Book of Ecclesiastes

Ecclesiastes is an Old Testament book of wisdom literature. Wisdom literature includes biblical writings that reflect on how to live wisely. The book is philosophical. It asks deep questions about the meaning of life and the nature of human existence.

The Greek title “Ecclesiastes” comes from the Septuagint, which is the Greek translation of the Old Testament. Early Jewish tradition named books after their first few words. So, the Hebrew title of Ecclesiastes is The Words of Qoheleth, the Son of David, King in Jerusalem. It is also called Qoheleth.

The term “Qoheleth” is the author's title for himself throughout the book (Ecclesiastes 1:1–2, 12; 7:27; 12:8–10). It is the Hebrew participial form of a verb meaning “to assemble,” and it likely refers to someone who speaks in a gathering. The word is often translated as "the Preacher" in English. Due to the book's philosophical nature, the title might also indicate the author's role as a leader among wise men.

Who Wrote the Book of Ecclesiastes?

When Was the Book of Ecclesiastes Written?

What Is the Purpose of the Book of Ecclesiastes? What Does It Teach Us About God?

What Is the Book of Ecclesiastes About?

The authorship of Ecclesiastes raises complex questions, and biblical scholars do not agree. Early Jewish tradition was also divided. Some attributed the book to King Hezekiah and the scribes who worked with him, while others credited King Solomon.

People often use internal evidence to support the idea that Solomon wrote Ecclesiastes. The first verse credits the book to “the son of David.” Other passages (such as Ecclesiastes 1:16–17 and 2:6–7) also seem to refer to Solomon, who became king after David in the united kingdom of Israel. Those who disagree with Solomon's authorship see these references as literary tools. They believe a later unknown author used Solomon's devotion to wisdom to express his own thoughts on life's purpose and meaning.

Some scholars point to several passages in Ecclesiastes as evidence that Solomon did not write the book. For example, they argue that if Solomon were the author, he would not have used the past tense in speaking of his reign “over Israel in Jerusalem” (Ecclesiastes 1:12). Scholars who support Solomon as the author respond that the Hebrew verb translated “was” can also mean “became,” indicating that Solomon had become king in Jerusalem.

Some people claim that Ecclesiastes 1:16 suggests the text was written by someone who lived much later than Solomon. They argue that Solomon could not have claimed to be wiser than “all those before me who were over Jerusalem.” Such a claim, they say, points to a long line of kings before him. However, the author might have referred to prominent wise men rather than kings (see 1 Kings 4:31).

The strongest argument against Solomon as the author comes from a difference between the book and what we know about his life. Ecclesiastes reflects on life and calls people back to God and his commandments. Solomon, however, turned away from God as he grew older. His rule ended with idolatry (worship of other gods) and the oppression of his people. Some of the author’s statements also do not sound like a king describing his own reign.

These concerns are important, but they do not settle the question. The following points help answer these objections:

Solomon ruled for 40 years, and his turning away from God came late in life. He could have written the book after many years of experience, but before his final failure.

The historical books of the Old Testament do not focus on personal spiritual struggles. They mainly describe events that affected the whole nation and God’s plan for his people. For this reason, they would not likely record the kind of personal reflection found in Ecclesiastes, even if it happened.

Solomon had contact with many foreign nations. Because of this, some observations in the book may describe life outside Israel, not just conditions during his own rule.

It is difficult to determine the author, but there seems to be no conclusive evidence against Solomon as the author of Ecclesiastes.

Most scholars who believe Solomon wrote Ecclesiastes think he did so in his last years as king, around 940 BC. This would place the book in the golden age of Israelite wisdom, authored by a leading teacher of wisdom.

Those who deny that Solomon wrote the book disagree on its date, but most think it was written after the exile in Babylon. The Maccabean period was around 165 BC. A date that late is hard to support because fragments of Ecclesiastes from the second century BC were found at Qumran, the site near the Dead Sea where the Dead Sea Scrolls were found. Also, the apocryphal book of Ecclesiasticus, which is not part of the Hebrew Bible, was strongly influenced by Ecclesiastes. Ecclesiasticus was probably written in the early second century BC. These factors leave little time for the book to be written and spread during the Maccabean period.

Some conservative scholars, like Franz Delitzsch and E. J. Young, believe the book dates to the fifth century BC. Many others think it is from the third century BC.

People have tried to date the book of Ecclesiastes using supposed historical references. However, the gloomy observations in passages like Ecclesiastes 1:2–11 and 3:1–15 might just reflect the author's views on life's emptiness. These do not necessarily mean the book was written during a period of national decline or social decay in Israel, which would not match Solomon's reign.

Some people believe that Ecclesiastes refers to Greek philosophical ideas. This may suggest that the book was written after the conquests of Alexander the Great spread Greek culture into Syria and Palestine. Alexander the Great lived from 356 to 323 BC. His conquests helped spread Greek culture throughout this region.

One important philosophical idea is the “golden mean” proposed by Aristotle. The golden mean suggests avoiding extremes to find satisfaction in life. It appears in Ecclesiastes 7:14–18. This idea is also present in Egyptian wisdom literature (Instruction of Amen-em-opet 9.14) and Aramaic wisdom literature. The Words of Ahiqar is a notable example of Aramaic wisdom. It expresses the golden mean this way: “Be not (too) sweet, lest they [swallow you]; be not (too) bitter [lest they spit you out].” The golden mean does not belong to one specific time or culture. It represents a basic wisdom shared by people across different eras and backgrounds.

The main challenge in dating Ecclesiastes is its language. The Hebrew used in Ecclesiastes is unique. It is different in style and language from fifth-century Old Testament books like Ezra and Nehemiah.

Some scholars believe that Aramaic heavily influenced the language of Ecclesiastes. They suggest the book was written when Aramaic was influential among Hebrew speakers. Others argue that the unique Hebrew features show similarities with Canaanite-Phoenician dialects.

People often say the Hebrew in the book is like later Mishnaic Hebrew, especially in its use of the relative pronoun. The Mishnah is the earliest written collection of Jewish oral traditions. However, the language of Ecclesiastes differs from the Mishnah in other aspects.

The language used might suggest the book was written later. However, Solomon might have used a literary style influenced by Phoenician literature. This style could have become standard for the genre of Ecclesiastes. During Solomon's reign, interactions between Palestine and Phoenicia were common.

The book of Ecclesiastes shows that a worldview which leaves God out is meaningless. It seeks to show that a person may still find real satisfaction in a world that seems like nothing more than endless, tiring cycles. People feel trapped in this world with no way out. According to Qoheleth, we can find freedom by fearing God (living in awe of God and obeying God) and trusting that God will judge everything fairly. Therefore, life has a goal and purpose, even if it does not always seem that way in history and nature.

The book's main teaching about God is that God cares about human events and their injustices. He will judge every action. Therefore, life has a purpose, and human actions matter.

People often say Qoheleth has a negative view of life. In passages like Ecclesiastes 1:12–14, 18 and 2:1–9, 18–23, we can feel his sense of helplessness about what seemed like an empty existence. However, Qoheleth's negative outlook was about life without God. To him, such a life had no meaning.

The book reveals a positive message, though it is often overlooked. Qoheleth speaks in absolutes as he presents his argument. There is an absolute good for people living in a seemingly meaningless world. This good is enjoying God's gifts. Thus, Qoheleth is not completely pessimistic. When he considers God's influence in the world, he becomes optimistic. However, when he views life without God, he feels pessimistic, as this perspective only leads to despair.

Qoheleth's theology of contentment is clear in passages like Ecclesiastes 2:24–25, 3:10–13, and 3:22. The first passage seems to show a view of life focused on pleasure, making eating and drinking the main purpose. The phrase "eat and drink" is a Semitic idiom that represents daily life routines (see Jeremiah 22:15; Luke 17:27–28). Qoheleth uses this phrase to mean that one should enjoy God's gifts. Life is meant to be enjoyed, not just endured.

In Ecclesiastes 3:10–13, Qoheleth presents a major mystery of humanity: God has placed the knowledge of eternity in the human mind (“hearts” in the Berean Standard Bible). That is, God has made the mind able to think beyond the limits of physical existence. However, this ability does not reveal all of God's plans. Therefore, it is wise for a person to accept human limits and appreciate the knowledge God provides.

Ecclesiastes 3:16–4:3 is a challenging part of the book. Qoheleth observes life's unfairness. He concludes that God allows it to sift people, showing them that in themselves they are no more than animals. The same idea appears in Ecclesiastes 8:11, where Qoheleth notes that when evil is not punished, it encourages more wrongdoing.

In Ecclesiastes 3:18, he claims injustice exists to separate the good from the wicked. The Hebrew phrase in that verse should be translated as “in and of themselves,” meaning that without God, humans are no better than animals. Without a belief in God, one cannot know what happens after death (Ecclesiastes 3:21). Qoheleth believes these injustices will be fixed only on the day of judgment. Therefore, it is wise to be content with God's plan and not worry about the future (Ecclesiastes 3:22).

The key to understanding the book of Ecclesiastes is the repeated phrase “under the sun.” This phrase shows Qoheleth's perspective. He is not saying all human experiences are pointless. Instead, he observes that life “under the sun,” or without God, is pointless. The apostle Paul gave a similar view of the world in Romans 8:20–23. However, he added that God uses everything in the world for good outcomes for his people (Romans 8:28). Qoheleth's viewpoint serves the same purpose.

People often interpret Qoheleth as expressing an Epicurean view of life. Epicureanism was a Greek philosophy that viewed pleasure, especially freedom from pain and distress, as life’s highest good. In this interpretation, Qoheleth teaches that eating and drinking are humanity's highest good. However, in Ecclesiastes 2:1–8, he tests pleasure and finds it futile. He concludes that pleasure is not an absolute good. The passages about eating and drinking refer only to enjoying the good and necessary things that come from God's hand.

Qoheleth starts by describing the vanity of life, that is, its emptiness, and the apparent lack of purpose in nature. Human work achieves nothing (Ecclesiastes 1:3), and life's endless cycle seems pointless (1:4–11).

In this dramatic section, Qoheleth reflects on the futility of parts of his life that others might value. He remembers his quest for wisdom but finds human philosophy pointless (Ecclesiastes 1:12–18). His pursuit of pleasure (Ecclesiastes 2:1–11) also ends in futility. Given this, Qoheleth does not see pleasure as life's greatest goal.

The search for true philosophical truths is tiring and pointless (Ecclesiastes 2:12–17). Human work is also in vain (Ecclesiastes 2:18–23) because a person cannot know who will benefit from that work (Ecclesiastes 2:21). Qoheleth concludes that the greatest good is to joyfully accept God's guidance (Ecclesiastes 2:24–26), adding an optimistic note to his message.

Qoheleth's well-known statement that everything in life has its time (Ecclesiastes 3:1–9) is often seen as fatalistic. However, these verses likely describe how life’s circumstances cannot change. Humans cannot escape this continuous cycle, yet they can think beyond the physical world (Ecclesiastes 3:11). This is the mystery of humanity. Without considering God, people are no better than animals (Ecclesiastes 3:19–20).

The author starts with a bleak view of life (Ecclesiastes 4:1–3) but then shares lasting insights. For example, he notes that facing life's challenges is easier with a partner than alone (Ecclesiastes 4:9–12).

Qoheleth strongly criticizes a selfish life and calls people to focus on God instead (Ecclesiastes 5:1–2, 4–6). He condemns the misuse of wealth and shows concern for the poor (Ecclesiastes 5:8–6:9), themes later highlighted in the New Testament.

This example of Old Testament wisdom literature uses a proverbial pattern (Ecclesiastes 7:1–13) and personal references (Ecclesiastes 7:23–29) to show how to find true satisfaction. The passage highlights the value of godly wisdom. Qoheleth teaches that God is the source of both adversity and prosperity (Ecclesiastes 7:14). He advises accepting both as coming from God.

When applying wisdom to government authority (Ecclesiastes 8:2–9), Qoheleth advises obeying the authorities. The apostle Paul gave similar advice in Romans 13. Qoheleth is optimistic (Ecclesiastes 8:13), emphasizing the importance of fearing God. The author is not entirely pessimistic, as he shows that fearing God leads to true satisfaction.

“Under the sun,” meaning apart from God, there seem to be no differences among people (Ecclesiastes 9:1–6, 11–12). People often fail to notice great deeds, and those who do them receive no thanks (Ecclesiastes 9:13–16). However, a person should still be content because life offers some benefits (Ecclesiastes 9:7–10).

In the Old Testament, wisdom means knowing God, while folly means rejecting God. Qoheleth shows that wisdom leads to honor and satisfaction, and folly leads to ruin.

The book of Ecclesiastes starts by declaring that everything is meaningless, but it ends with Qoheleth seeing God beyond his bleak views. Ecclesiastes 11 begins by saying humans cannot understand God's ways. People should enjoy life, but they must remember that God will judge them in the future (Ecclesiastes 11:9–10). After beautifully describing old age (Ecclesiastes 12:1–8) and urging the reader to fear God while young, Qoheleth shares his conclusion. A person's whole duty is to fear God (Ecclesiastes 12:13–14). The pleasures of youth do not last, and without God a person is finally left with nothing. True satisfaction comes only from fear of God. Life without God is the greatest emptiness.

See also Solomon (Person); Wisdom; Wisdom Literature.