Author : Keith Sharp
The word “Ecclesiastes” literally means “the preacher.” Thus, Ecclesiastes takes its name from the opening statement of the book, “The words of the Preacher” (1:1). This word “probably indicates one who holds or addresses an assembly…. The word thus designates the function of the leader who speaks in the assembly” (Young. 347). The Hebrew term is in the feminine rather than the masculine, thus representing “the personification of Wisdom, whose business it is to gather people unto the Lord and make them a holy congregation” (Deane. 1). Seven times the book is ascribed to “the Preacher” (1:1,2,12; 7:27; 12:8,9,10), thus indicating perfection of wisdom.
The author of the book not only calls himself “the Preacher” (one with whom wisdom dwelt in perfection), but also identifies himself as “the son of David, king in Jerusalem” (1:1) and “king over Israel in Jerusalem” (1:12). He had “attained greatness” and had “gained more wisdom than all who were before” him “in Jerusalem” (1:16). He also excelled in riches more than any before him in Jerusalem (2:4-9). The only man who fits this description is Solomon, and to deny Solomon wrote Ecclesiastes is to deny the truthfulness of the book. Solomon wrote Ecclesiastes.
The author specifically addresses himself to “youth” (12:1), thus, Solomon wrote to young people. In Ecclesiastes, “youth” refers, not to young children, but to those nearing or in young adulthood (4:13,15; 11:9-10).
Solomon set himself to “see what was good for the sons of men to do under the heaven all the days of their lives” (2:3). The phrases “under the sun” (1:3,9,14; 2:11,17,18,19,20,22; 3:16; 4:1,3,7,15; 5:13,18; 6:1,12; 8:9,15,17; 9:3,6,9,11,13; 10:5) and “under heaven” (1:13; 2:3; 3:1) are used in Ecclesiastes to refer to life here and now, upon this earth, in contrast with eternity, or life after death. Young people, whose lives seem to them to stretch on into the future endlessly, who think little if at all of death, who are struggling to decide on the course of life they will pursue, should be and are especially concerned with how to live a good life, a happy and fulfilling life, on earth. Thus, Solomon does not really address himself to the question of eternal salvation. The book of Ecclesiastes answers the question, How can I live the good life upon this earth?
As the wisest and wealthiest of men, whose reign was peaceful, Solomon had the wealth, wisdom, and leisure to experiment in the various ways of life (1 Kings 4:24; 10:23; 1 Chronicles 22:9; Ecclesiastes 2:9). He set out to conduct a great scientific experiment into the various courses and philosophies of life, using his wisdom and practical experience to determine which is the good life, the one that brings happiness and fulfillment (2:3). Ecclesiastes is in effect Solomon’s scientific notations on a grand experiment, the experiment of life. It records the efforts of the wisest and wealthiest man in the world to find the good life.
Solomon traveled each road of life that promised to lead to happiness and fulfillment. He made the attainment of great human wisdom his primary goal, and found this to be “grasping for the wind,” a way that only led to “grief” and “sorrow” (1:17-18).
He tried the way of “mirth” and “pleasure,” the hedonistic life that seeks to gain the most pleasure from each moment. He was the “party animal,” following the philosophy that advises, “Eat, drink, and be merry, for tomorrow you die.” This included seeking pleasure in wine (and mind-altering drugs). He found this road to be “vanity” and “madness.” He bitterly inquired, “What does it accomplish?” (2:1-3)
Solomon pursued wealth as his goal. He did not just sit on his money, but used it to acquire the things he craved. If he saw something he liked, he bought it. If he thought of something nice he didn’t have, he purchased it. He used his wealth for his own pleasure. He was the man who had everything. But he found this course to be “vanity and grasping after the wind.” He discovered there is no real profit in profit (2:4-11).
At the entrance to every way of life that does not have God as its center, guide, and goal, the great wise man placed a one word sign: “Vanity” (1:17; 2:1,11,17,23). This word, found thirty-eight times in Ecclesiastes (1:2,14; 2:1,11,14,17,19,21,23,26; 3:19; 4:4,7,8,16; 5:7,10; 6:2,4,9,11; 7:6,15; 8:10,14; 9:9; 11:8,10; 12:8), more than the remainder of the Old Testament combined, literally means “vapour, breath” (BDBG. 210) and is used to mean “empty, void, useless.”
This led the Preacher to a great conclusion. A life lived for here and now, a life without God, is “grasping for the wind,” “vanity,” “empty, void, useless.” The book begins and ends with this great truth. What is life without God?
“‘Vanity of vanities,’ says the Preacher;
‘Vanity of vanities, all is vanity.'” (1:2; cf. 12:8)
In the body of the book Solomon states principles which demonstrate the vanity of worldly living (3:1 – 6:9), gives some great principles to help live a good life (6:10 – 9:12), contemplates the value of wisdom (9:13 – 11:6), presents a beautiful poem on aging (11:7 – 12:8), and then draws the conclusion to what constitutes the good life (12:9-14).
Wisdom does not advise youth to withdraw from life and fun.
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 in the sight of your eyes;
But know that for all these
God will bring you into judgment.
Therefore remove sorrow from your heart,
And put away evil from your flesh,
For childhood and youth are vanity (11:9-10).
While you are young, healthy, relatively care free, and full of life, enjoy life, do the things you like to do, don’t be sorrowful, don’t do the things that will cause future suffering, but don’t forget God and the judgment, and don’t forget that childhood and youth are also vanity, just a passing vapor.
Finally the great, wise king answers his own inquiry. If one cannot find the good life in the various ways of worldly living, how can one live such a life? The answer is one of the great principles of Scripture: “Remember now your Creator in the days of your youth” (12:1).
The sage proceeds to describe in movingly beautiful, metaphoric language old age and death (12:2-7). In essence Wisdom advises, Before you are too old to enjoy life under the sun, live it so as to attain its greatest joy, its highest fulfillment. Make God the center and circumference of your life. Live your life for God. This is the only way to give life real meaning and purpose. This is the good life.
Why is this the good life? True joy comes in the fulfillment of one’s purpose in life. A life that is useless, a life that has no purpose, is a miserable existence. To have the highest joy, one must fulfill his noblest purpose. What is that purpose?
Let us hear the conclusion of the whole matter:
Fear God and keep His commandments,
For this is man’s all.
For God will bring every work into judgment,
Including every secret thing,
Whether good or evil (12:13-14).
Our reason for being on this earth is to fear God and keep His commandments. Only by so living can one truly lead a life of fulfillment and joy – the good life.
But, young people might protest, Solomon lived three thousand years ago. What could he know of our situation? Even our parents don’t understand. Wisdom replies:
That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun. Is there anything of which it may be said, ‘See, this is new’? It has already been in ancient times before us (1:9-10).
Human nature and human needs are no different today than three thousand years ago. The principles of “the good life” that were true in the Solomon’s generation apply even today. His advice is as relevant now as then.
How can young people live the good life? All worldly living is vanity, grasping for the wind. The only road to true joy and personal fulfillment is to “Remember now your Creator in the days of your youth.”
