Exegetical and Hermeneutical Commentary of Ecclesiastes 12:9

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.

9. And moreover, because the Preacher was wise ] The opening words, closely linked on, as they are, to the preceding, confirm the conclusion just stated that Ecc 12:8 belongs to this postscript of attestation. The unknown writer of the attestation (probably the President of the Sanhedrin, or some other Master of the Wise, such as were Hillel and Gamaliel) begins by repeating the key-note of the opening of the book. So taken, the words are every way significant. They do not name Solomon as the author, but content themselves with recognising the enigmatic name with which the unknown writer had veiled himself. He, they say, belonged to the company of the sages. He “gave good heed” (literally, he hearkened or gave ear), he “sought out” (we note how exactly the word describes the tentative, investigating character of the book, as in Jdg 18:2; 2Sa 10:3; Pro 28:11; Job 5:27; Job 28:27), he “set in order” ( i.e. composed) “many proverbs.” The word for “proverbs” is that which stands as the title of the Book of Proverbs, but it expresses, more than the English term does, the parabolic, half-enigmatic character which is characteristic of most sayings of this nature in the East, and as such is translated by “parables” in the LXX. here, and in the A.V. in Eze 20:49; Psa 49:4; Num 23:7; Num 23:18; Num 23:24 and elsewhere. The words have been pressed by some interpreters as a testimony to the Salomonic authorship, but it is obvious that though they fit in with that hypothesis, they are equally applicable to any one who followed in the same track and adopted the same method of teaching.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 9. Because the Preacher was wise, he still taught the people knowledge] And in order to do this he took good heed – considered what would be most useful. He set in order – collected and arranged, many parables, probably alluding to the book over which we have already passed.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The preacher was wise; which he affirmeth not out of vain ostentation, but partly to procure the more credit and acceptance to his doctrine and, counsel here delivered; and partly to declare his repentance for his former follies, and Gods great mercy in restoring his wisdom to him.

Taught the people knowledge; as God gave him this wisdom, that he might be a teacher of others, so he used it to that end; therefore despise not his counsel.

He gave good heed; he did not rashly and foolishly utter whatsoever came into his mind or mouth, but seriously pondered both his matter and words.

Sought out; both by the exercise of his own mind, and by reading and learning from others.

Set in order; or, directed or fitted. He selected such as were most useful.

Many proverbs; excellent and wise sayings, which are oft called proverbs, as was noted before upon the Book of Proverbs.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. gave good heedliterally,”he weighed.” The “teaching the people” seems tohave been oral; the “proverbs,” in writing.There must then have been auditories assembled to hear theinspired wisdom of the Preacher. See the explanation ofKoheleth in the Introduction,and chapter 1 (1Ki4:34).

that which is written,c.rather, (he sought) “to write down uprightly (or,’aright’) words of truth” [HOLDENand WEISS]. “Acceptable”means an agreeable style “uprightly . . . truth,” correctsentiment.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And moreover,…. Or “besides” z what has been said; or “as to what remains” a; or “but what is better”, or “more excellent” b, is to “hear the conclusion of the whole matter”, the sum and substance of the whole book in a few words, Ec 12:13; to which Ec 12:9; are a preface; and in which the wise man recommends the reading of this book, and other writings of his, and of other wise men inspired of God; and his own he particularly recommends, from his character as wise and industrious, in this verse; and from the subject matter of them, their nature, use, and excellency, and their efficacy and authority, in the two next;

because the preacher was wise; he was a “preacher”, a royal one, an extraordinary preacher, and to be regarded; he urges not his title as a king, but his character as a preacher, to recommend what he had written: every good preacher should be regarded; not such who are ignorant preachers of the law, but faithful ministers of the Gospel, who are sent of God, and have felt and experienced what they deliver to others; and especially who are wise as well as faithful, as Solomon was; he had much wisdom given him at first, 1Ki 3:12; and in which he improved; and though he turned to folly in his old age, he recovered from that, and gained more wisdom through his fall, and to which he here seems to have reference; for “Koheleth”, which some render the “gatherer”, because he gathered much wisdom, and much people to hear it; others render “gathered”, that is, into the flock and fold again, the church of God, from which he had strayed;

[See comments on Ec 1:1]; and having seen through the follies and vanities of life, and being recovered and restored, was a fitter person to teach and instruct others; see Ps 51:12;

he still taught the people knowledge; or “again”, as the Targum; after his fall and recovery he was communicative of his knowledge; he did not hide his talent in the earth, nor in a napkin; but having freely received he freely gave, and kept back nothing from his people, the people of the house of Israel, as the Targum, that might be profitable to them; he taught them the knowledge of themselves, as fallen men, impure, impotent, and unrighteous; the knowledge of the creatures, and the vanity of them, of riches, honours, and pleasures; and of works of righteousness to save men; the knowledge of Christ the Wisdom of God, the antiquity of his person, his glories, excellencies, and beauties, as in the books of Proverbs and Canticles; the knowledge of God, his fear and worship, mind and will; and the knowledge of a future state, and of the general judgment, as in this book; and in proportion to his own knowledge so he taught: for thus the words with the preceding may be rendered, that “the more that the preacher was wise, the more he taught the people knowledge” c; he taught according to the abilities he had received, as preachers should; the more he grew in grace and knowledge, the more largely be shared with others; and this he did “daily”, as Aben Ezra renders the words, constantly, continually, incessantly, in season and out of season, as faithful Gospel ministers do;

yea, he gave good heed; to what he heard and to what be read, to which the apostle’s advice agrees, 1Ti 4:13; or he caused others to hear, and give good heed to what is said, as Aben Ezra; he engaged their attention by his enlivening discourses; or, as Kimchi, he weighed things in his own mind, and in the balance of the sanctuary; and thoroughly considered and digested them before he delivered them to others;

and sought out; was very diligent in investigating truth, he searched into the mines of knowledge for it, the sacred writings, as one would for gold and silver, and as he himself directs, Pr 2:4;

[and] set in order many proverbs; three thousand of them, 1Ki 4:32; particularly those which are in the book of that name, penned by him; he selected the most choice, pithy, and sententious sayings, of his own and others; and these he huddled not up, or threw them together in a disorderly and confused manner; but put them together in proper order and method, under proper heads, as well as in a correct style, that they might be more received, and more easily retained. The Targum is,

“he attended to the voice of the wise men, and searched the books of wisdom; and by a spirit of prophecy from the Lord composed books of wisdom, and very many proverbs of understanding.”

z “praeterea”, Tigurine version, Vatablus, Schmidt. a “Quod reliquum est”, Piscator, Gejerus, Amama. b “Quamobrem potius”, Junius Tremeillius “and this is a matter of excellency”, Broughton, c Mercerus and Cocceius.

Fuente: John Gill’s Exposition of the Entire Bible

In connection with Ecc 12:8, where Koheleth has spoken his last word, the author, who has introduced him as speaking thereto, continues: “And, moreover, because Koheleth was wise he taught the people knowledge; he applied and searched out and formed may proverbs.” The postscript begins with “and” because it is connected with the concluding words of the book – only externally, however; nothing is more unwarrantable than to make Ecc 12:8 the beginning of the postscript on account of the vav. The lxx translate (Venet. ) ; as Hitz.: “it remains (to be said) that Koheleth was a wise man,” etc.; and Dale may be right, that is in this sense as subj., pointed with Zakeph gadhol (cf. Gen 16:16; Gen 20:4, and the obj. thus pointed, Exo 23:3). But that Koheleth was “a wise man” is nothing remaining to be said, for as such he certainly speaks in the whole book from beginning to end; the , unconnected, following, shows that this his property is presupposed as needing no further testimony. But untenable also is the translation: So much the greater Koheleth was as a wise man so much the more, etc. (Heinem., Sdfeld); does not signify eo magis ; the Heb. language has a different way of expressing such an intensification: , i.e., the higher the position is which one assumes, so much the greater are the temptations to which he is exposed. Rightly, Luther: “This same preacher was not only wise, but,” etc. signifies, Ecc 7:11, “and an advance (benefit, gain);” here , “and something going beyond this, that,” etc. – thought of as accus.-adv.: “going beyond this, that = moreover, because” (Gesen., Knobel, Vaih., Ginsb., Grtz); vid. Thus ‘od is in order, which introduces that which goes beyond the property and position of a “wise man” as such. That which goes beyond does not consist in this, that he taught the people knowledge, for that is just the meaning of the name Koheleth; the statement which ‘od introduces is contained in the concluding member of the compound sentence; the after-word begins with this, that it designates the Koheleth who appears in the more esoteric book before us as , as the very same person who also composed the comprehensive people’s book, the Mishle. He has taught the people knowledge; for he has placed, i.e., formed “ stellen,” to place, as “ Schriftsteller ” = author; modern Heb. ; Arab. musannif ),

(Note: Cogn. in the meaning “ verfassen ” = to compose, is ; vid., Zunz’ Aufs.: “To compose and to translate,” expressed in Heb. in Deut. Morg. Zeitsch. xxv. p. 435ff.)

many proverbs, as the fruit of nature reflection and diligent research. The obj. meshalim harbeh belongs only to tiqqen , which (according to the style of the epilogue and of the book, as is shown above) follows the two preparative mental efforts, whose resultat it was. Rightly, as to the syntax, Zckler, and, as to the matter, Hitzig: “Apparently the author has here not 1Ki 5:12, but the canonical Book of Proverbs in his eye.” The language is peculiar. Not only is exclusively peculiar to the Book of Koheleth, but also , perpendere (cf. Assyr. uzunu , reflection), to consider, and the Pih. . Regarding the position of harbeh ,

(Note: Harbeh becheh , Ezr 10:1, which signifies “making much weeping,” makes not exception in favour of the scribe. Cf. hatsne’a lecheth , Mic 6:8; haphle vaphele , Isa 29:14.)

Fuente: Keil & Delitzsch Commentary on the Old Testament

SOLOMON’S OBJECTIVES IN ECCLESIASTES

Verse 9 affirms that Solomon taught the people, as he did in Ecclesiastes, because he was wise and considered it a duty to share his wisdom with the people. He taught them knowledge which begins with “fear” of the LORD, a reverential trust in the Lord that prompts love for and obedience to Him. Knowledge – thus includes reverence, understanding and wisdom, not just an accumulation of facts, Pro 1:7; Pro 9:10. The order stated in verse 9 Indicates that Solomon gave careful thought to the need of man, searched for that which was suitable, then arranged it in the order that would best accomplish his purpose.

Verse 10 affirms further that the Preacher sought words that were “pleasing” and “upright”, and also words of “truth”, 2Co 4:2; Pro 8:7; Pro 22:21.

Verse 11 assesses the value of the words of the wise. They are as goads, (sharp sticks used to prod oxen) in that they prompt people to act. They are like nails, in that they serve to fasten or firmly establish teaching in the mind. Verse 11 also acknowledges the inspiration by the words of Ecclesiastes. They are from “one shepherd”, God above, though delivered by Solomon, Psa 80:1; 2Pe 1:21.

Verse 12 further emphasizes the inspired words from “one shepherd”, by warning against the many profit-less books that are not from the one Divine source, Isa 19:11-16; 2Th 3:14; Rom 16:17-18; 1Ti 6:20.

Fuente: Garner-Howes Baptist Commentary

CONCLUSION Ecc. 12:9-14

A. MAN IS ADMONISHED TO WORK IN HARMONY WITH GOD THROUGH THE WORDS OF ONE SHEPHERD. Ecc. 12:9-12

TEXT 12:912

9

In addition to being a wise man, the Preacher also taught the people knowledge, and he pondered, searched out and arranged many proverbs.

10

The Preacher sought to find delightful words and to write words of truth correctly.

11

The words of wise men are like goads, and masters of these collections are like well-driven nails; they are given by one Shepherd.

12

But beyond this, my son, be warned: the writing of many books is endless, and excessive devotion to books is wearying to the body.

THOUGHT QUESTIONS 12:912

416.

What reason is given why the Preacher taught the people?

417.

How many proverbs did Solomon seek out? (Cf. 1Ki. 4:32)

418.

Give evidence that Solomon was concerned about writing a truthful account.

419.

Explain why words from wise teachers would be like goads and well-driven nails.

420.

What evidence in verse eleven speaks to Divine inspiration of Ecclesiastes?

421.

When does devotion to books become wearying to the body?

PARAPHRASE 12:912

In addition, because the Preacher was wise, he desired that others become wise also. Therefore he instructed them in the knowledge which he had learned. He was careful to examine, ponder and sort out many wise proverbial sayings. He not only desired to impart instruction to others, he wanted to say it in a way which would be a delightful experience for those who heard. Above all, he wanted to write down correctly the words of truthto be certain that that which he taught was exactly right. The words which he spoke served as goads to prod his readers onward. His words also served as nails to securely fix his truth in their minds. This collection of sayings actually proceeds from one Shepherd. My son, be warned about going beyond those words which do not proceed from one Shepherd. You should realize that the writing of this kind of information is endless, and studying such books exhausts the body and the mind.

COMMENT 12:912

Solomon has sufficiently defended and supported the thesis that all is vanity. Now he turns to a clear summation of his methodology and a statement of his objective in composing the book. He classifies himself among the wise, and offers, as it were, his credentials in the form of a claim to inspiration. In addition to being wise, he professes to be a disseminator of knowledge, an imaginative arranger of proverbs, a speaker of truth, and most importantly divinely inspired. He drives home (nails well-fastened) important lessons which come to him from God. (Cf. Ecc. 12:11; 1Ki. 3:12) He warns against one searching for truth in books which are not inspired, and that devotion to such an endless number of books is wearying to the body.

Ecc. 12:9 As a wise man, whose authority was respected and accepted, Solomon arranged many proverbs through which he taught the people. Some believe the reference is to the book of Proverbs which many attribute to Solomon. The word translated proverbs can mean maxims, parables, or allegories. (Cf. 1Ki. 4:32)

Ecc. 12:10 Solomons words are delightful words in that he never turned to obscene language, but spoke discretely and guardedly. He had written: Like apples of gold in settings of silver is a word spoken in right circumstances (Pro. 25:11). Also, Listen, for I shall speak noble things; and the opening of my lips will produce right things. For my mouth will utter truth; and wickedness is an abomination to my lips. All the utterances of my mouth are in righteousness; there is nothing crooked or perverted in them. They are all straight-forward to him who understands, and right to those who find knowledge (Pro. 8:6-9). The Preachers words are framed for the spiritual minded and in them they will find their delight.

In addition to skilfully arranging his words, he gave diligence to write words of truth correctly. Most commentators see in this verse a twofold intention: (1) he wants to write sincerelythat is he spoke from the heart as honestly as he could; (2) he also spoke objectivelythat is he presented factual knowledge apart from a bias. He intended for his words to be well received, but he was not willing to sacrifice truth in order to retain his readers.

Ecc. 12:11 Wisdom is directive. The words of wise men are designed to guide both the teacher and his audience on the road of right behavior. (Cf. Mat. 7:24) These words of truth are like goads. A goad is a stick or pole with a sharp point which is used to prod oxen or sheep in the direction one wishes them to move. (Cf. Jdg. 3:3; I Samuel 13:31; Act. 9:5) The collections could refer to the material found in Ecclesiastes. It would mean that he has arranged his material in such a way that one is drawn to a path of proper conduct because he is motivated by the thought and content of the ordered material. On the other hand, it could refer to the joint-authors of the collected canonical Scriptures. (Cf. 2Pe. 1:21) The truth taught by inspired teachers is now likened unto well-driven nails. The figure of the nails is used because it is the nature of the nail to penetrate easily. It could mean to plant or drive in, to fasten and secure. So the words of the wise nail down the truths which change mens lives and their eternal destinies.

Solomons reference here to the fact that such truths have their origin with the one Shepherd is a clear claim to inspiration. The collected sayings have but one source and thus one authority. The one Shepherd is God who is elsewhere called the Shepherd of Israel. (Cf. Gen. 48:15; Gen. 49:24; Psa. 23:1; Psa. 80:1; Isa. 40:11; Jer. 31:10; Eze. 34:11-12; Joh. 10:14-16; Heb. 13:20; 1Pe. 2:25; 1Pe. 5:4) On the subject of inspiration as claimed by Solomon, Leupold states: Observe what a correct and clear conception of the inspiration of the sacred writings prevailed in Israel at this time, especially of the fact that it was a unified work done by the Lord for the good of His people. Observe also that the Preacher is aware of the fact that God was pleased to use him to share in this work.[28]

[28] Leupold. op. cit., p. 296.

Ecc. 12:12 There is more in this verse than the simple jest over the prolific number of volumes written on the subject of the meaning of life, and the subsequent weariness that comes to one who attempts to read all of what has been written. Solomons tender address of my son suggests the teacher-student relationship and not the physical father-son relationship. It implies that all may come and hear these wise words which have been given through the Preacher, but which come from God. The writing of many books is in contrast to the Sacred Scriptures. They represent the thinking of men outside the circle of divine inspiration. The charge is not against studying as such, as it is wise to study human nature, and it is especially wise to study the inspired books. The warning is against those books or writings which contradict the truth and which lead one away from the path of righteousness. It is the nature of the wisdom of this world to never give a final answer to the most basic and penetrating questions of life. Paul spoke of this matter to Timothy when he said that men were always learning and never able to come to the knowledge of the truth (2Ti. 3:7). Although Ecclesiastes does not delineate the specifics of correct behavior, it does press hard toward the correct road: the fear of God. It motivates toward this conclusion by demonstrating the foolishness of searching in areas where God has not hidden the answers. It has been said that Ecclesiastes raises the question that the rest of the Bible answers. While this is partly true, it is not the complete picture. Ecclesiastes proves the emptiness of life apart from God, but it also demands that one fill the void of his life with the activity of doing the will of God.

FACT QUESTIONS 12:912

569.

Explain the methodology used by Solomon.

570.

Give proof that Solomon arranged many proverbs.

571.

Delightful words are prepared for what group of people?

572.

What does it mean to write objectively? (Cf. verse ten)

573.

What is the purpose of a goad? What is the relation of goad to the fact that Solomon was wise?

574.

To what could the collection of verse eleven refer?

575.

Identify and explain the claim Solomon makes for inspiration.

576.

My son implies what relationship? (Cf. Ecc. 12:12)

577.

The writing of many books is in contrast to what?

Fuente: College Press Bible Study Textbook Series

(9) In the introduction I have stated my conviction that the epilogue which here follows is an integral part of the book. If so, it seems to me clear that the writer, who has up to this recorded the words of Kohleth, now speaks in his own name, and informs his readers that the preacher, whose teaching of the people he preserves, was also a writer, and the author of the well-known Proverbs.

Moreover.This, the first word of the epilogue, is one of the specialties of the book of Ecclesiastes. (See Ecc. 2:15.) So is also the word for set in order (Ecc. 1:15; Ecc. 7:13).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9. Because the Preacher was wise Koheleth now defines himself in what may be reckoned his true character. He is a “hakam,” (Arabic, hakim,) or “physician,” like the Greek a professional man, a public teacher, one devoted to the solution of moral and practical problems. He also discoursed to the people on instructive subjects, and with care and research framed proverbs to guide the public thought. In his various functions of teacher, sage, and author he must have led a laborious and benevolent life. If Solomon be Koheleth his conception of such a life is singularly truthful.

Fuente: Whedon’s Commentary on the Old and New Testaments

Conclusion ( Ecc 12:9-14 ).

Having given his final verdict on his musings the writer changes into the third person. This was in order to stress the solemnity of what he was saying. Moving into the third person in this way occurs regularly in Scripture, and there is no reason for seeing it as indicating the work of another writer. It stresses that this is his solemn conclusion.

Ecc 12:9-10

‘And further, because the Preacher was wise, he still taught the people knowledge. Yes, he pondered and sought out and set in order many proverbs. The Preacher sought to find out acceptable words (literally ‘words of delight’) and that which was written uprightly, even words of truth.’

These words were written as an epilogue in the third person in order to give authentification to the book. Having reached his ultimate conclusion the Preacher now reverts to his normal position as teacher and speaker at the court assembly of the wise. As God had made him wise he felt that he had a wider duty and so he also taught ‘knowledge’ to the people, setting before them many proverbs.

He states his research methods. He ‘pondered and sought out and set in order’ many proverbs. Thus he did not just look to his own ideas. He read books written by wise men, no doubt from far and wide. He pondered them and selected out sayings and proverbs, and then set them in order. He produced many wisdom sayings, of the kind which we already seen in the book, to help man through this vain and short life. He sought words which would delight, and yet were upright words, words of truth. So his view of life did not prevent him from seeking to guide men through it. Even though a king he prided himself rather on being ‘a wise man’. To him that was what was most important to him

Ecc 12:11

‘The words of the wise are as goads and as nails well driven home, they are those of the leaders of groups, which are given from one shepherd.’

He saw the words of the wise as goads to spur people on and as nails driven home which would help them to establish in their own minds what is true. Suitable proverbs stick in people’s minds and thus give them guidance in the future. The goad was a long handled pointed instrument used to urge on the oxen when ploughing. Nails driven home help to keep things firmly fixed. And that was the aim of the Preacher.

The writer had gathered his material from fellow wise men and leaders of wisdom groups, but the one Shepherd is God Who is to be seen as the source of all wisdom.

Ecc 12:12

‘And furthermore, my son, be admonished. Of making many books there is no end, and much study is a weariness to the flesh.’

He finally cautions against leaping into becoming an author. Preparation for a worthwhile book requires sweat and toil and hardship, and there are so many books that the book may easily become lost among the many and never be read. Thus it is best to approach such things cautiously.

Ecc 12:13

‘This is the end of the matter. All has been heard. Fear God and keep his commandments, for this is the whole of what man is about.’

Now he stresses that he has come to his final conclusion. He has said all that he wishes to say. Now he hopes that in the light of the hope he has offered to his readers, they may be a godly men. They must fear God (as he has continually stressed – Ecc 3:14; Ecc 5:7; Ecc 7:18; Ecc 8:12-13), waiting before Him in reverence and awe, and living before Him in obedience to His covenant commands. For this is the whole of what man is about.

This fear (loving reverence) of God is a central theme in the book (Ecc 3:14; Ecc 5:7; Ecc 7:18; Ecc 8:12-13), a fear that he has sought to inculcate in his readers. This fear of God was also central in the giving of the covenant, deliberately enhanced when God, the great King, declared to His people from the fiery mount that He was their God and their Deliverer, and that they should respond to His Lordship and deliverance by fulfilling His commandments (Exodus 19-20). And it is this that has constantly lain beneath the Preacher’s advice to the godly. For this fear of God is to be revealed in worship, reverence and awe (Ecc 5:1-2) and in living constantly before God (Ecc 5:18-20; compare Ecc 2:24; Ecc 3:12-14; Ecc 3:22; Ecc 8:15).

It should be noted that these are not two commands but one. This does not present two alternatives as though we could fear God and not keep His commandments, or keep His commandments but not fear God. Both are required. The keeping of the commandments is seen as a response to the fear of God. It is indicating a personal and real daily relationship with Him. And it is what man is all about. Note the assumption that God’s commandments were known. The book was not written in a vacuum.

Ecc 12:14

‘For God will bring every work into judgment, with every hidden thing, whether it be good or whether it be evil.’

In the light of what has been said earlier in the book this cannot refer simply to retribution in this life. He has clearly stated that that is precisely what does not happen. Even though God is active in the world (Ecc 3:14-15) and will judge the righteous and the wicked (Ecc 3:17), he knows that oppression continues apace (Ecc 4:2; Ecc 5:8-9), so much so that it were better not to have been born (Ecc 4:3). That is not genuine retribution. The judgment is not carried out on earth (Ecc 3:16; Ecc 7:15; Ecc 8:10; Ecc 8:14; Ecc 9:1-3). The righteous are not rewarded and the wicked punished. Indeed this was something that had almost caused him to despair.

So these final words must be seen in the light of the fact that man’s essential life returns to God in His everlastingness. There all will in some way be righted. Every work will be brought into judgment. Every hidden thing will accounted for. Finally God will fulfil His warning and reveal His justice, although no further detail is given. It is simply left to be pondered on. That is why in the end the covenant life, the life lived in response to God, is the only life. Only those who are genuinely responsive to the covenant will be pleasing to God. Those who simply offer sacrifices as a duty, the ‘sacrifice of fools’ (Ecc 5:1), and those who refuse to obey His revealed will in His commandments, rejecting Him as King, will be judged and condemned.

We may wonder why this does not lead on to a more positive view of the afterlife. The answer may lie in the mythology that was round about, which had to be avoided. The Egyptians had their own views on life beyond the grave, as did the Mesopotamian world, imagining worlds of gods and men, of shadows and unreality. Israel avoided these ideas like the plague. Thus they concentrated on God’s goodness in this life, and when they at times considered the future beyond death it was simply described in terms of being with God. That was seen to be the situation of Enoch and Elijah, it was expressed in the words of the Psalmists (Psa 16:10-11; Psa 17:15; Psa 23:6; etc). It was all that needed to be said.

Final Note.

Perhaps we may conclude with a brief resume of what conclusions the Preacher has come to.

He has established the vainness of men’s attempts to make sense of life. Life has been seen to have no permanent meaning. All has proved to be a puff of wind, to be ‘vanity’.

He has recognised that men cannot ‘find out God’ but must be content to accept His concern for them, to reverently fear Him, and to live in trust before Him, enjoying what He gives them, something which will result for them in joyfulness.

He has acknowledged that all men’s attempts to ‘pierce the veil’ between this world and the next will be in vain, because God is beyond our understanding. They must walk by faith not by sight.

By his teaching he has demonstrated his belief that men are open to receiving wisdom.

But he has also established that there must be a judgment to come when all will be put right, and when all will have to give account to God. His moral sense has recognised that justice must finally be served, and that that requires a moral governor of the Universe Who will call all men to account.

And he has established that God has put the sense of everlastingness in men’s hearts, and that man’s spirit will return to the God Who gave it.

Thus his final conclusion is that men must fear God and keep His commandments in the confidence that their future is in His hands.

Fuente: Commentary Series on the Bible by Peter Pett