Several scholars view Ecclesiastes as a book of pessimistic philosophy. In the previous article, “Everything is vanity,” I discussed 18 expressions of vanity from the book. Vanity par excellence is death, which takes away everything a human being has achieved. I discussed 12 statements of death against the backdrop of vanity.
From one point of view, these statements can seem pessimistic. But, in reality, they are realistic. Moreover, contrary to many people’s view, the book has a strong optimistic side, and I will now discuss what it says about happiness in a world of vanity.
“OUR GOD”
The name Jehovah does not occur in the book. But the word ’ælōhim (“god”) occurs 40 times, and it is preceded by the definite article ha. The article has a demonstrative force like the demonstrative pronoun, meaning the article refers back to someone who is Jehovah.
To mark the article, the NWT84 translators rendered hā’ælōhim as “the [true] god,” which distinguishes this god from other gods. The definite article clearly refers to Jehovah, the God of Israel, and therefore, I will translate hā’ælōhim as “our God.” The book advocates the worship of “our God.” It mentions “the holy place” in 8:10, and in 8:5 (above) and 12:13 (below) we read:
5 He that is keeping the commandment will not know any calamitous thing, and the wise heart will know both time and judgment.
13 The conclusion of the matter, everything having been heard, is: Fear the [true] God and keep his commandments. For this is the whole [obligation] of man.
Solomon stresses the vanity of this old system of things, while he also admonishes his readers to worship the true God.
THE GREAT IMPORTANCE OF WISDOM
Happiness is connected to actions, and one side of human works is expressed by the Hebrew word håkmā (“wisdom”), which appears 29 times in the book. The concept of “wisdom” is both theoretical and practical.
WISDOM HAS A THEORETICAL AND A PRACTICAL SIDE
The Cambridge Dictionary defines “wisdom” in the following way: “the ability to use your knowledge and experience to make good decisions and judgments»[1] The Hebrew word håkhmā, to a great extent, stresses the practical side of the concept. Kohlenberger/ Mounce defines the word in the following way: “wisdom, skill, learning; this can refer to skill in life, trade, war, or spiritual things.”
Exodus chapter 31 describes being an artist and having the skill to make beautiful things with your hands as håkmā (“wisdom”) Verses 1-5 tells that the ability of Bezalel to make artistic designs in gold, silver, and bronze was håkmā. And verse 6 says that the parts of the Tabernacle itself was made by wisdom:
6 As for me, look! I do put with him O·hoʹli·ab the son of A·hisʹa·mach of the tribe of Dan, and in the heart of everyone wise of heart I do put wisdom, that they may indeed make everything I have commanded you.
The text says the two men’s ability to make the different parts of the tabernacle was håkhmā. The congregator also stressed the practical side of håkhmā, as we see in 10:10:
10 If an iron tool has become blunt and someone has not whetted its edge, then he will exert his own vital energies. So the using of wisdom (håkhmā.) to success means advantage.
Whetting an iron tool in ancient times was delicate work. And the text says that the skill to do so is håkhmā, just as the artistic work of Bezalel and the other craftsmen.
THE TEMPORARY OCCUPATIONS OF MEN VERSUS GOD’S ACTIONS STANDING TO TIME INDEFINITE
In Ecclesiastes, the Hebrew word håkma (“wisdom”) appears 29 times. I will now see how Solomon applied his wisdom, and I start with quoting 1:16 (above) and 2:1 below:
16 I, even I, spoke with my heart, saying: “Look! I myself have greatly increased in wisdom more than anyone that happened to be before me in Jerusalem, and my own heart saw a great deal of wisdom and knowledge.”
1I said, even I, in my heart: “Do come now, let me try you out with rejoicing.
We can see how Solomon tried his heart with rejoicing in 2:1-10:
3 I explored with my heart by cheering my flesh even with wine, while I was leading my heart with wisdom, even to lay hold on folly until I could see what good there was to the sons of mankind in what they did under the heavens for the number of the days of their life. 4 I engaged in greater works. I built houses for myself; I planted vineyards for myself. 5 I made gardens and parks for myself, and I planted in them fruit trees of all sorts. 6 I made pools of water for myself, to irrigate with them the forest, springing up with trees. 7 I acquired menservants and maidservants, and I came to have sons of the household. Also, livestock, cattle and flocks in great quantity I came to have, more so than all those who happened to be before me in Jerusalem. 8 I accumulated also silver and gold for myself, and property peculiar to kings and the jurisdictional districts. I made male singers and female singers for myself and the exquisite delights of the sons of mankind, a lady, even ladies. 9 And I became greater and increased more than anyone that happened to be before me in Jerusalem. Moreover, my own wisdom remained mine. 10 And anything that my eyes asked for I did not keep away from them. I did not hold back my heart from any sort of rejoicing, for my heart was joyful because of all my hard work, and this came to be my portion from all my hard work.
Because Solomon was king with unlimited resources, he could indulge in the luxury described above. The result of trying out his heart with rejoicing is seen in 2:11:
11 And I, even I, turned toward all the works of mine that my hands had done and toward the hard work that I had worked hard to accomplish, and, look! everything was vanity and a striving after wind, and there was nothing of advantage under the sun.
When he looked at the things of his rejoicing as a whole, it was vanity and striving after wind. But we should also note his words in verse 10. He says that while he experienced all the riches and luxury he mentioned, “my heart was joyful.” What is the difference here? Why was his heart joyful in a situation of vanity? We can answer this question by comparing 2:15, 16 (above) and 3:9-11, 14 (below):
15 And I myself said in my heart: “An eventuality (miqræ) like that upon the stupid one will eventuate (qārā) to me, yes, me.” Why, then, had I become wise, I overmuch so at that time? And I spoke in my heart: “This too is vanity.” 16 For there is no more remembrance of the wise one than of the stupid one to time indefinite. In the days that are already coming in, everyone is certainly forgotten; and how will the wise one die (mūt)? Along with the stupid one.
9 What advantage is there for the doer in what he is working hard at? 10 I have seen the occupation that God has given to the sons of mankind in which to be occupied. 11 Everything he has made pretty in its time. Even time indefinite (‘ōlām) he has put in their heart, that mankind may never find out the work that the [true] God has made from the start to the finish.
14 I have come to know that everything that the [true] God makes, it will prove to be to time indefinite (‘ōlām). To it there is nothing to add and from it there is nothing to subtract; but the [true] God himself has made it, that people may be afraid on account of him.
The word “eventuality” (miqræ) in 2:15 refers to the destiny of humans, and Solomon shows that he will experience the same destiny as the stupid ones. As in other examples of miqræ in Ecclesiastes, the reference is to human death, as we see in 2:16. So Solomon’s point is that the wise and the fool share the same destiny—they die. And there is no remembrance of any of them.
This is why all Solomon’s riches and luxury are “vanity and striving after wind,” because he loses this when he dies, just as the fool loses everything when he dies. So what advantage does his wisdom have when it is gone when he dies?
The contrast appears in 3:10, where “the occupation that God has given the sons of mankind” is mentioned. The word ‘ōlām refers to a long period whose end is not seen. We note that not only has God given mankind “an occupation.” But, in contrast with Solomon’s occupations, which will disappear when he dies, God’s occupation “will prove to be to time indefinite.” So, God’s occupation is not “vanity and a striving after wind.”
Everything that our God makes will stand to time definite. But the occupations of men are vanity because it disappears when they die. |
In the next section about Solomon’s view of future life, I will discuss the words in 3:10 that “time indefinite (‘ōlām) he has put in their heart. But here I will discuss “the occupation that God has given to the sons of mankind.”
[1]. https://dictionary.cambridge.org/dictionary/english/wisdom#google_vignette
REJOICING AS A PART OF THE OCCUPATION GOD HAS GIVEN THE SONS OF MANKIND
The basic reason everything is vanity is that nothing in this world lasts. When one dies, everything one has achieved is gone; this is the same for the wise and for the fool.
However, 3:14 says that “everything that the [true] God makes, it will prove to be to time indefinite. God has created the earth and given humans an abundance of things to make them happy. Regarding this, Solomon says in 3:9, 10, 12, 13:
9 What advantage is there for the doer in what he is working hard at? 10 I have seen the occupation that God has given to the sons of mankind in which to be occupied. 11
12 I have come to know that there is nothing better for them than to rejoice and to do good during one’s life; 13 and also that every man should eat and indeed drink and see good for all his hard work. It is the gift of God.
The fact that all our achievements disappear when we die should not prevent us from using the things God has given us for our happiness. And eating and drinking and have a good time as a result of our hard work is a gift from God.
In the context where he, more than anywhere else in the book, stresses how death stops everything, Solomon describes the importance of living a happy life. I quote 9:7-10:
7 Go, eat your food with rejoicing and drink your wine with a good heart, because already the [true] God has found pleasure in your works. 8 On every occasion let your garments prove to be white, and let oil not be lacking upon your head. 9 See life with the wife whom you love all the days of your vain life that He has given you under the sun, all the days of your vanity, for that is your portion in life and in your hard work with which you are working hard under the sun. 10 All that your hand finds to do, do with your very power, for there is no work nor devising nor knowledge nor wisdom in Sheʹol, the place to which you are going.
In the last chapter (12:1-8), Solomon describes poetically how the body deteriorates until we die. Before this (11:9), he encourages the young man to rejoice and be happy:
9 Rejoice, young man, in your youth, and let your heart do you good in the days of your young manhood, and walk in the ways of your heart and in the things seen by your eyes. But know that on account of all these the [true] God will bring you into judgment.
Because Solomon was king and had unlimited resources, he could achieve what we read in 2:1-10, and his heart was joyful (2:10). Ordinary people did not have the same resources as Solomon. But he exhorts them to use the resources they have, to drink wine, to use the abundance of things God has given humans, and to live a happy life with their wives. Solomon speaks of “your vain life” even in connection with happiness because each life will end. But God does not want humans to live an ascetic life; he wants them to enjoy life and use the things God has created.
Everything is vanity and a striving after wind because all human achievments are gone when they die. In spite of this, humans should rejoice and be happy as long as they live. |
FUTURE LIFE WITHOUT VANITY
Solomon’s words that “everything is vanity” mean that nothing in this world lasts, and everything disappears when one dies. But what was Solomon’s view of what happens after a person dies?
THE VIEW OF THE RESURRECTION IN ANCIENT ISRAEL
Elijah resurrected the son of a widow (1 Kings 17:17-24, and this is the first example of a resurrection in The Hebrew Scriptures. Words about resurrection are found in Isaiah 26:19 (above), Hosea 13:14 (middle), and Daniel 12:13 (below):
19 “Your dead ones will live. A corpse of mine—they will rise up. Awake and cry out joyfully, YOU residents in the dust! For your dew is as the dew of mallows, and the earth itself will let even those impotent in death drop [in birth].
14 “From the hand of Sheʹol I shall redeem them; from death I shall recover them. Where are your stings, O Death? Where is your destructiveness, O Sheʹol? Compassion itself will be concealed from my eyes.
13 “And as for you yourself, go toward the end; and you will rest, but you will stand up for your lot at the end of the days.”
The personal faith of God’s servants in ancient times is rarely mentioned in the Hebrew Scriptures. But according to Hebrews 11:13-16, the ancient servants of God, including Abel, Enoch, Noah, Abraham, Isaac, Jacob, and Sarah, had received a promise that they would have a resurrection in the future:
13 In faith all these died, although they did not get the [fulfillment of the] promises, but they saw them afar off and welcomed them and publicly declared that they were strangers and temporary residents in the land. 14 For those who say such things give evidence that they are earnestly seeking a place of their own. 15 And yet, if they had indeed kept remembering that [place] from which they had gone forth, they would have had opportunity to return. 16 But now they are reaching out for a better [place], that is, one belonging to heaven. Hence God is not ashamed of them, to be called upon as their God, for he has made a city ready for them.
The place these ancient servants of God sought was not heaven, but a place belonging to heaven: the restored earthly paradise. (Acts 3:19-21)[1] One Scripture from the Christian Greek Scriptures that throws light on the view of resurrection in the Hebrew Scriptures is Revelation 20:13:
13 And the sea gave up those dead in it, and death and Haʹdes gave up those dead in them, and they were judged individually according to their deeds.
This text shows that all the dead humans said to be in hadēs will be resurrected. The corresponding Hebrew word is sheōl, meaning that all who are said to be in sheōl will receive a resurrection. Hosea 13:14, quoted above, confirms this. The first time sheōl is mentioned in The Hebrew Scriptures is when Jacob expresses his sorrow for his son Joseph, whom he believed to be killed by an animal. I quote Genesis 35:35:
35 And all his sons and all his daughters kept rising up to comfort him, but he kept refusing to take comfort and saying: “For I shall go down mourning to my son into Sheʹol!” And his father continued weeping for him.
There is also a verse in Hebrews chapter 11, indicating that Josef, who was not dead believed in the resurrection. I quote Hebrews 11:22 and Genesis 50: 24, 25:
22 By faith Joseph, nearing his end, made mention of the exodus of the sons of Israel; and he gave a command concerning his bones.
24 At length Joseph said to his brothers: “I am dying; but God will without fail turn his attention to YOU, and he will certainly bring YOU up out of this land to the land about which he swore to Abraham, to Isaac and to Jacob.” 25 Hence Joseph made the sons of Israel swear, saying: “God will without fail turn his attention to YOU. Accordingly YOU must take my bones up out of here.”
The writer of Hebrews wrote that the command about Josef’s bones expressed his faith. He commanded that his bones be taken to the promised land, showing that he wanted to be resurrected there. The account in 1 Kings 2:6 shows that Solomon also understood the meaning of sheōl. His father David instructed him how to deal with David’s enemies, including Joab, and we read in 1 Kings 2:6:
6 And you must act according to your wisdom, and not let his gray hairs go down in peace to Sheʹol.
These words mean that Solomon should kill Joab because he had killed several of David’s enemies.
On this background, I will consider what Solomon says about future life in Ecclesiastes.
THE VIEW OF THE RESURRECTION IN ECCLESIASTES
Ecclesiastes sets the scene in the present life of humans: this life is vanity because nothing lasts, and death removes all achievement. But is there a future?
THE DEAD ONES
I quote Ecclesiastes 9:3
3 This is what is calamitous in all that has been done under the sun, that, because there is one eventuality to all, the heart of the sons of men is also full of bad; and there is madness in their heart during their lifetime, and after it—to the dead ones!
Solomon used the expression “the dead ones.” How can this expression imply that there will be a resurrection? I illustrate the situation with the words of Jesus in Luke 20:37, 38:
37 But that the dead are raised up even Moses disclosed, in the account about the thornbush, when he calls Jehovah ‘the God of Abraham and God of Isaac and God of Jacob.’ 38 He is a God, not of the dead, but of the living, for they are all living to him (auto).”
The point of Jesus is not that Abraham, Isaac, and Jacob are living in their graves. But when Moses says that Jehovah is their God, they “live” from his point of view because they will be resurrected.[1]
In the historical books, there is an expression that resembles the words of Jesus that was applied to David and other kings, as we see in 2 Samuel 7:12:
12 When your days come to the full, and you must lie down with your forefathers, then I shall certainly raise up your seed after you, which will come out of your inward parts; and I shall indeed firmly establish his kingdom.
The forefathers of David were dead, and no part of them was alive. But from God’s point of view they were living because they would receive a resurrection.[2] The expression in Ecclesiastes 9:3 “to the dead ones” resembles the words that were addressed to David.
Verses 5 and 10 in chapter 9 show that there is no consciousness or action after a person has died. As long as dead bodies lie in their grave, it is meaningful to speak of “dead ones” with reference to corpses. But “the dead ones” is not meaningful when the bodies have disintegrated and no longer exist. The words “the dead ones,” in 9:3 do not refer to corpses in some graves. But they refer to humans in general, who end their lives and are gathered “to the dead ones.”
Thus, the expression “the dead ones” in Ecclesiastes 9:3 is used in the same sense as “your forefathers” in 2 Samuel 7:12. Those who are dead live from Jehovah’s point of view because they will be resurrected.
This is confirmed in Ecclesiastes 9:10:
10 All that your hand finds to do, do with your very power, for there is no work nor devising nor knowledge nor wisdom in Sheʹol, the place to which you are going.
Revelation 20:13 shows that all who are said to be in hadēs (Hebrew: sheōl) will be resurrected. Thus, Solomon in a clear way speak about the resurrection.
Ecclesisastes speaks of the resurrection by using “the dead ones” in 9:3 and by using sheōl in 9:10. |
“TIME INDEFINITE HE HAS PUT IN THEIR HEART”
I quote Ecclesiastes 3:11, 14
11 Everything he has made pretty in its time. Even time indefinite he has put in their heart, that mankind may never find out the work that the [true] God has made from the start to the finish.
A part of the setting of Ecclesiastes is seen in 1:4
4 A generation is going, and a generation is coming; but the earth is standing even to time indefinite (‘ōlām).
The noun ‘ōlām refers to a time whose end is not seen. Human life is vanity because humans die and all their achievements are gone. This happens to all humans because generations come and generations go. The contrast is the earth, which God created, and it stands with no end in view.
Solomon points out in 2:15 that the stupid one and Solomon, who was wise, will experience the same destiny (miqræ) — they will die, and the result is seen in verse 16:
16 For there is no more remembrance of the wise one than of the stupid one to time indefinite (‘ōlām).
Neither the memory of the stupid one nor the wise one will be remembered for a long time whose end is not seen after they have died. However, something will stand to time indefinite that is not understood in this world, where everything is vanity. I quote 3:14 (above) and 10:18 (below):
14 I have come to know that everything that the [true] God makes, it will prove to be to time indefinite. To it there is nothing to add and from it there is nothing to subtract; but the [true] God himself has made it, that people may be afraid on account of him.
17 And I saw all the work of the [true] God, how mankind are not able to find out the work that has been done under the sun; however much mankind keep working hard to seek, yet they do not find out. And even if they should say they are wise enough to know, they would be unable to find out.
Everything God makes stands to time indefinite. Humans work hard to understand everything that God has made. But in this system of things, where everything is vanity, they cannot fully understand God’s works.
However, God has a time for everything, and a new situation is coming, as we see in 3:1-11:
1 For everything there is an appointed time, even a time for every affair under the heavens: 2 a time for birth and a time to die; a time to plant and a time to uproot what was planted; 3 a time to kill and a time to heal; a time to break down and a time to build; 4 a time to weep and a time to laugh; a time to wail and a time to skip about; 5 a time to throw stones away and a time to bring stones together; a time to embrace and a time to keep away from embracing; 6 a time to seek and a time to give up as lost; a time to keep and a time to throw away; 7 a time to rip apart and a time to sew together; a time to keep quiet and a time to speak; 8 a time to love and a time to hate; a time for war and a time for peace. 9 What advantage is there for the doer in what he is working hard at?
10 I have seen the occupation that God has given to the sons of mankind in which to be occupied. 11 Everything he has made pretty in its time. Even time indefinite (‘ōlām) he has put in their heart, that (LXX: so that) mankind may never find out the work that the [true] God has made from the start to the finish.
I will analyze the verses:
The word “everything” in verse 1 refers to the time for the actions mentioned in verses 2-9. The word “everything” will also include “time indefinite” in verse 11. This verse mentions no action. But some action must be implied, and the word “heart” may help us to understand this. This word is mentioned 41 times in Ecclesiastes, and the actions of humans are connected with the heart, as we see in Table 1.1:
Table 1.1 The use of the word “heart” in Ecclesiastes
| 1:13 | And I set my heart to seek and explore wisdom in relation to everything that has been done under the heavens. |
| 1:17 | And I proceeded to give my heart to knowing wisdom and to knowing madness. |
| 2:3 | I explored with my heart by cheering my flesh even with wine, while I was leading my heart with wisdom. |
| 7:25 | I myself turned around, even my heart did, to know and to explore and to search for wisdom and the reason of things, and to know about the wickedness of stupidity and the foolishness of madness. |
| 8:9 | All this I have seen, and there was an applying of my heart to every work that has been done under the sun, [during] the time that man has dominated man to his injury. |
| 8:16 | In accord with this I applied my heart to know wisdom and to see the occupation that is carried on in the earth. |
| 11:9 | Rejoice, young man, in your youth, and let your heart do you good in the days of your young manhood, and walk in the ways of your heart and in the things seen by your eyes. |
According to 2:11, time indefinite is put in the heart of humans. Verse 1 in chapter 3 says that there is “a time for every affair under the heavens.” Based on the use of “heart” in Ecclesiastes, the affair that is connected with putting time indefinite in the heart of humans must be to explore everything that God has made. This accords with the last part of the verse.
I make the following paraphrase of 3:11, with what I have added in red script.
11 Everything he has made pretty in its time. Even time indefinite he has put in their heart, so they can explore everything God has made, but that mankind may never find out the work that the [true] God has made from the start to the finish.
Solomon shows many times in the book that God has given humans different things. So, even in this world where everything is vanity, humans have explored different things of what God have made. This will continue to time indefinite. But humans will never know what “God has made from the start to the finish.”
What matters for our knowledge is not exactly what the heart will explore, but that humans have time indefinite in their heart, which means they must live to time indefinite. And this requires a resurrection.
The words that “time indefinite he has put in their heart” means that there will be a resurrection from the dead. |
GOD HIMSELF WILL BRING EVERY SORT OF WORK INTO THE JUDGMENT
1 quote Ecclesiastes 3:17 (above), 11:9 (middle), and 12:14 (below):
17 I myself have said in my heart: “The [true] God will judge both the righteous one and the wicked one, for there is a time for every affair and concerning every work there.”
9 Rejoice, young man, in your youth, and let your heart do you good in the days of your young manhood, and walk in the ways of your heart and in the things seen by your eyes. But know that on account of all these the [true] God will bring you into judgment.
14 For the [true] God himself will bring every sort of work into the judgment in relation to every hidden thing, as to whether it is good or bad.
God could judge individuals of his people at any time, also in their present lives But because 12:14 says that the judgment relates to “every sort of work” and every hidden thing,” this must refer to the future judgment of all humans. This requires that the humans will have been resurrected.
Solomon’s words that God will judge “every sort of work” and “every hidden thing” show that the dead will be resurrected. |
What does the judgment mean, and how can “every hidden thing” be judged? On one occasion when Jesus spoke with some Pharisees, he said, according to Matthew 12:36, 37:
36 I tell YOU that every unprofitable saying that men speak, they will render an account concerning it on Judgment Day; 37 for by your words you will be declared righteous, and by your words you will be condemned.”
These words resemble Solomon’s words in Ecclesiastes 12:14, and because no similar words appear elsewhere in the Hebrew Scriptures, Jesus likely alludes to Solomon’s words in Ecclesiastes.
Both Solomon’s words and Jesus’ words show that all humans are responsible for their actions. But God’s judgment is very different from what most people believe, as we see in Romans 6:23 (above) and 6:7 (below):
23 For the wages sin pays is death, but the gift God gives is everlasting life by Christ Jesus our Lord.
7 For he who has died has been acquitted from [his] sin.
The penalty for sin is death. This means that when a person dies, he or she has received this penalty for their sins, as verse 7 shows. When they are resurrected, they no longer have responsibility for their sins, and they cannot be judged a second time for their sins.
But what does it mean that “every unprofitable saying that men speak, they will render an account concerning it on Judgment Day”? Jesus gives us some clues in Matthew 11:20-24:
20 Then he started to reproach (oneidizō) the cities in which most of his powerful works had taken place, because they did not repent: 21 “Woe to you, Cho·raʹzin! Woe to you, Beth·saʹi·da! because if the powerful works had taken place in Tyre and Siʹdon that took place in YOU, they would long ago have repented in sackcloth and ashes. 22 Consequently I say to YOU, It will be more endurable (anektos) for Tyre and Siʹdon on Judgment Day than for YOU. 23 And you, Ca·perʹna·um, will you perhaps be exalted to heaven? Down to Haʹdes you will come; because if the powerful works that took place in you had taken place in Sodʹom, it would have remained until this very day. 24 Consequently I say to YOU people, It will be more endurable (anektos) for the land of Sodʹom on Judgment Day than for you.”
The purpose of the thousand-year-long Judgment Day is to give all the resurrected ones a chance to serve God. They have atoned for their sins by their death, so they start with a clean slate as far as sin is concerned. However, Jesus shows that Judgment Day will be easier for some people than for others.
The example with the inhabitants of Chorazin and Bethsaida versus Tyre, and Sidon, and Sodom shows that humans will be resurrected with the same personality that they had before they died. That personality will help or hinder them on Judgment Day.
Our personality is formed by our actions and our speech, whether we speak profitable or unprofitable words. Therefore, we will be judged by “every sort of work” (Ecclesiastes 12:14) and “every unprofitable saying.” (Matthew 12:36) Because the inhabitants of Chorazin and Bethsaida time and again rejected Jesus and his message, they showed that their personality was hard, and it will be more difficult for them to repent and accept the kingship of Jesus on Judgment Day than the inhabitants of Tyre, Sidon, and Sodom[3]
CONCLUSION
The biblical writings of Solomon: Ecclesiastes, Song of Solomon[4], and his proverbs are different from most other parts of the Bible. But Psalm 72 is a beautiful prophecy about the king Jesus Christ and the restoration of all things. I learned how to do interactive Bible study from those who wrote the Watchtower literature in the 1950s and 1960s.
The five present articles in Ecclesiastes are fruits of this learning. I think that readers who want to do an in-depth study of the Bible may learn something from the settings and outlines of these articles.
[1]. The pronoun autō (“him”) in the dative case, expresses an adverbial relationship, which NWT84 expresses as “to him.” But it could also have been expressed as “from his standpoint.”
[2]. See The Watchtower of August 15, 1965, page 11.
[3]. A more detailed discussion of this issue is found in my book,
[4]. The members of the Governing Body no longer believe in the full inspiration of the Bible. One example is their belief that most of Song of Solomon has no meaning for us. The real meaning of this book is discussed in the article, “The members of the Governing Body do not believe in the full inspiration of the bible (Part III)” https://mybelovedreligion.no/2026/04/25/the-members-of-the-governing-body-do-not-believe-in-the-full-inspiration-of-the-bible-part-iii/
[1] See the article, “‘So there remains a sabbath resting for the people of God’ (Hebrews 4:9)” https://mybelovedreligion.no/2025/09/24/so-there-remains-a-sabbath-resting-for-the-people-of-god-hebrews-49/
