Is Ecclesiastes the ‘antithesis of Proverbs’?

The book of Proverbs is a rich source of wisdom, containing some of the oldest wisdom
maxims collected by the sages of Israel. 1 But what are we to make of Ecclesiastes,
described as “strangest book in the Bible” and the “frightening guest in the canon”? 2
Qoheleth’s assertion that the pursuit of wisdom is “a chasing after the wind” (1:17) stands in
stark contrast to Proverbs’ imperative to get wisdom though it may cost everything you have
(4:7). So is Ecclesiastes the antithesis of Proverbs? We shall examine the content, form
and context of each book and consider the importance of interpreting them in light of their
epistemologies and worldviews. What we shall see is that Ecclesiastes is a development of
the Israelite understanding of wisdom, rather than a contradiction of the traditional wisdom
contained in Proverbs.

What is wisdom literature?

There is a difficulty in defining ‘wisdom literature’ and even the word ‘wisdom’ itself. Von
Rad defines wisdom as “practical knowledge of the laws of life and of the world, based on
experience.”3 Crenshaw states that wisdom is “the reasoned search for specific ways to
ensure personal well-being in everyday life.”4 And whilst the definition for ‘wisdom’ may
vary, gathering consensus around what constitutes ‘wisdom literature’ becomes even more
difficult. Collins argues against a form-critical approach and suggests that the context of
‘instruction’ determines what constitutes wisdom literature rather than a study of literary
forms and content or a study of worldview. 5 But this definition seems to be somewhat
insufficient. Job, for example, could not be properly termed an “instruction book” yet it is still
defined as ‘wisdom literature’.
How then do we start the task of analysing wisdom literature in the Hebrew
Scriptures? Dell begins with the idea that Proverbs is ‘universally acknowledged as the
supreme example of traditional Israelite wisdom.’6 As we shall see, Dell may be somewhat
overemphasising the position of Proverbs in the wisdom corpus. However, it is a good
starting point for exploring wisdom literature particularly as it is necessary to adopt an
analytical framework in order to compare Proverbs and Ecclesiastes. Whilst Dell’s approach

1
KJ Dell, Get Wisdom, Get Insight: An Introduction to Israel’s Wisdom Tradition. (London: DLT,
2000), p14.
2
HP Muller, Der unheimliche Gast: Zum Denken Kohelets, ZTK 84 (1987).
3
Von Rad, Old Testament Theology, Oliver & Boyd (1962), p418.
4
JL Crenshaw, Old Testament Wisdom: An Introduction, 2nd ed., Westminster John Knox, (1998), p3
5
JJ Collins, Jewish Wisdom in the Hellenistic Age, (1997), p281.
6
KJ Dell, Get Wisdom, Get Insight, p5.
is not without criticism7, her methodology will be followed to analyse the content, form and
context of the two books. Five theological themes are to be found in Proverbs which will be
compared with Ecclesiastes below.8

Proverbs and Ecclesiastes: A Comparative Analysis

Theological themes

i. ‘Order in the World’

Proverbs promotes the idea is that there is a discernible order in the world which can be
found through human experience. One of the functions of the proverbs is to accumulate
information about human nature that eventually forms trustworthy patterns. A picture of an
ordered world begins to form, and so we can see the idea that if a certain action is taken, a
corresponding result will follow (2:10-12, 2:20-22). Contrasting this, the world which
Qoheleth inhabits is chaotic and absurd. The repeated idea of ‘hebel’ 9 goes against the
notion that there is any ‘reason or rhyme’ to the universe and its inner workings (1:2, 2:11,
2:17, 4:4, 4:16, 12:8). Even if there is an order, it cannot be known by human beings. Whilst
Proverbs presupposes existence in a world which has a logical order, Qoheleth sees little
purpose or meaning in the world around him, and concludes that all deeds done under the
sun are “vanity, and a chasing after the wind” (1:14). This is the first major difference
between Proverbs and Ecclesiastes, and it is significant as it is the foundation for the other
major thematic difference between the two books (‘confidence in wisdom’).

ii. ‘Confidence in Wisdom’

The search for knowledge is the primary goal in life in the book of Proverbs. Fools despise
wisdom (1:7, 1:20-33), which is more valuable than gold or precious jewels (3:14-15) and
leads to an inheritance of honour (3:35). Perhaps even more than this, wisdom has a
divinely creative quality. It is the means by which God created the world (3:19-20). It is not
surprising then, that the writer of Proverbs urges the reader to “Get wisdom, get insight” (4:5,

7
W Lyons, Journal of Religion and Society, Volume 3 (2001). He suggests that Dell neglects other
important themes in her list, such as “fear of the Lord” in 1:1-17. Enns, too, is critical of the approach
whereby one book (Proverbs) is set up as the ‘absolute standard’ by which the other wisdom books
are measured, preferring to allow the entire wisdom corpus to provide a broader definition and
understanding of ‘wisdom.’
8
For our purposes, we shall analyse Proverbs and Ecclesiastes using the first five (of six) of Dell’s
theological themes.
9
Meaning “absurd”, a term used 38 times throughout the book.
7). Qoheleth, on the other hand, has a more complex and ambiguous understanding of
wisdom. In 1:16 and 2:9 wisdom is descriptive of leadership attributes, but in 1:18 it brings
confusion and suffering. In 1:17 and 2:12 Qoheleth searches for wisdom, but it is then
compared to folly in 2:13-14. In 7:19 wisdom gives strength to the wise more than ten rulers
that are in a city. But in 2:14b-16,19, and 21 it is made obsolete by death. Thus wisdom,
whilst it may have temporary value (and even this is questionable), in the end succumbs to
the same fate as everything else. This is, again, a major disparity between Ecclesiastes and
Proverbs, and it is closely related to Qoheleth’s lack of belief in the idea of order in the world.
Wisdom is so highly prized because there is an order in the world which can be discovered
through experience, a set of moral laws which provide guidance for righteous living. If this
were not the case, wisdom would become meaningless as it would have no framework in
which to operate (as is the case in Ecclesiastes).

iii. ‘Ambiguity in Events’

In Proverbs there is a place for human plans, but only Yahweh knows everything. Proverbs
16:1 illustrates this, “The plans of the mind belong to mortals, but the answer of the tongue is
from the Lord.” This is an instance where Ecclesiastes shares the same perspective (at
least on the surface) as Proverbs. Qoheleth expresses the view that human beings cannot
find out what God has done from beginning to end (3:11); be certain of anything concerning
the afterlife (3:21), or; know the work of God (11:5). This raises the question of each book’s
respective epistemology, which we shall examine in greater detail when we look at the
interpretation of each book. However, it is evident that the two books share a common
perspective with regards to God’s knowledge and the finitude of human beings.

iv. ‘Punishment and Reward’

In Proverbs, punishment is the inevitable outcome for the actions of the wicked (10:16,
11:21, 34:21) and the righteous shall receive reward (3:1-2, 11:18 and 11:31). When we
contrast this view with Ecclesiastes, at times we see the exact opposite. For example, in
7:15 the righteous perish whilst the wicked prolong their lives, and in 8:10, the wicked
receive praise. However, there is a tension here. In 8:12-13 whilst sinners do evil and
prolong their lives, Qoheleth says that “it will not be well with the wicked…because they do
not stand in fear before God.” There are several instances where Qoheleth promotes the
idea that injustice will one day be corrected (3:17; 8:12-13; 11:9; 12:14). However, the
picture appears to be contradictory at best. In 8:14 he reverts back to the same line of
thinking found in 8:10: “There are righteous people who are treated according to the conduct
of the wicked, and there are wicked people who are treated according to the conduct of the
righteous.” Thus we find in Ecclesiastes a complicated and at times contradictory picture of
punishment. As such, it cannot be said that Qoheleth is always opposed to the message
found in Proverbs regarding this theme.

v. ‘Life as the Supreme Good’

Proverbs promotes the idea of a successful and long life (3:2, 3:13, 3:16, 4:10, 10:27). A
different perspective is found Ecclesiastes, which speaks often and forebodingly of death.
He questions how the wise can die just like fools (2:16), contemplates the notion that
animals and humans alike share the same fate (3:19), and counts the dead as more
fortunate than the living (4:2). But again in Qoheleth we find seemingly contradictory advice
in the form of the ‘carpe diem’ passages (2:24-25; 3:12-13, 22; 5:18-20; 8:15; 9:7-9; 11:8-9)
and the assertion that life is a gift from God (2:24; 3:13; 5:19; 8:15; 9:7, 9). The tendency to
categorise Ecclesiastes as the antithesis of Proverbs is therefore undermined by these
verses, as they appear at times to complement the message given in Proverbs.

So far we have seen that there are significant differences in theological content in Proverbs
and Ecclesiastes. However, there are also some similarities, such as ‘ambiguity in events’
and the relative goodness of life. Furthermore, a complicated picture emerges from
Ecclesiastes which undermines the idea that it is the antithesis of Proverbs. The key to
understanding the divergence between Ecclesiastes and Proverbs is to be found in the
question of interpretation. As we shall see, the epistemology and worldviews of each book
are the determining factors in interpreting these texts.

Form and Context

Proverbs, unsurprisingly, is characterised by its use of the proverb form. There is a range of
styles including proverbs of exhortation (24:21-2), condemnation (24:20), and commands
(14:7). The proverb form is likewise found in Ecclesiastes (1:14, 7:1-13, 10:1-20). Another
similarity is the ‘instruction’ genre of wisdom which is found in Proverbs 1-9. This form used
by Qoheleth in 9:7-10 and 10:4. There are, of course, differences in form when comparing
the two books. Qoeheleth is partial to the ‘reflective’ form, a form which can loosely be
compared to the narrative in Proverbs, but which is perhaps closer to the ‘royal testament’
genre in Egyptian literature.10

10
KJ Dell, Get Wisdom, Get Insight, p56.
 Although there are differences, we can see the similarities between the two books
even more clearly when we add the book of Job to our analysis. Whilst Proverbs contains
wisdom of the popular kind, Job is almost the exact opposite, being a highly intellectual
literary composition,11 whereas Ecclesiastes shares both kinds of composition. Even with the
existence of dissimilar forms, the presence of similar forms weakens the antithesis argument
if considered primarily in terms of form.
In terms of context, Ecclesiastes cannot be interpreted solely as a reaction to
practical texts such as Proverbs because we cannot be certain about the precise
chronological development of each book. However, in the critique of the worldview
represented in Proverbs, Qoheleth is clearly a later development in the wisdom literature. 12
Whilst Qoheleth is protesting against traditional wisdom, he utilises the forms of wisdom
literature throughout the book and thus shows that he intends to remain very much within the
wisdom tradition. Fox (1988) has argued that whilst Qoheleth reflects on his own experience
to create knowledge of his own which is outside the wisdom tradition, he views it as being in
line with the existing wisdom tradition.13 Thus in terms of both form and context, it appears
that Ecclesiastes is more in line with the traditional wisdom of Proverbs than one would
estimate upon first reading.

Interpretation: Proverbs and Ecclesiastes

Proverbs
We now turn to consider the significance of interpretation in Proverbs. It is not the simplistic
moral ‘rulebook’ that it is sometimes understood to be. Whilst it assumes a link between
behaviour and outcome, it does not provide any guarantees that righteous behaviour will
lead to right results. Rather, Proverbs provides a pattern of living and conduct for wise
people to gain yet more wisdom, which will then lead to alignment to the divine pattern. 14
Furthermore, there is a situational dimension to Proverbs, in that rules or commands will
apply differently depending on a person’s circumstances. One example of this is Proverbs
26:4 and 26:5 which appear to contradict each other, but which require different applications
depending on the situation. There is an elusive dimension to Proverbs, so much so that
readers are admonished to seek wisdom (8:17), though it cost them all they have (4:7).

11
Lambert in J. Day, R.P. Gordon and H.G.M. Williamson (eds), Wisdom in Ancient Israel Cambridge
UP, 1995. p31.
12
KJ Dell, Get Wisdom, Get Insight, p49, quoting EL Seow (1997).
13
KJ Dell, Get Wisdom, Get Insight, p61.
14
And this is not an easy process. As Proverbs 1:1-6 makes clear, wisdom is acquired through effort
and discipline.
Therefore Proverbs is not so different in substance as to suggest that it is the antithesis of
Ecclesiastes.

Ecclesiastes
The role of the frame narrator is crucial in the interpretation of Ecclesiastes, and it presents a
choice between two interpretive models. In one approach, the frame narrator's assessment
in 12:9-14 is taken in its natural sense, and then used as the foundation for interpreting
Qoheleth's words. In the second model, the interpreter comes to Ecclesiastes with a prior
definition of wisdom, evaluates Qoheleth on that basis, and therefore concludes that the
frame narrator's judgment is far more complex than it initially appears. 15 As a result of this
openness, the interpretation of Qoheleth’s message throughout history has been
multitudinous and widely disputed. Is Qoheleth coherent or incoherent? Is he orthodox or
heterodox? As Enns states, there is no objective way to decide between these two models.
However, the most persuasive model (which we shall argue is the first), is the one which
produces a more cohesive account of Ecclesiastes as a whole.16
A separate question arises: Is Qoheleth the quintessential pessimist, or an optimist?
The negative mood and tone of Ecclesiastes has resulted in Qoheleth being traditionally cast
as a pessimistic figure. However, some scholars have argued that he was a preacher of joy.
Whybray (1982) argues that, although there are negative sentiments in the book, there are
also some positive aspects such as the enjoyment of life (2:24-25; 3:12-13, 22; 5:18-20).17
Whilst one may disagree with Whybray’s interpretation, it highlights the fact that there are
tensions which exist within the book of Ecclesiastes leaving it open to a variety of
interpretations.18

Epistemology and Worldview: “Under the sun”

We shall now consider the epistemology of both Proverbs and Qoheleth. In Proverbs we
find a worldview which affirms the idea that there is order in the world and that human beings
can make sense of it. As we saw previously, wisdom is so highly valued because there is an
order to the world which can be discovered through experience. In addition to human
experience, wisdom can also be gained through revelation. This is evident in the speech of
‘Wisdom’ in 8:22-36. The insights into the process of creation that these verses offer are not

15
P Enns, Ecclesiastes, Two Horizons. Eerdsman Publishing Company [Kindle Edition]. 2011.
Location 1671.
16
P Enns, Ecclesiastes [Kindle Edition]. Location 1681.
17
KJ Dell, Get Wisdom, Get Insight, p54
18
A further example: E Levine (1997) describes the book as ‘serious humour’ to teach others to cope
with the uncertainties of life.
acquired through human experience, but are revealed by the mysterious ‘Wisdom’ herself.19
By contrast, Qoheleth finds no order in the world, and so wisdom (a process which
requires order in which to function) becomes essentially meaningless (1:17-18). This
worldview is dependent on Qoheleth’s epistemology, which is epitomised in the phrase,
“under the sun.” This term is used 29 times throughout the book and there has been
considerable debate around its definition. As Enns has argued, the most convincing way to
interpret “under the sun” is to mean “based on the experience of Qoheleth.” 20 In other words,
he examines only that which can be observed in the known universe using his own senses
(as well as that of others). Qoheleth is an evidentialist. Crucially, he is not open to outside
revelation in the way that Proverbs is. He does not dismiss the existence of a spiritual realm,
as he acknowledges the existence of God and the mystery of his work (11:5). But he argues
that we cannot know anything about it (3:18-22), and is sceptical of the value of wisdom
(1:17-18). However, Proverbs and Ecclesiastes must be understood through the lens of
their individual worldviews. Qoheleth clearly disagrees with Proverbs, but it is because he is
not starting from the same epistemological vantage point as Proverbs. He approaches his
task of accumulating wisdom from a radically different position. As such, Qoheleth provides
a coherent but negative foil which counter-balances the traditional wisdom of Proverbs.

Ecclesiastes as a development of Proverbs

We have seen that Ecclesiastes and Proverbs, whilst differing in terms of theological
content, are more complementary in their messages when interpreted according to their
vastly different worldviews. So how does Ecclesiastes develop the Israelite understanding of
wisdom literature? Firstly, we must ask to what extent it is even possible for wisdom
literature to develop or change. Is it not a form of literature committed to timeless truths?
Here it must be noted that wisdom literature is not static but has indeed developed over time.
Such developments in the concept of wisdom are documented later in the Second Temple
period, articulated by Ben Sirach and the author of the Wisdom of Solomon.” 21 As such,
Qoheleth is properly understood as marking not just a different opinion about what wisdom
is, but in fact a development in the nature of wisdom itself.
Ecclesiastes is not the antithesis of Proverbs simply because of tensions we see
between Qoheleth’s thoughts and the sentiments expressed in Proverbs. Rather, it is more
reasonable to understand Qoheleth not as a rebel against wisdom, but as a ‘sage’ figure
whose critiques of traditional wisdom expand our very concepts of biblical wisdom. 22

19
T Frydrych, Living Under the Sun: Examination of Proverbs and Qoheleth. Brill, 2002. p57.
20
P Enns, Ecclesiastes [Kindle Edition]. Location 1651.
21
P Enns, Ecclesiastes [Kindle Edition]. 1714-1715.
22
P Enns, Ecclesiastes [Kindle Edition]. Locations 1689-1694.
Qoheleth's task is one that he and the frame narrator consider wise, even as he questions
and critiques traditional notions of Israelite wisdom. 23 This is made even clearer when we
examine Job alongside the other two books. Proverbs, Ecclesiastes and Job have certain
things in common24, but they have noticeable differences that should compel us to hold to a
more diverse notion of wisdom, rather than allowing one of those books to set an absolute
standard, as Dell suggests.25 And our understanding of Ecclesiastes can be further
deepened when interpreted as a ‘counter-testimony’ to the testimony of Proverbs, according
to Brueggemann’s theory.26 Brueggemann argues that Ecclesiastes (as well as the lament
psalms and Job) constitute a collection of texts which he describes as Israel’s ‘counter-
testimony’. Therefore, rather than being the antithesis to Ecclesiastes can therefore be seen
as a development of wisdom literature, utilising human experience of life ‘under the sun’ to
provide a necessary counter-balance to the traditional wisdom found in Proverbs.

Conclusion
Proverbs and Ecclesiastes are not as antithetical as they first appear. Certainly there are
disparities between the two books which cannot be ignored. But there are similarities too,
particularly each book’s view of human finitude and the relative goodness of life. And even
with the thematic differences, the argument that Ecclesiastes is the antithesis of Proverbs is
ultimately based on an inadequate hermeneutical approach. Each book must be interpreted
within its own context and worldview and the Old Testament scholar must be mindful of the
different epistemologies of each. Ecclesiastes does not undermine the message of
Proverbs, but refines it. Qoheleth demonstrates that getting wisdom and insight is only
profitable in an ordered universe in which outside revelation plays an important part. A
complicated book, Ecclesiastes is nonetheless a rich source of wisdom which builds upon
the very wisdom tradition that it seeks to critique.

23
P Enns, Ecclesiastes [Kindle Edition]. Location 1709-1711.
24
For example, the ‘proverb’ form exists in all three books (clearly to a greater extent in Proverbs, and
less frequently in Job).
25
P Enns, Ecclesiastes [Kindle Edition]. Location 1690.
26
W Brueggemann, Theology of the Old Testament, p317-403. See also P Enns, Ecclesiastes
[Kindle Edition]. Locations 3786-3787.
Bibliography

Books:
 J.L. Crenshaw, Old Testament Wisdom: An Introduction, 2nd ed., Westminster John
Knox, 1998.
 J. Day, R.P. Gordon and H.G.M. Williamson (eds), Wisdom in Ancient Israel Cambridge
UP, 1995.
 K.J. Dell ‘Get Wisdom, Get Insight’: An Introduction to Israel’s Wisdom Tradition
(London: DLT, 2000).
 P Enns, Ecclesiastes, Two Horizons. Eerdsman Publishing Company [Kindle Edition].
2011.
 T Frydrych, Living Under the Sun: Examination of Proverbs and Qoheleth. Brill, 2002.
 E Lucas, Exploring the OT Vol 3 The Psalms and Wisdom Literature, SPCK, 2003
 R.E. Murphy, The Tree of Life: An Exploration of the Biblical Wisdom Literature 2nd
edition (Grand Rapids, MI: Eerdmans, 1996).
 M Sneed, The Politics of Pessimism in Ecclesiastes. SBL Atlanta, 2012.
 S. Weeks, An Introduction to the Study of the Wisdom Literature (London: T & T Clark,
2010).

Journals:
 J Gerald Janzen, Qohelet on Life “Under the Sun.” The Catholic Biblical Quarterly. Vol
70, No 3 (July 2008), pp465-485.

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