Both of these biblical texts, so different at first glance, reflect a single understanding of life. The foundation of the understanding of life in Ecclesiastes is, perhaps, that within the framework of earthly life everything that seems valuable and significant to man is, in fact, vanity and a chasing after the wind...
Both of these biblical texts, so different at first glance, reflect a single understanding of life.
The foundation of the understanding of life in Ecclesiastes is, perhaps, that within the framework of earthly life everything that seems valuable and significant to man is, in fact, vanity and a chasing after the wind. Ecclesiastes seeks and finds nothing on earth to which the heart should be attached, which could become a source of happiness, a source of life for man. Even wisdom and moderation, so valued by the ancients, give us nothing but privation, even voluntary privation. Only in God does Ecclesiastes hope to find meaning; but God remains incomprehensible and distant to him. To draw near to Him is hardly possible for man.
The understanding of life in Ecclesiastes is colored by inescapable sorrow, because in this life he sees suffering and emptiness behind everything. The book ends with an unspoken hope for "that day" when the sun and stars will grow dim, and this earthly world will come to its end. The "Day of the Lord," the "Day of Judgment," as the great prophets of the Old Testament called it, may perhaps give man some understanding of the meaning of existence. But the light of this hope is hidden from Ecclesiastes; written in the period between the return from the Babylonian captivity and the coming of Christ, this book sums up the hopeless, joyless, and meaningless existence of man before Christ. The sorrow of Ecclesiastes is such that nothing earthly can quench it, and in this lies the greatest realism of this book.
The fundamental meaning of the understanding of life behind the words of the Lord Jesus Christ in the Sermon on the Mount is that only God Himself can be the answer to all our questions. The only thing that can be the purpose and meaning of human life is God Himself. Not something proceeding from Him, not earthly life in itself, nor even eternity can quench the thirst resounding in the words of Ecclesiastes. Only God… And the most important thing that the Lord Jesus proclaimed to people is that God has come to us to give us meaning, joy, and life. Even suffering becomes for us not just a symptom of mortality, but a meeting place with the Incomprehensible. Deeds of mercy and the fulfillment of the law, meekness and the rejection of violence, love for people itself — everything gains meaning only because here we find God. "The kingdom of heaven is at hand," the Lord repeats more than once in the Gospel. That Kingdom where life finds meaning, that for which it would be worth living, is inaccessible to us — but this Kingdom itself has drawn near to us out of God's great love.
In Christ, man finds what Ecclesiastes sought and did not find. But nowhere else but in Him can this be found — in this both the book of Ecclesiastes and the Sermon on the Mount converge. Of course, this answer is necessarily brief and most likely incomplete. If we briefly answer your second question in the same way, it will be something like this: The purpose of our life is God Himself, a Person whom one can love, seek, comprehend, and trust. At the same time, the purpose of our life is to fulfill God's design for us: to bring His love into the created world, to serve as a creative principle in the world. This is possible for us only together with God; by ourselves we can create nothing but chaos. These two aspects of the purpose of our life unite in the possibility of being the presence of God in this world, a Temple of the Holy Spirit, as the apostle Paul expresses it.
The meaning of life is thus hidden in the Almighty Himself. As Saint Augustine, the great Christian thinker of the late 4th — early 5th centuries, said addressing God: "You have made us for Yourself, and our hearts are restless until they find their rest in You." The Lord Jesus Christ Himself expressed this mystery in the words of a prayer addressed to the Father: "That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us." The love that unites us with God to the very depths of our and His nature — this, perhaps, is the meaning of our life. The value of human life I would measure by God's love for each of us. We are weak, empty, and barren; our life often seems worthless to us. But God loves us not because we are good, but because He is God. And we are valuable not because we are good, but because we are loved by Him.
It is unlikely that this answer can claim completeness and objectivity. But, I hope it is direct enough. Practice shows that it hides a wonderful power of life; moreover, it is important to bear in mind that when we meet God, questions disappear. Not that we receive answers, — but there comes a moment when you forget about questions and begin to live, because God Himself is the answer to everything.
21 Ahab covets Naboth's vineyard, Ki1 21:1-4.
Jezebel procures Naboth to be stoned, Ki1 21:5-14.
Ahab goes to take possession, Ki1 21:15-16.
Elijah meets him, and denounces the judgment of God, Ki1 21:17-24.
Upon his humiliation a reprieve is granted, Ki1 21:25-29.
21:3 The Lord forbid - For God had expressly, and for divers weighty reasons forbidden the alienation of lands from the tribes and families towhich they were allotted. And although these might have been alienated'till the jubilee, yet he durst not sell it to the king for that time;because he supposed, if once it came into the king's hand, neither he, norhis posterity, could ever recover it; and so he should both offend God, andwrong his posterity.
21:7 Dost thou govern - Art thou fit to be king, that hast not courage to use thy power.
21:9 A fast - To remove all suspicion of evil design in Ahab, and to beget a good opinion of him amongst his people, as if he were grownzealous for God's honour, and careful of his people's welfare, andtherefore desirous to enquire into all those sins which provoked Godagainst them. On high - On a scaffold, or high - place, where malefactorswere usually placed, that they might be seen, and heard by all the people.
21:10 Blaspheme God and the king - Indeed his blaspheming God would only be the forfeiture of his life, not his estate. Therefore he ischarged with treason also, that his estate may be confiscated, and soAhab have his vineyard.
21:13 Stoned him - And it seems his sons too, either with him or after him. For God afterward says, (Ki2 9:26)I have seen the blood of Naboth and the blood of his sons.Let us commit the keeping of our lives and comforts to God; for innocenceitself will not always be our security.