Eccl. 1:1-2 – The words of the Preacher, the son of David, king in Jerusalem. Vanity of vanities, says the Preacher, vanity of vanities! All is vanity.

Eccl. 12:13 – The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.

The book of Ecclesiastes is without a doubt one of the more interesting and intriguing books of the Bible. For many, however, the book can be somewhat confusing. The view of life that it presents resonates with all who have at times experienced the disappointments and frustrations of life, and yet the writer’s view of the world seems at times to be at odds with other teachings in Scripture, particularly those of the NT. In light of this, some such as John Wesley taught that the book contained a man-centered view of life that was useful only in pointing people away form sin and towards the Gospel. Martin Luther, however, declared that “this noble little book” should be “read of all men with great carefulness every day.” With all of this complexity in mind, we humbly turn to consider the overall message of the book and its relationship to the one through whom it was given.

The message of the book centers around three key words. The first of these is vanity (hebel), a term used 38 times in the book which literally means ‘vapor’ or ‘wind.’ This term is found within the author’s thesis in 1:2 where he declares that everything is ultimately ‘vanity’ (hebel). As the work unfolds, we come to see that everything is ‘vanity’ because in the end, death comes for us all. As a result, there is no gain (yithrown), a term that conveys the idea of something left over or remaining in the end. According to the author, there ultimately no ‘gain’ or ‘profit’ for the work we do under the sun because in the end we die and are forgotten. This does not mean that there are not better and worse ways in which to live our lives, only that living only for the things of this world will not satisfy us in the end. In light of this, the author repeatedly exhorts people to find enjoyment (tov) in the good things that God gives to us in this life. The message of the book can therefore be summarized as follows: Do not live your life searching for ultimate meaning and fulfillment in the things of this world, rather, honor God and enjoy the good things of the world which He has given to you during the days of your life.

What kind of person would dare to confront people with such a message? Although there is no proper name for the author which is given in the work itself, the descriptions found in 1:1,12 as well as the personal testimony found in 1:12-26 lead us to conclude that the author was Solomon, the second king of Israel. The term used throughout the book for the speaker is qohelet, which is usually translated as ‘the preacher’ but literally means ‘one who convenes an assembly.’ This term is used of Solomon on numerous occasions in Scripture in reference to his kingship, however the message and terminology of this letter lead us to make some interesting observations. 

Within the book, Solomon references his kingship (1:1,12) but never uses the term ‘Israel’ to refer to the people while also speaking of God using the name Elohim (a more generic name for God) rather than Yahweh (the covenant name of the God of Israel specifically). He also fails to make reference to God’s covenant with Israel or to any events in redemptive history which are so often recalled throughout the OT. In light of this, we can conclude that Solomon recognized that his kingship, particularly the role of teaching and instructing, was not limited exclusively to Israel, but also extended to all of mankind. This is even more striking when we consider that Genesis 1-3 form the backdrop for much of the observations that he makes and the instructions that he gives.

In biblical-theological terms, we can therefore view Solomon as an Adam-like figure. Like Adam, it was given to him to rule over God’s people (Gen. 1:27 – 1 Kings 2:12) and he was also charged by God, as was Adam, with keeping the command of the Lord (1 Kings 3:14 – Gen. 2:15-17). Solomon speaks to his audience as one who recognizes both the goodness of God shown in the world, as well as the frustrations and disappointments that are inevitable in a fallen world. The reality of Genesis 3 lingers in the background of the entire book and consumes even the author himself.  In this sense, Solomon is a ‘second’ Adam in that he is just like the first Adam and falls into sin and temptation. Solomon is a messenger, but he is no savior. His plea is that we as his audience would not do as he did, but would instead “fear God and keep His commands” (12:13).  

We therefore recognize the need for a true Second Adam, one who can serve as both Messenger and Savior. In Jesus Christ we see both of these roles fulfilled. During His earthly life He embodied the Wisdom of God and stated in Luke 11:31 that “one greater than Solomon is here.” He was not merely a messenger, however, but was also the Savior that Solomon was not. Through His death, burial, and resurrection He demonstrates that He alone is the true Second Adam who has come to save all who have failed to fear God and to keep His commands!

Join us this Sunday as we consider these things together from God’s Word and are invited to His table to remember the Lord Jesus!

Soli Deo Gloria,

Thomas