Difference between revisions of "Ecclesiastes"

<p> <strong> ECCLESIASTES </strong> </p> <p> 1. Title and Canonicity . The title has come to us through [[Jerome]] from the LXX [Note: Septuagint.] , in which it was an attempt to express the Heb. <em> nom de plume </em> ‘ <strong> Kôheleth </strong> ,’ <em> i.e. </em> ‘one who speaks in an assembly’ ( <em> kâhâl </em> ) the assembly being all who give their hearts to the acquisition of wisdom. The book is one of the third group in the Heb. [[Bible]] the <em> Kethûbhîm </em> or’ Writings’ which were the latest to receive recognition as canonical Scripture. It appears to have been accepted as [[Scripture]] by <em> c </em> <em> [Note: circa, about.] </em> <em> . </em> b.c. 100. At the synod of [[Jamnia]] ( <em> c </em> <em> [Note: circa, about.] </em> <em> . </em> a.d. 100) the canonicity of Ec., the Song of Songs, and Esther was brought up for discussion, and was confirmed. </p> <p> <strong> 2. Author and Date </strong> . The book contains the outpourings of the mind of a rich Jew, at the beginning of the 2nd cent. b.c. We may perhaps gather that he was in a high station of life, for otherwise his very unorthodox reflexions could hardly have escaped oblivion. He could provide himself with every luxury ( Ecclesiastes 2:4-10 ). But he had private sorrows and disappointments; Ecclesiastes 7:26-28 seems to imply that his life had been saddened by a woman who was unworthy of him. He was apparently an old man, because his attempts to find the <em> summum bonum </em> of life in pleasure and in wisdom, which could hardly have been abandoned in a few years, were now bygone memories ( Ecclesiastes 1:12 to Ecclesiastes 2:11 ). And he lived in or near Jerusalem, for he was an eye-witness of events which occurred at the ‘holy place’ ( Ecclesiastes 8:10 ). That is all that he reveals about himself. But he paints a lurid picture of the state of his country. The king was ‘a child’ much too young for his responsible position; and his courtiers spent their days in drunken revelry ( Ecclesiastes 10:16 ); he was capricious in his favouritism ( Ecclesiastes 10:5-7 ), violent in temper ( Ecclesiastes 10:4 ), and despotic ( Ecclesiastes 8:2 a, Ecclesiastes 8:4 ). The result was that wickedness usurped the place of justice ( Ecclesiastes 3:16 ), and the upper classes crushed the poor with an oppression from which there was no escape ( Ecclesiastes 4:1 ); the country groaned under an irresponsible officialism, each official being unable to move a finger in the cause of justice. because he was under the thumb of a higher one, and the highest was a creature of the tyrannous king ( Ecclesiastes 5:7 ): and in such a state of social rottenness espionage was rife ( Ecclesiastes 10:20 ). The only passage which distinctly alludes to contemporary history is Ecclesiastes 4:13-16 , but no period has been found which suits all the facts. In Ecclesiastes 8:10 an historical allusion is improbable, and Ecclesiastes 9:13-15 is too vague to afford any indication of date. </p> <p> The book or, more probably, Ecclesiastes 1:1 to Ecclesiastes 2:11 only, is written under the guise of Solomon. In Ecclesiastes 2:12 (according to the most probable interpretation of the verse) the writer appears to throw off the impersonation. But the language and grammatical peculiarities of the writing make it impossible to ascribe it to Solomon. The Heb. language which had been pure enough for some time after the return from Babylon, began to decay from the time of Nehemiah. There are signs of the change in Ezr., Neh., and Mal., and it is still more evident in Chron., Est., and Eccl., the latter having the most striking <em> Mishnic </em> Idioms. It must therefore be later (probably much later) than Esther ( <em> c </em> <em> [Note: circa, about.] </em> <em> . </em> b.c. 300), but before ben-Sira, who alludes to several passages in it ( <em> c </em> <em> [Note: circa, about.] </em> <em> . </em> b.c. 180). It may thus be dated <em> c </em> <em> [Note: circa, about.] </em> <em> . </em> b.c. 200. </p> <p> <strong> 3. [[Composition]] </strong> . One of the most striking features of the book is the frequency with which a despairing sadness alternates with a calm pious assurance. Many have seen in this the struggles of a religiously minded man halting between doubt and faith; <em> e.g. </em> Plumptre compares this mental conflict with Tennyson’s ‘Two Voices.’ But the more the book is read, the more the reader feels that this is not so. The contrasts are so sudden; the scepticism is so despairing, and the piety so calm and assured, that they can be explained only on the assumption of interpolations by other hands. Moreover, in the midst of the despair and the faith there are scattered proverbs, somewhat frigid and didactic, often with no relevance to the context. The literary history of the writing appears to be as follows: ( <em> a </em> ) The gnomic character of some of Koheleth’s remarks, and the ascription to Solomon, attracted one of the thinkers of the day whose minds were dominated by the idea of ‘Wisdom’ such a writer as those whose observations are collected in the Book of Proverbs. He enriched the original writing with proverbs culled from various sources. ( <em> b </em> ) But that which attracts also repels. The impression which the book made upon the orthodox Jew may be seen in the Book of Wisdom, in which ( Ecclesiastes 2:1-9 ) the writer collects some of Koheleth’s despairing reflexions; and, placing them in the mouth of the ungodly, raises his protest against them. There were living at the time not only gnomic moralizers, but also men of intense, if narrow, piety men of the temper afterwards seen in the Maccabees. One of these interpolated observations on (i.) the fear of God. (ii.) the judgment of God. In every case except Ecclesiastes 5:1-7 [Heb. 4:17 5:6] his remarks explicitly correct some complaint of [[Koheleth]] to which he objected. Ecclesiastes 12:11-12 is a postscript by the ‘wise man,’ and Ecclesiastes 12:13-14 by the pious man. The additions which appear to be due to the former are Ecclesiastes 4:5; Ecclesiastes 4:9-12 , Ecclesiastes 6:7; Ecclesiastes 6:9 , Ecclesiastes 7:1 a, Ecclesiastes 7:19 Ecclesiastes 7:19 , Ecclesiastes 8:1 , Ecclesiastes 9:17 f., Ecclesiastes 10:1-3; Ecclesiastes 10:8-14 a, Ecclesiastes 10:18 Ecclesiastes 10:18 f., Ecclesiastes 12:11 f., and to the latter Ecclesiastes 2:26 , Ecclesiastes 3:14 b, Ecclesiastes 3:17 , Ecclesiastes 5:1-7 , Ecclesiastes 7:18 b, Ecclesiastes 7:26 b, Ecclesiastes 7:29 , Ecclesiastes 8:2 b, Ecclesiastes 8:3 a, Ecclesiastes 8:5-6 a, Ecclesiastes 8:11-13 , Ecclesiastes 11:9 b, Ecclesiastes 12:1 a, Ecclesiastes 12:13 f. </p> <p> <strong> 4. Koheleth’s reflexions </strong> </p> <p> ( <em> a </em> ) <em> His view of life </em> . After the exordium ( Ecclesiastes 1:1 to Ecclesiastes 2:11 ), in which, under the guise of Solomon, he explains that he made every possible attempt to discover the meaning and aim of life, the rest of his writing consists of a miscellaneous series of pictures, illustrating his recurrent thought that ‘all is a vapour, and a striving after wind.’ And the conclusion at which he arrives is that man can aim at nothing, guide himself by nothing. His only course is to fall back upon present enjoyment and industry. It is far from being a <em> summum bonum </em> ; it is not an Epicurean theory of life; it is a mere <em> modus vivendi </em> , ‘whereby he shall not take much account of the days of his life’ ( Ecclesiastes 5:19 ). And to this conclusion he incessantly returns, whenever he finds life’s mysteries insoluble: Ecclesiastes 2:24 f., Ecclesiastes 3:12 f., Ecclesiastes 3:22 , Ecclesiastes 5:17-19 , Ecclesiastes 8:15 , Ecclesiastes 9:7-10 , Ecclesiastes 11:1-10 (exc. 9b) Ecclesiastes 12:1-7 . </p> <p> ( <em> b </em> ) <em> His religious ideas </em> . It is improbable that he came into immediate contact with any of the Greek schools of thought. It has often been maintained that he shows distinct signs of having been influenced by both Stoic and Epicurean philosophy. Of the latter it is difficult to discern the slightest trace; but for the former there is more to be said. But there is nothing at which a thinking Jew, of a philosophical temper of mind, could not have arrived independently. And it must not be forgotten that even [[Stoicism]] was not a purely Greek product; its founder [[Zeno]] was of PhÅ“nician descent, and his followers came from Syria, [[Cilicia]] Carthage, and other [[Hellenistic]] (as distinct from Hellenic) quarters. Koheleth occupies (what may be called) debatable ground between Semitic and Greek thought. He has lost the vitality of belief in a personal God, which inspired the earlier prophets, and takes his stand upon a somewhat colourless monotheism. He never uses the personal name ‘Jahweh.’ but always the descriptive title ‘Elohim’ (4 times) or ‘the Elohim’ (16 times), ‘the deity’ who manifests Himself in the inscrutable and irresistible forces of Nature. At the same time he never commits himself to any definitely pantheistic statements. He has not quite lost his Semitic belief that God is more than Nature, for His action shows evidence of design ( Ecclesiastes 3:11; Ecclesiastes 3:18; Ecclesiastes 3:22 , Ecclesiastes 6:12 b, Ecclesiastes 7:14 , Ecclesiastes 8:17 , Ecclesiastes 11:5 ). Moreover, God’s work the course of Nature appears in the form of an endless cycle. Events and phenomena are brought upon the stage of life, and banished into the past, only to be recalled and banished again ( Ecclesiastes 1:4-11 , Ecclesiastes 3:15 ). And this, for Koheleth, paralyzes all real effort; for no amount of labour can produce anything new or of real profit no one can add to, or subtract from, the unswerving chain of facts ( Ecclesiastes 1:15 , Ecclesiastes 3:1-9; Ecclesiastes 3:14 a, Ecclesiastes 7:13 ); no one can contend with Him that is mightier than he ( Ecclesiastes 6:10 ). And he gains no relief from the expectation of Messianic peace and perfection, which animated the orthodox Jew. There are left him only the shreds of the religious convictions of his fathers, with a species of ‘natural religion’ which has fatalism and altruism among is ingredients. </p> <p> <strong> 5. The value of the book </strong> for us lies largely in its very deficiencies. The untroubled orthodoxy of the pious man who corrected what he thought was wrong, the moral aphorisms of the ‘wise man,’ and the <em> Weltschmerz </em> of Koheleth with his longing for light, were each examples of the state of thought of the time. They corresponded to the three classes of men in 1 Corinthians 1:20 the ‘scribe’ (who clung faithfully to his accepted traditions), the ‘wise man,’ and the ‘searcher of this world.’ Each possessed elements of lasting truth, but each needed to be answered, and raised to a higher plane of thought, by the revelation of God in the incarnation. </p> <p> A. H. M‘Neile. </p>

<p> The title ‘Ecclesiastes’ has been taken from the Septuagint, the first Greek translation of the Old Testament. The [[Hebrew]] word from which the translators took the title is qohelet. This is the name the writer of the book uses for himself, and it has been translated as preacher (RSV), teacher (NIV) and philosopher (GNB). The writer does not tell us his name, but he was no doubt a well known wisdom teacher of his time (Ecclesiastes 12:9). </p> <p> Teaching style </p> <p> In keeping with a common practice of the time, the author writes as if he were some well known person whose life would form a background for his own teaching. He takes as his starting point a saying that probably came from King Solomon, ‘Vanity of vanities, all is vanity’. He then puts himself in Solomon’s position and proceeds to show that all the wealth, pleasure, wisdom and power that people may gain will, in the end, benefit them nothing if they have wrong attitudes to life and to God. </p> <p> Ecclesiastes is not a story or argument that begins in the opening verse and moves through in an unbroken development to the last verse. Rather it is a collection of some of the writer’s thoughts and ideas, probably written down later in life. Each section, however, is related to the central theme of the book. That theme is presented fairly clearly in the opening two chapters, then is restated and discussed, in part or in whole, in the following sections. </p> <p> Being a wisdom teacher, the writer is concerned with some of the apparent contradictions of life (see WISDOM LITERATURE). He does not rely upon comfortable orthodox theories, but examines the frustrations and injustices that sometimes make life seem useless and without meaning. However, he is not a pessimist. He has a strong faith in God, and that faith gives him his interpretation of life. </p> <p> Meaning of the book </p> <p> The writer’s interpretation of life is built around two main observations: first, that God is sovereign; second, that God is the Creator. His main ideas may be summarized as follows. </p> <p> No matter what benefits people may gain for themselves in life, they lose them at death. Life seems useless (2:14,18; 6:1-6). Yet through it all God is in control, directing events according to his purposes (3:11a,14; 8:15b). The writer is frustrated that he cannot know God’s purposes, but he never doubts that those purposes exist (3:11; 8:16-17; 9:1a). People should not therefore waste time searching after what God has kept for himself, but instead enjoy what God has given to them, namely, life (3:12-13; 5:18-19). </p> <p> Not only does God control affairs in people’s lives; he is the [[Creator]] who has given them his world. Therefore, they should accept whatever God determines for them and find enjoyment in God’s world and in all their activities in that world (2:24; 9:7-10). That is not to say that they may be selfish and ill-disciplined. On the contrary, they will only enjoy life properly as they act with wisdom rather than folly, and as they do good rather than evil (7:5,7-9,19). </p> <p> Summary of contents </p> <p> Life seems at times to have no purpose (1:1-11). The search for a meaning to life through selfish ambition will lead to frustration. A person should accept what God gives and enjoy it (1:12-2:26). Having set out the central message of his book, the writer turns to consider some related matters: the control of God over life’s affairs (3:1-15), the widespread injustice in the world (3:16-4:3), and the uselessness of self-centred achievement (4:4-16). </p> <p> A collection of short messages encourages people to make the most of life’s frustrations. The writer gives advice about religion, money and other matters (5:1-7:14), and suggests that the way to contentment is to practise moderation (7:15-8:17). Life presents people with great opportunities for true contentment (9:1-12), but they will have no contentment without wisdom (9:13-10:20). The final section therefore encourages people to have a positive attitude to life (11:1-8); for the Creator holds them accountable for the way they handle the gifts of creation (11:9-12:14). </p>

<p> The preacher, the name of a book of the Old Testament, usually ascribed to Solomon. Compare 1 Kings 3:12 and Ecclesiastes 1:16 1 Kings 10:21,27 and Ecclesiastes 2:4-9 1 Kings 11:3,4 and Exodus 7:25,25 . It appears to have been written by [[Solomon]] in his old age, when freed from the entanglements of idolatry, luxury, and lust, B. C. 977. It is a discourse upon the true wisdom; with many isolated precepts, illustrated from his own unexampled experience and from the most sagacious observation of the course of life; the whole demonstrating the vanity of all earthly good, and showing that there is a better life to come, and that the only true wisdom is to "fear God and keep his commandments." This, he says, is the conclusion of the whole matter, Ecclesiastes 12:13 . In reading this book, care should be taken not to deduce opinions from detached sentiments, but from the general scope and combined force of the whole. </p>

<p> Ecclesiastes (ek-klç'si-ăs-tçs), the preacher. It is the seventh book after the Psalms in the Hebrew [[Scriptures]] (but the second after the Psalms in the A. V.), and its title in Hebrew is Koheleth, signifying one who convenes a public assembly. Koheleth, the name assumed by the author, claims to be "son of David, King in Jerusalem." The book teaches that to obey God is the highest good. It is the confession of a man of wide experience, looking back upon his past life and looking out upon the disorders and calamities which surround him. The writer is a man who has sinned in giving way to selfishness and sensuality, who has suffered for his sin in satiety and weariness of life, but who has through all this been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him. </p>

<p> Ecclesias'tes. (the preacher). The title of this book is in Hebrew, Koheleth, signifying one who speaks publicly in an assembly. Koheleth is the name by which Solomon, probably the author, speaks of himself throughout the book. The book is that which it professes to be, - the confession of a man of wide experience looking back upon his past life and looking out upon the disorders and calamities which surround him. </p> <p> The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has, through all this, been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him. </p>

<i> Koheleth </i> Song of Solomon 1:12 <p> "Vanity of vanities! saith the Preacher, [[Vanity]] of vanities! all is vanity!" </p> <p> i.e., all man's efforts to find happiness apart from God are without result. </p>

<p> 1. Ecclesiastes 1:1-18; Ecclesiastes 2:1-26. This portion of the book, more than any other, has the character of a personal confession; The [[Preacher]] starts with reproducing the phase of despair and weariness into which his experience had led him (Ecclesiastes 1:2-3). To the man who is thus satiated with life, the order and regularity of nature are oppressive (Ecclesiastes 1:4-7); nor is he led, as in the 90th Psalm, from the things that are transitory to the thought of One whose years are from eternity. In the midst of the ever- recurring changes he finds no progress. That which seems to be new is but the repetition of the old (Ecclesiastes 1:8-11). Then, having laid bare the depth to which he had fallen, he retraces the path by which he had traveled thitherward. First he had sought after wisdom as that to which God seemed to call him (Ecclesiastes 1:13) but the pursuit of it was a sore travail, and there was no satisfaction in its possession. It could not remedy the least real evil, nor make the crooked straight ( <p> Copyright StatementThese files are public domain. </p> <p> Bibliography InformationMcClintock, John. Strong, James. Entry for 'Ecclesiastes'. Cyclopedia of Biblical, Theological and [[Ecclesiastical]] Literature. https://www.studylight.org/encyclopedias/eng/tce/e/ecclesiastes.html. [[Harper]] & Brothers. New York. 1870. </p> </p>