NORTHERN STYLE NEWSWATCH No.24
CREDO ` To every thing there is a season '
Our title comes from the opening words of chapter 3 of the Book of Ecclesiastes, and the title of this Book stems from the Latin rendering of the Hebrew word `Koheleth', which is usually recorded as `the Teacher' or `the Preacher'. It is therefore not surprising that Ecclesiastes lies for the most part unopened, perhaps with early memories of being preached at or taught by some godlike persons of childhood days. There are, of course, practical gems to be dug out - such as the title of this Newswatch. Another gem springs to mind, such as `a three-fold cord is not easily broken', often spoken over a newly-wed Christian couple, adding God's blessing to their union. The `received wisdom' concerning this unusual Book says that it was written by an older, sadder Solomom, now at the end of his days, full of despondency at the efforts of man, preaching to his people of the vanity of vanity of their efforts. Even the Hebrew name for this Book could well emphasize this `received wisdom', merely picking up the opening words as its title as `the words of the Koheleth'. Indeed, one of their renowned ancient sages said that this expression (the words arising at the beginning of this Book) indicates a reproof, a reproach to those who read or listen. And so with this background we need to go beyond man's reasoning and experiences for, as we shall see, that is the purpose of this inspired Word of God, the Book of Ecclesiastes.

In using the Hebraic meaning of the opening words we can begin to see the deeper purpose of the inspired message that lies within its pages: `The words of the Koheleth, the son of David, King of Jerusalem'. The word `Koheleth' is an appellation, a title given to a person for a purpose, the calling together of an assembly - in the context of this Book, the assembling of the nation of Israel to consider something of importance to be spoken by this son of David, king of Jerusalem, who is accepted by all to be Solomon, the son of David. A Jewish Targum says that Solomon knew by the Spirit of Prophecy that upon his death his kingdom would be rent in two and in the course of time scattered and taken out of its land. Solomon also knew through the Scriptures and the Prophets of God's Covenanted promises to His people, whom He had brought into the land of Israel by a mighty act of deliverance never seen before. Now, towards the end of his reign, Solomon was calling together, assembling, his people to seek understanding concerning this seeming paradox.

This calling together, this assembling, was to seek wisdom on what to do concerning the times that lay directly ahead. We gain this understanding as we read through the narrative with its constant inference of seeking after wisdom, but we need to understand that the Hebraic word `Koheleth' is in the feminine gender (something not easy to comprehend in our English language) and in the context of the Book of Ecclesiastes correlates to the word `wisdom' (also of the feminine gender). This interchange of two words, Koheleth and wisdom (so related in the narrative as to imply one to the other) gives us to understand that it is a calling of an assembly of the people to seek wisdom in their paradoxical circumstances. It is therefore not an assembling to hear of the failure of the life of the Koheleth at the end of his reign, but a heartfelt seeking after the heart of God in what seems to be an impossible situation.

To digress for a moment: It was this understanding, that spiritual matters were spoken of in the masculine gender and matters of the earth in the feminine gender, which led to the continuous outbursts (in the history of the `Jews') of what is called `Kabbalahism', for their search for the wisdom of God to be made manifest into the natural world - in Scriptural language `the things of the Spirit' - are always in the male gender, whereas things of the earth are expressed in the feminine gender. We see this in the writings of the New Testament, for instance in 1 John 1:1-2:
" That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched - this we proclaim concerning the Word of life. The Life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. "
and again in 2 Peter 1:16-19:
" We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eye-witnesses of His majesty. For He received honour and glory from God the Father when the voice came to Him from the Majestic Glory, saying, `This is My Son, whom I love; with Him I am well pleased.' We ourselves heard this voice that came from heaven when we were with Him on the sacred mountain. And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the Day dawns and the morning star rises in your hearts."

We know Him as Jesus, who came through the veil: `The Life appeared; we have seen it and testify to it'. Those two writers were not Kabbalahists, so often condemned by zealous Christians - it was but their use of Scriptural language which brought out the spontaneous burst of joy in their writings! That which `Kabbalahists' had searched for for so long had appeared, and His name is Jesus, made flesh amongst us . . . . But we have digressed and need to return to `the son of David, king of Jerusalem'.

At the time of the Temple, and even today in Judaic religious life, the Book or Scroll of Ecclesiastes was and is traditionally read at the Feast of Tabernacles, speaking of the time when God did, and will once again tabernacle amongst His people in the Kingdom of Righteousness centered on the Temple in Jerusalem. Clearly, then, the message revealed in the Book of Ecclesiastes cannot be one of `doom and gloom' or of stoic endurance in failure, and as it is the Inspired Word of God it must reveal the purpose of God in what appears to be a paradoxical situation which clearly speaks into our present time in the Church and the nation of Israel. The pivotal verses in this Book are to be found in the opening words of chapter 3, from whence comes our title: `To everything there is a season and a time for every purpose under the heavens'. There is amongst Bible students a general understanding and agreement that as the letters of the Hebrew alphabet are used for both words and numbers there was often seen a double meaning in the wording of the Hebrew Scriptures, and with that knowledge we can begin to see what the Spirit of Prophecy is saying through the words of the Koheleth. If indeed it is the Spirit of Prophecy speaking, it will speak down the corridors of time into the situation in which the Church, in particular, is in at the present time. Torn, divided, split into factions, full of unbelief, compromising with other religions (we do not call them `faiths' for there is only one Faith, and He is faithful and true) yet with the covenanted purpose of God still ringing out in the words of the apostle Paul `to present unto Himself (the Church) a pure virgin bride'. We do indeed have a paradox here which needs the wisdom of God to understand what must happen.

The opening verses of chapter 3, so beloved by so many people, in the Hebrew Scriptures are set out as `28 seasons' in 14 lines of 2 seasons each, with space between the lines - clearly indicating space and time. Further use of the combination of words and numbers gives us 4 x 7, equalling 28 seasons. This may seem to some to be merely playing a `numbers game', but in Scriptural language it merely emphasizes and reaffirms a revelation that lies within that interplay. Here in Ecclesiastes we would start with the use of the word/number `28 seasons', a combination of 4 x 7 which reveals the perfection or completion (seen in the number 7) of the things of the earth and man's work, (seen in the number 4). By setting out the verses in 14 lines of 2 seasons we see the word `David' appearing (seen in the number 14), and in the number `2' we can see that these 28 seasons will culminate in something different occurring. As this Book is read out at the Feast of Tabernacles, and because of the use of the word/number of `David', we gain a spiritual understanding that at the end of man's seasons God will intervene with something `Different' to man's seasons - a more glorious final Feast of Tabernacles when David's Greater Son, the Messiah of Israel, will tabernacle amongst His people.

This was the wisdom the Koheleth was speaking of through the Spirit of Prophecy to the assembled people of God. The nation, which would be torn in two and scattered in captivity, would yet know the Glory of God at a future Feast of Tabernacles, when in the Kingdom of God He would tabernacle, dwell, in the midst of His people. The Assembler, the Convenor, is saying here to the assembled people that man's seasons (his efforts) are all in the sight of God `vanities of vanities'. His labour, his work is of no avail compared to the coming Work of God in fulfillment of His Covenanted Word, and in the first six chapters, as man records Scripture, the Assembler is recounting that man's efforts have little or no value compared to the glory of God's Covenanted words. Continuing from chapter 6 through 12 the Assembler goes on to say that even though man's intellect, his emotional desire to care and to serve, his wisdom (even the wisdom of Solomon), even though they are good and pleasing to God, they will count as nothing in the Eternal Glory promised to the people of Israel by His Covenanted Word.

Finally, in the concluding chapter we see Solomon's summing up of what should be their response when those dark days appear - as they will: (12:1)

" Remember your Creator in the days of your youth,
before the days of trouble come
and the years approach when you will say,
`I find no pleasure in them'. "
Now, at the end of the assembly, when all had been laid before the people, Solomon leaves the paradox with God. Solomon's task was complete; he had told the people of what was to come, but he spoke with sure certainty of the coming Kingdom of Righteousness - something entirely different from man's seasons, something more glorious, a Work of God, bringing forth His Season, His Messiah, the Son of David in Jerusalem, God tabernacling with His people! (12:12-14)

"Now all has been heard,
here is the conclusion of the matter.
Fear God and keep His commandments,
for this is the whole duty of man.
For God will bring every deed into judgement,
including every hidden thing, whether it is good or evil. "
Today we hear repeatedly, through countless meetings, tapes, videos and books, that these are the `Last Days'. It is into this time that THE KOHELETH is speaking to His people today - an Assembling of the People of God to `consider something' to gain wisdom and understanding that the Seasons of Man have finished. That which is unfolding is `something different', brought into being by God within His will and purpose, which will culminate at a forthcoming Feast of Tabernacles when the Glory of God will cover the earth as the waters cover the sea. `Now all has been heard, here is the conclusion of the matter' - and using this understanding through the words of the apostle Paul we say, `Here IS the conclusion of the matter': (2 Timothy 4:1-2)

" In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of His appearing and His Kingdom, I give you this charge: Preach the Word, be prepared in season and out of season; correct, rebuke and encourage - with great patience and careful instruction. "

There is nothing more to do! Man's seasons are over! What we are waiting for is the manifestation of God's Season, and as we wait with certain hope let us proclaim the eternal Gospel of God in the hope that others may hear and enter into that glorious finished work of God, in the person of Jesus, His Wisdom, bringing many sons to Glory.

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