THE BOOK OF
ECCLESIASTES

Title

The English title, Ecclesiastes, comes from the Greek and Latin translations of Solomon’s book. The LXX used the Greek term ekklesiastes for its title. It means “preacher,” derived from the word ekklesia, translated “assembly” or “congregation” in the NT. Both the Greek and Latin versions derive their titles from the Hebrew title, Qoheleth, which means “one who calls or gathers” the people. It refers to the person who addresses the assembly, hence, the preacher (cf. 1:1, 2, 12; 7:27; 12:8–10).

Along with Ruth, the Song of Solomon, Esther, and Lamentations, Ecclesiastes stands with the OT books of the Megilloth, or “five scrolls.” Later rabbis read these books in the synagogue on five special occasions during the year—Ecclesiastes being read on Pentecost.

Author and Date

The autobiographical profile of the book’s writer unmistakably points to Solomon. Evidence abounds such as: (1) the titles fit Solomon, “son of David, king in Jerusalem” (1:1) and “king over Israel in Jerusalem” (1:12); (2) the author’s moral odyssey chronicles Solomon’s life (1 Kin. 2–11); and (3) the role of one who “taught the people knowledge” and wrote “many proverbs” (12:9) corresponds to his accomplishments. All these features point to Solomon, the son of David, as the author.

Once Solomon is accepted as the author, the date and occasion become clear. Solomon was writing, probably in his latter years (no later than c. 931 B.C.), primarily to warn the young people of his kingdom, without omitting others. He warned them to avoid walking through life on the path of human wisdom; he exhorted them to live by the revealed wisdom of God (12:9–14).

Background and Setting

Solomon’s reputation for extraordinary wisdom fits the Ecclesiastes profile. David recognized his son’s wisdom (1 Kin. 2:6, 9) before God gave Solomon an additional measure. After he received a “wise and understanding heart” from the Lord (1 Kin. 3:7–12), Solomon gained renown for being exceedingly wise by rendering insightful decisions (1 Kin. 3:16–28), a reputation that attracted “all the kings of the earth” to his courts (1 Kin. 4:34). In addition, he composed songs and proverbs (1 Kin. 4:32; cf. 12:9), activity befitting only the ablest of sages. Solomon’s wisdom, like Job’s wealth, surpassed the wisdom “of all the people of the east” (1 Kin. 4:30; Job 1:3).

The book is applicable to all who would listen and benefit, not so much from Solomon’s experiences, but from the principles he drew as a result. Its aim is to answer some of life’s most challenging questions, particularly where they seem contrary to Solomon’s expectations. This has led some people, unwisely, to take the view that Ecclesiastes is a book of skepticism. But in spite of amazingly unwise behavior and thinking, Solomon never let go of his faith in God (12:13, 14).

Historical and Theological Themes

As is true with most biblical wisdom literature, little historical narrative occurs in Ecclesiastes, apart from Solomon’s own personal pilgrimage. The kingly sage studied life with high expectations but repeatedly bemoaned its shortcomings, which he acknowledged were due to the curse (Gen. 3:14–19). Ecclesiastes represents the painful autobiography of Solomon who, for much of his life, squandered God’s blessings on his own personal pleasure rather than God’s glory. He wrote to warn subsequent generations not to make the same tragic error, in much the same manner as Paul wrote to the Corinthians (cf. 1 Cor. 1:18–31; 2:13–16).

The Hebrew word translated “vanity,” “vanities,” or “vain life” expresses the futile attempt to be satisfied in this life apart from God. This word is used thirty-eight times expressing the many things about life that are hard to understand. All earthly goals and ambitions, when pursued as ends in themselves, produce only emptiness. Paul was probably echoing Solomon’s dissatisfaction when he wrote, “the creation was subjected to futility” (Solomon’s “vanity”; Rom. 8:19–21). Solomon’s experience with the effects of the curse (see Gen. 3:17–19) led him to view life as “chasing after the wind.”

Solomon asked, “What profit has a man from all his labor?” (1:3), a question he repeated in 2:22 and 3:9. The wise king gave over a considerable portion of the book to addressing this dilemma. The impossibility of discovering both the inner workings of God’s creation and the personal providence of God in Solomon’s life were also deeply troubling to the king, as they were to Job. But the reality of judgment for all, despite many unknowns, emerged as the great certainty. In light of this judgment by God, the only fulfilled life is one lived in proper recognition of God and service to Him. Any other kind of life is frustrating and pointless.

A proper balance of the prominent “enjoy life” theme with that of “divine judgment” tethers the reader to Solomon’s God with the sure cord of faith. For a time, Solomon suffered from the imbalance of trying to enjoy life without regard for the fear of Yahweh’s judgment holding him on the path of obedience. In the end, he came to grasp the importance of obedience. The tragic results of Solomon’s personal experience, coupled with the insight of extraordinary wisdom, make Ecclesiastes a book from which all believers can be warned but also grow in their faith (cf. 2:1–26). This book shows that if a person perceives each day of existence, labor, and basic provision as a gift from God, and accepts whatever God gives, then that person lives an abundant life. However, one who looks to be satisfied apart from God will live with futility regardless of his accumulations.

Interpretive Challenges

The author’s declaration that “all is vanity” envelops the primary message of the book (cf. 1:2; 12:8). The word translated “vanity” is used in at least three ways throughout the book. In each case, it looks at the nature of man’s activity “under the sun” as: (1)”fleeting,” which has in view the vapor-like (cf. James 4:14) or transitory nature of life; (2) ”futile” or “meaningless,” which focuses on the cursed condition of the universe and the debilitating effects it has on man’s earthly experience; or (3) “incomprehensible” or “enigmatic,” which gives consideration to life’s unanswerable questions. Solomon draws on all three meanings in Ecclesiastes.

While the context in each case will determine which meaning Solomon is focusing on, the most recurring meaning of vanity is “incomprehensible” or “unknowable,” referring to the mysteries of God’s purposes. Solomon’s conclusion to “fear God and keep His commandments” (12:13, 14) is more than the book’s summary; it is the only hope of the good life and the only reasonable response of faith and obedience to sovereign God. He precisely works out all activities under the sun, each in its time according to His perfect plan, but also discloses only as much as His perfect wisdom dictates and then holds all people accountable. Those who refuse to take God and His Word seriously are doomed to lives of the severest vanity.

The book chronicles Solomon’s investigations and conclusions about man’s lifework, which combine all of his activity and its potential outcomes, including limited satisfaction. The role of wisdom in experiencing success surfaces repeatedly, particularly when Solomon must acknowledge that God has not revealed all of the details. This leads Solomon to the conclusion that the primary issues of life after the Fall involve divine blessings to be enjoyed and the divine judgment for which all people must prepare.

I. INTRODUCTION (1:1–11)

A. Title (1:1)

1:1 The words. The matters of the book are the crucial issues for Solomon’s faith. They resemble the subject matter of Psalms 39 and 49. the Preacher. The title of one who gathers the assembly together for instruction. See Introduction: Title.

B. Poem—A Life of Activity that Appears Wearisome (1:2–11)

1:2 Vanity of vanities. This is Solomon’s way of saying “the greatest vanity.” Cf. the discussion of vanity in Introduction: Historical and Theological Themes; Interpretive Challenges. This portrays man’s view of life without redemption from sin and the promise of eternal life in Jesus Christ. It also stems from the lack of understanding of God’s eternal perspective as taught in Scripture.

1:3 profit. Meaning advantage to or gain from one’s labor, this is a very important and repeated word for Solomon (cf. 3:19; 5:9, 11, 16; 6:7, 11; 7:11, 12; 10:10). Solomon looks at the fleeting moments of life and the seemingly small gain for man’s activity under the sun. The key to understanding this seeming pessimistic view of life is to understand that the only lasting human efforts are those designed to accomplish God’s purposes for eternity. Without an eternal perspective and purpose, then all of life, viewed in a multigenerational sense, is futile and without purpose. labor. Labor is not just one’s livelihood, but all of man’s activity in life. under the sun. The phrase appears about thirty times in the book to describe daily life.

1:4–7 These pictures from God’s creation illustrate and underscore the futile repetition of human activity.

1:4 generation . . . earth. The essence of this comparison is the permanence of earth and the impermanence of people without “profit” or “advantage.” The writer presents life as an endless cycle of activity which, by itself, does not bring security or meaning to human experience.

1:8–11 This is a summary of sorts. Solomon looks at the effect of repetitious, enduring activity in God’s creation over many generations as compared to the brief, comparatively profitless activity of one person which fails to produce an enduring satisfaction, and he concludes that it is wearisome. Another harsh reality comes with the realization that nothing is new and nothing will be remembered.

1:11 no remembrance. A written record or some other object which serves as a reminder of these events, people, and things that will be short-lived.

II. SOLOMON’S INVESTIGATION OF LIFE (1:12–6:9)

1:12–6:9 This section records Solomon’s ill-advised quest for greater wisdom.

A. Introduction (1:12–18)

1:12 king over Israel. See Introduction: Author and Date.

1:13 wisdom. Solomon’s use of the term, in typical Hebrew fashion, is more practical than philosophical and implies more than knowledge. It carries notions of ability for proper behavior, success, common sense, and wit. See Introduction to Proverbs: Historical and Theological Themes. Wisdom, wise appear at least fifty-one times in contrast to fool, foolish (at least seventeen times). burdensome task. Man’s search to understand is at times difficult, yet God-given (cf. 2:26; 3:10; 5:16–19; 6:2; 8:11, 15; 9:9; 12:11).

God. The covenant name, LORD, is never used in Ecclesiastes. However, God is found almost forty times. The emphasis is more on God’s sovereignty in creation and providence than His covenant relationship through redemption.

1:14 grasping for the wind. One aspect of life’s vanity is its elusive character. Like the wind, much of what is desirable in life cannot be held in one’s hand (cf. 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 5:16; 6:9). Cf. John 3:8.

1:15 crooked . . . lacking. With no necessarily moral implications being made, these words measure wisdom as the ability to resolve issues in life. In spite of man’s grandest efforts, some crooked matters will remain unstraightened because of man’s intractable sinfulness (Rom. 3:9–18) and the perpetual effects of the Edenic curse (Gen. 3:8–24).

1:16 wisdom. Cf. Introduction: Background and Setting. See note on 1:14.

1:17 I set my heart to know. When Solomon depended on empirical research rather than divine revelation to understand life, he found it to be an empty, meaningless experience.

1:18 wisdom . . . much grief. The expected outcome of wisdom is success. Success, in turn, should bring happiness. But Solomon concluded that there were no guarantees, only multiple failures. This grieves the person who places his hope in human achievement alone.

B. Investigation of Pleasure-Seeking (2:1–11)

2:1–11 Pleasure, although not necessarily evil, has its shortcomings, much like human wisdom. Solomon reflected on his tragic experiences in attempting to draw satisfaction purely out of pleasure.

2:1, 2 test. The investigation or test was crucial for Solomon. But the test was not scientific; it was a practical experiment to see what worked. Solomon was interested in what a given act accomplished.

2:3 gratify. In further tests on the human level, Solomon overemphasized human gratification at the expense of God’s glory.

2:4–8 Cf. 1 Kings 4–10 for an amplified account of Solomon’s riches.

2:8 musical instruments. This Hebrew word occurs only here in the OT. The meaning is indicated in an early Egyptian letter that used a similar Canaanite word for concubines. This fits Solomon’s 700 wives and 300 concubines (1 Kin. 11:3). Most likely this should be translated “harem,” which would refer to Solomon’s many women (cf. 1 Kin. 11:3).

2:10 reward. Solomon’s portion in life was what he received for all his activity and effort.

2:11 no profit. Vanity is defined in this context. The futility of the labor process is that Solomon had nothing of enduring and satisfying substance to show for it. Wisdom is no guarantee that a person will achieve satisfaction, even in accomplishments comparable to Solomon’s. To expend God-given resources for human accomplishment alone is empty and short-lived.

C. Investigation of Wisdom and Folly (2:12–17)

2:12–17 Human wisdom suffers another crucial shortcoming: it leaves both the wise and the fool empty-handed at the threshold of death.

2:14 fool walks in darkness. The fool is not a person who is mentally deficient, but is morally bankrupt. It is not that he cannot learn wisdom, but that he won’t. He refuses to know, fear, and obey God. See note on 1:13.

2:17 because the work that was done. Since it had no more lasting value than the folly of a fool, Solomon viewed even the great reward of his labor as a source of pain.

D. Investigation of Labor and Rewards (2:18–6:9)

1. One has to leave them to another (2:18–26)

2:18–22 Cf. 4:7, 8

2:18 hated all my labor. Solomon left the kingdom divided to Jeroboam (ten northern tribes) and his son Rehoboam (two southern tribes), both of whom squandered their opportunities (1 Kin. 12–14).

2:21 heritage. The portion of one’s life that he must leave behind at death.

2:24 Nothing is better. Even with the limitations of this present life (cf. 3:12, 13, 22; 5:18, 19; 8:15; 9:7), humanity should rejoice in its temporal goodness. from the hand of God. Solomon’s strong view of God’s sovereignty brings comfort after an honest critique of what life in a cursed world involves.

2:25 more than I. Lit. “outside of Him” (i.e., God), or “without Him.”

2:26 give to him who is good. The qualifier “in His sight” makes God’s prerogative the standard.

2. One cannot find the right time to act (3:1–4:6)

3:1–8 a season, a time. Not only does God fix the standard and withhold or dispense satisfaction (2:26), but He also appoints seasons and times. Earthly pursuits are good in their proper place and time, but unprofitable when pursued as the chief goal (cf. vv. 9, 10).

3:9, 10 Earthly pursuits (vv. 1–8) are unprofitable when considered as life’s chief good, which was never intended by God.

3:11 everything. Every activity or event for which a culmination point may be fixed. beautiful. That which is fitting or appropriate. The phrase echoes, “and God saw that it was good” (Gen. 1:31). Even in a cursed universe, activity need not be meaningless. Its futility lies in the fickle satisfaction of man and his failure to trust the wisdom of sovereign God. put eternity in their hearts. God made men for His eternal purpose, and nothing in the time after the Fall can bring them the complete satisfaction that eternity in the presence of God will bring (cf. Rev. 21:4).

3:12 to rejoice, and to do good. These words capture the goal of Solomon’s message which he echoes and elaborates on in 11:9, 10 and again in 12:13, 14.

3:13 enjoy the good of all his labor. In accepting everything as a gift of his Creator, even in a cursed world, redeemed man is enabled to see “good” in all his work (cf. 2:24, 25; 5:19).

3:14 fear before Him. Acknowledging God’s enduring and perfect work becomes grounds for reverence, worship, and meaning. Apart from God, man’s works are inadequate. The theme, “the fear of God,” also appears in 5:7; 7:18; 8:12, 13; 12:13. Cf. Job 28:28; Psalm 111:10; Proverbs 9:10; 15:33.

3:17 God shall judge . . . for there is a time. The culminating issue of Solomon’s “appointed time” discussion is that there is a time for judgment (cf. John 5:28, 29). God’s judgment is a central theme in Solomon’s message for this book (cf. 11:9; 12:14). Even where the word judgment is absent, the greater issue of divine retribution is often pervasive.

3:18, 19 what happens. The ultimate fate of man and beast is to die. Solomon isn’t looking at final, eternal destinies, but at what all earthly flesh shares in common from the perspective of those who are alive.

3:20 from the dust . . . to dust. Genesis 3:19 is alluded to in the broadest sense, i.e., all of living creation will die and go to the grave. Neither heaven nor hell is considered here.

3:21 the spirit. Man’s breath or physical life appears on the surface to be little different than that of an animal. In reality, man’s soul dramatically differs in that God has made him eternal (cf. v. 11). Cf. Luke 16:19–31.

3:22 after him. Once again, death becomes the overshadowing reality.

4:1–3 The oppressiveness of some lives renders death more appealing.

4:3 evil work. Earthly life can be so disheartening as to make nonexistence preferable.

4:4 envied by. The lack of satisfaction with life leads some people to conclude that everyone else has it better.

4:5 folds his hands . . . consumes his own flesh. Even the man who settles into idleness, living on what he takes from others, is self-tormented and never satisfied (cf. Is. 9:20; 44:20).

3. One often must work alone (4:7–16)

4:7–12 The futility of labor alone without satisfaction and without any heir to experience its value is addressed (cf. 2:18–22, a complementary message). Life is better with companionship.

4:13–16 The cherished popularity of kings is precarious and short-lived.

4:15 second youth. This refers to the legitimate successor to the “old king,” as opposed to the “poor youth” who rises on his ability to reign.

4. One can easily lose all he acquires (5:1–6:9)

5:1–7 A prelude to the book’s concluding admonition to approach God with reverence.

5:1 the house of God. The temple Solomon built in Jerusalem (cf. 1 Kin. 8:15–21).

5:2 heaven . . . earth. Because God is in heaven and man is on earth, rash promises and arguments before Him are foolish.

5:4, 5 vow and not pay. Promises made to God have serious implications. The OT background for this admonition is found in Deuteronomy 23:21–23; Judges 11:35. Ananias and Sapphira learned the hard way (cf. Acts 5:1–11) that disobedience invokes God’s displeasure.

5:6 mouth cause your flesh to sin. Don’t vow something that your fleshly desire will cause you to break. messenger. The priest in the house of God (cf. Mal. 2:7). Both priests and prophets are called messengers, commissaries who deliver and report back messages for the heavenly King (cf. Is. 6:1–13). Don’t tell them your broken vow was a small thing.

5:7 fear God. Cf. 3:14; 7:18; 8:12, 13; 12:13.

5:8, 9 Officials have an unfair advantage to attain wealth.

5:10 The love of money is never satisfied (cf. 1 Tim. 6:9, 10).

5:11 They increase who eat them. This refers to a rich person’s dependents.

5:12–17 Earthly treasures are precarious and bring disadvantages; they produce anxiety (v. 12) and pain (v. 13). They disappear through bad business (v. 14) and are left at death (v. 15). They can even produce fear (v. 17).

5:18–20 In contrast to the anxiety of those just described (vv. 12–17), for those who consider God as the source of wealth, there are pleasures, riches, and the ability to enjoy them (see 2:24).

5:18 fitting. This is the same word translated “beautiful” in 3:11. Once again, Solomon uses an admonition to enjoy the richness of life that God gives.

5:19 the gift of God. To understand this is to enjoy the satisfaction of His good gifts.

5:20 God keeps him busy. When a person recognizes the goodness of God, he rejoices and does not dwell unduly on the troubles detailed in the previous context.

6:2 God does not give him power to eat. The Lord gives and takes away for His own purposes (cf. Job 1:21, 22). So the blessings of God cannot be assumed or taken for granted. But they should be enjoyed with thankfulness while they are available.

6:3–6 Not having a burial, as in the case of King Jehoiakim (Jer. 22:18, 19), indicated disrespect and disregard for one’s life. To die without mourners or honors was considered worse than being born dead, even if a person had many children and a full life.

6:3 This is hyperbole which makes the point unmistakably vivid.

6:7–9 Lack of soul satisfaction comes from working only for what is consumed (v. 7), seeing little difference in the end between the wise and foolish (v. 8), not knowing the future (v. 9).

III. SOLOMON’S CONCLUSIONS (6:10–12:8)

A. Introduction (6:10–12)

6:10–12 God alone controls everything (v. 10), and true understanding of the present and future is limited (vv. 11, 12).

B. Man Cannot Know Life’s Best Route Because His Wisdom Is Limited (7:1–8:17)

1. On prosperity and adversity (7:1–14)

7:1 good name. When a man has so lived to earn a good reputation, the day of his death can be a time of honor.

7:2–6 The point of this section is to emphasize that more is learned from adversity than from pleasure. True wisdom is developed in the crucible of life’s trials, though the preacher wishes that were not the case when he writes “this is also vanity” (v. 6).

7:10 former days. In the midst of trouble and discontent, it is easy to lose touch with reality.

7:12 wisdom is a defense. Wisdom is better than money because it provides the fulfilled life.

7:13 make straight what He has made crooked. Man should consider God’s activity because God is sovereign, decreeing and controlling everything under the sun (cf. 1:15).

7:14 prosperity . . . adversity. God ordains both kinds of days and withholds knowledge of the future.

2. On justice and wickedness (7:15–24)

7:15–18 The focus on the nature of righteousness is made clear in the statement, “For he who fears God will escape them all” (v. 18).

7:15 perishes . . . prolongs. The fact that some righteous people die young and some wicked people live long is enigmatic (cf. 8:11, 12).

7:16 overly righteous . . . overly wise. Solomon has already exhorted his readers to be righteous and wise (cf. v. 19). The warning here is against being self-righteous or pharisaical.

7:18 fears God. Cf. 3:14; 5:7; 8:12, 13; 12:13.

7:19 Wisdom strengthens. The measure of wisdom is its ability to bring good outcomes in life.

7:20 does good and does not sin. Solomon gave great emphasis to the general effects of sin (cf. Gen. 3:1–24) and also pointed out the universality of personal transgressions. Paul may have recalled this passage when he wrote Romans 3:10.

7:21, 22 people say. Since a person has many offensive words to be forgiven, he should not keep strict accounts of other’s offensive words.

7:23, 24 I will be wise . . . Who can find it out? The already wise king resolves to be even wiser. But upon further investigation, the limitations of wisdom become apparent. Some things are unknowable. This realization quickly dampens his enthusiasm.

3. On woman and folly (7:25–29)

7:26 The woman. This is the seductress about whom Solomon warns young men in Proverbs (Prov. 2:16–19; 5:1–14; 6:24–29; 7:1–27). Elsewhere, Solomon exalts the virtues of man’s lifetime companion (Eccl. 9:9; cf. Prov. 5:15–23; 31:10–31).

7:27–29 Empirical acquisition of knowledge, i.e., man seeking righteousness through his many schemes, fails. Only God can make man upright.

7:29 many schemes. The same word is translated “intent” and reflects the evil imaginations of all human beings since Adam and Eve.

4. On the wise man and the king (8:1–17)

8:2, 3 your oath to God. This refers to Israel’s promises to serve King Solomon (1 Chr. 29:24).

8:5, 6 time and judgment. Solomon returns to the message of 3:19 regarding a time for judgment. Knowing that God has appointed a time for judgment gives day-to-day living a clear purpose.

8:7 what . . . when. God has appointed a time for everything, but man knows neither the time nor the outcome. These uncertainties can increase his misery.

8:8 spirit. Wind may be the better translation for the word spirit. Death is as precarious and uncontrollable as the wind. See note on 1:14.

8:10 the place of holiness. This refers to the temple at Jerusalem (cf. 5:1). vanity. Lessons that should be gained from the death of the hypocritically wicked are quickly forgotten.

8:11 the sentence. The gracious delay of God’s retribution leads to further disobedience. This delay, in actuality, in no way diminishes the certainty of final judgment.

8:12, 13 those who fear God . . . the wicked. There is no real advantage for the wicked, although at times it might seem so (cf. 5:7; 7:18; 12:13, 14). Temporal patience does not eliminate eternal judgment.

8:14 vanity. Temporally speaking, God generally rewards obedience and punishes disobedience. Solomon regards the exceptions to this principle as vanity or enigmatic and discouraging (cf. Ps. 73).

8:15 enjoyment. In no way does Solomon commend unbridled, rampant indulgence in sin, which is implied in Christ’s account of the man whose barns were full. That man may have justified his sin by quoting this passage (cf. Luke 12:19). His focus here is on the resolve to enjoy life in the face of the injustice which surrounded him (see 2:24).

8:16, 17 the work of God. God’s work is wonderful, but at times incomprehensible.

C. Man Does Not Know What Will Come After His Death (9:1–11:6)

1. He knows he will die (9:1–4)

9:1 in the hand of God. There will be no inequities in the final judgment of the righteous or the wicked, because God remembers both in perfect detail.

9:2, 3 one thing happens to all. It is death because of universal depravity.

2. He has no knowledge in the grave (9:5–10)

9:7 eat . . . drink. See notes on 2:24.

9:9 the wife. Cf. Proverbs 5:15–19 and Solomon’s Song.

3. He does not know his time of death (9:11, 12)

9:11 time and chance. Wisdom cannot guarantee good outcomes because of what appear to be so many unpredictable contingencies.

9:12 his time. This refers to the time of man’s misfortune, especially death (cf. 11:8, “days of darkness”; 12:1, “difficult days”).

4. He does not know what will happen (9:13–10:15)

9:13–15 Wisdom may not receive its due in this life.

9:16 This is true because man lacks status and position.

10:1–15 Solomon draws together assorted examples of the wisdom he has scrutinized and touted.

10:2 right…left. This proverb is based on the fact that, commonly, the right hand is more deft than the left.

10:3 fool. See note on 2:14. walks. A person lacking wisdom will manifest that in daily conduct.

10:5 It is a great and far-reaching evil when leaders make bad judgments.

10:6, 7 the rich . . . princes. Life presents some strange ironies and is not, in this world, always fair.

10:8–10 digs . . . does not sharpen. Dangers and uncertainties abound in life.

10:10 wisdom brings success. A little wisdom will ease the efforts of life. Even though life’s experiences often don’t turn out the way one would have hoped, wise living usually produces a good outcome. This is an important conclusion for Solomon’s testing of wisdom.

10:12–14 words. Man demonstrates wisdom in words as well as works. Foolish words yield unfavorable outcomes.

10:15 to go to the city. A proverb about ignorance with regard to the most ordinary matters, which extends even to spiritual realities. If a fool can’t find the town, how could he possibly locate God?

5. He does not know what evil will come (10:16–11:2)

10:18 the building . . . the house. This is likely an analogy for the kingdom of a lazy monarch.

10:19 money answers everything. The partying king of verse 18 thinks he can fix all the disasters of his inept reign by raising taxes.

11:1 Cast your bread. Take a calculated and wise step forward in life, like a farmer who throws his seed on the wet or marshy ground and waits for it to grow (cf. Is. 32:20).

11:2 Give. Be generous while there is plenty, and make friends while time remains, because one never knows when he might need them to return the favor.

6. He does not know what good will come (11:3–6)

11:3–6 The world is full of things over which one has no control, including the purposes of God. There is no virtue in wishful wondering, but there is hope for those who get busy and do their work.

D. Man Should Enjoy Life, But Not Sin, Because Judgment Will Come to All (11:7–12:8)

11:7–12:8 Solomon crystallizes the book’s message. Death is imminent and with it comes retribution. Enjoyment and judgment, though strange partners, come together in this section because both clamor for man’s deepest commitment. Surprisingly, one does not win out over the other. In a world created for enjoyment but damaged by sin, judgment and enjoyment/pleasure are held in tension. With too much pleasure, judgment stands as a threatening force; with too much judgment, enjoyment suffers. In the final analysis, both are prominent themes of life that are resolved in our relationship to God, the primary issue of life and this book.

11:7 light. Good times in contrast to “darkness” (v. 8), meaning bad times. Cf. 12:1.

11:9 Rejoice . . . judgment. The two terms seem to cancel each other out. How can this be explained? Enjoy life, but do not commit iniquity. The balance that is called for insures that enjoyment is not reckless, sinful abandonment. Pleasure is experienced in faith and obedience for, as Solomon has said repeatedly, one can only receive true satisfaction as a gift from God.

11:10 vanity. Enjoy childhood and youth while you can because life is fleeting.

12:1 Remember . . . your Creator . . . difficult days. Remember that people are God’s property, so they should serve Him from the start of their years, not the end of years, when service is very limited.

12:2–6 Solomon uses the imagery of aging, incorporating elements of a dilapidated house, nature, and a funeral procession to heighten the emphasis of 11:7–12:1.

12:2 sun . . . moon . . . clouds. Youth is typically the time of dawning light, old age the time of twilight’s gloom.

12:3 keepers of the house tremble. The hands and arms which protect the body, as guards do a palace, shake in old age. strong men bow down. The legs, like supporting pillars, weaken. grinders. Teeth. those that look through the windows. Eyes.

12:4 doors. Lips that do not have much to say. sound of grinding. This refers to little eating, when the sound of masticating is low. rises up. Light sleep. daughters of music. The ear and voice that once loved music.

12:5 afraid of height. The fear of falling. almond tree blossoms. A white, blossoming tree among dark trees speaks of hair. mourners. The funeral is near.

12:6, 7 Here are the images of death.

12:6 silver cord is loosed. Perhaps this pictures a lamp hanging from a silver chain, which breaks with age, smashing the lamp. Some suggest this refers to the spinal cord. loosed . . . broken . . . shattered . . . broken. All of these actions portray death as tragic and irreversible. golden bowl. Possibly this refers to the brain. pitcher . . . fountain . . . wheel. Wells required a wheel with a rope attached in order to lower the pitcher for water. Perhaps this pictures the fountain of blood, the heart.

12:7 dust . . . spirit. Solomon recalls Genesis 2:7 and 3:19 as he contemplates the end of the aging process. spirit . . . who gave it. The sage ends his message with the culmination of a human life. “The LORD gave and the LORD has taken away” (Job 1:21; 1 Tim. 6:7).

12:7, 8 This gloomy picture of old age does not negate the truth that old age can be blessed for the godly (Prov. 16:31), but it does remind the young that they will not have the ability to enjoy the blessing of a godly old age and a life of strong service to God if they do not remember their Creator while young (v. 1).

IV. SOLOMON’S FINAL ADVICE (12:9–14)

12:11 goads . . . well-driven nails. Two shepherd’s tools are in view: one used to motivate reluctant animals, the other to secure those who might otherwise wander into dangerous territory. Both goads and nails picture aspects of applied wisdom. one Shepherd. True wisdom has its source in God alone.

12:12 books. Books written on any other subject than God’s revealed wisdom will only proliferate the uselessness of man’s thinking.

12:13, 14 Fear God. Cf. 3:14; 5:7; 7:18; 8:12, 13. Solomon’s final word on the issues raised in this book, as well as life itself, focus on a person’s relationship to God. All of the concern for a life under the sun, with its pleasures and uncertainties, was behind Solomon. Such things seemed comparatively irrelevant to him as he faced the end of his life. But death, in spite of the focused attention he had given to it in Ecclesiastes, was not the greatest equalizer. Judgment/ retribution is the real equalizer as Solomon saw it, for God will bring our every act to judgment. Unbelievers will stand at the Great White Throne judgment (cf. Rev. 20:11–15) and believers before Christ at the Bema judgment (cf. 1 Cor. 3:10–15; 2 Cor. 5:9, 10).

When all is said and done, the certainty and finality of divine retribution give life the meaning for which David’s oft-times foolish son had been searching. Whatever may be one’s portion in life, accountability to the God whose ways are often mysterious is both eternal and irrevocable.

Further Study

Glenn, Donald R. Ecclesiastes, in The Bible Knowledge Commentary—OT. Wheaton, Ill.: Victor, 1985.

Wright, J. Stafford. Ecclesiastes, in Expositor’s Bible Commentary. Grand Rapids. Zondervan, 1991.