The Inspiration of the Scriptures: Ecclesiastes

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Divine Design. 21. Ecclesiastes
On the face of the book stands revealed this striking difference from the Proverbs that here Elohim, or God, is found from first to last, never once Jehovah. Hence it is not the people in special relationship, but man as he is. Indeed some found on this fact the absurd inference that, if Solomon for the most part wrote the former, he could not have written the latter. The books claim to have emanated from the son of David. This however is nothing to a rationalist, save perhaps one incentive more to deny it. Leaving such a question, the case confirms the truth which we have often asserted, that the use of these divine designations depends on the different object in view, not on separate writers. In Ecclesiastes it is no question of covenant relationship and its prescribed order, but of God, of the Creator, and of man vainly seeking happiness in a ruined creation. Here therefore Jehovah would be wholly out of place. It is moral suitability under the Holy Spirit which regulates the choice, quite independently of the writer, whether the same or a different person. It is therefore Elohim, and man having to do with Him and His judgment.
Thus here again God's special design is manifest; and so is the shortsightedness of learning, or rather of unbelief, in overlooking the intimations of the written word for an hypothesis of pure imagination. The truth on the contrary, if it be only in the designation, edifies and helps us so far to enter into the scope of the book. Here it is a book which has its own peculiar place; none other even resembles it. It is the experience of a man unequaled in his capacity, in his circumstances, and in his means (for what can the man do that comes after the king?) for quest of happiness, and finding only vanity and pursuit of the wind in all “done under the sun.” How could it be otherwise, if man is an outcast from paradise, and looks not in faith to Him Who is above the sun? Experience, even the exceptional power, position, and activity of Solomon, experience of all that promises most on earth, ends in “vanity of vanities,” as surely as experience of self does to the man born of God who is occupied with himself (Rom. 7:7-247What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. 22For I delight in the law of God after the inward man: 23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24O wretched man that I am! who shall deliver me from the body of this death? (Romans 7:7‑24)). All in man or the world is fallen and most wretched. Nor did wisdom itself avail to help, but rather intensified, the dissatisfaction and the sorrow. Death comes, and what does man as such know of that which is after it? To outward eye he dies as the brute. What then is for him but to fear God and keep His commandments? For this is the whole of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. This has been counted pessimistic and skeptical; and so it would be if it were all. But the book itself urges the thankful use of the good God gives in a ruin so pervading. And if He gives them to weary themselves, it is to cast themselves on His fear and obedience, wherein is no vanity. But it was in no way the aim of the book to unfold sovereign grace, and its saving provisions. “The words of the wise” are not positive here as in the Proverbs, but negative, acting as goads to turn from seeking good in the creature, seeing that the end of all is death. Of this, as it closes on man, is given a most poetical allegory at the close, as the book opens with the constant change stamped on all the creature around, and within. What a contrast with the rest of God into which the work of Christ (here entirely out of sight) alone can introduce such as we are, which from the beginning pointed to the Messiah and redemption based on sacrifice! Even when God's house is named, it is for man to hear, and pay vows conscientiously, and fear God; but the forgiveness with Jehovah that produces fear is no more entered on here than propitiation is in Rom. 2:1-161Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2But we are sure that the judgment of God is according to truth against them which commit such things. 3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6Who will render to every man according to his deeds: 7To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: 8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11For there is no respect of persons with God. 12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13(For not the hearers of the law are just before God, but the doers of the law shall be justified. 14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. (Romans 2:1‑16), where the apostle lays down God's immutable principles in dealing with men, be they who they may. Man needs God as a center for his heart which the creature cannot satisfy.