The Book of Ecclesiastes

A Meditation on the Human Condition

This incisive little work is offered to us over the signature of Solomon. His patronage is undoubtedly fictitious, since vocabulary, style, and content make it clear that the work dates back barely to the middle of the third century B.C., when Palestine, now subject to the Ptolemies, was beginning to feel Hellenistic influences.

The author’s origin seems rather modest. We may imagine him as residing in an area of traders. In this land with numerous relations to foreign places, Qoheleth has acquired a notably universal culture.

What he says is so simple as to confound the official wisdom. Here is a man who has the courage to put received ideas, and even his own faith, to the test of facts. If Qoheleth curses illusions, he does so with a certain humor and with a certain feeling of tenderness toward people.

It is impossible not to be surprised at finding such a document in the Bible, and in fact it is an exception. It criticizes current wisdom and never mentions the great events of the history of salvation. It is difficult to determine the precise meaning of individual passages, and yet clear lines of thought emerge that bear the mark of the particular motifs of each part.

In fact, the speaker does not offer a doctrine or even a body of ideas. We would say rather that he makes us reflect first and foremost on the human condition, on the interpretations given of it, and on the reality that facts impose. He leads us to reflect in the midst of events without rebelling against them.

In the theology of the Bible this is a transitional book. The old ideas on earthly rewards, whether those of the chosen people or those of the individual righteous person, have been too often contradicted by the facts, and Job had been scandalized by this. Qoheleth does not yet know of eternal rewards. He represents an anxious moment of transition between yesterday’s religion and tomorrow’s faith.

The author teaches only not to regard earthly success as the ultimate human goal; that is not the form God’s reward takes. This criticism of traditional values was needed in order that one day people would be ready to listen to him who will cause scandal by saying: “Blessed are the poor . . . Blessed are the meek,” and who will speak, as of something obvious, of a life that does not end when earthly ties are broken—i.e., the astounding announcement of Jesus.

This is a book of transition for us too and hence a book of actuality. In the trial of civilization, in the crisis and uncertainty of religion, in the disorder of culture, Qoheleth suggests to each of us to entrust ourselves serenely to God and God alone. He identifies the human frontiers with their ridiculous pretensions for profit, power, and glory. In a world of conflicts, he points out to us how to cope with the reality of daily living.

Our lives must be centered on God or they will be without meaning and totally unsatisfying (Eccl 2:25). On the contrary, if we “fear God” (Eccl 12:13), we will accept life and its gifts gratefully, use them diligently, and enjoy them fully (Eccl 2:26; 11:8). In the end, we will leave the future to God in the firm hope that he will take care of us, bringing “to judgment all of our deeds” (Eccl 12:14).

The Book of Ecclesiastes may be divided as follows:

I: Editor’s Note (1:1-3)

II: Introductory Poem (1:4-11)

III: The Impossible Happiness (1:12—6:12)

IV: Search for Human Equilibrium (7:1—11:6)

V: Poem on Youth and Old Age (11:7—12:14)