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.
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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