A Journey Through The Old Testament - Elmer Towns

Though most of the book contains an apparently random selection of short, pithy sayings
or principles, the first part of the book, entitled “The Words of the Wise” (1:6b-9:18), appears to
have a more exact order and sequence of thought in its declarations. Some conservative Bible
teachers explain this difference claiming this part of the book is the instructions prepared by
rabbis (teaching priests) appointed by David to teach the law of God to his son and heir to the
throne. Those who hold this view point to the often-repeated phrase “my son” in this section of
the book (which is typical of rabbinical teaching) and to the numerous apparent parallels between
the teaching of this part of the book and the Book of Deuteronomy.
The Book of Ecclesiastes
The Book of Ecclesiastes identifies its author by the title “the Preacher.” Though
Solomon is not specifically named in the book, the Preacher is identified as both the Son of
David and king in Jerusalem (Ecc. 1:1). The only person the Preacher could be on this basis is
Solomon. In this book, perhaps written toward the end of his life, Solomon recounts the vanity of
his various life experiences, concluding that the futility and emptiness of life demonstrates rather
than negates the need for sound knowledge and wisdom. The author’s purpose in writing the
book is stated in the last chapter: “And moreover, because the Preacher was wise, he still taught
the people knowledge; yes, he pondered and sought out and set in order many proverbs” (12:9).
Over the years since its writing, many interpreters of the Scripture have encountered
problems in this book of the Bible. At times it seems that the author is teaching something
contrary to the clear teaching of another part of Scripture. Indeed, various historic and
contemporary cults have appealed to obscure passages in the Book of Ecclesiastes to prove their
variant doctrinal themes are taught in the Bible. But the problems associated with Ecclesiastes
are not problems with the book but rather reflect the interpreters’ failure to recognize the two
distinct kinds of knowledge taught in this book. As the author himself declares, “the words of the
wise are like goads, and the words of the scholars [collected sayings] are like well-driven nails,
given by one Shepherd” (v. 11, italics added). In interpreting this book, one must distinguish
between the ten “goad” passages (1:2-11, 12-18; 2:1-11, 12-23; 4:1-3, 4-12, 13-16; 5:1-7, 8-17;
6:1-12) and the seven “nail” passages (3:1-11, 12-13, 14-21; 7:1-29; 8:1-9:18; 10:1-20; 11:1-
12:7). As noted on the chart above, each of these two kinds of knowledge has a different source,
effect, purpose, and life result.