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The first chapters of Ecclesiastes examine several humanistic approaches to life. The
first of these approaches establishes wisdom as a challenging purpose for living
(Ecclesiastes 1: 12-18 I the Preacher was king over Israel in Jerusalem. And I gave my heart
to seek and search out by wisdom concerning all things that are done under heaven: this sore
travail hath God given to the sons of man to be exercised therewith. I have seen all the works
that are done under the sun; and, behold, all is vanity and vexation of spirit.
That which is crooked cannot be made straight: and that which is wanting cannot be
numbered. I communed with mine own heart, saying, Lo, I am come to great estate, and have
gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had
great experience of wisdom and knowledge. And I gave my heart to know wisdom, and to
know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is
much grief: and he that increaseth knowledge increaseth sorrow.)
The aspiration to be wise and to be known as wise is a purpose as a relevant today as
it was in Solomons day. When wisdom is the major purpose for living, the acquisition of an
education becomes a top priority. There is nothing wrong with getting an education, of
course. Even Jesus increased wisdom (Luke2:52 And Jesus increased in wisdom and
stature, and in favour with God and man.) but if education is the single priority that gives
meaning to existence, it is out of place.
The writer of Ecclesiastes conclude that the pursuit of an education and
wisdom is ultimately a disappointing and burdensome task. He explained:
Ecclesiastes 1:18King James Version (KJV) For in much wisdom is much grief:
and he that increaseth knowledge increaseth sorrow. was that pursuing
wisdom is like chasing wind.
The writer decided further that pleasure is worthy purpose for living.
His priorities became the indulgence of his own appetites for amusement
and entertainment leading the effort. He gave himself to laughter and wine,
but discovered that these indulgences left him empty and sad. He then
reached for things, as though the ownership of more goods would bring him
pleasure. He acquired possessions, improved property, purchased slaves and
increased his flocks. His bank account grew and, for a time, he derived
pleasure from counting his money. But when the novelty wore off, his sense
of emptiness and sadness returned. This pursuit, too, Solomon wrote, is
vanity and vexation of spirit(Ecclesiastes 2:11).
Pleasure is fleeting. It may certain and satisfy its pursuer for a
moment, but the laughter it brings wears thin, and possessions that seem so
attractive soon lose their appeal. Servants get old; flocks and herds die.
Solomon considered a third purpose for living. He suggested that
wealth is worthy of consideration. This purpose, too, is relevant in a culture
that is addicted to greed. Although the pursuit of wealth in a culture that is
closed linked to the pursuit of pleasure reflects the priorities of indulgence.
The pursuit of wealth produces an addiction to work. But work can be
enslaving. Its demands can consume a lifetime. The writer of Ecclesiastes
came to a starling realization: Yea, I hated all my labour which I had taken
under the sun: because I should leave it unto the man that shall be after
me.-Ecclesiastes 2:18. He finally understood the priority of work had
dissipated his attention and energy. As he anticipated the end of his life and
labor, he was disillusioned. He was stricken with the thought that all he had
accumulated would be left for someone else to enjoy and spend. He saw that
prospect as a rather unattractive payoff for prioritizing work in order to
become wealthy. No doubt he was also aware that being its own elements of
grief and disappointment. Having considerable erosion of the value of money
and goods pts spawns a desire to obtain more. Fear the produces a gripping
dread. The reality that someone may steal it all cripples ones ability to enjoy
it.
II.
Conclusion:
Therefore, God has established priorities for his people that
transcend dispensational, cultural and historical boundaries. Solomon
addressed the humanistic pursuit of priorities in the book of
Ecclesiastes, then identified the biblical priorities in his conclusion. The
believer who would know Gods blessing must order his life according
to Biblical priorities.