The Old Testament is believed to have been written before the time of Jesus (BC). Different books in this period of time feature known faithful and prophets such as Abraham, Moses, David and his son Solomon. The book of Ecclesiastics, in the Old Testament, has been regarded as one of the most controversial books in the bible. Officially, it is believed to have been authored by a Hebrew named Qoheleth. However, given the style of writing and the way the author evokes the reader’s emotion, most people believe the book was authored by none other than Solomon. The book of Ecclesiastics, unlike other books in the Old Testament that give instruction on account of historical event, takes a different perspective immersing the reader into the experiences of the author. The viewer is, therefore, afforded the opportunity to question the author’s mindset. This method of reading engages the reader to judge the author as though they were judging a reflection of themselves. The book is also quite unique and, one might say, seeks to remove one from common norms believed in religion and provide one with scenarios that interrogate belief system. This is a book that seeks to rip down one’s system of belief and build it back up. Those who take keen interest in the author’s opinion have the advantage of having their intellect informed: and those impervious to change experience repulsed emotion as to the content expressed.
The title Qoheleth, is also believed to mean son of David: King in Jerusalem. The only renowned son of David and King in Jerusalem is Solomon. There were only two Kings ever recorded during that period to have ruled Jerusalem: David and his Son Solomon. And since Solomon was the only King of Jerusalem who was the Son of David, it therefore follows that Solomon was Qohelet. Also, given his wealth of wisdom, he is just about the only writer in ancient bible history believed to have written such a book: that requires intellect to cipher. Although some other authors believe that the authorship of Ecclesiastes was unknown, there is not much evidence to support these claims. According to Craig Batholomew (2009), the nature of Ecclesiastes as a collection of sayings was further enforced by the title of the author Qoheleth. The word is referred to seven times in the book of Ecclesiastes and can only be in the same neighborhood of meaning as the verb qhle that means to gather or bring together. In this sense therefore, the title could have meant someone who could gather people together: for the purposes of addressing them. Alternatively, it could also mean one who gathers literary material or knowledge/wisdom. Also, if the two perceptions on which the title might belong to are combined, it becomes clear that a qoheleth might also have been one who gathered people with the purpose of disseminating knowledge to them. Craig believes this may be one of the reasons why qoheleth was thought to be a preacher. Although this is circumstantial and based purely on speculation (given the limited facts available) it is also possible that the title belonged to a teacher who brought people together for public address and also gathered literature at the same time. In addition, the word wisdom is ascribed the persona of a woman in proverbs 1-9 when it is recorded ‘she goes to preach in City’s public square’. This is therefore a definitive that the feminine allure of a she in the noun qohelet means whoever wore the title was a teacher. Also, in the book of Kings, the verb qhl was used to the event of Solomon bringing together the leaders of Israel.
According to the bible teachings, any King of Jerusalem was a man anointed by God himself. Given the history of the Israelites, this man had to be knowledgeable on the history and culture of the ethnic group. He also had to be one with wisdom and could command the authority of the Israelites. Thus, the Qohelete was a religious person, with Isrealite blood, had the capacity to wield authority and wisdom to teach and respect of the people (as is seen when he gathers the elders). This description is of Solomon, Son of David, King of Jerusalem and the wisest of characters in the bible.
There are words in the book of Ecclesiastes that are used sparingly and others used generously. For instance the word hebel is used approximately 38 times in Ecclesiastes. Hebel means enigma and enigma in english means meaningless or difficult to interpret in to comprehensible meaning. The word in the text appears as enigma of enigmas, a way to express the fullest extent of meaning: like big, bigger, biggest. In Hebrew therefore, the superlative was formulated in this manner. A really great song would be referred to as ‘song of songs.’ The Qohelet’s statement inclusive of the words enigma of enigmas is a way to express that everything is meaningless and ascribing meaning to the world is like chasing the wind: it is like a breath or vapor. Hebel is therefore something abstract that cannot be touched or killed. It exists within the human experience. In addition, Craig also believes that the literal meaning of the word hebel means vapor. The meaning ascribed in this case refers to something intangible that can disappear in a moment’s notice and as such is not worth chasing: which sets the stage for the other popularly used word in the book “vanity.” In the book, the author begins and ends Ecclesiastes with the notion of vanity. Parsons expresses the Qoheleth’s thoughts in the book that life lived under the fear of death and not the fear of God ultimately represents vanity. The concept of vanity is therefore used in the book to allure the reader to the fear of God. The book expresses royalty, material possessions and desire is meaningless experiences that all become non-existent in a moments’ notice: hence vanity. They only exist in one’s memories and serve no particular purpose.
Unlike the book of psalms or proverbs, the book of Ecclesiastes does not exhibit any particular style of writing. The book employs symbolism, satire and puzzles based on recorded history of his life at the time. A reader willing to read this book must therefore be ready to have their intellect poked and prodded with information and experiences that may lead one to change perceptions on life and death, youth and old age, wisdom and foolishness, belief in God or atheism. The author argues through the character in the book, Qoheleth and expresses his arguments on the subject of God, his wisdom and humanity.
Qoheleth believes in God. However, his unorthodox method of teaching conflicts with normative teaching in the bible. For instance, Moses declared the anointing of God about him and so did Abraham and several others books in the bible. In the book of Ecclesiastes however, there is no direction subscription to the Supreme creator. The views in the book are expressed through the experiences of Qoheleth. They basically explore his life experiences and the thoughts or perceptions he subscribed to those experiences. He approaches the exploration of his life experiences in a holistic manner that encompasses the universe. Throughout the book, the Qoheleth is portrayed as one who is a skeptic and subscribes no meaning to human experience: however through those experiences, he shows the reader the existence of God. Unlike most of his predecessors, Solomon refers to Yahweh as Elohim. Elohim is exclusively an Israelite word in Origin. In Eclesiasted 7:13, he expresses the distance between human life or experiences and God in his statement “Who can make straight what he has made crooked”
Qoheleth feels confused by but what and what he believes should be. In his mind, God has set the stage of human life as something that is rigid. Holies of holies try their best to get close to him but in truth receive no communication; the righteous deserve justice and yet they are the ones plagued by injustice the most. To top it all up, ‘death comes to us all’. In his view, given the totality of life experiences, there is no basis to it. The outcome is fixed no matter what you subscribe to and the future beyond death is unknown: hence all is vanity. He therefore is wondering: Is there any meaning to living? Is this life worth living?
Given his skepticism and concept of vanity that he expresses, it is therefore shocking when he remedies the answer to all his questions to being happy. In Ecclesiastes chapters two and eight and verses 24 and 15 he explains that one should just be happy and enjoy eating and living their life. He also expresses disdain to a belief system that sin begets suffering and righteousness automatically qualifies a person for prosperity. His understanding of vanity is therefore not just that all is meaningless, but given his solution to the subject, it also means it’s of no use chasing after the wind: the sun chases the horizon and comes up again. It is a repeated cycle we are privileged to notice. So Qoheleth is really saying to stop chasing the wind and enjoy living this life: that the course of a person’s life is ultimately defined by the person living it.
I believe that Qoheleth wants the reader to interrogate their life choices as they live their live: not as dictated by society. His views on the experiences in life and some of the events he has witnesses, which is carefully crafted to relate to the reader’s experiences, informs the reader that they are not alone in this life and as such should explore life with a more open mind. The reasoning expressed in the book on the subject of vanity calls the readers’ attention to stop chasing needless things for a moment and review what they want in their life.
I believe the book of Ecclesiastes succeeded in getting the reader to see life as it is, God as who he is and what role he play and the choices available to us. The decision is left in the hands of the reader to chase the wind or enjoy what little time we have in this life: to live in fear of death or fear of God.
Works Cited
Bartholomew, Craig G. Ecclesiastes. Michigan: Baker Academic, 2009.
Crabtree, Vexen. Qoheleth / Ecclesiastes. 14 July 2014. 09 April 2016. <http://www.holybooks.info/ecclesiastes.html>.
Ellul, Jacques. The reason for being: A meditation on Ecclesiastes. Wm. B. Eerdmans Publishing, 1990.
Enns, Peter. "Ecclesiastes." Journal of the Evangelical Theological Society (2000): 321.
Fidler, Ruth. "Qoheleth In “The House Of God” Text And Intertext In Qoh 4:17–5:6 (Eng. 5:1–7)." Hebrew Studies (2006): 8-21.
Fredericks, Daniel C. "Chiasm And Parallel Structure In Qoheleth 5:9-6:9." Journal of Biblical Literature (1989): 19-21.
Johnson, John E. "The Special Relevance of Ecclessiastes for Contemporary Culture." Bibliotheca Saccra (2012): 160-164.
Okorie, Α. M. "Understanding The Book Of Ecclesiastes." AFER 1997: 53-57.
Parsons, Greg. "Guidelines for Understanding and Proclaiming the book of Ecclessiastes." Bibliotheca Sacra (2003): 304.
Shuster, Martin. "Being as Breath, Vapor as Joy: Using Martin Heidegger to Re-read the Book of Ecclesiastes." Journal for the Study of the Old Testament (2008): 221-240.
