more sober than the former, as he perceives that there is nothing better than to enjoy the present `for who shall bring

him back to see what shall be after him?' (3:22).

In chapter 4 he considers oppression, and concludes it better to be either already dead, or not yet born - anything

but being ALIVE! He passes in review the envy and the vexation of life, the childless man labouring endlessly - for

whom? Then after speaking about the fickle fate of kings, he enters the sanctuary of God. Asaph in Psalm 73

passes along the same road as Koheleth. They record their findings in different terms, but their findings throughout

are the same. In the house of God (5:1-8) he learns to view `oppression' without such bitterness as he did in 4:1.

There he saw `no comforter': here he says:

`Marvel not at the matter: for He that is higher than the highest regardeth; and there be higher than they' (Eccles.

This is a definite acquisition. God knows, and regards, and is higher than the highest. He now returns to his

theme, considering riches from a threefold standpoint (5:9-17) and coming to a conclusion concerning that which is

`good and comely' - because `God hath given him power to enjoy the good of all his labour'. This is contrasted with

an `evil' wherein `God giveth not power to eat thereof' (6:1,2).

Life, viewed particularly in its utmost length, is considered and the conclusion is that a life of a thousand years

twice told is in vain, where no good is seen. Then comes the contrasting reference to GOD, viz., MAN:

`That which hath been is named already, and it is known that it is man (ADAM): neither may he contend with

Him that is mightier than he' (Eccles. 6:10).

This is in exact balance with the words, `He that is higher than the highest', and forms part of the structure, as we

may see later. In the sanctuary of God Koheleth learned that God is higher than the highest. He also realized that it

is vain for man to attempt to judge God; the word `contend' being the Hebrew `din'. God is mightier than man. It is

the same word used by Nebuchadnezzar when he too learned the same lesson that `the Most High ruleth in the

kingdom of men', for he said `how mighty are His wonders' (Dan. 4:3). Job's arguments were all stopped by the

revelation of Him Who is mightier than man.

We leave this somewhat enigmatical verse (Eccles. 6:10) for the time, and journey on. Verse 12 asks the

question of the book, `Who knoweth WHAT IS GOOD for man in this life?' This life is then defined as `All the days of

his vain life which he spendeth as a shadow'. The reason why the quest is difficult is further explained, `for who can

tell a man what shall be after him, under the sun?' In other words, `If a man die, shall he live again?' Let us notice

the balance of thought here.

a For who knoweth

Question:

b What is good

c For man in this life?

Life defined. It is vain and a shadow.

a For who can tell

Question:

b What shall be after him

c Under the sun?

Comparing these two sets of questions it becomes evident that the problem of what is good, is largely related to

the uncertainties of this life - `What shall be after him?' and `this life' is balanced by the words `under the sun',

suggesting that there is a feeling out for the compensatory nature of the life to come, which though not yet

expressed, we shall find to be the key to the riddle before our quest is ended. We take up our study of this great

quest with the observation: `Wisdom is good with an inheritance' (Eccles. 7:11).

Now this sounds rather like making the best of both worlds. By all means many would say, Let me have the

wisdom with an inheritance. This however is not what Koheleth taught. The Revised Version gives `Wisdom is as

good as an inheritance', which, of course is quite another thing. The particle `with' is rendered in 2:16 `as' and `more