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A Study in Ecclesiastes
This is an unusual Bible book. Indeed – apart from a few well quoted
passages like that in Chapter 3 it is widely neglected. In fact we wonder
from time to time why it is in the Bible at all!
…More than a few. . . are surprised to find this kind of thing in the Bible.
But it is most emphatically and necessarily in the Bible in order to call a halt to our
various and futile attempts to make something of our lives, so that we can give our full
attention to God—who God is and what he does to make something of us. Ecclesiastes
actually doesn’t say that much about God; the author leaves that to the other sixty-five books
of the Bible. His task is to expose our total incapacity to find the meaning and completion of
our lives on our own.
It is our propensity to go off on our own, trying to be human by our own devices and
desires, that makes Ecclesiastes necessary reading. Ecclesiastes sweeps our souls clean of all
“lifestyle” spiritualities so that we can be ready for God’s visitation revealed in Jesus Christ.
Ecclesiastes is a John-the-Baptist kind of book. It functions not as a meal but as a bath. It
is not nourishment; it is cleansing. It is repentance. It is purging. We read Ecclesiastes to
get scrubbed clean from illusion and sentiment, from ideas that are idolatrous and feelings
that cloy. It is an exposé and rejection of every arrogant and ignorant expectation that we
can live our lives by ourselves on our own terms.
Ecclesiastes challenges the naïve optimism that sets a goal that appeals to us and then
goes after it with gusto, expecting the result to be a good life. The author’s cool scepticism, a
refreshing negation to the lush and seductive suggestions swirling around us, promising
everything but delivering nothing, clears the air. And once the air is cleared, we are ready for
reality—for God.
1
No one would deny that ours is a secular world. Hard and fast come the
criticisms of those who feel their faith should have an impact on their daily
lives.
Most recently a housing worker has lost his job because he suggested that
a terminally ill lady should consider prayer and God in the face of her
diagnosis.2
1
Peterson, E. H. (2002). The Message : The Bible in contemporary language (Ec). Colorado Springs, Colo.: NavPress.
2
http://www.christianlegalcentre.com/view.php?id=783
PAGE 2
The view expressed is that the believer should keep their beliefs separate
from their every-day lives and work.
Where ideas of God or prayer arise in the workplace believing workers are
told to leave their faith at home!
What are we left with if we “leave our faith at home” and address the
issues of life and death and purpose?
It’s style is distinctive – arguing for the most part the pointlessness of life
in all its aspects. The writer uses language like that of PROVERBS – but in
a distinctively negative vein.
It’s application is not immediately obvious – and that too along with it’s
unusual; viewpoint has tended to make the book even less used.
In fact the book’s viewpoint is timeless, and in our sceptical age it really
comes into its own. Many worldly people would agree with the writer –
provided they had actually read the book. I believe we should get to grips
with it.
PAGE 3
It is clearly not in the same class as the PROPHETS or even the PROVERBS
– but it has a UNIQUELY APPROPRIATE MESSAGE FOR OUR GODLESS AGE!
3
The Holy Bible : New International Version. 1984; Published in electronic form by Logos Research Systems, 1996 (electronic
edition.) (Ac 17:22). London: Hodder & Stoughton.
PAGE 4
This sermon of Paul does not mention JESUS by name. It is “you, your
worship . . . the God who made the world. . . life and breath and
everything. . . our being …the diety”
Paul’s sermon was to pagan philosophers with no mention of the Scripture
or Israel, nor of John the Baptist…”.
In a sceptical age and society Paul approaches the truths of the Gospel
from a different angle. He means to attract the attention if “thinking”
people. If we were left only Paul’s sermon at Athens we think Christianity
a poor thing. Much the same may be said of Ecclesiastes.
“The author does not claim to be Solomon, but places his words in
Solomon’s mouth. We may compare the practise of ascribing written
words to famous historical figures . . . a device common in antiquity. . .”
PAGE 5
“It is as though there were a book under the pen-name of John Smith, King
of England which proceeded to press some lessons from the viewpoint of
an English monarch.” (EATON p 24)
As Patterson said:
If you read it in today’s world – the secular age – you will see at once its
appeal.
Qoheleth only uses the general name for God (Elohim) – he never uses the
covenant name of J’weh or “The Lord” – and that is as important in getting
a handle on the book as recognising that this book asks a question – but
does not provide an answer. The answer is “blowing in the Spirit” of the
rest of God’s Word.
Notice the “bookends” of this book – the opening verses and the closing
verses.
Some see there a Messianic hint – and that raises the status of the book.
You will be aware that the key words of this book are:
“under heaven”
PAGE 6
In the same way that JOB sees the world through the eyes of suffering,
SONG of SONGS through the eyes of a lover – Ecclesiastes sees with the
tunnel vision of scepticism.
“. . . God is in heaven
And you are on earth,
So let your words be few. . .”
He is a theist – but that’s it. God does not seem to touch the world “under
the sun” except after death.
His best working conclusion is to make the best of life – because that’s all
there is!!
Whilst it is better to be wise than foolish – the end result is the same.
Now we’re only at the beginning of this book and it is not looking any less
bleak!