ECCLESIASTES INTRODUCTION

Ecclesiastes (ecclesia = assembly, church)

Author

Verse 1 gives his name as Qohelet (preacher, teacher, gatherer, one who assembles). It is obviously a 

pen name. It goes on to say here (and in verse 12) that he was the son of David (which could apply to 

other descendants of David), the king in Jerusalem. Chapter 2 says he was rich, had many slaves, 

surpassed all those who came before him, had numerous concubines, and engaged himself in many 

building projects. This all seems to fit Solomon.

One would have to have persuasive reasons not to ascribe the book to Solomon, yet many scholars 

doubt that he was the author. Three reasons are usually given:

(1) The author seems to be critical of kings in several passages. Comments?

(2) It is written in late Hebrew with words borrowed from the Persian (which would indicate a time of 

writing after the return from exile). Actually only three words are cited as “late.” One of them actually 

occurs in all ancient middle east languages; a later editor could have used these to replace the archaic 

language of Solomon's time; and it is notoriously hard to claim that a certain word was never used up to 

a certain time.

(3) The thoughts expressed are too modern for Solomon's time. They fit better with the rise of Greek 

philosophy (Cynics and Hedonists) about 4th-5^th century BC. Comments? Actually, the thoughts are 

almost post-modern. On the other hand, hedonistic writings appear in 1300 BC Egypt.

Structure or Chaos? Below are some typical judgments by commentators:

"there is no logical progression of thought by which the book is held together."

"the book defies any logical analysis."

"its structure is an insoluble problem."

"in general, no progression of thought from one section to another is discernible."

"The structure remains elusive."

Will revisit this subject later, but suffice it to say that there is a definite literary structure to the book. 

But, as in studying Proverbs, it is sometimes best to approach it somewhat topically rather than in verse 

order. So we will be skipping around a lot, but still try to hit most of the text.

Let's first consider the types of statements present in the book.

Opening Statements: Observations "Qohelet always begins his reflection with humanity and the 

human condition.”

And I applied my mind to seek and to search out by wisdom all that is done under the heaven... I 

have seen everything that is done under the sun. Eccles. 1:12-14a

So I turned to consider wisdom and madness and folly...Then I saw that wisdom excels folly as 

light excels darkness. Eccles. 2:12-13

Again I saw all the oppression that are practiced under the sun. Eccles. 4:1a

There is an evil which I have seen under the sun, and it lies heavy upon men. Eccles. 6:1

In my vain life I have seen everything. Eccles. 7:15a

But all this I laid to heart, examining it all, how the righteous and the wise and their deeds are 

in the hand of God. Eccles. 9:1a

Again I saw that under the sun the race is not to the swift... Eccles. 9:11

Note that most of these observations are what Solomon sees “under the sun” (or “under the heaven”). In 

other words, his observations are limited to empirical observations while on earth. This is almost the 

definition of wisdom literature in general. And this is both its strength and weakness. Strength =  

everyone can relate to what is said. Weakness = it includes no divinely revealed truths. This almost 

expresses the difference between philosophy (love of wisdom) and theology (the study of God).

The various observations themselves that comprise each of the ten major sections of the book are 

generally of a negative or cynical type. Read 1:2-11 as typical example (You can see in v. 5 where 

Hemingway got the title of The Sun Also Rises). The various possible definitions of the recurring word 

 hebel include vanity, breath, vapor, nothingness, emptiness, futility, temporariness, absurdity, 

unfathonableness, and enigma.

Conclusions: Positive Admonitions on How to Live One's Life

There is nothing better for mortals than to eat and drink, and find enjoyment in their toil. This also, I 

saw, is from the hand of God. Eccles. 2:24

I know that there is nothing better for them than to be happy and enjoy themselves as long as they live; 

moreover, it is God's gift that all should eat and drink and take pleasure in all their toil. Eccles. 3:12-13

So I saw that there is nothing better than that all should enjoy their work. Eccles. 3:22a

This is what I have seen to be good: it is fitting to eat and drink and find enjoyment in all the toil... 

Eccles. 5:18a `

So I commend enjoyment; for there is nothing better for people under the sun than to eat, and drink, 

and enjoy themselves. Eccles. 8:15a

Go, eat your bread with enjoyment, and drink your wine with a merry heart; for God has long ago 

approved what you do...Enjoy life with the wife whom you love, and in your toil at which you toil... 

Eccles. 9:7-9

Light is sweet, and it is pleasant for the eyes to see the sun. Even those who live many years should 

rejoice in them all.. Eccles. 11:7-8a

As Gordis somewhat humorously puts it, the Preacher has “doubts even with regard to skepticism.” It is 

because of this flip-flopping of attitudes that some scholars have felt it was written by an unbeliever 

and then edited by adding more godly observations to make it acceptable to the Jewish audience. That 

idea is losing influence lately with the recognition that the book holds together as a unity.

“Eat, drink and be merry for tomorrow we die.” is a conflation of Isaiah 22:13 (also quoted in I 

Corinthians 15:32 in a negative context) and some of the above statements in Ecclesiastes.

“The fact that these pleasures are for man's joy and contentment rules out asceticism, and the fact that 

they are given by God rules out sinful hedonism.” Some of above statements sound like hedonism, but 

each of above unedited statements in its original context mentions God prominently. Read Ecclesiastes

5:18a above and then 5:18a-20 as an example.

Conclusions: Negative Qualifiers

The third element reverts to the negative. This doesn't confirm Qoheleth's attitude as that of a cynic but 

functions to frame the positive element within the limitations of life's realities and God's sovereignty.

There is no remembrance of former things, nor will there be any remembrance of later things yet to 

happen among those who come after. Eccles. 1:11

Then I considered all that my hands had done,,, and behold, all was vanity and a striving after wind, and 

there was nothing to be gained under the sun. Eccles. 2:11

This also is vanity and a striving after wind. Eccles. 2:26b

Who can bring him to see what will be after him? Eccles. 3:22b

For he will not much remember the days of his life. Eccles. 5:20a

Man may not find out anything that will be after him. Eccles. 7:14b

Man cannot find out the work that is done under the sun..; even though a wise man claims to know, he 

cannot find it out. Eccles. 8:17b

There is no work or thought or knowledge or wisdom in Sheol, to which you are going. Eccles. 9:10b

But let him remember that the days of darkness will be many. All that comes is vanity...But know that 

for all these things God will bring you into judgement...for youth and the dawn of life are vanity. 

 Eccles. 11:8-10

The book is an alternation between what J. S. Wright calls “the futility of life” and “the answer of 

faith.”