I’ve read and enjoyed several of Hannah Anderson’s books. So when I saw she had written a Bible study titled Life Under the Sun: The Unexpectedly Good News of Ecclesiastes, I put it on my wish list. After I received it, I put it on my literal “to be read” stack, thinking I’d use it the next time I read through Ecclesiastes.

I forgot I had the book until recently when I rediscovered it while looking for something else. As it turned out, my pastor had just started a series on Ecclesiastes. So I decided to go through this Bible study as a companion to the preaching, to reinforce what I was learning on both fronts.

Ecclesiastes is unique in that it seems somewhat cynical on first reading. Solomon, who many feel is the author of the book, uses a word nearly forty times that is translated as meaningless, vanity, or useless. He talks about the frustration of things like working all your life only to end up with nothing or leaving your money and possessions to someone who may not manage them well; finding injustice in the very people who are supposed to promote justice; sometimes it seems like good people suffer calamity while wicked people have it easy; life seems like an endless cycle of the same old thing, and so on.

But that word translated meaningless or vanity is the Hebrew word hevel, which means something more like vapor, smoke, or mist. Solomon speaks of chasing after the wind: you can’t catch it, and if you could, you can’t hold on to it. Life seems like that sometimes–endlessly pursuing but never grasping anything of permanence. Life is also as brief as a mist that disappears, language used elsewhere in the Bible as well.

Ecclesiastes is part of what we call both the wisdom literature of the Bible as well as its poetical books. Rather than straightforwardly telling us what it means, like Paul does in his epistles, the wisdom books use figurative language. Hannah says this “forces us to slow down and consider the truth being presented. And thus, it seeks not only to inform, but to transform” (p. 21).

The study is divided into eight weekly sessions of five days worth of reading in each. The first couple of lessons discuss the author and the nature of Ecclesiastes.

But then the rest of the book is laid out topically, covering wisdom, goodness, work, community, justice, and time “under the sun.” I suppose that makes sense in a study like this, because Solomon doesn’t lay these out in a neat and orderly outline. He seems to scatter them throughout the rest of the book. Hannah says that is due to the chaotic nature of life as represented in Ecclesiastes. But I have also read that Eastern literature is not laid out in a linear fashion like Western literature is: it’s more cyclical. Perhaps both ideas come to bear here.

But I felt like the topical nature of the study had us hopping around all over the place and seemed like we were missing some parts of Ecclesiastes. Our pastor is going through the book section by section, which I prefer.

As a whole, I felt this was a little lightweight compared to other Bible studies I have done. I liked her other books much better. That’s not to say this study was without merit: it’s very good as far as it goes. I did glean some good points throughout, and the topics often did intersect with what my pastor was preaching or what the church’s podcast on Ecclesiastes covered, even though they may all have been in different parts of the book.

I appreciated Hannah’s discussion of reading biblical poetry. She brought out some aspects I had not heard before. Some of the other quotes that stood out to me:

One benefit of studying Ecclesiastes is that it helps us realize our questions need to be refined. Again, it’s easy to come to the Bible demanding answers. It’s much harder to let the Scripture change our questions before answering them. But part of coming to Scripture honestly means letting it rework and restructure the way we think (p. 26).

If God invites us to enter His kingdom like little children, I have to believe He means for us to come with all the curiosity and audacity of a child trying to make sense of her world. And just as we would never shame a child for trying to understand the life she inhabits, so too, our heavenly Father does not shame us when we ask similar questions (p. 26).

What kept David from despair [in Psalm 27:13] was his confidence that he would experience the goodness of the Lord in this life–here, in the land of the living. Here, under the sun. He believed that despite all the difficulties, life still held the promise of goodness because it still held God. So instead of trusting in goodness itself, we should trust in the God of goodness, believing He who made the world good will continue to fill it with His good presence (p. 72).

While God’s work does not depend on us, our work does depend on Him. He has given us good work to do, and we must pursue it in order to find fulfillment (p. 104).

Applying wisdom to relationships often begins with confusion. While proverbs are neat and contained, the problems of life require us to puzzle through them. Wisdom happens in the process (p. 138).

Though we grieve the state of our world, a crooked world holds its own kind of hope because a crooked world hints to the fact that a straight one exists. The fact that we long for life to be other than it is tells us we know it should be something more. The fact that we instinctively know life is not fair confirms we know it should be fair. In fact, this reasoning is what eventually brought Oxford don and author, C. S. Lewis to faith (p. 152).

While Ecclesiastes might seem cynical or pessimistic at first, the book reaches the conclusion to enjoy God’s good gifts in a fallen world, live for Him, obey Him, and trust that He will work everything out in the long run. Or, as Hannah put it:

Ultimately, for the Teacher, the secret to life under the sun was found in remembering what life can and can’t give us. Rest from “hevel” comes from confessing our limits and remembering God’s limitlessness–including remembering our need of His limitless grace and mercy. So that when we run up against our own injustice, pride, and arrogance, we learn to run to Him. Time and time again, in each new season of life, we can run to Him confessing our need and surrendering ourselves to His loving hand (p. 205).