What Money Can't Buy Series

What Money Can’t Buy

Ecclesiastes 5:8-20

Rev. Brian Bill

September 7-8, 2024

This past weekend, Beth and I journeyed from the wilderness of Illinois to the Promised Land of Wisconsin. On Friday night, my dad hosted a Fish Fry and on Saturday morning after driving through Green Bay, we were welcomed to the land of milk and honey by purchasing some fresh and squeaky cheese curds from a cheese factory. As soon as we got back in the car, I tore the bag open and chowed down on the food of heaven. My appetite seemed to be insatiable for these golden nuggets of delight. The more I ate, the more I wanted to eat. After consuming about half a pound, Beth resealed the bag and said, “I’m cutting you off. You’re dangerous.”

I thought about quoting 2 Samuel 17:29 because “honey and curds” were brought to David when he was hungry and weary in the wilderness but thought better of it.

After Beth cut me off, I snuck some more before going to sleep that night. Early the next morning, I had some additional curds with a cup of coffee. BTW, as a public service announcement, curds are not meant to be refrigerated. If you do, the squeak will go away. You’re welcome.

I ate so many curds that my stomach curdled. After two days, I was finally satisfied. So much so that when we drove by the cheese store on our way home, I didn’t stop to buy more (first time ever).

As we continue in our study of Ecclesiastes, we’ll see how Solomon developed some indigestion as he sought to find meaning and satisfaction in experiences under the sun.

It’s been said there are three things that shouldn’t be talked about when you first meet someone: politics, money, and religion. Solomon didn’t take that advice in Ecclesiastes 5:8-20. Here’s our main idea: The love of money will not provide meaning in life.

1. Political solutions are often corrupt. The Preacher brings up politics in verse 8: “If you see in a province the oppression of the poor and the violation of justice and righteousness, do not be amazed at the matter, for the high official is watched by a higher, and there are yet higher ones over them.” While many commentators believe this is one of the most difficult passages to understand in the book, at its core, Solomon is saying that no matter how good a government may be, or what political party is in power, poor people are often oppressed and treated unjustly. Solomon is saying we should not be “amazed” by this, because human nature is inherently sinful, selfish, and self-seeking.

It was common then, as it is now, for corruption to enter politics, creating a bureaucracy of bribes and bad behavior. A system of checks and balances where officials are watched by those above them should protect and preserve society, but it doesn’t always work that way as we saw earlier in 4:1: “Again I saw all the oppressions that are done under the sun. And behold the tears of the oppressed, and they had no one to comfort them! On the side of their oppressors there was power, and there was no one to comfort them.” While the powerful watch each other, the poor tend to be looked over.

Let’s look now at verse 9: “But this is gain for a land in every way: a king committed to cultivated fields.” This could mean the king extorted people through high taxes and oppressive policies like we see in 1 King 12:4 when Solomon made their “yoke heavy.” Or it could refer to how a king provided stability by caring for fields in a well-ordered way and giving protection to the people. We need stability in government because anarchy is even worse.

Today, we live in a polarized political climate filled with mudslinging and vitriol. 1 Timothy 2:2 calls us to pray for government officials: “For kings and all who are in high positions.” Romans 13:1-7 tells us that God sets up governments for our good. During this election season, we’re called to participate in the political process while making sure we don’t make politics our god.

For some, there is no question who they will be voting for in November. For others, this election poses a dilemma. In response to the common phrase, “choosing between the lesser of two evils,” John Stonestreet suggests we should vote to “lessen evil.” He summarized this view in a recent Breakpoint Commentary, “Voting to lessen evil acknowledges the moral inadequacies of candidates while still seeking to accomplish good through voting. Christ, not politics, is our hope. He’s called us to engage, to discern, and to the best of our abilities, uphold good and lessen evil.” As Chuck Colson often said, “Salvation will never arrive on Air Force One.”