The Canonical Column, Book 21: Ecclesiastes

We continue our journey through the Canonical Column with the twenty-first book of the biblical canon—Ecclesiastes. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Ecclesiastes, its two witnesses are Genesis 32 and Isaiah 21. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Ecclesiastes. To this end, each has been divinely embedded with textual allusions to specific passages within Ecclesiastes and intentionally sequenced as the twenty-first chapter in its branch of the framework, reflecting Ecclesiaste’s ordinal position as the twenty-first book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Ecclesiastes are firmly established.

Table of Contents anchor

The book of Ecclesiastes

The book of Ecclesiastes, traditionally attributed to Solomon, is one of the most enigmatic and thought-provoking books in the biblical canon. It wrestles openly with the seeming futility and transience of human life under the sun, capturing the tension between earthly toil and the search for enduring meaning. Its central refrain—“Vanity of vanities; all is vanity”—echoes throughout, challenging readers to confront the limitations of worldly wisdom, wealth, and pleasure.

Despite its sober tone, Ecclesiastes is not without hope. The Preacher’s reflections ultimately point the reader toward a life of humble reverence before God, acknowledging that true fulfillment cannot be grasped through human striving alone but rests in fearing God and keeping His commandments (Eccl. 12:13). For this reason, Ecclesiastes stands as a profound counterbalance within the canon—reminding us that life’s apparent contradictions find resolution only when viewed through the lens of divine purpose.

Authorship & Dating

Traditionally, Ecclesiastes has been attributed to King Solomon, who is identified in the opening verse as “the Preacher, the son of David, king in Jerusalem” (Eccl. 1:1). Many early Jewish and Christian interpreters accepted Solomonic authorship, dating the book to approximately the 10th century BC (circa 970–931 BC), during Solomon’s reign. They see the book’s reflections on wisdom, wealth, and royal privilege as aligning with Solomon’s life and the unique perspective he would have possessed.

However, modern critical scholarship often challenges this traditional view, noting that the Hebrew language and literary style of Ecclesiastes contain linguistic features more typical of later Hebrew. Many scholars suggest that the book may have been composed sometime between the 5th and 3rd centuries BC (Persian or early Hellenistic period), by an anonymous sage writing in Solomon’s name as a rhetorical or literary device to lend authority to its teachings.

Regardless of its precise date of composition, Ecclesiastes remains one of the most distinctive voices within the Wisdom Literature, capturing the universal human struggle to find meaning in a transient and often perplexing world.

Ecclesiastes’ witnessing chapters in the Canonical Column

The two witnessing chapters of Ecclesiastes within the Canonical Column are Genesis 32 and Isaiah 21. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of Ecclesiastes. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to the canonicity of the book of Ecclesiastes–establishing it as the twenty-first book of the divinely sanctioned biblical canon.⁴

Context of Genesis 32

Genesis 32 recounts a pivotal moment in the life of Jacob as he prepares to face his brother Esau after years of estrangement. Having fled from Esau’s wrath decades earlier, Jacob now returns to the land of Canaan with his family, flocks, and servants. He sends messengers ahead to greet Esau in hopes of finding favor, but the messengers return with alarming news: Esau is already on his way to meet Jacob—and he is bringing four hundred men with him.

Gripped by fear and uncertainty, Jacob divides his household into two camps, reasoning that if Esau attacks one camp, the other might escape. He then prays earnestly for deliverance, reminding God of His promises to prosper him.

The chapter climaxes with the mysterious encounter at Peniel, where Jacob wrestles through the night with a divine figure—often understood to be an angel or a theophany. This intense struggle results in Jacob receiving a new name, Israel, signifying that he has “striven with God and with men, and hast prevailed” (Gen. 32:28). Wounded yet blessed, Jacob emerges from the encounter transformed, both physically and spiritually.

Genesis 32 -> Ecclesiastes

As the twenty-first chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 32 has been deliberately designed by God to function as a figurative type of the book of Ecclesiastes–ordained before the foundation of the world to become the twenty-first book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would be found in the book of Ecclesiastes. The comparative table below documents just a few of what I deem to be the most notable of these allusions (explanations provided in the footnotes).

Genesis 32	Ecclesiastes
And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.5 (Genesis 32:5)	I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me. (Ecclesiastes 2:7)
Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.6 (Genesis 32:7)	Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.” (Ecclesiastes 11:2)
And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.7 (Genesis 32:25)	In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, (Ecclesiastes 12:3)
And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.8 (Genesis 32:28)	Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God. (Ecclesiastes 5:19)
And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.9 (Genesis 32:31)	The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose. (Ecclesiastes 1:5)

Context of Isaiah 21

Isaiah 21 contains a series of vivid and unsettling oracles against foreign nations, focusing especially on the fall of Babylon, as well as Edom and Arabia. The chapter opens with the well-known “burden of the desert of the sea,” a striking image that depicts the coming judgment upon Babylon through the lens of a prophetic vision. The prophet describes himself as deeply troubled by what he sees—his heart trembles, and fear grips him as he witnesses the downfall of a mighty empire (Isa. 21:3–4).

The imagery of watchmen, night visions, and the relentless question, “Watchman, what of the night?” (Isa. 21:11), captures the atmosphere of restless anticipation, uncertainty, and the burden of waiting for events beyond human control. The oracle against Dumah (Edom) emphasizes this sense of unanswered questions and the cyclical nature of darkness and dawn.

Isaiah 21 -> Ecclesiastes

As the twenty-first chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 21 has been deliberately designed by God to function as a figurative type of the book of Ecclesiastes–which was ordained before the foundation of the world to become the twenty-first book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would be found in the book of Ecclesiastes. The comparative table below documents just a few of what I deem to be the most notable of these (explanations provided in the footnotes).

Isaiah 21	Ecclesiastes
The burden of the desert of the sea. As whirlwinds in the south pass through; so it cometh from the desert, from a terrible land:10 (Isaiah 21:1)	The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits. (Ecclesiastes 1:6)
My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me.11 (Isaiah 21:4)	I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. (Ecclesiastes 2:1)
Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, and anoint the shield.12 (Isaiah 21:5)	There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God. (Ecclesiastes 2:24; cf. 3:13, 5:15, 8:15, 9:7).
For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth.13 (Isaiah 21:6)	I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit. (Ecclesiastes 1:14; cf. 2:13, 2:24, 3:10, 3:16, 4:7, 5:13, 5:18, 6:1, 7:15, 8:9, 8:16, 9:11, 9:13, 10:5, 10:7)
And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed:14 (Isaiah 21:7)	And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. (Ecclesiastes 12:9)
And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.15 (Isaiah 21:9)	Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? (Ecclesiastes 5:6)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Ecclesiastes within the biblical canon.

The canonicity of the book of Ecclesiastes is affirmed by its two witnessing chapters within the Canonical Column: Genesis 32 and Isaiah 21. These two chapters have been deliberately structured and sequenced as the twenty-first chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Ecclesiastes–the fifteenth book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Ecclesiastes, which was ordained before the foundation of the world to become the twenty-first book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Ecclesiastes are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval.  ↩︎
5. In Genesis 32:5, Jacob lists his possessions—servants, maidservants, flocks, and herds—to demonstrate his prosperity as he seeks Esau’s favor. Within the Canonical Column, this functions as an obvious textual allusion to Ecclesiastes 2:7, where Solomon similarly recounts his accumulation of servants and great flocks in his pursuit of meaning through wealth and abundance. ↩︎
6. In Genesis 32:7, Jacob, fearing Esau’s attack, divides his people and flocks into two bands to safeguard against total loss, saying: “If Esau come to the one company, and smite it, then the other company which is left shall escape.” (Genesis 32:7) Within the Canonical Column, this functions as an obvious allusion to Ecclesiastes 11:2, where the Preacher counsels dividing one’s portion—“Give a portion to seven, and also to eight”—as a hedge against unforeseen disaster. ↩︎
7. In Genesis 32:25, Jacob’s thigh is put out of joint as he wrestles with the angel, leaving him wounded yet blessed. Within the framework of the Canonical Column, this functions as an imagistic allusion to Ecclesiastes 12:3, where the Preacher describes the frailty of old age through vivid metaphors: “the keepers of the house” signify the arms, “the strong men” the legs, “the grinders” the teeth, and “those that look out of the windows” the eyes. The dislocation of Jacob’s thigh thus serves as a figurative echo of the strong men bowing themselves—the weakening of the legs that comes with age. ↩︎
8. In Genesis 32:28, Jacob receives the new name Israel because he has “power with God and with men,” a strength granted through divine blessing. Within the framework of the Canonical Column, this functions as an allusion to Ecclesiastes 5:19, where the Preacher notes that even the “power” to enjoy one’s wealth and labor is itself a gift from God. ↩︎
9. In Genesis 32:31, the detail that “the sun rose upon him” after Jacob’s night of wrestling functions within the framework of the Canonical Column as a deliberate linguistic and imagistic allusion to Ecclesiastes 1:5, where the Preacher declares, “The sun also ariseth, and the sun goeth down…” ↩︎
10. In Isaiah 21:1, the prophet describes whirlwinds coming from the south, passing through a desolate land. Within the framework of the Canonical Column, this functions as an obvious allusion to Ecclesiastes 1:6, which likewise speaks of the wind’s perpetual circuit—“toward the south,” and its “whirling about continually.” The specificity of the shared language and imagery underscores the deliberate nature of the allusion, as these are the only two verses in all of Scripture that depict southern whirlwinds. ↩︎
11. In Isaiah 21:4, the prophet laments that “the night of my pleasure” has been turned into fear. Within the framework of the Canonical Column, this functions as an obvious allusion to Ecclesiastes 2:1, where the Preacher reflects on the pursuit of pleasure and declares it to be vanity. ↩︎
12. In Isaiah 21:5, the princes are instructed to “eat, drink” even as they prepare for battle. Within the framework of the Canonical Column, this functions as an obvious thematic allusion and linguistic echo of the recurring refrain in Ecclesiastes that “there is nothing better for a man than that he should eat and drink” (cf. 2:24; 3:13; 5:18; 8:15; 9:7). ↩︎
13. In Isaiah 21:6, the watchman is commissioned to “declare what he seeth,” establishing the prophetic role of observation and report. Within the framework of the Canonical Column, this functions as an obvious allusion to Ecclesiastes, where Solomon likewise serves as a divinely appointed watchman—declaring the things he has seen as he surveys life under the sun (cf. 1:14; 2:13; 3:10; 4:7; 5:13; 7:15; 9:11, etc.). ↩︎
14. In Isaiah 21:7, the watchman is described as one who “hearkened diligently with much heed.” Within the framework of the Canonical Column, this functions as an obvious verbal and linguistic echo of Ecclesiastes 12:9, where the Preacher likewise “gave good heed” as he sought out and set in order words of wisdom. ↩︎
15. In Isaiah 21:9, the prophet announces Babylon’s fall and the destruction of her graven images—man-made idols repeatedly described in Scripture as “the work of men’s hands.” Within the framework of the Canonical Column, this functions as an imagistic and linguistic allusion to Ecclesiastes 5:6, which employs nearly identical phrasing in its warning against careless speech, lest God “destroy the work of thine hands.” ↩︎

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