Solomon returns to the subject of the oppression of the poor in Ecclesiastes 5:8 (cp. 4:1), telling his readers not to surprised and amazed with the matter.[1] The Teacher speaks of the perversion of justice in governing a province, and he points out that there is always someone higher in authority over even the highest office in the province, and it is implied that ultimately the Lord is higher than all. In other words, the Teacher is reminding his readers of what he had told them just before speaking of prayer.[2] That is, although it doesn’t appear so, the poor do have an advocate (cp. Ecclesiastes 4:1), if not in the overseer of the provincial lord, then, ultimately, in the Lord God, himself (cp. Genesis 31:1-2, 7, 22-24).
The KJV translates verse-9 as: “Moreover the profit of the earth is for all: the king himself is served by the field,” which seems to be saying: it is in the best interest of the king that real justice prevails and the common folk don’t have to endure oppression. The logic behind the verse is this: the Lord has joined both the king and the poorer classes together in a common whole. The king cannot support himself without the laborer, nor could the laborer be safe without an advocate (the king). Both are mutually necessary and advantageous (Ecclesiastes 5:9; cp. Romans 13:1-7). Nevertheless, oppression does exist, through unfair and burdensome taxes (Ecclesiastes 5:8; cp. 4:1). So, what can we say of this?
The problem with greed and the love of wealth is that its proceeds are elusive (Ecclesiastes 5:10). He who loves gold isn’t satisfied with the gold he has, and if he wishes to increase his wealth, he isn’t satisfied with the increase. The joy, which he should have in his labor has been taken away by the Lord. Just as the eye could never be filled with seeing, nor the ear with hearing (Ecclesiastes 1:8), so he who loves wealth could never be satisfied with the wealth he has. Satisfaction, fulfillment, and the joy of accomplishment, which are the reward of the common laborer, escape the oppressor who loves wealth. His lot is as the line in the poem: “Water, water, everywhere, nor any drop to drink…”[3]
To conclude, the Teacher reminds his readers that with the increase of wealth comes also the increase of expenses. One must pay those who have helped in the matter of oppression, and that usually means a payoff of some kind, either a lump sum or an periodical percentage of the take. All in all, the oppressor has little else to enjoy than the sight of the gold in his hand or the gross take, which he then distributes to his helpers (Ecclesiastes 5:11). On the other hand, the rest and contentment of the laborer is good, whether he has little or much, for it is his portion from the Lord (Ecclesiastes 5:12; cp. 3:22; 5:18). Nevertheless, there is no rest for the oppressor, who needs to be concerned over being found out by the advocate ruling from a higher office (cp. Ecclesiastes 5:8) and over being replaced by an overly ambitious and enterprising associate.
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[1] The fact that oppression exists in one of Solomon’s provinces, and the Teacher objects to it, but he doesn’t seem to end it, has led some scholars to believe Solomon couldn’t then be the author of Ecclesiastes. Nevertheless, this argument has its flaws. For example, if the Lord sees injustice and doesn’t immediately end it, does this mean there is no God? If Solomon saw how the Lord acts in the background against the oppressor, perhaps he chose to act like the Lord. After all, wouldn’t the hypothetical oppressor in one of Solomon’s provinces be a relative or a friend? Is it beyond belief that King Solomon would choose to try to get his erring relative or friend to see the error of his ways without judging him immediately and harshly? It may very well be that Solomon chose to imitate the Lord’s manner of handling justice, and he is telling his readers that he is the unseen advocate of the poor in these matters, and the Lord oversees him.
[2] See my previous studies: Listen With Your Heart, and compare my other two studies on the subject of oppression: Reality Isn’t Always What It Appears To Be! and The Vanity of Oppression and Freedom!
[3] The Rime of the Ancient Mariner by the English poet Samuel Taylor Coleridge, written and published in 1797-98.
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