Title
The Hebrew title (qoheleth, “the Preacher,” lit. “one who calls together an assembly”) is from the root qahal, meaning “assembly” or “congregation” (Eccl. 12:8). Qoheleth appears nowhere else in Scripture. The English title of the book is a transliteration of the Greek ekklesiastes (lit. “one who calls an assembly”), which is the book’s title in the Septuagint (a Greek translation of the Old Testament).
Author
Tradition is strong in ascribing the authorship of Ecclesiastes to King Solomon. The book itself supports this view by asserting that the words are those of “the son of David, king in Jerusalem” (Eccl. 1:1). The author identified himself as “the Preacher,” as king reigning over Israel in Jerusalem (Eccl. 1:1, 12), as a wealthy individual (Eccl. 2:7, 8), and as a lover of proverbs (Eccl. 12:9). These characteristics lend further weight to Solomonic authorship.
However, because the name Solomon never appears in Ecclesiastes, Solomonic authorship has been questioned. Martin Luther, in the sixteenth century, was the first to assert non-Solomonic authorship. One basis for the rejection of Solomonic authorship is the interpretation of the author’s words as indicating that he was writing at a time when he was no longer king over Israel. However, the phrase translated “was king” could also be translated “have been king,” suggesting that the penning of Ecclesiastes came late in Solomon’s life (Eccl. 1:12). Solomon “reigned in Jerusalem over all Israel” until his death (1 Kin. 11:42, 43). Furthermore, the author expressed helplessness before the nation’s injustices (Eccl. 4:1–3). As king, Solomon had authority to correct such problems. On the other hand, to express helplessness is not the same as being helpless. From what is known of Solomon’s life, the Book of Ecclesiastes certainly reflects much of what King Solomon could have taught from his vast experience.
Date
Those who reject Solomonic authorship date the book as late as the fourth or third century B.C. According to the traditional view of Solomonic authorship, however, the Book of Ecclesiastes was written during the tenth century B.C. when Solomon reigned. This tradition was unquestioned until the sixteenth century and has the stronger support.
Background
Setting
As Wisdom Literature, Ecclesiastes may have been used in an educational setting.
Purpose
Ecclesiastes records Qoheleth’s observations as he searched for meaning in life. Qoheleth concluded that human wisdom apart from God is vanity or emptiness. Yet the Preacher ended on a positive note as he observed that the ultimate meaning of life is found only in a right relationship with God.
Audience
The audience of Qoheleth may have been his pupils. “My son” was the typical way a teacher addressed his students (see Eccl. 12:12).
Literary Characteristics
The Book of Ecclesiastes is classified as Wisdom Literature. Wisdom teachers drew conclusions about life from their observations. The wisdom teacher Qoheleth was pessimistic or skeptical in his outlook as he drew conclusions about the meaning of life from human wisdom. Qoheleth employed the literary forms of the proverb, the parable, and repeated refrains (“all is vanity,” “under the sun”).
Themes
The theme of Ecclesiastes is the search for life’s meaning. Is life worth living, or is it just a meaningless existence that ends in futility? Qoheleth set out to investigate thoroughly what makes life worth living. He discovered that the meaning of life does not lie in labor, luxury, lust, leisure, learning, or liquor. Ultimately, the author realized that a life worth living can be found only in a relationship with the Lord (Eccl. 12:13, 14) and that a life not focused on the Lord is futile and empty. Ecclesiastes reflects the skeptical, pessimistic assessment of human life projected by Qoheleth, yet ends with a declaration of the ultimate purpose of life, which is to obey and glorify God.
Outline
Introduction (1:1–11)
Title: Qoheleth (the Preacher; 1:1)
Prologue: Life as a meaningless treadmill (1:2–11)
I. Qoheleth’s Experiments with Life (1:12–2:26)
A. The emptiness of human wisdom (1:12–18)
B. The emptiness of pleasure and wealth (2:1–11)
C. The emptiness of labor and the certainty of death (2:12–23)
D. A provisional conclusion: Enjoy food, drink, and work (2:24–26)
II. The Limitations of Life (3:1–11:8)
A. God’s sovereignty (3:1–15)
B. The injustice of human wisdom (3:16–4:3)
C. The emptiness of struggling (4:4–16)
D. Sincerity in worship (5:1–7)
E. The emptiness of wealth (5:8–6:12)
F. A collection of proverbs revealing proper values by which to live (7:1–22)
G. The limitations of wisdom (7:23–29)
H. The role of submission in wisdom (8:1–9)
I. The success of evildoers (8:10–15)
J. The helplessness of mankind (8:16–9:6)
K. A provisional conclusion: Enjoy life’s pleasures (9:7–10)
L. The limitations and superiority of wisdom (9:11–18)
M. Words to the wise: A diverse collection of proverbs (10:1–11:8)
Conclusion (11:9–12:14)
Qoheleth’s final advice: Remember (11:9–12:8)
The ultimate conclusion: Fear God (12:9–14)