In this session, we look to the second book of Solomon - Ecclesiastes. Qoheleth, the Preacher, tells us of the vanity of all earthly things. It is King Solomon, perhaps after a conversion late in life.
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Wisdom Literature
Session 4, Ecclesiastes and Solomon’s Repentance
The Fear of the Lord is the Beginning of Wisdom (Proverbs 9:10)
I. Course Outline
August 11th - Introduction, and the Life of King Solomon
August 18th - Books of Wisdom Literature, and the Deuterocanon, and Job
August 25th - Proverbs
September 1st - Ecclesiastes and Solomon’s final conversion
September 8th - Song of Songs, and prophetic foreshadowing
September 15th - NO CLASS
September 22nd - Book of Wisdom, and facing persecution
September 29th - Sirach, part 1
October 6th - Sirach, part 2
October 13th - Sirach, part 3 and Conclusions
[Note that Ecclesiastes is abbreviated as Eccl or Eccles; while Ecclesiasticus or Sirach is Ecclus or Sir]
I. The author of Ecclesiastes
Eccl 1:1 The words of Ecclesiastes, the son of David, king of Jerusalem.
Ecclesiastes is the Latin translation of the Hebrew Qoheleth, and means “preacher”.
Haydock: “It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain.”
Catholic Encyclopedia: “Ecclesiastes is the name given to the book of Holy Scripture which usually follows the Proverbs; the Hebrew Qoheleth probably has the same meaning. The word preacher, however, is not meant to suggest a congregation nor a public speech, but only the solemn announcement of sublime truths … Solomon, as the herald of wisdom, proclaims the most serious truths.”
Catholic Encyclopedia: “It is true, we feel how the author wrestles with the difficulties which beset his inquiries into the riddles of life; but he overcomes them and offers us an effective consolation even in extraordinary trials. Extraordinary also must have been the occasion which led him to compose the book. He introduces himself from the beginning and repeatedly as Solomon, and this forcibly recalls Solomon shortly before the downfall of the empire; but we know from the Scriptures that this had been prepared by various rebellions and had been foretold by the infallible word of the prophet. We must picture to ourselves Solomon in these critical times, how he seeks to strengthen himself and his subjects in this sore trial by the true wisdom which is a relief at all times; submission to the immutable will of God, the true fear of the Lord, undoubtedly must now appear to him the essence of human wisdom.”
Catholic Encyclopedia: “The book itself bears testimony for Solomon, not only by the title, but by the whole tone of the discussion, as well as in i, 12; moreover, in xii, 9, Qoheleth is expressly called the author of many proverbs.”
II. Purpose of this book
Haydock: “This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. --- Coheleth is a feminine noun, to indicate the elegance of the discourse.”
Cornelius a Lapide: “As for the order and method, the order of Solomon's books is this: In Proverbs he instructs the boy, and teaches him the first and common elements of ethics, and the rudiments of good conduct. In Ecclesiastes he forms the advancing youth, and leads him from earthly vanity to heavenly truth. In Canticles he teaches the perfect man to unite himself to God, so that he may cling wholly to Him through love and contemplation, and rest in Him.”
And again a Lapide: “The end and aim of this book is to teach true wisdom, namely that by which we distinguish vanity from truth: specifically, that we may know that all things which display themselves on earth, attract and charm us, are vain; while those things which are in heaven are true and solid — so that from this contrasting knowledge we may rise to contempt of the world as vain, and to love and desire of heaven and God as true and solid. For so great is the outward appearance and form of vanity in this world, so great its allure, so great its show, that the mind of men, unless taught by God and Solomon, would vanish into it, and would take false things for true, and would be consumed by vain desires and sins, and would waste away like smoke fading into the second death. Therefore Solomon here strips away the show and the mask of the vanity of all things, and teaches us to spurn the earthly and vain, and to seek the heavenly as true — in which true wisdom consists.”
III. Outline of Ecclesiastes
Cornelius a Lapide: “I say that there are two primary parts of Ecclesiastes. The first extends from chapter I to chapter VII, in which he shows that all the things of the sublunary world, which vain men esteem as great, are empty and vain, and therefore that the happiness which is placed in them is vain. The second extends from chapter VII to the end, in which, having dispelled vanity, he demonstrates that truth and true happiness lie in virtue, and in the fear and worship of God.”
Part I: Eccl 1-6
Part II: Eccl 7-12
A. Simpler outline with summary:
1. Introduction (Ecclesiastes 1:1-2)
The author is identified as the “Preacher,” which is Qoheleth in Hebrew. The thematic word “vanity” translates the Hebrew hevel, which repeats as a refrain throughout the book. Its literal sense is a breath of air or puff of wind; as a metaphor, it can mean emptiness, nothingness, meaninglessness.
2. The Search for Meaning (Ecclesiastes 1:3—2:26)
In the first major section of the book the author reports on his search for meaning in life. Qoheleth has tried everything. Living for work proves to be wearisome. The perpetual search for wisdom brings only sorrow. And pleasures, from the sensual to the sophisticated, also finally end up as “vanity”–hollow and unsatisfying. Neither the accomplishments of one’s work nor the accumulation of knowledge is ultimately satisfying. So the best thing to do is to enjoy the family and friends God has given you!
3. Who Knows? (Ecclesiastes 3)
“Who knows?” is the theme running through chapter 3. The Preacher acknowledges that there are particular times in life for particular activities. One of the haunting questions in life has to do with what the future will bring. And then there is the matter of death, with all its mysteries. There are some things that the Preacher does know (3:12-15), including the observation that all should stand in awe of God.
4. Earthly Matters (Ecclesiastes 4)
This chapter discusses a number of earthly matters, including evil and injustice, envy and workaholism, the advantages of life together with another, and the power of wisdom.
5. Heavenly Matters (Ecclesiastes 5)
This chapter turns to focus on some heavenly matters, reminding humans that God is in heaven and they are on earth. The Preacher counsels readers to enjoy the days that God gives them.
6. Death (Ecclesiastes 6—7)
The major concern of these chapters is death. Death may come too soon, and funerals can serve as reminders of one’s own mortality. In 7:15-29 the Preacher reflects on some of life’s riddles. The Hebrew Bible marks 6:10 as the beginning of the second half of the book.
7. The Limits of Human Understanding (Ecclesiastes 8)
Here the Preacher admits that even the theologians and philosophers do not understand the great mysteries of life and again counsels enjoying the days that God gives.
8. How Then Should Life Be Lived? (Ecclesiastes 9—12)
In the context of remembering one’s mortality, the Preacher reminds men of the chanciness of life and advises enjoying God’s gifts whether one is old or young. Wisdom is powerful, but young people are advised not to study overmuch, to remember and revere their Creator, and to live rightly.
B. Second, more detailed outline:
I. Prologue and Central Theme (1:1–3)
Introduction of the Teacher (Qoheleth)
The theme stated: Everything is "vanity" (hevel / vapor)
The ultimate question: What do people gain from their hard work?
II. The Futility of Human Pursuits (1:4–2:26)
The endless, repetitive cycles of nature and history (1:4–11)
The limits of human wisdom and intellectual pursuits (1:12–18)
The emptiness of pleasure, wealth, and grand achievements (2:1:11)
The common fate of both the wise man and the fool (2:12–23)
Conclusion: Enjoying life's simple gifts comes from God (2:24–26)
III. God’s Sovereign Timing and Human Limitations (3:1–22)
The poem of times and seasons (3:1–8)
Eternity placed in the human heart (3:9–15)
The reality of social injustice and the certainty of death (3:16–22)
IV. Observations on Society and Life’s Frustrations (4:1–6:12)
Oppression, envy, and the isolation of greed (4:1–12)
The fleeting nature of political advancement and fame (4:13–16)
Approaching God with reverence and keeping vows (5:1–7)
The vanity of wealth and life’s unfulfilled desires (5:8–6:12)
V. Practical Wisdom for a Broken World (7:1–9:12)
The value of a good name, hardship, and patience (7:1–14)
The limits of human righteousness and wisdom (7:15–29)
Submitting to authority and trusting God's hidden justice (8:1–17)
A common destiny: Death comes to all people (9:1–6)
An invitation to urgently enjoy life with joy (9:7–12)
VI. Wisdom in Action and Advice for the Youth (9:13–12:7)
The value of quiet wisdom over loud foolishness (9:13–10:20)
Invest boldly, work diligently, and live generously (11:1–6)
Remembering your Creator during the days of your youth (11:7–12:1)
A poetic depiction of aging and the finality of death (12:2–7)
VII. Epilogue and Final Conclusion (12:8–14)
The ultimate summary: Everything is vapor (12:8)
The final duty of humanity: Fear God and keep His commandments (12:9–14)
IV. Is Ecclesiastes consistent with the Biblical vision of God and eternity? Is it contrary to Christian Hope?
Catholic Encyclopedia: “Many persist in laying one charge at Qoheleth's door, viz., that of pessimism. He seems to call all man's efforts vain and empty, his life aimless and futile, and his lot deplorable. It is true that a sombre mood prevails in the book, that the author chose as his theme the description of the sad and serious sides of life but is it pessimism to recognize the evils of life and to be impressed with them? Is it not rather the mark of a great and profound mind to deplore bitterly the imperfection of what is earthly, and, on the other hand, the peculiarity of the frivolous to ignore the truth? The colours with which Qoheleth paints these evils are indeed glaring, but they naturally flow from the poetical-oratorical style of his book and from his inward agitation, which likewise gives rise to the hyperbolical language in the Book of Job and in certain psalms. However, Qoheleth, unlike the pessimists, does not inveigh against God and the order of the universe, but only man. Chap. vii, in which he inquires into the last cause of evil, closes with the words, "Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions [or phantasms]"”
From Catholic Answers:
“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.”
Some of the bleakest passages of Ecclesiastes:
1. Ecclesiastes 1:2–4 — Everything is vanity
“Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth for ever.”
This is the book's opening thesis: human life, labor, achievement, and generations pass away while the world continues.
2. Ecclesiastes 1:8–9 — Nothing is new
“All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing. The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.”
There is a profound sense of weariness and repetition here. Human beings strive, but nothing fundamentally changes.
3. Ecclesiastes 1:17–18 — Wisdom itself brings sorrow
“And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.”
One of the most pessimistic statements in Scripture about intellectual knowledge: the more you understand, the more you see what is wrong.
4. Ecclesiastes 2:17–18 — Hatred of life, one of the bleakest passages in the entire Bible:
“Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit. Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.”
5. Ecclesiastes 2:21–23 — You work, someone else gets it
“For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil. For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.”
The injustice is particularly bitter: you spend your life building something, and then someone else inherits it.
6. Ecclesiastes 3:19–21 — Man and beast die alike,
“For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other. Yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again.”
Notice that Ecclesiastes isn't denying the theological truth of man's immortality; rather, he is describing death from the perspective of “under the sun.” From the standpoint of earthly existence, man and beast both end in the grave.
7. Ecclesiastes 4:1–3 — The dead are better off than the living, probably the single most pessimistic passage:
“So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and they were not able to resist their violence, being destitute of help from any. Wherefore I praised the dead which are already dead more than the living which are yet alive. Yea, better is he than they both, which hath not yet been, who hath not seen the evil work that is done under the sun.”
That's astonishingly bleak: the dead are better off than the living, and those who were never born are better off than either.
8. Ecclesiastes 4:4 — Success is motivated by envy
“I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.”
Even accomplishment has a dark underside: people strive partly because they want to surpass one another.
9. Ecclesiastes 4:8 — What's the point of working?
“There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour...For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.”
A remarkably modern existential question: What am I working for?
10. Ecclesiastes 5:15–16 — You leave exactly as you came
“As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go.”
This is one of Ecclesiastes' recurring observations: wealth cannot accompany you through death.
11. Ecclesiastes 6:3–6 — A stillborn child may be better off, Extremely dark:
“If a man beget an hundred children, and live many years... and his soul be not filled with good... I say, that an untimely birth is better than he. For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness. Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other.”
Again, Ecclesiastes deliberately pushes its pessimistic perspective to an almost shocking extreme.
12. Ecclesiastes 6:12 — Who knows what life means?
“For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? For who can tell a man what shall be after him under the sun?”
The image of life as “a shadow” is especially powerful.
13. Ecclesiastes 7:1–2 — Death is better than birth
“The day of death is better than the day of one's birth. It is better to go to the house of mourning, than to go to the house of feasting. ...the living will lay it to his heart.”
This is one of Ecclesiastes' great paradoxes. The funeral teaches more wisdom than the party because death forces us to confront reality.
14. Ecclesiastes 7:3 — Sorrow is better than laughter
“Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.”
The book repeatedly overturns ordinary human assumptions about happiness.
15. Ecclesiastes 8:14 — The righteous get what the wicked deserve
“There be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.”
The apparent injustice of providence - bad things happen to the good, and good to the bad.
16. Ecclesiastes 9:2–3 — The same fate comes to everyone
“All things come alike to all: there is one event to the righteous, and to the wicked...This is an evil among all things that are done under the sun, that there is one event unto all...the heart of the sons of men is fully set in them to do evil.”
Again, the great equalizer is death.
17. Ecclesiastes 9:4–5 — The living know they will die
“For to him that is joined to all the living there is hope: for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not any thing...”
The famous “living dog/dead lion” image is another example of Ecclesiastes' earthy, almost brutally realistic view of mortality.
18. Ecclesiastes 9:11 — Life isn't fair
“I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong... but time and chance happeneth to them all.”
Talent, strength, intelligence, and ability don't guarantee success.
19. Ecclesiastes 9:12 — Death comes unexpectedly
“For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare...”
Human beings live as though they control their lives, but death can arrive without warning.
20. Ecclesiastes 12:7 — Old age and death:
“Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.”
The reality of death, but also hope of life after death.
However, one way of interpreting these seemingly hopeless and pessimistic verses, is to emphasize that this is life “under the sun” as opposed to life viewed in the hope of immortality. Almost as though Solomon is taking the worldly view to its logical hopeless conclusion, which shows the absurdity of this godless approach to life – only belief in God and hope for eternity can make sense of life.
Hence, the book concludes: “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.”
— Ecclesiastes 12:13
V. The Parable of Time
Ecclesiastes 3:1-8
3:1 “To every thing there is a season, and a time to every purpose under the heaven:”
Interestingly, this is still not listed among the options for readings at the Catholic funeral Mass (even though it is often used).
Liturgists generally note that the official funeral lectionary favors Old Testament texts that explicitly focus on hope, resurrection, and life after death (e.g., "The souls of the just are in the hand of God", Wis 3:1). Ecclesiastes 3, by contrast, is more philosophical, focusing on the cyclical, poetic passing of earthly time.
A. Literary analysis of the Parable of Time, Ecc 3:1-8
Qoheleth uses strict structural rules, rhythm, and specific poetic devices common in ancient Israelite literature to convey the inescapable patterns of human life.
1. Structural Symmetry: Synonymous and Antithetical Parallelism
Hebrew poetry does not rely on rhyme or strict meter. Instead, it relies on parallelism—the balancing of one thought against another. This poem is built entirely on antithetical parallelism, where the second half of a line contrasts sharply with the first half to form a complete whole.
- The Macro-Structure (The Bookends): The poem is perfectly bracketed. Verse 2 begins with birth and death (the boundaries of an individual human life). Verse 8 ends with war and peace (the boundaries of national or corporate human life).
- The Micro-Structure (The Balanced Merisms): Each line is a merism—a poetic device where two contrasting extremes are stated to encompass everything in between. By saying there is a time to weep and a time to laugh, the poet means all of human emotion is covered.
2. The Numerical Framework: 7 and 28
Numbers carry immense theological and poetic weight in Hebrew literature. Qoheleth engineered this poem with precise mathematical symmetry:
- There are exactly 14 pairs of opposites, totaling 28 individual times.
- In Hebrew numerology, seven represents divine perfection, completeness, and the totality of God’s creation (e.g., the seven days of creation).
- 14 (2 × 7) and 28 (4 × 7, representing completion across the four corners of the earth) signal to the ancient reader that this list represents the absolute totality of human experience under heaven. Nothing is missing from the catalog of time.
3. Concrete Imagery
Ancient Hebrew is a highly action-oriented, concrete language. It avoids abstract philosophical terms. The poet uses raw, physical actions:
- "Throwing stones" vs. "Gathering stones" (v. 5): The exact cultural meaning is not fully obvious (clearing a field for farming, preparing a sling for battle, or an ancient idiom for marital relations), but the poetic value is the physical rhythm of scattering and gathering.
- "Rending" vs. "Sewing" (v. 7): This evokes the literal tearing of garments during ancient near-eastern mourning rituals, contrasted with the quiet, orderly repair of clothes when the mourning period officially ends.
4. Acoustic Rhythm and Sound Play
In the original Hebrew, the poem has a driving, rhythmic cadence driven by the repetition of the word 'Ä“t (×¢ֵת), meaning "time" or "season."
When spoken aloud, the poem sounds like a rhythmic, ticking clock or a beating pendulum, mimicking the very concept it describes.
The relentless repetition creates an acoustic trap for the listener. It forces you to feel the heavy, unyielding momentum of time, reinforcing the theological point that humans cannot pause, slow down, or alter the seasons God has orchestrated.
VI. Solomon’s Repentance and Conversion
For all his wisdom and success as king, Solomon fell into the most abominable sinfulness - with 700 wives and 300 concubines, who introduced much idolatry into Israel (some even suggest that he build an altar to a pagan god for each of these women). But could one so wise and beloved of God not come to his senses and experience sorrow for his sin?
From the Catholic Encyclopedia: “Many miss in the book an indication of the past sins and the subsequent repentance of the king or, on the other hand, wonder that he discloses the mistakes of his life so openly. But if these readers considered vii, 27-29, they could not help sharing Solomon's disgust at women's intrigues and their consequences; if obedience towards God is inculcated in various ways, and if this (xii, 13) is regarded as man's sole destination, the readers saw that the converted king feared the Lord; in chap. ii sensuality and luxury are condemned so vigorously that we may regard this passage as a sufficient expression of repentance. The openness, however, with which Solomon accuses himself only heightens the impression. This impression has at all times been so strong, precisely because it is the experienced, rich, and wise Solomon who brands the sinful aspirations of man as "vanity of vanities".”
Catholic Encyclopedia: “If Solomon wrote Ecclesiastes towards the end of his life, the sombre tone of the book is easily explained; for the judgments of God (1 Kings 11) which then came upon him would naturally move him to sorrow and repentance, especially as the breaking up of his kingdom and the accompanying misery were then distinctly before his eyes (see vv. 29 sqq.; 40). Amid the sudden ruin of his power and splendour, he might well exclaim, "Vanity of vanities!". But as God had promised to correct him "in mercy" (2 Samuel 7:14 sq.), the supposition of many ancient writers that Solomon was converted to God becomes highly probable. Then we also understand why his last book, or one of his last, consists of three thoughts: the vanity of earthly things, self-accusation, and emphatic admonition to obey the immutable decrees of Providence. The last was well suited to save the Israelites from despair, who were soon to behold the downfall of their power.”
From Cornelius a Lapide: “Furthermore, the Hebrews, according to St. Jerome, whom some moderns follow, hand down the tradition that Solomon wrote this book as a penitent, namely when he had repented of his lust and idolatry, and thus they prove from this book that he did repent. For this book seems to be a symbol of repentance, since in it he denounces the vanity of luxury and of all worldly pleasures, especially since, having three hundred concubines and seven hundred wives — a thousand in all — he seems to renounce and condemn them” …
But a Lapide continues: “But this tradition is uncertain and doubtful. Hence Bellarmine, Book I of De Verbo Dei, chapter V, whom others follow, holds that Solomon wrote these three books before his fall: first, because he nowhere in them mentions his fall; on the contrary, he expressly asserts the opposite, when in chapter II he says that wisdom had remained with him up to that time: "And I surpassed in riches, he says, all who were before me in Jerusalem; wisdom also remained with me;" second, because he gives no indication whatsoever of idolatry or repentance: [...] Third, because if Solomon already had a thousand concubines, he was surely entirely enfeebled, carnal, and effeminate, so that he would not have been capable of the Holy Spirit, nor able to meditate and pour forth such lofty thoughts about the vanity of the world, the fear of God, and eternity, as he does here. [...] Finally, Ecclesiasticus chapter XLVII, narrating the deeds of Solomon, first recounts his writings, and afterward his fall. Josephus does the same, Book VIII of Antiquities, chapter II.”