Tuesday, November 25, 2025

How Do You Be Wise? Proverbs 1–2

Finding Wisdom in a Noisy World

In every generation, people ask the same question: How do I become wise? Proverbs 1–2 offers a timeless answer, reminding us that wisdom begins with a posture of humility and a desire to know God. In a world overflowing with opinions, information, and noise, Scripture invites us to slow down, listen deeply, and search for truth the way one searches for hidden treasure. This blog-style reflection weaves together biblical insights, rabbinic teachings, and Christian commentary to explore how Proverbs 1–2 continues to shape our spiritual journey today.

Listening: The First Step Toward Wisdom

The Torah is like a diamond with many facets, and the first step toward wisdom is simply to engage with it. The early church leader Hamam wrote on Proverbs 1:2, “This is the rich and mighty power of God, who is God the Word, who through the example of Solomon in the fulfillment of times made himself known to us.” (translated by Robert W. Thomson; Peeters 2005, p. 45) Wisdom begins with study—but it grows through listening.

Parables, riddles, and metaphors serve as some of the deepest tools for learning. They force us to reflect instead of rushing to answers. As Avot de-Rabbi Natan 40 reminds us, “A wise man is not one who knows much, but one who listens more than he speaks.” Rashi echoes this in his commentary on Proverbs 1:6, explaining that the wise interpret Torah through its allusions, comparisons, and hidden meanings.

Awe of God: The Real Foundation

Every culture carries a spark of God’s hidden light, an instinctive awe of the Creator. But when societies try to replace God with human knowledge, they collapse under their own weight—as seen in the Soviet regime. Knowledge without moral grounding becomes dangerous. The Israel Bible notes on Proverbs 1:7, “Without awe of God, knowledge is empty and can be twisted for any number of negative purposes.”

Christian theologian Thomas Schreiner adds, “True wisdom means you know God… that you have an awe, respect, and even a holy terror before God.” (2013) This fear isn’t paralyzing—it roots us in the reality that we are creatures, and God is the Creator.

Recognizing Temptation and Choosing Repentance

Proverbs is honest about temptation. We sin not because we are forced but because we choose wrongly. Ibn Ezra, commenting on Proverbs 1:10, notes that temptation works through persuasion, not force—therefore, we must strengthen our hearts before the test arrives.

Proverbs also gives us the image of Wisdom calling out publicly, urging us to turn from simple-mindedness. Rashi writes on Proverbs 1:21 that Torah calls out in the very places where people gather, saying, “How long will you naive ones…?” It’s a public invitation to reflect on our lives and repent.

For those who follow Yeshua the Messiah, the Holy Spirit guides this transformation. Wisdom is not just a moral pursuit but a spiritual journey shaped by repentance and faith.

Searching for Wisdom Like Treasure

Proverbs warns that a day will come when God confronts humanity’s arrogance—a moment when the consequences of rejecting wisdom become painfully clear. Each person is judged by what they did with the light God gave.

That’s why Proverbs urges us to seek wisdom the way one searches for silver or hidden treasure. St. James echoes this in James 1:5–6: if we lack wisdom, we must ask God sincerely, without doubting.

As we pursue what is just, right, and equitable, wisdom begins to reshape our hearts. Torah protects us from corrupt paths and helps us recognize the idols that try to take root in our lives.

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Conclusion: Walking the Path of Wisdom

Wisdom is more than intelligence—it is a lifestyle formed by humility, study, and a reverent awe of God. Proverbs 1–2 calls us to become listeners, seekers, and repentant learners. Through Torah, through the wisdom of the sages, and through the guidance of the Holy Spirit, God shapes us into people who reflect His beauty and truth.

In a world desperate for clarity, wisdom becomes not only a personal treasure but a light we carry into the lives of others.

Thursday, November 20, 2025

Where is God? Psalms 10-15

We’ve all had moments when we look at the world—corruption spreading, arrogance rewarded, the vulnerable crushed—and we ask the ancient question: Where is God? Psalms 10–15 speak directly into that tension. They pull us into the raw emotion of feeling abandoned while guiding us toward a deeper confidence in God’s justice, compassion, and kingship.

These psalms don’t offer shallow comfort. Instead, they challenge our assumptions, expose human pride, and call us into a life of integrity in a world gone upside down.

When Wickedness Seems to Win

Psalm 10 opens with the haunting fear that God is distant while the wicked enjoy success. We’ve all seen it—people driven by arrogance, vanity, and self-worship crushing others to get ahead. As Adam Eliyahu Berkowitz notes, “Though it may seem like the wicked succeed, God knows what He is doing… At the end of the day, justice will prevail” (The Israel Bible, Nov. 13, 2022).

Pride blinds the wicked to the divine presence. Andrew Irwin describes it well: “The arrogance live not just as if there is no God, but as if they themselves are god!” (ATR IRWIN, Nov. 19, 2023).
But Scripture insists: God sees. God remembers. God judges.

Hidden But Not Absent

Even when God feels far away, the psalmist pulls us back to truth: “The LORD is King forever and ever” (Psalm 10:16). Yair Rahat explains that this is the rabbinic hope—that even when the world looks chaotic, divine kingship still endures (Torat Har Etzion, May 5, 2025).

That’s good news for anyone who has ever looked at the headlines and wondered if evil has the final word.

The Test of Faith in Confusing Times

Psalm 11 digs deeper, describing a world where foundations are crumbling and the righteous feel hunted. John Calvin writes, “There are few who retain… the firm persuasion” that God reigns when life becomes chaotic (Commentary on Psalms, p. 179).

Sound familiar?
Our society often calls evil good and good evil, replacing moral clarity with moral confusion. The only hope is faith—the kind Habakkuk speaks of when he writes, “The righteous will live by his faith” (Habakkuk 2:4).

The Corruption of Speech and the Power of God’s Word

Psalm 12 turns its attention to language itself. Lies, flattery, manipulation, and deceit dominate public life. Calvin warns that arrogant speech is “as if they openly declared war against God” (Commentary on Psalms, p. 188).

But the chapter doesn’t end in despair. God’s Word is pure, protective, and powerful. Rabbi Avi Baumol reminds us that only God’s Torah can counteract the destructive power of deceit: “God… will defend, lead, and protect the rights of the downtrodden forever” (The Israel Bible, Nov. 16, 2022).

When God Feels Silent

Psalm 13 captures a feeling that every believer eventually experiences: “How long, O LORD?”
Yet even here, faith rises. The Israel Bible notes that throughout centuries of suffering, the Jewish people have endured because they hold “an unwavering belief in the Lord and His salvation.”

Evil forces—whether human or spiritual—may seem dominant for a season, but their power is temporary. Calvin describes Israel as God’s precious heritage “which the wild beasts devour” (Commentary, p. 202), but never beyond God’s reach.

A Life Worthy of God’s Presence

Psalm 15 shifts from lament to invitation. If God is present and attentive, how then should we live?
The psalm describes a life of integrity—“walking blamelessly,” speaking truth, rejecting slander, protecting the innocent, and refusing bribes. God’s people are called to reflect His character in a world clouded by deceit and injustice.

So—Where Is God?

These psalms don’t give a neat, one-sentence answer. Instead, they take us on a journey:

When God feels distant—He still sees.
When wickedness thrives—His justice is still unfolding.
When lies spread—His Word remains pure.
When the righteous suffer—His salvation is near.
When society crumbles—His throne remains unshaken.

God is not absent. He is near the brokenhearted, defending the oppressed, testing hearts, and calling His people to walk in integrity as His hidden light shines through the darkness

Wednesday, November 12, 2025

What Is Your Meditation? (Psalms 5–6)

image from grok

When life presses heavily upon us, our first response should not be panic but prayer. The Psalms remind us that meditation begins in conversation with God — in words, in silence, and in faith. Psalms 5 and 6 reveal a heart wrestling honestly before the Lord, learning that divine grace and righteous judgment flow from the same loving Father. Through these psalms, we are taught that prayer, repentance, and trust are the true meditations of a godly soul.

The Call to Prayer and Grace

The first thing one must do when facing problems is to pray. Even when we do not know how to ask, God already understands the cry of our hearts. As Yerushalmi Sanhedrin 3:8 states, “When a person was entitled to his right in a court proceeding but did not know how to litigate it, the judge would open on his behalf.” God, as our loving Father, intercedes and acts on our behalf before we even know what to say.

When we stand in the presence of the Almighty, every trace of pride falls away. Our only plea is for grace — the grace that drives us to love Him. While God deserves praise regardless, it is through the redemption given by Yeshua that we truly desire to worship. Yeshua died for sinners so that we might live for Him. As Bunni Pounds writes in her blog “Psalm 5 – Heard by God, Joyful in Him”:

“Reverence, honor, and awe overtake us as we experience that place of mercy in God. Seeing that God hears us, knows us intimately, understands all of our flaws; but yet covers us by His blood with His mercy - leads us to worship that we have never experienced before in His ‘holy temple.’”
(https://christiansengaged.org/blog/psalm-5, accessed November 6, 2025)

This awareness of God’s mercy moves us from fear to worship. Meditation, then, is not mere reflection but communion — where prayer and faith meet in the sanctuary of God’s presence.

The Battle Within and the Armor of God

Transitioning from grace to warfare, the psalmist reminds us that there is a spiritual battle at hand. God is righteous, and in Him there is no darkness at all. Holiness is not merely an attribute of God — it defines His very nature. Therefore, as David declares in Psalm 5:5:

“The boastful shall not stand before Your eyes; You hate all who do iniquity.” (NASU)

Before we can stand in His presence, our iniquity must be dealt with. Humanity finds itself on the battlefield of the soul, where evil powers strive to pull us away from divine truth. Yet God provides armor for those who seek Him. Rabbi Yitzchok Rubin, in his blog “Chapter Five” on Torah.com, explains:

“‘Lead me, O LORD, in Your righteousness because of my enemies; make Your way straight before me.’ (v.8) — This teaches that one who stands on the battlefield of his inner landscape and strives against his evil inclinations can be assured that the LORD will envelop him with favour like a protective shield.”
(May 30, 2007, https://torah.org/learning/tehillim-ch5/?utm_source=chatgpt.com, accessed November 6, 2025)

Thus, meditation becomes an act of spiritual warfare — a discipline of aligning our thoughts and desires with God’s righteousness so that His favor shields us against temptation and despair.

Faith, Happiness, and Divine Correction

From warfare, the psalmist turns to refuge. True happiness, according to Scripture, is not found in circumstance but in trust. Our reliance must rest entirely on God. As The Israel Bible notes on Psalms 5:12:

“Israelis have no choice but to rely on the salvation of Hashem. By placing their trust in the Lord, they achieve true happiness and set an example for the rest of the world.”

Faith, then, is not passive resignation but active reliance. It was the battle cry of the Reformation — faith alone — and it remains the cry of every heart seeking refuge in God’s name. Yet faith also invites correction, for the Lord disciplines those He loves. King Solomon wrote in Proverbs 3:12:

“For whom the LORD loves He reproves, even as a father corrects the son in whom he delights.” (NASU)

The righteous man understands that no tear is wasted in the eyes of God. Suffering becomes the soil where joy and intimacy with Him grow. Rabbi Elie Mischel, writing for The Israel Bible in his article “A Funny Way to Celebrate,” captures this truth:

“Today, we are so close to God that we do not require any reasons to be happy. Today, we remember that even during the most painful moments of life, we are never alone. For God is always there with us, through everything. And that is all we truly need to be happy.”
(October 12, 2022, https://theisraelbible.com/a-funny-way-to-celebrate/, accessed November 6, 2025)

Through tears and trials, meditation on God’s Word transforms pain into praise and correction into communion.

Conclusion

Psalms 5 and 6 teach us that true meditation is more than quiet thought — it is a sacred dialogue between the soul and God. It begins in prayer, is tested in spiritual battle, and is refined through faith and correction. When we meditate on God’s Word and trust in His righteousness, He fills our hearts with joy even amid hardship. The Lord hears before we speak, fights before we move, and comforts before we fall. Our meditation, then, should always rest on this truth: that God is near, merciful, and mighty to save.

Thursday, November 6, 2025

What is the place of God’s Word? (Psalms 1-3)

The opening chapters of the Psalms explore the foundation of a life rooted in God’s Word. They present two diverging paths: one that leads to righteousness and blessing, and another that ends in destruction. Through reflection on Torah, nature, and divine sovereignty, we discover how God’s Word shapes both personal faith and the destiny of nations. This reflection seeks to uncover the spiritual depth of Psalms 1–3 and their relevance to our pursuit of godliness in a fractured world.

Delighting in the Torah

Fortune favors the righteous, for our community must be built upon godliness. True contentment is found not in worldly success but in the Torah. As Midrash Tehillim 1:1 states, “David opened with ‘Happy is the man’—for he desired to teach that true happiness is not in wealth or honor, but in separating from the counsel of the wicked and cleaving to the Torah of God.” In this way, love for the Lord becomes the foundation for healing the nations and cultivating holy passion in our lives.

This joy is nurtured through meditation. The focus of that meditation is the Torah itself. Each day, we must empty our minds, breathing in only God’s Word until it becomes our own law. Rashi comments on Psalms 1:2, “In the beginning, it is called the law of the Lord; after he has toiled to master it, it is called his own Torah.” A practical approach to deepen one’s study is to journal or blog about what one learns, as writing compels the heart to engage deeply with Scripture.

The Tree of Life and Spiritual Growth

The Psalmist compares the righteous to a tree planted by streams of water. Trees have long symbolized spiritual vitality. They connect heaven and earth, bearing fruit and giving life. In Kabbalah, the Tree of Life reveals aspects of the Holy One. In Jewish tradition, planting trees honors the dead and celebrates life—there is even a holiday devoted to them. For Christians, the tree represents growth, divine generosity, and enduring life.

Sara Lamm, in The Jerusalem Bible article “Give Thanks to the Trees,” beautifully illustrates this image:

“Like the beloved tree in Shel Silverstein’s classic tale, The Giving Tree which gives everything from its apples to its branches to its very trunk, our agricultural laws recognize trees as the ultimate givers... Just as the giving tree found joy in its selfless love, our trees stand as silent witnesses to God’s endless generosity.”
(February 13, 2025, The Israel Bible, accessed 10/30/2025, 2:43 PM)

In this way, we are called to mirror God’s nature—rooted in generosity, connecting the world, and offering healing to the nations. By contrast, the wicked wither and fade, disconnected from divine life.

The Nations and the Reign of God

Transitioning from the personal to the global, Psalm 2 addresses the nations’ rebellion against the Lord. The three great monotheistic faiths—Judaism, Christianity, and Islam—have all shaped human history for both good and ill. Yet, through them, the truth of one God has reached the ends of the earth. Christianity, born as a Jewish sect, became the faith of the West. Despite its flaws, it softened the cruelty of ancient Rome. As Western civilization drifts toward secularism, it reverts to its old pagan tendencies.

Pastor Nate Holdridge observes:

“But this result—this comeuppance—is exciting to me. Perhaps as our world gets its way more and more, disillusionment will grow. Christianity has been blamed for so many of the ills of this world, but as it is systematically expunged from our society the hurt and pain of many will only increase.”
(Psalm 1—Two Ways, January 19, 2020, accessed 10/30/2025, 2:50 PM)

Psalm 2 reminds us that the nations rage in vain. God laughs at their plots. Israel remains His chosen land, Zion His holy hill. The Lord’s covenantal promise still stands: He will bless those who bless Israel and curse those who curse her.

The Israel Bible notes on Psalm 2:8:

“But regardless who the enemy is, he is ultimately doomed to destruction. Hashem has chosen a king from among the Children of Israel who will serve as His anointed one on Tzion, His holy mountain.”

This king is Yeshua the Messiah, who came to redeem Israel and the nations. One day, He will return to rule with a rod of iron, establishing His everlasting kingdom.

Hope in God Alone

Psalm 3 brings the focus back to individual faith amid adversity. In a world filled with hate and hopelessness, we are reminded that salvation belongs to the Lord. John Calvin, in his Commentary on the Book of Psalms (Vol. 1, p. 58), writes:

“...although the whole world, with one voice, should attempt to drive us to despair, instead of listening to it, we ought rather to give ear to God alone, and always cherish within us the hope of the salvation which he hath promised; and as the ungodly use their endeavors to destroy our souls, we ought to defend them by our prayers.”

David declares with confidence, “I lay down and slept; I awoke, for the LORD sustains me” (Psalm 3:5, NASU). The Lord is our shield, our glory, and the lifter of our heads. In Him alone do we find peace and rest.

Conclusion

The first three Psalms form a journey—from delight in the Torah, to the assurance of God’s rule over rebellious nations, to personal trust in divine salvation. Together, they teach that happiness, strength, and peace all flow from a life rooted in God’s Word. As we meditate on Scripture and live by it, we become like trees planted by living waters—steady, fruitful, and filled with hope. The place of God’s Word, then, is at the very center of life itself: the source of blessing for the individual, the community, and the world.

Thursday, October 30, 2025

Where is God When it Falls Apart? (Daniel 1-3)

Throughout every generation, God’s people have faced the temptation to conform to a world that rejects His Torah. Yet history and Scripture remind us that when we abandon God’s commands, the foundation of our lives begins to crumble. Still, in the midst of darkness, the Lord becomes our light. The Book of Daniel serves as a timeless witness to this truth—calling us to faithfulness even in exile, to courage when obedience costs us, and to hope when the world seems ruled by other powers.

Things fall apart when we refuse to obey the Lord’s Torah. In darkness, the Lord is a light to us. Then, our witness shines so much brighter. Charles Haden Spurgeon preached on January 15, 1893, in his sermon “Dare to be a Daniel,” “Wherever there is faith in God, it will be tested at some time or other; it must be so. It cannot be that the house shall be builded, even on the rock, without the rains descending, and the floods coming, and the winds beating upon that house.” (Metropolitan Tabernacle Pulpit, Volume 39).
This truth is evident in the lives of those who remain steadfast in faith despite worldly opposition.

We each have two names—one of heaven and one of earth. The heavenly name declares the virtues of God, while the earthly name reflects our fallen condition. St. Jerome wrote in his Commentary on Daniel, “The Lord in turn changes our old names in a good sense, and according to circumstances gives the names of virtuous qualities.” (49, Translated by Thomas Scheck, The Newman Press; 2024). Yet, as Rashi explained regarding Daniel 1:7, “He gave them new names so that they should forget their former religion and country.” The battle over names symbolizes the greater spiritual struggle within us—to remember who we are in God and to resist the world’s attempts to redefine us.

This struggle extends even to daily choices. Eating pork is a sin. Yes, the Law still applies. We must purpose in our hearts to love God and keep His commandments. We are called to live soberly, righteously, and godly in this present age. However, not all hills are worth dying on. We must prayerfully discern what true faithfulness looks like. As Joel Schreurs wrote in his article “Daniel 1 Commentary” for the Center for Excellence in Preaching, “But it is perhaps equally important to acknowledge that there will be times when it is hard to discern exactly what faithfulness (or faithful compromise) looks like in a culture that can often be hostile.” (https://cepreaching.org/commentary/joel-schreurs/daniel-1/, accessed October 23, 2025). Still, God will bless those who love Him and seek His will with integrity.

The pagan world continues to mimic divine wisdom for its own purposes. True wisdom, however, comes only from above and enables us to see through the lies of a wicked age. The times and seasons belong to the Lord alone. His holiness demands justice, but His mercy offers forgiveness to all who repent. Though the four great empires of history rose in pride, all will ultimately fall under the heel of the Messiah.

All allegiance belongs to the Lord. Government must never take the place of God. A Christian must always declare, “Long live Christ the King!” From Daniel’s day to our own, God’s people have suffered persecution for living out their faith. Yet in every trial, the Messiah walks through the fire with His people, turning their suffering into testimony.

The story of Daniel reminds us that the cost of obedience is never greater than the reward of faithfulness. Even in exile, God’s light shines through those who remain true to His Torah. When the world demands compromise, may we stand firm as Daniel did—our hearts resolved, our allegiance clear, and our hope fixed on the coming reign of the Messiah. For though kingdoms rise and fall, the Kingdom of God endures forever.

Daniel’s story is not merely history—it is a mirror for our own faith. We, too, live in a culture that seeks to rename us, redefine our values, and reshape our loyalties. Like Daniel, we must decide in our hearts whom we will serve. Faithfulness begins not in grand gestures but in small daily choices: what we consume, how we speak, how we respond to pressure, and whether we honor God when no one else is watching.

In a world that rewards compromise, we are called to courageous integrity. To “dare to be a Daniel” means resolving to follow the Lord’s Torah even when it costs us comfort, reputation, or acceptance. It means remembering that our true identity is the one written in heaven, not the one the world assigns to us. The Lord is still seeking men and women whose hearts are wholly His—those who will stand firm with humility and conviction.

When we choose obedience in the small things, God prepares us for greater tests. He gives wisdom to discern what faithfulness looks like in a hostile world, and He walks beside us in the fire. Our challenge, then, is to live as light in the darkness—to reflect God’s holiness, uphold His truth, and trust His sovereignty no matter the season. As we do, our lives become a living testimony that even in exile, God reigns and His Kingdom cannot be shaken.

Wednesday, October 15, 2025

Do You Have Time for God? (Ecclesiastes 3–6)

In the rush of modern life, people often forget to pause and consider the spiritual rhythms that govern existence. The book of Ecclesiastes calls us to reflect on time, purpose, and the divine order behind all things. It teaches that life’s meaning is not found in endless toil or ambition, but in recognizing God’s presence within every season. From joy to sorrow, from labor to rest, every moment holds the potential for holiness—if only we take time for God.

Desire must be balanced, or it destroys. Rabbi Abraham ibn Ezra wrote:

“For the seasons are set. When the season comes around, the person moves to what has been prepared for him. A person's movements are like the movements of ‘the form.’”
(Rabbi Chaim Nachum (H. Norman) Strickman, 2017, p. 67)

It is the desire of the Holy One that we live life to its fullest, allowing even its hardships to sanctify us. As Rebecca Mashburn explained in her article “What Does it Mean ‘For Everything There Is a Season’?”

“God gives us these seasons to build up and sanctify us. We all endure most or all of these seasons because God wills us to go through that which He has laid upon our lives.”
(Christianity.com, May 25, 2021; accessed September 18, 2025)

Birth and death are both mercies of God, and within each human heart rests a spark of the divine—the hope of eternity.

What, then, is the advantage of work? Every people and culture carry a hidden light of Messiah, reflected in myths that point to divine truth—the Great Spirit sending His Son for the Sioux, the Peace Child among the tribes of Papua New Guinea, and others. As Solomon wrote in Ecclesiastes 3:11:

“He has made everything beautiful in its time. He has also set eternity in the hearts of men; yet they cannot fathom what God has done from beginning to end.”
(New International Version)

Life is a gift from God, and only what He establishes endures. Each person has a calling. Rabbi Levi taught:

“Before a child is born, the angel appointed over conception stands before God and asks, ‘Master of the Universe, what shall become of this soul?’”
(Kohelet Rabbah 3:15)

In the end, God will judge both the just and the unjust.

When man turns from God, dictatorship and oppression arise. Leadership without reverence for the Lord becomes dangerous. As The Israel Bible comments on Ecclesiastes 4:1:

“Sforno notes that the phrase ‘with none to comfort them’ is repeated twice in this verse, hinting that they were lacking the leadership to teach them the two keys for redemption: repentance and prayer.”

Rivalry consumes the hearts of many, and work—though necessary—can become endless vanity. Solitude crushes the human spirit. Solomon later wrote in Ecclesiastes 4:9–10:

“Two are better than one, because they have a good return for their work: If one falls down, his friend can help him up. But pity the man who falls and has no one to help him up!”
(New International Version)

Better to be poor and wise than rich and foolish. The highest wisdom is to sanctify God in the heart.

We must all walk in reverence before the Holy One. Those who make vows to God must fulfill them, for many words are vanity without reverence. Even economic systems like capitalism, meant to equalize, can create new forms of poverty. Those who love wealth will never be satisfied, for riches are fleeting. True joy comes only from God, who grants contentment to those who fear Him.

There is much evil under the sun, and unrestrained desire can destroy a man. A long life lived without joy is meaningless. Even a poor man who never saw the sun may rest in more peace than one whose greed consumes him. Too many words lead to frustration—but silence, in awe of God, is golden.

Ecclesiastes teaches us that every season of life—birth, death, joy, labor, and silence—has meaning when we acknowledge God’s presence. True wisdom lies not in possessions or power but in humility and gratitude. The one who pauses amid life’s noise to give time to God discovers peace, purpose, and the quiet joy that endures beyond the sun.

Thursday, September 4, 2025

Is Anything Meaningful? Ecclesiastes 1–2

Life raises the haunting question: What is the point of it all? The Teacher in Ecclesiastes confronts this head-on, declaring that “all is vanity.” Everyone’s personal realities are fleeting, for they die with us. We are but a vapor, here for a moment and then gone. Even though the earth itself is good, humanity continually destroys it. Martin Luther, in his commentary on Ecclesiastes, reminds us that the problem is not with creation itself but with human corruption: “They turne euen the best things into misery and vanitie through their owne default, and not through fault of the thinges.” (“An exposition of Salomons booke called Ecclesiastes or the preacher. Seene and allowed." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/A06504.0001.001. University of Michigan Library Digital Collections. Accessed August 28, 2025.)

This leads to the timeless question: What true advantage does a human being have in life by his own strength? Our lives are only vapor, soon gone and quickly forgotten. Work itself, apart from God, is meaningless. Rabbi Abahu offers insight when he says: “Under the sun there is no profit, but above the sun—in Torah—there is profit.” (Kohelet Rabbah 1:3). In other words, what we labor for in earthly terms perishes, but what is bound up in God’s word endures. Similarly, Rabbi Shimon bar Yochai comments that the phrase “under the sun” always points to futility, but “above the sun”—that is, matters of Torah and mitzvot—carries eternal value (Kohelet Rabbah 1:9).

Nature itself testifies to this cycle of futility. The sun rises and sets; rivers run endlessly into the sea, yet the sea is never full. The endless repetition shows that humanity alone cannot escape this cycle. Stripped of God, we are nothing more than “meat bags,” animated dust destined to return to the ground. Even the idea of progress proves illusory. What seems new has often existed before in some form. Rabbi Abraham ibn Ezra comments on this theme: “Should you say, if a thing which [appears to be] new already existed in previous times, then we would have heard of it, [then know: there is no remembrance of the events that occurred in former times] and the same shall happen to the events of latter times, and those that transpire after the latter times.” (pg. 38 Rabbi Chaim Nachum (H. Norman) Strickman; 2017). Humanity continually forgets the lessons of the past, endlessly repeating mistakes. The Midrash further adds that even great rulers and inventors vanish from memory, for “there is no remembrance of earlier generations” (Kohelet Rabbah 1:11). What mankind calls “progress” is little more than recycling what has already been.

If wisdom is God’s gift, it is also a burden. King Solomon himself admits, “Because in much wisdom there is much grief, and increasing knowledge results in increasing pain.” (Ecclesiastes 1:18 NASU). Knowledge opens the eyes to the brokenness of the world, but it does not provide the cure. Wickedness cannot be corrected by man, and learning for knowledge’s sake alone leads to despair. Rabbi Yose ben Hanina interprets this verse to mean that wisdom increases sorrow because the more one understands the fleeting nature of life, the more one mourns for wasted days (Kohelet Rabbah 1:18).

If knowledge fails, then perhaps pleasure can provide meaning—or so many in society believe. People chase after laughter, alcohol, work, entertainment, and distraction, hoping these will satisfy the soul. But Ecclesiastes shows that pleasure too is fleeting. Laughter proves hollow, wine numbs but cannot heal, and burying oneself in work only leaves emptiness at the end of the day. To live for pleasure alone is, as the Teacher says, to “strive after the wind.” Rabbi Eliezer taught that “all laughter is meaningless unless it leads to joy in the commandments” (Kohelet Rabbah 2:2), for only in serving God can joy have substance.

What then of wisdom compared with foolishness? Clearly, wisdom surpasses folly as light surpasses darkness. A wise person may see further down the road of life than a fool. Yet Ecclesiastes points out the crushing reality: both the wise and the fool die. The same fate awaits them, and eventually both are forgotten. As time erases memory, the wise man is remembered no differently than the fool. Once again, all is futility. The rabbis reflect that this is why Solomon concluded, “Better the bitterness of wisdom than the sweetness of folly,” for even if temporary, wisdom aligns the soul with truth (Kohelet Rabbah 2:13).

Where then can meaning be found? The answer is not in ourselves, our intellect, our achievements, or our pleasures. Ecclesiastes directs us back to God. For as it is written, “For who can eat and who can have enjoyment without Him?” (Ecclesiastes 2:25 NASU). True meaning begins and ends with the Lord. All good fortune, joy, and wisdom flow from Him, and apart from Him, all things collapse into emptiness. Rabbi Levi taught that when Solomon said, “without Him,” he meant that all joy is meaningless unless accompanied by the fear of Heaven (Kohelet Rabbah 2:25). Thus, both the Christian and rabbinic traditions unite on this point: the fear of the Lord is the beginning of wisdom, and in Him life finds its purpose.