A Teaching Outline for the Book of Ecclesiastes

At first glance, much of the book of Ecclesiastes appears to be little more than a riddle wrapped in an enigma. Perhaps that is one reason that it seems largely neglected. On the other hand, perhaps it is among the lesser studied books because it contains extended descriptions of uncomfortable truths like despair and death. Yet, those very truths are precisely why this book must be studied—and taught. As with the other wisdom books, Ecclesiastes contains vital truths for skillful living to the glory of God. Nevertheless, there are complementary differences: whereas Proverbs teaches man how to live, Ecclesiastes teaches man why. And insofar as Job learned the meaning of life by losing everything, Solomon learned it only after gaining everything. No matter where you are in your own life, God has much to teach you from Solomon’s.

Though he only referred to himself as the “Preacher” (from a Hebrew word that means “one who speaks to an assembly”), King Solomon undoubtedly compiled this book. The parallels between his reign and his writing are demonstrated in the common wisdom (cf. Ecc. 1:16, 1 Kin. 3:12), works (cf. Ecc. 2:4-6, 1 Kin. 9:17-19), wealth (cf. Ecc. 2:7-9, 1 Kin. 10:14-20), and words (cf. Ecc. 12:9-10, 1 Kin. 4:32). Rather than writing a diary of sorts, as if for his own catharsis, Solomon was moved by the Holy Spirit to record this wisdom out of a love for those who would come after him (cf. Ecc. 12:9-11). He especially wanted young people to consider their lives at a time when most would never give old age a second thought (cf. Ecc. 11:9-10). Of course, some people do think of death, only to live for maximum pleasure as a result: “Let us eat and drink, for tomorrow we may die” (Isa. 22:13). Such people see their impending death and decide to make the most of their sin rather than their time. Others disengage, out of overwhelming despondency, resigning themselves to despair. Truth be told, Satan has no problem with either hedonism or nihilism.

Looking back on life with a heart of repentance, Solomon wanted others to learn from his failures. Despite having been granted world-renowned wisdom from God (cf. 1 Kin. 3:12), Solomon’s lapse into idolatry later in life proves that godly wisdom is not only a matter of the intellect, but the heart. Knowing and affirming the goodness of God’s wisdom is not the same as walking in it; we must be “doers of the word, and not merely hearers who delude themselves” (Jas. 1:22). Scripture records that “it came about when Solomon was old, his wives turned his heart away after other gods” (1 Kin. 11:4). Unfortunately, Solomon’s idolatry wasn’t confined only to statues like Chemosh (the false god of Moab) or Molech (the false god of Ammon). Idolatry can occur in two different ways: first, as an illegitimate desire (by worshiping a false god), and second, as an inordinate desire (by making lesser things—even good things—one’s highest priority). In writing the book of Ecclesiastes, Solomon particularly emphasized his sins of the latter. Thankfully, in God’s kind providence, he lived to tell about it.

To give his hearers the right mindset for life “under the sun” (a phrase used nearly thirty times to refer to man’s limited, earthbound existence), Solomon began by cataloguing his own earthly pursuits in life, all of which proved to be “vanity” (cf. Ecc. 1:2, 2:11, et. al.). Though later revelation would explain that those who make idols become like them (cf. Psa. 115:8, Isa. 44:9), Solomon had to learn the hard way: his empty accomplishments left him with an empty soul. Having wasted his time, talent, and treasure over the course of a life of luxury, he finally came to the end of himself, experiencing a divinely-inspired existential crisis of sorts. Everything he thought would bring happiness, only led to heartache. Truly, sin over-promises and under-delivers.

He first reflected on the vanity of trying to uncover an earthly purpose in life, saying, “I set my mind to seek and explore by wisdom concerning all that has been done under heaven” (Ecc. 1:13). He began with his own wisdom, multiplied it through observation, and tried to determine the answers to life’s greatest questions on that basis (cf. Ecc. 1:16). What he found was that, apart from God, it was nothing but “striving after wind” (Ecc. 1:17). The greatest scientists can never find purpose in a laboratory. The bravest explorers will never uncover meaning in a remote jungle. The smartest inventors can never conjure up the reason behind human existence. They can tell you how the world works, but not why. As Solomon put it, “What is crooked cannot be straightened and what is lacking cannot be counted” (Ecc. 1:15). And not only does human wisdom fail to comfort mankind, it actually makes things worse: “In much wisdom there is much grief, and increasing knowledge results in increasing pain.” (Ecc. 1:18). Without God, greater knowledge yields greater angst, because you simply end up discovering more things whose purpose you cannot explain. A telescope becomes nothing more than a view to frustration when you observe galaxies without knowing the Galaxy-Maker. A microscope only magnifies inner turmoil when you focus in on sub-atomic particles while suppressing knowledge of the Particle-Maker. The hole in your soul only grows larger when you study creation while in rebellion against your Creator.

Next, Solomon described his pursuit of pleasure, listing a staggering number of avenues in which he searched for fullness of life: fun (cf. Ecc. 2:2), alcohol (cf. Ecc. 2:3), buildings (cf. Ecc. 2:4-6), servants (cf. Ecc. 2:7a), possessions (cf. Ecc. 2:7b), wealth (cf. Ecc. 2:8a), entertainment (cf. Ecc. 2:8b), women (cf. Ecc. 2:8c), fame (cf. Ecc. 2:9), and success (cf. Ecc. 2:10). In all that he did, he once again found nothing but emptiness. He had said to himself, “Come now, I will test you with pleasure” (Ecc. 2:1)—and the test clearly failed.

The third pursuit Solomon considered was that of prudence. He rightly understood the benefit of living a careful life: “I saw that wisdom excels folly as light excels darkness” (Ecc. 2:12). After all, no one wants to make a foolish mistake that costs them dearly. Yet, Solomon also recognized that “one fate befalls them both” (Ecc. 2:14). Until the Lord returns, the ultimate statistic will remain true: ten out of ten people die. “What’s the point?” is essentially how Solomon responded to this predicament (cf. Ecc. 2:15). Both the fool and the sage meet the same end.

The fourth and final pursuit that left him empty was that of prosperity. Despite his massive accomplishments throughout the nation of Israel (cf. 1 Kin. 9:10-28), he knew that when he was gone it would all be left to others (cf. Ecc. 2:18). As it’s been well said, “he who dies with the most toys, still dies.” Not only did Solomon despise the futility of accumulating wealth, he cringed at the thought of how poorly it would be mismanaged in his absence (cf. 2:21). It’s no surprise that Jesus taught His disciples to store up treasure in heaven, rather than on earth where it has no lasting value (cf. Matt. 6:19-20). In reflecting upon these things, Solomon recognized that man will find no lasting enjoyment under the sun apart from the One who is enthroned above it (cf. Ecc. 2:25, Psa. 11:4).

But Solomon’s reflections don’t merely lament the sad state of a fallen and frustrated world. After coming to the end of his vain pursuits in life, Solomon understood that truth and meaning were found not in his own plans, but in God’s. It’s for that reason he explained, “There is an appointed time for everything” (Ecc. 3:1). Because God has sovereignly appointed times of birth, death, planting, uprooting, killing, healing, and everything else in life, there is joy to be found (cf. Ecc. 3:12). When a man lives for his Maker rather than himself, even the smallest events in life—down to eating and drinking—can be done for God’s glory (cf. Ecc. 3:13, 1 Cor. 10:31). This gives significance even to the seemingly insignificant. Since God will right every wrong in the end, there can be peace even when the present world seems upside-down (cf. Ecc. 3:16-17).

Of course, Solomon recognized that not every unsettling issue in life was of his own doing. In continuing his discourse, he transitioned from identifying self-imposed grief to societal grief: oppression of the vulnerable (cf. Ecc. 4:1-3), covetous rivalries (cf. Ecc. 4:4-6), loneliness (cf. Ecc. 4:7-12), and public opinion of political figures (cf. Ecc. 4:13-16). By noting that these occur “under the sun,” Solomon reiterated the utter hopelessness of them apart from God: “Behold, I saw the tears of the oppressed and that they had no one to comfort them” (Ecc. 4:1). Indeed, if Jesus isn’t the answer, there is no answer. But the implication from Solomon’s insight is that when everything is viewed in light of who God is, there can be hope. One day, Jesus will wipe away every tear for those who draw near to Him by faith alone.

With that in mind, surely worship of any sort is better than none at all, right? Wrong. In religious matters, Solomon issued warnings to those who were pious just for the outward appearance of it (cf. Ecc. 5:1), who thought more about how they wanted to sound rather than why they wanted to speak (cf. Ecc. 5:2), who made vows without any intention to fulfill them (cf. Ecc. 5:4), and who spoke insincerely to priests at the temple (cf. Ecc. 5:6). He explained that “dreams” (referring to disingenuous religious plans) come about when a person speaks quickly without thinking (cf. Ecc. 5:3, 7). Describing sham religion as “emptiness” (using the same Hebrew word for “vanity”), he emphasized the point that God is not impressed by worship that is all sizzle, no steak; all glitter, no gold; all lips, no heart (cf. Isa. 29:13). Though many say they know Jesus, one day He will say to some of them, “I never knew you” (cf. Matt. 7:23).

Lastly, Solomon recognized the vanity of possessions, especially as they negatively impact human relationships. Political corruption allows government officials to oppress the poor (cf. Ecc. 5:8). Bad investments leave a son with no inheritance from his father (cf. Ecc. 5:14). Though poverty can breed anger and frustration, prosperity doesn’t give a man the rest he craves either: “The full stomach of the rich man does not allow him to sleep” (Ecc. 5:12, cf. Ecc. 5:17). As they say, “more money, more problems.” In all of this, the ultimate issue is not having much or little, but in putting hope in money at all. “For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs” (1 Tim. 6:10).

In response to these issues, Solomon again expressed where true meaning comes from: God alone. Saying, “Whatever exists has already been named, and it is known what man is; for he cannot dispute with him who is stronger than he is” (Ecc. 6:10), Solomon reminded his hearers that man is a creature, having been “named” by God. Recognizing the sovereignty of the Creator reorients man’s perspective to its rightful place. In contrast, arguing with the Creator is like a player at a sporting event challenging the referee: it’s nothing but “many words which increase futility” (Ecc. 6:11). You can submit to your Creator’s sovereignty, or you can argue against it, but one thing you cannot do is change it. Jesus is Lord, and one day every knee will bow and every tongue will confess this (cf. Phil. 2:10-11).

Though Solomon described a wide array of life’s vanities, and subsequently set forth a proper framework to think rightly about them, he didn’t end there. Just as with his writings in Proverbs, he provided solutions for skillful living through a series of pithy, thought-provoking precepts. Beginning with a series of contrasts, he noted, “It is better to go to a house of mourning than to go to a house of feasting, because that is the end of every man, and the living takes it to heart” (Ecc. 7:2). Soul-sobering events, like funerals, provide us with the clarity that carefree celebrations never could. He went on to warn against both legalism and licentiousness, saying, “Do not be excessively righteous… Do not be excessively wicked” (Ecc. 7:16-17). He explained how to live a life of faith, resting in God’s providence, saying, “…and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, ‘I know,’ he cannot discover” (Ecc. 8:17). He provided counsel to live in contented gratitude, saying, “Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works” (Ecc. 9:7). Far from issuing a license for men to live any way they want, claiming God’s approval no matter what, Solomon’s reminder explains how we can find joy in whatever we do when we do it as unto the Lord (cf. Ecc. 9:8-10, Col. 3:23, 1 Thess. 5:16).

Of course, none of Solomon’s counsel helps if no one cares to listen. “The words of the wise heard in quietness are better than the shouting of a ruler among fools” (Ecc. 9:17). Wisdom is often lost amidst clamor; fools will gather around a celebrity, even if the counsel is demonstrably absurd, rather than place themselves under the tutelage of someone lesser known. Hype and tripe are no stranger to one another. Yet, even if someone were to listen to godly wisdom, Solomon cautioned that “dead flies make a perfumer’s oil stink, so a little foolishness is weightier than wisdom and honor” (Ecc. 10:1). Be warned: a moment of folly can ruin a lifetime of wisdom.

With that said, the true believer need not live in a paralysis of analysis (cf. Ecc. 11:4). Walking in wisdom does require walking—not standing still in fear that a mistake may be made. After all, we serve a risen Savior who knows our weakness, forgives our failures, strengthens our resolve, and directs our path. To that end, Solomon advised, “Cast your bread on the surface of the waters, for you will find it after many days” (Ecc. 11:1). Speaking in commercial shipping terms, with which Solomon was well acquainted (cf. 1 Kin. 9:26-28, 10:22), he wanted none of his hearers to live in such uncertainty that it would disrupt their daily pursuits. Rather, as with sending out goods for trade and receiving a return on the investment, we should live in expectant faith that the Lord will use our efforts for His glory and our good (cf. Rom. 8:28-29).

In the end, Solomon was no longer a servant of pleasure nor a slave to pain. Instead, he feared the Lord, lived out the rest of his life, and prepared for death (cf. Ecc. 11:9-10, 12:13-14). By God’s grace, he was granted repentance—the fruit of which is the book of Ecclesiastes.

In considering the existential crisis faced by Solomon, we see the foundation for Gospel ministry it affords: identifying the predicament we face as a sinful man or woman, recognizing the truth found in God’s Word, and responding in humble faith. Finite men need an eternal God. Foolish men need an omnisapient God. Fallen men need a forgiving God. In light of that, it must be recognized that Ecclesiastes ultimately establishes the Lord Jesus Christ as the solution to sorrow, because if He is not the answer to life’s questions, there is no answer. True joy, peace, and reconciliation are found only in Him. Only the last Adam can bring us back to the garden. All else is vanity.

Sadly, a fast-paced world provides little time for this kind of contemplative reflection. Most don’t consider the major questions in life until they’re at the very end of it—just like Solomon. But by studying his wisdom in Ecclesiastes, we can become wise beyond our years (cf. Psa. 119:99). As you teach others this book verse by verse, you have the distinct privilege and opportunity to help them consider the realities of life and death at a time when their peers likely are not. The following outline is offered to help.

A Divinely-Inspired Existential Crisis (Ecclesiastes 1:1-11)

The Premise: All Is Vanity (Ecc. 1:1-3)

The Proof: All Is Cyclical (Ecc. 1:4-7)

The Problem: All Is Wearisome (Ecc. 1:8-11)

The Vanity of Earthly Purpose (Ecclesiastes 1:12-18)

Desire: To Find Life’s Meaning (Ecc. 1:12-13)

Diagnosis: It Cannot Be Discovered (Ecc. 1:14-15)

Despair: My Grief Is Unending (Ecc. 1:16-18)

The Vanity of Earthly Pleasure (Ecclesiastes 2:1-11)

Desire: To Test Unrestrained Enjoyment (Ecc. 2:1)

Diagnosis: It Accomplishes Nothing (Ecc. 2:2-10)

Despair: My Activities Are Unfulfilling (Ecc. 2:11)

The Vanity of Earthly Prudence (Ecclesiastes 2:12-17)

Desire: To Consider Skillful Living (Ecc. 2:12)

Diagnosis: It Will Be Forgotten (Ecc. 2:13-16)

Despair: My Life Is Undesirable (Ecc. 2:17)

The Vanity of Earthly Prosperity (Ecclesiastes 2:18-26)

Desire: To Leave a Legacy (Ecc. 2:18)

Diagnosis: It Will Be Squandered (Ecc. 2:19)

Despair: My Mind Is Unsettled (Ecc. 2:20-26)

Meaning Found in Heavenly Timing (Ecclesiastes 3:1-15)

A Time for Everything (Ecc. 3:1-8)

The Maker of Everything (Ecc. 3:9-11)

The Answer to Everything (Ecc. 3:12-15)

Meaning Found in Heavenly Judgment (Ecclesiastes 3:16-22)

It Gives Us Peace (Ecc. 3:16-17)

It Gives Us Understanding (Ecc. 3:18-21)

It Gives Us Joy (Ecc. 3:22)

The Vanity of Societal Problems (Ecclesiastes 4:1-16)

Oppression (Ecc. 4:1-3)

Rivalry (Ecc. 4:4-6)

Loneliness (Ecc. 4:7-12)

Politics (Ecc. 4:13-16)

The Vanity of Careless Piety (Ecclesiastes 5:1-7)

Learn Before Sacrificing (Ecc. 5:1)

Think Before Speaking (Ecc. 5:2)

Carelessness Leads to Vanity (Ecc. 5:3)

Plan Before Vowing (Ecc. 5:4-5)

Think Before Speaking (Ecc. 5:6)

Carelessness Leads to Vanity (Ecc. 5:7)

The Vanity of Abundant Prosperity (Ecclesiastes 5:8-6:9)

The Problem Compared (Ecc. 5:8-12)

The Problem Clarified (Ecc. 5:13-17)

The Problem Corrected (Ecc. 5:18-20)

The Problem Clarified (Ecc. 6:1-6)

The Problem Compared (Ecc. 6:7-9)

Meaning Found in Heavenly Authority (Ecclesiastes 6:10-12)

Acknowledge God’s Preeminence (Ecc. 6:10)

Submit to God’s Power (Ecc. 6:11)

Trust in God’s Plan (Ecc. 6:12)

A Better Life (Ecclesiastes 7:1-14)

Sorrow Is Better (Ecc. 7:1-4)

Rebuke Is Better (Ecc. 7:5-6)

Patience Is Better (Ecc. 7:7-10)

Wisdom Is Better (Ecc. 7:11-12)

Knowledge of God is Best (Ecc. 7:13-14)

The Limitations of Human Wisdom (Ecclesiastes 7:15-29)

It Cannot Preserve Life (Ecc. 7:15-18)

It Cannot Correct Life (Ecc. 7:19-22)

It Cannot Explain Life (Ecc. 7:23-29)

Walk by Faith, Not by Insight (Ecclesiastes 8:1-17)

The Question (Ecc. 8:1)

Recognize God’s Authority (Ecc. 8:2-9)

Rely on God’s Justice (Ecc. 8:10-13)

Rejoice in God’s Grace (Ecc. 8:14-15)

The Answer (Ecc. 8:16-17)

Live While You’re Alive (Ecclesiastes 9:1-10)

The Certainty of Death (Ecc. 9:1-3)

The Advantage of Life (Ecc. 9:4-6)

The Life of Joy on the Way to Death (Ecc. 9:7-10)

Think Wisely About Wisdom (Ecclesiastes 9:11-18)

Wisdom Can Be Overtaken (Ecc. 9:11)

Wisdom Can Be Overridden (Ecc. 9:12)

Wisdom Can Be Overlooked (Ecc. 9:13-18)

Think Fully About Folly (Ecclesiastes 10:1-20)

Folly Is Disastrous (Ecc. 10:1)

Folly Is Directionless (Ecc. 10:2-4)

Folly is Disordered (Ecc. 10:5-7)

Folly Is Destructive (Ecc. 10:8-11)

Folly Is Delusional (Ecc. 10:12-15)

Folly Is Dispersed (Ecc. 10:16-17)

Folly Is Disinterested (Ecc. 10:18-20)

Live for the Lord (Ecclesiastes 11:1-12:8)

Reap Your Investments (Ecc. 11:1-6)

Rejoice in Your Life (Ecc. 11:7-10)

Remember Your Creator (Ecc. 12:1-8)

The Conclusion When All Has Been Heard (Ecclesiastes 12:9-14)

Direction from the Preacher (Ecc. 12:9-11)

Danger for His Son (Ecc. 12:12)

Duty for Every Man (Ecc. 12:13-14)