Solomon is here given the Greek name Ecclesiastes [Heb Q&#;helet], for he gathers the assembly [q&#;h&#;l], 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.
 | Author: Jerome Rank: Priest AD: 420 |
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.
 | Author: Gregory the Wonderworker AD: 270 |
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.”
 | Author: Gregory of Nyssa Rank: Bishop AD: 394 |
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.”
| Author: Gregory of Nyssa Rank: Bishop AD: 394 |
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]. .
| Author: Evagrius Ponticus AD: 399 |
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.
 | Author: Didymus the Blind AD: 398 |
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.
| Author: Didymus the Blind AD: 398 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
