Our moment in history is not marked for its optimism or positivity. Commentators on a range of cultural phenomena and from across the social spectrum discuss how things are only getting worse. Wherever we look, public services, consumer affairs, the creative industries, there is a sense that standards are in decline and have been for decades. Even upheavals in the political domain are less a sign of insightful new plans for workable improvement in people’s lives than a risk-taking turn to extremes born of a sense that there is nothing much really left to lose. Embittering the disappointment is the failure of our society’s myth that things are on an upward trajectory and can only get better. Even as Christians, we are often tempted to resentment and ask angrily why we have to put up with this when things were never this bad in the past. Without necessarily doubting that things have got worse over time, Alexander Nisbet reflects on why Ecclesiastes teaches us not to start asking, “What is the cause that the former days were better than these?” (Ecclesiastes 7:10) Misery comes from sin, and difficulties are an opportunity to depend more fully on the Lord. Redemption in Christ Jesus provides us with a hope for the world to come that lasts through and beyond the miseries and disappointments of this world. In the following updated extract, Nisbet urges us to avoid the response of frustration with our circumstances in providence and to take God’s way of contentment through self-abasement and heavenly wisdom.

The main aim of the Preacher in Ecclesiastes 7 is to reveal more about the way to true happiness and contentment, and to point out some remedies to the vexations which are incident to this life.

The question not to ask

In verses 9–10, the Preacher dissuades us from two things which are far contrary to the grace of patience. “Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this.”

The Preacher warns us against the very first sudden motions of anger or revenge against oppressors and the instruments of trouble (v.9). To have anger “resting” or being cherished in the heart is the habitual and allowed frame of those who are void of the saving knowledge of Christ. They are the ones who cherish angry feelings, and think over in detail all the ways they have been wronged, and feed on the contemplations of possible ways of revenge. They have no reluctance or grief about such a vengeful spirit, whereas, although a child of God may be assaulted with the impulse to revenge, yet he gives these impulses no permission to rest peaceably in his heart.

The Preacher warns us also against sinful quarrelling against the Lord for apparently making times more troublesome, and burdens heavier, than they used to be. This only indicates ignorance of the true state of times, foolish presumption in finding fault with His wisdom, and unbelief of his sovereignty. “Say not thou, ‘What is the cause that the former days were better than these?’ for thou dost not inquire wisely concerning this.”

The present may well be worse than the past

This is not to be understood as if the present times were not often worse than the former, in many respects. That is in fact foretold (Matt. 24:12; 2 Tim. 3:1).

Nor does it mean that the Lord’s people are not permitted to search into what sins may have been the procuring causes of the change for the worse, or to bewail the defections or miseries of these changes, seeing both these are duties (e.g., Lam. 3:40).

Instead, it means that we should not quarrel with God’s providence for casting our lot in more troublesome times, and under more grievous oppressions, than there have been formerly, as if there were no cause why people should submit to a change of times from better to worse.

The Spirit of the Lord does not here give particular reasons for such changes, because there are many reasons in Scripture, sufficiently obvious to satisfy us on this point. Only He prohibits and rebukes the boldness of the question, and gives, as a general reason to dissuade us, the fact that these inquiries flow from people’s ignorance of the sovereignty and wisdom of the Lord, who works all things for His own glory, and the good of His people.

Providence is not something we can quarrel with

The Lord’s people have a duty to search out the sinful causes which provoke the Lord to change times to the worse, and the wise reasons He has for so doing, and to bewail that our later times have far degenerated from the purity and holiness of former days. Yet it is a great sin to quarrel with providence, or to inquire concerning this matter with a spirit that is fretting and malcontent, as if it were not well ordered by divine providence that we should not have as much peace and prosperity, and as great freedom from outward trouble, as those who were before us.

Fretting against our times is not a sign of wisdom

To the extent that we fret and repine about how the present times are worse than the former, to that extent we are lacking the heavenly wisdom which teaches those who have it to adore the righteousness of God in all the arrangements He makes, even though they do not see the particular reasons of them. “Righteous art thou, O Lord, when I plead with thee …” (Jer. 12:1

This heavenly wisdom often leads them to satisfying reasons, clearly held forth in Scripture. For example, God in His wisdom takes steps sometimes to discover people’s perversity, which at other times He sees fit to restrain. Sometimes He uses grievous trials to promote the faith, patience, and other graces of His people, graces which at other times He promotes without such trials.

So that this quarrelling with the Lord indicates great presumption, flowing from ignorance of the true state of both the present and former times. This leads them not to consider the good of the present times, which often as far exceeds the good of the former as the evils and troubles of the present times exceed those of the former. “Thou dost not inquire wisely (or, as it is in the original, “by wisdom”) concerning this matter.”

The way to contentment

Holiness

He commends having high esteem with God, and good report from others, founded on grace and true holiness. This is better than the most precious things in the world, in which most people place their happiness. “A good name is better than precious ointment” (v.1).

Soft-heartedness

He praises the soft and tender frame of heart which the sanctified consideration of death begets in the soul, beyond the worldly mirth and joy which is ordinarily expressed by laughter (vv.1–4).

Sensitivity

He commends humble submission to the serious and wise rebukes of those who (whether in a public or private capacity) have a call from God to point out the evil, danger and remedy of sin. This is better than glorying in your own sins, or in the flattery of others in their sins (v.5), because whatever joy or pleasure you may have in following sinful ways, or flattering yourselves or being applauded by others in your sinful ways, it is not long-lived (v.6).

Patience

He commends the grace of patience under the most grievous pressures and injuries the saints may meet with, in and from the world, as a great furtherance toward true happiness (vv.7–10).

Wisdom

He praises saving wisdom because of its excellent effects or advantages (vv.11–12).

He directs us to the right way to make use of the Lord’s dispensations (vv.12–21).

1. Consider that God brings things about contrary to our will and designs of obtaining happiness, and we cannot by our wit and power alter or twist His workings to serve our imaginary goal of finding true happiness in created things (v.13).
2. In prosperity we should rejoice with thanksgiving. Meanwhile, in adversity, we should consider seriously what has procured it, God’s purpose in it, and our duty under it (v.14).
3. We should not arrogantly think that we have such a superlative righteousness and wisdom that we can criticise the works of God for not being wise or fair, as if we could manage them better (v.16); neither should we give or sell ourselves to impiety in a time of prosperity (v.17).
4. Those whose guiding principle is the true fear of God shall have a sure and sweet deliverance from all their sufferings and temptations (even though, as to their outward circumstances, they fall before the wicked) (v.18).

This leads the Preacher again to commend spiritual wisdom, partly because of its blessed effect (in that it satisfies the person against the trials and temptations mentioned, beyond any human help or strength, v.19), and partly because people are so ready to go wrong without this saving wisdom, even when they are both imputatively and inherently “just”, v.20).

The Preacher recommends that people would not be very inquisitive to hear or know, much less revengefully resent what evil others rashly speak of them (v.21). Such inquisitive inquiries and revengeful resentments may not only readily meet with undesired and unexpected railings and revilings from those of their own household (v.21), but people may also be conscious to themselves that they themselves have spoken rashly and heatedly against others (v.22).

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