I submitted this paper for Advanced Old Testament Theology II (TH 842) at Bob Jones University on February 24, 2004.
Introduction
The book of Ecclesiastes has been for years one of the most difficult books in all of Scripture. In isolation from the larger theological context, some of Solomon’s statements are puzzling at best and unorthodox at worst.1 Compounding this problem is the absence of any New Testament citations.2 As expected, the critics love to latch on to these statements and present the author as anything but a true teacher of the faith of the Old Testament.3 Unfortunately, even many conservatives have struggled to know what to do with this book. Many have simply ignored it, while others have classified it as the inspired record of a man-centered philosophy of life on par with the words Satan.4
This book from קֹהֶלֶת5 deals with quite varied themes: death and life, folly and wisdom, wickedness and righteousness, and emptiness and enjoyment. This polarity supports the overall dichotomy drawn between the worldly philosophy of life and the God-fearing philosophy of life. Life considered apart from God is empty, frustrating, and enigmatic. However, a life that factors God into the pictures yields joy, contentment, and satisfaction. Although not all the questions of life find resolution, the one who trustingly fears God lives content by resigning these mysteries of life to God and His wisdom.
The Emptiness of Life Considered Apart from God
The contents of this book will not make sense apart from a proper understanding of the grid through which Solomon writes. Not all of the comments in the book can be understood as a true reflection of the thoughts of God about life. The entirety of the book is inspired and is the revelation of God for a proper outlook on life. Nevertheless, there are some blatantly contradictory statements that cannot be harmonized without recognizing a few foundational interpretative elements. First, much of the negative material is a record of Solomon’s own experience when he was not following the proper view of life that he presents in the book: fear God and enjoy life. Secondly, Solomon sometimes steps into the shoes of the worldly-minded individual and takes his thinking to its logical conclusion: life is meaningless and futile. The proper perspective on life is clear, and Solomon unmistakably sets that forth as the positive message of the book.
Vanity
Without question the key word of Ecclesiastes is הֶבֶל. The word occurs 86 times in the Old Testament, 38 of which are in Ecclesiastes.6 The meaning of הֶבֶל in Ecclesiastes is uncertain. It literally means “breath” or “vapor.” This imagery may communicate transitoriness (i.e., life is short and fleeting) or meaninglessness7 (i.e., life is empty). Others have suggested the idea of mysterious or enigmatic.8 Based on its usage outside Ecclesiastes9 and the contextual features within the book, it seems best to regard the primary emphasis to be “meaninglessness.”10
Everything is vanity (1:2). This statement must be understood in the overall context of the book. Everything in this life viewed apart from God as the source of true contentment and meaning is vanity. Surely, Qoheleth does not regard God and fearing Him as vanity. Solomon sets his own boundary in 1:14 saying, “I have seen all the works which have been done under the sun, and behold, all is vanity.”
The cyclical nature of life is vanity. One generation comes after the next, but the earth stays the same (1:4). Day after day, the sun continues its normal cycle (1:5). The wind blows in its customary way (1:6). The waters run their normal course as well (1:7). All of these things are monotonous and make man weary and unsatisfied. Life is boring and nothing new ever happens (1:9–10). Even if there were new things, no one would remember them anyway (1:11).
Worldly pleasure is vanity (2:1–11). Solomon tried to find meaning in life through laughter (2:2), wine (2:3), wisdom (2:3), works such as houses and vineyards (2:4), gardens and parks with fruit trees (2:5), and ponds and forests (2:6). He had many slaves and a great number of male and female singers (2:8). His livestock outnumbered the greatest who had preceded him (2:7), and his wealth was unsurpassed (2:8). He sought sexual pleasure in many women (2:8). Solomon gave himself to every delight that he could conceive, and it brought him pleasure for a time, but it did not last (2:11).
Wisdom is vanity (2:15). The terms for wisdom are quite frequent, Ecclesiastes being wisdom literature. The word חָכְמָה occurs 28 times,11 second only to Proverbs (42x). Its adjectival form חָכָם occurs an additional 21 times.12 The verb חכם also occurs 4 times.13 Solomon’s wisdom did not bring him satisfaction. Although it is better than folly, it was certainly not itself the means to a satisfied life.14
Life is vanity because all men die regardless of their morality (2:17; 7:15; 8:10). In a sense, there is no advantage to being a man over being a beast, for both die (3:19). This theme of death is a major one for Solomon (1:4; 2:14–16, 18–21; 3:1–3, 19–21; 4:2–3; 5:15–16; 6:3–6, 12; 7:1–4, 15–17; 8:8, 10; 9:2–6, 9–10, 12; 12:7). Life passes quickly like a shadow, and the future is uncertain (6:12). In close association with the futility of life because of death is the theme of ignorance. Man cannot figure out God’s ways and the future is shrouded with mystery (2:11, 17, 19; 3:11, 21–22; 6:12; 7:13–14, 23–24; 8:7, 17–9:1, 12; 10:14; 11:2, 5–6). Life is also full of injustice. Sometimes the wicked live long lives while the righteous die young (7:15; 8:14). Life often does not seem fair when the righteous get what the wicked deserve, and wicked enjoy the blessings of the righteous (8:14; cf. 3:16; 5:8, 13–14; 10:5–7).15
Labor is also vanity. The term עָמָל occurs 21 times,16 and the verb form עמל an additional 9 times.17 The noun מַעֲשֶׂה also occurs 21 times.18 What a man works so hard for will be left behind at death (2:18). He does not know what his descendents will do with it (2:19, 21). Labor itself brings pain and grief (1:3; 2:11, 22–23; 3:9; 5:15–16). It produces envy (4:4), and it has no end (4:8). The money gotten by labor does not bring satisfaction (5:10). God’s sovereignty over man’s enjoyment of the fruits of his labor also makes life seem futile (2:26; 6:2).
Striving after Wind
Another expression that Solomon uses to convey the emptiness and frustration of life is רְעוּת רוּחַ. This phrase has been handled in a variety of ways. The kjv translates it “vexation of spirit,” while most modern versions have chosen to translate it “striving after wind.” This expression is unique to Ecclesiastes (1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9).19 The introduction to the book places all things under the sun in this category (1:14). Seeking wisdom as well is a striving after wind (1:17). All of Solomon’s pursuits failed to bring him the satisfaction he was pursing (2:11, 17). It was as if he were chasing after the wind. Labor does not itself bring a contented life (4:4, 6). In essence, all the pursuits for joy on earth are ultimately frustrating and unattainable.
Under the Sun
This conclusion that life is empty and frustrating, however, has a couple qualifications. First, it is life “under the sun.” This Hebrew phrase תַּחַת הַשָּׁמֶשׁ occurs 29 times in the Old Testament, all of which are in Ecclesiastes.20 Life viewed from this perspective is empty and frustrating. Labor under the sun has no profit.21 Life is an endless cycle (1:9). Everything is meaningless (1:14). Things are the way they should be. Injustice abounds (3:16; 4:1; 4:15; 9:3, 11; 9:13), and life is full of evil (4:3; 5:12; 6:1; 10:6). The future is uncertain (6:12). Death ends it all (9:6), and no one remembers those who are gone (8:9).22
Walking by Sight
The phrase “I have seen” is often used in connection with “under the sun” and fits into this first part of the book as well. It often corresponds to life on the earth viewed by sight rather than by faith. At times Solomon reports what he saw from a human standpoint without factoring God into the picture. Solomon saw that life is vain and empty (1:14), both the wise and the foolish die alike (2:13–14), life is unfair (3:16), labor is vain (4:4), and God does not always allow man to enjoy what He gives him (6:2). These things all lead to frustration by themselves, but when viewed from the eye of faith the God-fearer can resign them to God.
The Satisfaction of a Life of Fearing God
What seemed meaningless, empty, frustrating, and enigmatic from a perspective that views life on the earth by sight apart from God takes a drastically different perspective when one fears God and walks by faith. The very things that brought grief and frustration are now viewed as gifts of God yielding contentment and enjoyment of life.
Revelation of God
The theology of God presented in Ecclesiastes is significant. Solomon never refers to God by His covenant name Yahweh. God is always אֱלֹהִים (40x),23 the sovereign creator and sustainer of the universe. The emphasis in Ecclesiastes is on God as transcendent. He is in heaven, and man is on earth (5:2). A great reverence for this exalted Being is mandatory. This great one is also Creator (12:1). He is the maker of all things (11:5). He created man, giving him a longing for the eternal (3:11). He is the source of his life (5:18; 9:9) and gave man his spirit (12:7). Although God created man upright, man has rebelled and turned to his own way (7:29). Consequently, God is also the judge of men, both the righteous and the wicked (3:17). He will set all the inequities of life straight in the future. His judgment is all-inclusive (11:9). Nothing goes unnoticed (12:14).
The sovereignty of God plays a central role in Solomon’s theology of God. He is fully sovereign over every aspect of life. God is the one who has given men grief or joy to be occupied with during his life (1:13; 3:10; 5:20). God is responsible for the crooked and what is lacking, and man is powerless to change these things (1:15; 3:14; 6:10; 7:13). One’s possessions are from God (5:19; 6:2). The ability to enjoy what one has is a sovereign gift of God (2:24–25; 3:13; 5:19; 6:2). God is the sovereign over all the events of life (3:1–8, 15), the good as well as the bad (7:14). He has ordained all the events as He has seen fit (6:10; 11:5),24 but He also is sovereign over man’s ability to figure out His providence (3:11; 7:14, 24; 8:17). Man’s days on earth are numbered by God (5:18; 8:15; 9:9). The righteous and wise, along with their works, are in God’s hand. He sovereignly dispenses to them as He pleases (9:1).
This transcendent, sovereign creator would be terrifying were it not for the fact that He is also good. Solomon stresses God as a good God who gives good things to His creatures. God is the giver of wisdom and knowledge and joy. He even takes from the wicked and gives to those who are good (2:26). God gives men their days upon the earth (5:18; 8:15; 9:9). He dispenses riches and wealth and also the ability to eat and to enjoy his life (5:19; 6:2). He even gives the very words of Scripture (12:11). All these good things are from the kind hand of God (2:24). They are gifts (3:13; 5:19) and rewards to his people (2:10; 5:18, 19; 9:5, 9).
Fear God
The only appropriate response to this God is to have a proper estimation of Him and life by living in the constant awareness of Him. This concept of fearing God is central to unlocking the meaning of the book. It is what makes all the difference between viewing life as meaningless or enjoyable. The word ירא occurs nine times.25 The enigmas of life have the fear of God as their goal. God has designed all things the way He has for the very purpose of causing men to fear Him (3:14). The one who fears God has a high estimation of God and approaches Him with great care. Because God is who He is, man must guard against treating Him with irreverence. God is not to be treated casually. And one should guard his words when addressing God (5:2–3). Vows are serious; they must be kept (5:4–6). In contrast to this carelessness, Solomon exhorts the reader to fear God (5:7).
Fearing God helps one avoid extremes. Solomon recommends balance. Do not go to either extreme of conformity or non-conformity to a standard (7:16–17). The one of fears God will follow both of these warning and avoid both extremes (7:18).26 Fearing God also helps handle the seeming injustices of life. Even when the wicked seem to prosper, the true God-fearing man can be confident that it will be better for him in the end (8:12). The one who does not fear God will not live forever. A future judgment awaits him (8:13). Fearing God does not always appear to have its benefits from a human perspective. Life on this earth ends the same for both the wicked and the one who fears God (9:2). If the reader happens to get confused throughout the book, Solomon makes his message unmistakably clear in the conclusion: fear and obey God (12:13).
Enjoy Life
This second component to a proper view of life may be summed up in the words enjoy life. Fearing God and walking by faith provides for a life of joy and contentment. There are seven passages in the book where Solomon gives the secret to getting out of the rut of emptiness and despair of life under the sun (2:24–26; 3:12–13, 22; 5:18–20; 8:15; 9:7–9; 11:8–10).27 The first and central component of fearing God is complemented by the second: be content with what God gives and enjoy life. This important point is summed up in the words of 2:25: “Who can eat and who can have enjoyment without Him?” A vital relationship exists between fearing God and enjoying life. Most of the passages begin with the statement that there is nothing better for man (2:24; 3:12, 22; 8:15) or that it is good for man (5:18). The contents of the passage encourage rejoicing (3:12; 11:8, 9), doing good (3:12), eating (2:24; 3:13; 5:18; 9:7), drinking (2:24; 3:13; 5:18; 9:7), enjoying one’s labor (2:24; 3:13, 22; 5:18), and enjoying life with one’s wife (9:9). The reason that man is to enjoy all these things is because they are gifts from God.
Conclusion
Far from being the mere inspired record of a man who does not have a proper perspective on life, the book of Ecclesiastes presents the correct worldview for dealing with the difficulties of life in contrast with the worldly man’s perspective. As Solomon and so many others have experienced, life viewed without factoring God into the picture will certainly lead to emptiness, discontentment, and frustration. The pleasures and pursuits of life will not satisfy, and the difficulties of life will not make sense. However, when life is viewed from the eyes of faith, seeing God as the as the sovereign giver of all things, life begins to find purpose and brings contentment. Fearing and obeying God, enjoying what God has given, and resigning all the inequities of life to Him together form the key to having a satisfying life. This was true in Solomon’s day and continues to be true today. A proper perspective of God is always the solution to a life of joy and contentment.
Barrett, Michael P. V. Barrett. “Theology for Life.” Biblical Viewpoint 31 (November 1997), 10–18.
Barton, George Aaron. A Critical and Exegetical Commentary on the Book of Ecclesiastes. The International Critical Commentary. New York: Charles Scribner’s Sons, 1908.
Bell, Robert D. “The Structure and Themes of Ecclesiastes.” Biblical Viewpoint 31 (November 1997), 3–9.
Bridges, Charles. A Commentary on Ecclesiastes. Carlisle: Banner of Truth, 1992.
Eaton, Michael A. Ecclesiastes: An Introduction and Commentary. Downers Grove: Inter-Varsity, 1983.
Gordis, Robert. Koheleth—The Man and His World. New York: Bloch, 1955.
Hengstenberg, E. W. Commentary on Ecclesiastes, trans. by D. W. Simon. Edinburgh: T & T Clark, 1860.
Kidner, Derek. The Message of Ecclesiastes: A Time to Mourn, and a Time to Dance. The Bible Speaks Today, edited by J. A. Motyer. Downers Grove: Inter-Varsity, 1976.
Leupold, H. C. Exposition of Ecclesiastes. Columbus: The Wartburg Press, 1952.
Loader, J. A. Polar Structures in the Book of Qohelet. New York: Walter de Gruyter, 1979.
Longman, Tremper III. The Book of Ecclesiastes. The New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1998.
McCabe, Robert V. “The Message of Ecclesiastes.” Detroit Baptist Seminary Journal 1 (Spring 1996), 85–112.
Murphy, Roland E. Ecclesiastes. Vol. 23A of Word Biblical Commentary, edited by John D. W. Watts. Dallas: Word Books, 1992.
Oehler, Gustave Friedrich. Theology of the Old Testament. Grand Rapids: Zondervan Publishing House, n.d. 565–69.
Rude, Terry. “The Alleged Epicurean Passages.” Biblical Viewpoint 31 (November 1997), 19–24.
Schultz, R. L. “Ecclesiastes.” New Dictionary of Biblical Theology, edited by T. Desmond Alexander, Brian S. Rosner, D. A. Carson, and Graeme Goldsworthy. Downers Grove: InterVarsity Press, 2000.
Whybray, R. N. Ecclesiastes. The New Century Bible Commentary, edited by Ronald E. Clements. Grand Rapids: Eerdmans, 1989.
Zuck, Roy B. “A Theology of the Wisdom Books and the Song of Songs.” A Biblical Theology of the Old Testament, edited by Roy B. Zuck. Chicago: Moody Press, 1991. 243–251.
Notes
1. For example, 3:19–22 is particularly difficult: “Man’s fate is like that of the animals; the same fate awaits them both… man has no advantage over the animal…. Who knows if the spirit of man rises upward and if the spirit of the animal goes down into the earth?… For who can bring him to see what will happen after him?” See also 7:28. ↩
2. Surely, other passages of Scripture echo some of Ecclesiastes’ motifs (e.g., Rom. 8:18–23), but no passage makes clear reference to it by way of quotation. ↩
3. James L. Crenshaw comments: “He [Qohelet] observes no discernible principle of order governing the universe, rewarding virtue and punishing evil. The creator is distant and uninvolved, except perhaps in cases of flagrant affront like reneging on religious vows.” “Ecclesiastes,” Harper’s Bible Commentary, ed. James L. Mays (New York: HarperCollins, 1988), 520. L. Lowell Smith’s evaluation is as follows: “There is not spiritual uplift embodied within these pages…. Ecclesiastes… accomplishes only one thing, confusion. Reason is elevated throughout the whole work as the tool with which man may seek and find truth.” “A Critical Evaluation of the Book of Ecclesiastes,” Journal of Bible and Religion 21 (April 1953): 105. ↩
4. For example, The New Scofield Reference Bible makes this comment on Ecclesiastes 9:10: “This statement is no more a divine revelation concerning the state of the dead than any other conclusion of “the Preacher” (1:1). No one would quote 9:2 as a divine revelation. These reasonings of man apart from divine revelation are set down by inspiration just as the words of Satan (Gen. 3:4; Job 2:4–5; etc.) are so recorded.” C. I. Scofield, ed., (New York: Oxford University Press, 1967), 702. ↩
5. The meaning of the word קֹהֶלֶת is disputed. For a discussion of its meaning and the authorship of the book, see Gleason L. Archer, A Survey of Old Testament Introduction, rev. ed. (Chicago: Moody Press, 1994), 525–37; and Tremper Longman III, The Book of Ecclesiastes, The New International Commentary of the Old Testament (Grand Rapids: Eerdmans, 1998), 1–9. ↩
6. See 1:2 (5), 14; 2:1, 11, 15, 17, 19, 21, 23, 26; 3:19; 4:4, 7, 8, 16; 5:6, 9; 6:2, 4, 9, 11, 12; 7:6, 15; 8:10, 14 (2); 9:9 (2); 11:8, 10; 12:8 (3). ↩
7. For a defense of “meaninglessness” see Longman, The Book of Ecclesiastes, 61–65. ↩
8. For a defense of the translation “enigma” or “mystery” see Robert V. McCabe, “The Message of Ecclesiastes,” Detroit Baptist Seminary Journal 1 (Spring 1996): 88–92. ↩
9. It often refers to idols as things that really do not exist (Dt. 32:21; 1 Ki. 16:13, 26; 2 Ki. 17:15; Ps. 31:7; Jer. 8:19; 10:8; 14:22; Jon. 2:9). It is used in its original sense of breath often referring to the transitory nature of man’s life or of money (Job 7:16; Ps. 39:5, 11; 62:9 [2]; 78:33; 144:4; Pr. 21:6; Is. 57:13). The largest number of times, however, it carries the meaning of vain, empty, useless, or meaningless (Job 9:29; 21:34; 27:12; 35:16; Ps. 39:6; 62:10; 94:11; Pr. 13:11; 31:30; Is. 30:7; 49:4; Jer. 2:5; Jer. 10:3, 15; 16:19; 23:16; 51:18; Lam. 4:17; Zech. 10:2). Although it is not always clear which sense is being used, the latter sense of seems to be more prominent. The reference to idols seems to fit better with this latter sense as well. ↩
10. This is not to say that the idea of transitoriness is absent or that much of what is under the sun is enigmatic. These ideas are certainly present, and some occurrences in the book accord best with the sense of transitory (e.g., 9:9; 11:10). The primary meaning of הֶבֶל in Ecclesiastes, however, is futility and meaninglessness. ↩
11. See 1:13, 16, 17, 18; 2:3, 9, 12, 13, 21, 26; 7:10, 11, 12, 19, 23, 25; 8:1, 16; 9:10, 13, 15, 16, 18; 10:1, 10. ↩
12. See 2:14, 16, 19; 4:13; 6:8; 7:4, 5, 7, 19; 8:1, 5, 17; 9:1, 11, 15, 17; 10:2, 12; 12:9, 11. ↩
13. See 2:15, 19; 7:16, 23. ↩
14. There seems to be somewhat of a contradiction between what Solomon says here about wisdom and what he says in Proverbs. One possible resolution is properly understanding the difference nuances of meaning for the Hebrew words for wisdom. They can convey: (1) perspicuity or a philosophical knowledge, (2) skill, and (3) the religious experience of knowing and obeying God. Certainly, Solomon was not referring to wisdom in this latter sense. Likely, he had the first sense in mind. Man’s logic does not offer a satisfying explanation of life and does not bring ultimate satisfaction. ↩
15. The terminology for righteousness and wickedness is quite frequent as well. The adjective צַדִּיק occurs 8 times (3:17; 7:15, 16, 20; 8:14 [2]; 9:1, 2), and the noun צדֶק, 3 times (3:16; 5:7; 7:15). The adjective רַעָה occurs 16 times (2:21; 5:12 [2], 15; 6:1; 7:14, 15; 8:6, 11; 9:12 [2]; 10:5, 13; 11:2, 10; 12:1) and the noun רשַׁע, occurs 4 times (3:16 [2]; 7:25; 8:8). ↩
16. See 1:3; 2:10 (2), 11, 18, 19, 20, 22, 24; 3:13; 4:4, 6, 8, 9; 5:14, 17, 18; 6:7; 8:15; 9:9; 10:15. ↩
17. See 1:3; 2:11, 19, 20, 21 (2); 5:15, 17; 8:17. It occurs only three times outside the book (Ps. 127:1; Prov. 16:26; Jon. 4:10). ↩
18. See 1:14; 2:4, 11, 17; 3:11, 17, 22; 4:3, 4; 5:5; 7:13; 8:9, 11, 14 (2), 17 (2); 9:7, 10; 11:5; 12:14. ↩
19. Five times the expression occurs in connection with the term vanity as הֶבֶל רוּחַ וּרְעוּת(1:14; 2:11; 2:17; 2:26; 4:4; 6:9). ↩
20. See 1:3, 9, 14; 2:11, 17, 18, 19, 20, 22; 3:16; 4:1, 3, 7, 15; 5:12, 17; 6:1, 12; 8:9, 15 (2x), 17; 9:3, 6, 9 (2x), 11, 13; 10:5. ↩
21. The term יִתְרוֹי occurs ten times, all in Ecclesiastes (1:3; 2:11, 13 [2]; 3:9; 5:8, 15; 7:12; 10:10–11). ↩
22. There are a few positive things about life under the sun, but not when it is considered by itself (5:18; 8:15; 9:9). ↩
23. See 1:13; 2:24; 3:10, 11, 13, 14, 15, 17, 18; 5:1, 2, 4, 6, 7, 18, 19, 20; 6:2; 7:13, 14, 18, 26, 29; 8:2, 12, 13, 15, 17; 9:1, 7; 11:5, 9; 12:7, 13, 14. ↩
24. Most translations render this verse, “God who makes all things.” In view of the emphasis in the book on the mysterious nature of God’s providence, it may be better to see the emphasis not on God as creator but on God as sovereign orchestrator of life’s circumstances. The Hebrew phrase הָאֱלֹהִים אֲ could also be rendered, “God who does all things.” See F. Delitzsch, The Book of Ecclesiastes, Vol. 6 of Commentary on the Old Testament, trans. M. G. Easton (Peabody, MA: Hendrickson, 1966), 784. ↩
25. See 3:14; 5:6; 7:18; 8:12 (2), 13; 9:2; 12:5, 13. ↩
26. This is a difficult passage for interpreters. Some see these words as a proper outlook on life, while others regard them to be Solomon taking the worldly mind to its logical conclusion. For the latter see Derek Kidner, The Message of Ecclesiastes, The Bible Speaks Today, ed. J. A. Motyer (Downers Grove: Inter-Varsity, 1976), 68–70. ↩
27. Some have regarded these passages as promoting Epicureanism. For a refutation of this notion, see Terry Rude, “The Alleged Epicurean Passages” Biblical Viewpoint 31 (November 1997): 19–24. ↩