Concept of Life after death in Qoheleth

a.     Concept of Life after death in Qoheleth

Qoheleth does not express explicitly a belief in a hereafter. However, he hints that he does believe in some form of afterlife without making any comment upon its nature. Generally, it speaks of man’s destiny. These are the following verses that we may considered that Qoheleth is referring to a life after death. However, in the New American Bible version, it must be noted that “under the sun” means on the earth. With this translation, we can presuppose that Qoheleth is referring to another world (if we may call it) that there is a place aside from earth. So, the best hint to accept the concept of life after death is when “under the sun” is quoted.

For the lot of man and of beast is one lot; the one dies as well as the other. Both have the same life-breath, and man has no advantage over the beast; but all is vanity. Both go to the same place; both were made from dust, and to the dust they both return. (Ecc. 3:19-21)

3:20 tells us of the great lament pf the preacher on the beast and man, who both die, which at the same time is a form of longing for the eternal or life after death. Now man certainly does not know. We need only to look at what man comes up with when it comes to death and any possibility of life after death to see that. We have everything from reincarnation to death being nothing but an eternal void.

For who knows what is good for a man in life, the limited days of his vain life? Because – who is there to tell a man what will come after him under the sun? (Ecc 6:12)

For the living know that they are about to die, but the dead no longer know anything. There is no further recompense for them, because all memory of them is lost. For them, love and hatred and rivalry have long since perished. They will never again have part in anything that is under the sun (under the sun means – on this earth.) (Ecc 9:5-6)

And the dust returns to the earth as it once was, and the life breath returns to God who gave it. (Ecc 12:7)

Enjoy life with the wife whom you love, all the days of the fleeting life that is granted you under the sun. (Eccl 9:9)

In Ecc 3:19-21, it raises a question and seems to indicate that he believes that man is not merely the highest of the beasts. The fact that he states explicitly that God will bring every deed into judgment, coupled with the fact that he explicitly denies that every deed is judged during this life, indicates that he believes in some kind of an afterlife, although he nowhere speculates upon its nature.

b.     Collect all terms that pertains to the knowledge of the covenant or commandments or covenant

Qoheleth maintains a certain tradition that we can use as proof that it is canonical. It is canonical in a sense that its themes are efficient enough that yahwistic and elohistic tradition are maintained.

         When you make a vow to God, delay not its fulfillment. For God has no pleasure in fools; fulfill what you have vowed. You had better not make a vow than make it and not fulfill it. (Ecc 5:3-4)

            This passage can be found in the Book of Numbers, 30:3; and Deuteronomy 23:23; Qoheleth is conscious on the concept of vows in Pentateuch. Moreover the fear of God concept is also present in the Qoheleth.

           

Let not your utterance make you guilty, and say not before his representative, “It was a mistake,” lest God be angered by such words and destroy the works of your hands. Rather, fear God! (Ecc 5:5-6)

It is very clear here of the strong implication and emphasis on the fear of God, which is not only present in the Pentateuch but also in the other wisdom books. As they say, fear of God is the beginning of Wisdom.

           

“And now Israel, what does the Lord, your God, ask of you but to fear the Lord, your God, and follow his ways exactly, to love and serve the Lord, your God, with all your heart and all your soul.” (Deut 10:12)

c.     Theory of pleasure

The theme that is flourishing in Qoheleth is about vanity and the question of pleasure as vanity with out God. In other words, it speaks of the meaninglessness of human efforts on earth apart from God (1:2)

Structurally, 1:3-11speaks of the vanity of human toil to accumulate things in order to achieve happiness. In spite of life's apparent enigmas and meaninglessness, it is to be enjoyed as a gift from God (1:12;11:6) Since human wisdom and endeavors are meaningless, people should enjoy their life and work and its fruits as gifts from God (1:12;6:9) Since human wisdom and endeavors are meaningless, people should enjoy their life and work and its fruits as gifts from God (1:12;6:9)

Human endeavors are meaningless (1:12-15) and pursuing human wisdom is meaningless (1:16-18); Seeking pleasure is meaningless (2:1-11); Human wisdom is meaningless (2:12-17); Toiling to accumulate things is meaningless (2:18;6:9)

All of these are meaningless because people must leave the fruits of their labor to others (2:18-26); because all human efforts remain under the government of God's sovereign appointments, which people cannot fully know and which all their toil cannot change (3:1;4:3); because there are things better for people than the envy, greed and ambition that motivate such toil (4:4-16); because the fruits of human labor can be lost, resulting in frustration (5:1;6:9)

            How then is pleasure viewed in Qoheleth?

Qoheleth defines pleasure on Ecc 9:9-10:

         “Enjoy life with the wife whom you love, all the days of the fleeting life that is granted you under the sun. This is your lot in life, for the toil of your labors under the sun. Anything you can turn your hand to do with what power you have; for there will be no work, nor reason, nor knowledge, nor wisdom in the nether world.”

This is the answer that was raised in chapter 1:3 by the preacher.

           

What profit has man from all the labor which he toils as under the sun?

1:3 What profit - What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are enquiring after. His labor - Heb. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things. Under the sun - In all worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that the happiness which in vain is sought for in this lower world, is really to be found in heavenly places and things.

Moreover, pleasure is derived into many instances from the Book of Qoheleth. First, is the sensual gratification, while pleasing for the moment, yields no lasting benefit (2:3, 8, 11).

      I thought of beguiling my senses with wine, though my mind was concerned with wisdom, and of taking up folly, until I should understand what is best for men to do under the heavens during the limited days of their life. (2:3)

      I amassed for my self silver and gold, and wealth of kings and provinces. I got for myself male and female singers and all human luxuries. (2:8)

      But when I turned to all the works that my hands had wrought, and to the toil at which I had taken such pains, behold! All was vanity and a chase after wind, with nothing gained under the sun. (2:11)

Second, the pleasure derived from the accomplishment of ambitious undertakings is only temporary (2:4-6, 11).

Third, the pleasure derived from great wealth brings no lasting satisfaction (4:4-10,11).

Fourth, the pleasure derived by fools is of the briefest nature (7:6).

Above all else the pleasures are to be thought of as a gift of God. Eating and drinking with enjoyment and seeing good in one’s labor are gifts from God (2:24-25, 3:13, 5:17, 18).

      “There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen that it is from the hand of God. For who can eat and who can have enjoyment without Him?” (Ecc 2:24-25)

      “moreover, that every man who eats and drinks sees good in all his labor-- it is the gift of God.” (Ecc 3:13)

Throughout his life he also eats in darkness with great vexation, sickness and anger. Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one's labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. (Ecc 5:17,8)