Outline
Introduction
A. The importance of the book in our day
B. Text (Eccles. 1:2; 12:8)
C. Design
__1. Shows the inability of all earthly schemes to produce happiness.
__2. Directs the reader to the Fountain of all Good
Discussion
A. The author and time of composition
__1. Manner of identification
__2. Qualifications for writing
B. Theme
__1. Statement of the author
__2. Experiences of the author
__3. An analysis of the book and facts concerning it
C. Solomon’s search for happiness — an experiment in living
__1. In wisdom
__2. In wealth
__3. In prominence, power, prestige
__4. In pleasure
Conclusion
A. Results of the experiment
__1. Vanity and vexation of spirit — striving after wind
__2. Conclusion which Solomon reached:
____a. Fear God
____b. Keep His commandments
______i. Significance of this statement
B. Grand Design of the Scriptures and contribution thereto by the book of Ecclesiastes
Introduction
The book of Ecclesiastes, though deeply embedded in the Old Testament scriptures and an exceedingly ancient and curious document is, in many important and striking respects, fresher and more up-to-date than tomorrow’s newspaper. Because its themes are age-lasting, its principles unchanging and unchangeable, and its message to men as applicable and as true as when originally penned, it speaks to our day with an urgency and directness entitling it the most serious consideration.
Delivered by one who styled himself as a “preacher” (Ecc. 1:1) and cast in the form of a religious discourse, the text thereof is the author’s own: “Vanity of vanities, says the preacher; vanity of vanities, all is vanity,” a theme announced in the outset of the effort, alluded to more than a dozen and a half times in the body of the discourse, and hinted at still more often; and, at the close of the book, solemnly repeated and reaffirmed (Ecc. 1:2; 12:8).
It was the writer’s design to demonstrate, in the affirmation of his text, the futility of all earthly efforts, worldly pursuits, and temporal pleasures to supply men the enduring happiness which they unceasingly seek and for which their hearts ever more yearn – an inability stemming from the sinfulness which characterizes many of these efforts, the utter emptiness of others, and the fleeting and transitory character of all. His own experiences and that of others, together with the opinions of the wise and thoughtful of the earth, are brought forth to sustain his thesis that “All is vanity.”
Having accomplished his purpose in this respect, the writer’s aim was not yet fully realized; it was not enough merely to expose the illusory nature of all false sources of happiness; it was, in addition, necessary to direct his readers to the unfailing Fountain of all Good; and this he did when, at the termination of his remarkable discourse, he said: “This is the end of the matter; all has been heard: Fear God, keep His commandment; for this is the whole duty of man” (Ecc. 12:13). It should be observed that the word “duty” is in italics in our Bibles, an indication that for it there is no corresponding Hebrew word in the Hebrew text. To “fear God and keep His commandments is “‘the whole’ of man” – not merely his duty, but his life, his happiness, here and hereafter (the translators inserted the word duty into the text).
Discussion
The author of Ecclesiastes was Solomon, son of David, and the last of the rulers of the United Kingdom. Though his name is not affixed to the book as in the case of the Proverbs and the Song of Solomon, the description which the author gives of himself in 1:1 and 1:12 points so conclusively to him that for us the matter is forever more settled(1). It appears to have been composed near the end of his eventful career – after he had drunk freely of the streams of worldly happiness and tested in life’s laboratory to determine what is “good for the sons of men that they should do under heaven all the days of their life” (2:3)(2).
He identifies himself, in the outset of his discourse, as “the preacher son of David, King of Jerusalem” (1:1)(3). His qualifications and aims are duly enumerated: “And further, because the preacher was wise, he still taught the people knowledge; yes, he pondered, and sought out, and set out in order many proverbs. The preacher sought to find out acceptable words, and that which was written uprightly, even words of truth” (Ecc. 12:9-10). It was thus his aim to teach; to teach the people knowledge; to teach many proverbs. To this end he “sought to find out acceptable words . . . even words of truth.” The style of his writing has been classified as Chokma, or Gnomic – sentences composed and polished, consisting of wit and wisdom, related to the proverb, yet put in poetic form(4).
The theme of Ecclesiastes is stated by Solomon in these words: “I searched my heart how to cheer my flesh with wine, my heart yet guiding me with wisdom, and how to lay hold on folly, till I might see what it was good for the sons of men that they should do under heaven all the days of their life” (Ecc. 2:3, 5) His was, therefore, the age-long quest for the summon bonum – the Supreme Good. It was a search which has engaged the chief efforts of countless multitudes of men; and few indeed have been able to pursue it so thoroughly as did this ancient Israelite king. He reveled in madness and mirth; he plunged wildly into industry and business; he yielded to every fleshly and sensual impulse; and, if happiness may be found in unrestrained desire, complete abandon lust, and unlimited indulgences in sin, it could not possibly have eluded him. Like an accomplished actor on the stage, the author dramatically depicts his search for the Highest Good in life; and, we are privileged to see portrayed, as acts in a play, Solomon’s effort to determine what is “good for the sons of men that they should do under heaven all the days of their life.”
The first of Solomon’s experiments to discover human happiness on earth was in the exercise of great wisdom and much knowledge. His acquisitions in this area were exceedingly great(6). Said he, “I communed with mine own heart saying, ‘Lo, I have gotten me great wisdom above all that were before me in Jerusalem; yea my heart has great experience of wisdom and knowledge’” (1:16). We are not informed, in detail, of the character and a quality of the knowledge and wisdom which the famous king acquired and possessed; but, we may assume that it embraced all of those facts and details involving mankind in his day. Solomon knew men; he knew their hopes, longings, fears, anxieties, and aspirations; and, he was thoroughly familiar with the means which they employed to achieve their desires and through which they seek to avoid their fears. Had he been content, as he was at the beginning of his imminent and well-favored career, to use his tremendous powers to the glory of God and to the advancement of His cause, all would have been well. He elected to do otherwise. He vainly expected to find happiness in knowledge itself apart from its use as a means to conduct one to the source of all knowledge and wisdom. He imbibed deeply of the fountains of science without following their course to their head. He knew much about the works of God, but forgot God Himself.
Knowledge is valuable only as a means to an end. If it conducts to usefulness of life here and to heaven hereafter – well and good; otherwise, it becomes a curse instead of a blessing. Those who seek it for its own sake usually do so at the expense of their soul. Solomon discovered, by experimentation, that the course which he followed conducted, not to happiness, contentment, and serenity of life; but, to misery, wretchedness, unhappiness. Said he, “In much wisdom is much grief; and he that increases knowledge increases sorrow” (1:18).
Having sought, and having failed to discover happiness in wisdom, Solomon turned to wealth, riches, and regal living to satisfy the desires of his heart. Here, too, he enjoyed ample opportunity to test this possible source of happiness to the full. He exceeded in wealth and magnificence all the kings preceding him on the throne of Israel as well as all of his kingly contemporaries, and by no one could the trial more effectively have been made. The limits to which he went evidence the most extreme indulgence, the exercise of unrestrained desire (Ecc. 2:1-9). “Whatsoever mine eyes desired,” said he, “I kept not from them; I withheld not my heart from any joy” (2:10). Surely, if the desire of the heart may be satisfied through such activity, Solomon would have experienced it. But did he? Hear his confession of failure: “Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do; and, behold, all was vanity and a striving after wind, and there was no profit under the sun” (verse 11).
How sad it is that millions among us today – many of them members of the church – disregard and ignore this vital lesson of history! How very many of us today are expending our energies and dissipating our powers in the quest for happiness through earthly gain when it has been demonstrated over and over and over again that the effort is futile and foolish.
Our Lord taught a principal, in connection with one of the parables, the application of which is absolutely essential if we are to experience true happiness here. Some never learn it and hence spend their lives in a vain and tortuous search for happiness; others learn it only late in life – too late to profit by it; while a fortunate few discover it sufficiently early to profit from it. Said He, “Take heed, and keep yourselves from all covetousness: for a man’s life consists not in the abundance of the things which he possesses” (Luke 12:15). Some of the happiest people on earth scarcely know where the next week’s meals will come from; some of the most miserable, wretched people alive live and move amid luxurious surroundings. Paul pointed the way to true happiness with respect to material possessions, when he said: “I have learned, in whatever state I am, therein to be content” (Philippians 4:11).
In his search for the Chief Good in life Solomon experimented in prominence, power, and prestige. The view is widespread that fame, popularity, and eminence of position will conduct one to satisfaction of life and contentment of heart. On the assumption that men are great in proportion to the publicity they attract, many have labored to move in the limelight and enjoy the plaudits of the crowd. Solomon was imminently favored in this respect. “So I was great, and increased more than all that were before me in Jerusalem,” he said. But his advantages merely intensified the failure which resulted and convinced him that all worldly fame and earthly honors must ultimately vanish and in their wake leave sorrow, discontent, and misery. “Better is a poor and wise youth,” he said, “than an old and foolish king, who knows not how to receive admonition any more” (Ecc. 4:13). Our Lord forever settled this matter for those who respect Him and His word when He renounced, for His disciples, the world’s standard of greatness: “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you: but whoever would be great among you shall be your minister; and whoever would be first among you shall be your servant” (Matthew 20:25-26). Taught here, with unmistakable clarity, is the fact that the way up is first down! “For everyone that exalts himself shall be humbled, and he that humbles himself shall be exalted” (Luke 14:11). Solomon drank freely of fame and fortune only to find that the potion became bitter gall in his mouth. Far from supplying the innermost desires of his heart, he discovered that all such is vanity and vexation of spirit. As it must to all, death comes to the prominent and great of the earth; and these bid farewell to the earth as surely as the humble and the poor. “For what advantage has the wise man more than the fool?” (6:8). “As he came forth from his mother’s womb, naked shall he go again as he came, and shall take nothing for his labor, which he may carry in his hand. And this also is a grievous evil, that in all points as he came, so shall he go: and what profit has he that labors for the wind?” (5:15-16). Solomon discovered, as many unfortunately often do too late, that all such unseemly ambition is labor for the wind!
Unsuccessful in his efforts to find happiness in wisdom, wealth, and prestige, the famed king plunged wildly and unrestrained into gross fleshly indulgence, on the assumption that he would find that for which his heart sighed in earthly, forbidden pleasures. Were it possible to find happiness in this fashion, Solomon would surely have achieved it; his means, opportunities, and advantages in this area were without limitation. “And I turned myself to behold wisdom, and madness, and folly: for what can the man do that comes after the king?” (2:12). With what result? “I perceived that this also was a striving after wind” (1:17). Imagine one reaching out for the wind in an effort to catch it in one’s hand! Such is Solomon’s estimate of worldly pleasure.
The demonstration was complete, the test finished, the experiment ended. Earthly wisdom, material wealth, worldly fame, and forbidden pleasures are powerless to produce abiding happiness in the human heart. These vanities are like apples of Sodom, beautiful in aspect, but ashes in one’s hand. They can never supply the longings and yearnings of the heart of man.
Like the veteran actor that he was, he moves to the front of life stage, and in the epilogue of his dramatic narrative bequeaths to posterity the lesson he had learned: “This is 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 work into judgment, with every hidden thing, whether it be good, or whether it be evil” (Ecc. 12:13-14). Solomon’s recipe for happiness consists of but two ingredients: 1) fear God; 2) keep His commandments. He who, when day is done and the evening shadows lengthen into the sable garments of night and the stars appear, can pillow his head with the calm assurance that the day which has just passed into eternity has been spent in useful service to God and man, enjoys a serenity of heart and a satisfaction of life surpassing all else. True religion – a holy and reverent fear of God, and humble and unquestioning obedience to His will – affords the only genuine happiness here, and salvation hereafter.
Conclusion
The grand, transcendent design of the Scriptures is to exhibit the glory of God in making salvation possible through Jesus Christ our Lord; and the book of Ecclesiastes is a worthy portion of this marvelous scheme. In it is revealed the emptiness of a life apart from God in order that we might learn how rich and full is life with Him; our attention is directed to the fact that “ALL IS VANITY”, that we might be escorted away from the shadow so as to enjoy in full the substance. Here indeed is the Supreme Good – the open secret of lasting happiness:
“’Live while you live,’ the Epicure would say,
‘And seize the pleasures of the present day.’
‘Live while you live,’ the Sacred Preacher cries,
‘And give to God each moment as it flies.’
‘Lord, in my view let both united be:
I live in pleasure while I live in Thee.’”
Footnotes
- It is not surprising that a captious, critical, and rationalistic scholarship should deny the Solomonic authorship. Though this movement does not, because it cannot, designate any person known to history other than Solomon as the probable author, it is sure that Solomon did not write it. Objections to the traditional view, touching the language and historical allusions therein, were as well-known to the ancients as to us, yet this did not prompt them to repudiate the Solomonic origin. The clear and unmistakable intimation of the text (Ecc. 1:1), outweighs, with us, the speculation of all the critics, whatever their “scholarship”.
- Those who reject the Solomonic authorship, cannot agree on when it was written. Their speculations range from 975 BC to the days of Herod, 8 BC. This demonstrates the fact that their opinions are not grounded in substantial fact, but issue from doctrinal and rationalistic presuppositions. We resent and reject any theory which must impute to the Holy Spirit deceit, and pious fraud.
- Preacher is translated from the Hebrew kohehleth, participle of kahal “to call”, and signifies “to call together an assembly”. It is occasionally rendered convener. It is susceptible to two meanings as Gesenius indicates in his Hebrew lexicon: “. . . The only true signification of which seems to be that given by the earliest versions, that is, Vulgate and Septuagint, that is, one addressing a public assembly and discoursing of human things; unless one chooses to derive the signification of preacher or orator, from the primary notion of calling and speaking”. The word occurs seven times in the book. The word ecclesiastes, by which the book is known to us is the Greek equivalent of kohehleth, and designates a preacher.
- It should be remembered that Hebrew poetry accomplishes a pleasing effect through rhythm of thought rather than rhyme.
- The book of Ecclesiastes does not readily yield itself to analysis. However it may be profitably studied under the following heads:
Introduction 1:1-11
Body 1:12-12:7
Solomon seeks happiness in wisdom, 1:12-18.
Solomon seeks happiness in wealth, 2:1-26.
Solomon seeks happiness in prominence, power, prestige, 3:1-5:20.
Solomon seeks happiness in pleasure, 6:1-8:17.
Solomon discovers that genuine happiness is not in wisdom, wealth, prominence, and pleasure, but through devotion to duty here, and preparation for the life to come, 9:1-12:7.
Conclusion 12:8-13.
. . . The form of the book is poetico-didactic. It demonstrates the weariness and eventual failure of the mere pleasure-seeker and the folly of all schemes of life but one. It depicts, in graphic detail, the True Meaning of life, and points the way to genuine happiness here, and endless bliss hereafter. - ”And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt” (1 Kings 4:29ff).
Questions for Class Discussion
- Why is the book of Ecclesiastes so important in our day?
- What is the text of Ecclesiastes?
- What was evidently the writer’s design? Why was this not sufficient?
- What is said to be the “whole” of man? Explain the significance.
- By whom was the book of Ecclesiastes written? When?
- Why are rationalistic speculations denying the Solomonic authorship to be rejected?
- How did the author identify himself? Why is he called “The Preacher”?
- Give his qualifications, as stated by him, in writing such a book.
- What is the style of writing? How does Hebrew poetry differ from ours?
- What is the theme of Ecclesiastes? What was the nature of Solomon’s search?
- Give an analysis of the book of Ecclesiastes.
- What was the purpose of Solomon’s experiment?
- In what area was his first experiment? What did he find in much wisdom? To increase knowledge increases what else?
- To what did he turn next? Why was his experiment thorough in this field? When he looked on the labor of his hands, what did he conclude? What principle did the Lord teach regarding this?
- What was the third experiment of Solomon? How was he favored in this respect? To what conclusion did he come? What did Jesus teach with reference to genuine greatness? What did Solomon call such unseemly ambition?
- To what did Solomon turn next? What did he perceive the search for happiness in worldly pleasure to be?
- What did he discover with reference to wisdom, wealth, power, and pleasure?
- What lesson did he learn? What did he say is the “whole” of man? What two ingredients are in Solomon’s recipe for happiness?
- Of what does true religion consist?
- What is the grand, transcendent design of the scriptures? How does the book of Ecclesiastes contribute to this end?