Ecclesiastes

Ecclesiastes

Many Christian readers are troubled by Ecclesiastes. From the very beginning, where it declares that everything is meaningless (1:2), it seems unashamedly pessimistic and negative on life. Some wonder why this book is in the Bible. But if we carefully examine its background and message, we discover that Ecclesiastes confronts us and drives us to God in a way that few books do.

Authorship and Date. Ecclesiastes tells us it was written by a son of David who was king in Jerusalem over Israel (1:1,12). This points to Solomon since he alone, after David, ruled both Judah and Israel. But many believe that Solomon (who reigned about 961-922 b.c.) could not have written the book and assert an unknown Jewish scribe composed it between 500 and 250 b.c.

The Language of Ecclesiastes. The Hebrew of Ecclesiastes is quite unusual and sometimes almost obscure. These peculiarities have led many scholars to believe Ecclesiastes was composed late in Old Testament history. But the Hebrew of Ecclesiastes is not characteristically "late" or "early"; it is simply unusual. The language of Ecclesiastes does have much in common with the language of Song of Songs. Several allegedly late Hebrew words in Ecclesiastes also appear in the Song. For this reason many scholars regard Song of Songs as a late book as well. But it is quite possible they have so much in common because they come from the same hand—Solomon's. (For particulars see the introduction to "Song of Songs.")

Internal Evidence. Some argue the text itself hints that Solomon was not the author. For example, in 1:12 the writer states that he "was" king in Jerusalem. The real Solomon, of course, never ceased to be king until the day he died. Some assert that passages like 8:2-3, which exhorts the reader to be tactful in the presence of the king, could not have been written by the king himself.

These arguments are rather weak. If, as it appears, Ecclesiastes was written by an aged man (12:1-7), it is not strange that he would speak of his reign in the past tense. Also it is not clear why a king could not be objective enough to give advice like that found in 8:2-3.

Literary Evidence. Certain passages of Ecclesiastes closely resemble other literature from the ancient Near East. For example, the Egyptian Song of the Harper exhorts the reader to enjoy life in terms almost identical to those found in Ecclesiastes 3:22 and 9:7-9. The Gilgamesh Epic, a Mesopotamian classic, also has parallels to Ecclesiastes 9:7-9 that are far too precise to be accidental.

It is almost impossible to account for the strong similarities between Ecclesiastes and these other ancient texts if we assume Ecclesiastes was written by an obscure Jewish scribe between 500 and 250 b.c. Literary practices changed greatly by that time. A scribe of that late a period would probably not even have known, much less used, the ancient Mesopotamian and Egyptian literature.

Solomon, however, is known to have had wide contacts with the wisdom and learning of the ancient world of his day (1 Kgs. 4:34). He doubtless knew works like the Song of the Harper and the Gilgamesh Epic. The similarities between Ecclesiastes and those texts are easy to explain if Solomon's authorship is assumed. All in all, therefore, the case for believing Solomon to have written Ecclesiastes is stronger than the case against it.

Message and Purpose. Christian readers, after they have shaken off the initial shock of reading Ecclesiastes, have often described it as a defense of the faith or even an evangelistic work. Ecclesiastes shows that many of the pursuits of life, including wealth, education, and power, do not really fulfill. In that way Ecclesiastes shows that life without God is meaningless and drives the reader to faith.

Many readers have pointed out how much stark skepticism is in Ecclesiastes. If Ecclesiastes is an apologetic work, it is surely unlike any other defense of the faith ever written. But the defensive and evangelistic purpose of Ecclesiastes is clearer if one takes into account its original audience. A careful study of the text demonstrates conclusively that its first readers were not "ordinary" people but the wealthy, the powerful, and those who had access to the royal court. Again and again it deals with the study of wisdom (which the average person did not have time to do), the value of wealth, and the problems involved in being in the king's court. These things did not apply as issues in the lives of most people.

Addressed to the intellectual and political elite of Israel, the book's "pessimism" makes sense. It was speaking to the very people who were most likely to build their lives on success, wealth, power, and an intellectual reputation. Ecclesiastes repeatedly points out the futility of such a way of life and urges the readers to face their need for God. In that sense Ecclesiastes is indeed evangelistic and in fact can be read profitably by anyone.

Ecclesiastes should not be called pessimistic or cynical, but it is brutally realistic. In particular Ecclesiastes makes the reader confront the full and dreadful significance of death. Most people, whether or not they are religious, refuse to face what death really is: a calamity that nullifies the achievements of human life. Ecclesiastes strips away the myths we use to shield ourselves from this stark fact.

In pointing out the dreadfulness of death, Ecclesiastes helps us see how profound is our need for resurrection. More simply, Ecclesiastes drives us to Christ. The New Testament shares this perspective; death is not a friend or even a door-way but a terrible enemy. It will be, however, a conquered enemy (1 Cor. 15:26,54-55; Rev. 20:14).

Structure. To the modern reader, Ecclesiastes at first appears to have no structure at all. The book does not follow modern standards of setting topics in a hierarchy. But a careful reading shows that Ecclesiastes carefully moves among a group of selected subjects. These include wealth, politics, wisdom, death, and aging. As the book moves to and fro among these and other topics, a complete statement gradually emerges.

1. Introduction (1:1-2)
2. On Time (1:3-11; 3:1-15a; 11:7-12:7)
3. On Wisdom (1:12-18; 2:12-17; 6:10-7:6; 7:11-29)
4. On Wealth (2:1-11,18-26; 4:4-8; 5:10-6:9; 7:11-14; 10:18-20; 11:1-6)
5. On Politics (3:15b-17; 4:1-3,13-16; 5:8-9; 7:7-10; 8:1-9:6; 9:13-10:20)
6. On Death (3:18-22; 8:1-9:6)
7. On Friendship (4:9-12)
8. On Religion (5:1-7; 7:15-29)
9. On Evil (8:1-9:6)
10. On Contentment (9:7-12; 11:7-12:7)
11. Conclusion (12:8-14)

Introduction (1:1-2)

Verse 1 gives the title of the work, and verse 2 gives its theme. The word vanity or meaningless translates the Hebrew word hebel, which originally meant breath. From breath comes the idea of that which is insubstantial, transitory, and of fleeting value. For Ecclesiastes, anything that does not have eternal value has no real value. Everything in this world is fleeting and therefore, in the final analysis, pointless.

On Time and the World (1:3-11)

All of nature is in constant motion and yet is going nowhere. This is a parable of human life; it is a long flurry of activity that accomplishes nothing permanent. Not only that, but there is nothing new in this world. "New" does not mean merely unfamiliar or novel but something fresh that breaks into the cycle of life and gives meaning and value. The desperate needs of humanity described here are answered in Christ, in whom we have a new covenant, a new birth, a new commandment, and a new life. Meanwhile, we and this weary creation (Rom. 8:19-22) await the glory of the resurrection: new bodies for ourselves in a new heaven and a new earth.

On Wisdom (1:12-18)

Education and intellectual pursuits fail to satisfy our deepest needs. The task of the intellectual, the quest to understand life, is itself a hopeless endeavor. The proverb in 1:15 indicates this: "What is twisted cannot be straightened"; that is, no one can solve an insoluble problem. "What is lacking cannot be counted"; that is, no one can add up unknown sums. We cannot understand life because the problem is too complex, and there is too much we do not know. Only the one who is from above (John 8:23) can answer our deepest needs.

On Wealth (2:1-11)

Ecclesiastes now considers the matter of whether pleasure and luxury can give meaning to life. Solomon experimented in pleasure with his mind still guiding him—in other words, he did not become corrupted but remained in control of himself. Not only illicit pleasures disappointed him but even morally acceptable activities and things done in moderation left him empty. (On Solomon's buildings, gardens, and vineyards see 1 Kgs. 7; 9:1; 10:21; 2 Chr. 8:3-6; Song 1:14; 8:11.)

On Wisdom (2:12-17)

In 1:12-18 Solomon had spoken of humanity's inability to solve the riddles of life. The quest for wisdom was hopeless. Now he showed that even what wisdom one gains is of no real value because it does not alter one's destiny. The wise man, no less than the fool, is doomed. Of course, the wise go through life with better understanding of what lies ahead than do fools, but neither can escape death. Attempting to achieve immortality through fame and accomplishments is senseless.

On Wealth (2:18-26)

In 2:1-11 Ecclesiastes points out how the spending of wealth on personal pleasure finally becomes irksome. Now the book exposes the folly of a life devoted to earning money. Many people devote themselves to incessant labor under the justification that they are doing it for their children. But this is no excuse for wasting one's own life. The children may well simply squander all that their parents struggled to accumulate. Going through life with contentment is better than forever trying to increase one's bank account.

On Time (3:1-15a)

Our existence in this world is a mixture of joy and sorrow, harmony and conflict, and life and death. Each has its own proper moment, and we, as creatures of time, must conform to the temporal limitations that are built into the cycle of life. No permanent state of affairs exists in this world. This is a great source of frustration for people since longing for eternity is planted within us. We can neither be satisfied with what we are nor understand God's purpose in all this. We can only humbly accept what we are in this world and confess our faith that God's way is right. In light of this text, the meaning of the resurrection of Christ as the victory over death is clear.

On Politics (3:15b-17)

The last line of 3:15, usually translated something like, "God calls back the past," is literally, "God seeks the persecuted." It anticipates the brief discussion of oppression in 3:16-17 and means God will hold the oppressors accountable. Ecclesiastes voices dismay at the widespread corruption in places of political power, but it asserts that someday God will judge.

On Death (3:18-22)

Ecclesiastes states that no one, by comparing the carcass of an animal to a human corpse, can find any evidence that the human, unlike the animal, is immortal. The thought that persons have "no advantage" over the animals astonishes many readers. But it does not mean that we are in all respects like the animals, nor does it contradict the rest of the Bible. It means that humans can no more claim to have the power to beat death than can any other animal. For Christians this should only drive us closer to Christ, who did conquer death in His resurrection. Our confidence is not in some innate power of our own but in the gift from God of eternal life through Jesus Christ (Rom. 6:23). Ecclesiastes forces the reader to see the dreadful terror of death and therefore to cling to God for salvation (see Heb. 2:14-15).

The NIV translation ("Who knows if the spirit of man rises upward and if the spirit of the animal goes down into the earth?") better renders the thought of 3:21 than the KJV's translation.

On Politics (4:1-3)

The assertion that it is better to be dead (and even better never to have been born) than to have to face all the oppression that exists in the world is hyperbole. But this exaggeration shows how profoundly Ecclesiastes opposes the abuse of political power.

On Wealth (4:4-8)

Ecclesiastes again shows how futile is the life devoted to the acquisition of wealth. The two proverbs in 4:5-6 are set in opposition to each other in order to provide balance in life. Laziness leads to poverty and self-destruction. But it is better to be content with what one has than to spend life toiling away for more possessions.

On Friendship (4:9-12)

In all the hardships and disappointments of life, few things give more real, lasting satisfaction than true friendship. A friend is a comfort in need and a help in trouble. Verse 11 does not refer to sexual relations but to shared warmth between two traveling companions on a cold desert night. At the same time, it may imply that the best friend for life ought to be one's spouse.

On Politics (4:13-16)

Political power and the popularity that accompanies it are short-lived. Those who have long held power tend to become inflexible and thus vulnerable. But the entire struggle, an endless game of "king of the hill," is pointless.

On Religion (5:1-7)

Fools assume they know all about God and are able to please Him. True piety and wisdom recognize the limitations of both our understanding of God and our ability to please Him with our deeds. The attitude of awe toward God that Ecclesiastes recommends (5:7) is in reality dependence on God's grace and recognition that the benefits we have from Him are only by His mercy.

On Politics (5:8-9)

Corruption of government officials is a universal occurrence and should not surprise anyone. But anarchy is not the answer. Verse 9 should be translated: "In all, this is an advantage to the land: a king, for the sake of cultivated fields." Despite all the problems of government, it is necessary for a well-ordered society and economy.

On Wealth (5:10-6:9)

Through a series of proverbs and short reflections, Ecclesiastes warns the reader not to fall into the trap of the quest for wealth. Where riches are concerned, enough is never enough. The laborer has more peace and better sleep than the affluent man.

On Wisdom (6:10-7:6)

Ecclesiastes here summarizes its position on wisdom through a series of proverbs and reflections. We must recognize the limits of our wisdom. There is much we will never know. But it is better to go through life with sobriety and understanding than in inane pleasure seeking.

On Politics (7:7-10)

Verse 7 is transitional from the previous passage. Bribery can destroy personal integrity and lead to injustice in government. Verse 10 counsels readers not to lose heart or suppose that their generation is the most corrupt that has ever been. When dealing with injustice, be patient and careful.

On Wisdom and Wealth (7:11-14)

Ecclesiastes now compares wisdom to wealth and considers wisdom better because it does not disappear in hard times. The wise understand that both prosperity and adversity are from the hand of God and accept both.

On Wisdom and Religion (7:15-29)

In this complex section Ecclesiastes discusses the attempt to secure happiness and divine protection through self-discipline and scrupulous observance of religion and morality. Verses 15-18 at first appear to say that a little sinning is acceptable as long as it is not excessive, but this is not the real meaning. Ecclesiastes here addresses those who follow the traditional teaching of wisdom that a disciplined life is prosperous and safe but a life of indulgence is fraught with disaster. Rigorous self-depravation for the sake of religion does not really guarantee a peaceful life. No one can truly please God by his or her righteousness, since all are sinful. This ought to make us more forgiving of others.

The mystery of human sin and how it impinges on behavior is perplexing, but it does have one clear implication: sin makes domestic life very painful. This text, more than any other, demonstrates our need for God's grace.

On the basis of 7:26-29, some readers think the author was prejudiced against women. In fact, this section reflects on the pain sin has brought upon marriage. It looks back to Genesis 3:16b. There the woman desired to manipulate her husband, but he harshly dominated her. Sin made the home into a battlefield.

Similarly, Ecclesiastes says (again using hyperbole) that a man may find one man in a thousand who can be his true friend, but he will not find a single woman in whom he can have the same confidence. This is not because women are innately worse than men—a woman has the same problem finding a man she can trust but may have one woman friend. Humanity's history of domestic strife and faithlessness fully vindicates this passage.

God's Justice (8:1-9:6)

The wise know how to behave with discretion and tact toward those in power, but the uncertainty of life makes it difficult to stay on the right path. Many who have power use it ruthlessly for their own gain. That they often seem to go unpunished aggravates the situation. This is, perhaps, the most troubling problem of life. Death levels the differences between the powerful and the powerless, but it aggravates the problem in that the good and bad suffer the same fate. For the reader, however, this should not lead to cynicism. Instead, it should provoke deeper faith that only God knows the end from the beginning and only He can finally set all things right.

On Contentment (9:7-12)

This passage builds upon the certainty of death as described in 9:1-6. Life is short and therefore should not be lived in sorrow. Enjoy the good things of life and do not let ambition for success ruin the time you have. The advice in 9:9, "Enjoy life with your wife," seems to contradict 7:28, but wisdom literature often gives counsel that is paradoxical or apparently contradictory. The reason is that life itself is complicated.

On Politics (9:13-10:17)

Prudence and political skill are essential for effective governance of a nation, but they are often neglected or lacking. Ecclesiastes presents this concept here first in a short anecdote and then in a series of proverbs and reflections. Whether the wise man saved his city by military strategy or diplomacy is not clear. What is clear is that he was soon forgotten because he was not wealthy or from an influential family. But the worst fate that can befall a nation is that it have ignoble or self-indulgent rulers. Such fools are not even capable of giving a stranger correct directions to the nearest town; they can hardly be trusted in matters of state.

The series of proverbs in 10:8-11 emphasizes the importance of fore-thought and careful planning. Those who practice cunning often bring about their own demise. They dig a pit for someone else and fall into it themselves. Or they are bitten by a snake while breaking into another's home. But even legitimate activities can be dangerous. Thorough planning must precede any enterprise. In context this means that one must exercise great care in dealing with the intrigues of political life.

On Politics and Wealth (10:18-20)

Three transitional proverbs bridge the gap between the political and economic realms. First, diligence is necessary to maintain an economy, be it the national household or a private home. Second, at least some money is essential in order to enjoy the good things of life; verse 19 is not cynical, as it appears to be in many translations. Third, be careful of those who have power, be it political or economic.

On Wealth (11:1-6)

While Ecclesiastes discourages the pursuit of wealth, it favors wise investment and diligent work. Verses 1-2 speak of long-term investment, not charity. To "give portions to seven or eight" is, in modern terminology, to diversify investments. While we do have to look out for dangers on the horizon, we cannot allow ourselves to be so cautious that we do nothing. Better to recognize that all things are in God's hands and proceed with our work with an eye toward all possible contingencies.

On Contentment (11:7-12:7)

This section is in two parts: counsel to youth and a poem on aging and death. To the young, Ecclesiastes advises that their brief time of youthful vigor be spent in joy rather than in anxiety. But they are not free to pursue folly and immoral behavior. Awareness of divine judgment and the fleeting nature of youth should always govern their decisions.

The poem in 12:1-7 is also meant as a warning to the young concerning things to come. Its imagery is in some points obscure, but it is nevertheless poignant and moving. Verse 2 may refer to the day of death or to failing eyesight. Verse 3 describes the loss of strength in the arms ("keepers of the house") and legs ("strong men"), the loss of teeth ("grinders"), and encroaching blindness ("those looking through the windows"). Verse 4 alludes to failing hearing that is yet coupled to the sleeplessness whereby one awakes at the slightest sound. Verse 5 speaks of the general loss of courage, confidence, and sexual drive. Finally, in 12:6-7 death is portrayed as the shattering of a vessel whereby its con-tents—life—are spilled out.

Conclusion (12:8-14)

The book concludes in four subsections. (1) Verse 8 reaffirms the theme of 1:2. These two verses bracket the beginning and ending of the main body of the work. (2) Verses 9-10 describe Solomon's work. Compare 1 Kings 4:32. (3) Verses 11-12 offer a final word on wisdom. (4) Verses 13-14 conclude with a call to fear God.

True wisdom comes from God, the one Shepherd, and is worthy of acquiring. But one should be wary of endless academic pursuits. Ecclesiastes is not anti-intellectual; still, no one should try to build a meaningful life on the reading and writing of books.

Some readers feel the concluding call to fear God does not follow from all that has gone before, but it is in fact the perfect conclusion. The pursuit of wealth, knowledge, and political power is ultimately unsatisfactory and leads to divine judgment. Life is short and full of mystery. All our attempts to make life meaningful fail. The wise response, therefore, is to cling to God and His grace.

Theological Significance. Ecclesiastes challenges its readers to live in the world as it really is instead of living in a world of false hope. It addresses those who have sought meaning through wealth, education, or political power. For some this search for lasting meaning and value has left them empty. Others have yet to realize the futility of this search.

Ecclesiastes challenges its readers to abandon illusions of self-importance, face death and life squarely, and accept with fear and trembling their dependence on God. Solomon's faith in the justice of God and the goodness of His commands was stronger than his pessimism (8:12-13; 11:9). Even when he did not understand life or God's ways, his response was one of faith. The seeming senselessness of life in the real world drove him to God, the only Giver of permanent worth. Life is God's precious gift. Its fleeting pleasures should be enjoyed, even while pursuing the lasting joy that comes only from God.

Questions for Reflection

1. How does our mortality render "meaningless" much of what we do in life?
2. What are some ways people try to add meaning to their lives? What does Ecclesiastes say about them?
3. How does Ecclesiastes help us to understand the importance of Christ's resurrection and His victory over death?
4. How would you summarize the teaching of Ecclesiastes on political power?

Sources for Additional Study

Eaton, Michael A. Ecclesiastes. Downers Grove: InterVarsity, 1983.

Garrett, Duane A. Proverbs, Ecclesiastes, Song of Songs. New American Commentary, 1993.

Gordis, Robert. Koheleth: The Man and His World. New York: Schocken, 1968.

Kaiser, Walter C., Jr. Ecclesiastes. Chicago: Moody, 1979.

Wardlaw, Ralph. Exposition of Ecclesiastes. 1868; reprint, Minneapolis: Klock and Klock, 1982.