The words of the Preacher, the son of David, king in Jerusalem.
The book opens by naming its speaker three ways: preacher, son of David, and king in Jerusalem. Each title shapes how the rest of the book is read, and together they explain why his verdict on life carries such weight.
The verse gives no personal name. Even so, commentators say the description fits one man only.
If the Preacher or Convener had not described himself as son of David, king in Jerusalem, who else could have written it but Solomon? He tells us too that he was "king over Israel in Jerusalem." Who could this possibly be but Solomon? Even his own son soon stopped being king over Israel. He lost ten of the twelve tribes and became king over Judah rather than Israel. There is no real reason to imagine an unknown writer posing as Solomon; that idea is foreign to Scripture, though it seems reasonable to worldly men who are used to fiction. Here everything is intense and solemn reality.
The English word stands in for a Hebrew title. Commentators differ over how to translate it, and some think "preacher" misses the mark.
The Hebrew word Koheleth can hardly mean preacher. It comes from the verb "kahal," which means "to gather" or "assemble." Translators have rendered "kahal" as "congregation," and the Septuagint, the early Greek version of the Old Testament, renders it "ecclesia." Koheleth is feminine, clearly a word provided for this purpose. Some suggest it was shaped to match "wisdom" in Proverbs, which is also feminine. Perhaps the word "debater" comes nearest to the meaning of the original.
If the title is about gathering, then the book has a particular crowd in view. It is not aimed at the future, but at people busy with the present.
Here he takes a title found nowhere else outside this book — Preacher. He would gather around him those who wanted to hear, and teach them; that is what the term means. Other parts of Scripture deal with the future and with the path of the righteous on earth. This book speaks to everyone whose heart is in the world, busy with the occupations of life, and tells them what they really are. The king's son discovered this by his own experience, and he recorded it under inspiration to instruct all who will listen to him.
Solomon's advantages are the point. A verdict on life sounds different from a man who had everything and still found it empty.
What is discussed here is not guilt, as in Psalm 32 and Psalm 51, but the unhappiness of a man whose heart never rises above created things. The largest means, the highest ability, the most exalted rank, the most active mind, the most refined taste — yes, and wisdom above all other men — only sharpen the dissatisfaction and the misery. Solomon was the man to feel it when he turned away from God, and the man to give us the profit of it, when grace led him to look back over it all and pass it on as a lasting warning.
The book looks only at what a man can see from ground level. That limit even shapes which name of God appears in it.
There is, of course, something above the sun: heaven, the heavenly things. Ecclesiastes deals with earthly things, with what man does apart from God — that is, the natural man. The book describes the things under the sun. It shows that all a man does — his pursuits, his labors, whatever he undertakes and everything tied to it — is nothing but vanity and frustration of spirit, never satisfying, and full of sorrow and confusion. This is why the name Jehovah, God's name when He enters into covenant with man, is left out, and God is named only as Elohim, His name as Creator. Ecclesiastes is in the Holy Scriptures for one purpose: to show the natural man how hollow and empty everything under the sun is, and so to persuade him to seek and find what is better, what is above the sun.
Another writer describes the same restriction more briefly: the sun marks the edge of what this king can see, and everything inside that circle is called empty.
The boundary of Solomon's horizon is the sun, beneath it all is pronounced "Vanity." Read the book, and you will say that it was evidently written by Solomon at the close of his reign, in the evening of his life.
The book does not stop at despair. Its last word replaces the search for profit with something simpler.
It is true, thank God, that Ecclesiastes does not leave things here. God has spoken, and faith sees more sharply than any human wisdom. Even so, for faith too the world as such is gone. To do God's will in it, "this is the whole of man."
- Words — The book is "the words of the Preacher": one man's experience, recorded under inspiration for everyone who will listen.
- Preacher — The title comes from a Hebrew word meaning "to gather." Commentators differ over "preacher" or "debater," but the sense is calling people together to hear.
- Son of David — The description fits Solomon alone, since no later ruler was king over all Israel in Jerusalem.
- King in Jerusalem — No one had more wealth, rank or wisdom, so his verdict is hard to answer. The more a man can enjoy, the sharper his disappointment.
- Under the sun — The book looks no higher than the earth, and names God only as Creator, never in covenant. Yet it does not end in profit; it ends in doing God's will.
Vanity of vanities, saith the Preacher, vanity of vanities! all is vanity.
Ecclesiastes opens with a verdict, and the verdict covers everything. The man who gives it had every resource a person could want — so if he found nothing worth keeping, where can anyone else look?
The verdict would carry little weight from a man life had treated badly. So it matters who is speaking, and what his title means.
If a disappointed man said this — one whose hopes life had crushed, one the road had treated roughly — no one could wonder at such an opening. But these are the words of the most prosperous, humanly speaking, of men the world has ever witnessed. And his verdict is not about some things, but about all. And here he takes a title not found elsewhere outside this book — Preacher. He would gather those around him who wanted to hear, and teach them, for that is the meaning of the term. Other parts of Scripture deal with the future and with the path of the righteous on earth. This book speaks to everyone whose heart is in the world, busy with the business of life, and tells them what these things really are.
One Hebrew word carries the whole book. Adam and Eve once used it to name a son.
The word "vanity" appears no fewer than 37 times in this book! It is the Hebrew word "hevel," which is also found in the name Adam and Eve gave to their second son Abel (Gen. 4:2) after sin had entered the world through their disobedience.
Another writer describes the thing itself as "a mere breath, a vapour passing over the earth, short-lived in its existence."
Other parts of Scripture deal with guilt and forgiveness. This book takes up a different trouble, and adds a strange twist: more advantages make the ache worse.
This book does not discuss guilt, as Psalm 32 and Psalm 51 do. It discusses the unhappiness of a man whose heart never rises above created things. The fullest means, the highest ability, the highest rank, the most active mind, the finest taste — yes, and wisdom beyond all other men — only make the dissatisfaction and the misery sharper... It is the fruit of the fall and of sin: what else could it be? "Vanity of vanities," and not here and there only, but "All is vanity" — the whole of it passing away, and most of all man without God. It is not true of the faith that looks above the sun to the resources of grace, and lives in the fear that keeps His commandments.
The weight of this verdict rests on who ran the test.
Man's wisdom is not the only thing proved at fault. The world itself goes on trial, and "vanity" is what stands written over it all... The trial is made by one with all the resources of a kingdom such as Solomon's. Men of the world need plenty of material to build the happiness they seek. On that score, "what can the man do who comes after the king?" He also has the wisdom to use these resources, and a heart set on doing it. If the result is failure after all, who then shall succeed?
The Preacher weighs everything by one measure: what he can see. That shapes how to read his conclusions.
The whole book of Ecclesiastes speaks from the standpoint of earthly wisdom. In it we see the struggles of a mind looking closely at life, without the aid of revelation. He says many wise things, many true things, but it all comes from the standpoint of sight, from earth.
The Preacher searches everywhere under the sun. One direction stayed closed to him.
But is there something else which satisfies? Is there a higher wisdom and knowledge? There is, but this book — the book of the natural man — does not reveal it. What satisfies, what is not vanity and frustration of spirit, is above the sun, not under it. From above the sun He came, who is the wisdom of God, the Son of God... That which alone can satisfy is Christ.
- Vapour. "Vanity" is the Hebrew word for a breath that passes. Adam and Eve gave that word to Abel as his name, after sin entered the world.
- Verdict. The trouble here is not guilt but emptiness. It is the unhappiness of a heart that never rises above created things.
- Verified. The richest and wisest of men ran the test, so no one can claim a better shot at it — "who then shall succeed?"
- Vantage point. The Preacher reasons by sight alone, without revelation. So the book records true observations, not final answers.
- Above. What is under the sun is vapour; the satisfaction the Preacher could not find came from above the sun, in Christ.