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O l d T e s t a m e n t G u i d e
Ecclesiastes
By Antonio Fuentes
THIS is the fourth of the wisdom (or sapiential) books of the
Old Testament. In the Hebrew title it forms part of the ketubim (=
writings), and is one of the five meghilloth (= scrolls or volumes) which
were read on the feast of Tabernacles, along with the Song of Songs, Ruth,
Lamentations, and Esther.
It takes its alternate name from the Greek translation of the Hebrew word qoheleth
at the start of the book: "The words of the Preacher [Qoheleth], the
son of David, king in Jerusalem" (1:1). Qoheleth is not a proper
name; it describes the position of one who speaks in an assembly (qahal).
Hence Ecclesiastes is usually understood to be a qualified teacher, the leader
of an assembly of wise men. The reference to his being the son of David is
typical of pseudoepigraphical literature's tendency to attribute the work of an
unknown author to some illustrious person in order to give it greater credence.
In this instance, the sacred writer chose to put the fruit of his reflections
under the patronage of the most outstanding of Israel's wise men.
The teaching given in the book and its use of numerous Aramaicisms and
late-Hebrew expressions mean that it cannot be dated prior to the exile in
Babylon. All the indications are that it was given its final form between 250
and 200 B.C.
The book's twelve chapters all deal with the same theme, the uselessness of
human things, which it describes as "vanity of vanities" (1:2; 12:8).
The word translated here as vanity means in Hebrew wind, puff, or vapor;
metaphorically, as used here, it refers to the barrenness, impermanence, and
illusory nature of things and, therefore, the way they deceive anyone who puts
his trust in them. It is not saying that things are essentially bad, but that
they cannot provide man with the contentment he tries to find in them (cf. Rom
8:20).
The book follows no particular plan; like books before it, Job and Proverbs, and
like Sirach, which follows it, it consists of a series of observations on life
and everything connected with it: knowledge, pleasure, wisdom, human striving,
ambition. None of these can bring man true happiness, which is why they all
appear as vanity. Thus:
1. The vanity of knowledge (1:12-18). Here a wise king seeks out all that is
done under heaven and, after acquiring great wisdom, he is disenchanted; all his
wisdom is in vain.
2. The vanity of pleasure (2:12-26). He now seeks new experiences, the pleasures
of life. He gives himself everything his eyes fall on and indulges his heart (v.
10), but the result is the same--vanity.
3. The vanity of wisdom (2:12-26). What benefit does he derive from acquiring so
much wisdom and striving so hard to get it? None, all is vanity. But, being a
man of faith, he asserts that true wisdom and knowledge and joy come only from
God (v. 26).
4. The vanity of human striving (3:1-22). All human things have their season.
Providence in its infinite wisdom governs all creation. Although we cannot see
it, everything has a cause, a reason for being, which only God knows. God
himself invites us to penetrate these mysteries, to have us realize our
intellectual limitations and his sovereign power. If man refuses to recognize
God's lordship, even social order begins to break down (4:1-5:8); envy and
jealousy alienate man from his brother and cause him to exploit the poor
(5:7-8).
5. The vanity of riches (5:9-6:12). Further experience shows him that wealth
cannot bring happiness; on the contrary, it can take away his peace of mind (vv.
9-11). To his dismay he discovers that wealth is impermanent; it is someone else
who benefits from all his effort (6:1-6).
Further on he realizes the value of wisdom (7:1-2) but asserts that this virtue
cannot assure him of happiness (7:13-9:10). Prosperity and adversity seem to be
distributed without reference to a person's merits (9:11-12). Life itself is a
risky business which calls for prudence (11:1-6)
Finally he speaks of the happin ess of youth, comparing it with the failings of
old age (11:7-12:8). But he warns young people that God will judge their actions
when the body turns into the dust from which it came and the spirit returns to
God its maker (12:7).
The book ends with an epilogue recommending fear of God and the keeping of his
commandments. They will be the standard against which God will judge our
actions, good or bad, even our hidden actions.
After all these somewhat pessimistic observations, Ecclesiastes reminds us that
happiness can only be found in material things if we use them in accordance with
God's will (5:17). That is to say, they must be used in moderation; we should
not be greedy for the things which God gives us in this life. This virtue of
temperance can be attained only with the help of God's grace. No matter how many
possessions a man acquires, they will never fully satisfy him, for his spiritual
and immortal soul.aspires to higher things which are to be found in God alone.
Ecclesiastes is a kind of treatise on moral conduct, with specific observations
about the vanity of things and their incapacity to satisfy the deepest yearnings
of the human heart. It only hints at the way to true happiness. The basic
problem posed by Ecclesiastes is the same as that posed by Job: Do the just
receive their reward, and evildoers their punishment, in this life? The answer
is no: Experience shows that it just does not happen like that, as people used
to think.
Unlike Job, Ecclesiastes does not discuss the problem of the just man's
sufferings. He certainly emphasizes that material things in themselves do not
provide happiness; indeed, all is vanity. But his attitude is not really a
pessimistic one; his faith leads him to see prosperity and misfortune as both
coming from God (7:14). He recommends the just mean--not defeatism or
mediocrity, but a mode of conduct inspired by devotion to and confidence in God.
He does not yet give the answer which revelation will later give to the question
under discussion; in fact he seems to give no answer, for he says, "There
is a righteous man who perishes in his righteousness, and there is a wicked man
who prolongs his life in his evil-doing" (7:15).
God uses this perplexity to stress that man has to concentrate more on his
eternal destiny. The book, in recognizing man's ignorance and his inability to
reach true knowledge and wisdom by his own efforts, invites God to communicate a
final and fuller revelation
The Preacher does make a number of points which are worth bearing in mind. For
example, when he says that riches can never satisfy our unlimited desires for
happiness he stresses that detachment from earthly, perishable things is
essential. But eternal goods he does not clearly describe because he as yet
knows little about the immortality of the soul and therefore about man's eternal
destiny in the kingdom of God.
He also points out the transitoriness of human life--in a famous passage which
begins in this way:
"For everything there is a season, and a time for every matter under
heaven: a time to be born and a time to die, a time to plant and a time to pluck
up what 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 seek 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 for war and a time for peace. What gain has the worker from his
toil?" (Eccl. 3:1-4).
Although the Preacher contributes to the religious education of the people of
the Old Covenant by making them reflect on their own destiny, he is still far
from the teaching that Jesus Christ would bring about three centuries later in
his Sermon on the Mount:
"Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they shall be comforted. Blessed are the meek,
for they shall inherit the earth. Blessed are those who hunger and thirst for
righteousness, for they shall be satisfied. Blessed are the merciful, for they
shall obtain mercy. Blessed are the pure in heart, for they shall see God.
Blessed are the peacemakers, for they shall be called sons of God. Blessed are
those who are persecuted for righteousness' sake, for theirs is the kingdom of
heaven. Blessed are you when men revile you and persecute you and utter all
kinds of evil against you falsely on my account. Rejoice and be glad, for your
reward is great in heaven, for so men persecuted the prophets who were before
you" (Matt. 5:3-12).
Antonio Fuentes teaches theology at the University of Navarre, Spain.