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Wednesday 4/29/26
Thru the Bible: Introduction to Ecclesiastes
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Introduction to Ecclesiastes
The Title:
The title of this book was not given in the ancient copies so far found. Rather this title was derived from the word as it appears in Hebrew in the first line of the text.
The earliest manuscripts use the phrase “The words of Qoheleth” (ko-HEL-eth) in the first verse. Though in modern Hebrew, it is often pronounced as (Ko-HE-let).
Now this word is not a proper name but more like a title, the meaning of which is hard to pin down precisely.
The verb form of the word קָהַל (qahal) means “to assemble or summon”, and is derived from the noun קָהָל (qahal) which of course means “assembly”.
So this word might mean one of the following:
(1) convener of the assembly
(2) leader, speaker, teacher, or preacher of the assembly
(3) member of the assembly.
So the fact that the audience is an assembly is altogether more certain than who is addressing them.
Elsewhere in the book, this word is used in pairs or groups with statements about this the writer’s position as king in Jerusalem (Ecc. 1:12), his proclamations about life (Ecc. 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Ecc. 12:9-10).
So we are going to run with “Qoheleth” (ko-HEL-eth) meaning “the leader of the assembly” or “the one addressing the assembly.”
Additionally, rabbinic literature treats this word a little differently. Rather than utilizing the common noun or verb form they employ the use of the word קֹהֶלֶת (qohelet) which shares a common root, but functions as a specific title rather than representing a group or assembly. They accept it as a surname for Solomon the king of Israel.
An explanation for this is found in rabbinic literature (Qoheleth Rabbah 1:1):
“Why was his name called Qoheleth [קֹהֶלֶת]?
Because his words were proclaimed in public meeting [קָהַל], as it is written in 1 Kings 8:1.”
Our English word is simply a transliteration for the Greek translation of “Qoheleth” (ko-HEL-eth) as used in the Septuagint. And that is where we get the title Ecclesiastes.
This being true then it exercises an impact on what we can anticipate was the purpose of the book.
Time written:
The Book of Ecclesiastes was likely written towards the end of Solomon’s reign, in approximately 935 B.C.
Solomon ruled over Israel when it was one united kingdom between 970-931BC. This time period is viewed as Israel’s “golden age” for good reason. Not only due to the stability & peace of his reign, but the quite literal and gratuitous amount of wealth of both Solomon himself as well as all of Israel.
Solomon received approximately 25 tons of gold every year.
His throne was made of ivory and overlaid with pure gold, and all of his personal drinking vessels and household articles were made of pure gold, as silver was considered of little value. Since during his reign “silver was as common in Jerusalem as stones, and cedar was as plentiful as ordinary sycamore in the foothills of Judah“. This description is actually found in 1 Kings 10 and 2 Chronicles 9.
He exercised a dominance over trade throughout the near east. Through his alliances with Hiram of Tyre, Solomon controlled trade routes, importing luxury items like ivory, apes, and peacocks, exotic fruit trees along with massive amounts of gold.
When visiting, the Queen of Sheba was overwhelmed by the stately wealth of his kingdom, stating that the reports of his wealth were only half of the reality.
The Bible states that Solomon exceeded all other kings of the earth in both riches and wisdom.
Authorship:
Even though traditionally attributed to Solomon, most modern scholars have come to see Ecclesiastes as written in the post-Babylonian exile period, anywhere between the 400–180BC.
This is due to modern textual and linguistic analysis. The presence of Aramaisms, Persian loanwords such as pardes for orchard/park and patgam for decree are tied specifically to the Achaemenid Persian period, and late Hebrew linguistic features that resemble later Mishnaic Hebrew, would seem to place it squarely within the Persian or early Hellenistic period.
As such scholars often characterize the author as a “sophisticated Jerusalemite intellectual” or a sage writing during the Hellenistic period.
Unlike a single added word, the linguistic features—including syntax and vocabulary—resemble later Mishnaic Hebrew throughout the entire book of Ecclesiastes, suggesting it was composed in that dialect, not just copied in it. However, the presence of these do not demand such to be true but only suggest it is. It is still well within the realm of possibility that later copies might reflect these linguistic anomalies due to scribal modernization (updating a text) rather than calling into question the original composition date.
As Christians we need to be careful not to demonize scholarly inquest and suggested conclusions as deliberately divisive. While there are no doubt cases which are, I do not believe that this case represents a frontal attack against the Book of Ecclesiastes by the secular world. Many Christian scholars have also had to acknowledge the dating issue when viewed linguistically alone.
Other evidence to consider:
The Book of Ecclesiastes has the author as a son of David. While Hebrew literature could easily allow this to apply to virtually any of David’s descendants regardless of how many generations removed, Solomon is the best fit for all that follows in the contents of the book. Following the Babylonian exile (post-586 BC), there were no Jewish kings at all ruling over a united Israel as Judah had become a Persian province ruled by governors. Some of these governors were Jewish and were in fact descendants of David. They were not, however, true kings and their rule did not in any way conform to the personal or national abundance represented in the Book of Ecclesiastes.
Ecclesiastes represents Israel as a united kingdom and following Solomon’s reign at no other time in Israel’s history did this state of unity exist – whether literally or metaphorically. The simple truth is the closer one got to the Babylonian exile the more pronounced the division within the kingdom became. In fact, even though the various tribes still existed, the Northern Kingdom was officially destroyed in 722BC by the Assyrians. As such this book cannot be taken as an honest representation of facts if the date were as late and scholars suggest.
Additionally the Septuagint version of the Hebrew scriptures which was in fact created due to the strong influence towards adopting Greek as the new standard language for the Israelites during and following the Babylonian exile.
As such the Septuagint translation of Ecclesiastes was created during the very time scholars claim these other copies were made which all indicate that the original was considerably older than the 3rd or 2nd century BC.
Also the Septuagint is well known for its accuracy, often providing a literal, word-for-word translation. This often allows the “late” character of the Hebrew to show through, but not always. There are noteworthy examples of the Koine Greek terms and phrasing that reflect Aramaic or Persian influence, throughout the Old Testament as in Genesis, Daniel, Ezra and Esther to name a few.
This is particularly true in later translated books where translators used contemporary Hellenistic, rather than classical, terminology.
These influences occur because the translators lived in a bilingual, post–Achaemenid Persian and Aramaic-speaking world, where Koine Greek was evolving.
Finally, it is a generally recognized truth that copies of ancient documents which were originally composed around 1000 BC, did not traditionally appear until 100-300 years later. So if Ecclesiastes was written in 935BC, it is altogether likely that the first copies were made just before the Babylonian exile around 600BC and that the copies we have today are preserved copies of those copies making such linguistic differences all the more possible.
So taken all together – the facts would seem to align more with an early composition with linguistic anomalies showing up in the text later due to an ever evolving base language adopted by that part of the world and Israel in particular.
One thing is for certain, Ecclesiastes was NOT composed during the post-exilic period because that was during the years of silence when God was NOT speaking to Israel. As such there could BE NO inspired book composed during that time period. Additional to this is the fact that copies or original nearly always are produced years AFTER the originals were penned. So if the earliest currently known and surviving copies of Ecclesiastes are from the 3rd and 2nd century then it seems most logical that the originals were composed earlier – not during that same time period!
So we are left with one of two possibilities if we maintain our view of the inspiration and authentic nature of scripture and neither ignore or trivialize modern objections.
- Solomon authored the book, but all surviving copies have been in some way modernized by the scribes who translated them.
- The book was NOT written by Solomon, but like some of the proverbs in the greater book of Proverbs were compiled from the personal writings of Solomon and recorded at a later time by a third party.
Key words & phrases:
- “Folly” 7x’s – The word is śiḵlûṯ and is typically translated as folly or madness. It is a very rare word and only appears 7 times in all of scripture all of which are in the 12 chapters of this book! As a feminine noun it means folly or foolishness as a way of life which is devoid of wisdom, God, self-understanding, or an understanding of others. It is in essence, to be spiritually and mentally blind.
- “Grasping for (striving after) the wind” 9x’s
- “Vanity of vanities / All is vanity” 38x’s – The word only appears 72 times in all of scripture with 38 appearing here. The Hebrew word is hevel and means vapor, breath, or mist and is used to describe life as fleeting, unsatisfying, or incomprehensible.
- “Under the sun” 27x’s (If you include “on earth” which is the same idea there are an additional 6 references making a total of 33! This phrase sets the pace and focus of the investigations of Solomon and thus the environment of his point and conclusions. As I will capitalize upon later, Solomon’s purpose and God’s do not completely align in the writing and purpose of this book. Solomon’s main thrust is in reference to life on earth, and is purely from a human, mortal perspective.
Throughout the book these words are used regularly to address man’s earthly life and in many places Solomon’s words seem to imply he has no view regarding an afterlife, though we know he is aware that there is one.
This is seen in phrases such as:
“(3) This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead. (4) But he who is joined with all the living has hope, for a living dog is better than a dead lion. (5) For the living know that they will die, but the dead know nothing, and they have no more reward, for the memory of them is forgotten. (6) Their love and their hate and their envy have already perished, and forever they have no more share in all that is done under the sun. (7) Go, eat your bread with joy, and drink your wine with a merry heart, for God has already approved what you do. (8) Let your garments be always white. Let not oil be lacking on your head. (9) Enjoy life with the wife whom you love, all the days of your vain life that he has given you under the sun, because that is your portion in life and in your toil at which you toil under the sun. (10) Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.” – Ecc. 9:3-10
Additional terms which make a frequent appearance and greatly reveal the direction of the book are:
- Do / Make / Accomplish (Asah): ~64 times (focusing on human activity).
- Wise / Wisdom (Chokmah): ~53 times which is typically a gift of God.
- Good / Better (Tob): ~52 times (often in the context of what is best to do).
- See / Behold (Ra’ah): ~50 times (used as the Teacher “seeing” or “observing” life).
- Man / Human (Adam): ~47 times.
- Know / Knowledge (Yadah): ~44 often being used in frustration over the limitations of what mankind CAN know, or with displeasure over what IS able to be known.
Purpose of Ecclesiastes:
Solomon himself made two statements in the first chapter which help us capture his purpose in writing the book of Ecclesiastes, but I do not think that fully captures God’s intentions in having him write it.
Solomon said in chapter 1:12,13&17,
“I, the Teacher, have been king over Israel in Jerusalem. (13) I decided to carefully and thoroughly examine all that has been accomplished on earth. I concluded: God has given people a burdensome task that keeps them occupied.”
“So I decided to discern the benefit of wisdom and knowledge over foolish behavior and ideas; however, I concluded that even this endeavor is like trying to chase the wind!” – Ecclesiastes 1:12-13 & 17
It would seem that Solomon’s purpose, which included the audience of the book of Ecclesiastes, was set before the assembly of Israel (likely those elders who were living towards the end of Solomon’s life and reign over Israel) a roadmap for living. This was intended to be accomplished by revealing what has and produces nothing of lasting value as contrasted with what does.
However, upon reading the book a few times I believe the intention of God was to expand upon the lesson of the manna. “Man does not live by bread alone, but by every word that proceeds out of the mouth of God.”
In Deuteronomy 8:3, the phrase “man shall not live by bread alone” uses the Hebrew verb yich’yeh (root chayah), which generally means “to live” or “to be alive“. In context, the “shall” expresses a fundamental truth about human existence—that true life is sustained by trusting in and obeying God’s word and actions, rather than relying solely on physical food or human effort.
The phrase “every word which proceeds out of the mouth of God” uses a present participle, implying a continuous, ongoing, and immediate action RATHER THAN merely a historical record. It signifies that sustaining Divine word is a living, active revelation—not just a written record of past speech.
Meaning that all the things we have been given and afforded in this life are a means to an end rather than an end unto themselves. They point to what is everlasting and of real, transcendent value, sustenance, fulfillment and delight – rather than possessing those qualities.
To get this firmly planted into the heart of man God used a very wise, yet frustrated man to write this book and so Ecclesiastes is written from the perspective of a man who was a king over Israel. Who was very wise and who possessed an abundance of wealth – putting him in a unique position in Jewish history to explore all of the various pursuits one could make the focus of their life. As such, he would be able, through wisdom, to accumulate many experiences from which he could distill a final conclusion regarding the purpose of life and therefore what would be the wisest investments of our focus and time as humans in the lifespan we are each afforded.
While a case could be made for a rather glum outlook throughout the book, I think one would be hard pressed to not see glimpses of thoughts we have all had regarding the futility of many of our life pursuits and what often fills our days.
Have you ever looked at a successful person or influencer as someone who was far too out of touch with the life experiences of the common man, for their advice or counsel to be of any real practical value to you whatsoever?
I don’t know about you but the kind of people this calls to mind are the power of positive thinking influencers of the 1980s, whose seminars focused upon self-help, empowerment, and mindset.
Figures like:
- Louise Hay, who championed affirmations.
- Motivational speakers like Zig Ziglar, Les Brown & Tony Robbins who motivated through positive attitude psychology.
- Fitness and lifestyle icons like Jane Fonda and Richard Simmons promoted holistic health.
- Brian Tracy emphasized perseverance in success.
Additionally Donald Trump’s book “The Art of the Deal” (1987) offers high-level, aggressive business principles like “think big,” “maximize options,” and “use leverage”. While actionable for real estate or competitive, transaction-based sales, many critics as well as the co-author Tony Schwartz have labeled it as exaggerated or unrepresentative of typical business success.
In like fashion, I have LONG wondered what notions were in God’s heart in having chosen Solomon to author this book of Ecclesiastes.
I recognized that he was a wise man, but had not his wisdom become distorted due to his sordid lifestyle of immeasurable sexual partners and tremendous wealth which was often spent on the most opulent expressions of indulgent frivolity?
What practical investment of wisdom could such a life have for the vast majority of humans whose personal experience never comes close to such abundance in free time and choices?
Well, perhaps that is precisely why his experiences are so valuable!
Unlike the examples I just cited, Solomon was not attempting to encourage a lifestyle which was out of reach for the common man. Quite the opposite. Solomon was attempting to show the emptiness one finds at the end of the proverbial rainbow and the immense intrinsic value of those commodities all humans share in common.
So you see it is precisely BECAUSE Solomon was able to live as a reality, what most people only dream of and vainly aspire to – that qualifies him to be an authority on the subject. In fact, Solomon may be the only person in all of human history who COULD address these issues with anything approaching real authority!
Solomon’s goals and method:
To use wisdom to know good & evil, wisdom and folly Solomon decided to pursue expressions of pleasure without restraint to see if anything of lasting value could be found in them.
These pursuits included, but were not limited to:
- Alcoholism
- Prosperity
- Sex
- Lasciviousness
- Creative productivity (buildings, gardens…etc.)
Futileness:
There is a poor logic that pervades Solomon’s ruminations. His reasoning, though guided by wisdom, was still considered and understood through the lens of selfish desires and pursuits.
Solomon wanted control over the ends of his investments, but realized that in the end he had no such control and neither does any human. The more one strives to obtain more lasting ends, the more illusive they become – it is, as Solomon called it – “grasping for the wind”.
He also noticed that in great contrast to this, God’s work remains!
Nothing we do can produce something which is truly new – by which I believe Solomon is ultimately speaking of creative work.
All we do is muddle around with the stuff God made, but only God is the artificer of all things. He made the blocks we play and build with, but we are denied the right and power to make the blocks ourselves.
His conclusion was that – just because good and evil can and does happen to people who are either wise or fools then it follows that there is no advantage to being wise. In fact, knowing more and yet receiving the same results as the fool only makes your existence even more wearisome and burdensome.
Solomon noted that he enjoyed all his toil and often encourages the pursuit of enjoyment from one’s labor calling it “God’s gift to mankind throughout our short lived and vain lifetimes”. However, when Solomon stood back and examined his labors, he considered that even though he had wanted what he built and put great care, wisdom & effort into their construction – in the end, it was all pointless!
He recognized that his enjoyment in his work was God’s gift, but when he considered that someday he would die and someone who did not put the effort or thought into it would live in and enjoy what he built – it seemed to drain his joy in the present over such thoughts.
He furthermore assumed such a person might likely be a fool and so a fool would wind up being the benefactor of all his labor and that spoiled his present enjoyment of all he had accomplished.
He also considered it a great evil that what one obtained in this life he could not take with him.
“(15) As he came from his mother’s womb he shall go again, naked as he came, and shall take nothing for his toil that he may carry away in his hand. (16) This also is a grievous evil: just as he came, so shall he go, and what gain is there to him who toils for the wind?” – Ecc. 5:15-16
He also saw that much of what man produces in his skill and labor is largely due to envy over what his neighbor possessed.
Much of what man does, he does to be recognized and to stand out and make his mark and he needs his mark to be greater and more profound and more lastingly impressive than others he perceives as his competition – all of which is vanity.
He did recognize that there was more gain in wisdom & light than in folly & darkness – yet in the end – the same events happen to both of them.
Man, for all his strength, wisdom, cleverness and accomplishments still have a lack of control regarding some of the most important aspects of their lives. This seemed to Solomon to be a cruel joke and something that made life itself folly.
An Emphasis on what will be Remembered:
In the Book of Ecclesiastes there is an overarching sense that if something is forgotten in the future, there is no point in it ever being accomplished.
In like manner, if a person accomplishes great deeds, yet in the future he is forgotten it is almost pointless that they ever lived or ever did what they did.
God’s gifts and callings are without repentance. For even in Solomon’s pursuits of profit and pleasure his wisdom remained with him.
“So I became great and surpassed all who were before me in Jerusalem. Also my wisdom remained with me.” – Ecc. 2:9
Key steps in the progression of the book:
The first verse of chapter 5 is dedicated to respecting God with your mouth. It ends with a very succinct statement –
“For when dreams increase and words grow many, there is vanity; but God is the one you must fear.” – Ecc 5:7
By the time Solomon reaches chapter 7 he is beginning to gain some perspective, only still through a rather self-indulgent and distorted lens. He recognizes that it is better to mourn than to feast and to sorrow than laugh because through these the heart eventually comes to gladness. Though at this point he does not reveal that the reason for the virtue of mourning and sorrow and its subsequent gladness is all within the sphere of our relation to God.
In fact he comes to the premature conclusion:
“In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other, so that man may not find out anything that will be after him.” – Ecc 7:14
In the grammar of the Hebrew, the phrase “so that man may not find out anything that will be after him” functions as a purposive clause indicating that the uncertainty of life is not accidental, but a divine design.
And this is a great example of the dual nature of this book. Solomon’s point in saying this is not the same as God’s.
- For Solomon it was a point of frustration and vanity.
- For God it reveals that He does in fact at times intentionally restrict human knowledge of the future in order to encourage dependence upon Him and to foster an existence that both possesses and leads to eternal life.
Solomon offers counsel in chapter 7 which runs contrary to spiritually enlightened common sense. He says,
“In my vain life I have seen everything. There is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his evildoing. (16) Be not overly righteous, and do not make yourself too wise. Why should you destroy yourself? (17) Be not overly wicked, neither be a fool. Why should you die before your time? (18) It is good that you should take hold of this, and from that withhold not your hand, for the one who fears God shall come out from both of them. (19) Wisdom gives strength to the wise man more than ten rulers who are in a city. (20) Surely there is not a righteous man on earth who does good and never sins.” – Ecc 7:15-20
By saying this Solomon implies one can fear God and still attempt to rig the game so as to influence the outcomes more in their favor.
In chapter 8 there seems to be a shifting towards eternal consequences rather than just temporal earthly conclusions, but it seems to fall just shy of a complete conviction of its truth. As such, this may be as Guzik supposes which is simply a wish regarding the ends of a person while “under the sun”.
Solomon says,
“(11) Because the sentence against an evil deed is not executed speedily, the heart of the children of man is fully set to do evil. (12) Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him. (13) But it will not be well with the wicked, neither will he prolong his days like a shadow, because he does not fear before God.” – Ecc. 8:11-13
Conclusion:
The final chapters make a gradual assent towards one’s actions needing to please and honor God. That most of the pursuits of man on the earth are vain, not so much in themselves, but due to the weight and importance we place upon them as a replacement for God.
The ending statements draw both Solomon’s pursuits in this book and God’s purpose in inspiring it together very succinctly –
“(13) The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. (14) For God will bring every deed into judgment, with every secret thing, whether good or evil.” – Ecc. 12:13-14
Blessings!
Blessings!
