(“Proper Times And Procedures”)

Ecclesiastes 8:1-9 (NASU)

(Ecclesiastes 8:5-6)

(A) FIRST ONE SIDE, THEN THE OTHER

(1) The Apostle Peter once made a passing comment about the inspired writings of the Apostle Paul, saying there were some things in his letters that were “hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction” (c.f. II Peter 3:16).

(2) One way the “biblically illiterate and spiritually unstable distort” God’s word, is by failing to realize that Scripture often speaks to one side of an issue in one place, and the other side of that same issue somewhere else.¹ Hence, in order to “accurately handl(e) the word of truth” (c.f. II Timothy 2:15) in the fullest sense, a person needs to know what the bible says about all sides of particular matter.

(3) Take our relationship as Christians to the governing authorities – be they political or spiritual. The Book of First Peter says: “Submit yourselves for the Lord’s sake to every human institution …” (c.f. I Peter 2:13a). That seems pretty straightforward – UNTIL, we read what Peter said in another place, namely, that: “we must obey God rather than men” (c.f. Acts 5:29). Now the issue just got a little more complicated. To latch on to either of these commands, while ignoring the other, could easily lead to rebellion against God or the state (which is also rebellion against God). So to keep from “distorting” God’s word in this area, we need to understand that these two commands are addressing different aspects of the same issue.

(4) If I had to choose, I would say that in tonight’s Scripture lesson Solomon is dealing with the side of the equation that says: “submit yourselves for the Lord’s sake to every human institution” (c.f. I Peter 2:13a).

I can’t recall Solomon ever saying something akin to, “We must obey God rather than men” (c.f. Acts 5:29) – but that doesn’t mean he didn’t know about it. Other places in the Old Testament give us practical examples of that principle – like when Daniel was thrown into the lion’s den because he refused to obey Darius’ thirty-day-edict banning all prayer except that which was offered to himself as king (c.f. Daniel 6:1-18).

(5) Last time we saw that Solomon begins tonight’s Scripture lesson by praising the benefits of wisdom, saying in verse one: “Who is like the wise man and who knows the interpretation of a matter? A man’s wisdom illumines him and causes his stern face to beam” (c.f. Ecclesiastes 8:1). In other words, no one on earth is better off than a wise man – and no one but a wise man can correctly interpret the times in which he lives.

Solomon then went on to note that the benefits of wisdom extend to the political arena – in this regard, that a wise man knows the importance (verse two) of “keep(ing) the command of the king because of (one’s) oath before God” (c.f. Ecclesiastes 8:2). This is consistent with what Scripture says elsewhere about submitting to those the Lord has placed in positions of authority over us (c.f. Romans 13:1; Titus 3:1-2).

We also saw that a wise man knows you don’t treat the king (or any other person in a position of authority) with contempt – that you don’t do anything to offend him unnecessarily – that you don’t give him a reason to think you might be disloyal. Specifically what Solomon said was (verse three): “Do not be in a hurry to leave him (i.e. the king). Do not join in an evil matter (i.e. against the king), for he will do whatever he pleases” (c.f. Ecclesiastes 8:3).

That last phrase (about the king doing whatever he pleases) reminds me of the passage in Romans chapter thirteen that says: ^{2“whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. 3For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same … 4But if you do what is evil, be afraid; for it does not bear the sword for nothing … it is a minister of God, an avenger who brings wrath on the one who practices evil”} (c.f. Romans 13:2-4).

So, if we offend the king, or join in rebelling against him, he has the God-given authority to punish us if he chooses to do so. Hence, the wise man will think carefully before he acts in a way that might offend the king – the wise man will make sure the situation really does requires him to “obey God rather than men” (c.f. Acts 5:29), before he chooses to deliberately disobey the king! Otherwise, he will probably have to pay dearly for his foolish (and sinful) behavior – in part, because the “king” is able to “do whatever he pleases” (c.f. Ecclesiastes 8:3c).

(B) PICKING UP WHERE WE LEFT OFF

(1) We’re ready, then, to pick up where we left off last time – so look with me at verse four, where Solomon says: “Since the word of the king is authoritative, who will say to him, ‘What are you doing?’” (c.f. Ecclesiastes 8:4).

(a) This is really a continuation of the thought in the previous verse, giving us yet another reason “not (to) be in a hurry to leave” the king’s presence, or “join in an evil matter” against anyone God has placed in authority over us (c.f. Ecclesiastes 8:3) – namely, because the king’s word has “power” (c.f. Ecclesiastes 8:4, NKJV) – his word is law – what he says goes – what he tells people to do gets done. So if the king looks at us and says, “Off with his head!” (so to speak), our head is coming off! If the judge says: “I sentence you to five years in jail” – guess where we’re going to spend the next five years?! If mom or dad says, “Go to your room!” – we’d better go! And if we inquire as to why, the answer is, because “the word of the king is authoritative” (c.f. Ecclesiastes 8:4a).

(b) Although Solomon doesn’t address it here, we’ve already noted that the king’s authority ultimately comes from the Sovereign Ruler of heaven and earth. On a human level a “king” may have come into power by virtue of an election – royal succession – political maneuvering – divine right – or even by means of force, including war. Regardless of how it happened (and this is admittedly a great mystery!), “the word of the king is authoritative” (c.f. Ecclesiastes 8:4a), because God has made it so. As Scripture says elsewhere: “(God) removes kings and establishes kings” (c.f. Daniel 2:21b) (note the method He uses to accomplish these things isn’t addressed) – and again: “there is no authority except from God, and those which exist are established by God” (c.f. Romans 13:2) (again the method for accomplishing this is not addressed) – and once more (this time, Jesus speaking to Pilate): “You would have no authority over Me, unless it had been given you from above” (i.e. from God!) (c.f. John 19:11a) (thereby not only noting the source of Pilate’s authority, but also acknowledging its legitimacy!)

(c) Because “the word of the king IS authoritative” (c.f. Ecclesiastes 8:4a), he is able (as verse three said) to “do whatever he pleases” (c.f. Ecclesiastes 8:3c) – which I take to be hyperbole – i.e. a deliberate exaggeration for the sake of making a point. The point being that the “king” has authority over us, we don’t have authority over him – that the “king”, not us, has the power – that the “king” is the “subjector”, and we are the “subjectees” (so to speak)!

(d) That doesn’t mean “kings” are free to flaunt the laws of God or men with impunity, however. As a matter of fact, those in positions of authority are subject to God’s laws, and His sovereign rule, just like the rest of us. Hence, the Book of Colossians says: “Masters, grant … your slaves justice and fairness, knowing that you too have a Master in heaven” (c.f. Colossians 4:1) (i.e. earthly “kings” are held accountable by the King of kings). Likewise, the Book of Ephesians tells fathers: “do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (c.f. Ephesians 6:4) – in other words, fathers are not free to raise their children anyway they see fit – rather, they are to raise them according to the commands and principles set forth in God’s word (like in the Book of Proverbs, where we’re told that: “Foolishness is bound up in the heart of a child; (but) the rod of discipline will remove it far from him” – c.f. Proverbs 22:15) (and, since we’re dealing with wisdom, we should also remind ourselves of the one that says: “The rod and reproof give wisdom, but a child who gets his own way brings shame to his mother” – Proverbs 29:15).

(e) Another example of what we’re talking about (i.e. that those in positions of authority on earth are accountable to God) is found in the Book of Isaiah, regarding the nation of Assyria and her king. In chapter ten, God says Assyria is “the rod of My anger and the staff … (of) My indignation” (c.f. Isaiah 10:5) against Jerusalem and the nation of Judah, because of the sins of the people. God also says He commissioned Assyria “to capture booty and to seize plunder, and to trample (the people of Judah) down like mud in the streets” (c.f. Isaiah 10:6).

However, the Assyrians went too far – the king and his armies were excessively brutal (c.f. Isaiah 10:7) – and the nation became arrogant, saying (in part): “As my hand has reached to the kingdoms of the idols, whose graven images were greater … shall I not do to Jerusalem and her images …?” (c.f. Isaiah 10:10-11; see also Isaiah 10:13-14).

Hence, God said once Assyria had served the purpose for which He raised her up: ^{12“‘I will punish the … arrogant heart of the king of Assyria and the pomp of his haughtiness … 15Is the axe to boast itself over the one who chops with it? Is the saw to exalt itself over the one who wields it?’ … 16the Lord, the God of hosts, will send a wasting disease among his stout warriors; and under his glory a fire will be kindled like a burning flame … 24thus says the Lord God of hosts, ‘O My people who dwell in Zion, do not fear the Assyrian who strikes you with the rod and lifts up his staff against you, the way Egypt did. 25For in a very little while My indignation against you will be spent and My anger will be directed to their (i.e. Assyria’s) destruction”} (c.f. Isaiah 10:12, 15-16, 24-25).

(f) Those in positions of authority have more power than the rest of us – hence, they can “do whatever they please” (c.f. Ecclesiastes 8:3c) in the sense that they can do things you and I can’t. However, they WILL BE held accountable for what they do, just like we are. Hence, as is true for anyone living in a fallen world ruled by a Sovereign God, the strong only have as much power as the Lord lets them have – and if they choose to use it to go beyond the parameters set by His laws, they will be judged accordingly.

To put it another way, you and I may not be able to say: “What are you doing?” (c.f. Ecclesiastes 8:4b) to someone in a position of authority over us – but God can, and He will! – just like He did with Adam and Eve (c.f. Genesis 3:8-19) – and just like He did with King David (c.f. II Samuel 12:1-14).

(2) Moving on to verse five, Solomon says: “He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure” (c.f. Ecclesiastes 8:5)

(a) Another way to “distort” God’s word is by turning passages that are meant to be taken as general truths into absolutes. For example, some might take the first part of verse five to mean that as long as a person obeys the Lord’s commands their life will be free from “trouble” – or at least free from any serious “trouble” (c.f. Ecclesiastes 8:5a). But neither personal experience, nor the Scriptures bears that out.

For example, David is described as a man after God’s heart (c.f. I Samuel 13:14; Acts 13:22) – and yet look at the all the “trouble” he endured from the hand of Saul prior to becoming king.

An even better example is our Savior, who perfectly obeyed all the Father’s commands (c.f. Hebrews 4:15) – and yet look at all the “trouble” He had to endure at the hands of the Jews and Romans!

(b) So, I take the first part of verse five to be a general principle. Moreover, I take it to be a principle that applies first and foremost of all to our relationship with those God has placed in positions of authority over us, and only secondarily (if at all) to our relationship with God Himself² – the principle being, that ordinarily those who obey the commands of the “king” will avoid “trouble” (c.f. Ecclesiastes 8:5a), while those who disobey the “kings” in their life can expect to find it.

(c) For example, children who follow their parent’s rules generally have less “trouble” (c.f. Ecclesiastes 8:5a) with their father and mother than those who are always trying to see how much they can get away with. Drivers who obey the laws having to do with speed limits, passing lanes, and the use of turn signals generally have less “trouble” with the local and state police than those who are constantly ignoring those laws. People who carry out the Governor’s policies (or those of the President) generally have less “trouble” with him than those who oppose what he’s trying to do (note we’re not addressing whether those policies are good or bad – only the general principle stated in the first part of verse five).

A passage we read earlier says: “rulers hold no terror for those who do right, but for those who do wrong … do what is right and he (i.e. the ruler) will commend you” (c.f. Romans 13:3) – and another passage says: “governors … punish those who do wrong and … commend those who do right” (c.f. I Peter 2:14).

(d) A “wise man” knows these things (c.f. Ecclesiastes 8:1a), and acts accordingly – not out of cowardice, political expediency, or some other form of personal gain – but out of wisdom. Hence, the last part of verse five says: “the wise heart will know the proper time and procedure” (c.f. Ecclesiastes 8:5b). That statement is reminiscent of what Solomon said earlier in chapter three about there being “an appointed time for everything (and) … a time for every event under heaven” (c.f. Ecclesiastes 3:1).

(e) A wise man doesn’t just “bull, blunder or bluff” his way through life, not caring about what other people think (especially those in authority over him), or without regard for the “trouble” (c.f. Ecclesiastes 8:5a) he may be causing himself and others along the way. Rather, a wise man tries to be discerning – a wise man takes the social and political currents into account – a wise man takes note of the personalities of the people with whom he’s dealing – a wise man observes the proper decorum and etiquette – a wise man speaks carefully, and with forethought. He doesn’t just say (for example), “I know this may not be a good time”, and then proceed to say whatever’s on his mind – if, for any reason, he perceives it may not be a good time, he waits until the time is right.

(f) Biblical examples include Queen Esther,³ who not only pursued such spiritual activities as prayer and fasting before going into the king’s presence uninvited (which could have resulted in her death – c.f. Esther 4:11), she also pursued some practical activities – for the Scripture says she “put on her royal robes” (c.f. Esther 5:1) and observed all the “proper procedures” (c.f. Ecclesiastes 8:5b) of court etiquette – and as a result we’re told that “she obtained favor in (the king’s) sight” (c.f. Esther 5:2).

Another example would be Abigail, who, when she heard how her husband Nabal had foolishly insulted David and his men, didn’t wait to see what the future king might do. Instead, she hurriedly took food and wine and went to David, prostrated herself on the ground before him, admitted her husband had acted foolishly, and begged David to be merciful – which he was, thanks (in large part) to her wise words and appropriate behavior (c.f. I Samuel 25:2-35) – i.e. thanks to the fact that Abigail had a “wise heart (that knew) the proper time and procedure” (c.f. Ecclesiastes 8:5b).

(3) Moving on to verse six, Solomon expands on what he just said, by adding that: “there is a proper time and procedure for every delight, though a man’s trouble is heavy upon him” (c.f. Ecclesiastes 8:6).

(a) Charles Bridges notes that in a fallen world, sincere Christians are not always wise.⁴ Indeed, he says, some feel it’s enough to have acted rightly in the substance of a duty, even though they failed to take into account the “proper time (or) procedure” (c.f. Ecclesiastes 8:6a).

For example, a person may feel they have fulfilled their duty to be Christ’s witness (c.f. Acts 1:8) because they invited a neighbor over for dinner, and then spent the whole evening quoting bible verses and telling him what a terrible sinner he is. Everything the Christian said may be true – but the “procedure” lacked the “proper” compassion and tact (c.f. Ecclesiastes 8:6a) that is to characterize Christ’s disciples (c.f. John 13:34-35).

Another example might be the Christian who feels they should confront a brother or sister in Christ about a particular sin in their life – but chooses to do it while the other person is in under the weather, or just before they go on a two-week vacation.

I admit these examples may be extreme – that people would have to be especially callous or insensitive to do the things I just described – but then, that’s Bridges’ point – sometimes we Christians pick the wrong “moment” (c.f. Ecclesiastes 8:6a) to say or do the right thing.

(b) Wisdom takes all the relevant factors into account – not just whether the action itself is right or wrong – but whether the timing is appropriate, and whether or not the plan of action is a good one.

Elsewhere Solomon wrote: “The right word spoken at the right time is as beautiful as gold apples in a silver bowl” (c.f. Proverbs 25:11, ICB) – while in another place he exclaimed: “how delightful is a timely word!” (c.f. Proverbs 15:23a).

If timely words and actions are delightful, beautiful, even beneficial – think how awful, how ugly, how destructive our words and actions can be if we foolishly ignore such basic things like timing and process.

The fact this kind of guidance is even in the Scriptures indicates fallen people in an under the sun world have problems in these areas – that even we Christians don’t always wait for the “proper time”, or follow the proper “procedure(s)” (c.f. Ecclesiastes 8:6a) when it comes to dealing with the “king”, or even with each other.

(c) Nor can we use our own “trouble(s)” as an excuse (c.f. Ecclesiastes 8:6b). In other words, even if we’re going through an especially difficult time (a “heavy” time, as it were) – even if we’re under a lot of pressure at home, or at work – the wise person knows they still have a duty before God to try and find the “proper time and (use the proper) procedure(s)” (c.f. Ecclesiastes 8:6a) when dealing with others, especially those in positions of authority over us.

For example, even though Paul was being tried and treated unfairly by the Sanhedrin – even though the high priest had ordered an underling to strike Paul in the mouth, whereupon he responded by saying: “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?” – when Paul realized he had reviled the high priest, he immediately apologized, saying: “I was not aware, brethren, that he was high priest; for it is written, ‘You shall not speak evil of a ruler of your people’” (c.f. Acts 23:1-5).

(d) May God give us wisdom like that – the kind of wisdom that “knows the proper time and procedure”, even when “trouble is heavy upon (us)” (c.f. Ecclesiastes 8:5-6).

And should we lack this kind of wisdom, the Scripture says to “ask of God, who gives to all generously and without reproach, and it will be given to him” (c.f. James 1:5). That’s what Solomon did, and his prayer was granted (c.f. I Kings 3:5-12) – and the promise we just quoted indicates ours will be, too.

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