green-ScopeofEccl-1857.pdf [accessed 7 NOV 2015].

Walter C. Kaiser, Jr., Ecclesiastes: Total Life, in Everyman’s Bible Commentary (Chicago: Moody Press, 1979).

Walter C. Kaiser, Jr., Coping With Change: Ecclesiastes (Fearn, Roth-shire, Scotland: Christian Focus, 2013).

H. C. Leupold, Exposition of Ecclesiastes (Grand Rapids: Baker, 1952).

Tremper Longman III, The Book of Ecclesiastes, New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1997).

John MacArthur, MacArthur Study Bible, rev. ed. (Nashville: Thomas Nelson, 1997).

Roland Edmund Murphy, Ecclesiastes, Vol. 23A, Word Biblical Commentary (Dallas: Word, 1992).

Philip Graham Ryken, Ecclesiastes: Why Everything Matters, in Preaching the Word, gen. ed. R. Kent Hughes (Wheaton: Crossway, 2010).

Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-shire, Scotland: Christian Focus Publications, Ltd., 2015).

J. Stafford Wright, “Ecclesiastes,” in Psalms-Song of Songs, Vol. 5, Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1991).

Pastor's Sermon Notes: Ecclesiastes (series), #11 - Two Are Better Than One (Ecclesiastes 4:7-16)

Series: Ecclesiastes

Sermon #11: Two Are Better Than One

Ecclesiastes 4:7-16

[There was no audio recording of this sermon.]

⁷ Then I returned, and I saw vanity under the sun. ⁸ There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail. ⁹ Two are better than one; because they have a good reward for their labour. ¹⁰ For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. ¹¹ Again, if two lie together, then they have heat: but how can one be warm alone? ¹² And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.  ¹³ Better is a poor and a wise child than an old and foolish king, who will no more be admonished. ¹⁴ For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor. ¹⁵ I considered all the living which walk under the sun, with the second child that shall stand up in his stead. ¹⁶ There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

Introduction:

The nature of the middle sections of Ecclesiastes

Outline:

I. Labor Not For Labor’s Sake (4:7-8) - Work For One Another

II. Alone Is Not Good (4:9-12) - Help One Another

III. One Thing Makes the Difference (4:13-16) - Listen To One Another

Transition:

There is a numerical issue in these verses.

⁷ Then I returned, and I saw vanity under the sun. ⁸ There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail. ⁹ Two are better than one; because they have a good reward for their labour. ¹⁰ For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. ¹¹ Again, if two lie together, then they have heat: but how can one be warm alone? ¹² And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.  ¹³ Better is a poor and a wise child than an old and foolish king, who will no more be admonished. ¹⁴ For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor. ¹⁵ I considered all the living which walk under the sun, with the second child that shall stand up in his stead. ¹⁶ There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

There is a theme that binds these verses together.

I. Labor Not For Labor’s Sake (4:7-8) — Work For One Another

⁷ Then I returned, and I saw vanity under the sun. ⁸ There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.

1. The Introduction to the Next Series of Epigrams (4:7)

Then I returned, and I saw vanity under the sun.

Compare the other usages of “Then I returned, and I saw…” in this chapter in 4:1, 4, and 15.

2. The First Epigram — One Alone (4:8)

There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.

Compare the various translations on verse 8! Did he, or didn’t he???

NASB: There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed, his eyes were not satisfied with riches and he never asked, “And for whom am I laboring and depriving myself of pleasure?” This too is vanity and it is a grievous task.

ESV: one person who has no other, either son or brother, yet there is no end to all his toil, and his eyes are never satisfied with riches, so that he never asks, “For whom am I toiling and depriving myself of pleasure?” This also is vanity and an unhappy business.

HCSB: There is a person without a companion,  without even a son or brother, and though there is no end to all his struggles, his eyes are still not content with riches.  “So who am I struggling for,” he asks, “and depriving myself from good?” This too is futile and a miserable task.

NIV: There was a man all alone; he had neither son nor brother. There was no end to his toil,

yet his eyes were not content with his wealth. “For whom am I toiling,” he asked, “and why am I depriving myself of enjoyment?” This too is meaningless—a miserable business!

NLT: This is the case of a man who is all alone, without a child or a brother, yet who works hard to gain as much wealth as he can. But then he asks himself, “Who am I working for? Why am I giving up so much pleasure now?” It is all so meaningless and depressing.

YLT: There is one, and there is not a second; even son or brother he hath not, and there is no end to all his labour! His eye also is not satisfied with riches, and he saith not, ‘For whom am I labouring and bereaving my soul of good?’ This also is vanity, it is a sad travail.

Ask the question!

Who are you working, laboring, serving for?

II. Alone Is Not Good (4:9-12) — Help One Another

⁹ Two are better than one; because they have a good reward for their labour. ¹⁰ For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. ¹¹ Again, if two lie together, then they have heat: but how can one be warm alone? ¹² And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

Gen. 2:18 — And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

No man is an island, nor ought he to be!

“Ten survival experts are dropped off in separate and extremely remote locations on Northern Vancouver Island. Equipped with only limited gear, their years of wilderness experience, and cameras to self-document their journeys, the men are completely isolated from one another as they struggle to live in the wild for as long as they can. Attempting to survive unaided in a thick and desolate rainforest presents immediate challenges to everyone. While each character battles to simply enter the dense forest and find a suitable base camp, they must also find water and make a shelter before night falls and temperatures drop. As the sun goes down, a new challenge presents itself: relentless rains and the struggle to build a fire without matches. Even worse, some find that water, shelter and fire are the least of their worries when the island's large predators wake from their dens and begin to stalk their new neighbors.”

— History at http://www.history.com/shows/alone [accessed 25 DEC 2015].

“Ten men try to survive as long as they can in the Vancouver Island wilderness, carrying only what can fit in a backpack. Alone in harsh, unforgiving terrain, these men must hunt, build shelters and fend off predators, all while documenting the experience themselves. It's the ultimate test of man's will.”

— IMDb at http://www.imdb.com/title/tt4803766/ [accessed 25 DEC 2015].

You’ll never walk alone? Really? If you walk with the Lord, true, you will never walk alone, but is that the point of this well known show tune?

“”You'll Never Walk Alone” is a show tune from the 1945 Rodgers and Hammerstein  musical Carousel. In the second act of the musical, Nettie Fowler, the cousin of the female protagonist Julie Jordan, sings “You'll Never Walk Alone” to comfort and encourage Julie when her husband, Billy Bigelow, the male lead, is killed when trying to escape capture after a failed robbery attempt when he falls and lands on his knife. It is reprised in the final scene to encourage a graduation class of which Louise (Billy and Julie's daughter) is a member. The now invisible Billy, who has been granted the chance to return to Earth for one day in order to redeem himself, watches the ceremony and is able to silently motivate the unhappy Louise to join in the song.”

— Wikipedia at https://en.wikipedia.org/wiki/You%27ll_Never_Walk_Alone [accessed 25 DEC 2015].

1. Reason #1 — Help in Time of Need (4:9-10)

⁹ Two are better than one; because they have a good reward for their labour. ¹⁰ For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.

2. Reason #2 —Warmth in a Time of Cold (4:11)

Again, if two lie together, then they have heat: but how can one be warm alone?

3. Reason #3 — Defense in a Time of Battle (4:12)

And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

III. One Thing Makes the Difference (4:13-16) — Listen To One Another

¹³ Better is a poor and a wise child than an old and foolish king, who will no more be admonished. ¹⁴ For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor. ¹⁵ I considered all the living which walk under the sun, with the second child that shall stand up in his stead. ¹⁶ There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

A different drummer? Going your own way?

1. The One Reason Why (4:13)

Better is a poor and a wise child than an old and foolish king, who will no more be admonished.

2. The Ascent and the Descent (4:14)

For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.

3. The Second Child (4:15)

I considered all the living which walk under the sun, with the second child that shall stand up in his stead.

4. No Joy (4:16)

There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

“U.S. Department of Defense (DOD)

In air intercept, a code meaning, “I have been unsuccessful,” or, “I have no information.”

“When a controll [sic] tower advises a pilot that he has an approacing aircraft. If the pilot does not see the approacing [sic] aircraft, after a few seconds, he can reply “no joy.”

— Urban Dictionary at http://www.urbandictionary.com/define.php?term=No+Joy [accessed 25 DEC 2015].

“From military aviation. A pilot reports "no joy" when an attempt to establish visual or radio contact with another aircraft is unsuccessful; or when an attempt to acquire a target - either visually or on tactical radar - is unsuccessful.”

— The Online Slang Dictionary at http://onlineslangdictionary.com/meaning-definition-of/no-joy [accessed 25 DEC 2015].

“No Joy
Failure to make visual sighting; or inability to establish radio communications.”

— “Aviator Slang” on Tailhook Association at https://www.tailhook.net/AVSLANG.htm#N [accessed 25 DEC 2015].

“Aircrew does not have visual contact with the target/bandit/landmark. Opposite of TALLY.”

— Brevity: Multi-Service Brevity Codes, FM 1-02.1 (FM 3-54.10), MCRP 3-25.B, NTTP 6-02.1, AFTTP(I) 3-2.5 (15 JUN 2005), II-27; on Federation of American Scientists (FAS) at https://fas.org/irp/doddir/army/fm1-02-1.pdf [accessed 25 DEC 2015].[1]

Conclusion:

In order to function with wisdom while in this fallen world East of Eden and West of Glory groaning in the bondage of corruption the principles in these verses should never be far from our thoughts or the intents of our hearts.

[Sermon preached 27 DEC 2015 by Pastor John T. “Jack” Jeffery at Wayside Gospel Chapel, Greentown, PA.]

Complete Outline:

I. Labor Not For Labor’s Sake (4:7-8) - Work For One Another

II. Alone Is Not Good (4:9-12) - Help One Another

III. One Thing Makes the Difference (4:13-16) - Listen To One Another

Select Sources on Ecclesiastes:

J. Sidlow Baxter, Explore The Book: A Basic and Broadly Interpretive Course of Bible Study from Genesis to Revelation, 6 vols. in 1 ed. (Grand Rapids: Zondervan, n.d., 1960 printing).

William D. Barrick, Ecclesiastes: The Philippians of the Old Testament, Focus on the Bible series (Fearn, Ross-Shire, Scotland: Christian Focus, 2012).

C. Hassell Bullock, An Introduction to the Old Testament Poetic Books: The Wisdom and Songs of Israel (Chicago: Moody Press, 1979)/

Michael A. Eaton, Ecclesiastes: An Introduction and Commentary, Vol. 16, Tyndale Old Testament Commentaries (Downers Grove, IL: Inter-Varsity, 1983).

F. Delitzsch, Proverbs, Ecclesiastes, Song of Solomon, trans. M. G. Easton, Vol. VI in C. F. Kiel and F. Delitzsch, Commentary on the Old Testament in Ten Volumes, trans. James Martin (Grand Rapids: Eerdmans, n.d., 1975 reprint).

Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, Vol. 14, New American Commentary (Nashville: Broadman, 1993).

Donald R. Glenn, “Ecclesiastes,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. J. F. Walvoord, and R. B. Zuck (Wheaton, IL: Victor, 1985).

William Henry Green, “Scope and Plan of the Book of Ecclesiastes,” Biblical Reparatory and Princeton Review 29 (1857), pp. 419-40; on Gordon Faculty Online at http://faculty.gordon.edu/hu/bi/Ted_Hildebrandt/OTeSources/21-Ecclesiastes/Text/Articles/Green-ScopeofEccl-1857.pdf [accessed 7 NOV 2015].

Walter C. Kaiser, Jr., Ecclesiastes: Total Life, in Everyman’s Bible Commentary (Chicago: Moody Press, 1979).

Walter C. Kaiser, Jr., Coping With Change: Ecclesiastes (Fearn, Roth-shire, Scotland: Christian Focus, 2013).

H. C. Leupold, Exposition of Ecclesiastes (Grand Rapids: Baker, 1952).

Tremper Longman III, The Book of Ecclesiastes, New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1997).

John MacArthur, MacArthur Study Bible, rev. ed. (Nashville: Thomas Nelson, 1997).

Roland Edmund Murphy, Ecclesiastes, Vol. 23A, Word Biblical Commentary (Dallas: Word, 1992).

Philip Graham Ryken, Ecclesiastes: Why Everything Matters, in Preaching the Word, gen. ed. R. Kent Hughes (Wheaton: Crossway, 2010).

Philip G. Ryken, Why Everything Matters: The Gospel in Ecclesiastes (Fearn, Ross-shire, Scotland: Christian Focus Publications, Ltd., 2015).

J. Stafford Wright, “Ecclesiastes,” in Psalms-Song of Songs, Vol. 5, Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1991).

---

Note:

[1] This has most recently been revised to Brevity: Multi-Service Tactics, Techniques, And Procedures For Multi-Service Brevity Codes, ATP 1-02.1 (20 SEP 2012; and then 23 OCT 2014). It is once again being revised (as of 18 AUG 2015) according to “…its two-year life cycle. Changing operations and combat environments require revision of the MTTP on a continuous basis.”

— Air Land See Application (ALSA) Center memorandum, dated 18 AUG 2015, from COL Michael E. Kensick, USAF, Director, SUBJ: Project Approval Package (PAP) on Multi-Service Tactics, Techniques, and Procedures (MTTP) for Multi-Service Brevity Codes., to DIR, MCCOE; DIR CDD, MCCDC; COMNAVWARDEVCOM, and LEMAY CENTER/CC; on Air Land Sea Application Center at http://www.alsa.mil/library/mttps/current/brevity_pap_2015.pdf [accessed 25 DEC 2015].