Introduction and Title
The key word in Ecclesiastes is vanity, the futile emptiness of trying to be happy apart from God. The Preacher (traditionally taken to be Solomon—1:1, 12—the wisest, richest, most influential king in Israel’s history) looks at “life under the sun” and, from the human perspective, declares it all to be empty. Power, popularity, prestige, pleasure—nothing can fill the God-shaped void in man’s life but God Himself! But once seen from God’s perspective, life takes on meaning and purpose, causing Solomon to exclaim, “Eat…drink…rejoice…do good…live joyfully…fear God…keep His commandments!” Skepticism and despair melt away when life is viewed as a daily gift from God.
The Hebrew title Qoheleth is a rare term, found only in Ecclesiastes (see 1:1–2, 12; 7:27; 12:8–10). It comes from the word qahal, “to convoke an assembly, to assemble.” Thus, it means “one who addresses an assembly, a preacher.” The Septuagint used the Greek word Ekklesiastes as its title for this book. Derived from the word ekklesia, “assembly, congregation, church,” it simply means “preacher.” The Latin Ecclesiastes means “speaker before an assembly.”
Author
There are powerful arguments that the author of Ecclesiastes was Solomon.
External Evidence: Jewish talmudic tradition attributes the book to Solomon but suggests that Hezekiah’s scribes may have edited the text (see Prov. 25:1). Solomonic authorship of Ecclesiastes is the standard Christian position, although some scholars, along with the Talmud, believe the work was later edited during the time of Hezekiah or possibly Ezra.
Internal Evidence: The author calls himself “the son of David, king in Jerusalem” (1:1, 12). Solomon was the best qualified Davidic descendant for the quest in this book. He was the wisest man who ever taught in Jerusalem (see 1:16; 1 Kin. 4:29–30). The descriptions of Qoheleth’s exploration of pleasure (2:1–3), impressive accomplishments (2:4–6), and unparalleled wealth (2:7–10) were fulfilled only by King Solomon. The proverbs in this book are similar to those in the Book of Proverbs (e.g., 7; 10). According to chapter 12, verse 9, Qoheleth collected and arranged many proverbs, perhaps referring to the two Solomonic collections in Proverbs. The unity of authorship of Ecclesiastes is supported by the seven references to Qoheleth.
Date and Setting
Some scholars argue that the literary forms in Ecclesiastes are postexilic; but they are, in fact, unique, and cannot be used in dating this book. The phrase “all who were before me in Jerusalem” (1:16) has been used to suggest a date after Solomon’s time, but there were many kings and wise men in Jerusalem before the time of Solomon. However, Solomon was the only son of David who reigned over Israel from Jerusalem (1:12).
Ecclesiastes was probably written late in Solomon’s life, about 935 B.C. If this is so, the great glory that Solomon ushered in early in his reign was already beginning to fade; and the disruption of Israel into two kingdoms would soon take place. Jewish tradition asserts that Solomon wrote Song of Solomon in his youthful years, Proverbs in his middle years, and Ecclesiastes in his last years. This book may be expressing his regret for his folly and wasted time due to carnality and idolatry (cf. 1 Kin. 11). There are no references to historical events other than to personal aspects of Qoheleth’s life. The location was Jerusalem (1:1, 12, 16), the seat of Israel’s rule and authority.
Theme and Purpose
Eccclesiastes reports the results of a diligent quest for purpose, meaning, and satisfaction in human life. The Preacher poignantly sees the emptiness and futility of power, popularity, prestige, and pleasure apart from God. The word vanity appears thirty-seven times to express the many things that cannot be understood about life. All earthly goals and ambitions when pursued as ends in themselves lead to dissatisfaction and frustration. Life “under the sun” (used twenty-nine times) seems to be filled with inequities, uncertainties, changes in fortune, and violations of justice. But Ecclesiastes does not give an answer of atheism or skepticism; God is referred to throughout. In fact, it claims that the search for man’s summum bonum must end in God. Satisfaction in life can only be found by looking beyond this world. Ecclesiastes gives an analysis of negative themes but it also develops the positive theme of overcoming the vanities of life by fearing a God who is good, just, and sovereign (12:13–14). Wisdom involves seeing life from a divine perspective and trusting God in the face of apparent futility and lack of purpose. Life is a daily gift from God and it should be enjoyed as much as possible (see 2:24–26; 3:12–13, 22; 5:18–20; 8:15; 9:7–10; 11:8–9). Our comprehension is indeed limited, but there are many things we can understand. Qoheleth recognized that God will ultimately judge all people. Therefore he exhorted: “fear God and keep His commandments” (12:13).
Keys to Ecclesiastes
Key Word: Vanity
Key Verses (2:24; 12:13–14)—“There is nothing better for a man than that he should eat and drink, and that his soul should enjoy good in his labor. This also, I saw, was from the hand of God” (2:24).
Let us hear the conclusion of the whole matter: “Fear God and keep His commandments, for this is the whole duty of man. For God will bring every work into judgment, including every secret thing, whether it is good or whether it is evil” (12:13–14).
Key Chapter (12)—At the end of the Book of Ecclesiastes, the Preacher looks at life through “binoculars.” On the other hand, from the perspective of the natural man who only sees life “under the sun,” the conclusion is, “all is vanity.” Life’s every activity, even though pleasant for the moment, becomes purposeless and futile when viewed as an end in itself. The Preacher carefully documents the latter view with a long list of his own personal pursuits in life. No amount of activities or possessions has satisfied the craving of his heart. Every earthly prescription for happiness has left the same bitter aftertaste. Only when the Preacher views his life from God’s perspective “above the sun” does it take on meaning as a precious gift “from the hand of God” (2:24). Chapter 12 resolves the book’s extensive inquiry into the meaning of life with the single conclusion, “Fear God and keep His commandments, for this is the whole duty of man” (12:13).
Christ in Ecclesiastes
Ecclesiastes convincingly portrays the emptiness and perplexity of life without a relationship with the Lord. Each person has eternity in his heart (3:11), and only Christ can provide ultimate satisfaction, joy, and wisdom. Man’s highest good is found in the “one Shepherd” (12:11) who offers abundant life (see John 10:9–10).
Contribution to the Bible
Ecclesiastes is the most philosophical book in the Bible, and its perspective is that of human wisdom (1:13, 16–17) more than the divine “Thus says the LORD.” Because of its point of view, the book contains several statements that contradict the general teaching of Scripture when used out of context (see 1:15; 2:24; 3:19–20; 7:16–17; 8:15; 9:2, 5; 10:19; 11:9). Thus, there was a running debate over officially recognizing it as part of the Old Testament canon until Jewish scholars finally settled it in the Council of Jamnia (c. A.D. 90). Different positions continue to be held concerning its inspiration. (1) Some believe it is uninspired because of its fatalism (3:15), pessimism (4:2), hedonism (2:24; 8:15), and materialism (3:19–21). It is a naturalistic work with some references to God. (2) Others believe the book is partly inspired as the best that the human mind can produce apart from God. The concluding exhortation to fear God (12:13–14) is the key to the book. (3) Ecclesiastes has difficult passages because of its vantage point, but it is inspired. For example, chapter 3, verses 19–20, say that the deaths of men and animals are alike; both go to the grave. But this does not teach that there is no afterlife. It is a true statement—humans and animals die, decompose, and disappear. The apparent problems caused by Ecclesiastes are overcome when the purpose of the author and the fact of progressive revelation are taken into account.
Ecclesiastes develops clear truths about God and man: God’s existence (3:14; 5:2); God’s sovereignty and power (6:2; 7:13; 9:1); God’s justice (5:8; 8:12–13); man’s sinfulness (7:20; 9:3); man’s finiteness (8:8,17); man’s duty (9:7–10; 12:13); man’s immortality (3:11; 12:7); and divine punishment and rewards (2:26; 3:17; 8:12; 11:9; 12:14). The exclusive use of Elohim (“God,” forty-one times) rather than Yahweh (“LORD”) shows that the Creator/creature relationship rather than the Redeemer/redeemed relationship is being considered. Qoheleth’s search shows that empiricism (1–2) and rationalism (3–12) are not enough without the third way of knowing—revelation. This series of sermons by the Preacher illustrates that life under the sun is futile without a relationship with the One who made the sun.
Survey of Ecclesiastes
Ecclesiastes is a profound and problematic book. It is the record of an intense search for meaning and satisfaction in life on this earth, especially in view of all the iniquities and apparent absurdities that surround us. It takes the perspective of the greatest answers that wisdom under the sun can produce. If the Preacher is identified as Solomon, Ecclesiastes was written from a unique vantage point. Possessing the greatest mental, material, and political resources ever combined in one man, he was qualified beyond all others to write this book. Ecclesiastes is extremely difficult to synthesize, and several alternate approaches have been used. The one used here is: the thesis that “all is vanity” (1:1–11), the proof that “all is vanity” (1:12–6:12), the counsel for living with vanity (7:1–12:14).
The Thesis that “All Is Vanity” (1:1–11): After a one-verse introduction, the Preacher states his theme: “Vanity of vanities, all is vanity” (1:2). Life under the sun appears to be futile and perplexing. Verses 3–11 illustrate this theme in the endless and apparently meaningless cycles found in nature and history.
The Proof that “All Is Vanity” (1:12–6:12): The Preacher describes his multiple quest for meaning and satisfaction as he explores his vast personal resources. He begins with wisdom (1:12–18) but finds that “he who increases knowledge increases sorrow.” Due to his intense perception of reality he experiences just the reverse of “ignorance is bliss.” The Preacher moves from wisdom to laughter, hedonism, and wine (2:1–3) and then turns to works, women, and wealth (2:4–11); but all lead to emptiness. He realizes that wisdom is far greater than foolishness, but both seem to lead to futility in view of the brevity of life and universality of death (2:12–17). He concludes by acknowledging that contentment and joy are found only in God.
At this point, Ecclesiastes turns from his situation in life to a philosophical quest; but the conclusion remains the same. The Preacher considers the unchanging order of events and the fixed laws of God. Time is short, and there is no eternity on earth (3:1–15). The futility of death seems to cancel the difference between righteousness and wickedness (3:16–22). Chapters 4–5 explore the futility in social relationships (oppression, rivalry, covetousness, power) and in religious relationships (formalism, empty prayer, vows). In addition, the world’s offerings produce disappointment, not satisfaction. Ultimate meaning can be found only in God.
The Counsel for Living with Vanity (7:1–12:14): A series of lessons on practical wisdom (7:1–9:12) portrays levity and pleasure-seeking as superficial and foolish; it is better to have sober depth of thought. Wisdom and self-control provide perspective and strength in coping with life. One should enjoy prosperity, and consider in adversity that God made both. Avoid the twin extremes of self-righteousness and immorality. Sin invades all men, and wisdom is cut short by evil and death. The human mind cannot grasp ultimate meaning. Submission to authority helps one avoid unnecessary hardship, but real justice is often lacking on earth. The uncertainties of life and certainty of the grave show that God’s purposes and ways often cannot be grasped. One should, therefore, magnify opportunities while they last, because fortune can change suddenly.
Wisdom, the most powerful human resource, is contrasted with the meaningless talk and effort of fools (9:13–11:6). In view of the unpredictability of circumstances, wisdom is the best course to follow in order to minimize grief and misfortune. Wisdom involves discipline and diligence. The Preacher offers exhortations on using life well (11:7–12:7). Youth is too brief and precious to be squandered in foolishness or evil. A person should live well in the fullness of each day before God and acknowledge Him early in life. This section closes with an exquisite allegory of old age (12:1–7).
The Preacher concludes that the “good life” is only attained by revering God. Those who fail to take God and His will seriously into account are doomed to lives of foolishness and futility. Life will not wait upon the solution of all its problems; nevertheless, real meaning can be found by looking not “under the sun” but beyond the sun to the “one Shepherd” (12:11).
Wilkinson, B., & Boa, K. (1983). Talk thru the Bible (pp. 169–174). Nashville: T. Nelson.