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All Is Vanity (Except When It's Not)

5/14/2024

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Tuesdays Are for the Old Testament
5/14/24

Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Nineteen: Ecclesiastes." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (327-338).

    Lessing and Steinmann candidly admit that there are enduring problems in the world, and that they are made much of in some circles. Intellectuals will frequently conclude that we are in a hopeless, dystopian place. However, Lessing and Steinmann observe that we modern humans are not the only people who are concerned about the state of the world (Lessing & Steinmann 2014, p. 327). The themes also are prominent in the book we know as Ecclesiastes. The first person narrator in Ecclesiastes is called "Qoheleth," which probably indicates a preacher, teacher, or spokesperson. The Septuagint translated that Hebrew word as "ekklesiastes," meaning "a member of the assembly. The narrator is self-identified in chapter one verse 12 as "king over Israel in Jerusalem," called also in verse one "son of David, king in Jerusalem." Traditionally this has been taken to be Solomon. However, Lessing and Steinmann do note a few passages in the third person, which suggests to many a later editor. There are also suggestions that chapters 3-12 make critical observations of powerful people. (Lessing & Steinmann 2014, p. 329). This may not seem as likely an activity for the king to have done. It may rather fit a relatively common individual who posed as the king in the opening of the book. However, Lessing and Steinmann note it would be just as easy for Solomon to have adopted the mindset of a common individual for those chapters. Lessing and Steinmann conclude that though there may well be arrangement and redaction by a later individual, the bulk of the work seems to be statements of Qoheleth, whom they take most likely to be Solomon (Lessing & Steinmann 2014, p. 330).
    There is, as might be predicted, considerable difference of scholarly opinion about the date of the work. "The latest possible date for the writing of Ecclesiastes is 200 BC, since the book is mentioned in Ben Sira, which was written about that time" (Lessing & Steinmann 2014, p. 330). That late date may be warranted by influence on the text from Aramaic usage, which is typically later in history. However, interactions with Arameans were common from the time of King David onward (2 Samuel 8:5-6). The usage may simply be a slightly peculiar idiom of the author. Persian loan words are also present, but Lessing and Steinmann note Persia's antiquity and Solomon's interactions with foreign nations would not make use of loan words surprising (Lessing & Steinmann 2014, p. 330). The earliest reasonable time of composition would be in the reign of Solomon, as there's mention of a son of David who was king (Lessing & Steinmann 2014, p. 331).
    Ecclesiastes contains numerous repeated terms and phrases, regularly referring to the transitory nature of things and to universal observations of things "under the sun" (Lessing & Steinmann 2014, p. 332). Futility is expressed as "striving" or "chasing the wind." 
    From a structural standpoint, Lessing and Steinmann observe the prologue and epilogue are easily identified. However, 1:12-12:8 are not outlined easily, with topics running into one another (Lessing & Steinmann 2014, p. 332). 
    From a theological standpoint, Lessing and Steinmann identify a strong theme of life which, in earthly estimation, is futile (Lessing & Steinmann 2014, p. 333). All life's accomplishments and earthly desires are transient. Some situations appear unfair and are decidedly painful. However, Lessing and Steinmann note that in Ecclesiastes not everything is like a vapor. "Qoheleth seeks to find meaning and permanence through human wisdom, work and professional life, joy and pleasure, riches and wealth (Eccl 2:1-11). Yet, each of these fails and proves once again that human life from a strictly human perspective is like a vapor" (Lessing & Steinmann 2014, p. 333). It is not a vapor when seen from a divine perspective. 
    A second important theme in Ecclesiastes is that of death and possessions, which "are intimately related and are always discussed in close proximity to each other" (Lessing & Steinmann 2014, p. 333). Because our earthly life ends in death, it is important to use our earthly possessions correctly. Appropriate enjoyment of possessions is of value, and is a means of recognizing the good provision God has made for us.
    A third important theme in Ecclesiastes is that of a meaningful life. "Only God can give meaning to life because he is permanent and unchanging" (Lessing & Steinmann 2014, p. 334). All that is truly good comes from God. Lessing and Steinmann provide a number of references to the idea throughout Ecclesiastes. Because life "under the sun" is not the entirety of life, we look to the meaning given by God, who will continue to rule us in eternity (Lessing & Steinmann 2014, p. 335). Evil will be condemned, and good things will be remembered and blessed.
    Christ can be seen in Ecclesiastes in 12:11, where the words of the wise "are given by one Shepherd" (Lessing & Steinmann 2014, p. 335). Lessing and Steinmann provide numerous other references to God in the Old Testament, recognized in Christ in the New Testament, as a shepherd, caring for his people. Ecclesiastes concludes that all wisdom comes from God, who we recognize in Christ. For this reason, we can also see sin and grace as pictured in Ecclesiastes. Sin is regularly seen in the futility of a life which leads to death (Lessing & Steinmann 2014, p. 336). However, the fact that there is such a thing as righteousness, good, and wisdom in the world is a matter of God's grace. Lessing and Steinmann cite Ecclesiastes 7:15-20 to demonstrate that while we are cautioned against excessive fastidiousness in our righteousness, we are to receive God's grace by faith (Lessing & Steinmann 2014, pp. 336-337). It is God's gracious care for his people which gives them joy.

​
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Ecclesiastes 1:2, 12-14; 2:18-26 - Lectionary for Pentecost 8C

7/29/2019

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7/29/19
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Old Testament passage this week speaks to a frustration common to many of us. Ecclesiastes 2:18-21 sums it up. We work hard for gain and someone else will eventually receive those gains. We can’t know if the work we have done will endure in any positive way. So we ask what the point of labor is? Is it all worthless?

This struggle is central to many of the fears of those I speak with. It’s hard to provide for your family. Your income is already spent before payday, once you count taxes, rent, utilities, and other basic necessities. You don’t know who will waste your money and effort most effectively, but you are pretty sure you would rather keep what you gained and waste it yourself.

What conclusion does the author of Ecclesiastes reach? It is shrouded a bit. But in Ecclesiastes 2:24, along with other places, he concludes that the work of our life is a good thing, provided by God, and has a purpose to it. We learn to enjoy God and the things He gives us to do regardless of what will happen to some or all of the fruits of our labor. We find that the Lord has given us a role in caring for the world. This, in itself, is fulfilling. May the Lord grant us the same wisdom to trust in Him.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Ecclesiastes 5:10-20 - Lectionary for Pentecost 22B

10/16/2018

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10/16/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

The book of Ecclesiastes is a challenge for us if we pull it out of its overall context. At first glance, our reading for this week looks like it is telling us futility is the way of the world and that we should shrug and give up.

To say that is to ignore the whole premise of the book, as well as the specific statements of Ecclesiastes 5:19-20. In these verses, as in the overall context of the Bible, God is the one who gives all the gifts we need, who enables us to rejoice in those gifts, and who gives us hope during all our hardships. The futility found in Ecclesiastes is not due to life. It is due to a life considered apart from God. If we think we are doing well and we decide to depend on ourselves and our possessions, we are bound for hopelessness and failure. If we are living with hope in the God who has cared for us and for all His creation, we see that God is good and that we are all right.

There’s a responsible reading of this text. Our reward and labor are gifts of God. He is the one who gives us what we need, including all those opportunities to care for ourselves, our family, and all those around us. This is a gift of God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

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Only One Thing Matters

4/3/2018

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Tuesdays are for the Old Testament
4/3/18

Lessing, R. Reed & Andrew E. Steinmann. Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House, 2014. Chapter 19, “Ecclesiastes” pp. 327-338.

Ecclesiastes is mostly narrative in the first person, a person called Qoheleth, often translated “teacher” or “preacher” (Lessing 2014, 327). This person is normally identified as Solomon, as he is the king of Israel in Jerusalem, the son of David. There are a number of third person passages, which Lessing says may suggest a later editor. Lessing discusses a variety of potential explanations for the different shifts in person and perspective. His conclusion is that Qoheleth is Solomon and that a later compler made some editorial changes to pull the text into its current form (Lessing 2014, 330).

The text of Ecclesiastes cannot be dated later than 200 B.C. as it is referred to in Ben Sira, from that time. There is an Aramaic influence, but there were interactions with those lands as far back as David’s time (Lessing 2014, 330). There are themes of the brevity of life and the tendency to change throughout. Human existence is frail and often seems futile (Lessing 2014, 332). The text does not divide clearly into a necessary outline. However, Lessing does provide an outline of sorts.

As to theological themes, life as seen “from an earthly perspective” is futile and meaningless” (Lessing 2014, 333). Yet there is a permanence which can be found in the presence of God’s provision. Death and human possessions are also important. Since we will all die, we should feel free to use and enjoy our possessions (Lessing 2014, 334).

Another important theme is that of God as the one who makes life meaningful. Finally, we find Christ in Ecclesiastes in chapter 12:4, where we find that truth is “given by one Shepherd” (Lessing 2014, 335). God is the Shepherd of Israel. Jesus identifies himself as the good shepherd. He is the one who judges all the sin and futility in the world. He is the one who can graciously give purpose and meaning to life.

​
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