Identity and Significance of the Preacher in Ecclesiastes
The figure known as "the Preacher" in the biblical book of Ecclesiastes is identified by the Hebrew term Koheleth, which signifies one who speaks publicly in an assembly [2]. This title is rendered as "Preacher" in English translations [1, 4]. The book itself is presented as the words of this Preacher, who is further identified as "the son of David, king in Jerusalem" [4].
The traditional and widely accepted view attributes the authorship of Ecclesiastes to King Solomon [1, 2, 6]. This identification is supported by the text itself, where the writer implicitly represents himself as Solomon in Ecclesiastes 1:12 [1]. Matthew Henry notes that while the author conceals his name "Solomon" (meaning "peaceable") due to the trouble his sin brought upon himself and his kingdom, he instead uses the title "the Preacher" [7]. Jamieson, Fausset & Brown interpret Koheleth as a symbolical name for Solomon, representing Heavenly Wisdom speaking through him [5]. They also clarify that "king of Jerusalem" in Ecclesiastes 1:1 refers to the Preacher's metropolis, not his entire kingdom [5].
The book of Ecclesiastes is described as a confession from a man of extensive experience, reflecting on his past life and observing the surrounding disorders and calamities [2]. This individual is portrayed as having succumbed to selfishness and sensuality, experiencing the consequences of these sins in satiety and weariness of life [1, 2]. Despite this, the Preacher is depicted as having remained under divine influence throughout his experiences [1]. The Preacher's aim was to find "acceptable words" and "words of truth" that were "blamelessly written" [3].
The role of a "preacher" in a broader biblical context involves public speaking and teaching. In the New Testament, the term "prophet" can signify a teacher or preacher, even when not specifically foretelling future events [8]. Charles Hodge, in his Systematic Theology, discusses preaching as a component of public worship, alongside prayer, singing, and the reading of God's Word [12]. He emphasizes that instruction, which includes preaching, should be given due proportion in church services [12]. The Old Testament priests, according to Hodge, were symbolic figures, with Christ being the ultimate and only true priest who offers access to God and takes away sin [11]. The Roman Catholic doctrine that apostles were priests with the power to perpetuate the priestly office is considered unscriptural and false by Hodge, as it implies a propitiatory sacrifice beyond Christ's [9].
The Preacher in Ecclesiastes concludes his discourse with exhortations, particularly to young people, to embrace religion early in life, rather than deferring it to old age [10]. He reinforces this counsel by highlighting the inevitable calamities of old age and the transformative power of death [10]. The book, therefore, serves as a profound reflection on life's meaning and purpose from the perspective of a wise, albeit flawed, king.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Ecclesiastes — The Greek rendering of the Hebrew Koheleth, which means "Preacher." The old and traditional view of the authorship of this book attributes it to Solomon. This view can be satisfactorily maintained, though others date it from the Captivity. The writer represents himself implicitly as Solomon (1:12). It has been appropriately styled The Confession of King Solomon. "The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has through all this been under t”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Ecclesiastes — (the preacher). The title of this book is in Hebrew Koheleth, signifying one who speaks publicly in an assembly. Koheleth is the name by which Solomon, probably the author, speaks of himself throughout the book. The book is that which it professes to be,--the confession of a man of wide experience looking back upon his past life and looking out upon the disorders and calamities which surround him. The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who”
- Ecclesiastes “The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. -- Ecclesiastes 12:10”
- Ecclesiastes “Ecclesiastes 1:1 (BBE) — The words of the Preacher, the son of David, king in Jerusalem.”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 1 (introduction): 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.”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 1:1: 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 nam”
- Ecclesiastes (Nonconformist/Puritan) “Matthew Henry on Ecclesiastes 1:1: 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 ”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 11:27: Came prophets from Jerusalem - Though the term prophet is used in the New Testament simply to signify a teacher, (see the note on Gen 20:7, where the subject is largely explained), yet here it evidently means also such as are under Divine inspiration, and foretold future events. This was certainly the case with Agabus, Act 11:28, though, perhaps, his ordinary character was that of a teacher or preacher. It seems from various scriptures, Rom 12:4, etc., 1 Corinthians 13:2-14:40, that the prophets of the New Testament were 1. Teachers or preachers in general. 2. Person”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 72: He in fact offers nothing, and the whole service is a deceit. Just so certainly, therefore, as the impossible and the unscriptural cannot be true, just so certain is it, that the mass is not a propitiatory sacrifice. 3. The Romish doctrine is that the Apostles were priests, and were invested with authority and power to continue and perpetuate in the Church the priestly office by ordination and the imposition of hands by which the supernatural gifts of the Holy Spirit are conveyed. All this is unscriptural and false. First, because a pries”
- Ecclesiastes (Nonconformist/Puritan) “Matthew Henry on Ecclesiastes 12 (introduction): The wise and penitent preacher is here closing his sermon; and he closes it, not only lie a good orator, but like a good preacher, with that which was likely to make the best impressions and which he wished might be powerful and lasting upon his hearers. Here is, I. An exhortation to young people to begin betimes to be religious and not to put it off to old age (Ecc 12:1), enforced with arguments taken from the calamities of old age (Ecc 12:1-5). and the great change that death will make upon us (Ecc 12:6, Ecc 12:7). II. A repetition of the grea”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 95: § 2. Christ our only Priest. This follows from the nature and design of the office. (1.) No man, save the Lord Jesus Christ, has liberty of access unto God. All other men, being sinners, need some one to approach God on their behalf. (2.) No other sacrifice than his could take away sin. (3.) It is only through Him that God is propitious to sinful men; and (4.) It is only through Him that the benefits which flow from the favour of God are conveyed to his people. The priests of the Old Testament were, as before remarked, only symbols and ty”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: a custom when the grounds on which it was introduced no longer exist; or to make a church ordinance the substitute for a divine institution. 707 Public Prayer. The public services of the sanctuary are designed for worship and instruction. The former includes prayer and singing; the latter, the reading the word of God and preaching. These elements should be preserved in due proportion. In some churches instruction is made entirely subordinate to worship; twice the time being devoted to the latter that is allotted to the former. This seems ”