(“A Hierarchy of Corruption”)¹

Ecclesiastes 5:8-9 (NASU)

(Ecclesiastes 5:8-9)

(A) THE PROBLEMS OF OPPRESSION AND INJUSTICE

(1) The problems addressed by Solomon in tonight’s text have to do with oppression and injustice – specifically the “oppression of the poor” who generally don’t have the resources to defend themselves – and the “denial of justice and righteousness” to anyone to whom it’s due, be they poor or rich, or somewhere in between (c.f. Ecclesiastes 5:8a).

Solomon spoke of these problems earlier² in the Book of Ecclesiastes – first in chapter three when he said: “I have seen … that in the place of justice … (and) righteousness there is wickedness” (c.f. Ecclesiastes 3:16) – and again in chapter four when he said: “Then I looked again at all the acts of oppression which were being done under the sun. And … I saw the tears of the oppressed … (because) they had no one to comfort them; and (that all the power was) on the side of their oppressors” (c.f. Ecclesiastes 4:1).

(2) As we noted in an earlier message, the Hebrew word for “oppression” (“osheq”) (c.f. Ecclesiastes 5:8a) means “to defraud, to extort, or to rob”³ – but most of all it means “to crush”³ – as in crushing a person’s spirit, crushing their hopes, crushing their dreams, and/or crushing any chance they may have had to improve their situation and/or themselves.

(a) In an ideal world those “God” has blessed with some measure of “wealth” (c.f. Deuteronomy 8:18), and/or those He has placed in positions of power or authority (c.f. Romans 13:1) would care for the poor – protect and defend their rights – and do everything they can to see that the poor are treated with equity and justice.

(b) In a fallen world just the opposite is often true – i.e. those with power and/or wealth frequently exploit the poor for their own personal advantage – which is ironic in a way, since the poor have so little to start with. Hence, even though it turned out to be a parable, Scripture says King David’s “anger burned greatly” against a “rich man” who “was unwilling to take from his own flock or … herd” to feed an unexpected guest, choosing instead to take a poor man’s “one little ewe lamb” – whereupon the king said: “As the Lord lives, surely the man who has done this deserves to die. He must make restitution for the lamb fourfold, because he did this thing and had no compassion” (c.f. II Samuel 12:1-6).

(c) Of course the point of the parable was that David was guilty of the same kind of exploitation – not with another man’s lamb, but with another man’s wife! Thus, we see there are numerous ways men can oppress or “crush” each other – not all of them having to do with money or property.

(3) When it comes to a biblical view of oppression and injustice, it’s important to remember two things.

(a) First, Scripture says God has a special concern for the poor and defenseless (c.f. Psalm 72:12-14). Hence He is particularly angry with those who use their God-given positions of power to “crush” them. Moreover, He will judge those who oppress the poor if they do not repent and stop. Hence, we read: “Woe to those who enact evil statutes and … constantly record unjust decisions, so as to deprive the needy of justice and rob the poor … of their rights … that widows may be their spoil and that they may plunder … orphans. Now what will you do in the day of punishment, and in the devastation which will come from afar? To whom will you flee for help? And where will you leave your wealth?” (c.f. Isaiah 10:1-3) – and again: “Do not rob the poor because he is poor, or crush the afflicted at the gate; for the Lord will plead their case and take the life of those who rob them” (c.f. Proverbs 22:22-23).

(b) The other thing we need to remember is that God’s redeemed people have a responsibility to defend/protect the rights of the poor and/or personally treat them with justice and compassion.⁴ Hence, Scripture says: “the poor will never cease to be in the land; therefore I command you … (to) freely open your hand to your brother, to your needy and poor in your land” (c.f. Deuteronomy 15:11) – and again: “The righteous is concerned for the rights of the poor, (but) the wicked does not understand such concern” (c.f. Proverbs 29:7) – and once more, this time from the Book of James: “Pure and undefiled religion in the sight of our God and Father (includes) visit(ing) orphans and widows in their distress …” (c.f. James 1:27), not just to empathize with them, but to do whatever we can to actually ease or alleviate their distress (c.f. James 2:15-16).

(4) Since we live in a fallen world, the word “If” in verse eight of tonight’s text should be understood in the sense of “when” (c.f. Ecclesiastes 5:8a).

(a) Our use of “if” often implies a measure of doubt or uncertainty as to whether a thing will actually happen – as in, “IF we can just win the next two games we’ll be conference champions” – or, “IF it snows before Christmas, we’ll go skiing.”

(b) Solomon, however, was not expressing any doubt or uncertainty regarding the “oppression of the poor (and/or the) denial of justice and righteousness in the province” (c.f. Ecclesiastes 5:8a) – he was not suggesting these things might or might not happen, in his time or ours – on the contrary, his previous statements indicate he saw oppression and injustice everywhere he looked. Hence, the word “if” as used in our text should be understood, not in the sense of doubt, but in the sense of certainty – as when the Apostle John said, “My little children, I am writing these things to you so that you may not sin. And IF anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (c.f. I John 2:1). Does anyone seriously think John was suggesting the possibility some of us might not sin? On the contrary, he was saying that as Christians shouldn’t sin – but, WHEN we do, our Savior Jesus Christ will be our Advocate with God the Father.

In much the same way, Solomon’s use of the word “if” in verse eight means the “oppression of the poor and denial of justice and righteousness in the province” will most certainly happen (c.f. Ecclesiastes 5:8) – and, indeed, history shows it has happened in every age since the Fall of mankind in Genesis chapter three.

(B) SHOULD WE BE SURPRISED WHEN WE SEE OPPRESSION AND INJUSTICE?

(1) Since that’s the case, what should we think when we see oppression and injustice?

I’m not talking about whether or not we should get involved, by standing up for the rights of those who are suffering under oppression and injustice – for we’ve already seen we should.

Nor am I talking about whether or not we should “pile on” (as it were), by joining the oppressors in oppressing those who can’t defend themselves – for we all know we shouldn’t.

I’m talking about our emotional and/or rational response. To put it another way – should we be surprised by oppression and injustice? Should we be taken back when we experience it ourselves? Should we be stunned or astonished when we learn it still exists? Apparently not – for Solomon goes on to say in verse eight: “if you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight” (c.f. Ecclesiastes 5:8b).

(2) As we’ve alluded to several times already, you and I live in a fallen world (c.f. Genesis 3:1-19) – we live in a world where the thoughts and actions of every person, if NOT motivated by a reverent “fear of God and a desire to keep His commandments” (c.f. Ecclesiastes 5:7b; 12:13), ARE motivated by selfishness and sin (c.f. Genesis 6:5; Ephesians 2:1-3) – we live in a world where even God’s redeemed people (to our shame) aren’t always able to keep the desires of their old corrupt nature in check (c.f. Romans 7:15-24).

(3) In such a world, populated by such people, sinful behaviors like oppression and injustice are inevitable⁵ – indeed, they are to be expected. Hence, we shouldn’t be surprised when they happen. If anything, we should be surprised if they didn’t happen!

We don’t have to like oppression and injustice – nor should we become callous and/or indifferent toward their existence. As Christians oppression and injustice ought to make us angry, and/or cause us weep – but they ought not surprise us. To use Solomon’s word, they ought not “shock” us – literally the Hebrew word (“tamah”) means we ought not be “astounded, amazed, or dumbfounded”⁶ when we see the poor being oppressed and/or their rights being trampled.

(4) Scripture tell us not to be surprised at any number of evil things that happen in a fallen world.

(a) For example, the Apostle Peter tells Christians: “not (to) be surprised at the fiery ordeal … (that) comes upon you for your testing, as though some strange thing were happening to you” (c.f. I Peter 4:12) – i.e. we shouldn’t be shocked when we experience persecution on account of Christ. On the contrary, we should expect it⁷ – in part, because we live in a fallen world.

Jesus was referring to much the same thing when He told His disciples to expect trouble and hardship, saying in part: “In the world you will have tribulation” (c.f. John 16:33b, NKJV) – the reason being that in a fallen world those who hate Christ often hate His disciples as well (c.f. John 15:18-21).

In still another place the Apostle Paul said: “all who desire to live godly in Christ Jesus will be persecuted” (c.f. II Timothy 3:12) – the reason being that in a fallen world those who refuse to profess faith in Christ often despise those who do (c.f. John 16:1-3).

Elsewhere, Scripture says: “Many are the afflictions of the righteous” (c.f. Psalm 34:19a). Why? Because we live in a fallen world! Hence, we ought not be surprised when evil things happen to God’s people. Hurt? – Yes. Sadden? – Yes. Perplexed? – Perhaps (c.f. II Corinthians 4:8). Angered? – Perhaps. Wish we didn’t have to go through it? – You bet! But surprised? – No!

(b) Another thing we shouldn’t be surprised by in a fallen world is that Christians are often tempted (sometimes severely) to sin.

In a passage I’ve quoted many times before, Paul told the Corinthian Christians: “No temptation has overtaken you but such as is common to man” (c.f. I Corinthians 10:13a) – which implies (in part) that temptations to sin are to be expected in a fallen world – hence, we ought not be surprised, shocked, or taken back when it happens to us!

Scripture says: “the Lord knows how to rescue the godly from temptation” (c.f. II Peter 2:9a) – but that simply confirms we can expect to be tempted.

Scripture also says that since Jesus our High Priest was “tempted in that which He has suffered, He is able to come to the aid of those who are tempted” (c.f. Hebrews 2:15b) – which clearly indicates we Christians can expect to tempted to sin, and therefore ought not be surprised when it happens. Grieved? – Yes! – Surprised? – No! Dismayed that we’re still so weak? – Yes! – Shocked? – No! Discourage that certain sins still “beset” and/or “entangle” us over and over and over again (c.f. Hebrews 12:1)? – Absolutely! – But surprised? – Absolutely not, because we live in a fallen world!

(c) There are many things in a fallen world that we ought not be surprised at – like when the destructive forces of nature, in the form of earthquakes or hurricanes, are unleashed – in part, because Jesus said these things would happen (c.f. Luke 21:11). We ought not be surprised when calamities of various kinds strike – because God said these things will happen in a fallen world (c.f. Isaiah 45:7). We don’t have to like them – but we ought not be shocked when they happen. We don’t have to enjoy the heartache and destruction they cause – but we shouldn’t be surprised, in part, because we still live in a world that has been “subjected to futility”, and/or enslaved to “corruption” on account of our sin (c.f. Romans 8:20-21).

(d) So, given the fact we live in a fallen, rather than perfect world – given the fact we live in a sinful, rather than sinless world – given the fact we are men and women “of unclean lips, (who) live among a people of unclean lips” (c.f. Isaiah 6:5b) – we should “not be shocked at the sight” (c.f. Ecclesiastes 5:8b) of oppression and injustice – we ought “not be shocked” when we “see (the) oppression of the poor and denial of justice and righteousness in the province” (c.f. Ecclesiastes 5:8a). Disturbed, grieved, upset, concerned, troubled, even angered – Yes! – but not “shocked” or surprised!

(C) ONE REASON OPPRESSION AND INJUSTICE EXIST

(1) As Solomon considered the problems of oppression and injustice, he saw that one reason these evils exist is because of the rampant corruption among various governing officials, from the bottom all the way to the top – or, as he says in last part of verse eight: “for one official watches over another official, and there are higher officials over them” (c.f. Ecclesiastes 5:8c).

(2) Because this phrase is not easy to translate,¹ some believe God is being referred to at the end – i.e. that He is the “official” that is “higher than they”, as the old King James Version puts it (c.f. Ecclesiastes 5:8c, KJV). Hence, one writer said: “He that is King of kings, and Lord of lords (c.f. I Timothy 6:15), (is) higher than the kings of the earth”⁸ – while another said: “(Solomon) assures us … there is One far higher than even the governor of the province, and that He … is aware of these troubles and will take care of them in the proper way at the proper time”² (c.f. Ecclesiastes 3:1).

(3) While all those things are true, I’m not convinced that’s what Solomon was saying. Rather, I agree with those who think he was describing a typical government bureaucracy in which layers of officials take care of themselves and their cronies, in part, by looking the other way when corruption occurs.⁹ In such systems, which are all too prevalent in an “under the sun” world (c.f. Ecclesiastes 1:14) – where bureaucracies and judiciaries turn a blind eye to justice,¹⁰ and/or governing officials can be bribed (c.f. Deuteronomy 16:19) – (in such systems) those God has placed in positions of power (c.f. Romans 13:1b), that they might be “minister(s) … for good” on behalf of the people they are supposed to be serving (c.f. Romans 13:4a), choose instead to enrich themselves at the expense of the poor and powerless⁹ (c.f. Ezekiel 34:3).

(4) It was this sort of hierarchy of corruption¹ that got Daniel thrown into the lion’s den because he wouldn’t go along. Hence, we’re told that when King Darius appointed 120 officials over his kingdom, with “three commissioners (of whom Daniel was one)” over them, so that he (the king) “might not suffer loss” (presumably because of corruption) – and that when Daniel began “distinguishing himself among the commissioners” and other officials – they, in turn, began “trying to find a ground of accusation against (him) in regard to (his handling of) government affairs; but (search as they might) they could find no ground of accusation or evidence of corruption, inasmuch as (Daniel) was faithful, and no negligence or corruption was to be found in him” (c.f. Daniel 6:1-4).

(5) So, by telling us “one official watches over another … and there are higher officials (watching) over them” (c.f. Ecclesiastes 5:8c), Solomon seems to be saying that in a fallen world honest men in government and/or other positions of authority (men like Daniel and Joseph) are the exception rather than the rule. Hence, the psalmist asks: “How long will you judge unjustly and show partiality to the wicked?” – after which he goes on to add: “Vindicate the weak and fatherless; do justice to the afflicted and destitute. Rescue the weak and needy; deliver them out of the hand of the wicked” (c.f. Psalm 82:2-4).

Officials should be watching over each other to make sure these latter things are done, rather than the former – they should be watching over each other to make sure the rights of the poor are protected, and that justice and righteousness in the province prevails (c.f. Ecclesiastes 5:8c). The fact so many don’t – and/or the fact so many need to be watched – the fact hierarchies of corruption exist in so many places, simply contributes to overall vanity of life in an “under the sun” world (c.f. Ecclesiastes 1:2, 14).

(D) AND WHAT ABOUT THE KING?

(1) We come now to verse nine, which is quite difficult to decipher, as evidenced by the various ways different translations have rendered it.

(a) For example, the NASV/U (which I use) says: “After all, a king who cultivates the field is an advantage to the land” (c.f. Ecclesiastes 5:9). This would seem to indicate that a king who loves farming, as King Uzziah did (c.f. II Chronicles 26:10), makes a better ruler than one who does not.¹² The question is, why would Solomon say something like that – why would he say something out of the blue (as it were) – something that has no apparent connection to either the immediate or larger context?

(b) The NKJV says: “Moreover the profit of the land is for all; even the king is served from the field” (c.f. Ecclesiastes 5:9). This suggests everyone, from the poorest peasant to the greatest king, is ultimately dependent on what the earth produces.¹³ True enough – but why would Solomon make such a statement here? What possible connection, for example, does this have with what was said in the previous verse?

(c) The RSV (Revised Standard Version) says: “But in all, a king is an advantage to a land with cultivated fields” (c.f. Ecclesiastes 5:9). This seems to suggests that it’s better to have a corrupt form government than no government at all – or, as one writer said: “even tyranny is better than anarchy.”¹² Whether you agree or not, this interpretation at least has the advantage of having some connection to the immediate context found in verse eight.

(d) Having said all that, my money is on the NIV (if you will pardon the expression) which renders verse nine like this: “The increase from the land is taken by all; the king himself profits from the fields” (c.f. Ecclesiastes 5:9). In this instance, the idea seems to be that everyone has their hand in the pot (so to speak) – that in a corrupt government, even the king makes sure he gets his share of whatever illicit profits there are to be had.

(2) When corruption exists at the highest levels, there’s it’s always possible that the things ordinary men work for may be taken away through extortion¹ and/or other forms of injustice like excessive taxation. Such a possibility simply adds to the vanity and futility of life – for it means all the time and effort one puts into building a business and/or securing some measure of wealth may turn out to be nothing more than “striving after wind” (c.f. Ecclesiastes 2:11, 17).

(3) Is there a solution to the problems of oppression and injustice? Is there a solution to political corruption? Obviously Solomon doesn’t give one in tonight’s text – but from the rest of Scripture we can infer that the answer is “Yes” and “No”.

(a) The answer is “No”, in the sense that as long as we live in a fallen world sin will continue to reign in human hearts – which, in turn, means we will never be entirely rid of corrupt leaders – nor will we ever see a complete end to oppression and injustice¹⁴ this side of heaven. In a fallen world the poor will always be with us (as Jesus once said) (c.f. Matthew 26:11) – and as long as they are, there will be people more powerful who are willing to exploit them.

(b) On the other hand, however, the answer is “Yes”, in the sense that we don’t become complacent and begin accepting corruption and injustice as normal – especially since it has always been (and continues to be) morally wrong.¹⁴ Part of the solution, then, is to “fear God and keep His commandments” (c.f. Ecclesiastes 12:13), in this instance by doing what we can, always in dependence upon Christ’s enabling grace. Hence, the Scripture says: “Learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow” (c.f. Isaiah 1:17) – and again: “Do justice and righteousness … deliver the one who has been robbed from the power of his oppressor … do not mistreat or do violence to the stranger, the orphan, or the widow” (c.f. Jeremiah 22:3).

#6231 and #6233.

p. 993.

I Peter; p. 249.

p. 125.

Testament; The Book of Ecclesiastes; p. 158.