Bramer, Ecclesiastes, p.

1
ECCLESIASTES
ECCLESIASTES
Message:
Life, when viewed from mans perspective alone, is filled with frustration because of its
apparent futility, yet the view God desires man to have is that life is a gift given by God to be
used in a responsible yet rewarding fashion when based upon balance, patience, the fear of the
LOR, and obedience.
Title:
!he "ebrew title tlhq #Qoheleth$ is a rare term, found in the Old !estament only in
%cclesiastes 1&1'(, 1() *&(*) 1(&+'1,. -t is translated .!eacher/ in the 0-1 with a footnote .or
leader of the assembly/ and .2reacher/ in the 034B and 0561. !he term comes from the
word qahal, .to convo7e an assembly, to assemble./ !he 4eptuagint used the Gree7 word
Ekklhsiasth #Ekklesiastes$ as its title meaning .preacher/, deriving it from the word
ekklesia, .assembly, congregation, church./ !he %nglish title is a transliteration of the Gree7.
Author:
0o writers name is mentioned in the boo7, but he is referred to as .the !eacher, son of
avid, 7ing in 6erusalem/ #1&1$. 4everal passages strongly suggest that the son mentioned is
5ing 4olomon #1&1, 1(, 18) (&9':) *&(8'(:) 1(&:) cf. 1 5gs (&:) ;&1() 9&(:';9) <&1() 1,&1'+$.
=nless the term for .son/ is ta7en in a broader sense to mean .descendant,/ 4olomon was the
only son of avid to rule in Jerusalem. !he proverbs in this boo7 are similar to those in the
Boo7 of 2roverbs #e.g., %ccl *&1,) cf. 1(&:$. 4olomonic authorship was the standard view of
both 6ewish and >hristian interpreters until the 1*th century. On the other hand, the writers
title
1
Qoheleth, his vocabulary and synta?, and his attitude toward rulers #suggesting that of a
sub@ect rather than a monarch A see, e.g., 9&1'() <&+':) +&('9) 1,&(,$ have caused some, even
among >onservatives to suggest that the author may be someone else besides 4olomon and in
addition may point to a later period. 4olomonic authorship is not necessary to the validity of
%cclesiastes) however, it certainly would add to the effectiveness of the teaching within the
boo7 if it e?pressed repentant counsel of 4olomon.
Recipient(s):
0o recipients are given.
Date of Writing:
-f 4olomonic authorship is assumed he must have done so during his lifetime and doubtless
during his reign #:*1':;1 B.>.$. !his is not the wor7 of a young man. 6ewish talmudic
tradition, while attributing the boo7 to 4olomon, suggests that "eBe7iahs scribes may have
edited the te?t as they did to some of 4olomons writings found in 2roverbs #2rov (<&1$.
Historical Contet:
1
3lthough some commentators treat the "ebrew word qoheleth as a proper name #e.g., Robert Gordis,
KohelethThe Man and His World #4choc7en 2aperbac7s on 6ewish Life and Religion series, 1:<1) ;rd ed., 0ew
Cor7& 4choc7en Boo7s, 1:8+$, <$, the fact that the article is present on the "ebrew term in 1(&+, and perhaps *&(*,
seems to indicate that qoheleth is a title.
Bramer, Ecclesiastes, p.(
!here are no references to historical events other than to personal aspects of Doheleths
life. !he location was 6erusalem #1&1, 1(, 18$, the site of -sraels religious and political rule
and authority.
Theological Contet:
%cclesiastes, as part of the wisdom literature, must find its proper place and purpose in
progressive revelation. %cclesiastes contains several themes that can be found in earlier #and
later$ 4cripture. -t portrays vividly the ultimate conseEuence of sin. eath ta7es everyone. But
it also develops how Gods curse upon creation, because of 3dams sin, has caused the whole
world to re@ect Gods original 4abbath goodness. !his has resulted in man not finding hope for
@ustice and satisfaction during his brief life on this earth. But the concept of the afterlife was
not fully developed at the time of wisdom literature. !he emphasis was on this life, and
blessing was viewed in terms of long life, full days, and gray hair.
%cclesiastes ma7es no mention of Cahweh, the LOR, the name of the God of -sraels
covenant faith. !he author does refer directly to God ;* times #compared to ;+ references to
.meaninglessness./ -t scarcely refers to the Law of God, the only possible reference to Fosaic
Law being in 1(&1;. !he 2reacher will no depend upon -sraels covenant faith to ma7e his
observations and conclusions about life. "e is not a prophet but a wisdom teacherG
Hurthermore there are notable absences of such concepts as repentance and forgiveness.
!he concerns of the boo7 do not necessitate a development of these and perhaps the author
e?pected the reader to 7now about them with his mentioning them.
But %cclesiastes also develops the concept of trusting God because of his wisdom and
sovereignty. Fan is limited and must accept his limited 7nowledge and continue to fear God.
Literar! "eatures:
%cclesiastes is part of the wisdom literature the rich age of 4olomon produced.
#urpose(s):
%cclesiastes sought to demonstrate how man could best live life on this earth, a life that is
characteriBed by futility and frustration because of the inability to predict and control all the
events of life.
-t may be, though it is impossible to prove, that %cclesiastes is designed to counter a glib,
unbridled optimism about life. 6ust as the proverbs in wisdom literature are generaliBations
that teach what normally happens, and there are always e?ceptions to the generaliBation,
%cclesiastes deals with the .buts/ of life& the many e?ceptions to the generaliBations that state
that a good man should be blessed and not e?perience the curses of life.
Structure of the $oo%:
!he following diagram shows a possible cyclical structure for the boo7. !he structure
itself would be an e?ample of some of the teaching within the boo7.
Bramer, Ecclesiastes, p.;
Bramer, Ecclesiastes, p.9
I& I'TR(D)CTI(': THE A)TH(R* HIS METH(D A'D HIS C('CL)SI(' ('
THE MEA'I'+LESS'ESS,")TILIT-, "R)STRATI(' (" H)MA'
E.ISTE'CE IS I'TR(D)CED (/:/0//)&
A& The Author is intro1uce1 (/:/)&
1. "is role& Doheleth #!eacherIpreacher$ #1&1a$.
(. "is lineage& son of avid #1&1b$.
;. "is position& 7ing in 6erusalem #1&1c$.
!his reEuires the author to be a 7ing and most li7ely therefore 4olomon.
$& The2e of the $oo%: All hu2an eistence (3un1er the sun3) is
2eaningless,futile,frustrating 4hen 5ie4e1 fro2 2an6s perspecti5e of 4hat
2a%es co2plete sense (/:7)&
!he 7ey term of the boo7 #lbh$ is used ;* times and comes from the "ebrew
word Jbreath.J -t carries the figurative idea of meaningless, useless, hollow, futile
and frustrating.
C& The the2e is re4or1e1 an1 supporte1 (/:80//)&
1. !he theme is restated by the Euestion JKhat does man gain from all his labor at
which he toils under the sunLJ #1&;$.
(. General observations are made supporting the theme #1&9'11$.
a. FanMs life appears fleeting while only the earth remains #1&9$.
b. 3ll around man nature is repetitive, without apparent purpose #1&<'*$.
i. !he e?ample of the sun is given #1&<$.
ii. !he e?ample of the wind is given #1&8$.
iii. !he e?ample of the water cycle is given #1&*$.
;. FanMs senses never comprehend to the point of satisfaction #1&+$.
9. 0othing new occurs) all that was, is, and will be #1&:'1,$.
<. %ach new generation forgets what went on before #1&11$.
II& THE TR)TH (" THE THEME #ERSISTS DES#ITE THE E""(RTS A'D
ACHIE9EME'TS (" MA' T( $RI'+ MEA'I'+,$E'E"IT,")L"ILLME'T
$)T A #ARTIAL S(L)TI(' IS REACHED (/:/707:7:)&
A& The pursuit an1 attain2ent of 4is1o2 1oes not ;ring ulti2ate 2eaning,
;enefit,satisfaction (/:/70/<)&
1. !he authorMs position allowed him to pursue wisdom #1&1('1;$.
(. !he authorMs search showed him the futility of attaining wisdom as an ultimate
goal since it couldnMt e?plain much of what happens in life #1&19'1*$.
;. !he authorMs conclusion was that the more one 7nows and understands the more
one e?periences pain and grief at being unable to ma7e complete sense of what
goes on in this life #1&1+$.
$& The pursuit an1 attain2ent of pleasure 1oes not ;ring ulti2ate
2eaning,;enefit,satisfaction (7:/0//)&
1. -n order to bring meaningIbenefitIsatisfaction the author tried pleasure, laughter,
and wine #(&1';$.
(. -n order to bring meaningIbenefitIsatisfaction the author tried building pro@ects
#(&9'8$.
Bramer, Ecclesiastes, p.<
;. -n order to bring meaningIbenefitIsatisfaction the author tried acEuisitions
including slaves, animals, precious metals, musical entertainers, and a harem
#(&*'+$.
9. !he author had more than anyone to bring him pleasure and yet the result was
meaninglessnessIfutilityIfrustration #(&:'11$.
C& Wis1o2 is sho4n to ;e ;etter than foll! ;ut ;oth the 4ise an1 the foolish 2an
ha5e the sa2e fate an1 ;oth 4ill ;e forgotten& This truth 2a%es life
2eaningless,futile,frustrating (7:/70/=)&
D& The tangi;le results of la;or 1oes not ;ring ulti2ate
2eaning,;enefit,satisfaction (7:/<078)&
E& A partial solution to 2an6s 1ile22a is to en>o! pleasures* la;or* an1 4is1o2
no4 ;! seeing the2 as a gift of +o1 in this life (7:7?07:a)&
"& The the2e is repeate1 since 1espite the partial solution* life is ulti2atel! still
2eaningless,futile,frustrating (7:7:;)&
!his assumes the statement of (&(8b J!his too is meaningless, a chasing after the windJ is
a concluding statement to chapters 1 and (. -t may be that this statement is meant to describe
the statement of (&(8a that God gives sinners the tas7 of gathering and storing up wealth that
ultimately will go to the one who pleases God #who, it is therefore assumed, should have had
it in the first place which is why this is so meaninglessIfutileI frustrating$.
III& THE TR)TH (" THE THEME #ERSISTS $ECA)SE DES#ITE THE
REC(+'ITI(' THAT +(D HAS S(9EREI+'L- A##(I'TED A TIME "(R
E9ER-THI'+* MA' IS )'AWARE (" +(D6S )LTIMATE #LA'& A+AI' A
#ARTIAL S(L)TI(' IS REACHED T( THE DILEMMA (8:/077)&
A& (ne shoul1 recogni@e that there is a proper ti2e for e5er! e5ent an1 eperience
of hu2an life (8:/0<)&
$& (ne shoul1 reali@e that 2an cannot %no4 +o16s ti2eta;le for life6s e5ents an1
eperience* e5en though he has 3eternit! in his heart*3 4hich is 5er!
frustrating (8:A0//)&
C& A partial solution to this 1ile22a is to recogni@e that +o1 is so5ereign so
accept an1 en>o! as His gift 4hat !ou ha5e no4 (8:/70/8)&
D& A caution is a11e1 to the partial solution: ;ecause +o1 is so5ereign 2an shoul1
fear +o1 an1 reali@e that ulti2atel! +o1 4ill >u1ge the in>ustice of this 4orl1
(8:/?0/=)&
E& He recogni@es that fro2 all appearances 1eath is the great le5eler ;ecause all
life co2es to an en1 an1 so little is %no4 a;out the afterlife& This too 2a%es life
frustrating (8:/<07/)&
!his is somewhat true today as well but in this area we are the beneficiaries of
further revelation on death and the afterlife.
Bramer, Ecclesiastes, p.8
"& His partial solution is repeate1* that 2an ought to en>o! his 4or% in spite of
life6s incongruities (8:77)&
I9& THE TR)TH (" THE THEME IS DEM('STRATED $- H(W #E(#LE ACT
T(WARDS EACH (THER I'CL)DI'+ WHE' WEALTH IS I'9(L9ED (?:/0
::/7)&
A& The author loo%s at ho4 unfair all the oppression is that occurs all o5er the
earth (?:/08)&
1. 0o one is there to comfort the oppressed and powerless #9&1$.
(. "e declares that at least the dead donMt have to put up with this oppression as the
living do #9&($.
;. !he best off is the one who has never been born because the one who is dead had
to go through oppression at one time #9&;$.
$& The author o;ser5es that neither har1 4or% nor i1leness ;rings ulti2ate
2eaning,;enefit, satisfaction (?:?0:)&
1. "e observes that all manMs labor and achievements spring from envy which is
meaninglessIfutileIfrustrating #9&9$.
(. On the other hand he states that the idle person is a fool who brings ruin to
himself #9&<$.
;. !he best would be someone who had a little with tranEuillity than one who had
more but with toil and frustration #9&8$.
C& The author o;ser5e1 that a life li5e1 to accu2ulate riches for oneself is
1issatisf!ing (?:=0/7)&
1. Riches unless able to be shared do not satisfy and the labor for them is endless
#9&*'+$.
(. -n contrast to the one who is alone, he states that cooperation is a great benefit
in accomplishing wor7 and mutual friendship has great benefits for times of need
#9&:'1($.
D& The author states that life li5e1 to gain positional superiorit! is 1issatisf!ing
(?:/80/B)&
1. 2ositions of power are temporary #9&1;'1<$.
(. Once in power popularity is transient #9&18$.
E& Life li5e1 4ith i2pulsi5e* un1iscri2inating an1 insincere 4orship is futile an1
1issatisf!ing (B:/0=)&
"& Life li5e1 in la;or for 2aterial possessions is 2eaningless,futile,frustrating for
2an! reasons (B:<0/=)&
1. Riches can be lost through un@ust actions since there is dishonestly at every level
of society #<&+':$.
(. 0o amount of wealth is ever enough to satisfy #<&1,$.
;. OneMs wealth becomes the desire and consumption of others while the owner is
only able to loo7 at it #but probably never en@oy it because he is busy producing
it$ #<&11$.
9. Kealth deprives one of sleep #<&1($.
<. Faterial wealth can bring hurt whether its hoarded or lost #<&1;'19$.
Bramer, Ecclesiastes, p.*
8. Kealth cannot pass beyond the grave #<&18$.
*. Kealth cannot bring meaning to oneMs life #<&1*$.
+& A partial solution to the truth that life is 2eaningless,futile,frustrating 4hen
5ie4e1 fro2 the perspecti5es of ho4 people treat each other an1 of 4ealth is
again gi5en: 2an shoul1 en>o! life as a gift fro2 +o1 (B:/<07C)&
1. -t is good for man to en@oy the pleasures of life and a measure of satisfaction in
his wor7 #<&1+$.
(. -t should be seen as a gift of God when a wealthy man can find en@oyment and
pleasure in his possessions and wor7 because of all the difficulties listed above
for the wealthy #<&1:$.
;. By en@oying the activities of life, man will not despair over the brevity and
difficulties of life #<&(,$.
H& A #ostscript reinforces the 2eaninglessness,futilit!, frustration of 4ealth! 2en
an1 2en ;lesse1 4ith large fa2ilies not ;eing a;le to en>o! the efforts of this
life (::/0/7)&
1. -t is frustrating that some wealthy men canMt en@oy their wealth and honor and
somehow a stranger ends up en@oying them #8&1'($.
(. espite a large family and wealth, if a man canMt en@oy these and end up receive a
proper burial #i.e. his children honor him at the end of his lifeL$ then it would
have been better if he had never been born #8&;'8$.
;. 4everal additional ideas demonstrate the meaninglessnessIfutilityI frustration of
this life #8&*'1($.
a. !he rewards of life are short'lived #8&*$.
b. !he rewards of life are debatable #8&+$.
c. !he rewards of life are elusive #8&:$.
d. Our creativity, power and wisdom are limited #8&1,'11$.
e. "uman values and predictions are unreliable #8&1($.
9& I" MA' WA'TS T( E'D(- LI"E THE' HE M)ST C(ME T( )'DERSTA'D
HIS LIMITS A'D THAT (" WISD(M (=:/0/7:=)&
A& Man 2ust un1erstan1 the transient nature of life in or1er to 1eter2ine 4hat is
i2portant (=:/0/C)&
1. 6ust as what you are is more meaningful than what you have so is realiBing that
you will die than that you were born #*&1'($.
(. Reflective sorrow is better than laughter for it provo7es serious thought #*&;$.
;. =nderstanding the certainty of death enables one to respond to the corrections of
the wise #*&9'8$.
9. onMt be foolish and e?hibit poor character #*&*':$.
<. onMt be foolish and as7 unanswerable Euestions #*&1,$.
8. Kisdom is a good thing to have to properly en@oy life #*&11'1($.
$& Man 2ust recogni@e that he is li2ite1 ;ut 2ust un1erstan1 that +o1 is
so5ereign in or1er to en>o! life (=:/807A)&
1. Fan ultimately cannot control his life so he should en@oy prosperity when it is
available and remember that God is sovereign in adversity as well #*&1;'19$.
(. Fan should strive to be cautious and balanced in life #*&1<'1+$.
Bramer, Ecclesiastes, p.+
a. Fan should recogniBe that a pursuit of wisdom and righteousness does not
guarantee a long life #*&1<'1*$.
b. FanMs recognition of GodMs sovereignty will lead to a balanced life #neither
legalism or libertinism$ #*&1+$.
;. Kisdom is powerful but every man sins #so be careful to understand that all
wisdom may not be trueL$ #*&1:'(,$.
9. onMt e?pect perfection in others for you 7now that you are not perfect #*&(1'
(($.
<. One cannot 7now by wisdom all the folly and madness under the sun but one
danger can be 7nownNthe danger of se?ual sin #*&(;'(8$.
8. Fan must recogniBe that sin is part of his nature and it results in the dilemma of
meaninglessness #*&(*'(:$.
C& Man 2ust recogni@e the nee1 for tact an1 co2pro2ise to see% to a5oi1 trou;le
in this life (<:/0/=)&
1. Kisdom instructs one to obey the 7ing with loyalty because he has the authority
to bring trouble upon you. #+&1':$
(. !hough it is frustrating, e?ceptions to wisdom ideals do not render them invalid
#+&1,'1<$.
;. !he reason he must be cautious is that wise men have severe limits on what they
can 7now from mere observation in this life #+&18'1*$.
D& Man 1oes not %no4 4hat 4ill happen in the future (A:/0/7)&
1. Fan cannot control his ultimate destiny #:&1$.
(. eath awaits all as a common destiny #:&('8$.
;. 3 partial solution to the frustration of not 7nowing what will happen ultimately is
to en@oy life including your wife and live life to the fullest #:&*'1,$.
9. >ause and effect does not always prove true in this life and so disaster and death
is often une?pected #:&11'1($.
E& 'o one %no4s 4hether his 4is1o2 4ill succee1 (A:/80/C://)&
1. %ven if wisdom wor7s it is no guarantee that it will bring long'lasting
remembrance for the one who is wise #:&1;'1+$.
(. One act of foolishness can cancel a life of wisdom and honor #1,&1$.
;. Kisdom is still better than foolishness #1,&(';$.
9. !act in dealing with anger can bring good results #1,&9$.
<. Kisdom does not guarantee that the most Eualified will necessarily rule #1,&<'*$.
8. -nvolvement with normal routines of life do not guarantee that no misfortune will
occur #1,&+':$.
*. 4till s7ill in the routines of life are important to increase the chances of success
#1,&1,'11$.
"& Criticis2 is ris%! in 5ie4 of one6s ignorance of the future (/C:/707C)&
1. 4pea7 graciously and donMt ta7e unnecessary ris7s with speech #1,&1('19$.
(. Live with a sense of propriety and diligence #1,&1<'1:$.
;. o not spea7 ill of people or it may come bac7 to haunt you #1,&(,$.
+& Wor% 1iligentl! 1espite ignorance of the future (//:/0/C)&
1. 3ctive involvement in business, though ris7y, can bring reward #11&1$.
(. -nvest widely since despite all indications unforeseen disaster may come #11&(';$.
Bramer, Ecclesiastes, p.:
;. onMt wait for perfect conditions to wor7 since you can never 7now all about the
future #11&9'8$.
9. Re@oice and live life to the fullest realiBing that God will @udge our conduct
despite the frustrations we may feel with life #11&*'1,$.
<. Live responsibly in your youth for old age and death are inevitable #1(&1'*$.
9I& C('CL)SI(': "I'AL AD9ICE I' 9IEW (" THE
MEA'I'+LESS'ESS,")TILIT-,"R)STRATI(' (" ALL H)MA'
E'DEA9(RS (/7:<0/?)&
A& Restate2ent of the the2e: All hu2an eistence (3un1er the sun3) is
2eaningless, futile,frustrating 4hen 5ie4e1 fro2 the perspecti5e of 4hat 2a%e
co2plete sense& (/7:<)
$& Eoheleth authenticates his 4riting an1 4arns rea1ers to pa! attention (/7:A0
/7)&
C& The final conclusion,solution to 2an6s 1ile22a is succinctl! state1 (/7:/80/?)&
1. Hear God and 7eep his commandments, this is manMs responsibility #1(&1;$.
(. 3ll conduct will be @udged by God #1(&19$.