(From Thomas L. Constable, “Expository Notes”)

(From Thomas L. Constable, “Expository Notes”)

God’s care for His people is beautifully expressed in His words to Israel: “You yourselves have seen what I did to Egypt, and how l carried you on eagles’ wings and brought you to myself” (Exo 19:4).

Bible writers were much impressed with the swift, swooping flight of the eagle, the largest bird known in Israel. In modern times the eagle has been observed catching its young in flight, as mentioned in the Bible: “Like an eagle that stirs up Its nest and hovers over Its young, that spreads its wings to catch them and carries them on Its pinions” (Deu 32:11).

The young eaglet might be afraid to fly, but the parent forces it out of the nest. It may flutter and fall, unable yet to fly properly. Then the parent eagle can dive and spread its saving wings underneath the falling young one. This is the imagery of that famous line from the Bible which promises God’s sustaining presence in time of trouble: “The eternal God is your refuge, and underneath are the everlasting arms” (Deu 33:27).

In the long history of God’s people, they have been sustained by the faith and confidence that God cares for them. This has been equally true with all the saints of the Old and New Testaments. God cares for all His creatures, but He is particularly concerned for those whom He has called and who have responded to be His people. This does not mean that they will be spared the hazards of life. It does mean that God’s people can endure and survive many perils because they know that the LORD cares for them, that they are borne on “eagles’ wings”, and that underneath are the “everlasting arms”.

A Greek philosopher who observed second-century believers was profoundly impressed by their “pure religion”, especially their compassion and concern for the needy. He wrote, “They love one another. They do not overlook the widow, and they save the orphan. When they see strangers, they take them under their own roof… they do not call themselves brothers according to the flesh but according to the spirit. And whenever one of their poor has died, each of them according to his ability contributes ungrudgingly, and they bury him. And if they hear that some are condemned or imprisoned on account of the name of their Lord, they contribute… and send to them what they need, and if it is possible, they redeem them. And if there is any that is a slave or a poor man, they fast two or three days, and what they were going to set before themselves they send to them.”

These words are quoted from the Lord Jesus as recorded in his Olivet prophecy:

“There will be great earthquakes, famines and pestilences in various places, and fearful events and great signs from heaven” (Luke 21:11; cp Mat 24:7; Mark 13:8).

The context of Jesus’ words tell us several things:

a. “As Jesus was sitting on the Mount of Olives, the disciples came to him privately. ‘Tell us,’ they said, ‘when will this happen, and what will be the sign of your coming and of the end of the age?’ ” (Mat 24:3). Great earthquakes will be one of the signs of Christ’s coming and the end of the age.

b. “Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, ‘As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down’ ” (Luke 21:5,6). This suggests that at least some of the “great earthquakes” will cause the “throwing down” of the great and beautiful stones of the temple mount in Jerusalem. That is what great earthquakes do! Although the stones of Herod’s temple itself were torn down and scattered by the Romans, the foundation stones of the Wailing Wall remain in place since the days of Jesus. Therefore, we could expect that there will be a “Last Days” earthquake in Jerusalem to finish the job.

California Shaking!

Recently [January 1990] an earthquake of more than moderate intensity struck the Los Angeles area. Local mountains rose as much as one foot. Nine highway overpasses snapped like twigs. An oil main and 250 gas lines ruptured, igniting untold numbers of fires. Over 3 million people were plunged into total darkness. 5,900 were injured. Twenty thousand were left homeless.

The toll in lost life (55 at last count)         has been quite small in comparison to other great quakes, due in large part to modern building codes. But the property damage (variously estimated at up to 30 billion dollars)         has been enormous, because the southern California area is one of the world’s richest and most developed. This quake follows by just over four years an earthquake of comparable intensity, and comparable loss of life and property, in San Francisco.

The scientists, called “seismologists”, who study earthquakes were quick to point out, in both cases, that these recent quakes — and aftershocks — were in no way “The Big One”. This, they warn, is still coming… any time within the next 25 years, give or take a few! “The Big One”, when it does strike, will be of an intensity many times greater than the most recent quakes. (An 8 on the Richter scale, by no means out of the question, would be 125 times more powerful than the recent 6.6!)         The consequent loss of life and property will be — probably — exponentially higher!

Such moderate earthquakes (although it is doubtful that they seem “moderate” to those who suffer through them!)         remind us of a couple of things: Firstly, that the very earth on which we stand, and which we take so much for granted, is a living, moving thing… controlled by a Power greater than man! And, secondly, that Jesus warned that “great earthquakes” will be a sign of the nearness of his return.

The causes of earthquakes

As a result of thermal energy within the earth’s interior, the outer layers are subjected to various elastic stresses and pressures which build over periods of years or even of centuries. When these stresses exceed some local breaking point there is a sudden deformation in the earth’s crust, accompanied by the release of vast amounts of stored-up energy. A fracture or rift occurs as portions of the earth’s surface move one against another. Shock waves, of great intensity and causing enormous damage, emanate from the seismic center and radiate in all directions. These tremors are recorded in observation stations all over the world. By collating this information, seismologists can determine the focus and intensity of the earthquake.

Volcanic eruptions are sometimes associated with earthquakes, and these can add a further horror.

There is nothing new in the phenomena of earthquakes. They have been going on all through history, and form a part of the natural processes by which the surface of the earth is changed and molded through the centuries. Thus mountain ranges are raised up, river courses and coastlines changed, islands created or destroyed, and — where human populations are involved — many lives may be lost or irrevocably altered.

Quakes in earlier times, and even now in other parts of the world where modern building codes are primitive or non-existent, have resulted in enormous loss of life, in contrast to those earthquakes which have occurred virtually under the eye of the camera in California. Some examples:

Year	Country	Estimated lives lost
856	Greece	45,000
1268	Asia Minor	60,000
1290	China	100,000
1556	China	830,000
1693	Italy	93,000
1737	India	300,000
1868	Peru	25,000
1898	Japan	22,000
1908	Italy	160,000
1962	Iran	12,000

These few examples demonstrate the worldwide distribution of earthquakes, and give some indication of the extent of damage and suffering that can result.

Are there more earthquakes today?

Some statistics indicate a sizeable increase in earthquakes in recent years.

The US Department of the Interior makes available publications such as Earthquakes and Volcanoes (bimonthly)         and Preliminary Determination of Epicenters (monthly). The latter publication lists all earthquakes recorded by some 350 centers throughout the world, listing details such as location and duration. These records show that up to 1948 (!)         the highest number of quakes reported in one year was 905. However, thereafter the annual totals (of all earthquakes of magnitude 3 or greater on the Richter scale)         have increased markedly.

Year	Earthquakes recorded
1948	620
1948	1,152
1950	2,023
1959	3,186
1961	4,740
1964	5,134
1965	6,686
1975	7,190
1988	Over 13,000

It is possible, however, that some part of this perceived increase may be just that: a perception, caused by the continuing development and increasingly wider use of more sophisticated detection instruments.

While the increase of earthquakes worldwide, and the observation of earthquakes close at hand, may be serious reminders to us of the nearness of Christ’s coming, surely the greatest signs — including those involving earthquakes — are to be seen in the Middle East.

Earthquakes in Israel: Rev 6

It has been pointed out that there are very many parallels between the Olivet prophecy and the Seals of Rev 6. In the sixth seal (Rev 6:12-17), there is a “great earthquake”, bringing about signs in the sun, moon, and stars (cp Mat 24:29), and causing the “figs” to fall from the “fig tree” (cp Mat 24:32)         — surely an indicator that this prophecy has to do with Israel — just as does the Olivet prophecy! And the result of the sixth seal is… “the great day” of the “wrath of the Lamb… who can stand?”

Isaiah 2-4

“The LORD Almighty has a day in store for all the proud and lofty, for all that is exalted… for all the cedars of Lebanon… all the oaks of Bashan… Men will flee to caves in the rocks and to holes in the ground from dread of the LORD and the splendor of his majesty, when he rises to shake the earth” (Isa 2:12,13,19).

That this great shaking is centered upon Israel is clear from Isa 3:1,8 (part of the same prophetic section, despite the chapter break), where Jerusalem (compared to wicked Sodom in v 9; note the parallel in Rev 11:8)         will stagger, and Judah will fall. It is the Israelis whose great pride will be brought down by this divine shaking!

But, after Israel’s pride is abased, then Jerusalem (with its survivors, by faith!)         will be made “holy” again (Isa 4:2-6).

Isaiah 24

This is one of those passages, quite common in the Old Testament, where the Hebrew eretz should be translated “land” (ie, of Israel)         rather than “earth”:

“See, the LORD is going to lay waste the Land (eretz)         and devastate it; he will ruin its face and scatter its inhabitants — it will be the same for priest as for people… The Land (eretz)         will be completely laid waste and totally plundered… The Land (eretz)         dries up and withers… the exalted of the Land (eretz)         languish. The Land (eretz)         is defiled by its people; they have disobeyed the laws, violated the statutes and broken the everlasting covenant” (Isa 24:1-5).

That such severe devastation is to be visited upon Israel is proven by v 5: what land in all the earth is special home to the people who have broken God’s everlasting covenant?

How is the devastation wrought? By a severe earthquake:

“The foundations of the Land (eretz)         shake. The Land (eretz)         is broken up, the Land (eretz)         is split asunder, the Land (eretz)         is thoroughly shaken. The Land (eretz)         reels like a drunkard, it sways like a hut in the wind” (Isa 24:18-20).

But, once again, the final outcome, when the proud of Israel have been abased, is that the LORD Almighty will reign in His city, Jerusalem, in the presence of the holy ones of old (v 23).

Ezekiel 38

But the divine wrath of earthquake will be directed not just against God’s own nation Israel, but also and foremost against the enemies of Israel, led by “Gog”:

“When Gog attacks the land of Israel, my hot anger will be aroused, declares the Sovereign LORD. In my zeal and fiery wrath I declare that at that time there shall be a great earthquake in the land of Israel. The fish of the sea, the birds of the air, the beasts of the field, every creature that moves along the ground, and all the people on the face of the earth will tremble at my presence. The mountains will be overturned, the cliffs will crumble and every wall will fall to the ground” (Eze 38:18-20).

Joel 3

Once again, the prophet Joel sees Arab nations (Tyre, Sidon, Philistia, Edom, Egypt: vv 4,19)         gathered into the Valley of Jehoshaphat (near Jerusalem)         in the Last Days (vv 2,14). But they will fall!

“The LORD will roar from Zion and thunder from Jerusalem; the earth and the sky will tremble… But the LORD will be a refuge for his people, a stronghold for the people of Israel” (v 16).

Habakkuk 3

The language of this prophet is graphic, reminiscent of the pictures in Exodus, when God came down upon Mount Sinai in a cloud, with fire and lightning and thunder. In Habakkuk, God manifests Himself in judgment against the enemies of Israel and on behalf of His faithful people:

“He stood, and shook the earth; he looked, and made the nations tremble. The ancient mountains crumbled and the age-old hills collapsed… the mountains saw you and writhed…” (vv 6-10).

Haggai 2

“In a little while,” promises God, “I will once more shake the heavens and the earth, the sea and the dry land. I will shake all nations — and… THEN… the desired (one)         of all nations will come, and I will fill this house (the temple on mount Zion in Jerusalem)         with glory” (vv 6,7). A great shaking in the Last Days, which will affect all nations, but which will also usher in the Day of the Desired One, who will return to his city and his temple, and will fill it with Divine glory!

Zechariah 14

And when he returns, that “Desired One”, he will confront a city that is captive, in Gentile hands. His feet will stand upon the mount of Olives, to the east of the Holy City, and there will be a “great earthquake”, causing the mount of Olives to be split in two from east to west (vv 3,4). And Jerusalem will be, literally, “raised up” (v 10), and figuratively exalted above all other “mountains” (cp Isa 2:2-4; Psa 48:2).

Revelation 16

Just as Jesus himself said, in the Olivet prophecy, the greatest of all earthquakes will be the prelude to the appearance of Israel’s King, who will come to rule over Israel and all nations in the Kingdom of God:

“Behold, I come like a thief!… Then they gathered the kings together to the place that in Hebrew is called Armageddon… Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since man has been on earth, so tremendous was the quake… and the cities of the nations collapsed” (vv 15-19).

Acknowledgements

1. Allan Dangerfield, “There will be great earthquakes”, The Christadelphian, Nov 1990, pp 412,413.

2. F. Russell, “The Bible and Earthquakes”, The Australian Christadelphian Shield, Nov 1993, pp 8-11.

3. Tony Benson, Stormy Winds Fulfilling His Will, pp 85-89,108-122.

4. Harry Whittaker, Revelation: A Biblical Approach, pp 85-89.

The author of Ecclesiastes is often assumed to be Solomon (Ecc 1:1,12), who was widely known for his wisdom — in fact, the man to whom God gave wisdom far above all that were before him (1Ki 4:29,30,34; 10:1-5).

Of Solomon as the author, Henry wrote: “His fall is a proof of the weakness of man’s nature: Let not the wise man glory in his wisdom, nor say, ‘I shall never be such a fool as to do so and so,’ when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon’s wealth was so great a snare to him, and did him a great deal more hurt than Job’s poverty did him.”

But there may be difficulties in the way of Solomon being the author — for example, in Ecc 1:16, the writer speaks of those — plural — “who have ruled Jerusalem before me” (cp Ecc 2:7,9), in a way that would seem to suggest a line of Jewish kings. If Solomon were the author, then there would be only one Jewish king in Jerusalem before him — his father David. (Of course, it is possible that, if Solomon spoke or wrote these words, he in fact had in mind Melchizedek and his line — and was comparing himself with the like of these.)

A further weakness of the Solomonic authorship is “the need to import into the life of Solomon that for which there is no vestige of evidence, namely, a sensational repentance in the closing years of his life” (HAW, Tes 30:226). Was it true, however, that — even in old age — “[Solomon’s] wisdom stayed with [him]” (Ecc 2:9)? Nothing else in the Bible gives credence to this… unless, of course, it is Ecclesiastes itself.

It should be emphasized that, while there may be difficulties in the way of Solomon’s authorship of Ecclesiastes, the above should not be seen as conclusively against such an idea.

However, since the author of the Book is not specifically named, other possibilities besides Solomon might also be considered.

Uzziah

This is suggested by HA Whittaker (Tes 30:226-229; also in WBS 217,218). “How appropriate that the one who thought to appoint himself as the promised priest-king Messiah [referring to Uzziah’s attempt to offer incense in the Temple: Psa 110; Gen 14:18; Zec 6:12,13] should live to write his own disillusioned commentary on the failure of the man who makes flesh his arm” (p 229).

Notice the implication of “was” in “I WAS king” (Ecc 1:12): Uzziah’s leprosy had caused him to forfeit the throne, and then live out his remaining years in quarantine as a leper, while remembering past glories.

[There is, perhaps, a poignancy in the “I WAS king in Jerusalem” too for this reason: Uzziah had in a sense occupied the same throne as the illustrious, and somewhat mysterious, Melchizedek, king of Salem. And it was in a misguided attempt to appropriate to himself all the rights and privileges of this predecessor (in effect, to become the promised “priest after the order of Melchizedek)         that he had overstepped his prerogatives and had been ousted from his throne of power.]

This same feature — of a king “retired” from his throne — is suggested in Ecc 4:1: “I looked and saw all the oppression that was taking place under the sun: I saw the tears of the oppressed — and they have no comforter; power was on the side of their oppressors — and they have no comforter.” How could a reigning king see such abuses in his kingdom and lament the fact, and then do nothing about it? But if, like Uzziah, he was without power at the time, such an observation makes sense (cp Ecc 2:18,19; 3:16, from which the same point may be deduced).

So perhaps “it was during those long weary and bitter days of solitary confinement and suffering that [Uzziah] wrote these impressions of the vanity of life and of the futility of all human endeavour and achievement” (HAW, p 227).

Other points in favor of Uzziah’s authorship:

1. His great material achievements (see 2Ch 26 in detail — “towers… wells… cattle… husbandmen… vine dressers” (2Ch 26:10)         — answer to the description of Ecc 2:4-10.

2. Also cp Ecc 7:29 with 2Ch 26:15. The “schemes” (NIV)         or “inventions” (AV)         is the same word that occurs 3 times, in various forms, in 2Ch 26:15, where Uzziah is said to have made “engines, invented by cunning men” (or “engines engineered by the ingenious”!).

3. Ecc 4:13-15 could be a thinly veiled outline of the life of Uzziah himself (see the notes there).

4. Likewise, Ecc 5:1 could be Uzziah’s reference to his proud attempt to assume the priestly function, which led to his being afflicted with leprosy and losing his throne.

5. Uzziah lived past his kingship, seeing others enjoying his wealth and power (Ecc 6:2).

Hezekiah

NP Lunn suggests that the author, or compiler, of Ecclesiastes was Hezekiah (BS 15:16-18), for various reasons:

1. Elsewhere he is said to have collected the proverbs of Solomon (Pro 25:1). “Qoheleth” (translated “Teacher” and “Preacher”)         can also mean “collector”, ie “one who assembles” (BDB). This assembling, or compiling, of wisdom from others seems to be described in Ecc 12:9-11.

2. The author has a marked preoccupation with death (cp, for example Ecc 8:8 with 2Ki 20:1-3, and Ecc 9:5 with Isa 38:18).

3. Hezekiah wrote other scriptures (eg, Isa 38:9-20).
4. Hezekiah was responsible for great building projects (cp Ecc 2:4 with 2Ch 32:5,27-29)         and even vineyards (cp Ecc 2:4 with 2Ki 19:29).

5. Hezekiah’s tunnel and pool were quite notable (2Ki 20:20; cp Ecc 2:6).

6. Hezekiah, like Qoheleth, had great wealth (cp 2Ch 32:29; 30:24 with Ecc 2:7). Gold and silver and other treasures are listed among the possessions of Hezekiah (2Ki 20:13; 2Ch 32:27). The “treasure of kings and provinces” could also refer to the “gifts” brought to Hezekiah by Gentile kings, after the great defeat of Sennacherib (2Ch 32:23).

7. The siege of a city by a great king (Ecc 9:14)         points strongly toward Jerusalem in the days of Sennacherib’s invasion.

8. “Men and women singers” (Ecc 2:8)         were also organized by Hezekiah, and used presumably in the temple worship (see 2Ch 29:28).

9. Hezekiah’s greatness (2Ch 32:23)         may be alluded to in Ecc 2:9.

10. Qoheleth imparted wisdom to the people (Ecc 12:9), as did Hezekiah, through the Levites (2Ch 30:22,27).

11. Hezekiah’s reign is compared with Solomon’s in 2Ch 30:26.

12. Solomon was given wisdom by God (1Ki 3:12; 5:12), but Qoheleth pursued wisdom on his own (Ecc 1:13; 7:25; 12:9,10)         (BS 15:16-18).

13. Qoheleth commanded his listeners to “fear God, and keep His commandments” (Ecc 12:13). Of all the kings of Israel after David, this work is attributed only to Hezekiah (2Ki 18:5,6). By contrast, Solomon failed in this very respect (1Ki 11:31-33).

14. It was prophesied that Hezekiah’s wealth would ultimately go to strangers, in the king of Babylon, in 2Ki 20:17. This may be compared with Ecc 6:2.

The bitter disillusionment apparent in Ecclesiastes might accord better with the last days of the fifteen-year extension of life allotted to Hezekiah, after his error with the Babylonians and the LORD’s rebuke. Hezekiah was a man waiting to pass off the scene — knowing that a horror storm was churning its way toward his descendants, according to the word of the LORD. Yes, truly, it was all “vanity” and “meaningless”.

Composite authorship?

The Jewish Talmud (the authoritative body of Jewish tradition comprising the Mishnah and Gemara)         attributes the book to Solomon but suggests that Hezekiah’s scribes may have edited the text (cp Pro 25:1). Solomonic authorship of Ecclesiastes has been the majority opinion, although some scholars, along with the Talmud, believe the work was later edited during the time of Hezekiah or possibly Ezra.

And so another possibility may be put forward, if only tentatively. We know that Hezekiah acted as a compiler (and editor?)         of other writings of his forefathers. Therefore, the book we know as “Ecclesiastes” might be a compilation of the “wisdom” learned and committed to writing (or even passed along orally)         by Solomon, Uzziah, and Hezekiah alike — and put in the form that we now have by the latest of these “sons of David”, who were all “kings in Jerusalem” (cp Ecc 1:2). In this scenario, then, the use of the title “Qoheleth”, the “Teacher” or “Preacher” (or even the “Compiler”!)         may have been a sort of literary device to keep the authors in the background, whilst putting forward their Holy Spirit-guided observations on the human condition.

It need scarcely be mentioned that some other books of the Bible have this sort of composite authorship:

1. Psalms were composed by many hands;
2. Proverbs has words of Agur and Lemuel as well as Solomon;

3. At least some parts of the five books of Moses could not have been composed by him;

4. The books that bear Samuel’s name could have been written by him only in small part.

The reader of Ecclesiastes ought, then, to be on the alert for clues and hints that might point to one or another of these three kings (were there others besides?)         as having each — under divine inspiration — contributed his part to the whole of the book.

An authorship “outline”

The flow and development of the whole book — and some idea as to the author or authors — might be seen from the following outline. Bear in mind that this is in no way intended to be conclusive, but to suggest certain possibilities:

Ecc 1:

Vv 1,2: The title and theme statement would have come from the Compiler (Hezekiah?).

Vv 3-11: A general observation on the sameness, weariness, and vanity of life on earth could have easily come from Solomon.

V 12: “I WAS king in Jerusalem” suggests Uzziah, who forfeited his throne, due to the leprosy he contracted.

Ecc 1:13–2:26: Building projects, agricultural projects, choir and singers, etc, could point to Uzziah and/or Hezekiah. Reference to “those in Jerusalem before me” (1:16; 2:7,9)         — as well as “my wisdom stayed with me” (2:9)         — would seem to exclude Solomon. [But 2:1-3, and its pursuit of pleasure, does seem to point to Solomon.]

Ecc 3:

V 16: Uzziah sees that wickedness is in the place of judgment, but can do nothing about it (now that he is isolated and quarantined by his disease).

Ecc 4:

Vv 1-5: Uzziah would seem to be the man who no longer rules, but sees his successor — Ahaz (who is the “fool”)         — oppressing others, while he can do nothing.

Vv 13-15: An outline of the life of Uzziah himself (see the notes there).

Ecc 5:

V 1: Uzziah’s reference to his proud attempt to assume the priestly function, which led to his being afflicted with leprosy and losing his throne.

Vv 2-20: Uzziah sees grievous wickedness around him, and feels a great disillusionment and frustration, dwelling in darkness (v 17).

Ecc 6:

V 2: Is it Uzziah who sees others enjoying his wealth, or is it Hezekiah who “sees” it, after receiving the prophecy of 2Ki 20:17?

V 12: A possible reference to the “shadow” of the sun-dial, which marked the declining years of Hezekiah.

Ecc 7:

Vv 1-15: An almost morbid fascination with death: could this be Uzziah, enduring the “living death” of leprosy; or Hezekiah, at the time he is told he must set his affairs in order to prepare for death (cp Isa 38)?

V 29: The “schemes” (NIV)         or “inventions” (AV)         is the same word that occurs 3 times, in various forms, in 2Ch 26:15, where Uzziah is said to have made “engines, invented by cunning men” (or “engines engineered by the ingenious”!).

Ecc 8: More dwelling on death: Uzziah and/or Hezekiah.

Ecc 9:

Vv 5,6,10: These verses are quite parallel to Isa 38:9-19 (Hezekiah’s psalm about death).

Vv 13-18: This section, with its siege of a city by a great king, points strongly toward Jerusalem in the days of Sennacherib’s invasion.

Ecc 10:

Vv 1,2: The stench of death: Uzziah’s living death of leprosy, with its putrefaction?

Vv 3-7,16,17: Uzziah, in his quarantined condition, sees his son and grandson ruling like “fools”.

Vv 8-15,18-20: Individual “proverbs” quite characteristic of Solomon’s other writing.

Ecc 11:

Vv 1-6: The Preacher counsels the planting of crops, and the trusting in God for an increase. This was a significant feature of the aftermath of the Sennacherib invasion, of Hezekiah’s day: his hordes had devastated the land and ruined the crops, but God would restore them to Judah (2Ki 19:29,30).

Ecc 12:

Vv 1-7: More dwelling upon death, from one who seems to know much about it. Uzziah, or Hezekiah?

V 8: The final theme statement, echoing 1:8, should be attributed to Hezekiah.

Vv 9-11: An apparent description of how the “Compiler” (Hezekiah?)         went about to produce the finished work, Ecclesiastes.

Vv 12-14: The conclusion: “Fear God, and keep His commandments” — which would point to Hezekiah: he did this (2Ki 18:6), while Solomon did not (1Ki 11:31-33).

Four different “Ecclesiastes”?

As a simple exercise, one might try reading Ecclesiastes after this fashion:

Firstly, Solomon’s “Ecclesiastes”:

1. Ecc 1:3-11
2. Ecc 10:8-15,18-20

Secondly, Uzziah’s “Ecclesiastes”:

1. Ecc 1:12 — 8:16
2. Ecc 10:1-7,16,17

Thirdly, Hezekiah’s “Ecclesiastes”:

1. Ecc 1:1
2. Ecc 9
3. Ecc 11
4. Ecc 12

Finally, Hezekiah has been much moved by the “Ecclesiastes” of his great-grandfather Uzziah, and words from his earlier ancestor Solomon. Hezekiah sees in their wisdom and experiences echoes of his own when confronting the circumstances of his own impending death. And so he adds certain of his own thoughts (which ones?)         to the body of his predecessors’ work, and then appends his very own writings. Also adding a suitable title, introduction, and conclusion to the whole, he finalizes what we now know as “Ecclesiastes”: a compilation (by an inspired “Compiler”)         of the life-and-death wisdom of these several men who were all “sons of David” and “kings in Jerusalem”.

Rabbinical authorities inform us, moreover, that Ecclesiastes was traditionally read at the Feast of Tabernacles. The special readings organized by Ezra, as described in Neh 8, may be the prototype of this. So it is even possible that the book itself was given its final form — even later than the time of Hezekiah — by the prophet Ezra or some anonymous “compiler” and “reader”… and that, as stated above, it contained the compiled “wisdom” of several previous kings who reigned in Jerusalem.

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Once more, it must be stressed that these theories can be no more than conjecture. They are offered with the utmost diffidence — and also with the full conviction that, whether written by one human author, or three, or more — Ecclesiastes is nevertheless the inspired word of Almighty God, given for our instruction and exhortation.

Structure of the Book

” ‘Meaningless! Meaningless!’ says the Teacher [or ‘Preacher’, Heb “Qoheleth’]. ‘Utterly meaningless! Everything is meaningless’ ” (Ecc 1:2). This full phrase — expressing the theme of the Book — is duplicated in Ecc 12:8. These two verses (Ecc 1:2 and Ecc 12:8)         form a kind of frame around the main part of the book. The main argument of the book (Ecc 1:3-12:7)         takes place within the boundaries of this frame.

Both the introductory title (Ecc 1:1 only)         and the conclusion (Ecc 12:9-14)         are written in the third person: the Preacher is referred to as “he” (the Preacher), not as “I”. In the main body of the book (Ecc 1:3-12:7), the Preacher speaks as “I” to the reader, and gives us his personal observations. There is only one place in this main body of the book in which third person speech (“he”)         is again introduced: Ecc 7:27: it includes the phrase “says the Preacher, or Teacher”. This little phrase, occurring as is does roughly in the middle of the book, is a reminder to us that what we are reading all the way through this central section (Ecc 1:3-12:7)         is a first person account, the personal observations of the Preacher.

The key word

The key word in Ecclesiastes is “hebel”, which occurs about 37 times in the short book. (This is remarkable because the same word only occurs no more than a like number of times — 33 by one count — in the entirety of the rest of the Bible.)         “Hebel” literally means “a breath”, and signifies that which is “vain” or “meaningless”.

Qoheleth consistently uses “hebel” with the nuance of “transient” of “fleeting” when he uses the term to describe man’s life (Ecc 11:10; 6:12; 7:12; 9:9; 3:19).

Qoheleth uses “hebel” with the nuance of “perplexing” or “enigmatic” if occurrences upon earth which contradict the established moral order (Ecc 6:2; 8:10; 8:14).

Qoheleth employs “hebel” often with the nuance of “futile,” “fruitless,” “not beneficial.”

With reference to pleasure and wisdom, Qoheleth employs “hebel” with the nuance of “profitless” (Ecc 2:1; 2:15):

1. With reference to events under the sun generally, to the laughter of fools and to bequeathing one’s estate to an heir, Qoheleth employs “hebel” with the nuance of “profitless/futile” (Ecc 1:2; 12:8; 2:19,21,23; 7:6).

2. With reference to a stillborn child and to death, Qoheleth employs “hebel” in the sense of obscure or “unknown” (Ecc 6:14; 11:8).

Qoheleth employs “hebel” in conjunction with a feeding on or a striving after wind (“ruach”)         to denote a futile effort (Ecc 1:14; 2:11,17,26; 4:4,16; 6:9; cp Joh 3:8).

Qoheleth employs “hebel” in contradistinction to “yithron” (profit)         and “tob” (good)         and other terms which heighten the vividness of “hebel”. The absence of “yithron: for activity is “profitless.” The lack of “tob” in activity is “not beneficial.” Among the words used in antithesis to “hebel”, “yithron” — “profit, advantage, gain” — plays a dominant role as a term meaning “that which counts or matters”, “that which results or issues from all our work”. It forces upon “hebel” the special sense of “that which does not count or matter”, “null”, “vain”, “that which yields no results. Qoheleth’s goal is to find what is lastingly “tob” (good)         or gives abiding “yithron” (profit, advantage). However, in his quest he finds nothing permanent in man’s experience, hence his verdict — “hebel” (eg, Ecc 1:3; 2:3,11; 3:19; 5:6).

Qoheleth’s observations about the “hebel” nature of existence fall into two categories:

• those things concerning creation and the present order which confront him on every hand and cause him to perceive the “hebel” condition of the world, and

• all human endeavors by which a man seeks for “profit and good” but which ultimately mock his attempts.

Qoheleth observes the cyclical patterns in nature and concludes that the meaning to life cannot be found in the created order (Ecc 1:5-8).

Qoheleth then looks at man for progress in history and technology as possibly giving the key to life, but concludes that any apparent progress is only illusionary, and that this does not held the key to life (Ecc 1:9-11).

Qoheleth ponders the fact that the righteous and the wicked both suffer the fate of death, and concludes that this is another example of “hebel” (Ecc 2:14, cf Ecc 8:14).

Qoheleth observes the common fate of man and beast as another example of “hebel” (Ecc 3:19).

Qoheleth sees that the reordering of the present system is beyond man’s control (Ecc 1:15; 7:13).

Qoheleth sees prevalent injustice in the world as another example of “hebel” (Ecc 3:16; 4:1; 5:7,8; 7:15).

Qoheleth also sees the moral order overturned in his experience and concludes that this is “hebel” (Ecc 8:14).

Qoheleth laments that the profit from his labor will be left to another and is hence “hebel” (Ecc 2:18).

Qoheleth sees the fact that the future after death is darkness (Ecc 11:8).

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Qoheleth observes all human endeavors by which a man seeks “profit” and “good” to give meaning to life, and concludes that they are all “hebel” (Ecc 1:14, 12:8).

Qoheleth concludes that toil is “hebel” because it is motivated by greed, does not yield happiness, and is impermanent.

1. Toil is “hebel” because it is motivated by the competitive desire of one man to get ahead of another. In trying to outstrip one’s neighbor, one forfeits rest and enjoyment of life (Ecc 4:4-6).

2. Toil is “hebel” because it is motivated by greed. A rich man continues to amass riches with no thought as to the reason why and consequently deprives himself of the enjoyment of them (Ecc 4:8).

3. The result of toil does not yield satisfaction, but days filled with pain and nights without sleep, due to worry (Ecc 2:23; cf Ecc 2:11), and is hence “hebel”.

4. The fruit of a man’s labor cannot be enjoyed by him but must rather be left to another who did not labor for them and who may be undeserving. Hence, toil is “hebel” (Ecc 2:18,21).

5. A minimum of effort to meet life’s basic needs is superior to advancement through toil (Ecc 4:4-6).

Qoheleth concludes that wealth is “hebel” because it does not satisfy nor bring enjoyment, but rather brings anxiety (Ecc 2:4-10, 4:17, 5:9).

1. Wealth is “hebel” because it brings anxiety rather than fulfillment (Ecc 5:10,11).

2. Wealth is “hebel” because it can be easily lost through a rash vow, through oppression or through a bad investment (Ecc 5:1-6,8,9,14).

3. Wealth is “hebel” because rather than give satisfaction, it demands increased vigilance to keep it (Ecc 5:12).

4. Wealth is “hebel” because it brings misery (Ecc 5:6).

5. Wealth is “hebel” because a man may not enjoy it (Ecc 2:26; 4:8).

6. Wealth is “hebel” because it does not satisfy (Ecc 5:9).

Qoheleth concludes that wisdom is “hebel” since, rather than give meaning to life, it gives only a temporary advantage.

1. The pursuit of wisdom yields grief and is thus “hebel” (Ecc 1:18).

2. Wisdom is “hebel” because its advantages are seen in this life only (Ecc 2:15).

3. Wisdom doesn’t guarantee success since its advantage can be thwarted by various means, such as unpredicted misfortune (Ecc 9:11), sin and folly (9:18; 10:5-7), and improper timing (Ecc 10:8-11). It is thus “hebel” (Ecc 10:10).

Yet wisdom is not valueless. It has great relative advantage in this life (Ecc 2:14; 4:10-14; 8:1-9; 9:14-18).

Qoheleth concludes that pleasure-seeking in its various forms is “hebel” because it ultimately accomplishes nothing (Ecc 2:2):

1. Sensual gratification, while pleasing for the moment, yields no lasting benefit (Ecc 2:3,8,11).

2. The pleasure derived from the accomplishment of ambitious undertakings is only temporary (Ecc 2:4-6,11).

3. The pleasure derived from great wealth brings no lasting satisfaction (Ecc 4:4-10,11).

4. The pleasure derived by fools is of the briefest nature (Ecc 7:6).

5. Pleasure is “hebel” since it yields no “yithron” (profit, advantage)         (Ecc 2:11).

Qoheleth concludes that fame is “hebel” since it is short-lived, depending on the masses who have only the briefest memory (Ecc 4:13-16). [Cited generally from M. James Sawyer]

Theme

Ecclesiastes has been called “the book of Solomon’s call to the Gentiles” (BM 78:17).

It has also been subtitled “The things that won’t work!” (RS).

Where is the meaning of life? The meaning of life is found…

1. NOT in wisdom…
2. NOT in withdrawal…
3. NOT in weeping…
4. NOT in wine…

5. NOT in wind…
6. NOT in worship without obedience…
7. NOT in wickedness…

8. NOT in weapons of war…
9. NOT in writing…

…but in walking uprightly.

Conclusion: Fear God, and keep His commandments.

The book of Ecclesiastes is a book for deep study and meditation. It is concerned with the age-old search for happiness and satisfaction. What is good? What is real? What is worthwhile? What is the great purpose and meaning of life?

Its theme is summed up in its opening and closing verses. It begins with: ” ‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless’ ” (Ecc 1:2).

And it ends with: “Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil” (Ecc 12:13,14). We note from the italics in the KJV that the word “duty” is not in the original. The thought is really broader and deeper. Literally it says: “This is the whole man” — that is, this is everything for man — all his meaning and purpose — all his life and happiness.

Cp Luk 17:26,27; 2Ti 3:1-5: The Last Days will be a time of unprecedented pleasure-seeking. “What’s it all about?” A realization of the emptiness of such pursuits turns one to Christ: as the only lasting satisfaction.

The “contradictions” in Ecclesiastes?

“It has been observed that often “the Preacher is using a strategy that we might term, ‘Yes… but…’ He presents one truth and agrees with it — but only in certain respects. He is prepared only to go so far with it because he realises there are other angles and other truths which qualify or contextualize the first. Thus, it may be true that it is good to be diligent or to be wise (indeed it is true); but there are other aspects which must also be considered, as the Preacher is quick to point out. [This] is a phenomenon which appears again and again throughout the book. It may be true that there is a time for everything, but if humans do not know when that time is, and if they cannot fathom the eternity which is God’s, then they are hopelessly at sea unless God condescends to help them out.

“Interpreters have agonised over paradoxes and apparent contradictions in Ecclesiastes throughout the centuries, and where they have become unstuck it is often because they have failed to realise truth can be expressed in contradictory statements. One statement can be true to a certain extent. Another statement, which is apparently contradictory, can be true in another sense. Put the two together, and one begins to develop a complete picture.

“This is somewhat akin to the position we find ourselves in when we discuss freewill and predestination, or when we ask the extent to which God is involved in controlling people’s lives and the extent to which we take the initiative in controlling our own destiny. There is truth in both: God directs and we have free will. The precise sense in which they are to be reconciled is not spelled out for us in scripture, and we are to take encouragement and instruction from both truths. Many arguments arise because of apparent overemphasis on one side or the other, but it is when they are taken together that we can begin to perceive the truth of the matter. Likewise in Ecclesiastes, the apparent contradictions are the Preacher’s way of expressing truth. There are different ways of looking at things, different perspectives and levels, and this means that apparently contradictory statements can turn out to be simultaneously true and can express the whole truth in a way that one simple statement could not. This is very important to remember” (MV).

Outline

• The title: Ecc 1:1

• The theme stated: All is meaningless: Ecc 1:2.

• The futility of human efforts without God: Ecc 1:3-11

• The test of practical experience: Ecc 1:12 — 2:26

• Men’s opportunity limited by time: Ecc 3:1-22

• Human futility greatly increased by oppression: Ecc 4:1-16

• The futility in insincere worship: Ecc 5:1-9

• The futility of riches: Ecc 5:10 — 6:2

• The futility of human desires: Ecc 6:3 — 11:6

• Advice and warning to youth: Ecc 11:7 — 12:7

• The theme restated: All is meaningless: Ecc 12:8

• Conclusion: Fear God, and keep His commandments: Ecc 12:9-14