The major hermeneutical difficulty of Ecclesiastes is to understand its apparent internal contradictions. At times, Qoheleth seemed to be pessimistic or gloomy about everything in life (“All is vanity!”) while at other times, he admonished readers to enjoy their labor, eat well, live joyfully with one’s wife and receive with gladness what God has given. As a result, interpreters have conflicting descriptions of Qoheleth as a skeptic (R. B. Y. Scott) or an orthodox theist (Aalders, Leupold). Others have tried to resolve the tension by spiritualizing exegesis (Jewish Targum and medieval Christians), positing a dialogue between two differing speakers (Yeard, Eichhorn) or by presenting the futility of the world for evangelistic purposes so that readers will pursue the delights of heaven (the Puritans, Wesley). Eaton took issue with interpreters (Barton, McNeile and Podechard) who saw Ecclesiates as a basically skeptical work with glossatorial additions at the hands of orthodox editor(s) as it would entail a clumsy redactor who added conflicting comments to 'skeptical' passages in the same book. He could have more easily amended these passages altogether. But there is no textual support for such changes, the vocabulary of alleged insertions is remarkably similar to undisputed passages and no methodological necessity exists for such theories if an alternative exposition could reconcile these sections coherently. Michael Eaton attempted an approach that avoids the pitfalls of critical orthodoxy which downplayed the orthodox elements within Ecclesiastes and traditional orthodoxy which at times has ignored or allegorized its pessimism. “What, then, is the purpose of Ecclesiastes? It is an essay in apologetics. It defends the life of faith in a generous God by pointing to the grimness of the alternative.” He saw a heaven-earth dichotomy in which ‘God is in heaven and you upon earth’ (5:2). The recurring expressions like ‘under the sun’, ‘under heaven’ and ‘on earth’ described the futility of a barren life without reference to faith in God. Therefore, much of the book was blanketed by pessimism. When such terminologies fade away (2:24-26; 11:1-12:14), a more positive tone emerges with references to the ‘hand of God’ (2:24), the joy of man (2:25, 3:12. 5:18, 20, 9:7, 11:7-9), and the generosity of God (2:26, 3:13, 5:19). Qoheleth showed the inevitable bankruptcy of ‘secularism’ in order to drive us to God where life’s meaning can be fulfilled. “It is only to one seeking satisfaction in disregard of God that the Preacher’s message stops at ‘All is vanity’… When a perspective of faith is introduced ‘All is vanity’ is still true, but it is not the whole picture; ‘under the sun’ it is the whole truth.”
But what does the phrase ‘under the sun’ mean? Read on for the whole article
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So what is the meaning of life? The answer to that question is deduced in the website of www.netzarim.co.il ; click on the link “Christians”.
Since you are a Christian I think that the above website will be of interest to you. It contains logical and scientific research, previously unknown to most Christians, about Ribi Yehoshua (ha-Mashiakh, the Messiah) and what he and his followers taught. It is an essential read to learn about his teachings!
Have a very nice weekend!!
Anders Branderud
Abraham believed in Yahweh and it was credited to him as righteousness. Israel was rescued from slavery in Egypt by God's grace alone, and then the law was given to them (not to earn God's favor and salvation, but as a response to His saving grace and as part of the covenant of Yahweh's grace)
This forgiveness is made possible because Yeshua Ha Mashiakh died on the cross for the sins of Israel and the rest of the world
Read the letter of Romans in the New Testament, it points out the continuity of Israel in God's plan today
Hi,
I was a Christian for six years and have read the book of Romans more than a hundred times. Since “NT” contradicts Torah (see below) it is not relevant for doctrine.
Regarding Avraham, that is not what it says in the original Hebrew text. Please read www.netzarim.co.il ; “History museum” (left menu); “Birth of Christianity” (top menu) and then click the first link for a translation according to etymology.
By studying Torah one learns that Torah – Torah translates “instruction”, not “law” – has been developed (first only orally) since Adam and Khava.
How to live in order to enable the Creator in His loving kindness to provide His foregivness is outlined in the Jewish Bible ; and was also taught by the first century Ribi Yehoshua from Nazareth (the Mashiakh; the Messiah).
The Jewish Bible – for example Yekhëzqeil (Hezekiel) 18 – promises foregivness to those who do their sincerest to keep Torah. The Creator cannot lie and He does not change (Malakhi 3:6)! According to Tehilim (“Psalms”) 103 the Creator gives his foregivness to those who do their sincerest to keep His berit (“covenant”; the pre-conditions to be included in the berit is according to the Jewish Bible to do ones sincerest to keep Torah).
The sacrifices that was made was a symbol for the provision of the Creator. The Creator’s provision is Ribi Yehoshua ha-Mashiakh (the Messiah). I prove in the my blog (bloganders.blogspot.com) the existence of a non-dimensional Creator independent of time-space.
This implies that all humans that ever have lived can receive the foregiveness of the Creator when they have done their sincerest to practise the mitzwot in Torah (when one reads Torah one sees that the Torah was developed since Adam and Khava; even in the beginning of Torah there are instructions). Thus, the sacrifices that were sacrificed after that Ribi Yehoshua was killed (if it were any) were also a symbol of the provision of the Creator.
I recommend you to do an extant study of the research in our website www.netzarim.co.il to learn what the first century Mashiakh Ribi Yehoshua taught.
Anders Branderud
You may check my research on Abraham here: http://www.scribd.com/documents
Just search for Abraham and Genesis
Actually the Torah teaches salvation through faith in Yahweh, and not by sincerity since one can be sincerely wrong, of course. There is a way that seems right but leads to destruction. You can read God's promise to Abraham of salvation thru faith in God's grace here in Genesis 15:6
Yeshua Ha Mashiah himself revealed himself to Paul or Saul of Tarsus, and chosen him as an apostle so his writings in Romans is relevant for doctrine. You need not jettison Torah in order to be Christian, as he himself showed this is possible in Romans 9-11. It helps to read them again and pray for Yahweh's insight.
http://www.scribd.com/doc/20363690/Our-Hope-Against-Hope