Book Of Ecclesiastes
Holman Bible Dictionary [1]
Ecclesiastes 1:1 Ecclesiastes 7:27 Ecclesiastes 12:8
Date and Author An almost universal agreement, even among conservative scholars, thinks that Ecclesiastes was not written by Solomon. Solomon's name is never mentioned in the book. Qoheleth refers to gaining more wisdom than “all they that have been before me in Jerusalem” ( Ecclesiastes 1:16 ), which does not fit Solomon who had only David as his royal predecessor. Elsewhere, the writer speaks as if he were a subject rather than a ruler ( Ecclesiastes 4:13; Ecclesiastes 8:2; Ecclesiastes 9:14-16; Ecclesiastes 10:16-17 ,Ecclesiastes 10:16-17, 10:20 ) in a time of oppression ( Ecclesiastes 4:14 ), injustice ( Ecclesiastes 5:8 ), and social confusion ( Ecclesiastes 10:6-7 ). Moreover, the language of the book is clearly late, being the closest to postbiblical Mishnaic Hebrew of any book in the Bible. From these and other clues, scholars conclude that a later writer used a literary device, the “didactic autobiography” to present his teaching, probably between 300,200 B.C. Some scholars continue to argue for Solomon as author, thinking this is the only way Ecclesiastes 1:1 can be interpreted.
Literary Character After the title ( Ecclesiastes 1:1 ) and the introductory poem on the vanity of all things ( Ecclesiastes 1:2-11 ), the book takes the form of a “didactic autobiography” which recounts Qoheleth's project “to study and explore by wisdom all that is done under heaven” ( Ecclesiastes 1:13 NIV). Qoheleth undertook great building projects, enjoyed the best of life's pleasures, and in every regard achieved the pinnacle of human success. Still, he concluded that all this, including work and play, is merely “vanity.” Qoheleth loosely maintained the form of the autobiography ( Ecclesiastes 2:9 ,Ecclesiastes 2:9, 2:24; Ecclesiastes 3:10 ,Ecclesiastes 3:10, 3:16; Ecclesiastes 4:7; Ecclesiastes 7:15; Ecclesiastes 9:13 ) as a device to weave together a great many wisdom forms and reflections on life, elaborating the theme of vanity. He concluded with an allegory on death. The autobiography is framed by the observation which began the book: “Vanity of vanities all is vanity ( Ecclesiastes 1:2; Ecclesiastes 12:8 ). The book ends with a short third person epilogue, probably by an editor, which puts Qoheleth and his difficult book in theological perspective ( Ecclesiastes 12:9-14 ).
Content Ecclesiastes is a book which focuses upon the limits of life to teach wisdom. The point of view is that of the Solomon-like Qoheleth whose wealth, wisdom, and glory placed him at the upper limit of human success. From his royal pinnacle Qoheleth surveyed life and judged it to be vanity because of the inescapable limits God and sin place on even the most successful human being. Thus the book cannot be dismissed as the disillusioned pessimism of one whom life had cheated. Human limits are various: humans cannot make straight what is crooked ( Ecclesiastes 1:15 ); what is lacking cannot be numbered ( Ecclesiastes 7:13 ); nor can humans remove injustice ( Ecclesiastes 3:16 ) and oppression ( Ecclesiastes 4:1-2; Ecclesiastes 5:8 ) from the earth. Sometimes good folk receive evil while the wicked prosper ( Ecclesiastes 7:15; Ecclesiastes 8:14; compare Psalm 73:1 ). Thus, humans are unable to achieve their dreams and ambitions because of sin and because of their limited knowledge, power, and goodness. In his focus on limits Qoheleth, like Job, attacked those who selectively misuse traditional wisdom to promote a false gospel of unlimited success for the “righteous.” Even if humans do seem to succeed, like Qoheleth himself, had even this is vanity, because their knowledge is limited and imperfect: “no man ( adam ) can find out the work that God maketh from the beginning to the end” ( Ecclesiastes 3:11 ). Moreover, even the best, richest, and wisest life is ended by death. Thus even the greatest goods and achievements, indeed, “everything under the sun” must be labeled as “vanity.”
The Hebrew word translated as “vanity” is hevel whose literal meaning is “breath” or breeze. The author used this word metaphorically, often with the added phrase “striving after wind,” to express the transience, weakness, and nothingness of human life. All things pass away. His view of life was much like that of the godly psalmist who prayed, “Lord, make me to know mine end that I may know how frail I am. Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity ( hevel )!” ( Psalm 39:4-6; compare Job 7:16; Psalm 62:9; Psalm 78:33; Psalm 144:4 ). Elsewhere, the Bible conveys this view of human limits by the imagery of grass, which grows and whithers while the Word of God alone endures forever ( Psalm 90:5-6; Isaiah 40:6-8; James 1:10-11; 1 Peter 1:24 ). In this light, it is quite mistaken to translate hevel as “meaningless” as does the NIV throughout Ecclesiastes.
Since life is vanity, what then is good? Qoheleth's answer has two points which are repeated several times in the book (though many commentators overlook this aspect of the book's teaching). The first point is summarized by the editor at the end of the book: “Fear God, and keep his commandments: for this is the whole duty of man” ( Ecclesiastes 12:13 ). God's sovereign actions are beyond human ability to change ( Ecclesiastes 7:13 ); God has done this “that men should fear before him” ( Ecclesiastes 3:14 ). It is God who has set the limits on human life and knowledge ( Ecclesiastes 7:14 ). Thus Qoheleth's world is “vain,” but only in the sense noted above. It is not a world without God. Apart from God, “who can eat and who can have enjoyment?” ( Ecclesiastes 2:25 NAS). Even if a person experiences injustice ( Ecclesiastes 3:16; Ecclesiastes 5:8; Ecclesiastes 7:15; Ecclesiastes 8:14 ), God is still a just Judge ( Ecclesiastes 3:17-18 ) who acts in His own time ( Ecclesiastes 8:6; Ecclesiastes 11:9 ). For Qoheleth, worship of God and vows made to Him are matters of utmost seriousness ( Ecclesiastes 5:1-2 ,Ecclesiastes 5:1-2, 5:4 ). Since God judges sin ( Ecclesiastes 5:6 ), people should avoid foolish talk and “fear God” ( Ecclesiastes 5:7 ). “Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly. But it will not be well for the evil man and he will not lengthen his days, like a shadow, because he does not fear God” ( Ecclesiastes 8:12-13 NAS; compare Ecclesiastes 7:18 ).
Qoheleth's second point is: humans do not have sovereign control over life, being limited by vanity in all its forms, especially death. Because of this, they should enjoy life and its ordinary pleasures of work and play, food and drink, love and family, all as gifts from God ( Ecclesiastes 2:24-26; Ecclesiastes 3:12-13; Ecclesiastes 5:18-20; Ecclesiastes 9:7-10 ). If there is resignation in Qoheleth, it is that of one who has left the riddles and painful mysteries of life in God's hands, while accepting its limited joys with sober thanks.
Outline
I. Life is vanity because nothing new ever occurs ( Ecclesiastes 1:1-11 ).
II. Wisdom produces only vanity ( Ecclesiastes 1:12-18 ).
III. Pleasure and possessions are all vanity ( Ecclesiastes 2:1-11 ).
IV. Wisdom is no better than folly ( Ecclesiastes 2:12-17 ).
V. Labor brings only vanity ( Ecclesiastes 2:18-26 ).
VI. God plans the world but hides the plan ( Ecclesiastes 3:1-11 ).
VII. The wise conclusion: seek to enjoy life ( Ecclesiastes 3:12-22 ).
VIII. Illustrations show life is vanity ( Ecclesiastes 4:1-16 ).
IX. The wise conclusion: fear God ( Ecclesiastes 5:1-7 ).
X. Wealth brings no advantage ( Ecclesiastes 5:8-6:12 ).
XI. Proverbs illustrate the way of wisdom ( Ecclesiastes 7:1-14 ).
XII. Righteousness results in vanity ( Ecclesiastes 7:15-25 ).
XIII. Warnings are needed against the wiles and devices of women ( Ecclesiastes 7:26-29 ).
XIV. Wise conclusion: obey the King ( Ecclesiastes 8:1-9 ).
XV. Righteousness goes unrewarded ( Ecclesiastes 8:10-17 ).
XVI. All people share the same ultimate fate ( Ecclesiastes 9:1-12 ).
XVII. Wisdom does not provide the ultimate answer ( Ecclesiastes 9:13-10:20 ).
XVIII. Wise conclusion: act in the face of vanity ( Ecclesiastes 11:1-8 ).
XIX. Youth has the advantage ( Ecclesiastes 11:9-12:7 ).
XX. Wise conclusion: everything is vanity ( Ecclesiastes 12:8 ).
XXI. Parting advice: Learn from the teacher and obey God ( Ecclesiastes 12:9-14 ).
Morrish Bible Dictionary [2]
The first two or three verses give the subject of this book. "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun?" This expression 'under the sun' occurs no less than twenty-eight times in the twelve chapters, and gives the character of the book. It describes life 'in Adam,' and seeks an answer to the questions, What is best for man? how should he spend his life to be happy on earth? The writer speaks as a human philosopher in his wanderings. Sometimes he gets near the truth, but at other times he is far removed from it. Hence some passages state man's false conclusions: cf. for example, Ecclesiastes 3:18-22; Ecclesiastes 7:16,17; Ecclesiastes 8:15 . The direct divine teaching is contained in the last few verses of the book. The last two verses answer the searchings of Ecclesiastes 1:13; Ecclesiastes 2:3 .
Solomon, who is the writer, goes through his experience both of wisdom and of riches, of labour, and of all that his heart as a man could desire (and who can come after the king?); and records it by inspiration, so that when he proves it all to be but vanity and vexation of spirit it is not the mere utterance of a disappointed man, but divinely recorded conviction. The actions are characterised by being done 'under the sun,' and without any thought of their being performed Godward. Man is not regarded as in direct relationship with God, though responsible to his Creator. The name of Jehovah does not once occur.
Ecclesiastes 1 , Ecclesiastes 2 . "The eye is not satisfied with seeing, nor the ear filled with hearing," therefore Solomon searched his heart ( Ecclesiastes 1:13,16; Ecclesiastes 2:1,3 ) as to mirth, wine, wisdom, folly, and great works. His heart was in despair, and he concluded that there was nothing better than for a man to enjoy good in his labour and in the gifts of God.
Ecclesiastes 3 . Man is shown that he is in a time state: there is a time for everything 'under the heaven,' but only 'a time.' God made everything beautiful in its time: He hath set 'the age' in man's heart. Ecclesiastes 3:11 . (The word rendered 'world' in the A.V. in this verse is olam , often translated 'ever' and 'everlasting.' Some translate 'he hath set eternity in their heart,' but the sense doubtless is that man's heart can only naturally embrace the age characterised by time.) "No man can find out the work that God maketh from the beginning to the end." God is working out His own end during this time state: man lives in time, but what God does shall be for ever. God will judge the righteous and the wicked, but as far as man's real knowledge extends he dies as the beast dies. This is only man's conclusion drawn from beholding what takes place under the sun.
Ecclesiastes 4 . Sorrow is expressed for the oppression and injustice that exist in a sinful world, with no effectual comfort and remedy. The poor, the rich, and the sluggard are spoken of, and the evil results of folly in private affairs ( Ecclesiastes 4:7-11 ), and in political life. Ecclesiastes 4:13-16 .
Ecclesiastes 5 . Piety is brought in, and conduct in the house of God; caution as to vows, and a call to fear God. He is above every oppression on the earth, and takes knowledge of it all. In Ecclesiastes 5:9-17 agricultural life is contrasted with commercial life, with its anxieties and varying fortunes. Again the writer concludes that it is good and comely to eat and drink and enjoy the good that God gives.
Ecclesiastes 6 . There is vanity in connection with having riches and not being able to enjoy them; respecting children, old age, and the wanderings of man's desire: life is a shadow.
Ecclesiastes 7 . Divers things are compared: the better things are a good name, sorrow, the rebuke of the wise, the end of a thing, and wisdom. The strange sight in Ecclesiastes 7:15 makes the writer try a middle course between righteousness and wickedness, still retaining a certain fear of God. But in that middle course he was wrong: wisdom was far from him. Wisdom has its difficulties, which man cannot solve. He learned that there is not a just man upon the earth that sinneth not: God made man upright, but they sought out many inventions.
Ecclesiastes 8 . Kings should be respected: they are God's ministers to repress evil. The sinner and the righteous are contrasted, and it is well with them that fear God; but the work of God, in His providential dealing, is mysterious and past finding out.
Ecclesiastes 9 . Things happen alike to the righteous and the wicked;both die. Hence the writer wrongly advises a life of self-indulgence, for God appears indifferent to all that is done. A 'poor wise man' delivered a city by his wisdom, but he was forgotten.
Ecclesiastes 10 . Observations on wisdom and folly. Wisdom has its advantages for this life, both to the wise man himself and to others. It is not good for a land for its king to be a child and the princes incapable.
Ecclesiastes 11 . Exhortations are given to cast 'bread' and 'sow seed' on all occasions and in all places: all will not be lost. The works of God cannot be fully known: the more that is known shows how much there is unknown. The wisest arrives as it were at a blank wall, beyond which all is unknown. The young man is advised to enjoy himself while he yet lives, but God will bring him into judgement for all.
Ecclesiastes 12 . The Creator is to be remembered in the days of youth. Decrepitude and death are described: man is overtaken by death ere he has found out true wisdom. In Ecclesiastes 12:8 the gropings of the philosopher under the sun are over: he comes back to his starting point, "Vanity of vanities, saith the Preacher; all is vanity." A distinct division follows. Sinful man should not expect happiness except in God. "The whole of man " (not his duty, but the one thing for man, the one principle of life), is to "fear God and keep his commandments." God will bring every work into judgement.
Such is a slight sketch of the contents of the Book of Ecclesiastes. There is no question therein of grace or of redemption. It is the experience of a man, and he a king with wisdom and riches, respecting human life, with an attempt to solve all the anomalies that exist in the world, while viewing them 'under the sun.' They can only be solved, or peacefully left unsolved, by the wisdom which cometh from above. It is only in the N.T. that we get 'new creation,' that rises above the perplexities of fallen humanity, and reveals 'eternal life' that is in God's Son.
The Book of Ecclesiastes has been a great puzzle to many of the learned. They cannot understand how a king like Solomon could have had such an experience or have written such a book. They judge that it must have been written long after, as when the Jews were under the rule of the Persians, and that Solomon was only personated by the writer. It is plainly seen in their arguments that they overlook that which runs through the book, and which is the key to its being understood, namely, that all is viewed from man's point of view, expressed as 'under the sun.' When Solomon rises above this, as he does in the Proverbs, how different his experience, and the wisdom is divine. Then he speaks much of Jehovah, the name of relationship, which name, as said above, does not occur in the Book of Ecclesiastes.
