Ecclesiastes, Pt. 6
The Right Use of Wisdom
“Who is like the wise? And who knows the interpretation of a thing? A man’s wisdom makes his face shine, and the hardness of his face is changed.”
—Ecclesiastes 8:1
Wisdom and the Interpretation of Reality
Solomon opens the eighth chapter of Ecclesiastes with a question that establishes the fundamental interpretive framework for all of human existence: “Who is like the wise? And who knows the interpretation of a thing?” This question reveals that wisdom encompasses not merely the accumulation of facts about reality (ontology) but the proper interpretation of those facts (application).
The Hebrew phrase for “interpretation of a thing” (pesher dabar) denotes the ability to discern meaning and purpose from the raw materials of reality. Solomon’s question points to the critical distinction between merely perceiving the world’s phenomena and rightly understanding their significance within God’s created order. This distinction underlies the entire book’s contrast between the “under the sun” perspective (autonomous interpretation) and the “under heaven” perspective (revelational interpretation).
Two pathways of interpretation lie before every person: the way of wisdom, grounded in God’s revelation, or the way of folly, rooted in human autonomy. These are not just intellectual frameworks but comprehensive worldviews that determine how one perceives and responds to every dimension of existence. As Solomon declares, “The wise person has his eyes in his head, but the fool walks in darkness” (Ecclesiastes 2:14). The wise person sees reality illuminated by divine revelation; the fool stumbles through the darkness of autonomous interpretation
The Two Paths of Wisdom
Solomon systematically contrasts true wisdom with its counterfeit throughout Ecclesiastes, establishing a dichotomy that extends beyond mere intelligence or pragmatic knowledge.
True Wisdom: Revelational and Covenantal
True wisdom begins with the fear of God: “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight” (Proverbs 9:10). Solomon’s father David had earlier declared, “The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding” (Psalm 111:10). This fear represents not mere terror but covenantal submission—the recognition of God’s absolute authority and the creature’s proper relationship to the Creator.
Throughout Ecclesiastes, Solomon demonstrates that true wisdom operates within covenantal parameters:
“For to the one who pleases him God has given wisdom and knowledge and joy, but to the sinner he has given the business of gathering and collecting, only to give to one who pleases God.” (Ecclesiastes 2:26)
“God gives wisdom and knowledge and joy” exclusively to “the one who pleases him”—that is, to the covenant-keeper who lives in submission to divine authority. This wisdom is not autonomously achieved but bestowed from God, requiring covenantal relationship as its prerequisite.
True wisdom recognizes divine sovereignty and human limitation: “Consider the work of God: who can make straight what he has made crooked?” (Ecclesiastes 7:13). Rather than vainly attempting to overcome the burdens God has placed upon creation, true wisdom acknowledges these limitations and works within the framework God has established.
False Wisdom: Autonomous and Rebellious
In stark contrast stands false wisdom—the autonomous interpretation of reality divorced from God’s revelation. Solomon exposes this counterfeit throughout Ecclesiastes:
“The words of the wise heard in quiet are better than the shouting of a ruler among fools.” (Ecclesiastes 9:17)
“The beginning of the words of his mouth is foolishness, and the end of his talk is evil madness.” (Ecclesiastes 10:13)
This false wisdom manifests in several forms:
Pragmatic Materialism - “Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun.” (Ecclesiastes 2:11)
Intellectual Pride - “Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself?” (Ecclesiastes 7:16)
Moral Relativism - “Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil.” (Ecclesiastes 8:11)
Fatalistic Nihilism - “For of the wise as of the fool there is no enduring remembrance, seeing that in the days to come all will have been long forgotten. How the wise dies just like the fool!” (Ecclesiastes 2:16)
Each manifestation represents not merely an intellectual error but a religious rebellion—the attempt to interpret reality apart from its Creator. This autonomous wisdom inevitably leads to despair as it encounters the God-imposed limitations of creation. As Solomon repeatedly emphasizes, such wisdom proves “vanity and a striving after wind” (Ecclesiastes 1:14, 2:11, 2:26, 4:4).
The Antithesis Between Two Wisdoms
The contrast between these two paths of wisdom is not merely one of degree but of kind. They do not represent two variations on a common theme but mutually exclusive interpretive frameworks. This antithesis appears throughout Ecclesiastes:
“The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth.” (Ecclesiastes 7:4)
“The wise person has his eyes in his head, but the fool walks in darkness.” (Ecclesiastes 2:14)
“For as the crackling of thorns under a pot, so is the laughter of the fools; this also is vanity.” (Ecclesiastes 7:6)
“A wise man’s heart inclines him to the right, but a fool’s heart to the left.” (Ecclesiastes 10:2)
These contrasts represent fundamental orientations toward reality—covenant faithfulness versus covenant rebellion. There is no neutral ground between these paths; every interpretation of reality proceeds from one foundation or the other.
The Purpose of Wisdom in Covenant Context
Solomon portrays wisdom not as an abstract intellectual virtue but as a practical tool for faithful covenant living. Within this covenant context, wisdom serves several specific purposes:
To Discern the Work of God
“Then I saw all the work of God, that man cannot find out the work that is done under the sun. However much man may toil in seeking, he will not find it out. Even though a wise man claims to know, he cannot find it out.” (Ecclesiastes 8:17)
True wisdom recognizes both the reality of God’s work in creation and the limitations of human understanding. Unlike autonomous wisdom, which attempts to comprehensively explain reality through human categories, covenantal wisdom humbly acknowledges that God’s purposes often confound human comprehension. This recognition does not produce skepticism but reverent submission—trust in God’s sovereign purposes even when they cannot be fully discerned.
To Navigate a Fallen World
“Wisdom gives strength to the wise man more than ten rulers who are in a city.” (Ecclesiastes 7:19)
“For wisdom is a defense, even as money is a defense, but the advantage of knowledge is that wisdom preserves the life of him who has it.” (Ecclesiastes 7:12, LSB)
Even in a world subjected to vanity, Godly wisdom provides a sure foundation for navigating life’s challenges. Solomon portrays wisdom as a “defense” comparable to material resources but ultimately superior because it “preserves life.” This protection operates not through magical immunity from difficulties but through the practical application of God’s Word to daily decisions.
This protective function of wisdom appears vividly in Solomon’s illustration of the besieged city:
“There was a little city with few men in it, and a great king came against it and besieged it, building great siegeworks against it. But there was found in it a poor, wise man, and he by his wisdom delivered the city.” (Ecclesiastes 9:14-15)
Wisdom enables covenant man to navigate the most despondent circumstances by applying Godly principles of order and wisdom rather than relying on human strength or resources.
To Experience God’s Gifts with Gratitude
“Go, eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do.” (Ecclesiastes 9:7)
True wisdom recognizes life’s blessings as God’s gifts to his creatures rather than autonomous achievements. This recognition produces gratitude rather than pride, generosity rather than hoarding. The wise man understands that “everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God” (Ecclesiastes 5:19).
This grateful enjoyment stands in stark contrast to the autonomous man’s relationship to material goods: “God has given wealth and possessions and power to enjoy them...but God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil” (Ecclesiastes 6:2). Without covenantal wisdom, even abundance produces frustration rather than satisfaction.
To Prepare for Final Judgment
“The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. For God will bring every deed into judgment, with every secret thing, whether good or evil.” (Ecclesiastes 12:13-14)
Solomon concludes his exposition of wisdom by emphasizing its ultimate purpose: preparation for divine judgment. True wisdom always operates with accountability to God in view, recognizing that every decision carries consequences before God’s tribunal. This awareness does not produce paralyzing fear but righteous caution, as illustrated in Solomon’s warnings:
“Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment.” (Ecclesiastes 11:9)
The covenant-wise man lives with constant awareness that all thoughts, words, and deeds will ultimately face divine evaluation. This perspective transforms every decision from a merely temporal consideration to an eternal matter.
Wisdom’s Practical Application
Solomon does not present wisdom as an abstract philosophical system but as a practical framework for everyday living. Throughout Ecclesiastes, he demonstrates how wisdom applies to various dimensions of life:
In Government and Authority
“I say: Keep the king’s command, because of God’s oath to him. Be not hasty to go from his presence. Do not take your stand in an evil cause, for he does whatever he pleases." (Ecclesiastes 8:2-3)
“If the anger of the ruler rises against you, do not leave your place, for calmness will lay great offenses to rest.” (Ecclesiastes 10:4)
Wisdom recognizes the proper role of authority within God’s created order, responding with appropriate submission rather than rebellious autonomy. This submission flows not from fear of punishment but recognition of God’s establishment of hierarchical authority: “because of God’s oath to him.” Even when confronting injustice, the wise man proceeds with strategic caution rather than reckless confrontation.
In Economic Affairs
“Cast your bread upon the waters, for you will find it after many days. Give a portion to seven, or even to eight, for you know not what disaster may happen on earth.” (Ecclesiastes 11:1-2)
“In the morning sow your seed, and at evening withhold not your hand, for you do not know which will prosper, this or that, or whether both alike will be good.” (Ecclesiastes 11:6)
Wisdom manifests in economic diligence, prudent risk-taking, and generous distribution. The wise man neither hoards resources in fear nor squanders them in presumption but strategically deploys them with recognition of both future uncertainty and divine providence. This balanced approach produces both prosperity and security: “He who observes the wind will not sow, and he who regards the clouds will not reap” (Ecclesiastes 11:4).
In Interpersonal Relationships
“Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to him who is alone when he falls and has not another to lift him up!” (Ecclesiastes 4:9-10)
“Do not take to heart all the things that people say, lest you hear your servant cursing you. Your heart knows that many times you yourself have cursed others.” (Ecclesiastes 7:21-22)
Wisdom recognizes both the value and challenges of human relationships. It cultivates community without naive trust, balancing healthy vulnerability with realistic assessment of human fallenness. This approach produces both meaningful connection and appropriate boundaries.
In Speech and Communication
“Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few.” (Ecclesiastes 5:2)
“The words of a wise man’s mouth win him favor, but the lips of a fool consume him.” (Ecclesiastes 10:12)
Wisdom exercises strategic restraint in speech, recognizing both the power and danger of words. This restraint flows from humility before God—“God is in heaven and you are on earth”—producing careful consideration rather than impulsive expression. The wise man speaks not to impress but to genuinely edify, gaining favor through substance rather than style.
Christ as True Wisdom
While Solomon provides practical wisdom for covenant living, the New Testament reveals Jesus Christ as the ultimate fulfillment of wisdom’s ideal. Paul declares Christ to be “the wisdom of God” (1 Corinthians 1:24) and “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). This identification establishes Solomon’s framework of wisdom in several ways:
Christ as the Perfect Interpreter
In Ecclesiastes 8:1, Solomon asks, “Who knows the interpretation of a thing?” The New Testament answers: Jesus Christ, who as the incarnate Word perfectly interprets all reality. John introduces Jesus as “the Word” (logos) who was “with God” and “was God” (John 1:1)—identifying Christ as the ultimate source of meaning and interpretation. Jesus himself declared, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6), establishing himself as the exclusive path to true knowledge of God.
As the perfect interpreter, Christ fulfills Solomon’s longing for one who could “find out the work that is done under the sun” (Ecclesiastes 8:17). Where Solomon acknowledged human limitations in understanding God’s purposes, Christ reveals them perfectly: “No one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:18).
Christ as Wisdom Incarnate
Jesus embodies the wisdom Solomon sought throughout Ecclesiastes. Where Solomon found human wisdom limited in his mortality—“How the wise dies just like the fool!” (Ecclesiastes 2:16)—Christ conquered death through resurrection. Where Solomon recognized wisdom’s inability to overcome the burden God placed upon creation, Christ bore that burden through his crucifixion and established the means for its removal.
This incarnate wisdom transforms Solomon’s observations into fulfilled promise. Solomon recognized that “wisdom gives strength to the wise man more than ten rulers who are in a city” (Ecclesiastes 7:19); Christ demonstrates this strength by overcoming temptation, religious opposition, and even Roman execution through perfect wisdom. Solomon observed that “the words of the wise heard in quiet are better than the shouting of a ruler among fools” (Ecclesiastes 9:17); Christ fulfills this principle through teaching that astonished crowds because “he taught them as one who had authority” (Matthew 7:29).
Christ as the Source of True Wisdom
The New Testament reveals Christ not merely as an example of wisdom but as its source and giver. James instructs believers, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (James 1:5). This wisdom comes specifically through Christ, who “became to us wisdom from God, righteousness and sanctification and redemption” (1 Corinthians 1:30).
This identification of Christ as wisdom’s source fulfills Solomon’s recognition that “God gives wisdom and knowledge and joy” to “the one who pleases him” (Ecclesiastes 2:26). What Solomon identified as a divine gift becomes in the New Testament a Christological provision, as believers “are in Christ Jesus, who became to us wisdom from God” (1 Corinthians 1:30). The wisdom Solomon sought through extensive investigation becomes directly accessible through restored fellowship with God through Christ.
Christ as the End of Autonomous Wisdom
Paul declares that Christ has “made foolish the wisdom of the world” (1 Corinthians 1:20), bringing to completion Solomon’s critique of autonomous wisdom. Where Solomon demonstrated the vanity of wisdom divorced from divine revelation, Paul completes this critique by showing how Christ “destroys the wisdom of the wise” (1 Corinthians 1:19).
This destruction operates not through anti-intellectualism but through the establishment of a radically different foundation for knowledge:
“Where is the one who is wise? 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 did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.” (1 Corinthians 1:20-21)
The “folly” of the cross—God’s salvation through the humiliation and death of his Son—establishes a framework that autonomous wisdom could never discover. This framework fulfills Solomon’s concluding directive to “fear God and keep his commandments” (Ecclesiastes 12:13), revealing that true obedience comes through faith in Christ’s work, not through autonomous moral effort.
Wisdom and the Fear of God
Solomon concludes his exploration of wisdom with an unequivocal declaration of its foundation: “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man” (Ecclesiastes 12:13). This conclusion reveals that true wisdom operates not as an autonomous philosophical system but as practical covenant faithfulness grounded in the fear of God.
The Nature of Godly Fear
The fear Solomon commands is not mere terror but covenant reverence—what theologians call timor filialis (filial fear) as opposed to timor servilis (servile fear). This reverence combines profound awe of God’s majesty with grateful love for his mercy, producing neither panic nor casual familiarity but appropriate covenant submission.
Throughout Ecclesiastes, Solomon demonstrates how this fear transforms one’s entire approach to life:
“Better is a little with the fear of the LORD than great treasure and trouble with it.” (Proverbs 15:16)
“The fear of the LORD is a fountain of life, that one may turn away from the snares of death.” (Proverbs 14:27)
“Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised.” (Proverbs 31:30)
This fear establishes proper perspective on all human pursuits—wealth, pleasure, accomplishment, and relationships. Without this fear, even wisdom itself becomes merely another form of autonomy; with it, every aspect of life becomes an expression of covenant faithfulness.
The Path from Fear to Obedience
Solomon connects fear directly to obedience: “Fear God and keep his commandments” (Ecclesiastes 12:13). This connection reveals that true fear manifests not in a simple emotional reverence but in practical obedience to God’s Word. The wise man’s fear leads inexorably to keeping God’s commandments; any claimed “fear” that does not produce obedience merely masks autonomous rebellion.
This inseparable connection between fear and obedience appears throughout Scripture:
“You shall walk after the LORD your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast to him.” (Deuteronomy 13:4)
“The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.” (Proverbs 9:10)
“And he said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’” (Job 28:28)
“If you love me, you will keep my commandments.” (John 14:15)
Solomon’s conclusion thus establishes not merely an emotional state but a comprehensive life orientation that produces specific behavioral direction. The fear of God drives the wise man to study, understand, and implement God’s commandments in every area of life.
The Motivation of Final Judgment
Solomon grounds his exhortation to fear God in the reality of God’s final judgment: “For God will bring every deed into judgment, with every secret thing, whether good or evil” (Ecclesiastes 12:14). This judgment provides both motivation for obedience and explanation for the present frustrations Solomon observes throughout Ecclesiastes.
The certainty of judgment resolves the tension Solomon identifies between current experience and ultimate justice: “Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him” (Ecclesiastes 8:12). What appears as injustice in the present age will receive perfect resolution when “God will bring every deed into judgment.”
This judgment encompasses not merely external actions but “every secret thing”—revealing the comprehensive nature of God’s perfect evaluation. Such all-encompassing accountability demands more than superficial compliance; it requires heart-level surrender that flows from genuine fear of God.
The Ultimate Purpose of Man
In declaring that fearing God and keeping his commandments is “the whole duty of man” (Ecclesiastes 12:13), Solomon establishes the ultimate purpose of human existence. The Hebrew phrase kol-ha'adam more literally translates as “the whole of man” or “the complete man,” indicating fulfillment—the fullest expression of being a creature made in the image of God.
This understanding transforms obedience from burdensome requirement to liberating purpose. The wise man recognizes that God’s commandments are not arbitrary restrictions but the very structure within which true human flourishing occurs. By fearing God and keeping his commandments, man does not diminish his humanity but fulfills it.
This fulfillment directly addresses what Solomon identified earlier as mankind’s greatest problem: the burden God placed upon creation following Adam’s rebellion. Through covenant faithfulness grounded in the fear of God, man finds purpose within the very limitations God has imposed. What appears as meaningless vanity to autonomous perspective becomes meaningful service to covenant perspective.
The Here and Coming Kingdom of Wisdom
Solomon’s wisdom does not merely address individual spiritual formation but establishes the foundation for comprehensive kingdom advancement. As Christians apply true wisdom to every dimension of life, they participate in what Matthew 6:10 describes as God’s will being done “on earth as it is in heaven.” This application extends wisdom’s influence from personal devotion to cultural transformation.
Through Christ, wisdom now advances beyond Solomon’s individual application to become the operational principle of God’s advancing kingdom. Paul declares that “we have the mind of Christ” (1 Corinthians 2:16), indicating that Christians possess and implement the wisdom Solomon displayed. This implementation steadily extends Christ’s dominion as His people apply biblical wisdom to every domain affected by the Fall.
This kingdom application fulfills Solomon’s observation that “wisdom gives strength to the wise man more than ten rulers who are in a city” (Ecclesiastes 7:19). As Christians apply biblical wisdom to education, economics, arts, sciences, and civil government, they establish beachheads of Christ’s dominion within territories previously claimed by autonomous wisdom.
This kingdom perspective transforms Solomon’s wisdom from mere coping mechanism to transformative agency. The wise man does not merely navigate the vanity of a fallen world but participates in its redemptive restoration through the application of God’s wisdom to every area of life and thought. As Proverbs 11:11 declares, “By the blessing of the upright a city is exalted.”
Conclusion: The Call to Wisdom
Solomon’s exploration of wisdom culminates in a decisive call to choose between two comprehensive interpretive frameworks: covenant wisdom grounded in the fear of God or autonomous wisdom rooted in human rebellion. This choice determines not merely one’s intellectual conclusions but one’s entire approach to existence—how one understands purpose, responds to frustration, pursues justice, and prepares for judgment.
The wise man recognizes that “all is vanity” when viewed through autonomous perspective but finds genuine meaning when interpreted through a covenant lens. This recognition directs him to “fear God and keep his commandments” (Ecclesiastes 12:13) not as a begrudging obligation but as the path to true human flourishing. Through covenant obedience, he discovers what autonomous man forever seeks but never finds: purpose within limitation, joy amidst burden, and hope despite frustration.
In Christ, this covenant wisdom is no mere philosophical option but transformative power. As “the wisdom of God” incarnate (1 Corinthians 1:24), Christ provides both perfect example and enabling grace for the wisdom Solomon prescribes. Through union with Christ, believers receive “wisdom from God” (1 Corinthians 1:30) that enables them to rightly interpret and respond to every situation of life.
This wisdom calls us to kingdom advancement—the progressive manifestation of Christ’s dominion through the application of biblical wisdom to every domain of thought and life affected by the Fall. As we implement this wisdom across cultural spheres, we participate in the subjugating work of God’s kingdom “on earth as it is in heaven” (Matthew 6:10), transforming what appears as meaningless vanity into meaningful service within God’s redemptive purposes.
In our next article, we will examine Solomon’s path to finding joy in a fallen world—how covenant faith enables genuine enjoyment even amid the limitations God has imposed upon creation.