Faith in The Book of Qoheleth

Dok je nauk o sveopćoj „ispraznosti“ života „pod suncem“ pribavio Propovjedniku nazive pesimista i skeptika među biblijskim piscima, njegov govor o Bogu koji šuti, koji je dalek i nedostižan i čije djelovanje u svijetu čovjek ne može do kraja dokučiti, doveo je do toga da ga pojedini egzegeti smatraju čovjekom koji proživljava krizu vjere, agnostikom ili čak ateistom. No pažljivo čitanje njegove knjige pokazuje suprotno: Propovjednik je mudrac „koji živi od svoje vjere“ (usp.: Hab 2,4a). Njegova se vjera prvenstveno očituje u stavu „bogobojaznosti“ (3,14; 5,6; 7,18; 8,12-13) koji se, kako potvrđuju i tekstovi o Božjem sudu (3,17; 8,5-6; 11,9), sastoji u strahopoštovanju prema dalekom i nedostižnom Bogu te poniznom prihvaćanju Njegova nedokučiva djelovanja. No k tome, s druge strane, Propovjednikova vjera uključuje i „radost“, odnosno prepoznavanje i življenje radosti koju Bog čovjeku daruje u svakodnevici njegova ispraznog života i koja predstavlja konkretni znak Njegove blizine, brige i naklonosti (2,24; 3,12- 13.22; 5,17; 8,15; 9,7-9; 11,8-9). Vjera Propovjednikova opstaje tako između dviju krajnosti: između vjere u Boga koji je istodobno dalek i nespoznatljiv te opipljivo blizak. I upravo takva vjera – koja uključuje „bogobojazno“ strahopoštovanje prema Bogu, ali i življenje „radosti“ – omogućuje Propovjedniku nadvladati „ispraznost“ koju otkriva „pod suncem“.
Qoheleth, widely acknowledged as a pessimist and sceptic among biblical writers because of his doctrine of universal futility and the vanity of life “under the sun”, is also considered, by some exegetes, as a man who experiences a crisis of faith, an agnostic or even an atheist, because of his image of God as silent, distant and elusive, a 355 figure whose actions in the world man perceives but cannot understand. However, a careful reading of his book shows that Qoheleth is actually a wise man “who lives by his faith” (Hab 2:4a). This is primarily reflected in the attitude of “fear of God” (3:14; 5:6; 7:18; 8:12-13) that includes respect for God and acceptance of his incomprehensible action; it is confirmed by texts on “God’s judgment” (3:17; 8:5-6; 11:9) in which Qoheleth believes, although the timing and criteria remain a mystery. But more significantly, Qoheleth’s faith is reflected in the texts about “joy” (2:24; 3:12- 13,22; 5:17; 8:15; 9:7-9; 11:8-9), which imply that God, even though ultimately inscrutable, reveals his presence to and his care for man in the small, everyday joys he bestows on him during his short and futile life. Qoheleth’s faith thus persists between two extremes: faith in a God who is permanently distant and unknowable and at the same time is palpably close every day. Qoheleth’s response to this image of God is, on the one hand, “fear”, and on the other, “joy” – and it is precisely this response that allows him to overcome the “vanity” that he perceives “under the sun”.