God, in His sovereignty over all, has appointed all things which are in the present and which will be in the future and seeks to reemploy the things which took place in the past. Whatever God does will be forever; nothing can be added to it, nor can anything be taken from it, that all would fear Him that they may have His wisdom to realize the real meaning of human life (vv. 14-15).
Ecclesiastes 3:16—4:16 is concerned with Solomon's experiment in ranks and classes in human society.
The judgment of God in the appointed time brings the righteous down to the same level as the wicked (3:16-17).
This is for God to prove that men are but beasts, bringing men down to the same level as beasts. Thus, there is nothing better than that a man take his portion to rejoice in his works, for who will bring him to see what will be after him? (vv. 18-22).
The oppressed are in tears and the oppressors have power, but both have no comforter. Solomon praised the dead more than the living and even the more the one who has not yet been and has not seen the evil work under the sun (4:1-3).
All labor and all skill in work cause man's jealousy for his neighbor. The fool folds his hands together and consumes his own flesh. One handful with quietness is better than two hands full with labor. All these are vanity and a chasing after wind (vv. 4-6).
One who is alone and without a second, having no son or brother, labors without end. His eye is not satisfied with riches, but he labors and deprives himself for no one. Two are better than one, and three are even better than two (vv. 7-12).
A poor but wise youth is better than an old and foolish king who no longer knows how to be admonished (vv. 13-16).
In this message we will continue to consider the writer's experiments and then go on to see his searching and testing.
Ecclesiastes 5:1-7 describes the writer's experiment in contacting God.
Solomon's word here is not in the view of encouragement but in the view of caution. This is different from the view of the apostle Paul in encouraging the believers to approach God for receiving mercy and finding grace for timely help (Heb. 4:16).
Ecclesiastes 5:1a cautions us to guard our steps when we go to the house of God.
Verse 1b charges us to draw near to listen rather than to offer the sacrifice of fools, who do not know that they are doing evil.
We should not be rash with our mouth and not let our heart hastily utter anything before God, for God is in heaven and we are on the earth. Therefore, we should let our words be few, unlike the fool's multitude of words (vv. 2-3).
Verses 4 through 6 tell us not to delay in paying our vow to God. It is better that we not vow than that we vow and not pay.
Verse 7 says, "For in the multitude of dreams and in many words are also vanities. Rather, fear God."
In 5:8-17 and 6:1-12 we have sundry illustrations of various things in human life that are vanity.
In a province a poor man is oppressed under the wresting of justice and righteousness, although there are ranks of officials who should attend to this matter and even there is a king who is used to doing things for the advantage of the land. This is vanity (5:8-9).
The ones who love silver and love abundance with income will not be satisfied, and the fullness of the rich will not let him sleep. This is also vanity (vv. 10-12).
The rich man keeps his riches to his own hurt, and his riches are lost in a bad venture and nothing is left for his son. He has labored for the wind, eating in darkness and having much vexation and sickness and resentment. This is a grievous evil and is also vanity (vv. 13-17).
According to 6:1-2 an evil that is heavy upon man concerns a man to whom God gives riches, wealth, and honor. God does not empower him to eat of it, but a stranger eats it. This is vanity and an evil plague.