what is the thesis of the book of ecclesiastes

A Summary and Analysis of the Book of Ecclesiastes

By Dr Oliver Tearle (Loughborough University)

‘ To every thing there is a season ’, ‘nothing new under the sun’, ‘ vanity of vanities ’, ‘evil under the sun’, ‘the sun also rises’: perhaps there is no Old Testament book more chock-full of memorable phrases than the Book of Ecclesiastes.

In essence, the author of Ecclesiastes tells us that everything we do is ‘vanity’: empty, futile, and short-lived. It doesn’t matter if you’re wise or a fool, ultimately, because everyone ends up dying. The author encourages wisdom as something to strive for in order to ensure a well-lived earthly life, but he is sceptical of whether it carries any long-term benefits beyond this life.

Book of Ecclesiastes: summary

The preacher who ‘writes’ the Book of Ecclesiastes begins by pointing out that everything is vanity: everything man does is ultimately futile, for the world continues to turn and the sun rises and sets as before, and man cannot alter things in any meaningful way. The preacher tells us that he set out to learn great wisdom and knowledge, but this has come at a great cost: the more you know, the sadder you become.

In light of the meaninglessness and futility of all human endeavour, he tells us that we should strive to enjoy the simple pleasures found in life: eating and drinking, and taking enjoyment in our work.

The rest of Ecclesiastes is something of a miscellany, containing a number of reflections on both politics and money (in chapter 5) and love (the end of chapter 7). Throughout, the focus is on this central idea that all human endeavour is ultimately for futile and worthless, but that it falls to us to make the best of our lives nevertheless and to seek out simple pleasures (such as eating and drinking) where we can.

Although 3:19 aligns man with other ‘beasts’ or animals, and implies that there is no afterlife for man to look forward to, there are numerous references to God throughout Ecclesiastes. However, he seems to have little deep-rooted faith in a personal God, even while he acknowledges the presence of God as maker of the world.

Book of Ecclesiastes: analysis

Thought to have been written between 300 and 200 BC, the Book of Ecclesiastes is an example of biblical ‘wisdom literature’, which is usually attributed to Solomon. And although the author of Ecclesiastes announces himself as ‘son of David’, suggesting Solomon, scholars believe that this was merely a conventional ascription and that a later author wrote the book. (Besides, 2:12 makes it clear that the author is coming ‘after the king’, so probably in the wake of wise Solomon.)

The title by which the book is known to us, Ecclesiastes, is from St Jerome’s Latin translation, and is ultimately from the Greek meaning ‘assembly’, following the Hebrew title of the original, K ō heleth , which is thought to mean the same thing. Whoever its author was (a wealthy Israelite who lived close enough to Jerusalem to have witnessed several events first-hand, as the Dictionary of the Bible notes), it’s thought that the whole Book of Ecclesiastes was written by this one author, with the exception of the last six verses, which a follower or pupil probably added.

Although the author of Ecclesiastes makes reference to God and the importance of belief, it’s unusual for the tone of scepticism which pervades it: everything is ‘vanity’, pointless and ultimately meaningless, and happiness, whilst worth striving for, is evanescent and difficult to attain.

There is ‘no new thing under the sun’, the author tells us (often this is given as ‘there is nothing new under the sun’). This is at once pessimistic (everything worth doing seems already to have been achieved before by someone else) but also, oddly, reassuring, for once this truth is accepted, it becomes more difficult to be surprised or appalled by anything the world throws at us.

Many of the author’s wise insights are standalone and can be aligned with the Book of Proverbs. For instance, 5:8 contains the following piece of advice:

If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.

This remains as true now as it did over two millennia ago when its author wrote it: we must accept that there are political institutions and governmental systems which lead upwards to tyranny, keeping the poor needy and making a mockery of justice.

One of the most valuable qualities of Ecclesiastes, along with its remarkable poetry, is this honesty about the way the world works: it might be regarded as a precursor to that great work of Stoicism, Marcus Aurelius’ Meditations (Penguin Classics) , which also urges us to accept what we cannot alter, even though this often means having to swallow some rather unpalatable truths about the way power works.

Throughout Ecclesiastes, the author’s advice might be aligned (tentatively) with Stoicism and Epicureanism: try to accept what you cannot change and control your response to things which should make you angry or unhappy, and strive to attain a moderate amount of pleasure from the simple things life affords you in the present moment.

This is not to claim that the author of Ecclesiastes was a Stoic or an Epicurean, or even that he had come into contact with those ideas directly; but Greek thought was well-known across that part of the Middle East when he was writing, so it’s likely that he had encountered similar ideas at second or third hand.

Although the Dictionary of the Bible locates the value of the Book of Ecclesiastes chiefly in the light it sheds on Jewish thinking of the time, this overlooks the quality of its poetry, such as in the rightly famous passage from 3:1-8:

To every thing there is a season, and a time to every purpose under the heaven:

A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;

A time to kill, and a time to heal; a time to break down, and a time to build up;

A time to weep, and a time to laugh; a time to mourn, and a time to dance;

A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;

A time to get, and a time to lose; a time to keep, and a time to cast away;

A time to rend, and a time to sew; a time to keep silence, and a time to speak;

A time to love, and a time to hate; a time of war, and a time of peace.

The almost mesmerising sway of such syntax, the rhythms of the author’s words following the patterns of his thought, can be felt in everything from Dickens’s ‘It was the best of times, it was the worst of times’ to T. S. Eliot’s ‘There will be time, there will be time’ section from ‘ The Love Song of J. Alfred Prufrock ’.

But as well as the rhythms of such passages, the appeal lies in their quiet resignation, and the author’s willingness to confront his own world-weariness while rejecting complete despair over the futility of all human ambition.

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Summary of the Book of Ecclesiastes

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Ecclesiastes

Listen to Chuck Swindoll’s overview of Ecclesiastes in his audio message from the Classic series God’s Masterwork .

Who wrote the book?

The title “Ecclesiastes” comes from a Greek word indicating a person who calls an assembly, so it makes sense that the author identified himself in Ecclesiastes 1:1 by the Hebrew word qoheleth , translated as “Preacher.” Despite leaving only this rather mysterious name to indicate his identity, evidence in the book, along with most Jewish and Christian tradition, suggests that King Solomon authored Ecclesiastes.

The Preacher went on to call himself “the son of David, king in Jerusalem,” one who has increased in “wisdom more than all who were over Jerusalem before me,” and one who has collected many proverbs (Ecclesiastes 1:1, 16; 12:9). Solomon followed David on the throne in Jerusalem as the only Davidic son to rule over all Israel from that city (1:12). He was the wisest man in the world during his time (1 Kings 4:29–30) and wrote most of the book of Proverbs (Proverbs 1:1; 10:1; 25:1). Therefore, we can safely identify Solomon as the qoheleth of the opening verse.

Where are we?

With Solomon as the author of the book, we know it had to have been written sometime before his death in 931 BC. The content of Ecclesiastes reflects someone looking back on a life that was long on experience but short on lasting rewards. As king, he had the opportunity and resources to pursue the rewards of wisdom, pleasure, and work in and of themselves. Yet the world-weary tone of the writing suggests that late in life, he looked back on his folly with regret, pointing us to a better, simpler life lived in light of God’s direction (Ecclesiastes 12:13–14).

Why is Ecclesiastes so important?

Ecclesiastes presents us a naturalistic vision of life—one that sees life through distinctively human eyes—but ultimately recognizes the rule and reign of God in the world. This more humanistic quality has made the book especially popular among younger audiences today, men and women who have seen more than their fair share of pain and instability in life but who still cling to their hope in God.

What's the big idea?

Ecclesiastes, like much of life, represents a journey from one point to another. Solomon articulated his starting point early in the book: “Vanity of vanities! All is vanity” (Ecclesiastes 1:2), indicating the utter futility and meaninglessness of life as he saw it. Nothing made sense to him because he had already tried any number of remedies—pleasure, work, and intellect—to alleviate his sense of feeling lost in the world.

However, even in the writer’s desperate search for meaning and significance in life, God remained present. For instance, we read that God provides food, drink, and work (2:24); both the sinner and the righteous person live in God’s sight (2:26); God’s deeds are eternal (3:14); and God empowers people to enjoy His provision (5:19). Ultimately, the great truth of Ecclesiastes lies in the acknowledgment of God’s ever-present hand on our lives. Even when injustice and uncertainty threaten to overwhelm us, we can trust Him and follow after Him (12:13–14).

How do I apply this?

We all desire meaning in life. Often that search takes us along winding, up-and-down paths filled with bursts of satisfaction that shine bright for a time but eventually fade. In one sense, it’s satisfying to see that experience echoed throughout Ecclesiastes. An appreciation for our common humanity emerges from reading its pages. We relate to the journey of Solomon because, for so many of us, it is our own. When we attempt to find meaning in the pursuit of pleasure, the commitment to a job, or through plumbing intellectual depths, we all eventually find in each of these pursuits a dead end.

Ecclesiastes shows us a man who lived through this process and came out on the other side with a wiser, more seasoned perspective. When we’re surrounded by the temptation to proclaim life’s ultimate emptiness, we can find in Ecclesiastes a vision tempered by experience and ultimately seen through divinely colored lenses. Life is destined to remain unsatisfying apart from our recognition of God’s intervention. It only remains to be seen whether or not we will place our trust in His sure and able hands.

Have you struggled with misplaced pursuits in life? Does your life lack the meaning and purpose you desire? Hear the words of Solomon that they might encourage you to place your trust solely in the Lord.

Bible Study Chart

Ecclesiastes overview chart.

View Chuck Swindoll's chart of Ecclesiastes , which divides the book into major sections and highlights themes and key verses.

View a list of Bible maps , excerpted from The Swindoll Study Bible.

Christ is our standard

The Book of Ecclesiastes Summary by Chapter (1-12): Concise and Comprehensive

The book of Ecclesiastes summary by chapter offers a quick glance through this remarkable book in the Bible. Penned by King Solomon, Ecclesiastes is packed with profound insights and wisdom. Let’s take it chapter by chapter!

Read: The Book of Proverbs Summary by Chapter (1-31)

The book of ecclesiastes summary by chapter, chapter 1 – the words of the teacher.

In the first chapter, King Solomon introduces himself as the teacher and speaks about the monotony of life. He declares, “Vanity of vanities! All is vanity.” Solomon observes the cycles of nature and comments on how the earth remains the same despite the ceaseless efforts of mankind.

Furthermore, Solomon reflects on the pursuit of wisdom. He confesses that, despite all his wisdom and knowledge, it only brought him sorrow and grief. He concludes that the accumulation of knowledge and the pursuit of wisdom are meaningless.

Chapter 2 – The Vanity of Pleasure

In Chapter 2 , Solomon recounts his experiences as he indulged in worldly pleasures. He engages in laughter, wine, grand projects, and accumulates wealth. He surrounds himself with all the pleasures that a king could have, yet finds that it all amounts to “chasing after the wind.”

Towards the end of the chapter, Solomon reflects on the limitations of human wisdom. He points out that both the wise and the foolish share the same fate, which is death. Solomon finds no lasting value in wisdom or pleasure as all human efforts and achievements are fleeting.

Chapter 3 – A Time for Everything

Chapter 3 starts with one of the most famous passages in Ecclesiastes, where Solomon states that there is a time for everything under the heavens. He lists 28 seasons of life, including times to be born, die, plant, reap, weep, laugh, mourn, and dance.

Following this, Solomon discusses the idea of divine justice. He acknowledges the role of God in determining the times and seasons of life. He encourages enjoying the simple things in life and recognizing that they are gifts from God.

Chapter 4 – Oppression, Toil, and Friendships

In this chapter, Solomon considers the tears of the oppressed. He acknowledges the powerlessness of the oppressed and ponders over the dead who are free from the troubles of life. Solomon also reflects on the fruitlessness of labor and striving out of envy or rivalry.

In contrast, Solomon then speaks about the value of companionship. He highlights the benefits of having a friend and the strength that comes from numbers, using the example of a cord of three strands not being easily broken.

Chapter 5 – Fear God

Chapter 5 begins with Solomon advising caution in God’s presence. He counsels against making rash vows and encourages speaking less and listening more. He also observes the vanity in amassing riches as one cannot know who will enjoy them after one’s death.

Moreover, Solomon distinguishes between the sleep of a laborer and that of a rich man. The former sleeps sweetly irrespective of the quantity of food, while the latter’s abundance doesn’t let him sleep. He acknowledges that it is good to enjoy the simple blessings of eating, drinking, and finding satisfaction in work.

Chapter 6 – The Vanity of Wealth

In Chapter 6 , Solomon continues to reflect on the vanity of wealth. He talks about a man who has been blessed with wealth, possessions, and honor but lacks the ability to enjoy them. Solomon considers this an affliction and reiterates that wealth doesn’t satisfy the desires of the soul.

He also emphasizes the futility of a long life that is not enjoyed or appreciated. He argues that an untimely birth is better than a life lived in darkness and discontent. The chapter closes with Solomon asserting that despite all human efforts to find meaning, they can’t fathom what life under heaven is all about.

Chapter 7 – The Value of Practical Wisdom

Chapter 7 opens with Solomon comparing the value of a good name to precious ointment. He speaks about the wisdom that can be gained through reflecting on death rather than frivolously celebrating life. He advises that sorrow can be better than laughter as it refines the heart.

Solomon also cautions against longing for the “good old days” and highlights the importance of patience over pride. He acknowledges that righteousness and wickedness both have their place, and it’s wise not to be overly righteous or overly wicked. Wisdom, Solomon asserts, provides strength and protection.

Chapter 8 – Obey the King

In the eighth chapter, Solomon talks about the wisdom of obeying the king’s command. He discusses the wise heart knowing the proper time and procedure for every matter. He encourages patience and acknowledges that no one can predict when hard times will come.

Furthermore, Solomon observes that while wickedness may seem to go unpunished, in the long run, it’s still better to fear God. He acknowledges the limitations of human understanding and wisdom, as people cannot fully grasp God’s work or comprehend what will happen in the future.

Chapter 9 – Enjoy Life with the One You Love

Chapter 9 begins with Solomon reflecting on the common destiny shared by the righteous and the wicked, which is death. He emphasizes the finality of death and encourages the living to live fully because the dead know nothing.

Solomon then urges readers to enjoy their lives and find satisfaction in their toil as these are gifts from God. He also advises enjoying time with loved ones. The chapter concludes with a story of a small city saved by the wisdom of a poor man, yet the man’s wisdom was quickly forgotten.

Chapter 10 – The Pitfalls of Folly

In Chapter 10, Solomon contrasts wisdom and folly. He explains how just a little folly can overshadow wisdom and honor. He talks about the unpredictability of life and the foolishness of making hasty decisions. He also warns against speaking ill of the king and the dangers of laziness.

Furthermore, Solomon offers practical advice, such as the importance of calmness in resolving issues and the value of wise words. He reiterates that wisdom, though often overlooked or underestimated, is a valuable asset in handling life’s challenges.

Chapter 11 – Invest in Many Ventures

Chapter 11 encourages diversifying investments, akin to casting your bread upon the waters. Solomon uses metaphors to discuss taking risks and being generous, as one never knows what misfortune may occur. He advises not waiting for perfect conditions to take action as those who watch the wind will not sow.

He also speaks to the youth, urging them to be joyful but mindful that God will judge youthful deeds. He advocates for an awareness of the brevity of youth and the importance of remembering the Creator before old age.

Chapter 12 – Remember Your Creator

In the final chapter, Chapter 12, Solomon reminds the reader to remember the Creator in their youth. He uses metaphors to describe the difficulties and ailments of old age. He portrays life’s cycle and the eventual return of the human spirit to God who gave it.

As the chapter progresses, Solomon emphasizes the importance of heeding the words of the wise. He concludes the book by reiterating that the essence of human life is to fear God and keep His commandments. The final verses mention that every deed will be brought into judgment, whether good or evil.

With this sobering reminder, the book of Ecclesiastes comes to a close. King Solomon, through a series of reflections, observations, and wisdom-laden advice, paints a picture of life’s vanities and the ultimate importance of focusing on God.

In this summary of the book of Ecclesiastes chapter by chapter, we have gone through the wisdom of King Solomon. His reflections on life’s vanities, the importance of remembering our Creator, and the ultimate purpose of human existence serve as wisdom for all generations. Whether it’s embracing the seasons of life, acknowledging the limitations of wisdom, or understanding the value of enjoying our toil, Ecclesiastes offers pearls of wisdom to enrich our lives.

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Volume 49 - Issue 1

Our Reason for Being: An Exposition of Ecclesiastes on the Meaning of Life

Ecclesiastes is often viewed as one of the more difficult or problematic books in the Bible. Nonetheless, there is no shortage of people willing to provide their interpretation of the book. These interpretations can generally be classified based on the interpreter’s approach (historical or philosophical), the book’s theology (orthodox or unorthodox), and its tone (optimistic or pessimistic). T. F. Leong’s book fits in the categories of philosophical, orthodox, and optimistic. It is philosophical, evinced in part by its title, “ Our Reason for Being ,” as well as the sources drawn upon. It is orthodox, in that the gospel of Jesus is presumed and Ecclesiastes is read as orthodox Christian Scripture from the outset. It is optimistic because it views the teaching of Ecclesiastes as pointing to trust and faithfulness in YHWH. As such, this is an exposition of Ecclesiastes which understands Qoheleth as not just grasping for, but indeed finding meaning.

There are two key differences between this and other Ecclesiastes commentaries. First, out of the book’s four parts, only part 2 is a commentary proper. There is a brief introduction, and then, after the lengthy exposition, two essays—one on the teaching and the other on the interpretation of Ecclesiastes. This means the book has multiple paces across the different parts, but it also slows down at several points within the commentary proper due to the multiple excurses on key or “problem” verses, as well as the footnotes delving into the quirks of the Hebrew.

The second, and more striking, difference between this and other recent commentaries is not so much what it focuses on, but what is not discussed at all. This book has a particular interest in reading philosophically, but this focus clearly betrays a disinterest in issues that might otherwise unlock the book for others. The book is read as “a persuasive speech” (p. 7), each paragraph flowing into the next from the beginning until the end. As a reader interested in structure (see my Seeing What Qohelet Saw: The Structure of Ecclesiastes as Alternating Panels of Observation and Wisdom [Eugene, OR: Wipf & Stock, 2019]), Leong’s commentary on a largely undifferentiated block of speech occasionally felt like an even longer block of undifferentiated speech. Attention to recent essays and books on the structure of Ecclesiastes would have helped give this reading of Ecclesiastes, and hence this book, more shape. Furthermore, the predominantly philosophical approach reveals a disinterest in situating Ecclesiastes in history and seeking to understand Qoheleth’s illustrative examples according to their potential historical referents. Many recent interpretations of Ecclesiastes have found value in this historical contextualization; for example, George Athas, Ecclesiastes, Song of Songs , SGBC (Grand Rapids: Zondervan, 2020).

Perhaps the apparent disinterest in structure and history can be explained by the book’s more philosophical bent, but it may also be a result of this being in part a reworking of a twenty-year-old master’s thesis and an expansion of a chapter from a partner volume, Our Reason for Hope (Createspace, 2018). The majority of conversation partners are hence older volumes, and much recent scholarship on Ecclesiastes does not seem to have made much of an impact. This strikes me as a perennial challenge when reviving and expanding upon older work rather than starting completely from scratch.

I appreciate many of the little asides, such as the contextual reading of הכל not as broadly “everything” but specifically “both of these” (pp. 149–50). The reading of יתרון as a financial metaphor, one’s “fiscal gain” (p. 18, cf. p. 58), is also an insightful way of describing Qoheleth’s way of adjudicating meaning in this world. These are just two of myriad examples that demonstrate a clear desire to dig into the text to understand as well as apply the teaching of Ecclesiastes.

There is a clear desire to make this book approachable for non-Hebraists, so there is no Hebrew text and only rarely is transliteration provided. This makes it occasionally a little unhelpful where there is a discussion on “the word translated as x” without identifying the word. I am not sure of the thinking behind this choice; non-Hebraists will likely skip these footnotes dealing with more intricate questions of the Hebrew text, while those with Hebrew proficiency will have to refer back to the Hebrew text to confirm that the word is indeed what they guess it is.

Such minor quibbles aside, this book is a joyful reading of Ecclesiastes from a philosophical, evangelical, optimistic perspective. The focus on the justice of God, the goodness of work, enjoying the fruit of one’s labor, and the coherence of this creation despite the presence of evil, will be an encouragement to readers who share Leong’s presuppositions. There will, of course, remain many who read this book otherwise, but they too will surely appreciate the challenges and thoughtful readings presented in this book.

Douglas R. Fyfe

Douglas R. Fyfe Carlingford, NSW, Australia

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Other Reviews in this Issue

Reforming a Theology of Gender: Constructive Reflections on Judith Butler and Queer Theory

The Disintegrating Conscience and the Decline of Modernity

The Oxford Handbook of Ecclesiology

God at Work in the World: Theology and Mission in the Global Church

The God Who Goes before You: Pastoral Leadership as Christ-Centered Followership

Ecclesiastes

What is the book of Ecclesiastes about in the Bible? Watch as we explain its major themes and gain a deeper understanding of its place in the biblical story.

Ecclesiastes teaches that life is random and uncontrollable, so how do we live well under these circumstances?

For the author of Ecclesiastes, any attempt to try and control our lives is pointless. But life itself is not. Though life is full of so much hevel , there is joy to be found in enjoying good company and a good meal, in planting gardens and contributing to our communities, and overall, in accepting the hevel and trusting that God is in control of things we can’t begin to understand.

The book of Ecclesiastes is the author’s response to Proverbs. From their perspective, life isn’t so simple as fearing God and choosing wisdom. Life is fleeting and unpredictable and our existence is a blip of time. In their words, “it’s all hevel .” So is there any point at all? Yes, but it may surprise you.

Ecclesiastes: what’s the point?

by Jeffrey Kranz | Jan 28, 2014 | Bible Books

Overview of Ecclesiastes

But he can’t hold onto it forever. He’ll die someday, and who knows how his sons will handle the kingdom? Who knows what will happen to the people? Who knows what will happen to him?

This Preacher wrote, gathered, and assembled written words of wisdom: the one who assembled wisdom and assembled the people (Ecclesiastes 12:9–10). And now he’s grappling with a an age-old riddle:

What advantage does man have in all his work Which he does under the sun? (Eccl 1:3)

By “under the sun,” he means apart from God. God is in heaven, and man is on earth (Eccl 5:2). So if you deal solely with the visible, tangible, observed-cause-and-effect human experience, what are you left with? It’s a tough question. After all, the universe seems to be in a constant state of resetting itself. The sun rises, sets, and rises again. Rivers flow, but never empty. Information multiplies, but the mind is never satisfied. So in the never-ending cycles of life, what can man do? It sure looks meaningless. And the more the Preacher learns about the world, the more depressing a world it becomes (Eccl 1:18). So he explores this problem. The first portion of Ecclesiastes explore man’s situation on earth (Eccl 1:13). And the situation isn’t too great:

The smarter you get, the harder it is to cope with the world (Eccl 1:18).
Pleasure and riches do not satisfy (Eccl 2:10–11; Eccl 5:10;).
Wise men and fools die alike (Eccl 2:16).
You can’t take the results of your hard work with you when you die (Eccl 2:18–19; 5:13–17).
What you leave behind goes to a generation who didn’t earn it (Eccl 2:18–19).
And the results of your labor don’t really satisfy your desires, either (Eccl 2:10–11; 5:10; 6:7).
People practice evil instead of justice (Eccl 3:16; 4:1; 5:8).
Even obedience to God doesn’t guarantee a long, happy life (Eccl 7:16).
And the wicked sometimes get away with it (Eccl 7:15; 8:14).

So then he turns to explain it. Why is the world this way? What can we do about it? What’s the point? He’s sure that there’s a just God (Eccl 8:12–13)—he’s seen him with his own eyes (1 Ki 3:5). But the world doesn’t always reflect God’s justice, so the Preacher explains what man can do to enjoy life, even if God’s works are not apparent:

Eat, drink, and enjoy life, because you’re in the hand of God (Eccl 9:7–9).
Work hard, and use wisdom while you can (Eccl 9:10, 18).
Avoid acts of foolishness—especially when dealing with authority (Eccl 10:2, 5–6, 20).
Take chances, pursue opportunities, and enjoy life while you can (Eccl 11:4, 8–10).
As you live, remember who made you (Eccl 12:1).

And then the Preacher sums everything up:

The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil. (Eccl 12:13–14)

The question: in a world of injustice and pain, what’s the point? The answer: fear God, even though you might not see Him make it right.

Theme verse of Ecclesiastes

I have seen all the works which have been done under the sun, and behold, all is vanity and striving after wind. (Eccl 1:14)

Ecclesiastes’ role in the Bible

Ecclesiastes is an example of Old Testament wisdom literature, and it’s the fourth book of poetry in the Bible. While Psalms is a collection of songs and Proverbs is a collection of principles, Ecclesiastes is mostly long-form poetic discourse: it poses one main question at the beginning and spends the next twelve chapters arriving at an answer. The book never mentions its author by name: and it’s important to note that the author is not necessarily the Preacher.

The author opens with the words of “the Preacher,” and then concludes by wrapping up the Preacher’s words and putting his own takeaways at the end.

This isn’t a Sunday-morning-sermon–delivering preacher we’re familiar with today; rather, it’s “one who assembles.” The original Hebrew word for this role only shows up in Ecclesiastes, and probably refers to someone who assembles wisdom and teaches the people. So why is this book traditionally attributed to Solomon? The Preacher gives us a few clues:

He is a son of David (Ec 1:1).
He is a king (Ec 1:1).
He ruled all of Israel in Jerusalem (Ec 1:12).
He was a wise man of great renown (Ec 12:9–10).

There were only two kings from David’s line who ruled Israel from Jerusalem: Solomon and Rehoboam. And Rehoboam’s legacy really doesn’t fit the bill (check out the twelfth chapter of First Kings ). That leaves Solomon the likely candidate, if the verses identifying the Preacher are to be taken literally. Ecclesiastes’ tone isn’t one you’d expect from the Bible. It’s melancholy and dismissive. You’ll find happier language in Lamentations (and I’m not joking). That’s because the Preacher is exploring the world according to human experience alone. Without a God working behind the scenes to execute justice, the Preacher sees life as pretty meaningless. But Ecclesiastes is encouraging nonetheless:

We see that it’s OK to recognize flaws in the world around us. The Bible doesn’t bind us to Pollyanna-ism—there are injustices and inconsistencies that we cannot control, and we don’t have to smile through it or pretend they don’t exist.
We can hope in a good heavenly Judge. The apostle Paul agrees that all creation was subjected to futility (Ro 8:20), and is groaning in anticipation of the coming glory that Christ will bring (Ro 8:22). We join the rest of the universe in anticipation.

Christians don’t live in the same world as the Preacher’s. We have something he didn’t experience: the continuous indwelling of the Holy Spirit. The Preacher lived in a world where God worked behind the scenes and judged everyone eventually (Eccl 12:13–14), but God is at work in us every single day. The world may be a messed up place, but if Christ is in us, we always have hope (Col 1:27)

Quick outline of Ecclesiastes

The problem (Eccl 1:1–11)
Exploring the problem under the sun (Eccl 1:12–8:17)
Explaining life in the hand of God (Eccl 9–12:12)
The conclusion (Eccl 12:13–14)

More pages related to Ecclesiastes

Job (also wisdom poetry that deals with unexplained pain)
Proverbs (also wisdom poetry)
Song of Songs (also often attributed to Solomon)

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Book of Ecclesiastes NIV

Chapters for ecclesiastes, summary of the book of ecclesiastes.

This summary of the book of Ecclesiastes provides information about the title, author(s), date of writing, chronology, theme, theology, outline, a brief overview, and the chapters of the Book of Ecclesiastes.

Author and Date

No time period or writer's name is mentioned in the book, but several passages suggest that King Solomon may be the author ( 1:1,12,16 ; 2:4-9 ; 7:26-29 ; 12:9 ; cf. 1Ki 2:9 ; 3:12 ; 4:29-34 ; 5:12 ; 10:1-8 ). On the other hand, the writer's title ("Teacher," Hebrew qoheleth; see note on 1:1), his unique style of Hebrew and his attitude toward rulers (suggesting that of a subject rather than a monarch -- see, e.g., 4:1-2 ; 5:8-9 ; 8:2-4 ; 10:20 ) may point to another person and a later period (see note on 1:1 ).

Purpose and Teaching

The author of Ecclesiastes puts his powers of wisdom to work to examine the human experience and assess the human situation. His perspective is limited to what happens "under the sun" (as is that of all the wisdom teachers). He considers life as he has experienced and observed it between the horizons of birth and death -- life within the boundaries of this visible world. His wisdom cannot penetrate beyond that last horizon; he can only observe the phenomenon of death and perceive the limits it places on human beings. Within the limits of human experience and observation, he is concerned to spell out what is "good" for people to do. And he represents a devout wisdom. Life in the world is under God -- for all its enigmas. Hence what begins with "Meaningless! Meaningless!" ( 1:2 ) ends with "Remember your Creator" ( 12:1 ) and "Fear God and keep his commandments" ( 12:13 ).

With a wisdom matured by many years, he takes the measure of human beings, examining their limits and their lot. He has attempted to see what human wisdom can do ( 1:13,16-18 ; 7:24 ; 8:16 ), and he has discovered that human wisdom, even when it has its beginning in "the fear of the Lord" ( Pr 1:7 ), has limits to its powers when it attempts to go it alone -- limits that circumscribe its perspectives and relativize its counsel. Most significantly, it cannot find out the larger purposes of God or the ultimate meaning of human existence. With respect to these it can only pose questions.

Nevertheless, he does take a hard look at the human enterprise -- an enterprise in which he himself has fully participated. He sees a busy, busy human ant hill in mad pursuit of many things, trying now this, now that, laboring away as if by dint of effort humans could master the world, lay bare its deepest secrets, change its fundamental structures, somehow burst through the bounds of human limitations, build for themselves enduring monuments, control their destiny, achieve a state of secure and lasting happiness -- people laboring at life with an overblown conception of human powers and consequently pursuing unrealistic hopes and aspirations. He takes a hard look and concludes that human life in this mode is "meaningless," its efforts all futile.

What, then, does wisdom teach him?

Humans cannot by all their striving achieve anything of ultimate or enduring significance. Nothing appears to be going anywhere ( 1:5-11 ), and people cannot by all their efforts break out of this caged treadmill ( 1:2-4 ; 2:1-11 ); they cannot fundamentally change anything ( 1:12-15 ; 6:10 ; 7:13 ). Hence they often toil foolishly ( 4:4,7-8 ; 5:10-17 ; 6:7-9 ). All their striving "under the sun" ( 1:3 ) after unreal goals leads only to disillusionment.
Wisdom is better than folly ( 2:13-14 ; 7:1-6,11-12,19 ; 8:1,5 ; 9:17-18 ; 10:1-3,12-15 ; 12:11 ) -- it is God's gift to those who please him ( 2:26 ). But it is unwarranted to expect too much even from such wisdom -- to expect that human wisdom is capable of solving all problems ( 1:16-18 ) or of securing for itself enduring rewards or advantages ( 2:12-17 ; 4:13-16 ; 9:13-16 ).
Experience confronts humans with many apparent disharmonies and anomalies that wisdom cannot unravel. Of these the greatest of all is this: Human life comes to the same end as that of the animals -- death ( 2:15 ; 3:16-17 ; 7:15 ; 8:14 ; 9:1-3 ; 10:5-7 ).
Although God made humankind upright, people have gone in search of many "schemes" (for getting ahead by taking advantage of others; see 7:29 ; cf. Ps 10:2 ; 36:4 ; 140:2 ). So even humans are a disappointment ( 7:24-29 ).
People cannot know or control what will come after them, or even what lies in the more immediate future; therefore all their efforts remain balanced on the razor's edge of uncertainty ( 2:18 ; 6:12 ; 7:14 ; 9:2 ).
God keeps humans in their place ( 3:16-22 ).
God has ordered all things ( 3:1-15 ; 5:19 ; 6:1-6 ; 9:1 ), and a human being cannot change God's appointments or fully understand them or anticipate them ( 3:1 ; 7 ; 11:1-6 ). But the world is not fundamentally chaotic or irrational. It is ordered by God, and it is for humans to accept matters as they are by God's appointments, including their own limitations. Everything has its "time" and is good in its time ( ch. 3 ).

Therefore wisdom counsels:

Accept the human state as it is shaped by God's appointments and enjoy the life you have been given as fully as you can.
Don't trouble yourself with unrealistic goals -- know the measure of human capabilities.
Be prudent in all your ways -- follow wisdom's leading.
"Fear God and keep his commandments" ( 12:13 ), beginning already in your youth before the fleeting days of life's enjoyments are gone and "the days of trouble" ( 12:1 ) come when the infirmities of advanced age vex you and hinder you from tasting, seeing and feeling the good things of life.

To sum up, Ecclesiastes provides instruction on how to live meaningfully, purposefully and joyfully within the theocratic arrangement -- primarily by placing God at the center of one's life, work and activities, by contentedly accepting one's divinely appointed lot in life, and by reverently trusting in and obeying the Creator-King. Note particularly 2:24-26 ; 3:11-14,22 ; 5:18-20 ; 8:15 ; 9:7-10 ; 11:7 -- 12:1 ; 12:9-14 (see also any pertinent notes on these passages).

Literary Features

The argument of Ecclesiastes does not flow smoothly. It meanders, with jumps and starts, through the general messiness of human experience, to which it is a response. There is also an intermingling of poetry and prose. Nevertheless, the following outline seeks to reflect, at least in a general way, the structure of the book and its main discourses. The announced theme of "meaninglessness" (futility) provides a literary frame around the whole ( 1:2 ; 12:8 ). And the movement from the unrelieved disillusionment of chs. 1 - 2 to the more serene tone and sober instructions for life in chs. 11 - 12 marks a development in matured wisdom's coming to terms with the human situation.

A striking feature of the book is its frequent use of key words and phrases: e.g., "meaningless" ( 1:2 ; 2:24-25 ), "work/labor/toil" (see note on 2:10 ), "good/better" ( 2:1 ), "gift/give" ( 5:19 ), "under the sun" ( 1:3 ), "chasing after the wind" ( 1:14 ). Also to be noted is the presence of passages interwoven throughout the book that serve as key indicators of the author's theme and purpose: 1:2-3,14,17 ; 2:10-11,17,24-26 ; 3:12-13,22 ; 4:4,6,16 ; 5:18-20 ; 6:9,12 ; 7:14,24 ; 8:7,15,17 ; 9:7,12 ; 10:14 ; 11:2,5-6,8-9 ; 12:1,8,13-14 (see notes on these passages where present). The enjoyment of life as God gives it is a key concept in the book (see 2:24-25 and note, 26 ; 3:12-13 and note, 22 ; 5:18-20 ; 7:14 ; 8:15 and note; 9:7-9 ; 11:8-9 ).

Author ( 1:1 )
Theme: The meaninglessness of human efforts on earth apart from God ( 1:2 )
Introduction: The profitlessness of human toil to accumulate things in order to achieve happiness ( 1:3-11 )
Human endeavors are meaningless ( 1:12-15 )
Pursuing human wisdom is meaningless ( 1:16-18 )
Seeking pleasure is meaningless ( 2:1-11 )
Human wisdom is meaningless ( 2:12-17 )
Because people must leave the fruits of their labor to others ( 2:18-26 )
Because all human efforts remain under the government of God's sovereign appointments, which people cannot fully know and which all their toil cannot change ( 3:1 ; 4:3 )
Because there are things better for people than the envy, greed and amibition that motivate such toil ( 4:4-16 )
Because the fruits of human labor can be lost, resulting in frustration ( 5:1 ; 6:9 )
Introduction: What is predetermined by God is inalterable, and people cannot fully know what is best or what the future holds ( 6:10-12 )
People cannot fully know what is best to do (chs. 7 - 8 )
People cannot fully know what the future holds ( 9:1 ; 11:6 )
People should enjoy thei life on earth because their future after death is mysterious, and in that sense is meaningless for their present life ( 11:7-8 )
People should enjoy the fleeting joys of youth, but remember that God will judge ( 11:9-10 )
People should remember their Creator (and his gifts) in their youth, before the deteriorations of old age and the dissolution of the body come ( 12:1-7 )
Theme Repeated ( 12:8 )
Conclusion: Reverently trust in and obey God ( 12:9-14 )

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David Guzik :: Study Guide for Ecclesiastes 1

The Vanity of Life

A. introduction: the preacher, the author of ecclesiastes..

1. ( Ecclesiastes 1:1a ) The Preacher.

The words of the Preacher,

a. The words of the Preacher : The Book of Ecclesiastes is one of the most unusual and perhaps most difficult to understand books of the Bible. It has a spirit of hopeless despair; it has no praise or peace; it seems to promote questionable conduct. Yet these words of the Preacher show us the futility and foolishness of a life lived without an eternal perspective.

i. The question in Ecclesiastes isn’t about the existence of God; the author is no atheist, and God is always there. The question is whether or not God matters . The answer to that question is vitally connected to a responsibility to God that goes beyond this earthly life.

ii. “He does believe in ‘God,’ but, very significantly, he never uses the sacred name ‘Lord.’ He has shaken himself free, or wishes to represent a character who has shaken himself free from Revelation, and is fighting the problem of life, its meaning and worth, without any help from Law, or Prophet, or Psalm.” (Maclaren)

iii. In the search for this answer, the Preacher searched the depths of human experience, including despair. He thoroughly examined the emptiness and futility of life lived without eternity before coming to the conclusion of the necessity of eternity.

iv. “We face the appalling inference that nothing has meaning, nothing matters under the sun. It is then that we can hear, as the good news which it is, that everything matters — ‘for God will bring every deed into judgment, with every secret thing, whether good or evil.’” (Kidner)

v. “What, then, is the purpose of Ecclesiastes? It is an essay in apologetics. It defends the life of faith in a generous God by pointing to the grimness of the alternative.” (Eaton)

vi. “He does not come as a formal philosopher; it is a word from God he has to share, despite his reflective low-key approach. He does not present half-a-dozen arguments for the existence of God. Instead he picks up our own questions. Can you cope with life without having any idea where you are going? You don’t have all the answers to life’s enigmas, do you? Your neo-pagan view of life doesn’t give you any hope of achieving very much, does it? Nature will not answer your questions, and you are bored by it anyway. History baffles your attempts to understand it. You don’t like to think about your own death; yet it is the most certain fact about your existence.” (Eaton)

vii. “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 New Testament.” (Wright)

b. The Preacher : In Hebrew, this translates the word Koheleth (or, Kobellet ). The idea is of someone who might gather, lead, or speak to a group of people — a congregation.

i. “The word is connected with the Hebrew for assembling, and its form suggests some kind of office-bearer.... The many attempts at translating this title include: ‘Ecclesiastes’, ‘The Preacher’, ‘The Speaker’, ‘The President’, ‘The Spokesman’, ‘The Philosopher’. We might almost add, ‘The Professor’!” (Kidner)

ii. These are definitely the words of the Preacher , but in this apologetically oriented sermon his focus on God is indirect. “It makes no mention of Yahweh, the LORD, the name of the God of Israel’s covenant faith. It scarcely refers to the law of God, the only possible reference being in 12:13 . It scarcely refers to the nation of Israel (only in 1:12 ). Why these omissions? The answer seems to be that the Preacher’s argument stands on its own feet and does not depend on Israel’s covenant faith to be valid. He is appealing to universally observable facts.” (Eaton)

2. ( Ecclesiastes 1:1b ) The identity of the Preacher.

The son of David, king in Jerusalem.

a. The son of David : This identifies the Preacher as David’s son, Solomon. Some believe that another wrote it in Solomon’s name, but there is no compelling reason to say that anyone other than Solomon wrote it.

i. “In view of the traditions concerning Solomon ( 1 Kings 2-12 ; 2 Chronicles 1-9 ), without any further definition the title would certainly lead any reader to suppose that the allusion is to him. Also the account in 2:1-11 is strongly reminiscent of Solomon; almost every phrase has its parallel in the narratives concerning Solomon.” (Eaton)

ii. “There will come another enigmatic note in verse 16 , with its claim to a wisdom ‘surpassing all who were over Jerusalem before me’. This rules out any successor to the matchless Solomon.” (Kidner)

b. King in Jerusalem : From his royal standing, Solomon had the wisdom, freedom, resources, and standing to write this work.

i. In a sense, only Solomon could write this book. He had both the wisdom and the resources to work through these problems. “With Qoheleth we put on the mantle of a Solomon, that most brilliant and least limited of men, to set out on the search. With every gift and power at our command, it would be strange if we should come back empty-handed.” (Kidner)

ii. When Solomon wrote this, he did so in a style understood and appreciated in his day. “The particular brand of wisdom that characterizes Ecclesiastes is well attested in the ancient world. We may call it ‘pessimism literature’. Ecclesiastes is the only biblical example of this old literary tradition.” (Eaton)

iii. “In an Egyptian work, The Man Who Was Tired of Life , written between 2300 and 2100 BC, a man disputed with his soul whether life was worth living or whether suicide was the only logical act. ‘Life is a transitory state,’ he complained to himself; ‘you are alive but what profit do you get? Yet you yearn for life like a man of wealth.’ Death is ‘a bringer of weeping’; never again afterwards will a man ‘see the sun’. Little can be done. ‘Follow the happy day and forget care.’” (Eaton)

iv. The Puritan commentator John Trapp wrote what some others also believe, that Ecclesiastes was Solomon’s statement of error and penance, and evidence that he turned back to God at the end of his life — despite the absence of such assurance in 1 Kings 11 . “He penned this penitential sermon, grown an old man, he had experimented all this that he here affirmeth, so that he might better begin his speech to his scholars.” (Trapp)

B. The problem presented: the meaninglessness of life.

1. ( Ecclesiastes 1:2 ) The Preacher’s summary: Life is vanity, without meaning.

“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”

a. Vanity of vanities : The Preacher begins his sermon with his first conclusion (though not his ultimate conclusion). Looking at life all around, he judges it to be vanity — nothing, useless, meaningless.

i. “A wisp of vapour, a puff of wind, a mere breath — nothing you could get your hands on; the nearest thing to zero. That is the ‘vanity’ this book is about.” (Kidner)

ii. “ Vanity ( hebel ) includes (i) brevity and unsubstantiality, emptiness ... (ii) unreliability, frailty... (iii) futility, as in Job 9:29 (Hebrew), where ‘in vanity’ means ‘to no effect’; (iv) deceit ( cf . Jeremiah 16:19 ; Zechariah 10:2 ).” (Eaton)

b. Vanity of vanities : To strengthen his point, the Preacher judged life to be the ultimate vanity, the vanity of vanities . This Hebrew phrasing is used to express intensity or the ultimate of something, as in the phrase holy of holies .

i. This phrase (or something quite like it) will be used about 30 times in this short book. It is one of the major themes of Ecclesiastes.

c. All is vanity : To further strengthen the point, Solomon noted not only that life is vanity , but that all is vanity . It seemed that every part of life suffered from this emptiness.

i. We see from the first two verses that Solomon wrote this from a certain perspective, a perspective that through the book he will expose as inadequate and wrong. Most all of Ecclesiastes is written from this perspective, through the eyes of a man who thinks and lives as if God doesn’t matter.

ii. “It is an absolutely accurate statement of life when it is lived under certain conditions; but it is not true as a statement of what life must necessarily be.” (Morgan) If you say, “My life isn’t vanity; it isn’t meaningless. My life is filled with meaning and purpose.” That’s wonderful; but you can’t ignore the premise of the Preacher — the premise of life under the sun .

iii. Therefore Ecclesiastes is filled with what we might call true lies. Given the perspective “God does not matter,” it is true that all is vanity . Since that perspective is wrong, it is not true that all is vanity . Yet Solomon makes us think through this wrong perspective thoroughly through Ecclesiastes.

iv. Solomon thinks through this perspective, but he wasn’t the first nor the last to see life this way. Many moderns judge life to be equally futile.

“We all live in a house on fire, no fire department to call; no way out, just the upstairs window to look out of while the fire burns the house down with us trapped, locked in it.” (Playwright Tennessee Williams)
“Most people get a fair amount of fun out of their lives, but on balance life is suffering and only the very young or the very foolish imagine otherwise.” (Author George Orwell)
“Life is rather like a can of sardines, we’re all of us looking for the key.” (Playwright Alan Bennett)

2. ( Ecclesiastes 1:3 ) Life and work under the sun .

What profit has a man from all his labor In which he toils under the sun?

a. What profit has a man from all his labor : Using the language from the world of business, the Preacher asked a worthy question. He knew that life was filled with labor — but what is it worth? What does it profit ?

i. Profit : “A commercial term; life ‘pays no dividends’.” (Eaton)

ii. Jesus expressed a similar thought in Mark 8:36 : For what will it profit a man if he gains the whole world, and loses his own soul?

iii. “All things are sweeter in the ambition than in the fruition. There is a singular vanity in this splendid misery.” (Trapp)

b. In which he toils under the sun : This is the first stating of an essential theme through Ecclesiastes. This phrase will be repeated more than 25 times through the book. The idea isn’t “on a sunny day” or something having to do with the weather. The idea is “in this world that we can see; the material world.” It is life considered without an eternal perspective.

i. “If our view of life goes no further than ‘under the sun’, all our endeavours will have an undertone of misery.” (Eaton)

ii. The use of the phrase under the sun “shows that the writer’s interest was universal and not limited to only his own people and land.” (Wright)

3. ( Ecclesiastes 1:4-7 ) The unending cycle of creation.

One generation passes away, and another generation comes; But the earth abides forever. The sun also rises, and the sun goes down, And hastens to the place where it arose. The wind goes toward the south, And turns around to the north; The wind whirls about continually, And comes again on its circuit. All the rivers run into the sea, Yet the sea is not full; To the place from which the rivers come, There they return again.

a. One generation passes away, and another generation comes; but the earth abides forever : Using several examples, the Preacher observes that nothing seems to change very much in the seemingly unending cycle of nature.

i. “He looks out upon humanity, and sees that in one aspect the world is full of births, and in another full of deaths. Coffins and cradles seem the main furniture, and he hears the tramp, tramp, tramp of the generations passing over a soil honeycombed with tombs.” (Maclaren)

b. The sun also rises... The wind goes toward the south... the rivers run into the sea : From what Solomon could observe under the sun , these unchanging cycles expressed the unchanging monotony of life, leading to its vanity and meaninglessness.

i. “For Old Testament orthodoxy, creation rings with the praises of the LORD. Creation is his.... But, says the Preacher, take away its God, and creation no longer reflects his glory; it illustrates the weariness of mankind.” (Eaton)

ii. “All the rivers of earthly joy may be flowing into your heart, but they will never fill it. They may recede, or dry up, or ebb; but if not, still they will never satisfy.... But in Christ there is perennial interest.... We need not go outside of Him for new delights; and to know Him is to possess a secret which makes all things new.” (Meyer)

4. ( Ecclesiastes 1:8-11 ) The unending cycle of man’s labor.

All things are full of labor; Man cannot express it. The eye is not satisfied with seeing, Nor the ear filled with hearing. That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun. Is there anything of which it may be said, “See, this is new”? It has already been in ancient times before us. There is no remembrance of former things, Nor will there be any remembrance of things that are to come By those who will come after.

a. All things are full of labor; man cannot express it : Solomon then observed that the meaninglessness of life wasn’t only reflected in nature. This frustration is also evident in human effort and endeavor. Despite all man’s working ( labor ), seeing , and hearing , he is still not satisfied .

i. “It is impossible to calculate how much anxiety, pain, labour, and fatigue are necessary in order to carry on the common operations of life . But an endless desire of gain , and an endless curiosity to witness a variety of results, cause men to, labour on.” (Clarke)

ii. “What is the difference between a squirrel in a cage who only makes his prison go round the faster by his swift race, and the man who lives toilsome days for transitory objects which he may never attain?” (Maclaren)

b. That which has been is what will be, that which is done is what will be done, and there is nothing new under the sun : Despite all man’s work and progress, life seems monotonously the same. Things that seem new get old very quickly, so it could be said “ there is nothing new under the sun .”

i. The more things change, the more they stay the same. Meet the new boss, same as the old boss. “In their new guise the old ways go on. As a race, we never learn.” (Kidner)

ii. There may be nothing new under the sun ; but thankfully the followers of Jesus — those born again by God’s Spirit — don’t live under the sun in that sense. Their life is filled with new things.

A new name ( Isaiah 62:2 , Revelation 2:17 ).
A new community ( Ephesians 2:14 ).
A new help from angels ( Psalm 91:11 ).
A new commandment ( John 13:34 ).
A new covenant ( Jeremiah 31:33 , Matthew 26:28 ).
A new and living way to heaven ( Hebrews 10:20 ).
A new purity ( 1 Corinthians 5:7 ).
A new nature ( Ephesians 4:24 ).
A new creation in Jesus Christ ( 2 Corinthians 5:17 ).
All things become new! ( 2 Corinthians 5:17 , Revelation 21:5 ).

c. There is no remembrance of former things , nor will there be any remembrance of things that are to come : The futility of life seems to extend in both directions, both into the past and into the future. Man works hard, yet it never seems to make a lasting difference and all is simply forgotten.

i. “How many memorable matters were never recorded! How many ancient records long since perished!” (Trapp)

C. The failure of wisdom to satisfy.

1. ( Ecclesiastes 1:12-15 ) Searching by wisdom.

I, the Preacher, was king over Israel in Jerusalem. And I set my heart to seek and search out by wisdom concerning all that is done under heaven; this burdensome task God has given to the sons of man, by which they may be exercised. I have seen all the works that are done under the sun; and indeed, all is vanity and grasping for the wind.

What is crooked cannot be made straight, And what is lacking cannot be numbered.

a. I, the Preacher, was king over Israel in Jerusalem : Solomon was internationally famous for his great wisdom. If the answers to the seeming emptiness of life could be found by wisdom, Solomon was the one to find them.

i. Solomon’s great wisdom was a gift of God. When God offered him whatever he pleased, he asked for wisdom, especially the wisdom to lead the people of God ( 1 Kings 3:5-28 ). Therefore, God made Solomon so wise that he wrote thousands of proverbs, and he was considered to be wiser than all the men of his day ( 1 Kings 4:29-34 ).

b. I set my heart to seek and search out by wisdom concerning all that is done under heaven : With the unique ability to make such a search, Solomon looked for the answers in wisdom — by which he meant human wisdom that excluded answers in the light of eternity.

i. I set my heart to seek and search out : “The two words are not synonymous. The former verb implies penetrating into the depth of an object before one; the other word taking a comprehensive survey of matters further away; so that two methods and scopes of investigation are signified.” (Deane)

ii. This is the wisdom of those who guide us to a better life in the here-and-now; how to live a healthier, happier, more prosperous life. This wisdom certainly has value, and many lives would be better for following it. Yet if it excludes a true appreciation of eternity and our responsibilities in the world to come, this wisdom has no true answer to the meaninglessness of life. It only shows us how to live our meaningless lives better .

iii. In other places in Ecclesiastes, wisdom is thought of as a blessing — as it is; even wisdom that excludes eternity ( Ecclesiastes 7:11-12 , 7:19 ). Yet this kind of under the sun wisdom cannot shed light upon the problem of the vanity and meaninglessness of life.

c. All that is done under heaven : God’s heaven and eternity are not in view here, only the day and night skies. This is another way of saying, “ under the sun .” All man’s work, accomplishment, and searching for wisdom seems to amount to nothing.

i. “ All that is done under heaven shows that the total resources of a limited world-view are the object of study; the vertical aspect is not yet in view.” (Eaton)

d. This burdensome task God has given to the sons of man, by which they may be exercised : The seeming futility of life comes from God ; He has given it to man. God has deliberately built a system where life seems meaningless and empty without the understanding of a living, active God to whom we must give account.

i. It may seem cruel of God to devise such a system, but it is actually evidence of His great love and mercy. He built within us the desire and need for that which brings meaning and fulfillment to life. As Augustine wrote, the Creator made a God-shaped space in each of us, which can only be filled with Him.

ii. This desire is found not only in us as people, but also in creation itself. God also subjected creation to this futility until He one day brings the promised fulfillment. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope ( Romans 8:20 ).

iii. At the same time, this is a burdensome task . It isn’t always easy to find these answers because our pride, self-reliance, and self-love work against finding them.

e. What is crooked cannot be made straight, and what is lacking cannot be numbered : The Preacher’s initial search for the answers in wisdom (under the sun) brought him only despair.

i. “With his usual devastating candour Qoheleth is quick to tell us the worst. The search has come to nothing.” (Kidner)

ii. “The third conclusion explains why the ‘under the sun’ thinker is so frustrated. It is because there are twists ( what is crooked ) and gaps ( what is lacking ) in all thinking. No matter how the thinker ponders, he cannot straighten out life’s anomalies, nor reduce all he sees to a neat system.” (Eaton)

2. ( Ecclesiastes 1:16-18 ) The failure of wisdom confirmed.

I communed with my heart, saying, “Look, I have attained greatness, and have gained more wisdom than all who were before me in Jerusalem. My heart has understood great wisdom and knowledge.” And I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind.

For in much wisdom is much grief, And he who increases knowledge increases sorrow.

a. I communed with my heart : This approach is natural for anyone who looks for the answers under the sun , apart from an eternal perspective. They look inward for wisdom and answers, instead of to the God who rules eternity.

b. I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind : The repeated and intensified search for wisdom brought no ultimate meaning. The solution wasn’t to think harder and search better; it was all grasping for the wind .

c. For in much wisdom is much grief, and he who increases knowledge increases sorrow : The more the Preacher understood life under the sun , the greater his despair. The more he learned, the more he realized what he didn’t know. The more he knew, the more he knew life’s sorrows.

i. “So long as wisdom is restricted to the realm ‘under the sun’, it sees the throbbing tumult of creation, life scurrying round its ever-repetitive circuits, and nothing more. ‘The more you understand, the more you ache’ (Moffatt).” (Eaton)

References:

Clarke, Adam "Clarke's Commentary: The Holy Bible Containing the Old and New Testaments with a Commentary and Critical Notes" Volume 3 (Job-Song of Solomon) (New York: Eaton and Mains, 1827)
Deane, W.J. "Ecclesiastes: The Pulpit Commentary" Volume 9 (Proverbs-Song of Solomon) (McLean, Virginia: MacDonald Publishing, 1985)
Eaton, Michael A. "Ecclesiastes: An Introduction and Commentary" Volume 17 (Tyndale Old Testament Commentaries) (Leicester, England: Inter-Varsity Press, 1983)
Kidner, Derek "A Time to Mourn, and a Time to Dance: The Message of Ecclesiastes" (The Bible Speaks Today Series) (Downers Grove, Illinois: Inter-Varsity Press, 1976)
Maclaren, Alexander "Ecclesiastes: Expositions of Holy Scripture" Volume 3 (2 Kings 8 to Job; Proverbs; Ecclesiastes) (Grand Rapids, Michigan: Baker Book House, 1984)
Meyer, F.B. "Our Daily Homily: Psalms-Song of Solomon" Volume 3 (Westwood, New Jersey: Revell, 1966)
Morgan, G. Campbell "Searchlights from the Word" (New York: Revell, 1926)
Trapp, John "A Commentary on the Old and New Testaments" Volume 3 (Proverbs to Daniel) (Eureka, California: Tanski Publications, 1997)
Wright, J. Stafford "Ecclesiastes: The Expositor's Bible Commentary" Volume 5 (Psalms-Song of Songs) (Grand Rapids, Michigan: Zondervan, 1991)

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What is the theme of the book of Ecclesiastes?

By BibleAsk Team

January 24, 2020

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The Theme of the Book of Ecclesiastes

Although Solomon was the most famous of the Hebrew kings, both in wisdom and in material prosperity, he recorded in the book of Ecclesiastes how all of his achievements failed to give him true satisfaction and fulfillment in life. He stated that the only way a man can be truly happy is to acknowledge his Creator and know the divine reason that brought him into existence (ch. 12:13,14). Thus, this book presented a thorough philosophy of life, the aim of man’s existence, duty and destiny.

When entering upon his quest of pleasure and sin , Solomon tried to enjoy all the pleasures of sin and at the same time keep his wisdom and sound judgment unaffected (Ecclesiastes 2:3). In his foolishness, he believed himself to be wise (verse 2:9), but didn’t realize until many years later, and, like the prodigal (Luke 15:17), that he became a sad and unwise man (Ecclesiastes 7:23). Such was the foolishness of sin that first deceived Eve (Genesis 3:5–7).

When Solomon ignored the source of divine wisdom and power, natural inclinations overpowered his sound mind. Faith in God and dependence on His leading gave way to increasing self-trust and the seeking of one’s own way. As his body took over his mind, his moral capabilities were dulled, his conscience seared, and his judgment corrupted. Worldliness blinded his heart, stained his moral principles, tarnished his life, and finally led to his full apostasy.

The Vanity of the World

Solomon showed the uncertainty of human happiness, he saw the actual wretchedness of the world. Through his sad experiences, he had learned the vanity of a life that seeks worldly pleasures. And he did not offer any kind of “welfare state” as an answer to the social problems and misfortunes. Instead, he ended his examination, by offering practical suggestions. He suggested that humans should help the poor and suffering but most importantly to have a relationship with their Creator, to obey Him, and be ready for end time judgment.

By offering his personal experiences, Solomon sought to have faith in God . He told of the oppression in the world, the inequalities, the failures that might attack man’s faith in God . But he added that even though injustices continue for a time in this world, they only serve to correct man. Therefore, a person’s duty and eternal happiness depends on facing life with the purpose to seize its opportunities and to use it for good.

Solomon’s Repentance

Finally, at the end of his life, Solomon’s conscience awoke and he started to see sin in its true light, to see himself as God saw him, “an old and foolish king” who would “no more be admonished” (Ecclesiastes 4:13). And he repented from his sins and turned from earth ’s broken cisterns to drink once more at the fountain of life. But restoration to God did not miraculously restore his lost physical and mental strength of his early years. His repentance did not stop the consequences of the evil he had sown. For his body and mind were weakened by indulgence (verses 2–5).

Nevertheless, the king did recover some measure of the wisdom he had so thoughtlessly rejected in his pursuit of foolishness. Gradually, he came to understand the evil of his past and tried to warn others from his own sad experiences. And he attempted to counteract the malignant influence of his foolishness.

Therefore, through the Holy Spirit ’s inspiration, Solomon wrote about his wasted years, with their lessons of warning and admonition. He stated in clear words his vain pursuit of pleasure, popularity, wealth, and power. And then he talked about the ultimate gain in walking with God. Thus, the book of Ecclesiastes is a record of Solomon’s sin and full repentance.

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Some people believe that the book of Ecclesiastes teaches that life is meaningless. After all, we find in this book many statements like, “So I commended enjoyment because there is nothing better for a person under the sun than to eat, drink, and enjoy himself . . .” (Ecclesiastes 8:15 CSB).

But does this book really teach that there’s not much more to life than pleasure, because life really is meaningless?

The Preacher (most likely Solomon, the son of King David) explores “life under the sun,” which refers to everyday life in our world. The phrase “life under the sun” is used 29 times in the book, indicating Solomon’s focus on this world. He looks at the world around him only to be frustrated by injustice—the hypocrisy of the “righteous” (Ecclesiastes 3:16), the fact that gaining wisdom often makes us more sorrowful not happy (Ecclesiastes 1:13-18), and the reality that no matter how hard we work in this life, death comes for everyone and everything (Ecclesiastes 9:1-3).

Solomon spends the book of Ecclesiastes acknowledging that life is hebel —a Hebrew word meaning vapor. Life is short and elusive—like your breath exhaled on a cold winter morning. To return to our original question—so is it meaningless?

Not even close.

Life is meaningless if life “under the sun” is all that exists. But it isn’t. The rest of the Bible testifies to the fact that God exists above the sun, all the while providing for and planning our lives.

Solomon wants us to understand that, due to our human condition as sinners in a sinful world, our understanding of the world is limited. But we like to live as if we aren’t limited. We live as if we aren’t finite. Living in that sort of disillusioned pride leads to our lives truly adding up to nothing of lasting value. The book of Ecclesiastes meditates on the inevitable frustration that follows when humans try to live like God.

Solomon calls us to humbly acknowledge that we are creatures and there’s more to life than what’s under the sun—there’s a Creator over it all.

Ecclesiastes is about living the “good life.” Living a good life means you “fear God and keep his commands, because this is for all humanity. For God will bring every act to judgement, including every hidden thing, whether good or evil” (Ecclesiastes 12:13-14 CSB).

Understood this way, verses like, “So I commended enjoyment because there is nothing better for a person under the sun . . .” are rather a summons to rejoice in the good things God has given us—because he has a purpose for it all, even if that purpose goes unperceived to us.

But Solomon warns us that meaningless life can result if we live for God’s good gifts as an end in themselves. Life becomes meaningless when we forget our Creator.

Are you frustrated by injustice in the world and in your own life? Are you trying to make sense of it all? Are you searching for purpose? Do you feel like your life is meaningless?

Read the book of Ecclesiastes. Listen to the Preacher—he felt the same way. And God had him write this book for you.

For everything there is a season,

And a time for every matter under heaven:, ecclesiastes 3:1 esv.

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Preaching Series on O.T. Wisdom and Poetry (3 of 4)

[This is Week 3 of a 4-week preaching series on O.T. Wisdom and Poetry]

July 26, 2015

Revised Common Lectionary
Narrative Lectionary

Commentary on Ecclesiastes 1:1-11; 3:1-17

Kathryn M. Schifferdecker

Week 3 (july 26, 2015).

Preaching text: Ecclesiastes 1:1-11; 3:1-17

The book of Ecclesiastes is usually called “skeptical” Wisdom or “dissenting” Wisdom. The author of Ecclesiastes, the Teacher, is a sage who has lived long and has grown weary of life’s vicissitudes. Death makes fools even of the wise. What does it matter how hard one works if after death one’s name is forgotten and one’s riches are given to someone else (Ecclesiastes 1:11; 2:18-19)? All is hevel (Ecclesiastes 1:2). The refrain runs throughout the book (25 times in all). Though traditionally translated “vanity,” hevel is better translated “absurdity, meaninglessness, vapor.”

And yet, the Teacher is not a nihilist. Like the author of Proverbs, the Teacher recognizes a certain reliable order that God has put in creation, a time and a season for everything (3:1-8). And the Teacher advocates humility, which is closely related to the fear of the LORD. We are to recognize our own mortality in the face of God’s eternity and be appropriately chastened: “I know that whatever God does endures forever; nothing can be added to it, nor anything taken from it; God has done this, so that all should stand in awe [literally, “fear”] before him” (Ecclesiastes 3:14).

The knowledge that life is hevel (fleeting, ephemeral) should lead us neither to asceticism nor to licentiousness. It should lead, instead, to humility and to a proper delight in the gifts of God. But such humility and delight are sometimes hard to come by in human nature. Indeed, Martin Luther writes of the misplaced desire that Ecclesiastes seeks to address:

“What is being condemned in this book, therefore, is not the creatures [i.e. the things God has created] but the depraved affection and desire of us men, who are not content with the creatures of God that we have and with their use but are always anxious and concerned to accumulate riches, honors, glory, and fame, as though we were going to live here forever; and meanwhile we become bored with the things that are present and continually yearn for other things, and then still others.” 1

Luther’s description fits our society as much or more than that of 16 th century Europe. Ecclesiastes seeks to address such soul-sickness with a reality check: We are going to die. Such knowledge, however, should lead not to despair but to humility and to delight in the gifts of God, even though we know they (and we) won’t last forever:

“Go, eat your bread with enjoyment, and drink your wine with a merry heart…. Let your garments always be white; do not let oil be lacking on your head. Enjoy life with the wife whom you love, all the days of your hevel life that are given you under the sun, because that is your portion in life and in your toil at which you toil under the sun” (Ecclesiastes 9:7-9; see also 3:12-13).

It must be acknowledged that Ecclesiastes does not contain the fullness of the Gospel. It has no concept of resurrection. Nevertheless, for the way in which it addresses the kind of misplaced desire that permeates human society, for its description of the good life, and for its call to a proper humility, Ecclesiastes is well worth preaching.

Martin Luther, “Notes on Ecclesiastes,” Luther’s Works , vol. 15, ed. Jaroslav Pelikan (St. Louis: Concordia, 1972), p. 8.

Who Wrote Ecclesiastes and What Does It Mean?

October 21, 2017
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The book of Ecclesiastes presents a challenge to casual Bible readers and academics alike. The book’s theme and tone seem so contrary to the rest of Scripture. In fact, it’s one of the few books of the Old Testament that the early church debated not including in the Bible.

One of the biggest questions surrounding Ecclesiastes is in regards to its authorship. Who wrote Ecclesiastes—and what was he trying to communicate to us? That’s a question that professor John Walton tackles in his online course, Old Testament Survey . Let’s look at what Dr. Walton has to say about the origins, background, structure, and purpose of this interesting book.

Who is Qoheleth?

The book of Ecclesiastes has often been avoided by people who feel overwhelmed by the view of life offered in its pages. Like the book of Job, it refuses to dodge the hard questions of life and doesn’t allow easy solutions. Interpreters of the book struggle with the issues it raises, leading some to question the orthodoxy of the author or whether the book even belongs in the Old Testament canon.

The wisdom of Ecclesiastes comes from someone who is identified as “Qoheleth.” It’s not certain whether this is a personal name, some sort of pseudonym, or the title of an office. Judging from the meaning of the related verb, it would seem that the word means “convener” or “assembler”—thus the common English translations “Teacher” (NIV) or “Preacher.”

Is Qoheleth King Solomon?

Traditionally Qoheleth has been identified as Solomon because of the information given in the first two verses of the book. It is argued that no one else was “son of David, king in Jerusalem.” Yet it must be admitted that the designation “son of David” could be used to refer to anyone in the line of David.

It is also puzzling why Solomon would hide behind a pseudonym. The Solomonic flavor of sections like 2:1–11 leave no doubt that the author intended for the reader to think of Solomon’s experiences.

I said to myself, “Come now, I will test you with pleasure to find out what is good.” But that also proved to be meaningless.“Laughter,” I said, “is madness. And what does pleasure accomplish?” I tried cheering myself with wine, and embracing folly—my mind still guiding me with wisdom. I wanted to see what was good for people to do under the heavens during the few days of their lives.

I undertook great projects: I built houses for myself and planted vineyards. I made gardens and parks and planted all kinds of fruit trees in them. I made reservoirs to water groves of flourishing trees. I bought male and female slaves and had other slaves who were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me. I amassed silver and gold for myself, and the treasure of kings and provinces. I acquired male and female singers, and a harem as well—the delights of a man’s heart. I became greater by far than anyone in Jerusalem before me. In all this my wisdom stayed with me.

I denied myself nothing my eyes desired; I refused my heart no pleasure. My heart took delight in all my labor, and this was the reward for all my toil. Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun. — Ecclesiastes 2:1–11

The claim in 1:16 and 2:9 that he surpassed all who were before him in Jerusalem would mean little if his father were his only predecessor. And the language of the book is different than Solomon’s other writings. In conclusion, it’s not impossible that Solomon was Qoheleth, but evidence to the contrary is sufficient to make it doubtful. Since Scripture is silent on the matter, we cannot be confident in identifying Qoheleth.

Ecclesiastes: the Wisdom of Qoheleth

Not only is Qoheleth’s identity concealed, but it seems that though his wisdom is presented in the book, he was not the author. Rather, he is initially introduced in the third person, and even when the first person is used, it’s sometimes presented as quoted material:

“Look,” says the Teacher, “this is what I have discovered:

“Adding one thing to another to discover the scheme of things— while I was still searching but not finding— I found one upright man among a thousand, but not one upright woman among them all.

This only have I found: God created mankind upright, but they have gone in search of many schemes.” — Ecclesiastes 7:27–29 This suggests that an unnamed author was presenting the wisdom of Qoheleth, a famed assembler of wisdom, for our consideration. The book ends by giving some biographical facts about Qoheleth and a summary of his message.

Not only was the Teacher wise, but he also imparted knowledge to the people. He pondered and searched out and set in order many proverbs. The Teacher searched to find just the right words, and what he wrote was upright and true.

The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one shepherd. Be warned, my son, of anything in addition to them.

Of making many books there is no end, and much study wearies the body.

Now all has been heard; there is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil. — Ecclesiastes 12:9–14 The result is that even if Qoheleth were Solomon, the author may have lived at a later time.

When was Ecclesiastes written?

Some have dated the book in the third or fourth century BC, claiming that the Hebrew of the book has characteristics of post-biblical Hebrew and that there is discernible influence from Greek philosophy. This view, while popular among some scholars, must treat the book as a royal fiction, a genre well known in both Mesopotamia and Egypt. The presence of a few Persian loanwords and the identification of some Aramaic influence have been used to bolster this position.

More common among conservative interpreters is the view that the distinctive Hebrew is dialectical and therefore can’t give much help in dating the book. Those who don’t date the book to the time of Solomon have been most inclined to place it sometime in the eighth or seventh centuries BC, but one cannot really be more precise. Fortunately, the timeless nature of the book’s wisdom makes it unnecessary to link it to any particular time period.

From the middle of the second century AD, some have questioned the authority of the book and therefore also its canonical status. Initial objections from the rabbinic school of Shammai and others are cited in the Talmud but were never sufficient to cause serious doubt.

What’s the background of Ecclesiastes?

Like several of the other poetic books, Ecclesiastes contains a number of literary genres. It makes use of allegories, sayings, metaphors, proverbs, and other forms. Beyond genre identifications there are a number of literary works known from the ancient Near East that address situations in which conventional wisdom is viewed as inconsistent with reality or experience. Certainly this was the case in Job and its ancient Near Eastern counterparts. While this literature does not reject wisdom, it shows its limitations and insufficiency.

In Mesopotamian literature an example would be the work known as the Dialogue of Pessimism. This is a rather satirical piece in which a man suggests various courses of action that are affirmed by his slave’s wisdom-style observations. In each case the man then changes his mind and decides not to pursue the stated course of action. This decision is likewise affirmed in each case by the slave with a wisdom-style observation. The conclusion one would draw is that wisdom sayings can be used to rationalize any given course of action.

In Egyptian literature there is a piece in which a man considering suicide discusses various frustrations of life and his failure to find satisfaction. In this respect it has some similarity to Ecclesiastes. Likewise similar in content are the Harper’s Songs, which encourage enjoying life because one cannot know what will come after. These, however, seem to suggest a life of pleasure that is rejected by Qoheleth :

What is Ecclesiastes’ purpose and message?

The purpose of Qoheleth was to contend that there is nothing “under the sun” that is capable of giving meaning to life. Even if some level of fulfillment or self-satisfaction were achieved, death is waiting at the end. Frustration and adversity are unavoidable, and answers to the hard questions of life are not forthcoming. On these terms the book confronts the crookedness and uncertainty of life and shows, probably unconsciously, the need for a concept of resurrection to bring harmony out of the discord of reality.

The message of Ecclesiastes is that the course of life to be pursued is a God-centered life. The pleasures of life are not intrinsically fulfilling and cannot offer lasting satisfaction, but they can be enjoyed as gifts from God . Life offers good times and bad and follows no pattern such as that proposed by the retribution principle. But all comes from the hand of God:

When times are good, be happy; but when times are bad, consider this: God has made the one as well as the other. Therefore, no one can discover anything about their future. — Ecclesiastes 7:14

Adversity may not be enjoyable, but it can help make us the people of faith we ought to be.

It’s clear by now that we believe the book has a positive, orthodox message. This is a matter of some controversy among the interpreters of Ecclesiastes, because many scholars have found in its pages only pessimism or cynicism. An early Jewish view still widely held today is that Qoheleth’s unsound theology is given as an example of incorrect thinking and is corrected only in the last chapter. As we look at the colophon, however, the summary offered in verses 13–14 is simply a restatement of what Qoheleth is saying all through the book.

What Is the Structure of Ecclesiastes?

We should not look for principles of organization such as might be found in philosophical treatises of Western civilization. The inclusion of 1:2 and 12:8 and the recurring refrain—“ There is nothing better for a man than to . . . ” (cf. 2:24 – 26; 3:12 – 13, 22; 5:18 – 20; 8:15; 9:7–9)—show us that this is a unified work, but the author proceeds by introducing various pertinent topics for discussion. It’s helpful to keep in mind that wisdom literature often tries to convey how to think rather than what to think.

After the introduction to the problem in 1:1–1, Qoheleth’s own experience is used to suggest that nothing “under the sun” can give life meaning. In life “under the sun,” God is far removed and not a factor:

The words of the Teacher, son of David, king in Jerusalem:

“Meaningless! Meaningless!” says the Teacher. “Utterly meaningless! Everything is meaningless.”

What do people gain from all their labors at which they toil under the sun? Generations come and generations go, but the earth remains forever.

The sun rises and the sun sets, and hurries back to where it rises. The wind blows to the south and turns to the north; round and round it goes, ever returning on its course.

All streams flow into the sea, yet the sea is never full. To the place the streams come from, there they return again.

All things are wearisome, more than one can say. The eye never has enough of seeing, nor the ear its fill of hearing. What has been will be again, what has been done will be done again; there is nothing new under the sun. Is there anything of which one can say, “Look! This is something new”? It was here already, long ago; it was here before our time. No one remembers the former generations, and even those yet to come will not be remembered by those who follow them. — Ecclesiastes 1:1–11

Qoheleth’s alternate perspective

Once Qoheleth has considered the potential sources of fulfillment and has rejected them, he offers an alternate perspective on life. In 3:1–15 he advises a moderate course of action:

There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, a time to tear down and a time to build, a time to weep and a time to laugh, a time to mourn and a time to dance, a time to scatter stones and a time to gather them, a time to embrace and a time to refrain from embracing, a time to search and a time to give up, a time to keep and a time to throw away, a time to tear and a time to mend, a time to be silent and a time to speak, a time to love and a time to hate, a time for war and a time for peace.

What do workers gain from their toil? I have seen the burden God has laid on the human race. He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end. I know that there is nothing better for people than to be happy and to do good while they live. That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God. I know that everything God does will endure forever; nothing can be added to it and nothing taken from it. God does it so that people will fear him.

Whatever is has already been, and what will be has been before; and God will call the past to account. — Ecclesiastes 3:1–15

Though nothing can offer fulfillment, one need not adopt a pessimistic, cynical, or fatalistic view toward life. Enjoy life for what it is: a gift from the hand of God. If God is in the center of one’s worldview, the pursuits of life can be put in their proper place, not offering meaning for life, but offering enjoyment.

Using pairs of antitheses in 3:1–8, Qoheleth begins to address why it is that God needs to be in the center of our worldview. We are not in control of the “times” of life, and many of the times of life can be difficult. Stability can only be found in a God-centered approach. God has imposed these limitations on us but has put “eternity in our hearts” so that we might seek him out.

Ecclesiastes and adversity

The basic worldview of Qoheleth having been set forth, the next sections address the application of that worldview to the situations of life. It is not difficult to apply it when life is going smoothly, but how does it stand up when adversity comes? That is the concern of 3:16–7:29.

Qoheleth considers various situations in life that produce adversity. It is of interest that he focuses on the daily, routine frustrations that are all too frequently our common lot. If the book of Job were to be criticized, one might complain that the scenario is too artificial. No one we know is the kind of person Job was, and very likely no one we know suffered to the extent Job did. In that book it was important for theory’s sake to consider the most contradictory situation imaginable. But Qoheleth makes sure that we can identify with the examples he offers. The end result is that frustrations and adversity cannot be avoided. So what does his worldview offer?

The solution suggested in chapter 7 is that we should not try to avoid frustration and adversity. A God-centered worldview is willing to accept both prosperity and adversity as coming from the divine hand . Here Qoheleth deals not with cause (that is, that God causes our frustrations), but with the idea that adversity serves a useful purpose in shaping us as individuals and particularly as people of faith. This is precisely the attitude Job took in the face of his troubles:

“Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.” — Job 1:21

Qoheleth’s solution leads to the last section of the book, where the writer offers guidelines for plotting a course through life. Much of chapters 8–9 concerns adjusting our expectations of this world. That is followed by warnings in chapter 10 about the power and effects of foolish behavior. Chapter 11 urges a cautious but not-too-cautious approach to life and reminds us that we are accountable for how we live and for the decisions we make. Finally, chapter 12 uses a flow of diverse images and allegories to encourage the reader to act now. As the old adage goes, “You can’t learn any younger.”

Following the inclusio line of verse 8 comes what we call a colophon. This was used in ancient Near Eastern literature to identify the author further and to epitomize what was written in the manuscript or tablet. As mentioned earlier, there is nothing here that reverses or negates the message of the book or offers a corrective to its teaching.

How do you live?

Ultimately, Ecclesiastes is a book about how you make your way through life. We’ve learned to think in our world that it’s all about the pursuit of fulfilment. But the author of Ecclesiastes has a powerful message for us: fulfilment is God’s business. We should accept what God sends our way, whether blessings or adversity. Because, ultimately, the gifts we enjoy aren’t meant to bring us fulfilment.

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A Decade Later, ‘The Leftovers’ Seems Almost Like Prophecy

In interviews, the creators, Damon Lindelof and Tom Perrotta, look back at their HBO grief drama and how it plays differently after the coronavirus pandemic.

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A police officer and a woman, both in sunglasses, stand in front of barricades

By Saul Austerlitz

In “Guest,” an episode in the first season of the HBO drama “The Leftovers,” a woman named Nora Durst (Carrie Coon) approaches a disheveled self-proclaimed prophet named Holy Wayne (Paterson Joseph). She is looking for relief from the torment of her entire family disappearing in a Rapture-like event known as the Sudden Departure, and the prophet clutches her head and quotes from the Bible: “For whoever is joined with all the living, there is hope.”

These words from the book of Ecclesiastes are an ideal summation of the show, which premiered just over a decade ago , in June 2014. Created by Damon Lindelof and Tom Perrotta, based on Perrotta’s novel, the series tells a dark story about the aftermath of an inexplicable tragedy in which 2 percent of the world’s population vanishes. But it treats its characters with great care and (eventually) has a wicked, unexpected sense of humor. “The Leftovers” was always joined with all the living, intent on fanning the embers of hope.

When the show premiered, it was speculative fiction about an imagined catastrophe. Rewatching it now, it seems more like prophecy, foreseeing an emotional and corporeal reality the world experienced during the coronavirus pandemic. In separate interviews, Lindelof and Perrotta talked about the experience of creating the show, and the ways in which it anticipated our present. These are edited excerpts from the conversations.

How did you two come to collaborate?

DAMON LINDELOF I think it was 2012. I’m never going to do television again. I’ll never make another thing like “Lost,” so why even chase it? And then, as I was reading the book, I was like, “It’d be really cool to do this as a TV show.”

TOM PERROTTA I said, “I’d really like to be in the writers' room and to have a significant role in writing the show.” But I knew that I needed somebody who could run the show.

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IMAGES

Who wrote the Book of Ecclesiastes?
Themes of Book of Ecclesiastes (With images)
The Book of Ecclesiastes
PPT
A Summary of the Book of Ecclesiastes
The Book of Ecclesiastes: Summary

COMMENTS

An Argument of the Book of Ecclesiastes
1. Everything 13 in heaven has an appointed time 14 3:1. 2. There are appointed moments 15 for all of the seemingly polarized events and experiences under heaven 16 3:2-8. a. Life to Death: There is a time to begin and to conclude life 3:2. 1) There is a time to give birth and to die 3:2a.
A Summary and Analysis of the Book of Ecclesiastes
Book of Ecclesiastes: summary. The preacher who 'writes' the Book of Ecclesiastes begins by pointing out that everything is vanity: everything man does is ultimately futile, for the world continues to turn and the sun rises and sets as before, and man cannot alter things in any meaningful way. The preacher tells us that he set out to learn ...
Summary of the Book of Ecclesiastes
The Book of Ecclesiastes was likely written towards the end of his reign, approximately 935 B.C. Purpose of Writing: Ecclesiastes is a book of perspective. The narrative of "the Preacher" (KJV), or "the Teacher" (NIV) reveals the depression that inevitably results from seeking happiness in worldly things. This book gives Christians a ...
Book of Ecclesiastes Overview
The content of Ecclesiastes reflects someone looking back on a life that was long on experience but short on lasting rewards. As king, he had the opportunity and resources to pursue the rewards of wisdom, pleasure, and work in and of themselves. Yet the world-weary tone of the writing suggests that late in life, he looked back on his folly with ...
Guide to the Book of Ecclesiastes
Ecclesiastes. Key Information and Helpful Resources. This unique book within the Bible's wisdom literature opens with this line: "The words of Qohelet, son of David, king in Jerusalem.". The Hebrew word qohelet means "one who gathers people together.". In this case, the gathering is to listen and learn, so the word is often translated ...
The Book of Ecclesiastes Summary by Chapter (1-12): Concise and
In this summary of the book of Ecclesiastes chapter by chapter, we have gone through the wisdom of King Solomon. His reflections on life's vanities, the importance of remembering our Creator, and the ultimate purpose of human existence serve as wisdom for all generations. Whether it's embracing the seasons of life, acknowledging the ...
Our Reason for Being: An Exposition of Ecclesiastes on the Meaning of
Attention to recent essays and books on the structure of Ecclesiastes would have helped give this reading of Ecclesiastes, and hence this book, more shape. Furthermore, the predominantly philosophical approach reveals a disinterest in situating Ecclesiastes in history and seeking to understand Qoheleth's illustrative examples according to ...
Book of Ecclesiastes Summary
The book of Ecclesiastes is the author's response to Proverbs. From their perspective, life isn't so simple as fearing God and choosing wisdom. Life is fleeting and unpredictable and our existence is a blip of time. In their words, "it's all hevel .". So is there any point at all?
What Is the Background of Ecclesiastes?
Either way, the book claims that its wisdom comes from the "one Shepherd" (Ecclesiastes 12:11), the Lord himself. 2 Theme and Interpretation of Ecclesiastes. The theme of Ecclesiastes is the necessity of fearing God in this fallen, confusing world. Each human being wants to understand all the ways God is acting in the world, but he cannot ...
Ecclesiastes: book of the Bible overview
Ecclesiastes is an example of Old Testament wisdom literature, and it's the fourth book of poetry in the Bible. While Psalms is a collection of songs and Proverbs is a collection of principles, Ecclesiastes is mostly long-form poetic discourse: it poses one main question at the beginning and spends the next twelve chapters arriving at an ...
Book of Ecclesiastes
Life in the world is under God -- for all its enigmas. Hence what begins with "Meaningless! Meaningless!" ( 1:2) ends with "Remember your Creator" ( 12:1) and "Fear God and keep his commandments" ( 12:13 ). With a wisdom matured by many years, he takes the measure of human beings, examining their limits and their lot. He has attempted to see ...
A Critical and Exegetical Commentary on Ecclesiastes Vol. 1
The thesis of Weeks' book is that Ecclesiastes cannot properly be called skeptical. A more important contribution, however, is in his innovative interpretation of several passages, including the identification of rhetorical questions, which other interpreters had always taken as statements. Robinson has done a great service to Ecclesiastes ...
Study Guide for Ecclesiastes 1 by David Guzik
The Vanity of Life A. Introduction: The Preacher, the author of Ecclesiastes. 1. (Ecclesiastes 1:1a) The Preacher.The words of the Preacher, a. The words of the Preacher: The Book of Ecclesiastes is one of the most unusual and perhaps most difficult to understand books of the Bible.It has a spirit of hopeless despair; it has no praise or peace; it seems to promote questionable conduct.
The Theology of Ecclesiastes
Qoheleth believes that God is sovereign over eternity since he places the longing for it is man (3:11). Qoheleth believes that God is sovereign over all men whether wise, righteous, or sinner, and is recognized as such. The events concerning men are in the hand of God (9:1,2:26). Men recognize God as sovereign (5:1-3).
Ecclesiastes
The Book of Ecclesiastes is unique in many respects. One wonders how it happened that a book so skeptical in tone and so unorthodox in its contents would ever have been placed in the canon of sacred writings. Presumably, several factors secured its inclusion among the books of the Old Testament. Ecclesiastes strongly appeals to many individuals ...
PDF Notes on Ecclesiastes
ultimate fulfillment. On the other hand, if we enthrone God, we will enter into the fullness of life (cf. e (smell the roses).1"We may summarize the message of Ecclesiastes as the emptiness of life, even at its best, without God, and the richness of life, even at its worst. when lived with God. The book is a book ab.
What is the theme of the book of Ecclesiastes?
The Theme of the Book of Ecclesiastes. Although Solomon was the most famous of the Hebrew kings, both in wisdom and in material prosperity, he recorded in the book of Ecclesiastes how all of his achievements failed to give him true satisfaction and fulfillment in life. He stated that the only way a man can be truly happy is to acknowledge his Creator and know the divine reason that brought him ...
What Is the Book of Ecclesiastes About?
The book of Ecclesiastes meditates on the inevitable frustration that follows when humans try to live like God. Solomon calls us to humbly acknowledge that we are creatures and there's more to life than what's under the sun—there's a Creator over it all. Ecclesiastes is about living the "good life.". Living a good life means you ...
PDF Literary Background The Genesis Background of Ecclesiastes
Ecclesiastes is a sermon taken from Genesis 1 - 5. Notice that the book is called Ecclesiastes (Heb.: Qoheleth), meaning "the Preacher." Meaning of Ecclesiastes There are basically two different views within evangelicalism with regard to the meaning of Ecclesiastes. The first view holds that the book is basically written from the
Commentary on Ecclesiastes 1:1-11; 3:1-17
Week 3 (July 26, 2015) Preaching text: Ecclesiastes 1:1-11; 3:1-17. The book of Ecclesiastes is usually called "skeptical" Wisdom or "dissenting" Wisdom. The author of Ecclesiastes, the Teacher, is a sage who has lived long and has grown weary of life's vicissitudes. Death makes fools even of the wise.
PDF Durham E-Theses DEATH AND DIVINE JUDGEMENT IN ECCLESIASTES
The book of Ecclesiastes 1 has long been regarded as "an anomaly " 2 or ... 1 The terms Ecclesiastes and Qohelet are differentiated in this thesis, the former being the book's name and the latter the persona who is the main speaker in the book. Scripture verse numbers are based on the Hebrew Bible (BHS) with the English version added as ...
LITERARY FORMS AND INTERPRETATION OF ECCLESIATES 3:1-8
The thesis of this paper is that understanding the poetic and literary features of Ecclesiastes 3:1-8 would serve as a veritable medium of correctly interpreting and applying the passage to contemporary believers. This paper uses the term Qoheleth and Ecclesiastes interchangeably to mean one and the same. II.
Who Wrote Ecclesiastes and What Does It Mean?
The book of Ecclesiastes presents a challenge to casual Bible readers and academics alike. The book's theme and tone seem so contrary to the rest of Scripture. In fact, it's one of the few books of the Old Testament that the early church debated not including in the Bible. One of the biggest questions surrounding Ecclesiastes is in regards ...
A Decade Later, 'The Leftovers' Seems Almost Like Prophecy
These words from the book of Ecclesiastes are an ideal summation of the show, which premiered just over a decade ago, in June 2014. Created by Damon Lindelof and Tom Perrotta, based on Perrotta ...

A Summary and Analysis of the Book of Ecclesiastes

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Summary of the Book of Ecclesiastes

Ecclesiastes

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The Book of Ecclesiastes Summary by Chapter (1-12): Concise and Comprehensive

Table of Contents

Chapter 2 – The Vanity of Pleasure

Chapter 3 – A Time for Everything

Chapter 4 – Oppression, Toil, and Friendships

Chapter 5 – Fear God

Chapter 6 – The Vanity of Wealth

Chapter 7 – The Value of Practical Wisdom

Chapter 8 – Obey the King

Chapter 9 – Enjoy Life with the One You Love

Chapter 10 – The Pitfalls of Folly

Chapter 11 – Invest in Many Ventures

Chapter 12 – Remember Your Creator

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Volume 49 - Issue 1

Our Reason for Being: An Exposition of Ecclesiastes on the Meaning of Life

Douglas R. Fyfe

Other Articles in this Issue

Filial Revelation and Filial Responsibility: (Dis)obedient Sonship and The Religious Leaders in Matthew 11–16

Pedagogy and Biblical Theology: Tracing the Intertextuality of the Book of Proverbs

The Ancient Pedigree of Homosexuality as the Sin of Sodom

Other Reviews in this Issue

Reforming a Theology of Gender: Constructive Reflections on Judith Butler and Queer Theory

The Disintegrating Conscience and the Decline of Modernity

The Oxford Handbook of Ecclesiology

God at Work in the World: Theology and Mission in the Global Church

The God Who Goes before You: Pastoral Leadership as Christ-Centered Followership

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