Empty Stuff

Ecclesiastes 2:1-26

Introduction

So I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind.

In this chapter, we see that even the pursuit of pleasure simply brought the Preacher pain. Though he had been blessed with many things, they did not bring him any joy.

Commentary

Three Frustrating Pursuits

Pleasure--The Preacher decides to set himself toward enjoying the things which he has. He allows wine in moderation to bring him some pleasure and relaxation. He then set out to consider what he could develop. He built houses, planted vineyards, established parks and gardens, surrounding himself with slaves, grew large flocks, accumulated great wealth, provided himself with great entertainment and singers and even sought sexual pleasure through many concubines.

The Preacher is unique in that there was no limit to his pursuit of pleasure. If he wanted something, he had the means available to attain it. Whereas you and I can find the pursuit of pleasure in things to be limited--for we are limited in what we can acquire--the Preacher does not have this problem. When we pursue pleasure in an object or material things and pleasure cannot be found, you and I can be tempted to believe it is simply evaded us because of the limit in quantity we can enjoy. But the Preacher tells us that if he wanted it, he got it.

But such a pursuit did not bring the Preacher joy. Ultimately, all that he had, and all the pleasures he enjoyed did not truly profit him. A full-fledged materialistic pursuit with no limit in acquisition still ended with futility.

Reputation--It's interesting to see how status begins to creep into the Preacher's thinking. It was not enough that he gained a large farm, but he needed to tell us it was larger than all before him (7). He reminds us that his pursuit ended with him being greater than all before him (9). Though his pursuit may not have started with him comparing himself to others, it eventually ends at this place. Yet, he must consider that nothing he can do is really that impressive, for it has been accomplished before. And not only that, but men will forget all about him, just like they would the fool. Sure, pursuing wisdom may mean you get to enjoy some more things here on earth--due to your wise stewardship--but ultimately the same fate befalls the fool and the wise man alike. The reputation may stand for a moment, but someone else will gain more things and bypass your reputation, or upon death, your reputation will be forgotten. The pursuit becomes empty.

Inheritance--Since possessions cannot bring personal satisfaction, perhaps the Preacher could find more joy in fulfillment for others. He could continue to accumulate possessions, but instead of the focus being personal, he could prepare for others. Could satisfaction be found in setting up the lives of your descendants?

Again, the Preacher only finds despair. Sure, he can work hard and be wise to be sure to provide a large inheritance, but he has no idea how his children would handle it. Will they squander it all? Will they not make the same wise choices he did and end up losing it in poor investments? Could the inheritance even lead to a poor work ethic?

Ultimately, the Preacher mourns that the inheritance may not last, and that his children may not truly benefit from it. It does not seem right to him that they get to enjoy what he has worked so hard for, though they did not have to work to receive it.

So, Now What?

In light of this despair, what is left to do with your possessions? The Preacher resigns that there is nothing better to do than to enjoy what you do have. It may not be perfect and it may not be totally fulfilling, but enjoying what you have at least makes the most of what you have. Eat, drink and enjoy what you have from you work. The Preacher even seems to acknowledge that grace and humility (rather than pride) are at the root of enjoying these things. God has given them to you. God has given you the ability to enjoy it. Therefore, do it!

At first glance, this could seem to be the proper approach to our possessions. [In fact, I have heard several pastors quote these verses as a commission that this is what God would have us do with your stuff.] However, notice that this view also ends in despair (v 26).

It is also scary to note that if you believe that your possessions are the result of grace and are gifts from God, yet do not seek a higher purpose than "under heaven" then you must formulate a purpose for the grace you have received. Without seeing that things exist and happen for the purpose of glorifying Christ, a person is left to see their life in total isolation. So, the Preacher ends up believing that what he has is a reflection of what he has done. God will give to him because he has done well, while the one who has not is deprived because he is wicked. Such a view will lead to a self-righteousness.

There has to be something better than just temporary fulfillment from your possessions, right?

Jesus Transforms It All

Throughout Ecclesiastes, the words of the Preacher are Christless. He only seeks out that which is "under the sun" or "under heaven." We should read his words, see his despair, and know that in Christ, things do not have to be as he describes. But was does considering Christ do to our view of possessions? In light of death, our possessions become futile and empty. We can't take any of it with us. (Growing up, my father would regularly remind me, "You don't see trailer hitches on hearses.") But what does a consideration of Christ accomplish? Does it simply say, "Well, you are going to die someday, but there is life after death through Christ. So enjoy what you've got now, because you don't need to fear death."

No, we should understand that Christ not only gives us hope for after death, but He also transforms how we should view our possessions here on earth.

"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also."--Matthew 6:19-21

When we consider Christ, we learn that our present circumstances can be submitted for eternal glory of Christ. Therefore, what I have is not simply for this world. When I acknowledge that it is submitted to Christ--and that He sits as Lord over all--my possessions become object for His glory. If you simply view your possessions for you own joy, then yes, the day is coming that you die and have nothing to show for it. But if while "under the sun" you seek to use what you have to bring glory to Christ and spread His gospel, then after you die, those objects have generated eternal reward; reward which will also serve to glorify Christ.

A close look at 1 Corinthians 3 reminds the believer that he will stand before God in judgement. It is not a judgement to condemnation, for Christ has saved us from such condemnation. It is a judgement toward reward. And Paul reminds us that God will take all things from our life on earth and pass it through a fire. If those things on earth lead to eternal benefit, then they will be displayed for eternal reward. However, if the things from this earth were only used for temporal joy on earth, then the possession is consumed with the fire of judgement.

The glory of considering Christ is that we are not left to despair in our possessions' failure to provide real joy. We become aware that it is impossible for things to produce genuine joy, therefore we are not disappointed when objects let us down. We also do not find vanity in death, but in light of eternal life, we are aware that our current living can have eternal benefit.

Conclusion

We can seek meaning in our things, but we are incapable of keeping them secure. They will be destroyed, slowly decay or even be stolen. However, Christ has stored up for us a treasure that is eternally secure, and guarded by His eternal hand:

Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, obtaining as the outcome of your faith the salvation of your souls.--1 Peter 1:3-9

Empty Wisdom

Ecclesiastes 1:12-18

Introduction

Because in much wisdom there is much grief, and increasing knowledge results in increasing pain.

The preacher lays out some pretty negative thoughts in regard to wisdom. Twice in this short passage he acknowledges that pain and grief come with increased wisdom and knowledge. Should this be our attitude toward wisdom?

Commentary

The Preacher begins his "lesson" by letting us know that more wisdom has simply brought the knowledge of more pain. As he seeks out answers, he simply finds more devastation. Persecution, oppression, injustice, disease, heartache, pain and death. These are the things the Preacher finds when he looks more closely at life. This pursuit only brings grief.

In fact, the Preacher feels it is grievous--the Hebrew word suggest a tone of evil or bad--task given by God that weighs down and burdens man. It is our fate to seek out the answers to these things, but what a miserable fate it is. For as the Preacher explores these issues, he finds that he really has very little control over the events of his life, or the life of anyone else. That which is crooked cannot be straightened; he cannot really change the course of anything before him. He sought wisdom and found it, and at the end of that frontier he found pain and misery.

Is Wisdom Really Vanity?

The report of the Preacher seems so contrary to the perspective of wisdom from Proverbs 3:7-26:

Do not be wise in your own eyes; Fear the LORD and turn away from evil. It will be healing to your body And refreshment to your bones. Honor the LORD from your wealth And from the first of all your produce; So your barns will be filled with plenty And your vats will overflow with new wine. My son, do not reject the discipline of the LORD Or loathe His reproof, For whom the LORD loves He reproves, Even as a father {corrects} the son in whom he delights. How blessed is the man who finds wisdom And the man who gains understanding. For her profit is better than the profit of silver And her gain better than fine gold. She is more precious than jewels; And nothing you desire compares with her. Long life is in her right hand; In her left hand are riches and honor. Her ways are pleasant ways And all her paths are peace. She is a tree of life to those who take hold of her, And happy are all who hold her fast. The LORD by wisdom founded the earth, By understanding He established the heavens. By His knowledge the deeps were broken up And the skies drip with dew. My son, let them not vanish from your sight; Keep sound wisdom and discretion, So they will be life to your soul And adornment to your neck. Then you will walk in your way securely And your foot will not stumble. When you lie down, you will not be afraid; When you lie down, your sleep will be sweet. Do not be afraid of sudden fear Nor of the onslaught of the wicked when it comes; For the LORD will be your confidence And will keep your foot from being caught.

We do not see pain and grief as the result of wisdom, according to this Proverb. In stead, we see healing for the body, prosperity, and blessing. Wisdom is regarded as better than silver, fine gold and precious jewels. Happiness and long life are found in wisdom.

We know that wisdom and understanding cannot be bad things, for this Proverb reminds us that God created the heavens and the earth through His great wisdom, understanding and knowledge.

Therefore, the Proverb tells us to guard wisdom and keep it close. We should highly value it for it will serve to protect us.

What is the critical distinction between this Proverb and the Preacher? First, consider two of the most famous verses from Proverbs 3:

Trust in the LORD with all your heart And do not lean on your own understanding. In all your ways acknowledge Him, And He will make your paths straight. (5-6)

In Proverbs 3, wisdom is set with God forever in view. God established the creation by wisdom. Wisdom is not housed within ourselves, but is granted by God. Real wisdom is to find our confidence ultimately in the Heavenly Father.

However, the words of the Preacher do not consider this. Yes, He acknowledges that God calls man to seek wisdom, but He does not seem to find a desirable God in this process. In stead, He sees God almost cruelly setting this out as our task.

I also believe the phrases under heaven (13) and under the sun (14) speak to the Preacher's perspective. While many commentators will diminish the value of these statements, believing them to simply be a common phrase used in the era to mean "everything," I believe they carry more significance. I believe the Preacher is telling us the scope of His search. He has looked from a horizontal perspective only. He is not considering eternity. He is not considering the heavenlies and that God may have a greater purpose or perspective. He is only considering the world from his own eyes, with that which he can see.

In fact, it appears that if the Preacher is going to consider God, it is only in that He may help him gain wisdom. God becomes a means to gaining the wisdom the Preacher seeks, instead of God being the end of wisdom. Consider Paul's words in 1 Corinthians 1:18-31

For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written, "I WILL DESTROY THE WISDOM OF THE WISE, AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE." Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. For indeed Jews ask for signs and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God. But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, so that, just as it is written, "LET HIM WHO BOASTS, BOAST IN THE LORD."

Twice in this passage, Paul makes it very clear that Christ is not a means to you gaining wisdom, but that Christ Himself is Wisdom. Therefore, we understand that the pursuit of wisdom is not futility for the pursuit of true wisdom is actually the pursuit of Christ. We do not Christ as a tool in our quest for wisdom, to help us gain a bit further understanding, for wisdom's sake. No, we seek wisdom because in it, we find and know Christ more deeply. Through the glory of the gospel, we find that true wisdom transcends beyond "under the sun" and "under heaven" and becomes the One who is seated at the right hand of the Father.

Conclusion

Wisdom is not intended to be a grievous task. However, if the pursuit of wisdom is restricted to simply seeking out things we see on this side of eternity and are removed from the pursuit of Christ, then such wisdom will only bring grief and pain. This sort of wisdom will only reveal to us the pain in the world and our helplessness to do anything about it. However, when we seek Christ, we see the One who came and lived within our pain, who became the Man of Sorrow, so that we may be set from from only considering the here and now. Instead, we find great hope, for the pursuit of true wisdom leads us to the foot of the cross, where we see our Savior becoming a curse for us, so we would not have to endure the grief of this world alone. Instead, we rest in the day that is coming when all such grief will be done away with!

Luke 11:5-13

Introduction

There is a fine line between persistence and nagging. While everyone celebrates the quality of perseverance, no one wants to harry. But in most situations, you can read a person's body language to help you navigate that fine line. As the person begins to show signs of annoyance, it serves as gauge to tell you it is time to back down a bit.

But what do we do in prayer? We can't really see God's face to know if we are bugging Him. Are we left to assess our circumstances to determine if He is annoyed? Am I being stubborn or wrong to continue to pray for something which God has not yet granted? Furthermore, does God even find my praying annoying? Obviously, if we care about our relationship with God, we should care about these answers.

After teaching what is often called The Lord's Prayer, Jesus then gives a parable and explanation regarding prayer.

Commentary

Exhibit A (Luke 11:5-8)

Suppose one of you...This parable has a little extra emphasis, for Jesus places the listener into the lesson. He does not present this tale as "a man was visited by a friend," but keeps His listeners involved in the illustration. Jesus began to teach His disciples about prayer at their prompting and He's continuing now into the attitude behind prayer, and wants to make sure they understand He is still instructing them personally.

Hospitality--The problem for the host would be understandable to the audience. In our age, a person can travel across the country and you can predict their time of arrival within minutes. However, in the Biblical era, you are fortunate to predict a guest's arrival within a day or two. Transportation would be far less dependable as well as options for lodging along the way. And without constant forms of communication, the traveler would have no way to contact their host with an approximate arrival time. And without modern forms of food preservation, the host would not want to prepare for their guest too far in advance.

Therefore, even if the host was anticipating the arrival of a guest, it is understandable that he would not be prepared at midnight. However, his friend has been traveling and is now under his roof. There would be an expectation to take care of this weary traveler. However, to the host's dread, he finds his cupboard bare--a nightmare in a culture that highly value's hospitality. And since there are no 24 hour grocery stores at this moment, apart from the help of his neighboring friend, it is impossible for him to care for his guest.

Clearly, Jesus is associating the host with the person praying. The host heads over to the friend's house because he is in serious need and helpless to change the situation. The host holds in his hands the ability to change the circumstances for the host.

The Outcome--Imagine being the neighbor and getting a call (or the doorbell ringing) at midnight. A typical home at this time was simply a one room house. Since modern forms of heat were not available (and evenings could get cool), the family usually slept closer together to provide warmth. As your "friend" knocks on the door, he could wake all the children up, and if you rise to answer the door and then search around your house for food to share, you nearly insure that the children will wake up!

However, you also know, as it becomes clear that your friend is not going to give up easily, that if your friend continues to knock on the door and call out for you, he will most certainly wake up the entire house. Furthermore, you will not be able to get back to sleep until he is off of your front porch. The goal becomes peace and silence, therefore you respond to your friend's need because it is the quickest (and easiest) way to get him to leave you alone.

Bottom line: Badgering got results that simply asking could not.

Explanation (Luke 11:9-10)

Jesus turns his attention back to his disciples specifically. In light of this parable, Jesus then tells His disciples to ask so that they can receive. You hear an echo of these words later, when James says:

You do not have because you do not ask. You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures.--James 4:2b-3

Jesus encourages his disciples, in the midst of teaching them on prayer, to ask. Should one expect to receive if they do not ask? However, if you ask, shouldn't you expect to receive?

Jesus gives a parable about badgering your neighbor for things, then draws that to direct application ("So I say to you...) in our prayer life. Is He teaching that just as badgering our neighbor can gain results, so can badgering God?

Exhibit B

Less of a hypothetical, Jesus turns the attention to parenting. Dads, which of you do not want what's best for your children? You would not replace a request for a fish with a snake, or an egg for a scorpion, would you? Of course not, because you love your children and want their best. However, every honest parent knows that at times, they do respond to their children according to their own selfish motive and not the child's best. (Discipline being a critical area. Often we are tempted to discipline our children more out of our frustration or embarrassment and less out of a desire for their growth and development.) Why, though we love our children, are we tempted at times to think selfishly rather than selflessly? Jesus says it is because we are evil. We are sinners.

So, if we still desire to lavish gifts and care upon our children, even though we struggle against sin, how much more will God's love be shown in His benevolence since He does not battle selfish sin? We are encouraged to ask of God just as we would ask of our earthly fathers, believing they desire what's best for us. However, we can ask of God with even more confidence, since He is our Perfect, Sinless Father.

Explanation

At first glance, this text can appear contradictory. Jesus offers one example which says we should badger God just like the neighbor did his friend, for eventually He will give in just to get us off His back. Then then follows it with the exhortation to ask.

The second example follows the exhortation to ask, and tells us our motivation should be a trust in God that He will treat us better than our earthly father.

Some will argue, "Who cares?" Either way, you're called to ask. Does it really matter what your motivation will be? I believe it does matter, for the reason you ask will effect the way which you ask. Your theology will greatly effect your actions.

However, I do not think the "exhibits" are contradictory. Let's consider the what Jesus says about the neighboring friend:

He is able to help, but unwilling. (12:7)
He claims that helping would be far to inconvenient. (12:7)
He claims he cannot get up, though he obviously can. (12:7)
Out of no regard for relationship--but rather do to nagging--he will eventually respond. (12:8)

To understand Jesus' parable is to understand He is not calling us to contrast the two "exhibits" but to contrast the first exhibit with the Biblical revelation of our Heavenly Father. Not only is our Heavenly Father capable of helping, but He is also willing. Our Heavenly Father made the Greatest Sacrifice ever in sending His Son, so He obviously is not one who values His convenience over others' well-being. If everything about the "friend" is inconsistent with the Biblical picture of our Heavenly Father, then shouldn't we contrast their motivation for acting as well?

In reality, Jesus is teaching that God will respond to our requests, not because we wear Him down with nagging and He eventually wants to be rid of us, but because of His great love for us. The point is that God is nothing like the neighboring "friend," but is exactly the opposite. His motivation is His great love for us and therefore we should ask of Him, just like we would our earthly father.

Conclusion

Believing that your nagging God will gain you results will end in damaging theology.

Suppose you get what you ask for: You will be tempted to see your sovereignty above God's. He responded to you because you "out-willed" Him. In this way, you can believe you can ensure results and get God to do what you want. Many people pray to God as if He is their marionette. You will believe you got results, not by His grace, but by your effort. Any time you have this type of perspective, you diminish the glory of God, and by doing so, it will have damaging effects upon you.

Suppose you do not get what you asked for: You will assume the blame upon yourself. You did not pray enough times, or long enough or hard enough. You'll be left wondering how close you got God to exasperation before you quit. You will wonder if a lack of response is your failure. Since the prayers of a righteous man are powerful and effective, you will wonder if a lack of your desired answer must be a reflection of a lack of character. While pride can become evident in self-righteousness when we get what we ask for, it can also show its presence when we think we are the reason for a different result.

Yes, the Bible says much on prayer, and this short section of Scripture does not cover it all. The Bible clearly shows that our prayers somehow have an effect on a Sovereign God who already knows the beginning from the end. They are not a futile exercise, but do have an effect. However, the Word also teaches that God may not give us what we ask for at times because His grace calls for Him to give us something else. This text, however, speaks to us specifically about our motivation.

We should ask God of that which we desire. We should ask, not demand. We should ask, trusting that He will respond to us according our relationship with Him, not according to our performance. Therefore, we must also trust that if we do not receive our desired outcome, it is because our gracious loving God wants something even better for us. We may not always see this, or understand how our current circumstances are an evidence of His grace, but we can rest that it is.

Ultimately we should ask of God, and ask away! Knowing that our Loving Heavenly Father will give us what we need, not simply what we want. We cannot nag Him or wear Him down, but instead we share our heart, rejoicing that above all else, He has given us His Son and the Holy Spirit! He is always our True and Perfect Friend, when we are in or out of need!

Finding Meaning in the Meaningless

Ecclesiastes Overview

Introduction

Vanity of Vanities, says the Preacher, Vanity of vanities! All is vanity.

No other book of Scripture begins with such a tone. Of course, though vanity today can mean "excessive pride in one's appearance," this is not the author's intention. Some translations say, "meaningless" and the Hebrew even conveys "emptiness or worthlessness." Some assume such a despairing tone is the author's attempt to shock and gain attention. However, the author also concludes the book (12:8) with:

Vanity of vanities, says the Preacher, all is vanity!

A close survey of the book will show this is the Preacher's theme throughout.

But why the despair?
Is there really no hope?
How does this theme find consistency with the rest of the Bible?

Commentary

The [not-so] Merry-Go-Round of Life (1:3-11)

The despair of the preacher is immediately attributed to cycles seen in life, the most tragic being the coming and going of generations. A generation is born, lives and then dies, yet the earth just continues on as it always has. There are three illustrations of this:

The sun--Everyday, the sun rises in its place, travels across the sky and sets in its place again. Only to rise the next day and go through the same pattern all over again. (Some suggest "scientific inaccuracy" in the language, for it suggests the sun is moving in the sky. However, this is just figurative language, the same as we continue to call it a "sunrise" and "sunset," though we know the earth is in orbit.)

The winds--Similarly, the wind seems to cycle around the globe. The wind blows south only to double back north again. The cycle simply continues.

The rivers--Even the water cycle serves as an example. The waters flow into a lake, yet the lake never overflows. The river finds its source in another lake, yet that lake never runs dry. The perfect illustration of this is the Jordan River, which flows from the Sea of Galilee into the Dead Sea. Though the Dead Sea has not outlet, it never fills up.

Like a merry-go-round, cycles in life can seem fun at first but later become nauseating. A cycle can seem to bring stability and predictability. However, the despair comes in not finding a way out of the cycle. Eventually, these things become wearisome. We never find satisfaction in what we see or hear.

There simply is nothing new. What has come to be already existed and we're looking at the future right now, for it will simply repeat our present. Not only is this wearisome, but the fact that some people think things are new is wearisome as well. When someone thinks something is new, this only shows how quickly they forget the past. In fact, the cycle is so sure, we can even confidently know that future events will be a copy of present circumstances, and will also be forgotten. There seems to be no way of escape.

While we may be able to affirm this pattern by observing life, we do find a tension in this passage. No other part of Scripture provides this hopelessness. Can you imagine Jesus or John the Baptist standing in front of a crowd and declaring, "This is all worthless. It's a cycle with no escape and there is no point."

Why would the message of Ecclesiastes be so unique to the rest of Scripture?

The Author v The Preacher

To properly understand the Book of Ecclesiastes, I believe we have to come to terms with the fact that some things in the Bible are not true. This is not an attack on divine, verbal, plenary inspiration of the Scripture. It is an affirmation that the Scriptures record true statements from men, as well as false statements. We first meet Satan in Scripture as he lies. Job is filled with chapters of really bad advice from ignorant friends.

I remember once seeing a church website that posted the verse Therefore, if You worship before me, it shall all be Yours (Luke 4:7). This is a horrible verse for a church, for you must consider the source and purpose of the verse. This verse is not assuring us that all things will be come ours by worshipping Christ. THis verse is actually from Satan, to Jesus, during the temptation. First of all, Satan is calling for Jesus to commit idolatry. Second, it is a false statement, for Satan does not have the authority to eternally hand all things over to Christ. When we consider the context of this verse (including the source), we realize this statement is recorded perfectly in the Scriptures, but the statement is a false statement.

In the same way, I believe we are to understand the majority of the Book of Ecclesiastes as false thinking. Consider the third person to first person switch in the Book.

From verse 1:1--The words of the Preacher, the son of David, king in Jerusalem.
From verse 1:12--I, the Preacher, have been king over Israel in Jerusalem.
From verse 10:7--I have seen slaves riding on horses and princes walking like slaves on the land.
From verse 12:8--"Vanity of vanities," says the Preacher, "all is vanity!"

Observing the shift in person (from third to first back to third), helps us understand their are two main characters of the book of Ecclesiastes: The Author and The Preacher. From verse 1:12 through verse 12:7, we are given the teaching's of the Preacher, though I do not believe the Preacher is actually the author of the book. Consider how awkward verse 9 & 10 are, if the Preacher actually recorded these things about himself and chose not to do so in the first person:

In addition to being a wise man, the Preacher also taught people knowledge; and he pondered, searched out and arranged many proverbs. The Preacher sought to find delightful words and to write words of truth correctly.

In verse 12:11, the Author reminds us that true wisdom comes from One Shepherd, and I believe it is his intention to contrast the Preacher's "wisdom" with the wisdom that comes from One Shepherd. THerefore, we need to understand that most of the book of Ecclesiastes is supposed to presented in contrast with Christ-centered thinking.

However, there are some obstacles we must be aware of to keep from tripping over details:

Who is the Preacher? Many (if not most) commentators suppose the Author to be Solomon. I do believe the Preacher may be Solomon (either directly quoting him, or basing the "sermon" of the preacher upon the experiences of Solomon.) While some things seem to affirm Solomon, many of these do not necessitate the Preacher to be Solomon (ie. Son of David can be simply mean descendant), while other statements seem awkward for Solomon to make (ie. "all who were over Jerusalem before me"). Again, the Preacher could be a direct (or indirect) reference to Solomon, however, there is another tragic reason it does not seem the Author would be Solomon.

Simply put, Solomon's life does not end well. Because Ecclesiastes ends with a call to fear God and appears to show the worthlessness of all his previous musings, many assume this to mean Solomon experienced a personal revival at the end of his life. However, 1 Kings 11 does not present a picture of Solomon repenting. I pray for his sake that he did, but the text seems to indicate that Solomon died in the despair and deceit of his sin.

Thus, if the sermon is Solomon's, it is likely a different author places the sermon in the middle of the book to illustrate to his son (12:12), how not to think. The Preacher's thinking does not consider the One True Shepherd, while the Author calls his son to consider all wisdom actually comes from the One Shepherd.

What about references to God within the Preacher's sermon? This seems to be the most common inconsistency of most commentators. Occasionally, the Preacher's sermon seems to find some hope and even speaks of true characteristics of God. Most commentators see these as signs that even when beat down by life's circumstances, one cannot remain in despair. These statements are seen as signs of hope and virtue.

However, nearly every on of these "positive" statements are followed another statement about vanity. None of these middle statements about God's character actually reveal joy, hope or delight in the Preacher. Instead, he rightly assesses an attribute of God (like Sovereignty), but does not delight in it (but rather finds God rather capricious). He may state something accurate about God, yet it is incomplete. Since the perspective of the Preacher is Christ-less, his thinking is naturally incomplete.

Derek Kidner, in his commentary on Ecclesiastes, reminds the reader that the secular mind is "not necessarily theoretical atheism, but a thoughtless attitude towards a God whose existence is unquestioned but unappreciated." Though the Preacher's view is Christ-less, it does not mean he denies the existence of God. It simply means he has not given God much thought, not does He appreciate and give thanks for Him.

Such a view of the Preacher helps us understand why he does not find joy, hope or worship when considering God.

Conclusion

So if most of the book of Ecclesiastes is inaccurate thinking, what benefit is there in studying the book?

Evangelism
Reading the words of the Preacher should break our hearts. We not only see the number of harmful ways he pursues pleasure, but also the empty results the pursuits produce. To know that real people are caught up in these vain pursuits should cause us to feel compassion for their despair.

I've heard people advocate that media is a great way to develop this compassion as well. Pastors will exhort their congregations to get to the movie theatre and watch the hottest television shows so that you can know what "unsaved Joe and Mary" are thinking. However, the entertainment may not be accurate to how a typical person things (there is still a vast difference between Rodeo Drive and Main Street), it may not accurately reveal the vanity of such thinking, and it also may present those pursuits in enticing ways that do nothing to promote your sanctification.

Instead, the book of Ecclesiastes serves us by taking us into the heart and mind of the Preacher. This also serves our evangelism for we can see the source of the despair that he feels. Many people will pursue these vain pleasures and think the reason they are coming up empty is due to a lack of resource. However, the Preacher shows us someone who was able to pursue these things fully, yet comes away unfulfilled. We should use his message to push others to see the vanity in their own pursuits. As the Preacher reveals, death can be a great apologetic. As one is forced to consider their own death, the things they live for now suddenly become powerless and worthless. We can sharpen our ability to lovingly point these vanities out to others by reading the words of the Preacher.

We're reminded that this is how most people think. And though they may believe in God, they may pursue morals and may even accept that Jesus was special, they do not see Him as Lord and Savior sitting above all things. To say this powerless form of Christ is genuine Christianity is like saying a tree and an elephant are similar because they both have a trunk. We see the contrast between a Sovereign Christ and a helpless religious teacher, but it also our responsibility to help them see the difference too!

Sanctification
But the words of the Preacher are not just for the lost. Though Christ is our Living Water, we can still be tempted to go to other wells. The words of the Preacher serve as a reminder to us that we should not be tempted to chase after these other pursuits. As we continue to war against the flesh, it serves us well to be aware of its strategies. The Preacher's words remind and rebuke me in my drift toward Christless thinking. They also serve as an encouragement to know that in Christ, such despair is completely removed. The despair created by these vanities are replaced by the hope of Him!

True Worship
Reading Ecclesiastes should cause you to exult in Christ!

The calling away from the Preacher's teaching is not to a different philosophy. Consider Colossians 2:8:

See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ.

Paul does not simply call us to think more like Christians, Paul calls us to think on Christ. By looking at the completely Christless perspective of the Preacher, the believer is reminded that our hope is found in our Savior. He is out hope, not just the One who brings hope!

The book of Ecclesiastes should cause us to exult in Christ as we see the hope only He can provide and as we acknowledge His grace to us in allowing us to see His goodness. True wisdom does come from One True Shepherd, Our Chief Shepherd!