Ecclesiastes (Sept. ἐκκλησιαστής, in St. Jerome also CONCIONATOR, "Preacher") 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 [Heb., HQHYL, passive NQHL), Lat. congregare, I (III) K., viii, 1, 2; BQHL, in publico, palam, Prov., v, 14; xxvi, 26; QHLT to be taken either as a feminine participle, and would then be either a simple abstract noun, proeconium, or in a poetic sense, tuba clangens, or must be taken as the name of a person, like the proper nouns of similar formation, Esd., ii, 55, 57; corresponding to its use, the word is always used as masculine, except vii, 27]. Solomon, as the herald of wisdom, proclaims the most serious truths. His teaching may be divided as follows.
Introduction.—Everything human is vain (i, 1-11); for man, during his life on earth, is more transient than all things in nature (i, 1-7), whose unchangeable course he admires, but does not comprehend (i, 8-11).
Part I.—Vanity in man's private life (i, 12-iii, 15): vain is human wisdom (i, 12-18); vain are pleasures and pomp (ii, 1-23). Then, rhetorically exaggerating, he draws the conclusion: "Is it not better to enjoy life's blessings which God has given, than to waste your strength uselessly?" (ii, 24-26). As epilogue to this part is added the proof that all things are immutably predestined and are not subject to the will of man (in, 1-15). In this first part, the reference to the writer himself, the self-accusation, on account of the excessive luxury described in III Kings, x, is placed in the foreground. Afterwards, the author usually prefaces his meditations with an "I saw", and explains what he has learned either by personal observation or by other means, and on what he has meditated. Thus he saw:
Part II.—Sheer vanity also in civil life (iii, 16-vi, 6). Vain and cheerless is life because of the iniquity which reigns in the halls of justice (iii, 16-22) as well as in the intercourse of men (iv, 1-3). The strong expressions in iii, 18 sqq., and iv, 2 sq., must be explained by the writer's tragic vein, and this does credit to the writer, who, speaking as Solomon, deplores bitterly what has often enough happened in his kingdom also, whether through his fault or without his knowledge. The despotic rule of the kings was described in advance by Samuel, and Solomon cannot be cleared of all guilt (see below). But even the best prince will, to his grief, find by experience that countless wrongs cannot be prevented in a large empire. Qoheleth does not speak of the wrongs which he himself has suffered, but of those which others sustained. Another of life's vanities consists in the fact that mad competition leads many to fall into idleness (iv, 4-6); a third causes many a man through greed to shun society, or even to lose a throne because his unwisdom forbids him to seek the help of other men (iv, 7-16). Qoheleth then turns once more to the three classes of men named: to those who groan under the weight of injustice, in order to exhort them not to sin against God by murmuring against Providence, for this would be tantamount to dishonoring God in His temple, or to breaking a sacred vow, or to denying Providence (iv, 17-v, 8); in the same way he gives a few salutary counsels to the miser (v, 9-19) and describes the misery of the supposed foolish king (vi, 1-6). A long oratorical amplification closes the second part (vi, 7-vii, 30). The immutable predestination of all things by God must teach man contentment and modesty (vi, 7-vii, 1, Vulg.). A serious life, free from all frivolity, is best (vii, 2-7, Vulg.). Instead of passionate outbreaks (vii, 8-15), he recommends a golden mean (vii, 16-23). Finally, Qoheleth inquires into the deepest and last reason of "vanity" and finds it in the sinfulness of woman; he evidently thinks also of the sin of the first woman, through which, against the will of God (30), misery entered the world (vii, 24-30). In this part, also, Qoheleth returns to his admonition to enjoy in peace and modesty the blessings granted by God, instead of giving oneself up to anger on account of wrongs endured, or to avarice, or to other vices (iii, 22; v, 17 sq.; vii, 15).