In particular. I want to assert that it is especially true of what are often referred to as the wisdom books (Proverbs, Song of Solomon, Ecclesiastes, etc). This fairly extensive body of writing will in different ways encourage us and build us up and give us confidence in these dark days. In particular, I want to focus today on Ecclesiastes. Now I’m very aware that the title ‘Encouragement from Ecclesiastes’ may be greeted with scepticism by some. That’s one reason why I chose it. Encouraging? Surely it’s quite the opposite! What is encouraging about words like these? See 1:1-3,8,9,11,13,14,18; 2:14-16, 17-23; etc, etc.!!!!
Yes, ‘Encouragement from Ecclesiastes’ does seem a little ambitious on the face of it. However, I want to assure you, if you have any doubts at all, that it is a very encouraging book in fact and one that we can really gain help and support from in all sorts of ways. I think that despite what do seem to be quite gloomy passages the very fact that the Jews traditionally read the book at the Feast of Tabernacles (Shavuot), a very joyful feast, should encourage us to look a little harder at what is here.
Introductory Remarks
Obviously we can’t look at the whole of the book, rather we’ll narrow down to one particular section for our study. But first, let me make some general remarks by way of introduction to the book as a whole.
1. Author
1:1 says The words of the Teacher, son of David, king of Jerusalem. (Cf 1:12 I, the Teacher, was king over Israel in Jerusalem.) He has two descriptions then
1. The Teacher. Qoholeth. This title occurs here in the beginning and at the end. It’s also in 7:27. The word really means ‘one who assembles’ (hence Ecclesiastes), a title very much associated with Solomon when he brought the ark into the newly built temple and spoke to the people, praying for them and blessing them at that great assembly. More generally, the assembly (or church) is God’s people and so the Teacher is their leader ‘the assembler of God’s people’. Ultimately this is a title of Christ.
2. Son of David, king of Jerusalem. This title speaks even more clearly of Solomon (and of Messiah), as do several other phrases in the book. Those who argue against the idea suggest the Hebrew is late but others are willing to vouch for Solomon, saying that the apparently late Hebrew is in fact Hebrew influenced by the Phoenician dialect, no surprise for a man who knew Phoenician king Hiram so well!
Clearly the work is by a man of unrivalled wisdom, great wealth, a builder and a compiler and arranger of proverbs. Who could this be but Solomon? I see no reason for rejecting the ancient view that he wrote it near the end of his life following his fall into idolatry. This would clearly suggest that he did come back to the Lord. One modern writer notes that ‘There is in the book an air of repentance and humility’.
So here’s an encouragement already. Here is a book written by a wise man, the wisest ever. More, it is the considered opinion of a man who knows what it is to fall and fail. We can be sure not only of his wisdom but also of his sympathy.
2. Approach
Among the more common approaches to the book are those that take it as a sort of pre-evangelistic tract, a piece of apologetic helping unbelievers see how empty and useless life without God is. I think that back in the sixties a lot of people noticed how the writer sounds a bit like Jean Paul Sartre in places and so assumed that his scepticism should be understood in this way. That, I suggest, was a mistake. Older commentators also often saw it as chiefly a warning to backsliders and the unconverted, which is again rather limiting.
Others see it as a deeply sceptical, even cynical or nihilistic book or one advocating asceticism and abstinence from life’s pleasures. Some feel that the theology is so pessimistic that without the important epilogue it wouldn’t even be in the Bible. It is there chiefly as a foil to the rest of Scripture. This is surely wrong. The book can possibly be taken in this way but it is better to see it firstly, like Job, as a wisdom book that warns against taking the very positive wisdom of Proverbs in a superficial and simplistic way and failing to see how complex and difficult life can be. Here is life in the raw, life as it is. The writer is not looking at life without God in the strict sense but at life as it is even though there is a God – something much more demanding and profound. The book is firstly for God’s people - to help them in their daily toils and struggles. It is not only hard-nosed but uses many words of encouragement, calls on us to fear God and frequently draws attention to the coming judgement.
Having said that, the fact that it does not mention the Law (though there is a call to keep the commandments) or facts from Israel’s history and refers to God without using the covenant name (LORD) argues for a wide audience being in view. Solomon had a large empire and many international contacts. No doubt he had them in mind.
Further, whenever we turn to Scripture we should expect to see Christ there. That’s what the Bible is about. Here, I would suggest to you, because the writer causes us to get real and to see life as it is, we are encouraged to long for a better world, the world to come, the world of the resurrection. That resurrection has begun, of course, with Jesus Christ. If we trust in him – the one who has known all the frustrations and difficulties of life and death in this fallen world and yet has triumphed over them by rising and ascending to the glory – then we too can share in his glory and even now we can understand why life is so often difficult and frustrating. We can get Paul’s perspective, as given in Romans 8:18-23,
I consider that our present sufferings are not worth comparing with the glory that will be revealed in us.
The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration (Abel), not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies3. Opening
I say ‘opening text’ as although the book begins with one text, one repeated near the end - 12:8, it actually ends with another - Fear God and keep his commandments, for this is the whole duty of man (12:13). But it does begin (2) Meaningless! Meaningless! says the Teacher. Utterly meaningless! Everything is meaningless. Here we come to another problem with this book – how to translate the Hebrew word meaningless (NIV). It occurs some 36 times altogether and is a key word. We need to get it right then. It is the Hebrew word Abel (cf Adam and Eve’s son) and means something like ‘breath’ or ‘vapour’. Older translations use the word vanity. The NIV has meaningless, GNB useless. The word is used not so much to describe meaninglessness as what is fleeting, ephemeral, elusive. Here is a fallen, cursed world in all its stark reality and yet not missing the beauty and the grandeur and recognising that God is in control. One writer translates the text, very helpfully, Subject to the Fall! Subject to the Fall! says the Teacher. Everything is subject to the Fall. The truth is that the word has a wide semantic range and so a number of words really need to be used to translate it.
Further, when the writer says that everything is meaningless or vain/empty/transitory we mustn’t absolutise that everything. It obviously doesn’t include God or heaven or a whole lot of other things. He clearly has in mind only what is fallen. He is echoing the curse of Genesis 3 where mankind is told how God will
greatly increase your pains in childbearing; with pain you will give birth to children. … and … through painful toil you will eat of the ground all the days of your life. It will produce thorns and thistles for you,… By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.
We are loathe to do it sometimes but we must confront this brute fact – the essential fallenness of this world, its emptiness and vanity. Remember James words to those over-confident businessmen bragging abut how they are going to do this and that next year? Why, he says you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. (James 4:14). The Bible reminds us of this fact in many places. Eg Isa 40:6-8
A voice says, Cry out. And I said, What shall I cry? All men are like grass, and all their glory is like the flowers of the field. The grass withers and the flowers fall, because the breath of the LORD blows on them. Surely the people are grass. The grass withers and the flowers fall, but the word of our God stands forever.
4. Overview
The whole book can probably be divided into some four parts. The first three main sections are – 1:12-2:26;3:1-5:20 and 6:1-8:15. To summarise
1. True contentment is found in God alone. It is not found in man but in God and so we must look to him for wisdom, knowledge and happiness, refusing to go on any longer in our sins.
2. God wants us to live in a way that is good and proper. It is a satisfying way. Indeed to know how to enjoy life and to be content is a gift of God. Such people are so taken up with God that they have no time to worry about death or such things.
3. Prosperity is not always a good thing nor is adversity necessarily a bad thing. Rather we must avoid running to unwise extremes, thinking too highly of human power or giving up seeking wisdom because it is so difficult. We should recognise the importance of obedience to the powers that be and the good it does while recognising their undoubted weakness. We should also consider both the judgement of God and the unfairness of life now. He concludes (15) So I commend the enjoyment of life, because nothing is better for a man under the sun than to eat and drink and be glad.
4. The final section is found in 8:16 to the end.
One feature of these different sections is that they basically say the same thing. Repetition is another feature of scripture that we ought to recognise as fundamental. And so in the final section (where we will be focusing today) Solomon doesn’t really open up new arguments but confirms and enlarges upon what has gone before. Here he comes to the practical exhortations.
Ecclesiastes 9:10-11:6
What I want us to do today is to focus on 9:10-11:6. In 8:16-9:9 three points are made
1. Recognise that life is full of mystery
2. Recognise, however, that we do know two things
We know that we will all soon die
We know that it is good to be alive.
3. Therefore aim to enjoy life despite its emptiness and toil
Chapter 9 verse 10-Chapter 1 verse :6 covers many different points and it may be difficult to see quite what ties the verses together. However, you notice that the section begins (9:10) with the words Whatever your hand finds to do, do it with all your might, for in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom. Now if you go down to 11:6 you see that it says Sow your seed in the morning, and at evening let not your hands be idle, for you do not know which will succeed, whether this or that, or whether both will do equally well. The words are not identical but the command is pretty much the same. The reason given is in both cases our ignorance. You may also notice that there are other correspondences. Eg 9:12/11:5 (ignorance) – 9:11/11:3,4 (providence). I haven’t been able to work it out completely but the pivot is probably between 10:15 and 16. We begin with Whatever your hand finds to do, do it with all your might and end with Sow your seed in the morning, and at evening let not your hands be idle.
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This paper was given at the Carey Conference
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