Ecclesiastes

ECCLESIASTES

The Book. When experience and reflection form the foundation of knowledge and teaching, the beginning of criticism is established. This occurred in Israel, as the Prophet (Is 29:14; Jer 8:9) indicated, which exposed outward criticism. However, it also originated from within, from the core of the revered wisdom tradition. Qohelet and Job are two key examples of this internal criticism concerning the practice of wisdom, illustrating two points in a dialectical process.
Qohelet founded a wisdom school and tradition. He is well-versed in traditional teachings, citing old proverbs or creating similar new ones that earn him the title of teacher. However, this does not bring him lasting honor. Paradoxically, Qohelet, who denies man’s survival, has achieved immortal fame.
In the troubled mind of the author, a rebel without violence and a protester without arrogance, wisdom clashes within him. This is a deep, passionate, and possibly icy passion.
Qohelet tries to understand the meaning of life, turning herself inside out—like the wind in 1:6—bouncing against the wall of death. This results in a phrase that makes her immortal, with which she begins her reflections: “Pure illusion…pure illusion, all is an illusion” (1:2).
In some cases, death seems to diminish the value of life. He observes bitterly and with irony, devastatingly: “The living know… that they will die; the dead know nothing.” At other times, he clearly recognizes that death simply relativizes the importance of life. However, death also calls for and requires the proper use of life—not to create eternal works but to handle everyday tasks and rewards in a humble, straightforward way.
“Ecclesiastes” is not a pessimist; instead, it is a realist. In the book, the author approaches the edge of despair. There, he faces his limitations and finds salvation only by imagining a transcendent horizon that imbues meaning into the seemingly meaningless aspects of human existence. Other biblical writings begin where Ecclesiastes concludes.
The book should be read slowly and thoughtfully, with pauses, until its stylistic and thematic elements resonate deeply inside the reader. True understanding begins at this point of internal resonance, and enjoyment becomes richer.

The Author. The anonymous writer, likely living after the exile between the 4th and 3rd centuries B.C., identifies himself as “Qohelet.” This enigmatic term seems to refer to a wise person or teacher who shares his reflections with an audience. The name reaches us in its Greek translation, “Ecclesiastes,” which may be inaccurately translated in our languages as “the preacher.”
It is impossible to know exactly how the author created his work. We can think of it as a reflective diary. These pages have a lyrical quality, which becomes more intense at certain points. He writes a brief book, yet the significance of his words remains uncertain: “The more words there are, the more vanity.” Are there any authors in the Old Testament who are less dogmatic than the enigmatic Ecclesiastes? His struggle is against the theology that ignores the reality of human experience, offering a skeptical view of conventional wisdom.