Striving After Wind

Ecclesiastes 4:9–6:12  – What's the Point?
Ninth Sunday in Ordinary Time  – August 10, 2025 (am)     

What is it that enables you to feel steady, relatively stable and secure in this world? Be careful how you answer. The fact that it’s being asked in church on Sunday morning, and from the pulpit, sets a pretty strong context right out of the blocks. So, the temptation will be to give the Sunday School answer. But I’m serious about the question and want you answer it honestly. Perhaps Jesus is the answer. Perhaps God is the One Who makes you feel steady, stable, and secure in this world. But I wonder, is that really true?

If you’re facing, say, significant and unexpected expenses, does your sense of stability truly come from God and your confidence in His faithfulness to provide? Or does it come from God plus a healthy savings balance? Or might it come from a healthy savings balance alone without much thought of God, at least right from the start? And is it possible that you don’t feel any real sense of stability or security from your confidence in God at all in this situation, but actually quite the opposite when there’s not much money in your savings? If this is so, then, clearly, your sense of stability and security in this world is anchored more to money than it is to God and His faithfulness, His providence. There’s something that’s really important to know, to recognize.

As we just saw in our reading, this topic is pretty central in today’s section of Ecc. Last Sunday we were introduced to vanity—a sort of meaninglessness or emptiness, but breath-like, fleeting, short-lived—and the phrase under the sun—the observable world, life in this world apart from reference to God. This week we’re adding a new expression that’s a virtual synonym with vanity: striving after wind. It’s built on the same imagery of breath-like vanity, but it adds the sense of attempting to grasp the wind, to control it, to get it to obey you so that you can use it, depend on it—blow here, not there. This is a fruitless endeavor. Let’s get started now and see what we see.

Into the Text

It may’ve seemed strange last week to end at v.8 of c.4. Reading that section it can seem like similar themes continue right on through that break. And in some senses they do. But in an even clearer way, the Preacher is moving from the vanity of a selfish drive to pursue riches even when one’s own life is of uncertain length and there’s also no apparent heir to inherit the wealth that was pursued (4:7-8), and into a section (4:9-5:12) where it seems like living wisely does actually make a difference in this life, or can.

For instance, in this familiar section (4:9-12) that references a threefold cord (4:12), the idea is that cooperating for each one’s betterment is a good idea; it bears fruit.

Or, in this hard-to-follow account (4:13-16) of a poor and wise youth and a foolish king who no longer [took] advice (4:13), the idea is that such a youth might actually grow up and displace such a king. There’s benefit in living wisely. Even so, it’s not reliable: those who come later will not rejoice in him (4:16).

Listening rather than speaking (5:1)—especially before God (5:1-7), avoiding rash promises, vows (5:2-6)—is an expression of wisdom that tends to bear positive fruit. 5:5 It is better that you should not vow than that you should vow and not pay. This section (like some others) reminds us much of James (esp. cc.3-5).

Benefits of wisdom can even be seen in government oppression of the poor and the violation of justice and righteousness (5:8). We saw already the vanity of justice and righteousness being displaced by wickedness (3:16). But here’s another layer to all that: 5:8 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. It seems like he’s saying it shouldn’t surprise us to see corruption in government given its layer upon layer of bureaucracy. 9 But this is gain for a land in every way: a king committed to cultivated fields. This verse is tough to translate, but it seems like he’s saying that even corrupt government is better than none. All the layers result in each making sure the others don’t get away with more than their fair share of the graft. But also, this structure helps to ensure that the profit, the crop in the field, is protected (Garrett 312).

Finally, even though he who loves money will never be satisfied with money (5:10), some good will come of it. People will start showing up from all around to benefit from it. 5:11 When goods increase, they increase who eat them…. But here’s the kicker: even if those who show up labor for the food the wealthy owner supplies them, whether [they eat] little or much, their sleep will be sweet, but the full stomach of the [wealthy man] will [keep him awake] (5:12). Money can be used to solve problems, but it often creates even more than it solves. We just all tend to believe we’re going to be the ones who escape that trap. So, we chase it anyway! That’s the pattern of humankind under the sun. We strive after this wind. If anything is worse than the addiction money brings, it is the emptiness it leaves. Man, with eternity in his heart, needs better nourishment than this (Kidner 56). Paul spoke similarly to Timothy: 1Ti.6:8 … if we have food and clothing, with these we will be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

Surely this is true. And it’s the very next vanity we see here. 5:13 There is a grievous evil that I have seen under the sun: riches were kept by their owner to his hurt, 14 and those riches were lost in a bad venture. And he is father of a son, but he has nothing in his hand. 15 As he came from his mother’s womb he shall go again, naked as he came, and shall take nothing for his toil that he may carry away in his hand. 16 This also is a grievous evil: just as he came, so shall he go, and what gain is there to him who toils for the wind? 17 Moreover, all his days he eats in darkness in much vexation and sickness and anger. We’ve all seen it. I had a friend years ago who lived in opulent wealth. But he felt like he’d been cheated out of even more wealth by two unethical business partners. And he just couldn’t let go of his bitterness and rage. He suffered with chronic migraines. His marriage dissolved. And he eventually walked away from the faith. But there was no way to help him. Both of those partners were also professing believers and neither of them felt any need to be more devoted to their brother than to the protection of the wealth they’d cooperated in gaining.

These are each surely one of the guys described in c.6:2 … to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. The Preacher says: This is vanity; it is a grievous evil. We’d say it’s tragic. But reversals happen in life. And they’re out of our control. But they also reveal to us what it is we’re truly trusting in to enable us to feel steady and relatively stable and secure in this world. I know another professing, seemingly productive believer who couldn’t abide the loss of his teenage son in a motorcycle accident. If God allows that, He’s not worthy of being followed. But if He can’t prevent it, the same is also true. So, he turned away from God in similar bitterness and rage as the one who lost his wealth. Nothing is more pitiful than to be rich but unable to enjoy it; no amount of prosperity can make up for a life without joy (Garrett 315).

So, what is the answer here. What does it look like when God does give the power to enjoy whatever wealth, possessions, and honor He gives us in this world? I’m sure you heard it as we read through it a bit ago, another ray of light breaking through from [above] the sun that shows us what God can enable, what it looks like when we look to Him in the midst of all this vanity. 5:18 Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot.

Look to the Lord to give you the power just to enjoy what you have, rather than spending your life wanting what you don’t have—striving after wind in a desperate attempt to control what’s out of your hands. This is good and fitting. At first sight this may look like the mere praise of simplicity and moderation; but in fact the key word is God, and the secret of life held out to us is openness to Him: a readiness to take what comes to us as heaven-sent, whether it is toil or wealth or both. This is more than good and … fitting (18): more literally it is ‘a good thing which is beautiful’ (Kidner 58).

This reminds me of our definition of gentleness (Gal.5:22-23; cf. Mat.11:29): accepting whatever God gives as good. The Preacher is commending that disposition here. Receive from God what He gives you and genuinely enjoy that. Don’t toil based on envy of [your] neighbor (4:4). But enjoy what God has given to you. And rejoice in what He’s given them!

19 Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. I have another friend who gave up a lucrative career many years ago to enter church ministry. He was set for life financially, so he made that transition with great joy. Several years later, though, in the stock market crash of 2008, he lost eighty percent of his net worth. I remember asking him: What are you going to do? And he said: It’s just money. God is my provider. There it is. That’s the power to enjoy God’s gifts.

Now, hear this: 20 For he will not much remember the days of his life because God keeps him occupied with joy in his heart—with gladness of heart (Shepherd 308). [A]s the chapter ends we catch a glimpse of the man for whom life passes swiftly, not because it is short and [59] meaningless but because, by the grace of God, he finds it utterly absorbing (Kidner 58-9). The Hebrew of keep him occupied is [related to] the term ‘business’ that has occurred throughout Ecc. There is a ‘business’ that vexes [120] and frustrates (cf. 1:13; 4:8) (Eaton 1983 119-20); but the ‘business’ of taking life from the hand of God is also preoccupying for those who view life that way (Eaton 1994 614). The “darkness” in which the miser eats (v.17) is [315] metaphorical for isolation and joylessness. To be able rightly and fully to enjoy the things of this world is a gift of God’s grace; those who receive this gift are free from preoccupation with the pain of mortality (5:18–20) (Garrett 314-5). The vanity of this life parts around them and just swirls to the side as background noise. They cease striving after wind because they’re not drawn to that vanity any longer. They’re occupied with something far grander, far simpler, far more enthralling. And it comes with rest and peace and joy, not vexation and sickness and anger (5:17).

Conclusion

Joy in the Lord and the gifts He’s given, that is our reliable steadiness and stability and security in this world. And for us now, today, that gift is undeniably Jesus. What do we lack which this Gift doesn’t more that satisfy. Rom.8: 18 For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. … 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?

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Resources

Carson, D. A., R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Ecclesiastes, by Michael A. Eaton, 609-618. Leicester, Eng.: InterVarsity.

Clendenen, E. Ray, and Kenneth A. Matthews, eds. 1993. The New American Commentary, vol.14, Proverbs, Ecclesiastes, Song of Solomon, by Duane A. Garrett. Ecclesiastes, 253-345. Nashville: Broadman & Holman.

Dever, Mark. 2006. The Message of the Old Testament. Ch. 19, The Message of Ecclesiastes: Wisdom for the Successful, 527-544. Wheaton: Crossway.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Ecclesiastes, by Max F. Roglund. Wheaton: Crossway.

Guthrie, D. & J. A. Motyer, eds. 1970. The New Bible Commentary Revised. Ecclesiastes, by G. S. Hendry, 570-578. Grand Rapids: Eerdmans.

Keil, C. F., and F. Delitzsch. 1891. Commentary on the Old Testament, trans. M. G. Easton. Ecclesiastes, 627-816. Edinburgh: T&T Clark.

Kidner, Derek. 1976. The Message of Ecclesiastes. Nottingham: InterVarsity.

Longman III, Tremper, and David E. Garland, eds. 2008. Expositor’s Bible Commentary, Revised Edition, vol. 6, Proverbs – Isaiah. Ecclesiastes, by Jerry E. Shepherd, 253-365. Grand Rapids: Zondervan.

Wiseman, Donald J., ed. 1983. Tyndale Old Testament Commentaries. Vol. 18, Ecclesiastes, by Michael A. Eaton. Downers Grove: InterVarsity.

The Bible Project/Videos/Ecclesiastes, [TBP].

NEXT SUNDAY: Tested By Wisdom, Ecclesiastes 7:1–9:18