remember thy creator
a Study of ecclesiastes 12
Many theologians and commentators readily question who wrote ECCLESIASTES even though the first verse plainly states who the author was, "the son of David, king in Jerusalem". It is also stated that he had gotten more wisdom (1:16) and that he had more possessions than any in Jerusalem before him (2:7). Then a couple verses later he adds that "I was great, and increased more than all that were before me in Jerusalem". Solomon was no doubt recalling "the Canaanitish kings who lived in Jerusalem before David took it, such as Melchizedek (Gen. 14:18), Adonizedec (Josh. 10:1), and Araunah (2 Sam, 24:23)", Barnes' Notes on Proverbs, page 93. Obviously only king Solomon could meet all of these requirements so as to be the said author.
But many modern so-called authorities doubt these clear statements and suppose that the writer only impersonated Solomon so as to give more credence to his own writings. They argue that certain words and phrases could not have been used by a writer as early as the times of Solomon, so they surmise that it must have been written by some imposter, possibly from around the time of the return of the Jewish exiles from Babylon, many centuries later.
They further hypothesize that the wisdom contained within was gathered from the Babylonians during the Jew's captivity there, rather than Solomon receiving it from GOD. For the interested student, these suppositions and objections to the ancient universal view that Solomon was its author are all adequately addressed by Albert Barnes in his Introduction of ECCLESIASTES in the Bible Commentary on the Old Testament; and also in the 76th appendix of E. W. Bullinger's Companion Bible; as well as the exposition of Charles Welch in his Ecclesiastes.
We might wonder though, if an individual really believed that some deceiver wrote this book, then why even read it? Why devote one's time to study and scrutinize it if it is concluded that the writer lied about him being the great king of Israel? If one assumes that the writer was not Solomon, who accomplished all of the remarkable works which in the book he claims to have done, then why even waste one's time and energy studying or commenting upon it? Why not find another pastime or recreation that more suits your fancy?
According to the writer,
- ECCLESIATES 2:4-9 I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
Are we to suppose that some unknown person fabricated this whole persona of himself and fully and successfully impersonated the great King Solomon without any of his contemporaries knowing it and exposing him? Furthermore, many of the writer's deductions depended upon him being able to draw from his experiences (1:13-14, 16-17), so if he lied about all of the things which in the book he claims to have done, then his so-called wisdom is really only hogwash. And that is pretty much what many modern theologians and commentators seem to believe. The Theological Wordbook of the Old Testament even suggested that his writings revealed one who was unable to find fulfillment in his work and that he struggled to make sense of his subject (volume one, page 205).
Nevertheless it should be noted that there are numerous similarities between the book of ECCLESIASTES and the book of PROVERBS, much of which was written by Solomon (1:1; 10:1; 25:1). It cannot now be proved that Solomon wrote the entire book of PROVERBS, because the phrase in the opening passage, "The proverbs of Solomon" can mean either for or by him. Thus, some proverbs were written by him, while others were no doubt written for him. Thus if Solomon did indeed write ECCLESIASTES also, that would then explain the frequent correspondence between the two books.
Of course a forger could use a previous work to enhance his deception, but wouldn't it be more likely for him to claim an obvious link with PROVERBS by plainly indicating that he was the author of both works, rather than it being only hinted at with subtle echoes? To see a list of some of the more notable of these parallel passages between PROVERBS and ECCLESIASTES, go here.
But if we leave behind these modern speculations and conjectures and just believe what is plainly written, then we are in a position to unlock and understand many of the writings of the great King Solomon, who according to 1 KINGS 4:29-34 was indeed wiser than all the men of the East (see also ECCLESIASTES 2:9). First let us make a few preliminary observations, then we can go on to iron out many of the seemingly obscure and enigmatical statements of this amazing twelfth chapter of ECCLESIASTES.
We must address the important question as to whom was the book originally written? Unfortunately Solomon doesn't specifically tell us who his intended recipient was (except for the possible allusion to a son in 12:12), but perhaps we can find a clue in his other writings (PROVERBS 10:1 to 22:16 & 25:1 to 29:27) where he often did reveal to whom he had been directing his wisdom.
Many of these proverbs clearly weren't written for the vast population of his kingdom but rather they were intended for perhaps only one or another of his sons, possibly a prince or designated heir. Let's consider a few here.
- PROVERBS 14:28 In the multitude of people is the king’s honour: but in the want of people is the destruction of the prince.
Solomon noted here that when there are many subjects in the king's land that he will then have honor, but his kingdom will be threatened when there are few people. One wouldn't think that this was necessary instruction or information for an ordinary citizen to be taught; it would however be important for his intended heir to know. It is curious that this very thing did indeed happen to his own son when he took the counsel of his foolish friends (PROVERBS 13:20). The result was that ten of the twelve tribes broke away and became his enemies (1 KINGS 12), leaving Rehoboam with only Judah and Benjamin to rule over. Here is another.
- PROVERBS 16:12 JB Evil-doing is abhorrent to kings, since virtue is the throne's foundation.
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If Solomon was concerned with preparing his designated heir for his role as king, then this is exactly what we would expect him to teach. As such, this is not something that would intimately interest an ordinary citizen but rather Solomon would want and hope his son would learn it. These are all lessons for those who may some day inherit and be responsible for the entire kingdom, but not something necessary for the common resident to learn. Here are a few others.
- PROVERBS 11:14 NEB For want of skillful strategy an army is lost; victory is the fruit of long planning.
- PROVERBS 16:32 He that is slow to anger is better than the mighty; And he that ruleth his spirit than he that taketh a city.
- PROVERBS 20:8 NEB A king seated on the judgment-throne has an eye to sift all that is evil.
- PROVERBS 20:26, 28 JB A wise king winnows the wicked, and makes their spite recoil on themselves . . . . . Kindness and loyalty mount guard over the king, his throne is founded on kindness.
- PROVERBS 21:1 The king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will.
- PROVERBS 27:24 For riches are not for ever: And doth the crown endure to every generation?
These are all important lessons for an upcoming king or ruler to learn, but not necessarily topics for a common citizen of his kingdom to know. There are however certain proverbs which do suggest that they were intended for the general public (1:20; 8:3; 9:3-4), but these are generally not attributed to Solomon but were perhaps written by other wise men .
It should also be noted that when a passage in the Bible is addressed to a son that doesn't of necessity mean that the individual was literally a son of the writer, but it can also mean that a student or disciple was being referred to. Howbeit, when the recipient's father and mother are both referred to, then it is reasonable to conclude that the individual to whom the proverb was addressed was indeed a literal son (see PROVERBS 1:8). As such, we can have confidence that many of these proverbs were indeed intended for the writer's chosen pupil if not his own son (see also 1:10, 15; 4:10; 5:20; 6:3; 19:27; 23:19; 31:2).
Even so, Solomon would also want to advise and warn his other sons, various princes dispersed throughout the land, as well as the top men in his kingdom against being in anyway way disloyal towards their king.
- PROVERBS 14:19 The evil bow before the good; and the wicked at the gates of the righteous.
- PROVERBS 14:35 The king’s favour is toward a wise servant: but his wrath is against him that causeth shame.
- PROVERBS 17:7 Excellent speech becometh not a fool: much less do lying lips a prince.
- PROVERBS 19:5-6 A false witness shall not be unpunished, and he that speaketh lies shall not escape. Many will intreat the favour of the prince: and every man is a friend to him that giveth gifts.
- PROVERBS 20:2 The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
Solomon was quite aware of what had occurred when his elder brother Adonijah, along with the army commander Joab and Abiathar the priest tried to usurp his father's throne. Thus it was only natural for him to warn others about contemplating such damning action against his own heir. As such, these warnings were probably not intended for the field-hand or the maiden grinding at the mill, who had never had any interaction with royalty. Instead they were intended for those few associates of the king who were in daily contact with him.
These next passages were for those who recognized and supported the king.
- PROVERBS 16:13 Righteous lips are the delight of kings; and they love him that speaketh right.
- PROVERBS 22:11 NEB The LORD loves a sincere man; but you will make a king your friend with your fine phrases.
Again, these proverbs were not sayings which Solomon would need all the subjects of his kingdom to know and practice, but rather they were words of wisdom for those close to the king and his designated heir. Evidently Solomon was mostly interested in teaching and educating those within his inner circle. He wanted to invest in them his wisdom, and see their ultimate fruit as they learned and practiced his lessons.
The average citizen might learn a lot from Solomon's proverbs, but it doesn't appear that these wise sayings were intended for them or specifically designed for their learning and growth. Rather, many if not most of these proverbs were important lessons which a prince or ruler would need and profit from rather than an ordinary person.
Of course this isn't necessarily conclusive proof that ECCLESIASTES was written to the same individual or group that PROVERBS was, but it at least points us in that direction. Many of the sayings are very similar so why wouldn't we expect that their messages were intended for the same individuals.
This important detail helps us to understand some of Solomon's language in ECCLESIASTES 12. These particular writings were probably not to be distributed throughout the kingdom for each and every individual, but rather they were intended for princes and certain others in the halls of power and authority, so as to teach them wisdom in dealing with their own vital responsibilities. Thus, if we keep this fact in mind as we read, then we can expect that certain obscurities will be cleared up.
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Having now this brief overview, let us delve into each verse and phrase, even the very words used to see if any of this bears out. We will consider three different versions, the King James Version (KJV), the New English Bible (NEB), and the Jerusalem Bible (JB). Two commentaries will also assist us in our analysis; James Harmer's Observations on Divers Passages of Scripture, Volume 3 ( designated as ODP3) and The Interpreters Bible, Volume 5 (designated as IB5). While there is much in both of these works which we find hard to agree with, there are a few gems worthy of our consideration.
Our study of chapter twelve actually begins a few verses earlier in 11:7. The unfortunate chapter division has cut our subject in half and marred the whole. The author begins there by contrasting two experiences, "light is sweet" but the "days of darkness" are to be many.
- ECCLESIASTES 11:7-8 Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun: But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.
We must ask what these days of darkness were which he said were to be many? Darkness is expressed in scripture as either being ignorant of the truth and living or walking in sin (ECCLESIASTES 2:14), or else it simply represented death (ECCLESIASTES 6:4). That Solomon thought of this darkness as following the enjoyment of the sweet light of the sun suggests to us that he was contrasting life with death here rather than ignorance somehow coming after enlightenment.
In the very next verse he spoke of the days of thy youth and then went on and contrasted those days with the subject's eventual death (12:5), further indicating that Solomon was intending darkness to represent death, not ignorance. That light often represents life and that darkness represents death we can plainly gather from other passages.
- JOB 10:21-22 Before I go whence I shall not return, even to the land of darkness and the shadow of death; A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness. (see JOB 3:3-5 & PROVERBS 2:13, 18-19).
Also to be considered, the phrase "under the sun" was repeated 27 times in just these twelve chapters of ECCLESIASTES as the specific designation for what happened upon the earth for those still alive. As such, Solomon's statement that the "days of darkness are many" suggests to us that after enjoying the sweetness of light "under the sun", his subject was perhaps facing many days of darkness buried in the ground.
Solomon's repeated theme throughout the book was that one should live and enjoy life, but always remember that after death each person shall some day be judged for how he has chosen to live his life (3:17-18, 22; 5:4-7; 6:12; 8:12-14; 12:14). His statement here in 11:8 that the days of darkness are many, are evidently intended to mean then that after death one may lie in his grave for many years, perhaps centuries upon centuries before his judgment day arrives. This will be restated and reaffirmed in our study of chapter twelve.
The section is thus arranged in the following manner. First the wise teacher sets out for his student the joy and blessing which youth offers (11:9a). Life is full of discovery as we begin to become aware of the world around us. The summer breeze, the songbirds, the night skies, the fascination of swirling and stormy clouds, the attraction we might feel for a companion. These are pleasures we mostly relish while we are young but they are often lost or diminished with old age. The teacher thus encouraged his young pupil to fully enjoy them, but remember also that if he abused them, he would be thus held accountable (11:9b).
Ultimately the wise teacher was encouraging his student to look ahead; to be able to contemplate what usually only years can teach. He wanted his pupil to perceive and realize that days will come when the joys of youth will begin to erode and his daily life may very well become anything but pleasant (12:1). Indeed, in his road ahead may lie many sorrows, many regrets, many missed opportunities. When he is old he may even come to hate life. As such, now, while he is still young, while life is seemingly filled with all of the vitality and energy which youth usually possesses, that now is the ideal time for remembering thy Creator (12:1). Don't wait till many of the opportunities to see GOD at work in your life have passed you by, but take advantage of GOD's guiding light and walk with HIM throughout your many trials.
Solomon wrote here in this final chapter, and elsewhere (3:19; 5:15; 9:10), in hopes that his student might realize and be forewarned that with old age might come the loss of some of the faculties for the enjoyment of life (12:1-2), and those days would come upon him probably quicker than he realized. Some day his student may well wonder where it all went? Where did all those glorious years go? Where did his energy and stamina and vitality go?
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Eventually he will find himself upon his death bed, contemplating the closing minutes and seconds of his earthly existence. Then, all which he might have thought important really isn't, anymore. As one then considers what might lie ahead for him, as he attempts to brace himself to depart this world which he had grown so accustomed to, only then to enter the vast and unknown land of darkness, all of the trivial pursuits then might seem such an absolute waste of time. And all of the harsh words which he had uttered may then echo over again in his mind, while those which had been hurled at him will seem little important. All of the pleasant and joyful experiences which his position in life had brought him will matter little then.
And ultimately comes death, and decay, and deterioration as his body returns to dust (12:7). Then as the centuries roll on, even the tomb and grave of a great prince will vanish from sight as it is covered over by the drifting sands of time. And the beautiful garden which so lovingly and gracefully adorned the monarch's final resting place will become neglected and forgotten and abandoned (12:6). Eventually, there will be little or no remembrance whatsoever even of his existence.
All of these observances were what Solomon was endeavoring to get his student to fathom and appreciate. This is what he was hoping that his pupil would consider and ponder. If one is able to carry this awareness with him as he walks through this present life, it completely changes his whole and entire attitude about how he should conduct himself. His choices and decisions will be grounded and based upon an awareness which few others seem to realize. He will no longer chase after the trivial pleasures and treasures of this earthly life but instead he will seek and strive for that heavenly life, that eternal life, in the kingdom of GOD.
This is the magnificence of what Solomon was endeavoring to teach his student. This is the glorious message of this all important chapter which sums up this great book of wisdom. This present life is brief and flittering and transient. It will fade away and evaporate very quickly. Thus, as the Lord later taught, Lay not up for yourselves treasures upon this earth, but rather seek ye first the kingdom of GOD and HIS righteousness (MATTHEW 6:20, 33). No longer be content to follow along with the crowd but rather strive to enter the narrow gate (MATTHEW 7:13-14).
Sometimes it is disputed that Solomon had any conception or determination about an afterlife. Some surmise that he never mentioned eternal life or the kingdom of GOD. But that assumption may be easily challenged. He did on more than one occasion write about the eventual judgment of GOD (ECCLESIASTES 3:16-17; 11:9; 12:14), which only made sense if that judgment comes after this earthly life had run its course (ECCLESIASTES 3.22).
We should also consider that the writings of his father, King David, must have had a great influence upon him. The apostles Peter (ACTS 2:27) and Paul (ACTS 13:35) both proclaimed that David wrote of his own confidence that GOD would not leave him permanently in the grave (PSALMS 16:10), and we should thus expect that Solomon recognized this same hope.
Solomon summed up this idea of one's earthly existence ending in many days of darkness, with the phrase "All that cometh is vanity". Vanity is an important and often used word in Solomon's book, so we should stop and consider its meaning. It is translated from the Hebrew word hebel, which the New American Bible renders in a footnote as "the supreme degree of futility and emptiness". The Theological Wordbook of the Old Testament defines it as acting emptily. Brown-Driver-Briggs Hebrew and English Lexicon defines it as, "what is evanescent, unsubstantial, worthless, vanity, as of idols . . . . the fruitlessness of all human enterprises and endeavour".
Many readers of ECCLESIASTES assume therefore that hebel had to do with complete emptiness or worthlessness, and sometimes in Scripture it did have that meaning, but in ECCLESIASTES it had a somewhat different sense. Failure to recognize the subtle nuance which Solomon used with this word has understandably led to many erroneous and misleading conjectures, often sowing confusion and doubt in studying ECCLESIASTES.
The writer of ECCLESIASTES has attributed this word hebel to things such as labor and work, pleasure, wisdom, life, childhood and youth. Are all of these really worthless and empty pursuits and enjoyments? Elsewhere Solomon stated that a man should eat and drink and enjoy his labor (2:24), and that it is GOD that gives wisdom and knowledge and joy (2:26). He also wrote, "Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works" (9:7). This doesn't sound like Solomon thought that these things were vain and worthless.
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We must ask ourselves how he could intend emptiness or worthlessness as his meaning when he encouraged his student to pursue and enjoy such things? Either he was confused and delusional or else we today just don't understand his intention. Howbeit, if we erroneously concurred with many commentators and theologians, that this writer thus continually contradicted himself, then we also might embrace the false assumption that a forger had written the book.
Let us consider that hebel might have to do more with a thing being transitory (IB5 page 27) and fleeting rather than worthless. Consider this summation by Duncan MacDonald in his book, The Hebrew Literary Genius, pages 207-208.
- The world was very far from being "vain" or "empty" to Ecclesiastes; it was very full of the most worthwhile things in the doing of which was joy. But they did not abide; they were in perpetual flux; and man had to toil after them. In that toiling there was joy, but he had to keep it up; the accomplished work was always escaping him. So he could say, "Oh, how transitory; all things are transitory!" and go on to describe the groaning, travailing universe in its perpetual circlings. There was no progress in it and man was carried with it, round and round. But man by giving himself to it; by laboring at each thing as it came could snatch a joy.
Vanity of all vanities? Was all of life and living a worthless and pointless endeavor? Not to Solomon. Rather he recognized that the world was in a continuous state of flux, forever in motion but never really culminating or bringing into finality anything. All of this he had already laid out for his student in the opening chapter.
- ECCLESIASTES 1:4-7 One generation passeth away, and another generation cometh: but the earth abideth for ever. The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits. All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.
When Solomon stated that all of life was vain, hebel, he was speaking of it being fleeting and transitory. One generation rises up to replace the previous generation, and then that generation is replaced by the next, even though the earth itself remains. The sun daily rises and sets only to rise again the next day, and the next, and the next. One day the wind blows from the north, but the following day it blows from the south, then back from the north, continually changing its direction. The rivers are forever running into the sea but the sea is never full. Somehow it all recirculates in its ceaseless cycles.
Thus, one's youth and life and memory were all to soon pass away, only to be replaced by the next generation. Solomon warned, Don't long or wish for what might seem like the good ole days (ECCLESIASTES 7:10), for each age has its good points and bad points. Rather, realize that all ages are in a continuous state of flux, constantly being reshaped but never attaining perfection or completeness.
Thy very existence may very well be forgotten, at least here on earth. So what was the answer? What did Solomon discover as the proper reaction and conclusion to this seemingly endless state of flux? What course or direction would his student be wise to plot for his life, seeing all of his projects and accomplishments will eventually come to nothing? "Fear GOD and keep HIS commandments" (ECCLESIASTES 12:13). That was the culmination of all which Solomon could impart to his student. To Solomon life was not pointless and without any reason, but rather it was full of an inward purpose. All of life's endeavors should point us towards our Creator, towards knowing and realizing HIS reasons and designs for our own creation.
Let us return to chapter eleven.
- ECCLESIASTES 11:9-10 Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.
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That Solomon recognized that GOD was going to bring man into judgment is pretty clear proof that he was aware of an after-life. If there was not anything following the grave, how then was GOD to judge man for how he lived his life, under the sun? Of what point would a judgment be if man's consciousness ended permanently the instant he died? Of course rewards and consequences for how one chose to live his life was to be announced in the resurrection, which was to come at some undetermined time after death.
Solomon also instructed his student to remove sorrow from his heart and let it cheer thee! This sounds like good advice, but then one might wonder what Solomon could have meant when he earlier had said that he hated the things of life?
- ECCLESIASTES 2:17-18 Therefore I hated [sane] life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. Yea, I hated [sane] all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
Isn't that a little confusing when read with other passages in ECCLESIASTES which seem to celebrate the joys of life (2:24, 26; 9:7; 11:8)? It is confusing if hate is actually what he meant. In Word Studies of the Old Testament, this Hebrew word sane is defined as a "less degree of love and regard, to be cold and indifferent to, to show less favor to". Many translators chose the word hated for the Hebrew word sane in ECCLESIASTES but that is not its sole meaning. It can also have the sense of being untrustworthy (GENESIS 26:27), unloved, turned or set against (GENESIS 29:31 EXODUS 18:21 DEUTERONOMY 22:16). Solomon could very well have been saying nothing more than that life and labor were proving untrustworthy in themselves. He said as much in the very next verse.
- ECCLESIATES 2:19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.
Solomon had realized, and was attempting to awaken in his student the same realization, that the pursuits of life and the goals of labor, in themselves, were transient and fleeting. You work all your life to build something substantial but after your death what will become of it? Who knows?
Thus, don't throw away your entire life by laying up for yourselves treasures upon earth; don't spend your youthful years to only build bigger and better barns so as to store away your wealth, because your life will all too soon pass away. Then who will enter into your labor? Who will enjoy the fruits of your life? Instead, take pleasure and joy in the daily routines. Enjoy each new morning and each new task for itself, and try not to dwell on or seek contentment with your past accomplishments, for they shall all pass into another's hands. And so,
- ECCLESIATES 12:1 Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.
At the commencement of this twelfth chapter, let us set forth Mr. Harmer's analysis that we may have it in our minds as we pass through these various passages. He wrote;
- It is, as if Solomon should design to say, Remember thy Creator in the days of thy youth, before the evil days come, and the winter of human life overtakes thee; before that painful variety of complaints, belonging to old age, distresses thee; which must be expected to end in death; before thy body shall be deposited, ghastly, motionless, and irrecoverably lost to the life of this present state, in the grave, where it will be laid, ere long, in expectation of its return to dust, according to the solemn sentence pronounced on our great progenitor, Dust thou art, and unto dust shalt thou return. (ODP3, pages 159-160)
Solomon began in this twelfth chapter by reminding his student that he does indeed have a Creator. And further, that that Creator is expecting something from HIS creation. As such, there must also be a judgment made upon HIS creatures to weigh in the balances what they made of their GOD given talents and abilities. Realize this my son, he says, and then go and live as your heart directs, a heart hopefully prepared by the LORD (PROVERBS 16:1).
- ECCLESIASTES 12:2 While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain.
Solomon was probably alluding here to the winter season of the eastern lands around ancient Israel. Summer is nearly cloudless there but winter is usually dark and gloomy, where one rain shower often follows another. The idea that winter is routinely likened to old age is a common simile the world over and described perfectly the seasons of a man's life. The Interpreter's Bible gives this comment on the passage.
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- Old age is depicted as a time of fading light and is compared with winter, when storms darken the horizon. Even after the rain has ceased, clouds again gather and obscure the luminaries in the skies. Luster and joy, warmth and sunshine, have gone.
Solomon then moves on in verse two from describing the season of old age to the familiar activities within the house of an elderly person. Howbeit, not to an ordinary house, for Solomon was not speaking to or teaching a common citizen of his kingdom, but rather to a prince or monarch. A prince or the son of a king doesn't dwell in a plain old house, but more likely he would live in a magnificent palace (see GENESIS 12:15 where this same word is used in reference to Pharaoh's house).
- ECCLESIASTES 12:3-4 In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the streets, when the sound of the grinding is low . . . .
It is a common assumption among commentators to think that this passage was describing an old man, whose arms (keepers of the house) and legs (strong men) and teeth (grinders) and eyes (darkened windows) were failing, but upon closer consideration this supposition might not be at all what Solomon was intending.
First, let us consider the grinders which ceased because they were few. How can this possibly refer to an old person loosing his teeth? Sure, we may say that one is grinding his teeth but was that actually what Solomon was referring to? Never in scripture, not once does this word grinding refer to teeth or a mouth, or even eating. The fourth verse picks up this same topic saying that the grinding was low when the doors were shut in the streets. This is very hard to understand as referring to teeth. There must be a better explanation.
And what about the keepers of the house trembling? Or the strong men bowing themselves? It is quite a leap to just say that these refer to the arms and legs of a person, not to mention "those that look out the windows being darkened" as referring to an elderly person losing his eyesight. It should be noted that Solomon used a feminine word here to describe those who were looking out of these windows, suggesting that he had women in mind and not his student. Howbeit, if we keep in mind that Solomon is describing the inner workings of a palace, not a common house like perhaps we ourselves might dwell in, then all is made clear, or at least a little more sensible.
Let's briefly consider what just might be the activities in a palace or royal abode of this sort. The dwelling of a prince or monarch does indeed have gate keepers, and the palace of a prince would surely have strong men posted for his protection. The grinders were simply that (ISAIAH 47:2), for in that culture the palace would employ various people to daily grind the grain into flour for the occasions that would surely arise. It was tedious work, often performed by slaves, for sometimes large numbers of guest might be in attendance and a sizable amount of flour would be needed (1 KINGS 4:22). And normally much lively activity could be anticipated at a royal feast, so there would of course be the curious women folk upstairs peeking out throughout the lattice work to hopefully catch a glimpse of some dignitary or other prominent person in attendance (PROVERBS 7:6 JUDGES 5:28 & 2 SAMUEL 6:16).
But then consider how differently it might be if the lord of the house was elderly, possible infirm or even near death. In such a situation there would be few if any parties or large gatherings requiring much flour, thus the grinding of the grain would be greatly diminished. Neither would there be fancy festivals where the ladies might be hoping to catch a peek of someone of notoriety, thus the shutters on the windows would be closed and darkened, as well as the doors to the street being shut tight.
A situation in that ancient culture where the master was near death often bred uncertainty and confusion and indecision. Who would be in charge if he was determined to be incapacitated? Who would be responsible for which visitors were allowed entrance and who was denied access if the lord passed away? Who will be admitted and who will be refused and forbidden admittance? This is perhaps why the keepers of the house trembled and the guards bowed subservience to those which they otherwise would not have. Failing to recognize a new ruler could easily cause one to forfeit his position or even his life. If the guard allowed the wrong person to enter, then the king's life might become jeopardized. But on the other hand if he forbade the legitimate heir entrance, he himself would surely suffer the consequences.
Solomon was no doubt describing here the exact situation one would expect at the decease of the king or prince. Perhaps he had even witnessed some of these same happenings as his own father, King David, neared death.
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At the opening of 1st KINGS we are given pertinent details concerning just this situation in the lives of both David and Solomon. It was curiously written in the very first verse that the king was "old and stricken with years" and as such, one of David's other sons, Adonijah, hoped to take advantage of the elderly king's infirmity and thus had himself declared king. The whole coup was only narrowly averted by the quick thinking and actions of a few of David's loyal servants.
Thus we can well expect that Solomon had just this occasion in mind when describing to his own son what might lie ahead for them as they each grew old and infirm. During Adonijah's rebellion there was no doubt much confusion about who was in charge (1 KINGS 1:18). It was proclaimed that Adonijah had been declared king so were the door keepers and strong men posted as guards bound to obey his orders now? Who knew? But then Solomon was a short time later also declared king, so which one was really in charge? No doubt there was a brief time when confusion reigned and disaster only narrowly averted.
Thus, there is no need or reason to concoct a theory that in ECCLESIASTES Solomon was ambiguously alluding to the infirmities of an elderly person by describing them as strong men bowing, or the keepers of the house trembling. We can plainly see that each of these accurately depicted the goings on in a king's palace during the closing of his life, which would be most natural for Solomon to relate to his heir.
With the introduction of the doors to the street being shut, Solomon then listed several fears or apprehensions which an elderly prince might experience.
- ECCLESIASTES 12:4-5 And the doors [de-let, gates] shall be shut in the streets, when the sound of grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low; Also when they shall be afraid of that which is high, and fears shall be in the way . . . .
This Hebrew word de-let, which is rendered doors here in ECCLESIASTES, is translated gates in PROVERBS 8:34 where commenting upon that passage The Interpreters Bible, Volume 4 notes that it refers to an individual waiting at the doors of a mansion to see some great man.
It is as if the palace was closed off to the outside world, with the gates bolted tight and strong men at their posts. The sound of grinding was low because there were no longer any grand festivities or celebrations. Only a few loyal subjects moved about the dark corridors of the palace.
It is further mentioned that this prince rose up at the voice or sound of a bird. We should note that the word bird is in the singular, not the plural, and so one doubts that Solomon was referring to the many songbirds that are so widely known throughout the world, which are always greeting the day with their delightful music. Rather, he was stating that the elderly person was rising up at the voice of a single bird.
It is also curious that the Hebrew word translated here "rise up", qum, is not the usual word associated with rising up from bed or sleep. According to the Theological Wordbook of the Old Testament, "qum . . . . should be distinguished from the more narrow shakam, to rise from bed". As such, Solomon was probably not thinking of an elderly person being awakened and rising from sleep, but rather he was apprehensively rising up, perhaps being startled as if some danger was near, possibly from an intruder. He was evidently so distraught from the potential of a usurper penetrating his defenses that even the sound of a solitary bird could startle him and cause him to sound the alarm.
Perhaps there is an illusion here to what the American Indians used to do when they covertly communicated with one another by making noises that mimicked the sound of a bird. The king might have feared that an intruder was thus coordinating with his collaborators and the palace defenses had been breached.
We should note also that recently various bones of birds dating back to Biblical times, such as the Eurasian Coot and Teal, have been unearthed in the Upper Jordan Valley. The bones had been made into miniature flutes with tiny holes being drilled at regular intervals. It was further discovered that newly made flutes fashioned along these same lines, put forth sounds remarkably similar to those of birds. Very possibly they were used for covert communications between foreign assassins or even the temple guards.
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This art is called bird whistling which is the practiced ability to make sounds almost identical to certain birds. These communications were sometimes for the purpose of an army or hunter sending messages to his partners without alerting their prey. During covert operations these sounds could be very useful so as to send disguised signals to one another. The ancient historian Herodotus wrote of their existence in the 5th Century B.C., so we should not doubt that they also prevailed in the time of Solomon.
Next we are told that the daughters of music shall also be brought low. Let us consider his meaning here. He had already stated that early in his reign he had gathered unto himself men and women singers and all sorts of musical instruments for the delights of his household (ECCLESIASTES 2:8). Now we are told that the singing and music was brought low, or perhaps silenced altogether. No longer is the palace the scene of singing and laughing and joyful music but everything is hushed and subdued. We picture a scene where the palace has become a dark, cold and isolated place. Perhaps the master of the house stumbling about, his mind full of fears and worries.
Then Solomon mentioned a fear of that which is high. It is a common assumption that he was speaking of an elderly person being afraid of falling from some high place, or else being fatigued from climbing some lofty hill or staircase, but further consideration might not bear this out. It is true enough that when one is young he can stumble or trip and recover himself pretty quickly, but when the bones are brittle and the skin is thin, then a fall can be very dangerous and even deadly. Howbeit, this interpretation doesn't fit well with Solomon's context.
He listed three fears which the old ruler was succumbing to. First, he rose up startled from some trifling noise which he had thought he heard, which may only have been the sound of a bird, but which he may have mistook for a signal from an intruder. Then they (plural) were fearful of that which is high, and thirdly he mentioned fears in the way, which no doubt was speaking of the danger he faced as he moved about, either outside his palace or perhaps even within its protective walls. Thus the fear of simply falling from high places doesn't fit well with these other two fears.
Notice all of the italicized words in the passage, which indicates that the translators were unsure of its meaning and so inserted additional words to suggest their own personal interpretation. Note also that this was something which they (plural) feared, not him alone. Possibly the monarch and his guards, perhaps even his whole household had this particular fear. As such, the fear of falling from high places would not suit that group well at all. We would probably be closer to Solomon's intent if we understood him to mean that they were afraid of those in high authority, those powerful enough to do them harm, in the event of a coup or uprising. His only other usage in ECCLESIASTES of this word for high is used in precisely this light.
- ECCLESIASTES 5:8 NEB If you witness in some province the oppression of the poor and the denial of right and justice, do not be surprised at what goes on, for every official has a higher one set over him, and the highest keeps watch over them all.
Thus, the fear of falling from high places, though true of an elderly person, doesn't fit with Solomon's context or flow. Instead he was describing one who was plagued by fears and suspicions and worries about what might happen to him, what could befall him in his weakness and inability to defend himself.
When an elderly ruler senses his loss of strength and agility, then he is fully aware of his vulnerability. If accosted he is too feeble to flee and to weak to stand and fight. Today we can pull out a pistol and perhaps thwart and attacker, but in Solomon's time there was little or no defense. Solomon must have been keenly aware of this as he saw his own father, the mighty warrior David begin to shrivel up and fade away. We ourselves may also experience it when we see our fathers, who were once giants in our eyes, deteriorate before us as they languish upon their deathbed.
Solomon next made mention of an entirely different theme, the almond tree flourishing, the grasshopper being a burden and desire failing. Here we detect again his contrasting the transient life of man with the relentless onward movement of the things of nature.
- ECCLESIASTES 12:5 . . . . and the almond tree shall flourish, and the grasshopper shall be a burden, and desire [the caper] shall fail: because man goeth to his long home, and the mourners go about the streets.
These items which Solomon mentioned just prior to the death and burial of his subject are probably not incidental nor trivial things. They were not as many commentators seem to think, inconsequential items like losing one's appetite for certain pleasures of this life. Rather these are profound realities which he wanted to contrast with the last agonizing days of the dying monarch. As such, we should look for a corresponding sentiment among the three. In other words, what does the almond tree flourishing, the grasshopper's burden and the failing desire have in common; and how are they set in opposition to the approaching death of his subject?
The almond tree flourishing no doubt had to do with the tree flowering out with beautiful white blossoms. This is almost universally admitted. Howbeit, occasionally a commentator will recognize that an elderly person's hair will generally turn white also, similar to the almond tree's blossoms. According to Mr. Harmer, the hair of Eastern people is almost universally dark (ODP3 page 182). Only when the individual grows very old does his hair have a tendency to turn white or gray, which incidentally is the color similar to the almond blossoms, just before the tree puts forth its new and bountiful fruit (LEVITICUS 19:32 1 SAMUEL 12:2 JOB 15:10).
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In The Land and the Book, W. M. Thomson has this note on page 300.
- In that affecting picture of the rapid and inevitable approach of old age drawn by the royal preacher, it is said that, "the almond tree shall flourish" or blossom. The point of the figure is doubtless the fact that the white blossoms completely cover the whole tree, without any mixture of green leaves, for these do not appear until some time after. It is the expressive type of old age, whose hair is white as wool, unrelieved with any other color.
As such, Solomon may have been intimating for his student two contrasting incidents. First, that as the elderly person neared his decease his hair turned whiter and whiter. But in contrast, when the almond tree turned white with blossoms, this indicated its renewal and regeneration. Thus, as the prince grew old and feeble, ready to die, another new season of almond blossoms was just beginning to bloom.
Next Solomon noted the grasshopper being a burden, which has been suggested that an elderly person is so weak that he cannot bear the weight of even a grasshopper. It is surprising how often this explanation is put forth and accepted, yet can we really imagine that Solomon had this in mind? Rather, let's consider a couple other interpretations.
First it should be noted that the grasshopper was not the insect which Solomon had in mind but rather the locust. This is affirmed by nearly all dictionaries, commentaries and translations. Furthermore, the phrase "shall be a burden" is rendered from the Hebrew word, yistabel, and can have the meaning "to grow heavy" perhaps by its voracious feeding (ODP3 page 188). The NEB renders it, "the locust's paunch is swollen" and the JB has "the grasshopper is heavy with food".
Thus many translators understand the word to indicate that the over-stuffed insect had to laboriously drag itself along (NRSV). It was then deduced that our writer was thus suggesting that the elderly and infirm person likewise had to drag himself along. But if an elderly person was thus incapacitated, it probably wouldn't have been from over-eating but rather from the feebleness of his aged body. Besides, we need something which corresponds with the almond tree flourishing with new blossoms.
A suggestion from Mr. Harmer is that this Hebrew word yistabel alluded to the horrific damage caused by a swarm of locust as they gorged themselves on a garden or grove (EXODUS 10:14-15 & 2 CHRONICLES 7:13). After they had passed through the land nothing green was left, only bare and stripped and dying plants. Thus, Mr. Harmer suggested that Solomon was identifying the physical appearance of the elderly person to this barren wasteland, which had previously been so green and alive (see ODP3 pages 188-191). Again, his explanation lacks any correspondence to an almond tree flourishing but rather is set in opposition to it. The almond tree illustrated the renewal of life but Mr. Harmer's explanation of the locusts depicts the death of the greenery.
Perhaps IB5 may relate the best sense of the passage, where it is suggested that the almond tree, the locust and the caper blooming were all set in contrast to the old man dying.
- "The almond tree blossoms and the locust burdens itself [i.e., with food] and the caper bursts into bloom." According to this interpretation, Koheleth expresses a contrast between nature at the height of its beauty and fullness, in spring and early summer, and the feebleness of the old man. Indeed, the world outside is in all its brightness when he is on his deathbed "when the man goes to his eternal home" and the professional mourners loiter in the streets nearby, expecting soon to be engaged to mourn him. [page 85].
This interpretation has the phrase "the caper bursts into bloom" for the KJV's "desire shall fail", which is quite a substantial deviation. The Hebrew word from which they get caper is abiyona, which is found only this one time in the Bible. Most dictionaries agree that caper actually is the correct translation of the word, but many versions assume it represented the desire (either for food or sex) which the caper was supposed to induce, rather than the actual plant itself. Thus, they supposed that the writer had in mind that the elderly person's desire could not even be aroused by the caper. Here is how others rendered it.
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- NEB- caperbuds have no more zest
- JB- the caper bush bears its fruit
- NAB- the caper berry is without effect
- RSV- desire fails
- LXX- the caper shall be scattered
Obviously we have quite a variety of interpretations with this phrase, but with the one suggested by IB5 we have the fit correspondence of the almond blossoming, the locust gorging itself and the caper bearing its fruit, all contrasted with the old man's demise as he continues to waste away on his death bed. Nature is once again renewing itself but another generation of man is about to pass from the scene of the living. All is transitory.
Finally we approach the closing scene in the life of the monarch, his actual death and burial as he entered his long home and the mourners went about the streets. Solomon had already, on more than one occasion, endeavored to anticipate and ready his young student for this ghastly event, which few even today wish to consider; but albeit all shall someday succumb to.
- ECCLESIASTES 3:19-20 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again.
This is exactly the point of the whole issue. This is precisely the reason to get right, to get righteous and make sure that we have our priorities well aligned. This present life is not without end. This earthly existence is designed by our Creator to cease, and we are fashioned so as to return to the same dust from which we were taken. Every living thing, man as well as beast, shall all one day die and decompose back to dust. The bodies of Christians as well as pagans perish. Believers as well as agnostics and atheists will someday take their last breath.
- ECCLESIASTES 5:15 As he came forth of his mother’s womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.
Someday, perhaps sooner than he expects, man will find himself standing naked before the great throne of GOD. All of his accomplishments, all of the wealth and property which he had spent a lifetime accumulating from his diligent investments, shall be left behind. Nothing is going to travel with him beyond the grave, except his mind (see the Study, New Bodies but the Same Minds). Only that can endure. Only his character, his virtue, indeed the fruit of the spirit which he has faithfully nurtured and nourished can accompany him through the land of darkness and into resurrection light.
- ECCLESIASTES 9:4-6, 10 For to him that is joined to all the living there is hope: for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. . . Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
As far as this present life is concerned, as far as laboring to be acceptable to GOD, to be worthy of eternal life, it all ends when one breathes his last breath. This present life is where we work, and learn, and practice the Christian virtues. Of course Solomon was very limited on what he knew of that world, that life in resurrection. It was Yeshua (Jesus) who finally came and made known that life after death (ACTS 1:3) which one receives if he is raised by GOD from his earthly tomb. Otherwise, he remains dead in darkness and silence, unless he is of course raised for judgment.
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These next interesting passages represent the state of things between the interment of the body and its dissolution (ODP3 page 194). Though some of the phrases may sound obscure and hard to understand, they are all plain when considered in the light in which they are herein presented.
This section concerns a prince or monarch dying and being buried in his tomb. Of course these wealthy and powerful men were not buried in rugged earth-hewn graves but were placed with great grandeur and pomp in royal vaults. They were usually wrapped and enshrouded with priceless grave clothes, which were often laced with silver or even gold thread. Gardens were usually constructed around these sepulchers which in that arid land would naturally need to be regularly watered from cisterns or fountains. All of this is what Solomon was alluding to in the next few passages.
- ECCLESIASTES 12:6-7 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
The silver cord being loosed probably referred to the grave wrappings decaying and disintegrating over the ages. We remember how Lazarus came forth from his tomb tightly wrapped in these bandages of which Yeshua commanded him to be loosed (JOHN 11:44). Ancient tombs have from time to time been found undisturbed, and it has been discovered that the wrappings with which the mummies of the emperors were often wound, were laced with golden thread, while princes and princesses were wrapped with silver thread. Their sons and daughters were often wrapped using copper thread while other lesser rulers were wrapped simply with silk.
Let us consider a comment on these grave wrappings by Mr Harmer, ODP3 pg 200-201
- This bandage, I suppose, is meant by the silver cord here. A robe of cloth of silver was worn by Herod Agrippa in life, suiting his royal dignity: and a bandage resembling modern Eastern girdles, a bandage of silver and fine linen, might be employed to swathe deceased princes, in or before the time of Solomon. But after a few centuries, these bandages, like the robes of the Tartar prince, by the effluvia of the enveloped body and of the surrounding earth, would be unable to keep the burial-clothes in a proper position, would decay, would loose their hold, would crumble to dust . . . .
This certainly makes more sense than what I have read from others, that the silver cord was attached to a lamp which hung from the ceiling (IB5 pg 86 & Bible Commentary on the Old Testament, Proverbs-Ezekiel, page 112). They then imagine that when the silver cord broke the lamp (golden bowl) then crashed to the ground, breaking. Howbeit, there is nothing in Solomon's context which even remotely suggests that or anything like that. E. W. Bullinger in his Companion Bible thought it represented the spinal cord, while the NEB simple says in a footnote that the phrase is unintelligible.
Solomon then mentioned the golden bowl being broken. Some have supposed that this refers to a royal crown of gold, but that supposition does not seem to flow with the other two items which follow. Rather, it was probably the golden pitcher used for watering the plants which adorned the sepulcher. That these burial places were beautified with flower gardens we can gather from several other passages of scripture.
- 2 KINGS 21:18, 26 NEB So Manasseh rested with his forefathers and was buried in the garden-tomb of his family, in the garden of Uzza; he was succeeded by his son Amon . . . . He [Amon] was buried in his grave in the garden of Uzza: he was succeeded by his son Josiah.
- JOHN 19:41 Now in the place where he [Yeshua] was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
This golden bowl is thought by some commentators to represent the head, skull or heart of an individual, which was broken upon death (see E. W. Bullinger's Companion Bible). Others suppose that it refers to a crown because the Hebrew word translated bowl (gullat) actually means to roll, so they imagined something rolled around the head, like a garland or wreath. The word's other meaning is a clay vessel or receptacle, probably because it was rolled on a potter's wheel, which satisfies nicely Solomon's context here.
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It should also be noted that when making the bowls for the table of the ark, Moses was commanded by GOD to overlay them with pure gold (EXODUS 25:29). Thus, the idea that these watering vessels for the flower garden of a royal sepulcher would also be covered with gold is not at all unlikely, especially in Solomon's decadent age (1 KINGS 10:21).
And then the pitcher broken at the fountain and the wheel broken at the cistern flow naturally right along with this entire scene. Let us quote Mr. Harmer, from page 205 of ODP3.
- The breaking then of the pitcher at the fountain, and the fracturing of the water-wheel, which sort of machine was in such general use for the keeping up the verdure and the fragrancy of their gardens, may naturally enough express the neglect into which a sepulcher in a long series of years must be expected to fall, when, instead of flowers, nothing but perhaps barren sand would be found there, and even the scent of those rich perfumes, in a bed of which a body might be laid, be lost, the spices becoming rotten, and crumbled to dust, the gums dissolved and gone, and desolation and neglect in absolute possession.
The pitcher at the fountain is probably another or additional receptacle for watering the flowering greenery. It is rendered in 1 KINGS 17 & 18 as a barrel which Elijah filled with water. It is first rendered in scripture as a vessel for carrying water, which Rebekah used to quench the thirst of Abraham's servant and his camels (GENESIS 24:20). Incidentally, these items are never used in scripture to describe body parts, such as heads and skulls and hearts.
Solomon then spoke of a broken wheel at a cistern, which obviously depicts for us a contraption which had been used to lower and raise a bucket into the well so as to fetch water (page 28, Ancient Hebrew Social Life and Custom, by R. H. Kennett & # 536, Manners and Customs of the Bible by James M. Freeman).
As the bowl, the pitcher and the wheel in Solomon's account were no longer used but now broken and evidently discarded, we can perceive that all is abandoned and forsaken. Eventually comes utter disintegration and deterioration of the garden and tomb which some powerful monarch had thought and intended to be his eternal home. No longer is there any remembrance of this great ruler or his kingdom. Solomon realized, and was attempting to get his student to realize, that all is truly transient. All of their labor and works and endeavors were to pass into other hands and they would themselves eventually decay and vanish away.
This next phrase sums up and brings together all of the thoughts which Solomon had been endeavoring to import to his student. He reaches back to the very beginning, to another Garden when to man it was first announced that death and decay would ultimately overtake him (GENESIS 3:19).
- ECCLESIASTES 12:7 Then shall the dust return to the earth as it was: and the spirit [breath] shall return unto God who gave it.
Here we have the culmination of all of this earthly life. Man enters this world naked and helpless with his first breath; and so in like fashion he exits it with his last breath. When that invisible last gasp of air leaves the body and simply vanishes, then man is gone (JOB 7:7 PSALMS 68:39 JAMES 4:14). Whatever he was, whatever he did, whatever his worth, it all ends then and there. Then we are left with an empty corpse. Then we have only a cold and stiffening and blackening shell of what might have been once a lively and animated and jovial individual.
His only lasting accomplishment, his only permanent possession is the virtues and fruits of the spirit which he had nourished and nurtured. And indeed, this was the purpose of it all. This was the very reason for his existence; to learn to be righteous, to practice and come to understand love and discipline and forgiveness, and thus to acquire the fruit of the spirit (see the Study, Nurturing and Harvesting the Fruit of the Spirit).
Next we come to a passage which it is not entirely clear who wrote.
- ECCLESIASTES 12:8 Vanity of vanities, saith the preacher; all is vanity.
Many commentators doubt that this passage could have come from the primary author because it was written in the third person, contrary to the rest of the book which was almost entirely written in the first person. Howbeit it parallels closely and seems to echo the opening two passages of the first chapter.
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- ECCLESIASTES 1:1-2 The words of the Preacher, the son of David, king in Jerusalem. Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
Thus, if an editor inserted the one he most certainly added the other as well. Either way, these words do carry the thought and heart of the rest of the book, All is transient. There is no permanence in this earthly existence. There is nothing here to hold on to, eternally. All of man's devices and inventions and investments will pass away and most will likely be forgotten. Even the tomb of a mighty monarch has no permanence.
One may construct colossal structures, which fallen ruins may endure for thousands of years, but what remains of their builders? What were the hopes and fears and aspirations of those rulers who put so much effort into their construction? All is lost and forgotten. The land of darkness holds them tight in its grip. As such, the winds of time continue to wash everything clean as the earth renews itself with never ending devotion.
Then comes two passages which further indicate the hand of an editor, for they are also in the third person.
- ECCLESIASTES 12:9-10 And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.
We are told in these passages that the preacher taught the people knowledge and set in order many proverbs. One might then suppose that ECCLESIASTES itself was written for the general population, but that is probably not how the passage was worded in the original. We quote from IB5, page 86-87.
- The word ע֗וֹד has been translated "still," and moreover, besides, "also," "continually," "continued [to teach]." All these are possible. The rendering "And besides that Koheleth was a hakham [i.e., a professional teacher of wisdom], he continued to teach [or "also taught"] knowledge to the people" brings out the meaning more fully. The book of Ecclesiastes was not written for the people. But after having written it, Koheleth continued to write, this time for a wider public, pondering, examining, and arranging proverbs with great care. The Hebrew word here rendered proverbs can mean maxims, parables, or allegories.
Thus, these scholars recognized that ECCLESIASTES was itself written for only a few students, or the possibility we have suggested that it was written for perhaps a single prince or son. Here the writer (or some editor) acknowledged that the preacher, or more accurately the teacher, set forth elsewhere, for other recipients the words of knowledge, acceptable and upright words of truth. Perhaps he is referring to some of the writings in the book of PROVERBS, but there is no way for us to know for sure. The passage only tells us that somewhere else the author set forth wise sayings for others
Then comes a most intriguing passage, quoted elsewhere more than once, even perhaps in part by the Lord when confronting the infamous persecutor Saul while he was pursuing his cruel deeds on the way to Damascus.
- ECCLESIASTES 12:11 The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
The passage consists of several different phrases. First, that the words of the wise are as goads. This is the same orientalism which the Lord warned Saul with in ACTS 9:5. The goad was a sharp prong which the plowman attached to the end of a stick to keep his ox from wondering off course. If it strayed to one side or the other then he would prick it with the goad to correct its bearing.
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On occasion the ox would become angry and kick back at the goad, but then the plowman would simply hold the stick such that each time the ox kicked, it kicked back against the prick in the stick. In other words, it was only hurting itself when it rebelled against the master. This was what Paul (Saul) was doing in his feverish persecution of the saints, and so the Lord said, Saul, you are only hurting yourself by not obeying My voice.
Likewise, the writer in ECCLESIASTES was issuing the same warning. His student or students were only hurting themselves by ignoring or discarding the instructions of their wise teachers. GOD had their end well in view, whether it was towards destruction or resurrection. HE no doubt repeatedly called to them (PROVERBS 1:20-33) but whether or not they responded was entirely their choice.
The next phrase in the passage is, "And as nails fastened". E. W. Bullinger provided the ellipsis when he gave the following structure of the passage in his work, Figures of Speech Used in the Bible, pages 74 & 778.
- "The words of the wise
- are as goads,
- And as tent-pegs well fixed,
- are [the words] of the masters of assemblies.
These nails were used both as tent pegs and as fasteners for various purposes (1 CHRONICLES 22:3 EZRA 9:8 ISAIAH 41:7). As such, they needed to remain securely embedded to provide the value for which they were intended. In our passage the application was no doubt that without the doctrine, reproof and correction of the words taught by the wise teachers, the students would be ineffectual, unfaithful and wavering.
Dr. Bullinger adds this comment concerning the passage following his structural analysis.
- That is, as a chief shepherd gives to one servant a goad for his use, and to another a stake, or "tent-peg," to fix firmly in the ground, so the God of all wisdom, by the Chief Shepherd in glory, gives to His servants "words," different in their tendency and action, but conducing to the same end, showing the one source from which the various gifts are received. He gives to some of His under-shepherds "words" which act as goads; while He gives to others "words" which "stablish, strengthen and settle." (Figures of Speech Used in the Bible, page 74)
The masters of assemblies no doubt represented the wise instructors which endeavored to communicate life's lessons to their eager and inquisitive students. The one shepherd was evidently GOD. HE as the chief shepherd will as occasion demands appoint others and allow them to assist in pastoring HIS flock but ultimately HE watches over them, as Jeremiah later noted.
- JEREMIAH 23:1-4 Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the LORD.
- Therefore thus saith the LORD God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.
- And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.
- And I will set up [new] shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.
We next have a curious passage needing some clarification.
- ECCLESIASTES 12:12 And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
Evidently the student was being warned against wasting his time by searching for the truth in secular or pagan books. As he had just been instructed in the previous passage that the wise preacher was teaching his students knowledge and many proverbs, we can be confident that he was not now saying that this same study was a weariness of the flesh. Perhaps the correct sense of the passage can be found in Cheyne's Jewish Religious Life, page 182.
- . . . . But there are many other literary products in circulation. I warn my disciples to be on their guard against these. No good, but much useless fatigue, is to be got from reading them.
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Then comes the summation and conclusion of the entire discourse of the book.
- ECCLESIASTES 12:13-14 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
Let us hear it, he said. Some hear it but most do not. Some receive the call but most seem to be content to chase after the wind.
The Hebrew word translated here as matter is the exact same as is rendered words in the first verse at the opening of the book, in the phrase, "The words of the preacher". As such, the book opens and closes with this same thought. This nicely ties together and wraps up the package. This brings us full circle.
Hear GOD and keep HIS commandments. Why? Because according to the passage there will one day be a judgment. There will some day be a reckoning, an appraisal for how we have chosen to live our lives. We will someday be required to give an accounting for how we have invested the talents we have been given to steward. Let us hope and trust that then we shall be commended as good and faithful stewards (MATTHEW 25:21).
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