1:12–14 The Preacher introduces himself in verse 12 as having been “king over Israel in Jerusalem.” On the identity of the Preacher cf. Introduction: Author, Date, Occasion. Scholars have often commented upon the past-tense verb used in verse 12, which on the surface seems to suggest that he is no longer on the throne, though others argue it indicates that he “has been (and still is)” the king. In fact, the best interpretation of the grammar is to understand the verb as indicating the beginning or inception of a state of being: “I became king over Israel in Jerusalem.” The Preacher is telling the reader of the start of his reign over God’s people, and later he will indicate its end (cf. comment on 2:12).

In 1:13 the Preacher tells of the quest he subsequently undertook. He set his heart to “seek” and “search out” all that is done under heaven. These verbs often refer to intellectual or spiritual inquiry (for “seek” cf. Gen. 25:22; Lev. 10:16; Judg. 6:29; for “search out” cf. Eccles. 2:3; 7:25). The phrase “under heaven” occurs a few times in Ecclesiastes (cf. 2:3; 3:1) but not nearly often as the phrase “Under the sun,” which in some instances has political overtones (cf. comment on 1:5–7). After indicating his intent to examine all of the cosmos (v. 13a) the Preacher states one evaluation of his eventual findings: it is an “unhappy business” (v. 13b) and “vanity and a striving after wind” (v. 14), thus reinforcing his earlier assessment that “all is vanity” (1:2). The word translated “unhappy” (Hb. raʿ) is correctly understood here, though in other contexts it can often be rendered as “evil” (cf. comment on 2:18–23 [at v. 21]). It is not that God gives mankind “evil” business to deal with, but in his wisdom he allows people to undergo hard and painful experiences for their sanctification.

1:15 In a proverb-like utterance the Preacher begins to explain what he means by “vanity.” Life is vanity in the sense that some puzzling things about the world will always seem fundamentally mysterious to the finite human mind; some realities are “crooked” and “cannot be made straight” (v. 15a) or fully explained. Later on the Preacher will explicitly state that God makes some things “crooked” (7:13) in the sense that they will always appear mysterious to man. What is more, the Preacher states (1:15b), “What is lacking cannot be counted.” Some of the answers to the questions of life are simply not to be found. In his sovereign wisdom the Lord chooses at times to bar mankind’s path to comprehensive knowledge (cf. Genesis 3). One of the great frustrations of the Preacher’s quest to understand all of life is the reality that some answers are not revealed to us and some realities will always puzzle us, regardless of how hard we apply ourselves to understanding. True wisdom and godliness know when to say with the Psalmist,

    I do not occupy myself with things

    too great and too marvelous for me.

    But I have calmed and quieted my soul. (Ps. 131:1–2)

1:16–17 In these verses the Preacher gives his qualifications for his attempt to understand the cosmos. He acquired a great store of wisdom and knowledge, surpassing all his predecessors (Eccles. 1:16). If anyone can figure out the meaning of life, the Preacher has the best chance of doing so! In addition, his longing to understand pushes him even to explore the dark realities of “madness and folly” along with wisdom (v. 17). The Preacher makes similar comments elsewhere (2:12; 7:25). These should not be understood as if he were seriously entertaining the notion that folly is a good thing; from his comments elsewhere it is clear that he does not (cf. 2:13–14). Rather, his examination of madness and folly is to be understood in the sense that he desires to comprehend wisdom better by gaining insight into the opposite of wisdom. Just as studying bad behavior can provide insight into how to live more righteously, so observing foolishness can help one to become more adept in the exercise of wisdom.

These verses also introduce a feature that will be encountered periodically throughout Ecclesiastes. The book represents a kind of dialogue between the Preacher and his heart, which has been personified as a conversation partner.29 In a number of passages he speaks to his heart (2:1, 15; 3:17–18) or interacts with his heart in some way (2:20; 7:25), at one point even giving it a command to “enjoy yourself” (2:1)—all of which suggests that there is more in view than simply thinking to oneself. Thus in Ecclesiastes 1:16–17 there is a distinction between the great wisdom gained by the Preacher and that acquired by his heart precisely because his heart sometimes functions as a separate sounding board or conversation partner. It is not uncommon for people to talk to themselves out loud, of course, and this results in a number of variations on the humorous quip “I talk to myself because I need expert advice.” In the case of the Preacher, this is particularly apt: not only is he himself extremely wise, but so also is his “heart,” promising that the dialogue between the two will be a productive one.

In the OT the heart is the center of the intellect, will, and consciousness, in contrast to the lower organs (e.g., bowels, loins, inner parts), which are the primary seat of the emotions or affections.30 At times, when the inner dialogue of the Preacher and his heart is revealed, one can sense the conflict in the Preacher’s instinctive emotional response to some phenomenon, which is sometimes tempered or countered by the evaluation of his heart. Thus, for example, his heart’s perspective on toil in 2:10 is positive, while the Preacher’s own comments can be more negative as in 2:20. Sometimes, like the Preacher, we must in faith submit our emotional reactions to what our rational faculties tell us is objectively true and good.

1:18 In a statement similar to verse 15, the Preacher utters another proverb-like aphorism that helps to explain what he means when he calls something “vanity” or a “striving after wind.” One painful reality that accompanies growth in wisdom is an increased experience of suffering. As he notes in verse 18, vexation accompanies wisdom and sorrow accompanies knowledge. “Vexation” and “sorrow” are associated with each other in 2:23, and the former term also occurs at 5:16, 7:3, 9; 11:10. A greater awareness of what actually transpires in the world can sometimes justifiably bring one to tears or anger. In the following section (2:1–11) the Preacher will seek to avoid the unpleasant realities of vexation and sorrow by focusing on more upbeat matters. In the end, however, his desire for the truth about God’s cosmos is too strong to allow him to avoid the darker side of life under the sun. As painful as the quest for wisdom and understanding is, he will inevitably be drawn back to it.