The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes"from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qoheletthat the NASB translated "Preacher"in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher"is also a good one.
The commentators sometimes treat the Hebrew word qohelet("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.1However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qoheletis a title: "the preacher"or "the teacher."
Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.2Conservative scholars have refuted this linguistic argument.3Several more or less conservative scholars have rejected Solomonic authorship.4Yet there is no information in the Bible that would eliminate Solomon as the writer.
Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.
"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."5
This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.
"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).
"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."6
"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."7
I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.
He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.
The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.
Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.
I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.
The major revelations of the book are three.
First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.
Solomon stated this thesis in 1:2.
Then Solomon supported his thesis with examples he took from nature (1:3-11).
Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).
Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.
The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.
Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).
We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).
The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.
Let me point out some implications of the teaching of this book.
Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.
To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).
I. The introductory affirmation 1:1-11
A. Title and theme 1:1-2
1. The title 1:1
2. The theme 1:2
B. The futility of all human endeavor 1:3-11
1. The vanity of work 1:3
2. The illustrations from life 1:4-11
II. The futility of work 1:12-6:9
A. Personal observations 1:12-2:17
1. Solomon's investigation of human achievement 1:12-15
2. Solomon's evaluation of his investigation of human achievement 1:16-18
3. Solomon's investigation of pleasure 2:1-11
4. Solomon's evaluation of his investigation of pleasure 2:12-17
B. General observations 2:18-6:9
1. The outcome of labor 2:18-26
2. Labor and divine providence 3:1-4:3
3. The motivations of labor 4:4-16
4. The perishable fruits of labor 5:1-6:9
III. The limitations of wisdom 6:10-11:6
A. God's sovereign foreordination of all things 6:10-12
B. God's inscrutable plan chs. 7-8
1. Adversity and prosperity 7:1-14
2. Righteousness and wickedness 7:15-27
3. The value and limitations of wisdom ch. 8
C. Man's ignorance of the future 9:1-11:6
1. The future of the righteous on earth 9:1-10
2. The future of the wise on earth 9:11-10:11
3. The folly of criticism in view of the uncertain future 10:12-20
4. Wise behavior in view of the uncertain future 11:1-6
IV. The way of wisdom 11:7-12:14
A. Joyous and responsible living 11:7-12:7
1. Joyful living 11:7-10
2. Responsible living 12:1-7
B. The concluding summary 12:8-14
