ECCLESIASTES INTRODUCTION PART TWO

I. What is this book? A. A speech: ECCLESIASTES INTRODUCTION PART TWO 1. The words: 2. The Preacher, Qoheleth: The Hebrew root for Qohelth is qahal, an assembly or a gathering, and often describes the assembled Israelites for various reasons, whether civil, religious or military. Solomon assembled the Israelites for consecration of the new temple (1 Kgs. 8; 2 Chr. 54) and found foreign dignitaries assembled before him, including the Queen of Sheba (1 Kgs. 4:34; 10:1). (Fredericks 2010, 33). [This next section is for your own reference. We are going to merely reference this section, unless there is a great outcry.] B. Debate about the author: If you read anything or any commentary about Ecclesiastes, you will almost certainly read that this book was not written by Solomon. Even very conservative commentators will question Solomon. What they explain is that the writer was using a very well-known and well-understood device of pretending to be a famous historical figure. They argue that everyone who reads the book will understand that this is merely a literary device. In fact, after Ecclesiastes 2:11, the author drops the pretense of writing from the position of a king and from then on writes as someone who isn t a king. 1. The language: a. Foreign words? For example, the words for garden in Ecclesiastes 2:5 & sentence are Persian words [there is a question as to whether they are actually Sanskrit in origin]. Excluding Ecclesiastes, there is no evidence that these words were used in Hebrew prior to the 5 th Century B.C. (Seow, 12). But, Solomon was an international man with contacts throughout the world. Would it be any more strange for Solomon to use a foreign word prior to the time it came into common use? [There are also Aramaic words, for which the argument is far less significant.] The presence of the two Persian words seems to be irrefutable proof of a late date for the book, but here too the matter is not as settled as it appears. Archer says the words could be of Sanskrit origin and that they may have entered the language during Solomon s period of extensive foreign trade. 43 That hypothesis is open to question, but it is noteworthy that Pope also 1

expresses doubt about whether pardes and the related Greek word paradeisos are of Persian origin. The word pitgam alone is slender evidence since we, in fact, have no idea when it entered the language. Fredericks notes that Persian influence and vocabulary spread through the ancient Near East long before the establishment of the Persian Empire and that the words need not have entered Hebrew via Aramaic, as is commonly assumed. Duane A. Garrett, vol. 14, Proverbs, Ecclesiastes, Song of Songs, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 260. b. Colloquialisms: Colloquialisms are the kind of words that people say rather than write. Often, certain ways of saying things will not be written particularly in formal writing. In the Bible we have extremely formal writing. The OT contains the most important literature to the ancient Hebrews. Much of it is written in a very formal style. Some of it might have sounded old-fashioned, the way the King James Bible would sound to us (the King James Bible actually sounded a bit old fashioned when it was published). There are various ways of writing in Ecclesiastes which were not common for the writing which we know about during the time of Solomon. For example, if we were to say that a particular human being was presently engaged in the activity of walking we would say and write, He walks. But 400 years ago, someone would write He walketh. If you found something supposedly written 400 years ago with the word walks you might wonder whether you were being tricked. But, the fact is that people started saying walks before they started commonly writing walks. We can figure out pretty clearly when that happened in English, because we have a great deal of writing, both formal and informal, to study. When it comes to 3000 BC Hebrew, we have far less information. We don t know as much as we would like about dialects (some of the strange Hebrew in Ecclesiastes seems to come from Northern Israel). We don t know as much as we would like about Solomon s education. Solomon very likely grew up around people who didn t speak the exact same kind of Hebrew as was spoken by other parts of David s family. A great deal of the strange Hebrew in Ecclesiastes seems best to be explained as vernacular (spoken language), colloquialisms and perhaps dialect (Seow, 20). This makes sense given that it appears to be a speech. 2

Transmission of this speech through the writing process could have modernized the language to the extent that it looks somewhat later than early written Hebrew (Fredicks, 2011, 32). c. In short: The question of the language of Ecclesiastes has naturally received the most attention. In answer to Delitzsch s oft-quoted remark regarding Ecclesiastes and the history of the Hebrew language, one might note that our knowledge of the particulars of the history of Hebrew is quite limited. For Greek the history of the dialectical, orthographic, and lexical development of the language is well documented. Indisputable evidence concerning the history of the Hebrew language, however, is relatively scarce. Eaton remarks that [t]he difficulty is that the linguistic data show that Ecclesiastes does not fit into any known section of the history of the Hebrew language. Nevertheless, linguistic evidence is sufficient at least to challenge the late date for the composition of Ecclesiastes. In a major study D. Fredericks argues that Ecclesiastes cannot come from the postexilic period. His work, together with other recent studies, calls for a major reassessment of the date of the book. Duane A. Garrett, vol. 14, Proverbs, Ecclesiastes, Song of Songs, electronic ed., Logos Library System; The New American Commentary (Nashville: Broadman & Holman Publishers, 2001), 258. d. But, if it is a speech: Perhaps one of these occasions (with foreign dignitaries) was the setting for this particular lecture we call Qoheleth or Ecclesiastes. The international flavor of the speech (including Aramaic and Persian words), its universality in philosophical subject matter, its theme of administration of justice by officials, all would fit this setting. (Fredericks 2010, 33). 2. The content: a. We will consider the arguments about whether a King would write this as we go through the text. b. General note: Since this book contains a great deal of comparison, contrast and thinking out loud including seeming unresolved contradictions -- many commentators have proposed 2, 3 or even 9 3

C. Wisdom Literature Generally separate authors and editors. We are going to go with a single author (Eccl. 12:11). 1. Genre, phone books & poems: a. Wisdom genre: b. James 3:13-17: c. Proverbs 1:1-7: II. What do we know about Solomon? A. His parentage: 1 Sam. 11-12 1. Hittite (1 Sam. 11:3). 2. What was the effect of this upon David & thus Solomon s house? (1 Sam. 12:10). B. His reign: 1 Kings 1-11; 1 Chron. 29-2 Chron. 9. 1. How it began (1 Kings 1). 2. His rule established (1 Kings 2). 3. His prayer for and receipt of wisdom (1 Kings 3). 4. Solomon s wealth: 2 Chron. 9:13-22. 5. Builds and dedicates the Temple. 1 Kings 5-8. 6. Solomon turns from the Lord. 1 Kings 11:1-8; Neh. 13:26 7. The Lord s curse. 1 Kings 11:9-13 4

III. Solomon s Repentance A. There is no recorded repentance of Solomon in the Bible. B. The argument from silence: 1. The biblical records are not complete. 2. Just note the comparison between Chronicles & Kings: a. The manner of Solomon s accession is omitted. b. His marriage to Pharaoh s daughter. c. His worship of foreign deities. d. In fact, the Chronicler seems to place the blame for the break up of the kingdom on Rehoboam. 2 Chron. 10:15. e. Compare the lack of Manasseh s repentance in 2 Kings 21:17-18 with 2 Chronicles 33:10-20. C. If there was a repentance, is Ecclesiastes that repentance? IV. What s in the book? A. There are two great themes in this book: 1. God is the sovereign Creator, King & Judge. 2. Man is thwarted and frustrated in his desires. B. Vanity: 1. Various translations: vanity, futility, meaningless, frustration. 2. The Hebrew word is hebel which means breath, vapor, steam, mist. One colorful translation is soap bubbles. 3. The word is used in the OT for a. A man s life: Man is like a breath; his days are like a passing shadow Psalm 144:4 (ESV). b. An idol. 1 Kings. 16:13. The idea of an idol as mere breath is that the idol is nothing, They have made me jealous with what is 5

no god; they have provoked me to anger with their idols (Dt. 32:21). c. It is used in Hebrew for just plain breath or steam or vapor. 4. There are two Greek words which are used for translating this word which both appear in the NT. These two uses of the word may help to understand the idea of this word in Ecclesiastes. a. One translation is as futility 20 For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope 21 that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. Romans 8:20 21 (ESV) This reference in Romans 8 will give us a useful tool for understanding Ecclesiastes, because one strain running through the book is the continuing effect of the Fall and the Curse (Gen. 3). Paul s reference in Romans 8 refers back to the Curse and looks forward to the redemption of all things. b. Another translation is the word mist 13 Come now, you who say, Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit 14 yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. 15 Instead you ought to say, If the Lord wills, we will live and do this or that. 16 As it is, you boast in your arrogance. All such boasting is evil. 17 So whoever knows the right thing to do and fails to do it, for him it is sin. James 4:13 17 (ESV) The temporal nature of life does not make it meaningless but it does put it into a particular theological context. C. Outline: There is no agreed outline of this book. Some commentators find absolute chaos; others find the most intricate structure imaginable (at times the structure is so complex that no one else can see it). The one point which is agreed is that the book has two halves. Ecclesiastes 6:9 is the precise middle of the book in terms of size. 1. If you look at the question which comes at the mid-point, it does find a suitable answer at the end of the book: 6

Question: For who knows what is good for man while he lives the few days of his vain life, which he passes like a shadow? For who can tell man what will be after him under the sun? Ecclesiastes 6:12 (ESV) Answer: The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil. Ecclesiastes 12:13 14 (ESV) 2. The book also contains many obvious and well-recognized sections: 1:2; 1:3-1:11; 3:1-8, etc. 3. The question of structure is the question of why the various sections were arranged in this fashion. Why does he repeat himself (or nearly repeat himself) so often? We will consider those questions as we move through the text. V. Theology in Ecclesiastes One not uncommon critique of Ecclesiastes is that it somehow is Godless. The theme of human frustration, confusion or human joy and hope captures most of our attention. However, when one looks at the actual references to God in the book, one quickly finds that it is saturated with a consciousness of God. This is a book about God far more than it is a book even about what is under the sun. In fact, what I hope you see is that the ultimate problem of Ecclesiastes is the problem of man and God. While God s immediate purposes are often unclear, God s action is abundantly revealed. The precise meaning of various statements, such as God seeks what has been driven away are not immediately apparent. This list is not meant to exegete every occurrence of God and God s action, but merely to catalogue such usage. As we work through this catalogue, let s try to construct a theology, a summary statement of God s existence and attributes. Chapter One: Observation: 13 And I applied my heart to seek and to search out by wisdom all that is done under heaven. It is an unhappy business that God has given to the children of man to be busy with. God has sovereign control over humanity. God has given work to human beings. That work is unhappy. This corresponds directly to the Curse. Gen. 3:17-19. 7

Chapter Two: 24 There is nothing better for a person than that he should eat and drink and find enjoyment in his toil. This also, I saw, is from the hand of God, 25 for apart from him who can eat or who can have enjoyment? 26 For to the one who pleases him God has given wisdom and knowledge and joy, but to the sinner he has given the business of gathering and collecting, only to give to one who pleases God. This also is vanity and a striving after wind. 1. Enjoyment is a gift of God. 2. Wealth is distributed by the gift of God. 3. Accumulating wealth may be a curse. Chapter Three: 1 For everything there is a season, and a time for every matter under heaven: [Reference is implicit] Observation: God is sovereign over all events. Chapter Three: 10 I have seen the business that God has given to the children of man to be busy with. 11 He has made everything beautiful in its time. Also, he has put eternity into man s heart, yet so that he cannot find out what God has done from the beginning to the end. 12 I perceived that there is nothing better for them than to be joyful and to do good as long as they live; 13 also that everyone should eat and drink and take pleasure in all his toil this is God s gift to man. 14 I perceived that whatever God does endures forever; nothing can be added to it, nor anything taken from it. God has done it, so that people fear before him. 15 That which is, already has been; that which is to be, already has been; and God seeks what has been driven away. 16 Moreover, I saw under the sun that in the place of justice, even there was wickedness, and in the place of righteousness, even there was wickedness. 17 I said in my heart, God will judge the righteous and the wicked, for there is a time for every matter and for every work. 18 I said in my heart with regard to the children of man that God is testing them that they may see that they themselves are but beasts. 1. God is sovereign over men's activities (10). 8

Chapter Five: 2. Sovereign over the fitness or beauty of a thing (11). 3. God has put eternity in the hearts of man (11). 4. God in some manner limits the knowledge of man (11). 5. Pleasure and enjoyment are the gift of God (12-13). 6. God is sovereign over all things (14). 7. God's will cannot be thwarted (14). 8. God acts so that men may fear him (14). 9. God seeks what has been driven away (15). 10. God will judge all men (17). 11. God tests all men (18). 1 Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil. 2 Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few. 3 For a dream comes with much business, and a fool s voice with many words. 4 When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. 5 It is better that you should not vow than that you should vow and not pay. 6 Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake. Why should God be angry at your voice and destroy the work of your hands? 7 For when dreams increase and words grow many, there is vanity; but God is the one you must fear. 1. God requires reverence and fear (1). 2. It is better to listen to God than to offer the sacrifice of fools (1). 3. God requires careful speech (2). 4. God is in heaven (2). 5. God requires vows be paid (4). 6. God has anger for those who break vows (6). 9

Chapter Five: 7. One must fear God (7). 18 Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. 19 Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil this is the gift of God. 20 For he will not much remember the days of his life because God keeps him occupied with joy in his heart. Chapter Six: 1. The days of one's life are given by God (18). 2. God gives wealth and possessions as a gift (19). 3. God gives joy (20). 1 There is an evil that I have seen under the sun, and it lies heavy on mankind: 2 a man to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil. 1. God gives wealth, possessions, and honor (2). 2. The power to enjoy wealth, possessions, honor is a gift of God (2). Chapter Seven: 13 Consider the work of God: who can make straight what he has made crooked? 14 In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other, so that man may not find out anything that will be after him. 15 In my vain life I have seen everything. There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing. 16 Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself? 17 Be not overly wicked, neither be a fool. Why should you die before your time? 18 It is good that you should take hold of this, and from that withhold not your hand, for the one who fears God shall come out from both of them. 10

1. No one can counter God's work (13). 2. God made both the day of prosperity and the day of adversity (14). 3. God does not permit man to know the future (14). 4. The one who fears God will avoid destruction (16-18). Chapter Seven: I turned my heart to know and to search out and to seek wisdom and the scheme of things, and to know the wickedness of folly and the foolishness that is madness. 26 And I find something more bitter than death: the woman whose heart is snares and nets, and whose hands are fetters. He who pleases God escapes her, but the sinner is taken by her. 27 Behold, this is what I found, says the Preacher, while adding one thing to another to find the scheme of things 28 which my soul has sought repeatedly, but I have not found. One man among a thousand I found, but a woman among all these I have not found. 29 See, this alone I found, that God made man upright, but they have sought out many schemes. 1. The one who pleases God will escape being captured by the woman who is a snare (26). 2. God made man upright (29). Chapter Eight: 1 Who is like the wise? And who knows the interpretation of a thing? A man s wisdom makes his face shine, and the hardness of his face is changed. 2 I say: Keep the king s command, because of God s oath to him. 1. God establishes the king (2). Chapter Eight: 12 Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him. 13 But it will not be well with the wicked, neither will he prolong his days like a shadow, because he does not fear before God. 11

1. It will go well with those who fear God (12). 2. The wicked will not prosper, because he does not fear God (13). Chapter Eight: 15 And I commend joy, for man has nothing better under the sun but to eat and drink and be joyful, for this will go with him in his toil through the days of his life that God has given him under the sun. 16 When I applied my heart to know wisdom, and to see the business that is done on earth, how neither day nor night do one s eyes see sleep, 17 then I saw all the work of God, that man cannot find out the work that is done under the sun. However much man may toil in seeking, he will not find it out. Even though a wise man claims to know, he cannot find it out. 1. The days of one's life are given by God (15). 2. Man cannot find out the work that is done by God under the sun (17). Chapter Nine: 1 But all this I laid to heart, examining it all, how the righteous and the wise and their deeds are in the hand of God. Whether it is love or hate, man does not know; both are before him. 1. The deeds of the righteous and the wise are in the hand of God (1). 2. Many do not know what God is going to do (1). Chapter Nine: 7 Go, eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do. 1. God is the judge of what one does (7). Chapter Eleven: 5 As you do not know the way the spirit comes to the bones in the womb of a woman with child, so you do not know the work of God who makes everything. 12

1. God makes everything (5). Chapter Eleven: 9 Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment. 1. God will bring all things at the judgment (9). Chapter Twelve: 1 Remember also your Creator in the days of your youth, before the evil days come and the years draw near of which you will say, I have no pleasure in them ; 7 and the dust returns to the earth as it was, and the spirit returns to God who gave it. 1. God is the creator (1). 2. God gave the spirit of a man (7). Chapter Twelve: 11 The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd. 1. The Words of the wise are given by God (implied) (11). Chapter Twelve: 13 The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. 14 For God will bring every deed into judgment, with every secret thing, whether good or evil. 1. God must be feared (13). 2. God must be obeyed (13). 3. God will bring every deed into judgment (14). 13