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In this chapter we have, I. The inscription, or title of the book (Ecc 1:1). II. The general doctrine of the vanity of the creature laid down (Ecc 1:2) and explained (Ecc 1:3). III. The proof of this doctrine, taken, 1. From the shortness of human life and the multitude of births and burials in this life (Ecc 1:4). 2. From the inconstant nature, and constant revolutions, of all the creatures, and the perpetual flux and reflux they are in, the sun, wind, and water (Ecc 1:5-7). 3. From the abundant toil man has about them and the little satisfaction he has in them (Ecc 1:8). 4. From the return of the same things again, which shows the end of all perfection, and that the stock is exhausted (Ecc 1:9, Ecc 1:10). 5. From the oblivion to which all things are condemned (Ecc 1:11). IV. The first instance of the vanity of man's knowledge, and all the parts of learning, especially natural philosophy and politics. Observe, 1. The trial Solomon made of these (Ecc 1:12, Ecc 1:13, Ecc 1:16, Ecc 1:17). 2. His judgment of them, that all is vanity (Ecc 1:14). For, (1.) There is labour in getting knowledge (Ecc 1:13). (2.) There is little good to be done with it (Ecc 1:15). (3.) There is no satisfaction in it (Ecc 1:18). And, if this is vanity and vexation, all other things in this world, being much inferior to it in dignity and worth, must needs be so too. A great scholar cannot be happy unless he be a true saint.

Here is, I. An account of the penman of this book; it was Solomon, for no other son of David was king of Jerusalem; but he conceals his name Solomon, peaceable, because by his sin he had brought trouble upon himself and his kingdom, had broken his peace with God and lost the peace of his conscience, and therefore was no more worthy of that name. Call me not Solomon, call me Marah, for, behold, for peace I had great bitterness. But he calls himself, 1. The preacher, which intimates his present character. He is Koheleth, which comes from a word which signifies to gather; but it is of a feminine termination, by which perhaps Solomon intends to upbraid himself with his effeminacy, which contributed more than any thing to his apostasy; for it was to please his wives that he set up idols, Neh 13:26. Or the word soul must be understood, and so Koheleth is, (1.) A penitent soul, or one gathered, one that had rambled and gone astray like a lost sheep, but was now reduced, gathered in from his wanderings, gathered home to his duty, and come at length to himself. The spirit that was dissipated after a thousand vanities is now collected and made to centre in God. Divine grace can make great sinners great converts, and renew even those to repentance who, after they had known the way of righteousness, turned aside from it, and heal their backslidings, though it is a difficult case. It is only the penitent soul that God will accept, the heart that is broken, not the head that is bowed down like a bulrush only for a day, David's repentance, not Ahab's. And it is only the gathered soul that is the penitent soul, that comes back from its by-paths, that no longer scatters its way to the strangers (Jer 3:13), but is united to fear God's name. Out of the abundance of the heart the mouth will speak, and therefore we have here the words of the penitent, and those published. If eminent professors of religion fall into gross sin, they are concerned, for the honour of God and the repairing of the damage they have done to his kingdom, openly to testify their repentance, that the antidote may be administered as extensively as the poison. (2.) A preaching soul, or one gathering. Being himself gathered to the congregation of saints, out of which he had by his sin thrown himself, and being reconciled to the church, he endeavours to gather others to it that had gone astray like him, and perhaps were led astray by his example. He that has done any thing to seduce his brother ought to do all he can to restore him. Perhaps Solomon called together a congregation of his people, as he had done at the dedication of the temple (Kg1 8:2), so now at the rededicating of himself. In that assembly he presided as the people's mouth to God in prayer (Ecc 1:12); in this as God's mouth to them in preaching. God by his Spirit made him a preacher, in token of his being reconciled to him; a commission is a tacit pardon. Christ sufficiently testifies his forgiving Peter by committing his lambs and sheep to his trust. Observe, Penitents should be preachers; those that have taken warning themselves to turn and live should give warning to others not to go on and die. When thou art converted strengthen thy brethren. Preachers must be preaching souls, for that only is likely to reach to the heart that comes from the heart. Paul served God with his spirit in the gospel of his Son, Rom 1:9. 2. The son of David. His taking this title intimates, (1.) That he looked upon it as a great honour to be the son of so good a man, and valued himself very much upon it. (2.) That he also looked upon it as a great aggravation of his sin that he had such a father, who had given him a good education and put up many a good prayer for him; it cuts him to the heart to think that he should be a blemish and disgrace to the name and family of such a one as David. It aggravated the sin of Jehoiakim that he was the son of Josiah, Jer 22:15-17. (3.) That his being the son of David encouraged him to repent and hope for mercy, for David had fallen into sin, by which he should have been warned not to sin, but was not; but David repented, and therein he took example from him and found mercy as he did. Yet this was not all; he was that son of David concerning whom God had said that though he would chasten his transgression with the rod, yet he would not break his covenant with him, Psa 89:34. Christ, the great preacher, was the Son of David. 3. King of Jerusalem. This he mentions, (1.) As that which was a very great aggravation of his sin. He was a king. God had done much for him, in raising him to the throne, and yet he had so ill requited him; his dignity made the bad example and influence of his sin the more dangerous, and many would follow his pernicious ways; especially as he was king of Jerusalem, the holy city, where God's temple was, and of his own building too, where the priests, the Lord's ministers, were, and his prophets who had taught him better things. (2.) As that which might give some advantage to what he wrote, for where the word of a king is there is power. He thought it no disparagement to him, as a king, to be a preacher; but the people would regard him the more as a preacher because he was a king. If men of honour would lay out themselves to do good, what a great deal of good might they do! Solomon looked as great in the pulpit, preaching the vanity of the world, as in his throne of ivory, judging. The Chaldee-paraphrase (which, in this book, makes very large additions to the text, or comments upon it, all along) gives this account of Solomon's writing this book, That by the spirit of prophecy he foresaw the revolt of the ten tribes from his son, and, in process of time, the destruction of Jerusalem and the house of the sanctuary, and the captivity of the people, in the foresight of which he said, Vanity of vanities, all is vanity; and to that he applies many passages in this book. II. The general scope and design of the book. What is it that this royal preacher has to say? That which he aims at is, for the making of us truly religious, to take down our esteem of and expectation from the things of this world. In order to this, he shows, 1. That they are all vanity, Ecc 1:2. This is the proposition he lays down and undertakes to prove: Vanity of vanities, all is vanity. It was no new text; his father David had more than once spoken to the same purport. The truth itself here asserted is, that all is vanity, all besides God and considered as abstract from him, the all of this world, all worldly employments and enjoyments, the all that is in the world (Jo1 2:16), all that which is agreeable to our senses and to our fancies in this present state, which gains pleasure to ourselves or reputation with others. It is all vanity, not only in the abuse of it, when it is perverted by the sin of man, but even in the use of it. Man, considered with reference to these things, is vanity (Psa 39:5, Psa 39:6), and, if there were not another life after this, were made in vain (Psa 89:47); and those things, considered in reference to man (whatever they are in themselves), are vanity. They are impertinent to the soul, foreign, and add nothing to it; they do not answer the end, nor yield any true satisfaction; they are uncertain in their continuance, are fading, and perishing, and passing away, and will certainly deceive and disappoint those that put a confidence in them. Let us not therefore love vanity (Psa 4:2), nor lift up our souls to it (Psa 24:4), for we shall but weary ourselves for it, Heb 2:13. It is expressed here very emphatically; not only, All is vain, but in the abstract, All is vanity; as if vanity were the proprium quarto modo - property in the fourth mode, of the things of this world, that which enters into the nature of them. The are not only vanity, but vanity of vanities, the vainest vanity, vanity in the highest degree, nothing but vanity, such a vanity as is the cause of a great deal of vanity. And this is redoubled, because the thing is certain and past dispute, it is vanity of vanities. This intimates that the wise man had his own heart fully convinced of and much affected with this truth, and that he was very desirous that others should be convinced of it and affected with it, as he was, but that he found the generality of men very loth to believe it and consider it (Job 33:14); it intimates likewise that we cannot comprehend and express the vanity of this world. But who is it that speaks thus slightly of the world? Is it one that will stand to what he says? Yes, he puts his name to it - saith the preacher. Is it one that was a competent judge? Yes, as much as ever any man was. Many speak contemptuously of the world because they are hermits, and know it not, or beggars, and have it not; but Solomon knew it. He had dived into nature's depths (Kg1 4:33), and he had it, more of it perhaps than ever any man had, his head filled with its notions and his belly with its hidden treasures (Psa 17:14), and he passes this judgment on it. But did he speak as one having authority? Yes, not only that of a king, but that of a prophet, a preacher; he spoke in God's name, and was divinely inspired to say it. But did he not say it in his haste, or in a passion, upon occasion of some particular disappointment? No; he said it deliberately, said it and proved it, laid it down as a fundamental principle, on which he grounded the necessity of being religious. And, as some think, one main thing he designed was to show that the everlasting throne and kingdom which God had by Nathan promised to David and his seed must be of another world; for all things in this world are subject to vanity, and therefore have not in them sufficient to answer the extent of that promise. If Solomon find all to be vanity, then the kingdom of the Messiah must come, in which we shall inherit substance. 2. That they are insufficient to make us happy. And for this he appeals to men's consciences: What profit has a man of all the pains he takes? Ecc 1:3. Observe here, (1.) The business of this world described. It is labour; the word signifies both care and toil. It is work that wearies men. There is a constant fatigue in worldly business. It is labour under the sun; that is a phrase peculiar to this book, where we meet with it twenty-eight times. There is a world above the sun, a world which needs not the sun, for the glory of God is its light, where there is work without labour and with great profit, the work of angels; but he speaks of the work under the sun, the pains of which are great and the gains little. It is under the sun, under the influence of the sun, by its light and in its heat; as we have the benefit of the light of the day, so we have sometimes the burden and heat of the day (Mat 20:12), and therefore in the sweat of our face we eat bread. In the dark and cold grave the weary are at rest. (2.) The benefit of that business enquired into: What profit has a man of all that labour? Solomon says (Pro 14:23), In all labour there is profit; and yet here he denies that there is any profit. As to our present condition in the world, it is true that by labour we get that which we call profit; we eat the labour of our hands; but as the wealth of the world is commonly called substance, and yet it is that which is not (Pro 22:5), so it is called profit, but the question is whether it be really so or no. And here he determines that it is not, that it is not a real benefit, that it is not a remaining benefit. In short, the wealth and pleasure of this world, if we had ever so much of them, are not sufficient to make us happy, nor will they be a portion for us. [1.] As to the body, and the life that now is, What profit has a man of all his labour? A man's life consists not in an abundance, Luk 12:15. As goods are increased care about them is increased, and those are increased that eat of them, and a little thing will embitter all the comfort of them; and then what profit has a man of all his labour? Early up, and never the nearer. [2.] As to the soul, and the life that is to come, we may much more truly say, What profit has a man of all his labour? All he gets by it will not supply the wants of the soul, nor satisfy its desires, will not atone for the sin of the soul, nor cure its diseases, nor contervail the loss of it; what profit will they be of to the soul in death, in judgment, or in the everlasting state? The fruit of our labour in heavenly things is meat that endures to eternal life, but the fruit of our labour for the world is only meat that perishes.

After the title of the book, which describes the author of it, by his office, as a preacher; by his descent, as the son of David; and by his dignity, king in Jerusalem, Ecc 1:1; the principal doctrine insisted on in it is laid down, that the world, and all things in it, are most vain things, Ecc 1:2. Which is proved in general, by the unprofitableness of all labour to attain them, be they what they will, wisdom, knowledge, riches, honours, and pleasures, Ecc 1:3; by the short continuance of men on earth, though that abides, Ecc 1:4; by the constant revolution, going and returning, of the most useful creatures, the sun, winds, and water, Ecc 1:5; by the unfruitful and unsatisfactory labour all things are full of, Ecc 1:8; by the continual repetition of the same things, and the oblivion of them, Ecc 1:9; and by Solomon's own experience in one particular thing; his search after, and acquisition of, knowledge and wisdom, which he attained a large share of; and which he found attended with labour, difficulty, and little satisfaction; nay, was vanity and vexation of spirit; for, as his knowledge increased, so did his grief and sorrow, Ecc 1:12.

The words of the preacher,.... Or the preacher's sermon. The whole book is one continued discourse, and an excellent one it is; consisting not of mere words, but of solid matter; of things of the greatest importance, clothed with words apt and acceptable, which the preacher sought out, Ecc 12:10. The Targum is, "the words of the prophecy, which the preacher, who is Solomon, prophesied.'' According to which this book is prophetic; and so it interprets it, and owns it to be Solomon's. The word "Koheleth", rendered "preacher", is by some taken to be a proper name of Solomon; who, besides the name of Solomon, his parents gave him, and Jedidiah, as the Lord called him, had the name of Koheleth; nay, the Jews say (i), he had seven names, and to these three add four more, Agur, Jake, Ithiel, and Lemuel; the word by many is left untranslated (k); but it seems rather to be an appellative, and is by some rendered "gathered", or the "soul gathered" (l). Solomon had apostatized from the church and people of God, and had followed idols; but now was brought back by repentance, and was gathered into the fold, from whence he had strayed as a lost sheep; and therefore chooses to call himself by this name, when he preached his recantation sermon, as this book may be said to be. Others rather render it, "the gatherer" (m); and was so called, as the Jewish writers say (n), either because he gathered and got much wisdom, as it is certain he did; or because he gathered much people from all parts, to hear his wisdom, Kg1 4:34; in which he was a type of Christ, Gen 49:10; or this discourse of his was delivered in a large congregation, got together for that purpose; as he gathered and assembled together the heads and chief of the people, at the dedication of the temple, Kg1 8:1; so he might call them together to hear the retraction he made of his sins and errors, and repentance for them: and this might justly entitle him to the character of a "preacher", as we render it, an office of great honour, as well as of great importance to the souls of men; which Solomon, though a king, did not disdain to appear in; as David his father before him, and Noah before him, the father, king, and governor of the new world, Psa 34:11. The word used is in the feminine gender, as ministers of the Gospel are sometimes expressed by a word of the like kind; and are called maidens, Psa 68:11; to denote their virgin purity, and uncorruptness in doctrine and conversation: and here some respect may be had to Wisdom, or Christ, frequently spoken of by Solomon, as a woman, and who now spoke by him; which is a much better reason for the use of the word than his effeminacy, which his sin or his old age had brought him to. The word "soul" may be supplied, as by some, and be rendered, "the preaching soul" (o); since, no doubt, he performed his work as such with all his heart and soul. He further describes himself by his descent, the son of David; which he mentions either as an honour to him, that he was the son of so great, so wise, so holy, and good a man; or as an aggravation of his fall, that being the descendant of such a person, and having had so religious an education, and so good an example before him, and yet should sin so foully as he had done; and it might also encourage him, that he had interest in the sure mercies of David, and in the promises made to him, that when his children sinned, they should be chastised, yet his lovingkindness and covenant should not depart from them. King of Jerusalem; not of Jerusalem only, but of all Israel, for as yet no division was made; see Ecc 1:12. In Jerusalem, the city of Wisdom, as Jarchi observes, where many wise and good men dwelt, as well as it was the metropolis of the nation; and, which was more, it was the city where the temple stood, and where the worship of God was performed, and his priests ministered, and his people served him; and yet he, their king, that should have set them a better example, fell into idolatry! (i) Shirhashirim Rabba, fol. 2. 3. Midrash Kohelet, fol. 60. 3. (k) "Koheleth", Broughton, Pagninus, Montanus, Cocceius. Rambachius. (l) , "anima congregata", Cocceius, (m) "Collector", Arabic version; "congregator, q. d. sapientia congregatrix", Amama, Rambachius; "the gathering soul, either recollecting itself, or by admonitions gathering others", Lightfoot, vol. 2. p. 76. (n) Shirhashirim Rabba, fol. 2. 3. & Jarchi, Aben Ezra, & Baruch in loc. Pesikta Rabbati apud Yalkut, ut supra. (in Kohelet, l. 1.) (o) "Concionatrix anima", Vatablus, Piscator.

But we can also investigate these things before we even come to the very body of the book, such as why Solomon, who seems to have served the will of the Holy Spirit in those three books is called in Proverbs “Solomon, the Son of David, who ruled in Israel,” but in the second book “Solomon” is not written, but it reads, “the words of Ecclesiastes, the son of David, king of Israel in Jerusalem.” To be sure he writes that he is “Son of David” just as in the first book and also “king of Israel.” But there he wrote “Proverbs” but here “words” and called himself “Ecclesiastes,” when he had called himself “Solomon” there. And although there he mentioned only the country over which he reigned, here he both mentioned the nation and designated the place of his kingdom as “Jerusalem.” …I do not think that anyone can doubt that Solomon in rather many respects bears the type of Christ, either because he is named “Man of Peace” or because “the Queen of the South came from the ends of the earth to hear the wisdom of Solomon.” This is also the case because he is called “the son of David” and reigns in Israel and because he rules over those kings, on whose behalf he himself is called “king of kings.” And again the true “Ecclesiastes” is that very one “who although he was in the form of God, humbled himself, taking on the form of a servant” in order to gather an ecclesial body, for Ecclesiastes is called from his gathering a congregation.… Therefore in the first book of Proverbs, when he sets us in moral disciplines, he is said to be “king in Israel” but not yet in Jerusalem because, although we are said to be Israel because of our faith, we nonetheless have not yet arrived to this point so that we seem to have come to the heavenly Jerusalem. But when we will have made progress and will have arrived there so that we will share in the church of the firstborn, which is in heaven, and we know from the ancient and natural reasons we have discussed that the heavenly Jerusalem is our heavenly mother, then already Christ himself will be made our “Ecclesiastes” and will be said to reign not only “in Israel” but also “in Jerusalem.”

These words speaks Solomon, the son of David the king and prophet, to the whole Church of God, a prince most honoured, and a prophet most wise above all men. How vain and fruitless are the affairs of men, and all pursuits that occupy man! For there is not one who can tell of any profit attaching to those things which men who creep on earth strive by body and soul to attain to, in servitude all the while to what is transient, and undesirous of considering anything heavenly with the noble eye of the soul. And the life of men wears away, as day by day, and in the periods of hours and years, and the determinate courses of the sun, some are ever coming, and others passing away. And the matter is like the transit of torrents as they fall into the measureless deep of the sea with a mighty noise. And all things that have been constituted by God for the sake of men abide the same: as, for instance, I that man is born of earth, and departs to earth again; that the earth itself continues stable; that the sun accomplishes its circuit about it perfectly, and rolls round to the same mark again; and that the winds in like manner, and the mighty rivers which flow into the sea, and the breezes that beat upon it, all act without forcing it to pass beyond its limits, and without themselves also violating their appointed laws. And these things, indeed, as bearing upon the good of this life of ours, are established thus fittingly. But those things which are of men's devising, whether words or deeds, have no measure. And there is a plenteous multitude of words, but there is no profit from random and foolish talking. But the race of men is naturally insatiate in its thirst both for speaking and for hearing what is spoken; and it is man's habit, too, to desire to look with idle eyes on all that happens. What can occur afterwards, or what can be wrought by men which has not been done already? What new thing is there worthy of mention, of which there has never yet been experience? For I think there is nothing which one may call new, or which, on considering it, one shall discover to be strange or unknown to those of old. But as former things are buried in oblivion, so also things that are now subsistent will in the course of time vanish utterly from the knowledge of those who shall come after us. And I speak not these things unadvisedly, as acting now the preacher. But all these things were carefully pondered by me when entrusted with the kingdom of the Hebrews in Jerusalem. And I examined diligently, and considered discreetly, the nature of all that is on earth, and I perceived it to be most various; and I saw that to man it is given to labour upon earth, ever carried about by all different occasions of toil, and with no result of his work. And all things here below are full of the spirit of strangeness and abomination, so that it is not possible for one to retrieve them now; nay, rather it is not possible for one at all to conceive what utter vanity has taken possession of all human affairs. For once. on a time I communed with myself, and thought that then I was wiser in this than all that were before me, and I was expert in understanding parables and the natures of things. But I learned that I gave myself to such pursuits to no purpose, and that if wisdom follows knowledge, so troubles attend on wisdom.

Before us for exposition lies Ecclesiastes, which requires labor in spiritual interpretation quite as great as the benefit to be obtained. The thoughts of Proverbs [have] already prepared the mind by exercise.… Then for those who have developed to the more advanced stages of learning there comes the ascent toward this truly sublime and Godinspired work of Scripture [i.e., the book of Ecclesiastes]. If then the exercise in expressions [from the book of Proverbs] which prepares us for these lessons is so painful and difficult to understand, how great an effort must be envisaged in these lofty thoughts which now lie before us for interpretation?… Nevertheless, since it is also one of the Master’s commands that we must search the Scriptures, there is an absolute necessity, even if our mind falls short of the truth, failing to match the greatness of the ideas, that we should still ensure by all the zeal for the Word of which we are capable that we do not appear to disregard the Lord’s command. Let us therefore search the Scripture lying before us to the best of our ability. For surely he who has given the command to search the Scriptures will also give us the ability to do so, as it is written, “The Lord will give a word to those who preach good news with great power.”

Now the teaching of this book looks exclusively to the conduct of the church and gives instruction in those things by which one would achieve the life of virtue. For the object of what is said here is to raise the mind above sensation, to persuade it to abandon all that seems to be great and splendid in the world of existence, to catch a glimpse through the eyes of the soul of those things which are unattainable by sense perception, and to conceive a desire for those things to which sense does not attain. Perhaps the title of the book also envisages the one who leads the church (ekkl&#;sia). For the true Ecclesiast [is] he who collects into one body what has been scattered and assembles (ekkl&#;siazon) into one whole those who have been led astray in many ways by various deceits. Who else would he be but the true King of Israel, the Son of God, to whom Nathanael said, “You are the Son of God, you are the King of Israel”? If therefore these are words of the King of Israel, and this same one is also the Son of God, as the gospel says, then the same one is called Ecclesiast (Assembler). Perhaps we may not unreasonably give this sense to the expression used in the title, so that we may learn by this that the meaning of these words has reference to him who established the church forever through the gospel message. Words, it says, of the Ecclesiast, the Son of David. And Matthew so names him at the beginning of his gospel, calling the Lord “Son of David.”

[The book of] Ecclesiastes is offered for our examination because it is especially useful and valuable for contemplation. When [the book of] Proverbs has exercised our minds by its obscure words, wise sayings, riddles and various twists of words as contained in the introduction, we find an ascent for those persons who have advanced to more perfect lessons with regard to this lofty, divinely inspired book. If a toilsome, arduous meditation on Proverbs prepares us for these lessons, how much more laborious and difficult must it be to now examine such sublime matters proposed for our contemplation!… Since one of the divine precepts bids us to search the Scriptures, it is indeed necessary that once our minds have pursued the truth even though we failed to attain the nobility of its thoughts, we are not perceived as despising the Lord’s command in our effort to discharge our duty worthily. Therefore let us examine the Scripture before us as best we can, for he [God] who has bidden us to search will bestow the power [to preach]. As it is written, “The Lord will give a word to those who preach it with much power.”

The teaching of Ecclesiastes pertains only to suitable behavior in the church, that is, how to direct a person in virtue. This book aims to elevate our minds above the senses, to abandon great, brilliant and noble appearances, to transcend the senses and to attain what transcends them.Perhaps this inscription refers to the leader of the church [ekklēsia]. The true Ecclesiastes [ekklēsiastes, Christ] gathers into one assembly those persons who often have been scattered and frequently deceived. Who could he be except the true king of Israel to whom Nathaniel said, “You are the son of God and the king of Israel”? If these words pertain to the king of Israel, the Son of God, as the Gospel says, then he is called Ecclesiastes. We will not deviate from the inscription’s meaning provided that we learn about him who firmly establishes the church through the Gospel and to whom these words apply. “The words of Ecclesiastes, son of David”: thus Matthew begins his gospel with the name David and calls him Lord.

Solomon is here given the Greek name Ecclesiastes [Heb Qōhelet], for he gathers the assembly [qāhāl], that is, the church. But we can call him the Preacher because he speaks to the people and his word is directed not only to one person but to everyone.

"The words of Ecclesiastes, son of David, King in Jerusalem." The Scriptures state very clearly that Solomon was known by three names: 'Peace-making', that is 'Solomon'; 'Yedidia', that is 'beloved of Yahweh'; and the name used here 'Qoheleth', that is Ecclesiastes. He is called Ecclesiastes in Greek because he gathered together a crowd of people, "a congregation", which we can call a demagogue because he spoke to the people and his sermon was not addressed specifically to one man but more usually to all men. Moreover he is called 'peace-making' and 'beloved of Yahweh' because there was peace during his reign and the Lord loved him. For also Psalms 44, and 71, are known by titles connected with love and peace-making. Although these psalms pertain to Christ and the Church they exhibit Solomon's joy and strength, and according to tradition were composed concerning Solomon. He also produced an equal number of titles to the three volumes: "Proverbs", "Ecclesiastes", and "Song of Songs". He teaches for children in "Proverbs" and gives instruction in the form of maxims almost with a sense of duty, and his sermons here are repeated continually to his son. In "Ecclesiastes" he teaches a man of mature age that he should not think anything in the world to be perpetual, but that all things that we perceive are in fact vain and fleeting. In "Song of Songs" he embraces an elderly man in the covenant, who has already been prepared in spurning his times. For unless we first abandon our moral failings and renounce the pomposity of our world, and prepare ourselves so we are ready for the arrival of Christ, we will not be able to say: "let him kiss me from the kiss of his mouth" [Cant. 1,1.]. Philosophers educate their followers in a manner similar to this type of instruction: first of all they teach ethics, then explain physics, and then anyone whom they see to excel in these first two they then go on to teach theology. Moreover even this should be examined more closely because Solomon is named differently in the three books. In "Proverbs" for example he is thus named: "The Proverbs of Solomon, the son of David, King of Israel." [Prov. 1,1.] But in Ecclesiastes: "The words of Ecclesiastes, son of David, King of Jerusalem. "'Israel' in fact is unnecessary here because it is not found in the Greek or Latin manuscripts. But in "Song of Songs" he is neither named 'son of David', not 'King of Israel' or 'King of Jerusalem', but only as "The Song of Songs of Solomon". This is just as the Proverbs and the crude arrangement pertain to the twelve tribes and to the whole of Israel. And although the contempt of the world only comes to city-dwellers, these are the inhabitants of Jerusalem, therefore Solomon intends "Song of Songs" particularly for those who desire spiritual enlightenment. To those readers just embarking on their education paternal honour and the authority of the king are claimed in their own merit, but to those who have completed their learning, and in the case where the disciple has been enlightened not by fear, but by love, his own name suffices. Then, he is equal to his teacher and he is unaware that he is a king. This is the case here. But in a more spiritual understanding Solomon was peace making and beloved of the Lord God, and Ecclesiastes can be seen as our Christ too, who destroying the inner wall and expelling evil from his flesh, makes each of them one, saying - "I give you my peace, I relinquish my peace to you" [John 14, 27.], about which the Lord says to his disciples "This is my chosen son whom I love: listen to him" [Matt. 3, 17.], and that is he who is father of the Church. Speaking by no means to the Synagogue of the Jews but to the crowd of people the King of Jerusalem (that which was built out of the living rocks, not that about which he says "Jerusalem, Jerusalem, you that kill prophets" [Matth. 23, 37.], and "Look, let your empty house be left for us" [Matth. 23, 38.]), but that by which it is forbidden to swear because it is the city of a great king. This is the son of David, to whom the blind cried out in the Gospel: "pity us, son of David"; and the whole crowd sang out in unison: "Hosanna to the son of David". Then there is the fact that the word of God does not come to him as is the case with Jeremiah and the other prophets, but on account of his being rich, being a king, holding power, his wisdom and his other virtues, he speaks to the men of the church himself, and he speaks words to the apostles about which Psalm 18.5 tells us: "their sound went out to the whole world and their words went to the ends of the earth". Some scholars think wrongly, therefore, that we are tempted into desire and luxury by this book, when it teaches quite to the contrary: everything we perceive in the world is vain; nor is it fitting for us to seek those things eagerly which perish while we possess them.

Solomon, who here appears as Ecclesiastes, that is, who preaches what is appropriate for the church, is the son of David. He came after Saul, whose rule was destroyed and terminated. Solomon is son of this king David in two ways.… The first is according to nature and lineage; the second is according to his teaching. One has to understand Paul in this [second] way when he says, “For though you might have ten thousand guardians in Christ, you do not have many fathers. Indeed, in Christ Jesus I became your father through the gospel.” David thus was Solomon’s father in both respects: according to nature—Solomon was his heir and “David begot Solomon”—but he was also his father in terms of instruction. David was wise as only few are—especially wise regarding God.…But Solomon also became wise in a way that few achieve: he became wise through the wisdom [he received] and through his human lineage. According to both ways Solomon thus was the son of David. But especially in terms of his words as Ecclesiastes is he the son of David, not so much according to nature as according to instruction. For the sons of the wise beget wise people, since they are wise themselves. But someone who is father of a son according to nature does not necessarily become a father again. Many were sons and did not become fathers. The sons according to the Spirit, however, become fathers themselves.

Question: [Are the] words of Ecclesiastes said by the author personally?Answer: Actually the Spirit is the author of the divinely inspired Scriptures. The Spirit inspires so that words are expressed, but the wise man is also involved. For the Spirit has not himself invisibly written the letter and put down the text, but he breathes it into the soul. Either the real author is Solomon, or some [other] wise men have written it. Maybe we should opt for the latter so that nobody may say that the speaker talks about himself.

The church is [the assembly] of pure souls. It is the true knowledge of the ages and worlds and about their judgment and provision. Ecclesiastes is Christ, the author of that knowledge. Or, Ecclesiastes is one who, having purified the soul by moral contemplation, leads his or her soul to the contemplation of the physical [world].

the Preacher--and Convener of assemblies for the purpose. See my Preface. Koheleth in Hebrew, a symbolical name for Solomon, and of Heavenly Wisdom speaking through and identified with him. Ecc 1:12 shows that "king of Jerusalem" is in apposition, not with "David," but "Preacher." of Jerusalem--rather, "in Jerusalem," for it was merely his metropolis, not his whole kingdom.

The title, Ecc 1:1, The words of Koheleth, son of David, king in Jerusalem, has been already explained in the Introduction. The verse, which does not admit of being properly halved, is rightly divided by "son of David" by the accent Zakef; for the apposition, "king in Jerusalem," does not belong to "David," but to "Koheleth." In several similar cases, such as Eze 1:3, the accentuation leaves the designation of the oppositional genitive undefined; in Gen 10:21 it proceeds on an erroneous supposition; it is rightly defined in Amo 1:1, for example, as in the passage before us. That "king" is without the article, is explained from this, that it is determined by "in Jerusalem," as elsewhere by "of Israel" ("Judah"). The expression (cf. Kg2 14:23) is singular.