Calvary Road Baptist Church
“A Survey Of Satanic & Demonic Warfare In Ecclesiastes”
Ecclesiastes
Our survey of Satanic and Demonic warfare brings us to the book of Ecclesiastes.
You might recall I recently observed that throughout the book of Proverbs, only one passage addresses a person’s conduct in relation to Satan and the demons. I then proceeded to share several things about the book of Proverbs before taking you to that passage and the New Testament elaborations of its application to spiritual warfare.
Based upon my survey of my fifteen reference source books dealing with spiritual conflict, Satan, and demonic activity, I am aware of no direct attention paid in the book of Ecclesiastes to Satanic and Demonic warfare in Ecclesiastes. Therefore, let me read three summaries written about the book of Ecclesiastes from study Bibles:
Summary #1 -
Ecclesiastes was written in the twilight of Solomon’s career, when he seemed to have returned to the Lord after being influenced by the pagan gods and false religions of his many wives. Most of the book is about the futility of a life that is not centered on God and His will. Solomon also stresses that blessing in life comes from obedience to God and the principles laid out in His Word.
The Hebrew name of Ecclesiastes is “the Preacher” (Qoheleth), meaning the speaker at an assembly. The title in our Bible comes from the Greek translation of the Hebrew word for “the Preacher.” In ancient times, Middle-Easterners enjoyed attending meetings designated for philosophical discussion. Probably written late in Solomon’s life, Ecclesiastes declares the emptiness (vanity) of life apart from God. Key phrases include “under the sun” (thirty-one times), “vanity” or “vanities” (thirty-seven times), and “vexation of the spirit” (ten times).
The book opens with the immensely wealthy and powerful Solomon trying to find meaning and happiness apart from God. Beginning with the question, “What profit hath a man of all his labor ... under the sun,” that is, on the earth. He then reviews his search for true happiness and satisfaction. Initially, he seeks satisfaction in nature and science. Next, he searches for satisfaction in wisdom and education, to no avail. Then he tries pleasure followed by building projects, vast estates, servants, possessions, art, music, fame and greatness. Looking then at all he had gained and accomplished, he declares it has “no profit under the sun.”
Solomon then explores subjects pertaining to philosophy, fatalism, deism, stoicism, good conduct, wealth, reputation, and morality. Finally, he concludes that the only true satisfaction comes from fearing God and keeping His commandments (12:13). Although Solomon investigated many approaches to life, he emphasized that God will bring every work into scrutiny. This will be fulfilled during the final judgment (Rev. 20:11-15).[1]
Summary #2 -
The name “Ecclesiastes” is the Greek Septuagint word equivalent to the Hebrew word translated “the Preacher” (1:1). The writer claims to be “the son of David, king in Jerusalem” - hence Solomon, and this is the traditional view of both Jews and Christians. However, many scholars, including a number of conservatives, have argued that, while the purported speaker is Solomon, it was actually written long after his day. Nevertheless, there is good reason to believe that Solomon wrote it himself, probably in his old age, as he was looking back on the happy early years of his reign and regretting his tragic failures in his later years. He could give wise counsel if anyone ever could, concerning the “vanity” of a life centered “under the sun,” in contrast to a life dedicated to the spiritual realm “above the sun.”
The deeper purpose of Ecclesiastes seems to be to convince younger people of the futility of worldly learning, riches and pleasures, as ends in themselves, with the goal of exhorting them to “Remember now thy Creator in the days of thy youth” (12:1).
The book contains a number of striking scientific insights (1:4-7; 3:14-15; 11:5), as well as powerful theological truths (3:11; 4:13; 7:20; 11:1). There are numerous individual wise sayings, similar in style to the Book of Proverbs. Indeed, the Preacher claims to have “sought out, and set in order many proverbs” (12:9).
Despite the book’s enigmatic questioning of a future life, the Preacher never doubts the existence of God or a future judgment (note the final verses of the book - 12:13-14). In sum, the Book of Ecclesiastes, despite its superficial pessimism, is actually a fascinating treasure of deeper spiritual insights and faith.[2]
Summary #3 -
“Ecclesiastes” is a translation of the Hebrew word qoheleth, meaning “assembler of the covenant community” and conventionally translated “preacher.” The term “Ecclesiastes” was used by the Septuagint (Greek) translation of the Bible and by the Vulgate (Latin) translation.
Ecclesiastes searches for an answer to the question, What is the advantage of humanity’s work and wisdom? Work and wisdom comprise two main themes of the book. The word “profit” and its related words such as “advantage” (6:8) occur eighteen times. Another important word, “vanity,” which conveys the notion of uselessness, occurs 38 times. This key term is used in the motto that frames the book (1:2; 12:8), which in each case is accompanied by a poem related to the motto (1:3-11; 1:7-12:7). Apart from these obvious literary structures, no consensus has been reached about the book’s structure. Its cross-currents of optimism and pessimism make the overall intention of the book difficult to discern. Nevertheless, the blocks of material that comprise the book mostly relate to these two themes. A helpful outline arranges these blocks into three cycles (1:3-3:8; 3:9-6:7; 6:8-12:7), each, though formulated differently, beginning with the crucial question “what does man gain?” The question is raised also at the end of both 5:16 and 6:11.
The first cycle contains three pairs of selections about work and wisdom (1:12-15 and 1:16-18; 2:1-11 and 2:12-17; 2:18-26 and 3:1-8) presenting the conclusion that although the employment of human labor and understanding provides satisfaction of accomplishment, the profit achieved by a person is canceled by death.
The second cycle (3:9-6:7) treats the theme of humanity’s labor, contrasting it with God’s perfect enduring works and counseling enjoyment of the simple blessings God provides in this life, even in the face of human oppression. The third cycle (6:8-12:7) elaborates the theme of human wisdom, contrasting it with the inscrutability of God’s ways.
Solomon’s conclusion that death makes vain all human labor and wisdom on earth (“under the sun”; 1:14, 17: 2:11, 17) does not mean that people should abandon society and culture to lead an ascetic life. Neither does the Christian priority of proclaiming the gospel for the conversion of sinners (a “labor ... not in vain,” 1 Cor. 15:58) mean Christians should abdicate their cultural responsibilities. On the contrary, Solomon commands (9:7-10) God’s people to enjoy life, despite its futility, harsh realities, and uncertainties, and to work with full vigor. This practical approach to life is neither a version of Greek stoicism nor a product of human effort: it is a gift of God (3:13; 5:19) for those who fear Him and keep His commands (5:1-7; 12:13, 14). Ecclesiastes teaches both the human responsibility to obey God joyfully, and God’s sovereign provision of the ability to obey.
Ecclesiastes grapples with the question of how people should live (6:12) in a world where the good Creator (3:11, 14) and just Judge (3:17) sovereignly ordains that “bad” things happen to the righteous (7:13, 14) as well as to the wicked, and not according to what they deserve (8:14; 9:1). The gift of contentment is to be exercised not only in the face of human oppression (3:22-4:3) but under the futility and death (9:7-10) that God imposed upon the human race because of sin.
Relating the book to Christ and the New Testament, we would make the following points. If the divine verdict of righteous or unrighteous is not rendered in this life, it will be given after death, at the Judgment (3:17; 12:14). Ecclesiastes teaches existence after death (9:10; 12:7), but the resurrection of the body is not mentioned; the resurrection of Christ, which guarantees the resurrection of believers to eternal life (1 Cor. 15), was still in the future.
The sphere of creation discussed in Ecclesiastes is indicated by the synonymous phrases “under the sun,” “under heaven,” and “on earth.” Solomon’s determination that everything is futile is not applied to transcendent heavenly reality; there is no contradiction between Solomon and Paul. Whatever earthly treasures are gathered by Adam’s descendants will be taken away, but heavenly labors performed through the Second Adam who conquered death are never in vain (1 Cor. 15:58).
In summary, Ecclesiastes teaches how God’s elect (1 Pet. 1:1), pilgrims in this world “under the sun,” but also citizens of heaven (Phil. 3:20), should live amid the profound frustrations and tensions of the present evil age (Rom. 8:18-23).[3]
It is not unusual for a young person to become bored with Church, Bible reading, fellowship activities, and the like. The things of God have no interest to them, but that is because they are estranged from God. There is something of the adventurer in the mind and heart of a young person, who might very well strike out on his own or her own to “see for himself” or to “experience for myself” the forbidden things, much like the prodigal son of the Lord’s parable.[4]
Guess what? The wealthiest man who ever lived has already done that. Solomon committed every sin imaginable, given an endless supply of money, an endless supply of willing partners, and the intellectual brilliance to investigate every pursuit. And when I say everything, I mean everything.
Unlike most people who try their hand at everything imaginable, Solomon had enough money at his disposal. He lived long enough to discover that such pursuits do not end well and provide no long-term satisfaction for the soul. You may have an aunt or uncle, a brother or sister, a son or a daughter, a high school friend or colleague at work engaged in such pursuits, only they are without Solomon’s wealth, without Solomon’s endless supply of willing partners, and without the life span needed to discover before they die what Solomon came to conclude.
Ecclesiastes is about a man reflecting with inspired accuracy on his conclusions about the effects of his sinful pursuits and activities on himself. He discovered by the doing of it that the life of selfish pursuits is empty, unsatisfying, and entirely meaningless. There is one thing Ecclesiastes leaves out or at least does not place in a position of prominence for our consideration.
What is not the focus of Ecclesiastes is the impact of that man’s sins on his wife, on his child, on his siblings, on his mother, on his father, and his friends. You and I have family members who have devoted themselves to Solomonic pursuits, having sex with people they are not married to, getting drunk, using drugs, and living without responsible concern for anyone (including themselves).
What about the wreckage they have caused to others they are supposed to provide for, they are supposed to protect, they are supposed to raise? Excuse me, but children do not raise themselves. Spouses betrayed by these unfaithful husbands or wives do not always recover from the hammer blows of their adulterous partner’s infidelities and rejections.
Solomon investigated every aspect of life without God or spiritual concerns. He poked his nose into everything without regard for the consequences of his curiosity (in his life or the lives of his family members). Why did Solomon care so little for his mother? Why do selfish jerks care nothing about the impact of their lifestyles and stupid choices on their moms? Or their sisters? Or their brothers? Or their dads?
I can answer that question by referring to what you already know. When God created Adam and Eve, they stood before each other naked and unaware of their nakedness because they were without sin, and therefore their attention was focused on other matters and not themselves. But once they sinned, the focus of their concern shifted to self-awareness, and self-interest. Me. My. I. It has been that way with us since the Garden of Eden.
The signal feature of sin is the concern only for self. What I want. Getting my way. Satisfying my curiosity. Pursuing my interest. Because of sin, there is no real concern for family, friends, loved ones, or colleagues, or the consequences of future lives ruined and future heartache caused.
If a sinner was intellectually honest, possessing just a bit of integrity, and demonstrating any capacity for connecting future consequences to causes from decisions made, the book of Ecclesiastes would be read with interest by those curious. If I pursue A, what will be the result? What will happen as a consequence of my doing B? The answers are already found in Ecclesiastes.
Would it not be advisable to discover the price of infidelity before cheating on your spouse? Would it not be beneficial to learn the cost of ignoring God and His Son before wrecking several marriages and saddling a bunch of little boys and girls with the handicap of a ridiculous and self-absorbed mom or dad? So, admittedly, while there is nothing I have found in Ecclesiastes about Satanic and Demonic warfare, I am persuaded that warfare is in the background of Ecclesiastes.
I wish young men and women were wise enough to use a wheel already invented, so they didn’t have to reinvent the wheel themselves at the cost of divorces, delinquencies, and casualties of selfishness strewn along the path of life they have chosen.
__________
[1] Tim LaHaye Prophecy Study Bible, (AMG Publishers, 2000), page 675.
[2] Henry M. Morris, The New Defender’s Study Bible, (Nashville, TN: World Publishing, 2006), page 985.
[3] The Reformation Study Bible, (Lake Mary, FL: Ligonier Ministries, 2005), pages 923-924.
[4] Luke 15.11-32
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