His reading will be Ecclesiastes chapter 9, starting at verse 1.
But all this I laid to heart, examining it all, how the righteous and the wise and their deeds are in the hand of God.
Whether it is love or hate, man does not know. Both are before him.
It is the same for all, since the same event happens to the righteous and the wicked, to the good and the evil, to the clean and the unclean,
to him who sacrifices and him who does not sacrifice.
As the good one is, so is the sinner. And he who swears is as he who shuns an oath.
This is an evil in all that is done under the sun, that the same event happens to all.
Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live.
And after that, they go to the dead.
But he who is joined with all the living has hope, for a living dog is better than a dead lion.
For the living know that they will die, but the dead know nothing.
And they have no more reward, for the memory of them is forgotten.
Their love and their hate and their envy have already perished, and forever they have no more share in all that is done under the sun.
Go eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do.
Let your garments be always white. Let not all be lacking on your head.
Enjoy life with the wife whom you love, all the days of your vain life, that he has given you under the sun,
because that is your portion in life, and in your toil at which you toil under the sun.
Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in show to which you are going.
Again, I saw that under the sun, the race is not to the swift, nor the battle to the strong, nor the bread to the wise,
nor riches to the intelligent, nor favour to those with knowledge, but time and chance happen to them all.
For man does not know his time.
I have also seen this example for wisdom under the sun, and it seemed great to me.
There was a little city with few men in it, and a great king came against it and besieged it, building great siege works against it.
But there was found in it a poor wise man, and he by his wisdom delivered the city.
Yet no one remembered that poor man.
But I say that wisdom is better than might.
Thought, though the poor man's wisdom is despised and his words are not heard.
The words of the wise heard in quiet are better than the shouting of a ruler among fools.
Wisdom is a better weapon of war, but sinners destroy much good.
In 2008, on the 100th anniversary of the publication of Anne of Green Gables,
the granddaughter of Lucy Maude Montgomery suggested that her grandmother may have taken her own life.
Montgomery, who had died in the spring of 1942 of what was believed to be a heart condition, suffered from depression.
And her depression, in a large part, came from caring for her husband, who was himself a Presbyterian minister,
a man named Ewan MacDonald, who became increasingly erratic and paranoid and withdrawn,
especially after the Great War, thinking that he, and not just he, but his entire family, was damned to hell.
And there was nothing they could do about it.
And he himself was sick and full of fear.
And the weight of his sickness and fear caused Lucy to likewise suffer massive bouts of depression as she cared for him.
Now, it's disputed. It's not 100%.
But I bring up this story about Lucy Maude Montgomery's death
because Ecclesiastes 9 opens up with a question.
It's not really a question, but really, if you read it as a question,
it hits at the very heart of our deepest fears.
And the question is this.
Is God friend or foe?
Is God for me or against me?
Does he notice me or am I forgotten to him?
You see, for the Reverend Ewan MacDonald, the answer was God is a foe.
He has forgotten me.
I am damned to hell.
And that reality completely, completely shipwrecked his life.
But for some of us here this morning, that's still a live question.
I mean, we've come to church.
We've trusted in the Lord, proclaimed that we are followers of him.
But again, the battle rages in our mind.
Is God friend or foe?
Is he for me or is he against me?
Does he know my name or am I forgotten?
The question is found in verse 1, and this is what it says.
But all this I laid to heart.
By the way, that all this I laid to heart looks both backwards and forwards.
Now, we're not going to get into chapter 8, but feel free to read backwards and consider everything before and after verse 1 of chapter 9.
I'll start again.
But all this I laid to heart, examining it all, how the righteous and the wise and their deeds are in the hand of God.
Whether it is love or hate, man does not know.
Both are before him.
Does God accept us or reject us?
And before you say the Christian pat answer, be real and be honest.
Does God accept you or does he reject you?
How do you know?
Will we find salvation in him or is this world just littered with so much violence and hatred and evil that the thought of damnation is unavoidable?
Truly, it is one of the most important questions to answer as a mortal person living under the sun.
If you are nude or visiting or forgotten this term under the sun, it will come up in our text today.
It is life in this mortal world.
It does not look to the world to come at all, but it is what we see and what we feel and what we experience, what we smell, what we taste, what we touch.
So it is an important question and to answer it, the sage will once again explore human nature and the world that we inhabit.
And he will explore death and dying once again.
But then he will move on and take a look at time and chance and how it affects us.
And then finally he will look at the volatility and fickleness of human nature and the human heart.
So look with me, verses 1 to 3.
We'll read verse 1 again, but we'll continue on to verse 3.
But all this I laid to heart, examining it all, how the righteous and the wise and their deeds are in the hand of God.
Whether it is love or hate, man does not know.
Both are before him.
It is the same for all, since the same event happens to the righteous and the wicked,
to the good and the evil, to the clean and the unclean,
to him who sacrifices and him who does not sacrifice.
As the good one is, so is the sinner, and he who swears is as he who shuns an oath.
This is an evil in all that is done under the sun, that the same event happens to all.
Also the hearts of the children of man are full of evil, and madness is in their hearts while they live.
And after that, they go to the dead.
Canada is increasingly a mosaic of beliefs, and increasingly, I would put forward to you that we are becoming even more spiritual people.
Not necessarily spiritual in the traditional religions, but a spirituality where people believe that there's some kind of higher power,
or they'll pray to the universe, or engage in some kind of karmic-like belief system.
They'll look to something more than what they can empirically see or understand.
And what unites these beliefs, whether they are traditional religion, or a kind of newer, bespoke religion,
is the struggle with life's mysteries.
Especially the certainty of death.
And in most faiths, the question isn't so much whether a higher power, or a god exists up there,
but whether he's on our side or not.
And even these bespoke or personalized spiritualities, that takes a bit of this and a bit of that,
and kind of makes our own version of spirituality.
Whatever it may be, the equation remains the same.
If we do better, we gain divine approval, and therefore enjoy a better life.
Whatever that version of a better life will be, if we do better, if we are more spiritual,
we deserve something greater.
But this section, verses 1 to 3, it emphasizes that both the righteous and the wicked face the same fate.
Namely, death.
And it's not just some of the time, but 100% of the time.
In fact, the religious, with their rituals and their sacrifices,
you read here the clean and unclean, those that swear an oath, those that don't swear an oath,
they're morally upright, they're no more fortunate than those who are irreligious, even wicked.
No amount of appeasing this higher power or God will force him or it to extend our lives by even a single day,
let alone escape death completely.
And I'm putting myself into the sage's shoes.
Kind of, it's a weird thing for a minister to say,
but I'm kind of shelving my Christian belief just for a moment, okay?
I'll get it back, don't worry.
I'm just shelving it for a moment.
And I think, I'm with the sage, I think this is a raw deal.
Okay, I think this, I think he's right when he says this is an evil.
Isn't the purpose of religious faith and spiritually upright living to gain favor from the divine and transcend the pain of the world?
The sage, again, he is saying that it is an evil.
It's an unjust and heinous thing.
The sage recognizes this for what it truly is, an injustice on the highest order.
Reflecting on this this week, two names came up.
Reflecting on how the evil and the righteous suffer the same fate, two individuals came to mind.
The first is Henry Morgenthaler.
Some of you may know who he is.
He was the architect of the Canadian abortion industry.
He died in Toronto in 2013 at the age of 90.
And he was a Holocaust survivor.
The second person, also a Holocaust victim.
This one didn't survive.
Her name is Edith Stein.
Maybe you've heard of her, maybe not.
She was a Jewish woman who came to faith and became a scholar, a philosopher, and a nun.
And she had the chance to escape the Holocaust, but chose to suffer with her people and serve Christ, dying by gassing in 1942.
The Roman Catholic Church sees her as a saint.
I'm going to be honest for a moment.
Why does one man who dedicates his life, I'm sorry if this is a bit offensive, not to women's rights or women's health, but to industrialized death.
How does he end up in no different of a situation at the end of his life than a woman who would righteously sacrifice her life for the cause of Christ and her fellow Jewish people?
Why?
Should her life not deserve a better fate than a mass grave?
This was a question we grappled with back in chapter 7.
It would have been three weeks ago now.
Why is there no mortal benefit to living morally good?
And like a few weeks back and like this morning, maybe you share with me a sense of outrage.
There's something deeply unjust and unfair about this.
Can you resonate with the sage who says this is a great evil?
That this earthly life would permit such a reality?
That God would permit such a reality?
I'll go back to the first question.
Is this proof that God is truly against us?
If this is the economy of life that we find ourselves in?
I think we fool ourselves into believing that evil exists only outside and not within.
It is easy to look at someone like Morgenthaler and Edith Stein and be outraged, and I think rightfully so,
but evil is so widespread that it doesn't just reside in those that participate in death,
but it runs down the human heart.
And not just some human hearts, but all human hearts.
The sage once again asserts that all of humanity is inclined towards evil and selfishness.
Verse 3 highlights this theme of death as such evil manifests itself in madness
because we constantly make choices that undermine our well-being.
We are expert self-saboteurs.
Sin consistently leads us away from sobriety and wisdom,
and it pushes us towards delusion and madness.
And I think this delusion and madness really finds its root in thinking that we know what's best,
how best to live, how best to achieve righteousness,
how to have salvation on our terms, completely apart from God.
And yet, faced with this reality, we are not without hope.
We will continue on in verse 4, but I'll just say this.
Life is worth living.
What comes afterwards, it's so interesting.
You go through a number of different commentaries in your studying,
and you realize people can read the same text and have completely different interpretations of it.
So, a number of commentaries that I looked at this week
actually take the next section as continuing on this descent of darkness,
and the sage, he is using a sarcastic voice.
Something like this, and this is what it says.
But he who is joined with all the living has hope.
Again, a sarcastic voice.
For a living dog is better than a dead lion.
And then he goes on,
For the living know that they will die, but the dead know nothing,
and they will have no more reward, for the memory of them is forgotten.
Their love and their hate and their envy have already perished,
and forever they have no more share in all that is done under the sun.
And then, especially this next section, 7 to 10, which we'll read in a moment.
And again, it is read in a sarcastic tone.
But I would say this, and I've said this a number of times,
that this sage is not a narcissist.
He is a realist.
He is sober about the reality of human life.
But I think what is said here is the very thing that animates humanity to live another day,
to want to live another day.
Which is hope.
That life is better than death.
If we as a human race lacked hope in a complete way,
I think we would cease to be.
That we would not survive another day,
for we would not want to live it.
But as fragile and short as this life may be,
it is indeed better than death.
You see, life puts death to shame.
I mean, it talks about...
A living dog being better than a dead lion.
We are maybe thinking of pointers and cocker spaniels.
But maybe a more apt way of saying this would be a nasty, mangy rat.
Or a decrepit raccoon.
The worst bottom feeder that lives, that is alive,
is greater than the most regal and noble of dead lions.
Life is precious.
No matter the state one is in.
Moreover, the sober understanding that death is inevitable,
regardless of how pious one lives,
it actually helps us to live more piously.
Because it puts things into perspective
and reminds us not to take our days for granted.
A couple nights ago, movie night,
at the Avatar home, we watched a movie called Soul.
It's a Disney and Pixar movie.
It's been out for a few years now.
I won't try to give much...
I'm fine, by the way, of spoiling movies that are like 10 years old,
but maybe you haven't gotten to it,
so I'll just try to avoid it.
It's a great movie.
It's not a movie, by the way,
that you would build kind of your understanding of the afterlife on.
But it has a character who...
He has a near-death experience,
and by the end of it, he comes back and realizes
that every day is indeed a gift and is precious.
And I think this is what the sage is getting at.
Whatever your position is in life,
whatever situation you find yourself in,
being alive is better than being dead.
It's better than being dead.
So friends, enjoy your life,
and this is what I think the sage is getting at.
I don't think this next section is sarcastic at all.
I think it is a wonderful, wonderful imperative,
and I'll explain briefly why I think that after I read it.
Verses 7 to 10.
Go eat your bread with joy.
And drink your wine with a merry heart,
for God has already approved what you do.
Let your garments always be white.
Let not oil be lacking on your head.
Enjoy life with the wife whom you love
all the days of your vain life
that he has given you under the sun,
because that is your portion in life,
and in your toil at which you toil under the sun.
Whatever your hand finds to do,
do it with your might,
for there is no work or thought or knowledge or wisdom in Sheol.
That is the grave to which you are going.
Not exactly all sunshine and daisies,
but nevertheless,
enjoy the life that you have been given.
So really briefly,
the sage up to this section has said five
very similar expressions about life
and the enjoyment of life.
But in each time,
up to our text here in verses 7 to 10,
he has expressed it as an observation.
So he has used terms like,
I've seen it to be good,
or I perceived it,
or I commend it.
It is only here that the enjoyment of life
is given as a command.
And in fact, it would seem,
especially the second part of verse 7,
where it says,
for God has already approved what you do,
it seems almost that it is a divine command.
There is an emphatic command here
that implies God has blessed mankind
with good things to enjoy
and expects us to do so,
to enjoy the things that he's given us.
Even though our life is fleeting and evil
and death and wickedness are pervasive,
life still has enjoyments.
And really,
we ought not to look
at them with disdain,
or,
as we've seen in previous weeks,
elevate them to ultimate things,
but to enjoy them for what they are,
as gifts.
Commentators call these sections,
and there's seven of them,
the Carpe Diem sections,
the Seize the Day sections.
Although,
one commentator, I think, rightly said,
rather than Carpe Diem,
Seize the Day,
it would be better to say,
receive the day.
Receive the day,
the blessings and the pleasures
that God has given us.
But still,
let's think about the question,
is God for us or against us?
Does this commend us
to believing God is on our side or not?
I would say we still don't have the answer to that.
This imperative is directed to all who are alive,
all the children of man who have hearts that are mad and bent towards evil.
So we see here that God grants enjoyment to all.
But perhaps it is merely a way to prevent mankind from descending into utter chaos.
Maybe it's not an expression of his goodness,
but just a means by which we can not become given to all sorts of anarchy.
The sage proceeds next to the section on time and chance.
And maybe we will find some improvement and an answer to our question there.
Let us read verse 11 and 12.
Again I saw that under the sun the race is not to the swift,
nor the battle to the strong,
nor bread to the wise,
nor riches to the intelligent,
nor favor to those with knowledge,
but time and chance happen to them all.
For man does not know his time,
like fish that are taken in an evil net,
and like birds that are caught in a snare.
So the children of man are snared at an evil time,
when it suddenly falls upon them.
This section does not,
first off,
this section does not deny the practicality of being swift,
or strong,
or wise,
or having knowledge.
I think it's really getting at
this understanding that
these types of things,
these good qualities,
are not guarantees to success.
Time and chance,
cause and effect,
are very real forces
that are completely outside of our control.
How many brilliant,
financially secure,
financially wise people
suffered during the 2008 crash?
Completely out of left field,
lost a ton of money.
How many athletes trained their entire lives
only to suffer a torn meniscus
the week before the Olympics?
How does a devastating diagnosis
prevent someone from enjoying the life
they once expected?
Consider, again,
Lucy Maud Montgomery's husband,
the Reverend Ewan McGregor.
It was the horrors,
the horrors of the great war
that left him mentally shattered,
causing his entire family
to suffer and miss out
on what was likely a normal life.
And above all this,
death will always come
at the most inopportune time.
We've talked a bit about maid,
we're not going to touch on that,
but in general,
we don't get to pick
the day of our death.
It often comes when we
don't want it to come.
We don't want to experience
the loss and pain and suffering,
but it comes when it comes.
Time and chance.
This is not a denial of providence,
but rather an observation
that people, us,
are subject to many factors
completely outside of our control.
And this,
I think more than anything else,
really highlights
this life under the sun.
Even without denying providence,
we know instinctively
that we are not in control.
And it is hard not to become cynical
and ask,
what is the point?
Especially if you've suffered loss.
Once again,
it's hard to see God's goodness
towards mankind
because our evil corrupts us
and time and chance
are so unpredictable
and often undermine
even our best laid plans.
And like it says in verse 12,
we are less like captains
of the vessel,
but we are like fish in the sea.
And the net is cast,
and no matter how hard we swim,
we are captured by it.
We aren't captains,
but we are fish.
The sage then turns to
a story,
a parable,
whether it is fiction or not,
he tells it as if it actually
took place,
so we will read it as such.
Verse 13,
I have also seen this example
of wisdom under the sun,
and it seemed great to me.
There was a little city
with few men in it,
and a great king came against it
and besieged it,
building great siege works
against it.
But there was found in it
a poor wise man,
and he by his wisdom
delivered the city.
Pause there,
period,
the end.
Sounds fantastic.
There's hope.
Continues on.
Yet no one remembered
that poor man.
But I say that wisdom
is better than might,
though the poor man's wisdom
is despised,
and his words
are not heard.
The words of the wise
heard in quiet
are better than the shouting
of a ruler among fools.
Wisdom is better
than weapons of war,
but one sinner
destroys much good.
Look with me
again at verse 13.
I have also seen
this example of wisdom
under the sun,
and it seemed great to me.
The sage is communicating
his amazement
at this poor wise man.
He marvels at this situation.
This poor wise man
who did not use
his savvy
to muster up an army
to oppose
this tyrant
with his huge forces
coming to besiege his city,
but rather
averted
total destruction
with wisdom.
It seems that these things
happen in fiction,
but rarely in real life,
because in real life
it's actually
the strong people
that have their own way.
The wise,
poor people,
we'll just say
the poor people,
whether they're wise or not,
seldom,
if ever,
rise above,
and whether it be wisdom
or sword
or whatever it may be,
conquer
the strong.
However,
here we see
something very rare.
The poor,
wise person prevails
through wisdom.
You see,
here we have it.
Wisdom prevails.
However,
the victory is short-lived
because the poor man
was not remembered.
He was forgotten.
And I wonder if,
again,
thinking about the opening question,
does God remember me?
Does God forget me?
I wonder if his forgottenness here
is a kind of divine forgottenness.
For sure it is a forgottenness
in the grand scheme of history.
We don't know the poor man's name,
but he is forgotten.
But maybe there's something more.
Maybe he was actually forgotten
by God himself.
And not only forgotten,
but the wisdom he used
to prevent disaster
became a source of mockery
and ultimately,
it seems that wisdom
did not prevail.
And all too often,
that last word
does not go to
the wise person
or to the wise word,
but to the strong man,
to the loudest voice,
to the sharpest sword.
Sometimes wisdom is followed
and calamity is avoided.
But more often than not,
in our world,
in this life under the sun,
misunderstandings,
offense,
and pride
rise up
and take control.
In a world full of noise,
it is difficult to hear
wise words.
Again,
we see the sinner
prevailing.
So is there a benefit
in seeking wisdom
and living by it?
If the wise man
is forgotten
and despised,
perhaps this is how God,
perhaps this reflects
how God feels
and treats us.
Maybe the answer
after this investigation
in chapter 9
to the question,
is God for us,
is a definitive no.
And I would say that,
actually,
that that would be
the right answer,
if not for the last,
if not for this last part.
Because,
who does this poor,
wise man sound like?
Who does he remind us of?
So throughout our time
in Ecclesiastes,
I have used a very short book,
not a commentary,
it's more like a pamphlet,
called The Pundit's Folly
by a pastor and theologian
named Sinclair Ferguson.
And near the end of the book,
of the poor man,
he says the following,
quote,
God has planted testimonies
to his presence
throughout life.
There is no safe haven
in any part of creation,
no exit door
through which we can
permanently escape
from the reality
of his creating
and sustaining power.
The words of chapter 9,
verses 13 to 16,
read almost like a prophecy.
Whose name most naturally
comes to mind
when we hear of a poor man
full of wisdom
who became a savior,
but whose life and teaching
have been neglected
and rejected,
end quote.
Of course,
it's Jesus.
He's the poor man.
The sage saw something,
saw someone, rather,
who was remarkably wise,
not just wise in a human sense,
but exercised a wisdom
that was humble
and selfless
and ultimately salvific.
My wisdom
on my best days
expressed
to my children
or whoever,
it might be,
there might be
some benefit to it,
but I have never
given wisdom
with a purely humble heart
that is selfless,
that doesn't think,
ah,
look how wise I am.
And my wisdom
certainly
isn't salvific.
But here we see
just that.
A perfect wisdom
from a poor,
humble,
wise man.
The question is,
did the sage know
that this would be
a foreshadowing of Christ?
No,
maybe,
but likely not.
But because Ecclesiastes
is not some throwaway book
in the Old Testament
written by
a jaded cynic,
but rather it is
God's word written
for us,
we can trust that God
has,
as Sinclair Ferguson
has mentioned,
sprinkled,
just whispers
and examples
of who he is
and what he does
throughout the pages,
illusions,
shadows,
trailers,
so to speak,
of the film to come,
of the story to come.
I think,
if we ask the question,
is God for us
or is he against us?
we look at this poor,
wise man
and we see in him
Jesus,
God,
the Son of God
who took upon himself
human flesh,
lived in this life
under the sun,
died on our behalf,
taking upon himself
our death
and our sin,
defeating the works
of Satan,
rising again
to new life,
and we can say
definitively
that God is for us.
If Jesus is the wise man,
the poor,
wise man,
it means that God
in his goodness,
he knew our wretched state,
he knew that our hearts
were evil
and our hearts
were given to madness
and wickedness
and he did not scoff
but he stooped.
See,
I think
our problem,
I think my problem
is that I think
God is the evil,
strong tyrant
trying to besiege
my city,
my life.
He is the one
that is trying to
overthrow the things
I want
and the plans
that I have
and the pleasures
that I want to enjoy
and I'm this poor
little wise person.
that maybe
has his day in the sun
but really
and forgotten
when the reality is
I am
not the poor,
wise man
but it is Christ
and the evil
and death
and all of that
the collection of lies
and the cynicism
of this world,
everything that is
terrible under the sun,
that is what is trying
to besiege
my life
and yours.
And Jesus,
what does he do?
the wisdom
of God,
the apostle Paul
calls him,
has entered
into human creation
and the wisdom
of God
who is Christ,
Paul says
elsewhere,
though he was rich
became poor
so that in his
poverty
we could become
rich.
how does that
change our lives
if we truly
remember that?
That God has not
forsaken us,
that God has not
forgotten us,
that God loves us
so much so that he
has numbered the hairs
on our head
and that every person
in here today
is precious to him,
precious,
so much so that he
stooped
but didn't scoff
but stooped
so that he
could save us.
How does that
change our lives?
I think it means
that we can take
our losses in stride.
Not to say that
the loss
and evil
and destructiveness
of this life
won't hurt
but that we
know that it
can only do
so much damage
but can never,
never,
never affect
the life to come.
So,
I think it also
means that we
can enjoy this
life for what it
is and
our lives
then
project to
this world
that we have
put our faith
in something
greater than
the here and
the now
and I think
it's wonderful
and I brought
this up in a
meeting on
Thursday
that this
idea of
eating and
drinking and
enjoying
food with
the people
that we love,
this is what
the end of
the age looks
like.
so that
as we
enjoy the
gifts that
God gives
us,
we are also
proclaiming
that one
day we
will dine
with him
and it
will be
the most
lavish
dinner
and we
will have
the greatest
time.
and that
finally we
know that
although this
life is
short and
full of
pain,
a greater
and more
glorious life
awaits us
and therefore
our hope
does not have
to rest in
this life
alone.
As we live
this way we
declare that
Christ, the
wisdom of
God is king
and ruler
overall.
So friends,
maybe even
this afternoon
the lies just
will come back
like a flood
but feast on
the reality
that God is
for you and
not against
you.
And when that
question comes
up, has
God forgotten
me?
The answer
to that
question in
Christ is a
resounding
no.
You